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.

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 exhortation to obedience : and at the third verse began particular expressions of the Generall in diuers cases ; among which , obedience to Magistrates is a principall , and is handled in this thirteenth Chapter .

There was great necessitie of preaching this doctrine in Pauls time : for many Christians interpreted the Liberty by Christ , to haue freed them from subiection to Gouernment ; by reason whereof , diuers cruell persecutions were raised , and Christianity had gotten a very ill report , it being put into the eares of Emperours and Princes , that Christianity allowed not of Magistracie .

For some such reason in effect , it is necessary that in these times also , this Doctrine of obedience to Magistrates should be taught , and the people throughly catechised and punctually instructed therein : which point is so fully handled here , and with so many reasons confirmed , as in no place the like ; for the which , this Chapter is called Paul Politickes , though other things also be handled therein .

For it hath three parts : The first sheweth our duty to Magistrates , which is Subiection . The second , our dutie to all men , which is Loue : The third , our duty toward our selues , which is Temperance .

The duty to Magistrates is declared in the first 7. verses .

VERSE 1. Let euery soule be subiect to the higher Powers : —

IN the latter end of the twelfth Chapter hee spake against Reuenge ; now lest any infer●e , therefore not lawfull to vse the Magistrate in cases of wrong : Saint Paul seasonably adioynes a commandement to be subiect to Magistrates , and so , not publique but priuate Reuenge to be vnlawfull .

This first part containeth two things : first a Precept : secondly , Reasons of obedience thereunto .

The Precept peremptorily set downe in these words ; hath the Thing , Subiection : and the Persons , which are two , yeelding subiection , Euery soule : and to whom it is to bee yeelded , which are set downe , Powers : and distinguished , Higher Powers .

To begin with the Exposition of the last words first .

Powers : Not Angels ( though the Greeke word a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be so construed elsewhere ) but Magistrates , nor Ecclesiasticall Magistrates properly , but ciuill Magistrates , whose is the Sword , and to whom Tribute is due .

Ciuill Magistracie is an Ordinance of God for the punishment of euill doers , and for the praise of them that doe well , 1. Pet. 2.14 .

He saith not , To Emperours , Kings , &c. but Powers , naming the Thing , not the Persons : because , though the Officer may be wicked , and in regard of his person be vnworthy of respect , yet the Office is to be honored and respected : and the Power alwayes to be obeyed .

Powers , in the plurall , For there are diuers kinds . A Monarchie , an Aristocratie , a Demoeratie , when one alone , when some of the best , when the people , or most part rule all things ; vnder which of these soeuer wee liue , wee must bee subiect thereunto .

Higher : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in authoritie , as it is translated 1. Tim. 2.2 . that is , high or excellent Authority : For there are Powers from God which are more meane , and not so general and publike , as of Fathers , Masters , &c. which are not meant in this place .

And not onely to the Supreame Magistrate , but vnto all Gouernours sent and appointed by him , as Saint Peter expounds b b 1. Pet. 2.13.14 . .

Be subiect . The word signifies an orderly subiection ; and implies , the reuerence of the heart , respectfull language and gesture , obedience without resisting , &c. A Subiection willing , and in due manner .

Euery soule . Soule for the whole Man by a Synechdoche , he being so called from his most noble part : The Magistrate hath most power ouer the bodies of their Subiects ; but Soule is named , eyther by an Hebraisme , or to shew the manner of the obedience required , that it must be ex animo , euen from the very soule .

Euery soule . No exemption of any who enioy the benefit of the lawes in the Common-wealth , of which they are members , vpon any pretence whatsoeuer , in regard of Ecclesiasticall calling , or otherwise .

All which liue vnder any ciuill Gouernment , Doctr. must vnto the Gouernours yeeld obedience and subiection , Matth. 22.21 . Render vnto Caesar the things which are Caesars , Titus 3.1 . Put them in minde to be subiect to Principalities and Powers , and to obey Magistrates , 1 Pet. 2.13 , 14.

This obedience is to be limited , in things lawfull , Obser . and not contrary to the word of God .

The Magistrates in the Apostles time were enemies and Persecutors , and yet hee requires subiection to them ; Vse 1 and Titus is charged to put the people in continuall remembrance of it : much more are wee to preach obedience to the godly and religious Magistrates .

Must Nero be obeyed , and ought not much more King Iames , a Defender of the Faith , a Nursing Father of the Church ?

The Gospell doth in some sort meddle with obedience to the Ciuill Magistrate . Vse 2 I say in some sort , as that it is lawfull to be a Magistrate , and that he may and ought to be obeyed ; For we must haue the testimony of the Word of the lawfulnesse of these things .

But to set downe lawes of ciuill businesse , of Contracts , of Successions , of Conueyance of Lands , of Pleas , of Punishments , of Warre , &c. in the Common-wealth ; or of the times of meeting for the seruice of God , or of reading of the Scriptures , or of Garments or Gestures to be vsed in the Administration of holy things &c. in the Church ; it belongs not to the Gospell in particular , to enact ; but these things are to bee directed by reason , being not contrarie to the Word .

The calling of the Physitian or Carpenter , is lawfull by the Gospell , and it requireth of them that they should deale conscionably : but what drugges , or what course of prescribing the one should vse in euery disease : or what plot , or tooles the other should vse in building , the Gospell determines not ; but these are left to the iudgement of right reason : So for particulars in Church or Common-wealth .

Moses had the execution of all gouernment , both Ciuill and Ecclesiasticall among the Israelites , and performed it in his owne person . Iethro his father in law seeing it , tells him that the thing which hee did was not good c c Exod. 18.17 . , and aduiseth him to a course much more conuenient . In giuing sentence , and iust determining of Suites , Moses saw more then Iethro ; but in the orderly and more easie proceeding therein both for Moses and the people , Iethro saw more then Moses by reason and experience .

Hee which readeth the Gospell as a booke of State Policie , or a booke of Statutes , abuseth it : For the principall scope of the Gospell , is to reueale the will of God concerning Remission of sinnes by faith in Christ , and in the Generall to exhort to a righteous conuersation .

The Brownists therefore and others , are greatly to bee blamed , who absurdly deny and contemne all Canons and Constitutions concerning order , which are not in so many words set downe and commanded in the Gospell : but of this more in the next Chapter .

Here are to be reproued the Donatists , Vse 3 who tooke away the Authoritie of Ciuill Magistrates , expounding this place onely of Ecclesiasticall Gouernours , whom Saint Augustine confutes d d Aug. l. 1. cont. epist. Parm. c. 7. .

Also the Anabaptists , and Libertines , they being so called for vrging a libertie in outward things , who deny the vse of a Magistrate , among Christians , to be lawfull , and which in the memory of our Fathers , armed the rude multitude in Germany against their Magistrates and Princes .

Also the Popish Clergie , who from the highest to the lowest of them , hold themselues not bound and subiect to the Ciuill Magistrate , but in all criminall causes appeale to their Ordinary , and are not punishable , vnlesse they bee first degraded , and so deliuered to the Secular power .

But the Apostle saith , Euery soule , and Saint Chrysostome e e Chrysost. in locum . expounds , If thou be an Apostle , an Euangelist , a Prophet , or whatsoeuer thou art , thou must be subiect ; and , these things are commanded to all , both Priests and Monkes , and not only to Seculars .

S. Bernard f f Ad Henric. Ep. Sen. epist. 42. also to a Bishop writeth of this matter thus : Si omnis anima , & vestra : Quis vos excepit ab vniuersitate ? Si quis tentat excipere , tentat decipere : If euery soule , then yours ; who excepted you from this vniuersalitie ? He which attempteth to except you , attempteth to deceiue you .

The priests of the olde Testament were subiect to their Kings : our blessed Sauiour submitted himselfe . So Paul , Act. 25.10 , 11 , 12. and yet the Pope intolerably vsurpeth , and his Bishops , ouer Emperours and Kings .

The Emperours , Henry the fourth , Henry the fifth , Frederick the first , Otho the fourth , Frederick the second , and Conradus his sonne , were deposed by Popes . And of the Insolencie of Bishops contrary to this precept , doe our owne Chronicles make mention ; as of Becket against Henry the second ; Longchamp against Richard the first ; S. Hugh of Lincolne , Sainted for his treason against King Iohn , and Henry the third his sonne : This was that good Sir Hugh , whose day was the seuenteenth of Nouember , in whose stead the Coronation of Queene Elizabeth was placed , at the which the Papists stormed .

The persons of all Clericks are to be subiect to the ciuill Magistrate : Emperors , Kings , and Princes I confesse , haue endowed Clergy men with many Immunities long agoe ; and in this land statutes haue beene made for the priuiledge of Clergy men g g Anni . 14. Edw. 3. c. 1. et 1. Rich. 2. c. 3. , by which priuiledges they are not exempted from the bond of subiection , but from certaine taxations , or impositions of seruice : as from warfare , from watching and warding , and such like . For no King can make void the bond of the obedience of his subiects , no more then a father can discharge his sonne , or a husband his wife .

The Gospell taketh not away ciuill authority but rather stablisheth the same , Vse 4 so that a King Popish , is but halfe a king , in comparison of a king Protestant , who vnder Christ supremely gouerneth ouer all persons , causes and things within his dominions , according to the Gospell .

It is necessary for the people to vnderstand that the Gospel constituteth not new gouernments , but commandeth to reuerence and obey them that are .

The froward peruersnesse of some , vnder a pretence of conscience refusing to submit vnto the reasonable constitutions of authority , hath caused the Gospell to be disgraced as a profession denying obedience to Magistrates ; let all be subiect , that we may win due credit to the religion we professe .

VERSE 1. — For there is no power but of God : the powers that be are ordained of God .

IN these words is the first reason of the Precept : where we haue the Reason : and the Amplification .

The Reason is taken from the efficient cause , or Author , which is God : All powers are of God , set downe Negatiuely for the more force .

Those things which haue God for the Author are to be acknowledged : But God is the Author of all powers ; of Monarchies , Aristocraties , Democraties , and of those which are subordinate vnto them .

They are not of Satan , as Fanaticall spirits haue affirmed ; neither hath mans reason the honour of this inuention ; but the very wisedome of God ; whereby it appeares , that good lawes , and Magistracy are things diuine a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Callimachus . .

The Amplification is from the manner , how they are of God : they are ordained of God .

Not by toleration , as sinnes and sinfull men : nor as the punishments of sinne , as famine , the sword , sicknesse , wild beasts : we may pray against these and oppose them ; but we must pray for the Magistrate b b 1 Tim. 2.1 , 2. and submit to him : the Magistrate is by diuine ordination as a thing exceedingly beneficiall to the state of Mankind .

Ordained : this word implyeth two things , Inuention ; and Ratification : God inuented and deuised the order , that some should gouerne , and the rest obey ; and hee maintaines and vpholds it .

Order is an apt disposition of things equall and vnequall : which to be marshalled together so as thereby they should be accomplished , made perfect and durable , must needs be a worke of Gods singular wisedome . Both the beauty and safety of the Vniuerse , or whole world , is in order : If wee consider the heauen and earth , the orbs , and spheares , the starres wandring and fixed , the elements , the faculties of mans soule , the diuers members of the body and their vse and situation , there is a most comely and vseful order . So some to be rich , some poore , some high , some low , some of one quality and aptnesse , some of another , and so to be arranged together , that they should mutually respect , second , and strengthen one another , must needs be from a Diuine beginning : and from hence did the Philosopher affirme that right , law , authority politicall , was nothing else but an order betweene the Citizens c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. . So are the three States of our land , the Lords Spirituall , Temporall , and the Commons , called ordines regni , the orders of the kingdome : So Mat. 8.9 .

Ordained , that is ratified , constituted , confirmed , allowed , commanded , or any other word which you can inuent for the being and remaining of Authority and Gouernment .

As the order and motion of the Heauens is continued by the power of God , so is Magistracy and Authority . It were impossible that so many heads should be subiect vnto One , especially if he be such a one as Nero , if God did not bring it to passe . For the multitude , is bellua multorum capitum , a beast of many heads , and mobile vulgus , the common people are as wauering , as the sea ; so that he who rules the waues of the sea , doth ouerrule the vnstable multitude herein : Hence Dauid saith that it is God which subdueth ( in order ) the people vnder him d d Psa. 144.2 . Haroded Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuag. . The Diuell is such an enemy to Magistracy ; and our corrupt nature so contrary to rule and order , we being also of such diuers , and contrary dispositions ; that if God should not lay Dauids people flat on the ground before him , hee could neuer rule them .

God hath appointed , Doctrine . ordained , and in excellent order established politics , and states : Pro. 8.15 . By me Kings reigne ; and princes decree iustice . Dan. 4.25.32 . The most high ruleth in the kingdome of men , and giueth it to whomsouer he will , Iohn 19.11 .

The Diuell saith , Obiect . Luke 4.6 . that all the Kingdomes of the world are his , and that he bestoweth them and the power of them , as he will .

The Diuell is a lyer , Answ. and the father of lyes , therefore hee is soone answered . The order of the common wealth of the Bees is not from him : much lesse of reasonable men .

1 Pet. Obiect . 2 13. Kings and Gouernours are said to be the ordinance of man .

Of man , Answ. is not to bee vnderstood causally , but subiectiuely , because it is executed by man ; or obiectiuely , because it is about the society of man , or finally , because it is for the singular good of man .

But some magistrates are wicked , Obiect . as Phocas who killed his Lord Mauritius and so inuaded the Empire . So the Turke , and Pope are tyrants and enemies to the Gospell : are these of God ?

There are three things to be distinguished , Answ. the power , the manner of obtaining it , and the vse of it : e e Cons. Toletum in loc. Annot. 3. the power is of God , be he a beleeuer , or an Infidell that hath it : but the vse of it , if it bee euill , and the comming to it if it bee corrupt , is of our selues and of Satan .

The Pope if he be a Bishop , is to be obeyed where hee is a Bishop : the power is of God : But if hee attaine the chaire by bloodshed , as Damasus the first f f Sozom. hist. li. 6. c. 23. , by compacting with the diuell , and doing homage to him , as Siluester the second g g Plat. in Sil. 2. Fasciculus temp . ; by subtilty , as Boniface the eight ; and by bribery and vnlawfull suit , as almost all of them , as histories record ; this is of the Diuell .

If he be a temporall Prince , the Power is of God , and he is to be obeyed . So also of the Turke . God by these two taking vengeance on i●olatrous and wicked Christians .

God giues the Kingdome of Heauen onely to the Godly : but earthly kingdomes he giues as well to the wicked as to the godly . He which gaue the Empire to Augustus a sweet and gratious Prince , gaue it to Nero a very monster of men : he which aduanced Constantine to the Imperiall seate , who was the most worthy Emperour that euer yet the world saw : aduanced Iulian also a most damned Apostata . For as S. Augustine saith , Iniustum non est , &c. It is not vniust that wicked men shold receiue power ouer the world , that good mens patience shold be tryed , and euill mens wickednesse punished . By the power giuen to the diuell , Iob was tried , that he might appeare to be righteous ; Peter was tempted , that he might not presume of himselfe ; Paul was buffeted , that he might not be puffed vp ; and Iudas was condemned that he might hang himselfe h h August . tom. 6.1 . de na. boni aduers . Man . ca. 32. .

The vse is both for Magistrates and people .

For Magistrates . Vse .

1 Instruction ; that they remember that they are men ; that they vse the authority for God , which they haue reciued from God ; that they maintaine true religion , &c. that they must giue an account of their gouernment .

2 Comfort : The calling of a Magistrate is full of labour , and danger , so that the Imperiall robes haue bin accounted not worth the taking vp , for the cares which are wrapped in them : This is the condition of all , specially of Protestant Princes , hauing the Diuell , and so many Iesuites and Papists daily seeking their subuersion : But good Kings and Princes may comfort themselues ; for they are ordained by God , and he will protect them , as the experience of famous Queen Elizabeth , and of our most mighty and gratious Soueraigne King Iames , doe manifestly declare .

For the Subiects and people .

1 That they vse all reuerence to their Gouernours : The dignity of a King or Prince , is a kind of Diuinity . They differ not in substance from their Subiects , but in vse , so much , that they are called gods in the Scriptures h h Exod. 22.28 . Psal. 82.1.6 . .

Wee must not thinke of them , looke on them , speake of them , as of meere men , but as the Deputies , Lieutenants , Vicegerents , and magnificent representations of the Maiesty of Almighty God : honouring them next vnto God : and solo Deo minores : as those who are onely lesse then God : For a King , Sic omnibus maior est dum solo vero Deo minor est , is so greater then all , while he is lesse then the true God alone , as said Tertullian i i Tertul. ad Scapulam . paulo post initium . .

Many take a wretched liberty to taxe their Gouernours ; It is meat and drinke to euill Subiects to speake of the faults of their Princes k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thuci●ydes . : but be thou ware , for it is written , Thou shalt not reuile the gods , nor curse the Ruler of the people l l Exod. 22.28 . . Is it fit to say to a King , Thou art wicked ? or to Princes , ye are vngodly ? Iob. 34.18 . It is not fit , but deserues seuere punishment . Feare God , and the King : Pro. 24.21 . 1. Pet. 2.17 .

2 That they bee obedient : Hee that hath commanded vs to obey our naturall parents , hath commanded vs much more to obey our Princes , who are more worthy fathers . Hee that forbids murther , forbids disobedience also : from which disobedience comes all disorder and confusion in Church and Commonwealth .

Many mens consciences sticke at some things commanded by the supreme Magistrates , whose consciences sticke not to breake the peremptory commandement of God to obey the Magistrate .

3 That they bee thankefull for their Gouernours : They are the Breath of our nostrils m m Lam. 4.20 . . As the taking away of the breath is the death of the body , so the taking away of Gouernours is the death of the State . Dauid is called the Light of Israel n n 2 Sam. 21.17 . . So are all good Kings to the Common-wealth , as the Sunne is to the world .

Some perhaps may thinke that to be left to our selues to doe that which is good in our owne eyes were best : But as seruants and children left to themselues will soone ruinate the family ; so subiects left to themselues will soone vndoe the Commonwealth : The State of the Children of Israel was neuer worse , then when there was no King in Israel , but euery man did what was good in his owne eyes o o Judg. 21.25 . .

Let vs be thankfull for our good Lawes and Gouernours , and pray that God may continue them . Amen .

VERSE 2. Whosoeuer therefore resisteth the Power , resisteth the ordinance of God : and they that resist , shall receiue to themselues damnation .

IN this Verse is a second reason to enforce subiection to higher powers , and it is taken from the contraries , thus , We may not resist , Therefore wee ought to be subiect : for that is to be done whose contrary is to be abhorred .

The Antecedent is proued by two arguments : the first from the quality of the fault : the second from the greatnesse of the Punishment .

The quality of the fault is , that he which resisteth powers , resisteth the ordinance of God . The punishment is great , euen Damnation .

He which resisteth : To resist , saith one a a Musculus in loc. , is not to be subiect : and the Greeke word b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . notes such a resisting , as when a man is contrary to the order established ; and this is either by force ; as rebels : or without force ; as by contumacious denying of the lawfull commandement in things Ciuill or Ecclesiasticall : or by a cunning cluding , and crafty auoiding of the Law ; or by hindring iustice from due execution , by wrong information and false suggestion : For Princes often see and heare by other mens eyes and eares , and therefore seldome see and heare the truth : And by this meanes a good , and wary , and wise Prince is bought and sold ; the subiects abused and wronged without the knowledge , and contrary to the intention of the Prince , as Ziba abused Dauid and his master also c c 2 Sam. 16.1 : & seq. & 19.24 . & seq . .

Resisteth the ordinance of God : Here is another word which is translated to resist , which signifies to stand against d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , whether it bee by force of armes , or arguments : It is a military word ; and such Paul vseth , that wee may vnderstand refusing to obey , to bee a greater sinne then wee make reckoning of .

And he which resisteth . Here is the same word with the last : the word resisteth is three times vsed , and euery time put in the present tense : but in the Greeke onely the first is in the present : the two last in the time past : as if you should render it ; He that resisteth the power , hath resisted the ordinance of God ; and he that hath resisted , shall receiue damnation . This is obserued by a learned man f f Caietane . , who thereby noteth that many times when we doe not obey Magistrates , we intend not to resist them ; but when we haue not obeyed , then it is plaine we haue resisted .

Shall receiue to himselfe damnation . He saith not , it is like , or it may so fall out ; but peremptorily , He shall receiue .

Damnation . Punishment here by the hand of the Magistrate , whose lawes he hath broken , and eternall punishment in the world to come , if he repent not .

Receiue to himselfe . They are the cause of their owne iudgement , and hurt themselues more then the Magistrate by their disobedience .

A grieuous punishment remaines for them which resist authority : Doctr. Pro. 17.11 . A cruell messenger shall bee sent against an euill man who seeketh rebellion : Pro. 24.21.22 . My sonne , feare the Lord and the King , and meddle not with them that are giuen to change , or are seditious : For their calamity shall rise suddenly , and who knoweth the ruine of them both : Ecclesiastes 8.1.2.3.4.5 . and 10.20 .

Though we must not resist , Obser . 1 yet we must not obey vnlawfull commands by doing them : for the power of a Prince is limited : and if it agree not with the word of God , then hath place that saying : We ought to obey God rather then men .

It was the nefarious voice of Antoninus Bassianus Caracalla , Emperour of Rome , which hee sucked from his mother , Si libet , licet : If it like mee it is lawfull . Hee murdered his brother Geta , and requiring Papinian a famous Lawyer , to defend his fact , receiued this answer : It is easier to commit parricide then to excuse it ; for which he , caused him also to be slaine . Godly Princes are contrary to Caracalla , and godly subiects are like to Papinian , rather choosing to dye , then to doe that which is worse then death .

The men of Calecut will doe whatsoeuer their Emperour commands , though it be to worship the diuell , as they say they doe : but we must Feare God , and the King .

Princes may not bee resisted , Obser . 2 but they may be reproued by them which haue a calling to doe it , so it bee in wisedome and humility ; and so that the reproofe of the fault no wayes tend to the preiudice of their power .

It is not lawfull by any humane or diuine law reuealed , Vse 1 for a subiect or inferiour Magistrate to take armes against his Prince , though a wicked man .

Though Saul vniustly and tyrannically persecuted Dauid , yet he neuer lift vp his hand against him , but honoured him aliue and dead , as you may reade in his Story : of which Bucanus writes dangerously and erroneously f f Buca . l. com . loc. 49. de Magistratu . quaest. 77. .

Our blessed Sauiour would not suffer Peter to defend him with his sword against the present authority though it did vniustly .

Peter commands all seruants to bee subiect , not onely to good masters , but to the froward g g 1 Pet. 2.18 . .

Take heed how thou resistest thy Prince vpon any pretence , or takest part with such : and suffer not thy selfe to be deceiued by any thing thou shalt reade in any learned mans workes which may tend thereunto : and of these especially beware of a book intituled Vindiciae contra tyrannos , set forth by Stephanus Iunius Brutus , to the dishonour and disparagement of Kings and Princes .

Abhor Insurrections , rebellion , treason : great is the sinne , Vse 2 and great is the punishment : as may appeare in the punishment of Corah , Dathan , Abiram : of Absolon , Sheba : of the Guizes in France : of the Gowries in Scotland : of the popish Priests , and diuers Iesuited Gentlemen in England , both in Queene Elizabeths dayes , and now in the dayes of our most gratious King Iames , whom all , God the ordainer and defender of Kings , brought to shame and ruine for their treasonable practices .

The persons of Kings and Princes are sacred ; The Poet said , and wee say , Sacred Maiesty i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . . They are the Lords anointed , and God hath a speciall care of them . Great deliuerance giueth he to his King k k Psal. 18.50 . . It is hee that giueth saluation to Kings , that deliuereth Dauid from the hurtfull sword l l Psal. 144.10 . .

From a wonderfull escape of Titus at the view of the wals of Hierusalem , Iosephus collects , Imperatorum pericula Deum curare m m Ioseph . bel . Iud. l. 6. ca. 2. that God takes care of Princes in their danger .

Aulus Gellius n n A Gellus Noct. At. l. 5. c. 9. , also reports of a strange deliuerance of King Craesus : Hee being ouercome in battell , and being followed by a souldier who was ready to haue run him through not knowing he was the King ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a yong man the Kings sonne being borne dumb , suddenly spake , Man kill not Craesus ; wherevpon his life was saued .

Alphonsus King of Arragon would say that the liues and soules of kings were not subiect to the will of priuate men , but in security vnder the care and protection of God .

This may euidently appeare in the manifold deliuerances of that blessed Saint , our Noble Queene Elizabeth .

And of this our most gratious King Iames hath beene a pregnant example : God grant he may alwaies so be . Amen .

When the King commands , Vse 3 see thou obey : for if thou refuse , thou fightest against God himselfe resisting his ordinance , & so the Lord himselfe interprets , namely himselfe to be opposed , when the commands of Magistrates are not obeyed o o See Exod. 16.8 . .

Pretend not conscience , Num 16.11 . 1 Sam. 8.7 . or religion for thy refusall : Thy conscience thou saist smites thee if thou submit to orders Ecclesiasticall commanded : but for disobeying the Magistrate , and resisting the ordinance of God , thy conscience smites thee not . Take heed , this is the way to plucke vpon thy selfe the wrath of God , to thy condemnation .

VERSE 3. For Rulers are not a terrour to goed workes , but to the euill : wilt thou then not be afraid of the power ? doe that which is good , and thou shalt haue praise of the same . 4. For he is the Minister of God to thee for good .

THe occasion and order of this Text may be from the latter part of the second verse , but the Argument is principally to be applied to the precept in the first verse . So Chrisostome and Caluin .

The Argument is taken from the end for which powers were ordained , which is the good of mankind , in these two branches : Reward and punishment , the sinewes of gouerment . Thus ,

That which is ordained for the singular good of Man , is to be obeyed , submitted vnto , and not resisted .

But Powers or Magistrates were so ordained : For there can be nothing better then that good men should be rewarded , and euill men punished .

This Argument is first set downe , in these words . For Rulers are not a terror to good workes , but to euill : and afterward repeated to the end of the 4. verse .

Rulers . This word is so generall that it extendeth it selfe to domesticke gouernors , but here is to be vnderstood only of them which haue the power of the sword , whether they be supreme , or subordinate .

Are not a terror to good workes but to euill . We must feare God and the King : and authority languisheth where it is not feared : But yet Rulers are not , that is , ought not to be , a terrour : To good workes : workes for workers , the effect for the cause ; but to ill workes , that is , workers , the Apostle so speaking , because men are to be rewarded or punished according to their workes .

Good and ill workes . Not so Theologically , as a good worke , that is done of faith of a sincere minde , and for the glory of God ; & ill works contrarilie , for the Magistrate cannot iudge of this : but ciuilly good or euill , which are according or contrary to the lawes diuine , humane , positiue , municipall , of Kingdomes , Cities , and Corporations , whereby the conuenient and necessary discipline of euery State is established .

This is repeated in the words following : and the repetition elegantly set forth by a Rhetoricall communication , whereby both parts are declared , first , that Rulers are not a terrour to the good . Secondly , that they are a terrour to the euill .

The first , in these words : Wilt thou then not be afraid of the power ? doe that which is good , and thou shalt haue praise of the same : verse 4. For he is the Minister of God to thee for good .

The second , in the words following to the end of the 4. verse .

The first hath two parts : A Question and an Answer .

The Question : Wilt thou then not be afraid of the power ? As if Paul called vnto him a fearefull and carefull subiect , who studied so to liue , as that he might not offend the Ruler , nor come within the dint of his sword .

The Answer : Doe that which is good , &c. Where we haue an aduice , exhortation or praecept , and the reason .

The Aduice : Doe good : that is , obey and resist not : He meaneth not the profession of Christianity , for that bred hatred : but such good as was so in the iudgement of the Heathen themselues , which is a ciuill conuersation , agreeing to the lawes of the State wherein we liue .

The Reason : And thou shalt haue praise of the same . The fruit of subiection is praise : a sweet fruit , and of all exceedingly desired , though it may be deserued but of a few .

Praise is here largely taken , as Tehillah in the Hebrew , implying not onely immunity of punishment , as a verball commendation ; but a partaking of all liberties , freedomes , priuiledges , commodities of a good subiect , according to the lawes .

This is confirmed for better assurance and incouragement from the end why Magistrates were ordained , which is the good of man , as before : He is the Minister of God to thee for good .

He is the Minister of God . The word which is ordinarily giuen to Ministers of the word , is here giuen to the Ministers of the sword .

There is a great agreement betweene them : in regard of the Lord whom they serue , which is one and the same , euen the Lord Iesus ; and in regard of the common end of both their Ministeries , which is the good of men .

But there is also great difference , in regard of the obiect , and the manner : The ciuill Magistrate is for the Naturall , Morall , Ciuill and Spirituall good , by the power of the sword . The Minister of the Word , is for the Spirituall good ; not by Law or force , but by preaching the word , administring the Sacraments , and execution of Ecclesiasticall discipline : vnto which also reacheth the power of the Magistrate , not to execute them in his owne person , but to see them executed .

For good . What good ? For naturall good , that thy life and safety may be preserued . For Morall , that thou maist bee brought from vice to vertue : Ciuill , that thou maiest safely enioy thy possessions , and that society and publike honesty may be defended and maintained : For Spirituall , establishing the true worship of God , as the keeper of the first Table of the Law .

To thee , euen thee which art a Christian also , who of all others , wert least in safety , if there were no Rulers nor Lawes .

Magistrates are ordained for the praise and good , Doctr. of the good and them which liue in order : Prou. 14.35 . The Kings fauour is toward a wise seruant . And 16.13 . Righteous lips are the delight of Kings , and they loue him that speaketh right . 1 Pet. 2.14 . Gouernours are sent for the praise of them which doe well . Of this Dauid is an example : Psal. 101.6 . Mine eyes shall be vpon the faithfull in the Land , &c.

But many liue in order and doe good , Obiect . which yet receiue no praise , but vexation . How is the Magistrate then for their good ?

It is thus answered by one , a a Anselmus in locum . Si bonus , nutritor tuus ; Answ. si malus , tentator tuus est ; Nutrimenta libenter accipe ; sic etiam tentationem vt aurum probere : If he be a good Magistrate he is thy nourisher ; if an ill one , he is thy prouer ; take thy nourishment willingly , and also thy triall , that thou mayest be proued to bee gold . And thus by another b b 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 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 suam ; 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 d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 22.25 . : and indeed a good King or Magistrate is a Benefactor , and mans greatest friend vpon earth e 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 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 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 : Then a Synechdoche ; one kind for all coactiue power .

He beareth . According to the fashions of Princes , who haue certaine Officers going before them carrying the Ensignes of their power . Thus the Romanes had certaine Bundels of rods , and axes , carried before their Magistrates , by 12. Sergeants : and the Kings of England , Scepters , and a Sword .

In vaine . He carries not the sword for fashion or for a shew , but as hauing power of life and death : He may reproue with words , and he hath power also to strike with the sword : Dau. 5.19 . Vana sine viribus ira : Authority were but an idle name , if it were not inuested with the power of the sword .

He is the Minister of God : as before .

A reuenger to execute wrath , &c. Vengeance is proper to God , and by God communicated to Magistrates , who otherwise had no power to reuenge ; neither may inferiours execute priuate reuenge .

Wrath. The wrath of God : or punishment ; so called , signifying all manner of castigation , as mulcts , sines , imprisonment , banishment , proscription , death , &c.

The Magistrate is appointed for the punishment of them which doe euill : Gen. 9.6 . Who so sheddeth mans blood , Doctr. by man shall his blood be shed . By this Scripture the power of the sword is confirmed to the Magistrate . So Exod. 21.14 and S. Peter affirmeth that Magistrates are sent for the punishment of euill doers : 1. Pet. 2.14 .

May the Magistrate pardon , Quest. a malefactor deseruing to die by the law of God , and conuicted ?

The Supreme Magistrate may , Answ. and also encrease or diminish punishments according to circumstances , if it be more for the good of the Common-wealth , and no fraud to God or good men : So Dauid aggrauated the punishment of theft by his sentence vpon a rich man , which should haue stolne the only sheepe of his poore neighbour a a 2. S●m. 12.56 . .

Also he forbore Ioab , that wilfully murdred two famous men , Abner and Amasa ; for he was a valiant man , in great account with the people , and there was great need of him . But Salomon executed Ioab , and in the flower of his wisdome , vpon good reason pardoned Abiathar the Priest , a man worthy of death b b 1. King . 1.26 . .

Warre , Vse 1 a cruell thing I confesse , yet lawfull and necessary sometimes by this place : as he may draw his sword against a priuate troubler of the Common-wealth , so against a publike , whatsoeuer Erasmus saith to the contrary c c Erasm. Adag . Chil. 4. Cent. 1. Adag. 1. .

The Saints by Faith subdued kingdomes , and turned to flight the armies of aliens , Hebr. 11.33.34 .

When the Souldiers demanded of Iohn , what they should doe : If he had misliked warre , he would haue bid them to hurle away their swords , rather then bid them be content with their wages , as Saint Augustine hath obserued d d Aug. epist . 5. Marcel . 〈◊〉 dirissime . to 6. l. 22 contra Fanst●m , cap. 74. . So that warre is lawfull ; and if the King command , lawfull for the subiect to draw his sword , but not without his authority .

It is the duty of Magistrates to punish offenders . Clemencie is most commendable in Princes . Vse 2 Nero in the beginning of his Empire , when he was requested to set his hand to the execution of an offender , would say , vtinam nescirem literas , I would I could not write , which procured him great loue among the people .

And Theodosius the yonger being asked , why hee neuer executed such as iniuried him ; answered , I would to God it lay in me to reuiue them which be dead e e Secrat. Schol. Eccles. hist. l. 7. 5. p. 22. , A princely voice .

Yet seuerity is necessary , and God requires that wicked men should be punished . Impunity is a great entisement to sinne .

It is true which the Orator f f Aeschines . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . said , There is no profit of that Gouernment which hath not instruments of punishment for wicked men .

It is profitable for the Common-wealth , for the safetie of the Good , who are in some sort wronged , when wicked men are spared . The Physitian purgeth our bodies of peccant humours , and the Soueraigne Magistrate is the Royall Physitian of the State . A wise King ( saith a wise King g g Prou. 20.26 . ) scattereth the wicked , and bringeth the wheele ouer them .

Also for the amendment of the bad , who are punished euen for this also , that others may be warned by their example : If they will not amend , let them be made Triacle , to expell the poyson of sinne out of others .

The execution of Iustice in this kinde , is like Thunder , which striketh few , but feareth many h h Poena ad paucos , metus ad omnes . . Smite a scorner , and the simple will beware , Prou. 19.25 . So God will haue the entiser to Idolatry i i Deut. 13.11 . , the false witnesse k k Deut. 19.20 . , and the incorrigible sonne l l Deut. 21.21 . , to be seuerely punished for a warning and example to others .

Magistrates are not to bee a terror to the good , but to the euill : Dat veniam coruis , vexat censura columbas , is a foule mistaking of the marke : They must diligently examine matters , that they may pronounce right iudgement ; neither must they proceed for fauour or affection , for they iudge not for man , but for the Lord , as said a iust King m m 2 Chro. 59.6 . .

It is reported of Artaxerxes long-hand Emperour of Persia n n J. Lypsii monitorum & exemplorum polit. l. 2 cap. 9. , that when his fauourite Satibarzanes sued for an vniust thing , being drawne thereunto by the promise of a great summe of money ; the Emperour commanded his Treasurer to bring so much money , and gaue it to his fauourite : Hold thee , saith hee , though I giue thee this , I shall be neuer the poorer , but if I grant thy suite , I shall be much the vniuster .

We are to praise God for our Gouernours , and good lawes , Vse 4 without which no man should trauell in safetie , nor keepe his owne house : also to pray for the Magistrates , that they may be all of them louers of Religion , Iustice , Vertue : for according to their example , are the Commons for the most part fashioned . In the time of Iulius Caesar , souldiers ; of Augustus , schollers ; of Nero , Poets and Stage-players flourished , because these great ones were such : As certaine flowers moue according to the motion of the Sunne , so do the common people imitate the liues of their Superiours .

VERSE 5. Wherefore yee must needs bee subiect , not onely for wrath , but also for conscience .

IN this verse is the Conclusion of the former Precept and Reasons ; the Apostle peremptorily determining Subiection to Magistrates .

There are two parts : First , The duty commanded , Subiection : Secondly , The reason , which is double : First , because of Wrath : Secondly , for Conscience sake .

Both these are generally amplified , and particularly .

Generally , in this terme of illation , Wherefore , that is in effect : these things being so , that Magistrates are of God , that they are his ordinance , for the good of mankind , and armed with the Sword , then Subiection is due both for wrath , and also for conscience .

The particular 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 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 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 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 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 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 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 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 b Pro. 24 . 2● : .

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 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 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 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 Administrators of Iustice , and Honour to the Person of the supreme Gouernour : but I thinke it is easier to vnderstand these to be rendred to the chiefe Magistrate , and for the manner , to be left to his will .

Tribute : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is brought into the Kings treasury or Exchequer , and so it is a generall word : but vsually translated Tribute : which is dersued from tribuo , which is , diuido , because Princes must not take all but a part , as Lipsius : Lips . polit. l. 4. c. 11. but rather à tribu from the Tribes : The people of Rome were diuided into three parts , each part had a gouernor , which was therefore called a Tribune : and the payments made to the State , a Tribute . So Capitation or payments by the poll , or out of lands and goods , with vs , may bee called Tribute .

Custome . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from whence comes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Publican , of which kinde of men there is often mention in the Gospell , after this manner , Publicans and sinners . In Latine , vectigal à vehendo , and hereby are meant , Imposts and taxations vpon merchandise , exported or imported ; called with vs custome , and his Maiesties officer herein a customer : whom the Romanes called a Publican : an office of honour among the Romanes , but in disgrace among the Iewes , ( who vnwillingly paid any thing to the Romanes ) for their subiection and bondage signified thereby , and for the oppression vsed by the officers , and especially if any of their owne countrey-men had bought the office : Such an one was Matthew , before his conuersion . The office was lawfull , but odious to the Iewes for the causes rehearsed .

Feare . Feare and honour are the Lords due , but hee communicateth them to Princes which beare his Image vpon earth .

Feare . Not the feare of an euill conscience , which followeth euill facts of which verse 3 , 4. but reuerence to their Persons , and regard to their lawes , which preserues from euill facts .

It is better to be loued then feared ; and Nero was hated for his Oderint dum metuant : but if subiects were in no feare , the Magistrate would be contemptible .

Honour . This word comprehends all the former , being expounded according to the meaning of the fifth Commandement . As first , Reuerence , inward of the heart : outward , in word , behauiour . Second , Obedience . Third , Thankefulnesse , vnto which due payments are to be referred .

Subiection to Magistrates , Doctr. is a debt and of conscience to bee paid them in all the parts of it : Matthew 22.21 . Render vnto Caesar , the things which are Caesars . Ephesians 6.1 . Children are commanded to obey their Parents ; for this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iust or right : much more iust to obey the Father of the Common-wealth . When the Sonne of Fabius Max. was Consul , Fabius taking horse before him and setting forward ; was commanded by his Sonne to dismount , and to giue him place being Consul : Plularch in Apo. Liuius l. 4. d. 3. The Father saith to his Sonne : Euge fili , sapis , qui intelligas quibus imperes et quam magnum Magistratum susceperis . It is well done my Sonne , thou art wise , and vnderstandest the greatnesse of thy Office .

He is no good subiect that refuseth , Vse 1 or vnwillingly and grudgingly paies his dues to his Prince .

Thinke it not hard , or that it is extorting : It is his due , and to render it conscionably and willingly is an acceptable seruice , to the King , to God .

It is an Iniustice , for him that is able , to desire to be freed , from payments , from finding armes , and such like : this were to desire to reape the benefit of a good Prince , and good Lawes , and not to bee thankefull , and to maintaine them .

Onely let Assessours bee admonished to rate men equally that the poore man beare not the rich mans burden .

Vse 2 Princes must be reuerenced and honoured though they bee euill : indeed glory is due to vertue , but honour to their dignity .

Defame not their persons , couer their faults , cauill not at their lawes , but obey : For a diuine sentence is in the lips of the King ; his mouth transgresseth not in iudgement . He that saith he honoureth God and obeyeth not , lieth ; so he that obeyeth not the King , is guilty of dishonouring him .

Render to Caesar that which is Caesars , and vnto God , the things that are Gods .

VERSE 8. Owe no man any thing , but to loue one another . —

IN this and the two next Verses following , is the second part of this Chapter ; teaching loue to our Neighbours .

M. Caluin makes this another argument , to vrge subiection to Magistrates , because to resist them , is a violation of Charity .

M. Beza and Gualter , make it also to pertaine vnto the former , and to be the remouing of a grand impediment of due subiection : which impediment is the vnkind suit and contention betweene men , which when the Magistrate hath determined , the party which is cast , begins many times through corruption to hate the Magistrate , and to deny due respect : now say they that such suits the occasion of such deniall , might be taken away , the Apostle bids them to owe nothing one to another but loue .

But I thinke rather that here is a new matter ; though the manner of propounding it , vnder the terme of owing , might bee occasioned from the verse precedent : and indeed the precepts of godlinesse are of neare acquaintance , and runne as we may say in a bloud .

In this whole part are two things : A commandement , and the reason .

The commandement : that wee should loue one another ; set downe in these words ; which haue a prohibition : Owe no man any thing : and a correction or exception ; but to loue one another . Owe no man any thing : whether mony , labour , &c.

But to loue one another . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nisi , but : this is not declaratiue , pay your debts , that mutuall loue may flourish : but exceptiue , Owe nothing but loue ,

One another . Not the Magistrate onely who can compell ; nor friends onely , which can requite ; nor rich onely , who can reward ; but one another : Let the rich loue the poore , and the poore the rich .

The summe is in two precepts ; A negatiue , owe nothing to any ; an affirmatiue , owe loue to all : these seeme , but are not contrary .

Debt is double : Ciuill , as money , &c. which wee must not owe . Naturall and Diuine , as loue , which wee alwayes must owe .

Betweene these two debts there is great difference , beside the Excellency of one , which is loue , aboue the other .

1. Ciuill debts when they are once paid , the Obligation is void Loue is alwayes to be payed , and alwayes to be owed .

2. In Ciuill debts , he that payes hath the lesse , and hee that receiues hath the more ; not so in loue , for he that loues , the more he loues , the more his loue increaseth .

3. Ciuill debts , may be pardoned and forgiuen ; a man may giue out his bond , and release his debtour ; but no man hath power to discharge his neighbour of his loue ; though it may be in pride or heat , we sometimes say wee care not for such a ones loue , yet this is no discharge .

Naturall debts cannot be forgiuen . No more can a man discharge his neighbour from louing him , then a husband can discharge his wife from her coniugall faith , or a father his child , of his honour and dutifulnesse .

We must owe nothing but loue . Doctr. Loue alone is a perpetuall debt . Here are two branches .

1. We must pay and discharge all our ciuill debts : proued by the Law , Exod. 22. of restoring things stollen , trespasses done , things committed to our trust , borrowed , or found . Also by the story of the woman , sometimes the wife of one of the sonnes of the Prophets , 2. King . 4.1.2.3.4.5.6.7 . Elisha chargeth her to pay her debts , ver. 7.

Iosephus affirmeth a a Ioseph . Artiq . lib. 9. ca. 2. Sic Hieron . & Occelamp . in Proph. Abdiam . Lyra in locum Reg. & Serrar . ibid. that her husband was Obadiah , Ahabs Steward , who hid and maintained a hundred Prophets in the time of Iezebels persecution b b 1 Reg. 18.4 . , and by that meanes came greatly indebted : for the payment of which debts , the Lord wrought a miracle by Elisha .

2. We must alwayes owe and pay loue : Ioh. 13.34 . and 15.12 . 1. Ioh. 3.11 . so Phil. 1.9 . I pray that your loue may abound , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet more and more . More and more notes the quantity , yet notes the perseuerance of it . In the Iubilee all ciuill debts were remitted to the Iewes : and we haue many payments for yeares , and during naturall life ; but charity neuer faileth , but is perfected in another world . 1 Cor. 13.8 .

Is it lawfull to borrow , or to buy for day ? It seemes no : Quest. because the Apostle saith , owe nothing : and we haue experience that hence come many suits and controuersies , to which purpose Ieremy sometime complained . Ier. 15.10 .

It is lawfull to borrow for necessity and conueniency . Answ. When Christ commands to lend , Luke 6.35 . hee implies a lawfulnesse of borrowing : and without such things the life and state of man could not well consist .

As for suits and controuersies , that is Non causa pro causa . Indeed I reade that the Turkes haue few suits , because they deale for ready money . But the true cause of suits about buying and borrowing is our corruption : of the creditour in exacting more then his due ; in the debtour , for not keeping touch , and not paying at his day , or such like : the meaning of the prohibition not simply to forbid all owing , but rather admonishing to deale iustly , to pay modo & forma , or otherwise to content .

Runne not into debt : thou maiest borrow , Vse 1 but if thou canst be free from borrowing , vse it rather , for it is a kind of bondage .

It is better to giue then to receiue . So , to lend then to borrow .

Borrowing is a fruit of sinne , Deut. 28 44. as are sicknesses and other calamities , from which the Saints in this world are not priuiledged .

It is a kind of basenesse to borrow , Debere verecundum est , Amb. l. de Tobia c. 21. non reddere verecundius : though it be more base not to pay that which is borrowed See Pro. 22.7 .

To keepe thee out of debt , labour hard in thy calling , moderate thy expenses , in diet , apparell , recreations , be husbandly : Here are such to be reproued , who borrow here and there , & yet will abate nothing of their pleasures , though they engage lands and houses for it . It may be questioned whether such men and women be good ; wise I am sure they are not , and that doe their posterity feele , who are many times driuen to beg for their reliefe .

Pay that thou owest , Vse 2 it is the commandement of God , it is a point of conscience . As thou desirest to free thy selfe from a snare , so endeuour to free thy selfe from being indebted , Pro. 61.2.3.4.5 .

It is against nature that one man should bee enriched by another mans losse .

The Aegyptians , Athenians , Romanes , Iewes , all Nations that haue loued faith and iustice , haue seuerely punished such as haue refused to pay their debts .

It is the note of an vngodly man , Psal. 37.21 .

Three sorts of men deserue herein much reproofe .

1. Such as will pay some , as fiue shillings in the pound , or thereafter : But Paul requires to pay all : the horrible cousenage herein deserues a seuere law .

2. Such as it may bee will pay in the end , but they will driue the creditour off from day to day : Aquin. 2.2 . q. 66 art. 3. For , Detinere quod alteri debetur , eandem rationem habet cum acceptatione iniusta ; saith the Schooleman : To detaine that which is due , is all one as if you robbed your neighbour .

3. Such which pay not at all , but in stead of discharging their debts , they discharge their tongues in euill and rayling speeches against their creditours when they demand their due : when they borrow they speake saire , when they should pay they returne euill and opprobrious language . Reade Ecclesiasticus chap. 29. the eight first verses .

Loue is a debt , Vse 3 and perpetuall . It is not a thing indifferent , but wee are bound in conscience to owe and pay it one to another .

Many will say , they desire not a mans loue , they care not for it , neither then doe they care for Gods Commandement .

Some for their ciuill debts are much troubled , and full of care ; the sight of a Sergeant much affrighteth them , but who laments the want of loue in himselfe , which is summum fidei sacramentum , the broad seale of our faith , as Tertullian speakes .

In the primitiue times there was so much loue , that it was ad stuporem Gentilium ; but now there is so little , that it may be ad pudorem Christianorum , to the shame of Christians .

VERSE 8. — For he that loueth another , hath fulfilled the Law .

MAster Caluin saith , That these words are a confirmation of our obedience to the Magistrate , in which is placed not the least part of charitie .

Master Musculus annecteth these words thus ; Pay your debts , otherwise you doe against law ; for whatsoeuer is against oharitie , is against law .

These things are true , yet because it appeareth that the principall scope of this eight verse , and the two following is to perswade to charitie ; I take it to be without question , that these words are a Reason , of the exception , or affirmatiue Precept in the former part of the verse : Owe loue , or loue one another .

The Argument is taken from the excellency of loue , or from the definition of it , set downe in the concrete in stead of the Abstract .

In it are to be considered , the Thing or Person defined , and the Definition .

The Person defined , Hee that loueth another : where wee haue the action , louing ; the obiect , another .

What loue is , See Chap , 12. vers 9.10 . It is a beneuolous affection , shewing it selfe in word and deed .

Another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee meanes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neighbour : Master Beza obserues that there is little difference among the Grecians , betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sodalis , a companion or fellow : in the letters there is , I confesse , not much difference , but in sense a great deale : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is such a one who eateth at the same table with vs , a familiar ; and therefore the feastings of friends were called among the Heathen , Sodalitia , and Sodalitates , fellowships ; Tertul. lib. 2. ad vxorem . Cicero in lib de Senect . Plin. Epist. l. 10. epist. 79. ad Traianum . and the meeting of the Saints to worshippe God , were in the primitiue times called Hetaeriae , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is Pauls word here , signifies any , which is another from our selues , be he friend or foe .

Another , not meaning that if a man loue one or two other then himselfe , it is any thing ; but that whosoeuer is another must be loued ; so that the bounds of the Earth are not larger then loue . Loue is naturall , as betweene parents and children . Or Sociall , as betweene friends ; but the loue of vncleane persons , and of drunkards , and other wicked men and women , one toward another , is not here meant , neither is their mutuall affection worthy the name of loue , being a dissoluing of all law , and not a fulfilling the same . Or Supernaturall , when the affection is renued , sanctified and directed to the right obiect , according to the word of God .

This loue is a fulfilling of the Law .

Hath fulfilled : The Law is emptie , till we doe it : God hath giuen it that wee should doe it , and then is it fulfilled , according to Pauls word here ; or finished and perfected , according to Iames his word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iames 2.8 . The Law is as an vnperfect thing , till we obey it .

The Law : of God : the second Table , as in the next verse ; yea and the first Table ; for the law is copulatiue : the lawes of man also .

Hath fulfilled the law . The fulfilling of the law , is eyther actually , in regard of the singular precepts Affirmatiue and Negatiue ; and so he that loueth fulfilleth it not . Or it is modo generali , after a generall manner ; and that as I take it in foure respects .

1 In regard of the root , and inward beginning of obedience , which is loue , so that he stealeth not , but liueth iustly by an inward beginning , and so virtually fulfils the law , being able by such principium , within himselfe , vpon occasion , to keepe any branch of it .

2 In respect of that on which the whole Law and the Prophets depends , Matth. 22.40 . which is loue .

3 In respect of that vnto the which the law is ordained , which is mutuall loue and societie : The end of the Commandement is charitie , 1. Tim. 1.5 .

4 In respect of that whereby euery thing is perfectly done which the Law requires ; which is , that it be done in loue , as Saint Paul exhorts the Corinthians , 1. Cor. 16.14 . Let all your things bee done in charitie . By loue are things done perfectly , for not only that such things should bee done , and others vndone , hath God commanded , but that they should be so out of loue .

Charitie is the fulfilling of the law , Luk. 10.25 , 26 , 27. Doctr. eternall life is attributed to loue , which is not attained but by fulfilling the law , either in our persons , or by our surety : the same is also confirmed in the next verse .

The fatherly goodnesse of God herein appeareth toward vs , Vse 1 who hauing absolute power to command vs what hee pleased , yet hath commanded nothing but loue , then which , nothing is more diuine ; for God is loue , and loue is of God , 1. Ioh 4.7 , 8. and nothing more profitable to vs and comfortable . What more sweet then to loue and be beloued ? ex amore , amicitia , from loue comes friendship , which to take out of the world , were a greater damage then to take the Sunne out of the firmament .

O our vile nature , which is prone to hatred and enuy , the destroyers of mankind : let vs lament that we are so backward to keepe this diuine , profitable , and comfortable law .

If the Lord had commanded things hard , burthensome , and vnprofitable , we must haue obeyed ; how much more ought wee , when hee sayes only , Loue , and inherite eternall life ?

That our obedience should be acceptable and perfect , Vse 2 it must be done in loue : The Lord requires a pure affection , as well as the outward act .

Thou doest not steale , defile thy neighbours wife . It is well : but wouldest thou not if thou haddest opportunitie ? Doth feare only , or shame , or the sword of the Magistrate restraine thee ? Then thou doest not such things , because thou darest not : doe if thou darest ; this is not to keepe the law .

Hee that loueth will not doe such things , though it were in his power , and though he were sure neuer to be called into question , euen for the loue he beareth to God and to his neighbour .

If thou giuest all thy goods to the poore , &c. and hast not loue , it is nothing . 1. Cor. 13.3 .

True loue seasoneth all things , and maketh them well taken , being the life of vertue , as prudence is the light of it .

As therefore there is great difference , betweene the speech of a Parrot , and of a wise man ; so betweene the obedience of him that loueth , and of him that loueth not .

Balaams Asse speakes , so a wicked man sayes ouer prayers , heares the Word , giues almes , abstaineth from some euils , yet fulfilleth not the law , because he loueth not .

Let vs labour then for loue , Iohn 13.35 . which is the worke of a true disciple of Christ : for as the Grecians are distinguished by their clokes , Romans by their gownes , Graduats by their habits , so we by Charitie .

VERSE . 9. For this , Thou shalt not commit adulterie , Thou shalt not kill , Thou shalt not steale , Thou shalt not beare false witnesse , Thou shalt not couet : and if there be any other commandement , it is briefely comprehended in this saying , namely , Thou shalt loue thy neighbour as thy selfe .

HEre is a proofe , that he which loueth fulfilleth the law , and the argument is taken from an induction or enumeration of the particular commandements in the Law , which are comprehended in the precept of loue .

Loue is all the Commandements : Therefore hee that loueth , fulfilleth them all .

Here are to be considered , the seuerals , or the summe : The Seuerals are the particular precepts rehearsed . The summe , is , Thou shalt loue thy neighbour as thy selfe .

In the Enumeration something is to be marked .

1 The fift commandement is not mentioned , which requires Honoring of Parents . Pet. Martyr . Some answer , that Paul reckons them as the Iewes did , who put that Commandement into the first table : making fiue in each table . From whence we may note what a sacred thing they thought obedience to Magistrates and parents to be .

Or he hath so plentifully spoken of that Commandement in the first part of this Chapter , as there seemes to bee no need of any repetition .

Or he takes the Negatiues only , because they are most contrary to Charitie : and also that Commandement is comprehended in these words : and if there be any other Commandement .

2 The seuenth Commandement forbidding adultery , is put before the sixt , forbidding murder .

The reason is alledged , because adultery was a common sinne among the Romans .

Or for the feditie of it , and odiousnesse doth he name it first : and so among the fruits of the flesh is Adultery first named ; and among the fruits of the Spirit , Loue . Galath. 5.19.22 . and in some part of the Ciuill law , Faius in loc. the title of Adulterie is next to the title of Treason , to shew the hainousnesse of that sinne .

3 The tenth Commandement is mentioned in this one word , Thou shalt not couet : whence it appeares , that the commandement of not Coueting , is but one , contrary to the doctrine of Rome .

Is briefly comprehended : is consummate , or recapitulated , Ambros . August . epist. 29. ad Hieron . as Orators in their Epilogue repeate the generall heads .

So that , that which the Philosophers affirmed of Iustice , is true of loue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In summe Charity is all vertue . Charity is the Decalogue contracted , and the Decalogue is Charity vnfolded . A generall vertue diffusing it selfe into all vertues , as the blood and spirits into all parts of our bodies .

The summe then is , Thou shalt loue thy neighbour as thy selfe . In this wee haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The thing commanded , to loue our neighbour ; and the Rule , As thy selfe .

Neighbour : Euery one that stands in need of our help , by the proportion of the parable of the Samaritane , Luke 10. knowne or vnknowne ; friend or foe ; this is a hard saying , but it is law . Good and bad : the bad for communion of nature : the good for communion of nature and grace . Kindred and strangers ; Proximus non sanguinis propinquitate , Aug. epist. 52. sed rationis societate pensandus est , &c. saith Augustine , Neighbourhood is to be esteemed , not by the neerenesse of blood , but by the societie of Reason .

Hierome brings the blessed Angels within this order of Neighbourhood ; Hieron . in epist. ad Gal. and indeed Charitie is as large as heauen and earth .

The Schoolemen make euen the Diuels and damned , Valent. tom . 3. Disp. 3. quaest. 3. punct. 1. secundum naturam , a part of the obiect of our charity ; not in the deprauation of their nature , but in their essence ; not in their opposition to the Creator , but in their relation , tanquam res amici , as part of the things or substance belonging to our friend , that they be preserued and still exist , that Gods Iustice might haue due execution vpon them .

As thy selfe : both in the thing , and in the manner .

In the thing ; as to wish the best to our neighbour , as wee wish the best to our selues , Luke 6.31 . Mat. 7.12 . expounded by our Sauiour : As yee would that men should doe to you , doe yee also to them likewise : wishing the same good to be obtained , and the hurt to bee auoyded by them as by your selues .

In the manner : Truely , without dissembling ; earnestly , without remissnesse , and coldnesse ; constantly , without changing .

Wee must loue our neighbours as our selues . Doctr. The very same words are , Leuit. 19.18 . Gal 5.14 . and Mat. 22.39 . Where our Sauiour being asked by a Lawyer which was the Great Commandement ; answered , that the loue of God , was the first and great Commandement ; and that the second was like vnto it , which is , the loue of our neighbour . Like vnto the first in three respects .

1 In forme ; that is truly . For God must be loued with all the heart , and our neighbour as our selfe .

2 In time , wee must alwaies loue God ; and so wee must our neighbour .

3 In difficulty ; it is hard to loue God aboue all , because our hearts are so much vpon the world ; and as hard to loue our neighbour as our selues , because our hearts are set so much vpon our selues .

Whether may I loue my neighbour more then my selfe , Quest. or no ?

In regard of the affection , Answ. loue must be equall ; but in regard of the effect , in outward things I may at some time prefer my neighbour before my selfe , and serue him first ; not so in spirituall things ; I must wish my neighbours saluation as well as mine owne , but I must seeke my owne first .

May I loue one neighbour more then another ? Quest.

Appretiatiuè , as they say , we may : Answ. as Iacob loued one of his children , Ioseph one of his brethren , and Christ one of his Disciples .

It is lawfull to loue our selues ; Vse 1 and yet there is an euill selfe - loue , of the which the most part are sicke .

There is a naturall selfe loue , and a morall : The naturall is the Rule of our loue to our neighbour : the morall , is that which is forbidden in the law , which destroies the loue of our neighbour .

Nature requires , the law allowes , and grace denyes not that we should loue our selues amore recto , with a right loue .

Neither can he loue his neighbour well , who doth not so loue himselfe ; euen as he can neuer write a right line , who writeth by a wrong rule .

Many say they loue their neighbour as their owne soules ; and therein they may say true , and yet be far from the fulfilling of the law ; or they care not to damne their owne soules , as well as their neighbours .

Learne to loue thy selfe as thou oughtest , that God may commit thy neighbour to thee whom thou maist loue as thy selfe .

To loue a mans selfe , is not curare cutens , to pamper the body , to giue a mans selfe to liberty and pleasure ; but curare animam , to haue a care of the soule , to loue God , and our selues in God : For , He that sinneth , hateth his owne soule , Pro. 8.36 . and hee that enticeth his neighbour to sinne , hateth his neighbours soule . And hee will neuer be profitable for another , who is vnprofitable for himselfe .

He that loues a garment , hates the moth that eates it ; so he that loues his owne soule and his neighbours , will hate sinne which destroyes it .

Let him loue me , who loues himselfe in goodnesse : The Godly mans loue is the best loue .

Here diuers are to be reproued . Vse 2

1 They that loue themselues onely . There is a City of God , and a city of the Diuell : The City of God , beginnes in the loue of God , and increaseth to the loue of our neighbour ; the city of the Diuell beginnes in the loue of our selues , Aug. in princ . lib. de Ciuit. Dei . and ends in the contempt of God and our neighbour , such were Caine and Nabal .

2. They which loue some of their neighbours but not all : This man is mine enemy I cannot loue him : But Christ commands thee to loue him , and he is thy neighbour . Loue him , that he may be thy friend . That man is wicked , and his sinnes offend me . Thinke that thy sinnes offend others , and yet thou wouldest they should loue thee . Consule Zanch. in explic ca. 2. ep. 1. Ioh. Loue him , but not his faults ; and because hee hath faults , hee hath so much the more need of thy loue that thou mayst reclaime him . Euill men are to be loued as sick men , we run to the Physitian , for loue to the man , not for loue of his sicknes , to helpe the man , and to destroy the sicknesse .

3 They which loue dissemblingly , Aug. ep. 54. as Ioab and Iudas , who will speake faire to a mans face , and cut his throat behind his backe .

4 They which loue , and loue , but their neighbour is neuer the better for their loue : their loue is fruitlesse , as is the faith S. Iames speakes of .

5 They which loue not good men , their best neighbours , their truest friends , thou must loue a wicked man , much more him that is godly ; thine enemy , much more him that is Gods friend .

Wee ought to pray and striue to loue our neighbours as our selues : Vse 3 if all would doe so , it would be a golden world .

Euery Science hath his principles : the proper principle of Christian discipline is charity .

And there is nothing so vsefull and profitable as Charity . Chrys. hom. 51. ad Pop. Ant. A better good then all riches , a greater good then health and light , said Chrysostome .

Suppose ten men to loue each other as themselues , and so a hundred , a thousand , &c. None of the ten is one alone , but euery one is ten : Charity contracts ten into one , and multiplies one into ten . None of the ten can liue in want , for euery one hath ten harts to care for him , twenty eies to see for him , twenty hands to worke for him , and twenty feet to trauaile for him .

Neither can any of the ten be conquered ; for offend one and offend all , &c. Thus S. Chrysostome .

VERSE 10. Loue worketh no ill to his neighbour : therefore is loue the fulfilling of the law .

THis verse may be referred both to the 8. and also to the 9. verse , as a probation of either .

If to the latter end of the 8. then it containes a Syllogisme , onely there is a Crypsis of the Maior . Thus , That which doth no hurt or worketh no ill to his neighbour fulfilleth the Law . But loue doth no hurt to his neighbour . Therefore is loue the fulfilling of the Law . The argument is taken from the proper effect of loue .

If you referre it to the 9. verse , then it proueth by the same argument , that all the law is comprehended in the loue of our neighbour . Thus , To doe no ill to our neighbour , is the summe of the whole Law . But loue doth no ill to our neighbour . Therefore loue is the summe of the Law , or the whole Law is comprehended briefly in loue .

And then out of this is inferred according to the 8. verse , that Loue is the fulfilling of the Law .

So , in this verse are two propositions ; the second inferred out of the first , and the first the ground of the second .

The first proposition , Loue worketh no ill to his neighbour .

The arguments disposed in this proposition are the cause , loue : and the effect denyed , doth no ill ; amplified by the Patient , to his neighbour .

The affirmatiue effect , doth any good ; but the negatiue is set downe that it may haue the better correspondence with the 9. verse , where onely negatiues are repeated ; but the affirmatiue is included ; and so by a figure , lesse is said , and more is signified . Loue not onely doth no hurt , but also doth good : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but because this is not alwaies in the power of him that loueth , he saith not , doth good ; but , not euill ; and in this , the other necessarily to be vnderstood ; for , as one saith well , subtrahere debitum bonum est malum , Caietan . to subtract or not to doe the due good , is euill .

Loue ; the holy loue of my neighbour , proceeding from the loue of God .

No ill : mischiefe , damage , hurt , or sinne ; for in the second table euery sinne is to the hurt of our neighbour .

Ill , is either of omission , or commission : and either are three-fold : 1. in fact ; 2. in word ; 3. in desire .

1. In fact , three waies : 1. either about his single person , in the sixth commandement : 2. or his person conioyned in the seuenth commandement : 3. or his goods , in the eight commandement .

2. In word , in the ninth commandement .

3. In desire , in the tenth commandement .

He that loueth will breake none of these either in committing or omitting .

The illation : Therefore loue is the fulfilling of the Law .

What loue ? and what law ? The loue of our neighbour ; and the whole law or decalogue : for though in proper speaking , the loue of our neighbour is but the fulfilling of the second table ; yet the loue of God is necessarily supposed , because that flowes from this ; and so sometime the loue of God is named alone , where both are vnderstood , for the necessary connection of the tables . Also the Apostles brings forth the commandements of the second table , rather then of the first , because it is more easie for vs to discerne true obseruers of the law , by the second then by the first .

Charity toward our neighbour is the fulfilling of the law ; Therefore Charity simply : Therefore our loue to God is to bee demonstrated by our loue to our neighbour .

The doctrines are two according to the propositions , in their very words . The second , that loue is the fulfilling of the Law , is proued before verse 8.

The first , that loue doth no ill to his neighbour , 1 Cor. 13.5 , 6. Charity thinketh no euill , it reioyceth not in iniquity .

Also , it is proued from the rule Ephe , 5.29 . No man hateth his owne flesh , but cherisheth himselfe : and true loue is to our neighbour as to our selues .

Also from the contrary . To doe ill , is to breake the law . But loue is the fulfilling of it . Non potest peccari per illam , qua legis est perfectio : Amb. in loc. We cannot doe ill by that which is the perfection and fulfilling of the law , said Ambrose .

The Papists from hence inferre two things : that wee can keepe the law , and that we are iustified by charity .

To the first .

He that loueth , keepeth the law : but how ? euen as hee loueth : if he loue perfectly , hee perfectly keepes the law : if imperfectly , then he keepeth it imperfectly .

But we cannot keepe it perfectly in this life , which is necessary to iustification , as they meane keeping ; Deut. 27.26 . Jam. 3.2 . for Cursed is euery one that continueth not in all things written in the Law , and , in many things we offend all . We know in part onely , and according to our knowledge is our loue . Though in the regenerate there be a perfection of parts , yet not of degrees in this life . Aug. tom. 7. l. de Natura et gratia contra Pola . c. 70. Saint Augustine also saith thus , Charitas inchoata , incheata iustitia est : prouecta , prouecta iustitia est : Charitas magna , magna iustitia est : Charitas perfecta , perfecta iustitia est . Our righteousnesse is according to our charity , which is not perfect in this life .

To the second .

Perfect fulfilling of the law may iustifie : But loue in the concrete is not such fulfilling , but in the abstract .

The Apostle here propounds that which ought to be in the concrete , but not that which is . Perfect fulfilling is propounded to vs as a patterne , to the which we ought to conforme , not as a thing to be attained in this life .

True charity is not to do hurt , but good to our neighbour , Vse 1 to doe good rather then to receiue : else it is selfe loue , not the loue of our neighbour : I must loue my neighbour for his owne sake .

A man loues his horse , his meat , &c. for the good hee receiues by them ; but we must loue our neighbour for himselfe , otherwise wee put no difference betweene a neighbour , and a horse : now the best good wee can doe for our neighbour , is to bring him to God , and saue his soule .

All the Law is comprehended in loue , and loue doth no ill , Vse 2 but keepes all the commandements ; as a good mother tends all her children , and carefully nourisheth them .

Loue is a Mother : the ten commandements , are her ten children , she forgets none , is vnkinde to none , neglects none , fulfileth all .

Dauid had an instrument of ten strings : loue is that instrument , the tenne strings are the tenne commandements , if one string bee out of tune the harmony is marred ; so the breaking of one commandement destroyes loue , and corrupts it , as one dead flye the pretious ointment of the Apothecary .

The law is copulatiue , founded and comprehended in charity ; Iames 2.11 . vertues are coherent : He that said , Doe not commit adultery , said also , Doe not kill . Endeuour then to keepe euery commandement if thou wouldest auoyd the curse of the law . For , then shall I not bee ashamed , saith Dauid , when I haue respect to all thy commandements . Psal. 119.6 . Charity is a good Catholike .

Charity fulsils the law . Vse 3 Out loue is discerned by our obedience to the law .

If you say Charity , suppose doing good : for it is as possible to separate heate from the fire , and light from the Sunne , as good workes from Charity .

Many speake of charity , and deepely protest it ; but words will not carry it . It is the shame of Christians , that charity is so much in our tongues , and so little in our hands .

There are many which without any wit can turne house and land into smoake , as our idle Tobacconists ; but to turne the fume and breath of loue into workes , requires wit and grace too .

Shew me thy faith by thy charity , and thy charity by thy workes ; Let vs not loue in tongue onely , but in deed and truth , saith Saint Iohn . 1 Ioh. 3.18 . Ama vt videam , let mee see thy loue as well as heare it , for a verball loue is like a painted fire , for shew , not for vse .

Loue is a substantiue , it must bee seene , felt , and vnderstood .

Charity is a beautifull Lady , which desires to be seene ; she is no Nun ; she is not of that religion : she is conuersant abroad , doing good to her neighbours .

Faith alwayes keepes within to defend the conscience ; but charity is alwayes without feeding the poore , visiting the sicke , &c. The proper act of faith , is to receiue ; of loue , to giue and distribute ; of faith , to doe our selues good ; of loue to doe good to our neighbour ; and this is the fulfilling of the law .

As the Moone among the lesser stars , Vse 4 so is charity among the graces , called a more excellent way , 1. Cor. 12.31 . then things greatly excelling . I would we were sicke of loue , as the Church in the Canticles : and yet loue is not a sicknesse , Cant. 2.5 . but the sanitie of the soule .

What is loue more then other vertues ?

Loue is the comfort of life . If a poore man liue in a towne where loue is , he cannot want ; for loue will vndoe all locks ; and if a rich man want loue towards his poore neighbour , he is as if he had lost the key of his money cupboard .

If a wicked man dwell where loue is , hee shall haue good counsell , good admonition , good examples , good prayers , &c.

If a man be rich , and not beloued , his life is miserable , &c.

Loue is the spirit of pietie and good life : Non faciunt bonos aut malos mores , nisi boni vel mali amores ; as our loue is , Aug. Macedoni . epist. 52. so are our manners , said Augustine .

Loue is the life of faith , Iames 2.17 . Bern. ser. 2. de Resur . & 24. sup. cant . He that doth any hurt to his neighbour , though he be not a fratricide , yet is fideicida , a killer of faith , said Saint Bernard .

Loue is the strength of the Common-wealth : A Citie diuided cannot stand , Matth. 12. as stones without morter in a building , so are men without loue in a Common-wealth .

Loue is the Nurse of the Church , Ephes. 4.16 . So Tertullian , Corpus Ecclesiae , fibula charitatis connexum crescit in deum . The body of the Church being buttoned and knit together in loue , groweth vp in God .

Loue is the soule of the law . Where there is loue , Aristot . Ethis . l. 8. c. 1. Cic. l. de Amici . there needs no law , but where there is law , there needs loue , as Heathen wise men haue obserued .

Nay loue can doe more then all lawes . There are good lawes against theft , murder , drunkennesse , whoredome , &c. and yet there are many offenders : but if there were loue , none of these euils would be done to our neighbours : Will a man take away his life , whom he loues ? and for the sauing of whose life , hee will venture his owne ? it cannot bee ; and so of the rest .

Thus , and much more excellent is loue : as the tongue of Angels is nothing without loue , so it is not sufficient to commend loue : The law therefore , non dispendium sed compendium consecuta est , hath not lost but gotten , by being reduced into one precept of loue .

Let vs labour for loue : The Corinthians had abundance of knowledge , but they wanted loue , and were rent into Schismes : we are sicke of the Corinthian disease ; I wish wee were truely humbled for it , that we might be healed .

If thou wishest well to the Church of England , liue in loue .

If thou wishest well to thine owne soule , and desirest to keepe the law , Chrysost. hom. 33. in 1. Cor. loue thy neighbour : Magnus Doctor charitas , said Saint Chrysostome , Loue is a great Doctor . It will teach vs to obey the Magistrate , to reuerence the Minister , to reliue the poore , to doe good to all , and hurt to none : and to doe these things , Iames 2.8.12 . Galath. 5.13 . willingly and freely : Therefore called a royall law , and of libertie , by Saint Iames : yea it makes vs very seruants to our neighbours , as Saint Paul affirmes : The Lord giue vs this loue .

VERSE 11. And that knowing the time , that now it is high time to awake out of sleepe : for now is our saluation neerer , then when we beleeued .

HEre begins the third and last part of this Chapter , which sheweth our dutie toward our selues , which is Temperance .

This part containeth two Exhortations : The first , concerning the manner of performing the dutie required , in this verse . The second concerning the things themselues , about which this dutie is conuersant , in the rest of the verses .

The manner is , that it be done , not sleepily and negligently , but strenuously , cheerefully , and watchfully .

In setting downe whereof , there are two things : first , A Transition : secondly , An Exhortation .

The Transition : And that , not Bezaes Idque , nor Chrysostoms Praesertim , referring it to the eight verse of this Chapter , as an enforcing of the dutie of loue to our neighbour , as Piscator : but rather the ancient Et hoc : so that we do not with Aquinas construe it with tempus ; or M. Caluins Hoc etiam , supplying Edico , out of the third verse of the twelfth Chapter : or Paraeus his Insuper ; or if you will , Ad haec , Praeterea ; in English , Moreouer , or Besides , or Furthermore , I say , that now it is high time to awake out of sleepe .

I take this verse then , to be as a Preface to that which followes , though it may also be a conclusion of all that is before from the beginning of the twelfth Chapter : for watchfulnesse is necessary to the duties precedent , and that which followes is referred vpon occasion of these words . So that this verse may be likened to Noah , who saw the old and new world ; or to Ianus , whose two faces beholds the old and new yeare , or to Christ , who is the end of the law , and the beginning of the Gospell .

In the Exhortation we haue two parts : The Dutie , exhorted vnto ; and the Reason .

The Dutie , It is now high time to awake out of sleepe .

High time : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the houre of waking , a short part of time being named , to signifie that wee must speedily awake , and not lose a minute .

To awake : The Greeke word signifies more , namely , to arise , which is best here , and to be necessarily vnderstood , if we translate awake , for many awake , who rise not .

The Drunkard , common Swearer , &c. are awake sometime , they know they doe euill , and vnderstand admonitions , but they lye still in their sinnes , and arise not : now the intent of Paul is , that we should awake , and arise too , that is , to stand vp from the dead , as he speaketh elsewhere . Ephes. 5.14 .

Out of sleepe : Sleepe is two fold ; so properly called , and Metaphoricall : the first is of the body only , for the soule sleepeth not ; and it is that naturall rest , which God hath appointed for the refreshing of the dissipated spirits , and the preseruation of wearied Nature .

Metaphoricall sleepe : is either of the body , or of the soule .

That of the body , Olli dura quies oculos , & ferreus vrget Somnus — Virg. Aen. 12. is Death , often called in the Scripture Sleepe , Iron sleepe , as the Poet called it .

That of the Soule : and it is either the Sleepe of sinne , noting an vnregenerate estate , or somnus inertiae , the sleepe of sloath ; when hauing receiued grace , wee begin to drowse in the duties of godlinesse : this last is here meant ; for hee writeth to beleeuers , who somewhat began to be remisse in holy duties . So is it said of the mightie men of the hoast of the Ammonites and Moabites , in the dayes of Iehoshaphat , or of the hoast of Sanecherib , in the dayes of Hezechiah ; They haue slept their sleepe , that is , they haue languished and fainted , not hauing any heart to repell dangers , Psal. 76.5 .

The Reason is from the consideration of the time : knowing the time .

Time , that is , opportunitie of time , fit and seasonable time . As men when they call vp their seruants , vrge them because the Sunne is vp : so Paul requires that wee should , considering the season , the more earnestly apply our selues to our duties .

This time is set forth by a comparison , the time of faith receiued and begunne , compared with the time of faith continued and encreased . Now is our saluation nearer then when wes beleeued .

Saluation : Not Christ incarnate , nor saluation begunne in the remission of sinnes , but eternall life , which is the reward of faith , vnto the which we are now nearer , then when we first beleeued , and therefore should be the more liuely in pressing toward the same .

The longer we professe the Gospell , Doctr. the more strong in faith , and zealous in godlinesse we ought to be , Hebr. 5.12 . Paul reproues the Hebrewes , because they profited not according to their standing : and Hebr. 11.32 . he vrgeth them to constant enduring and patient suffering of persecution , from the remembrance of their courage in the dayes of their first Illumination : then they endured a great fight ; it were a shame now to faint and play the cowards .

The time of grace is no time of sleeping , but of waking , Vse 1 and labour : Now lay hold , now , if euer , get some thing for hereafter , some faith and grace which may helpe , and stand vs in stead , in the euill day .

The Merchant obserues carefully the best time of buying in his fraught , and then bestirres him : The Husbandman in haruest time , riseth early , calleth his people together , and away ; for it is good to take faire weather while it lasts . Now is our haruest , let vs be gleaning something .

The Sheplieard in Lambing time watcheth his flocke , as Iacob did Labans , let vs now watch to saue our soules .

Many when they come to heare the Word , and to prayers , then begin to nod ; Is this a time of sleeping ? for shame , awake ; Ganst thou not watch one houre ?

Lose not the pretious time of Repentance ; Non enim in tempore vtiliter viuitur , Aug. Probae . Epist. 121. c. 7. nisi ad comparandum meritum quo in aeternitate viuatur : Hee spends his time vnprofitably , who gets not some grace , whereby hee may liue in eternity , said Augustine .

Our Aduersary , the Diuell , sleepes not : The souldier that is asleepe when the enemie is come , hath his throat cut : Vt iugulent homines surgunt de nocte latrones ; Vt teipsum serues non expergisceris ? —

If the good man of the house know at what watch the theefe would come , he would surely watch , and not suffer his house to bee digged thorow , Matth. 24.43 .

Besides , our time is short : all the time of grace is but an houre , and an houre is soone out ; cito pede praeterit aetas , said the Poet : Qui hodiè habemus horam , nescimus an cras habuerimus vitam : Wee which haue an houre to day , know not whether we shall haue a life to morrow , said Anselme . Anselm . in loc.

Seuen times passed ouer Nabuchadnezzar , Dan. 4.25 . that is , he liued seuen years like a beast : but many among vs haue liued seuen yeares twice or thrice told , like beasts , and yet remember not to make vse of the time that remaines , to turne vnto the Lord .

Many of vs haue but a minute or two remaining ; let vs vow not to giue sleepe to our eyes , nor slumber to our lids , till we haue found fauour with the Lord , and grace to helpe in the time of need .

Here is a commendation of godlinesse : Vse 2 He that beleeues , his saluation is euery day neerer then other , as a wicked mans damnation is neerer and neerer ; let this encourage vs : Thou meetest with many discouragements , but behold the kingdome of heauen is at hand .

This reproues them which begin well , Vse 3 but after grow sleepie and sluggish : Hony at the first tasting liketh well , but a little cloyes vs ; so the beginnings of many haue been feruent , but their latter end drowsie and cold .

This was the disease of Ephesus , Reuel. 2. and we are dangerously sicke of it .

Many trees are very forward in the Spring , but a little frost nips the buds , and then there is no fruit for that yeare ; so it is with vs : The forwardnesse of many haue come to nothing .

Take heed of falling from thy first loue , of growing cold , of going backward : Leo Mag. ser. 8. de Passione , in fine . Qui non proficit , deficit , 〈◊〉 qui 〈◊〉 acquirit , non nihil perdit : Hee that proceedeth not , decayeth , and he that getteth nothing , loseth something , said Leo.

Naturall motions grow stronger at the last ; a s●one that falleth from a high place , the neerer it comes to the proper place , the faster it moues : so the neerer we come to heauen , the more zealous we should be in godlinesse .

What a thing were it , if after ten or twentie yeares profession , a man should fall a sleepe at the comming of the Bridegroome ; or walke so , as if he regarded not whether he came at heauen or no.

A man though weary of his iourney , yet if hee be within sight of the towne where his dwelling is , he puts on cheerily ; yea the beast comming neere home , goeth freely , though dull and halfe tyred before .

Take courage , proceed on liuelily ; Behold the toppes of those holy mountaines ; within lesse then an houre , thou shalt be in heauen : A foule thing were it , to faint in the sight of our Countrey , and in the very Hauens mouth to be sluggish and negligent .

VERSE 12. The night is farre spent , the day is at hand : Let vs therefore cast off the workes of darkenesse , and let vs put on the armour of light .

IN the eleuenth verse was the Preface , containing an Exhortation , to the diligent and studious performing our dutie , ( as in things going before , so ) in things following .

The thing it selfe Paul exhorts vnto , is a temperate and sober walking ; and this , in this verse generally , with a Reason : and in the two next verses repeated , with a speciall and particular Exposition .

In this verse , are an Exhortation , and a Reason .

The Reason set before the Exhortation , and is laid downe as a foundation ; and the Exhortation raised out of it , and built vpon the same .

The Night is farre spent , the Day is at hand : In these words is the Reason , which is taken from a comparison of diuers estates , to a diuers kind of life : The same things doe not alwayes become Old and Yong , Noble and Ignoble persons : Otherwise is the behauiour of them which liue in darkenesse , then is theirs who dwell in the light .

In the day ought to be done the workes of light :

But the night is farre speat , and the day at hand : Therefore , cast off the workes of darknesse , and put on the Armour of light .

The Maior is grounded vpon a Rule , which is , that our life must bee answerable to our condition and state ; our workes to the time .

The Minor is in the words of Paul .

The Night , the Day : These are taken either properly , or figuratiuely . Properly , the Day , is either Naturall or Artificiall : Here such a day is considered , which hath a Night opposed to it ; which the Artificiall hath ; not the Naturall , being the space of foure and twentie houres , comprehending in it Night and Day .

The Hebrewes began the Naturall day at Euen ; the Grecians at Sun-rise ; the Romans as we , at Midnight ; the Arabians at Noone : All begin the Artificiall day at the Rising , and end it at the Setting of the Sunne .

The Day is in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gentle or came , because it is appointed for tame creatures : or of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I desire , because it is to be desired ; or as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the daughter of the Sunne .

In Latine , it is Dies , à Deo , of God , as a diuine thing , as some also haue deriued the Hebrew word , it being the measure which God hath giuen for the world .

Night , is the absence of the Sunne , when there is nothing but darknesse , which is the priuation of light .

It is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to strike , as in Latine , Nox , à nocendo , of Hurting , because , though there bee singular vse of it , yet in comparison of the day , it is not so comfortable .

Day and Night are not here taken properly , but Metaphorically : and so 1. Day is taken for Prosperitie , Night for Aduersitie , Esay 9.1 . and not vnfitly ; for as in the Night , a man meeting with his friend , Colos. 1.12 . neither knowes nor salutes him ; so is it in Aduersitie . Thus Heauens blisse is called Light ; and the Paines of Hell Darkenesse . Matth. 25.30 .

2 Day also is taken for Life , Iohn 9.4 . and Night for Death , as the Poet : Soles occidere & redire possunt , Nobis cum semel occidat lux breuis , Nox est perpetua vna dormienda .

3 Night , is taken sometimes for this life , and Day for the life to come , as Psal. 49.14 . though wicked men prosper here , yet , illo manè , in that morning , the vpright shall haue the vpper hand of them : In that morning , that is , in the day of the Resurrection , which shall neuer haue a Night .

4 Sometimes also Night is taken for the time of the law , Malachy . 4.2 . and Day for the time of the Gospell ; so is the law called the time of shadowes , Heb. 10.1 . Ambr. tom. 1. l. exhor. ad virg. non procul ab initio . and the time of the Gospell the day of saluation , 2 Cor. 6.2 . as Christ is some where called the Sunne of righteousnesse : and Saint Ambrose expounds that of the Psalme , Day vnto day vttereth speech , and night vnto night sheweth knowledge , thus ; Day , that is , one Christian teacheth another Christian : and night , that is , one Iew teacheth another Iew .

5 And sometimes these termes , are thus taken , namely , the night for the time of our vnregenerate estate , when wee were without faith , repentance , &c. and Day for the time of our regeneration , and conuersion to God : as is manifest in these places : 2 Cor. 4.6 . 1 Thess. 5.5 . 2 Pet. 1.19 . Ouid. 6. Metam . Ignorance and rebellion are called night by the Poet.

Proh superi , quantum mortalia pectora caecae Noctis habent ! —

The question is , how Day and Night are taken here by our Apostles , for interpreters iudge diuersly :

But not the first way , though to be without grace , be the greatest aduersity can be fall vs : and on the contrary .

Nor the second , though indeed onely beleeuers liue , and vnbeleeuers are dead in sinne .

Nor the third , because the Resurrection is not our morning , our morning is in this life : for here we haue some light of Grace .

Nor the fourth , which interpreters ancient and later haue much stood vpon ; For first , the night of Iewish ceremonies , is not onely farre passed , but cleane gone and ended . Secondly , Paul wrote principally to the Gentiles , who had no night of ceremonies : Thirdly , Paul sets downe , verse 13. what be the works of the night hee meanes , viz. Chambering and wontonnesse , gluttony and drunkennesse , &c.

We therfore take the fifth and last to be the true meaning of this place .

The Night is farre spent , the Day is at hand : The Apostles so speakes to note the goodnesse , and yet the imperfection of our estate .

It is not so Day with vs , but that we haue much darknesse , nor so Night but that , blessed be God , wee haue some light , some knowledge , some Faith , some power against sinne , &c.

Our estate is excellently called by the Fathers , Crepusculum , which is a middle time betweene darknesse and light : it is as the grey morning with vs , betweene the darknes of sin and the light of the vision and glory of God .

Infidelity is midnight . Faith is the morning . The vision of God is as High noone . If we looke vpon Infidelity , it is day with vs : If to the blessed vision of God , it is as night . The Angels haue a day , which we haue not yet ; and we haue a day , which Turkes and Infidels haue not yet . Infidels see nothing : We see in part : The blessed in heauen , see all things .

The time of Infidelity , Doctr. is darke night : and the time of grace , as the comfortable day . Act. 26.18 . Paul is sent to the Gentiles , that they may turne from darknesse to light . Eph. 5 8. Yet were sometime darknesse , but now are yee light in the Lord .

As the euening was before the morning ; Vse 1 so first it is night with vs through our corruption , before it be day with vs by grace . No man is borne in this day : but as , when darknesse was vpon the face of the deepe , God made the light by his word : so by the preaching of his Word , hath he turned our spirituall darknesse into light , according to that comfortable saying : God , 2 Cor. 4.6 . who commanded the light to shine out of darknesse , hath shined in our hearts , to giue the light of the knowledge of God in the face of Iesus Christ .

The Creation of light , no greater worke then thy conuersion ; Be thankfull to him who by his word , hath brought thee which satest in darknesse and in the shadow of death , into the comfortable light of sauing grace .

Happy are beleeuers , Vse 2 vnbeleeuers and wicked men are most miserable : when these with the Aegyptians are vnder darknesse which may be felt ; then are the children of God with the Israelites , in the blessed light of Goshen .

Truely the light is sweet , Eccle. 11.7 . and a pleasant thing is it for the eyes to behold the Sunne : but darknesse is hideous .

How tedious to a sick man is the night ! how desires hee and longs for the Day ; for light of it selfe cheareth , and mitigates griefe ; so is the time of grace most comfortable .

As is he who lyeth in the bottome of a dark stinking dungeon ; so is the man who hath a conscience without the light of grace .

There is nothing more pure , more pretious , more delightfull , more powerfull then the light : Damasc . Ort. fid. l. 2. c. 7. it is pulchritudo et ornamentum omnis visibilis creaturae , the beauty and ornament of euery visible creature , said Damascene .

The best things are called light : God dwells in the light ; Christ is the light of the world : The good Angels are Angels of light , the Word is light , Saints are light , Baptisme is light , &c. and the night or darknesse is contrary .

To bee bodily blind , is a great misery , but to bee spirituall blind , is an excesse of misery . As it is easie to make the blind fall into the ditch , so , if our eyes spirituall be darkned , how great is the darknesse , how easily can Satan lead such men into the very pit of hell !

If thou hast receiued grace , shew forth his prayses who hath called thee out of darknesse in to his maruellous light . 1 Pet. 2.9 .

Night and Day are two contrary states : Vse 3 It is not possible to bring mid-night and mid-day together : so impossible , that a man being in the state of sinne and infidelity , should bee a good Christian .

Examine thy estate , whether it be night with thee or day , thou shalt know this , by thy inward affections , and by thy outward actions .

1 Thou readest in the Psalmes ; that God makes darknesse , and it is night , and then all the beasts of the forest creepe forth ; the Lyons seeke after their prey , &c. But when the Sunne ariseth , they lay them downe in their dennes , and then man goeth forth to his worke , and to his labour till the euening .

Looke now to thy heart ; is pride there , malice , couetousnesse , &c. Surely if these beasts be abroad , it is night with thee ; these are not to be seene in the light of grace , but are hunted out , to Hell ( the Diuels den ) from whence they came .

2 Thou readest in S. 1 Thess. 5.6 , 7. Paul , Let vs watch and be sober , for they that sleepe sleepe in the night , they that are drunken , are drunken in the night .

Looke now to thy life ; Ioh. 3.20 . Euery one that doth euill hateth the light , Iob. 24.14 , 15.16.17 . saith our Sauiour , and the theefe , the murderer , the Adulterer wait for the twilight , saith Iob , and the morning is to them as the shadow of death : If therefore , whoredome , drunkennesse , theft , &c. be thy practices , then certainly it it midnight with thee : stand vp from these dead workes , that Christ may giue thee light .

The Night is farre spent , Vse 4 the Day is at hand . Though wee haue some light , yet wee haue some darkenesse , which the Regenerate see and bitterly complaine of . O the dulnesse , ignorance , rebellious corruptions that yet remaine , wee are not perfectly renewed in euery degree : let it admonish vs to proceed in faith , and the daily practice of repentance , that the Day-Starre , may more and more dawne in our hearts . Heare the Word , and pray that thy light may increase .

Democritus the Philosopher , put out the eyes of his body , A. Gellius Noct. Attic. l. 10.17 . perswading himselfe , that the cogitations , and commentations of his minde , in the contemplation of nature , would bee the more liuely , and exact thereby : so , one way doubtlesse to further the light of the soule , is to pluck off the scales of worldlinesse , and voluptuousnesse , and to put out the carnall eye , wherewith with so much doting we behold the things of this world .

Euery day dresse thine eyes , that thou maist see more and more . Pre. 4.18 . He that is righteous let him be more righteous , that he may be like the morning light which shineth more and more , vnto perfect day .

VERSE 12. — Let vs therefore cast off the workes of darknesse , and let vs put on the Armour of light .

IN these words are the generall Exhortation , issuing out of the Reason contained in the first words of this verse , of which before .

This Exhortation hath two branches , according to the two parts of the Reason ; The night is farre spent ; therefore cast off the workes of darknesse : The day is at hand , therefore put on the armour of light : In each of these are two things : The Act : the Obiect .

In the first branch , the Act is , Cast off : the Obiect , the workes of darknesse .

Darknesse is the priuation of light , caused by the absence of the Sunne , when the body of the Earth is interposed betweene vs and it : here translated to signifie an vnregenerate estate , when the cogitation is darkened , and the soule destitute of the light of Grace : and there is an excellent Analogie and similitude betweene bodily and spirituall darknesse , and that in fiue things .

1 Tenebra est visus impeditiua , J●●an à S Ge●●●●ano , lib. 1 de 〈◊〉 & cl●● , ●●p . 3● . darkenesse hindereth sight : and therefore tenebrae , à tenendo , because our eyes are as holden that wee cannot see , to reade , to distinguish colours , &c. In the Night Coloromnthus vnus : So an vnregenerate man is blinde , he sees not the foul●nesse of sinne , the danger of his soule , &c.

2 It is gressus prohibitiua , it hinders a mans going and trauell : when the plague of thicke darknesse was vpon Aegypt , Exod. 10.23 . it is said that no man rose from his place for three dayes ; they might haue candle and fire , yet the darknesse was so thicke , that the light of these could not pierce it : it was a darknesse that might haue been felt .

So the vnregenerate , in regard of their blindnesse , lye and die in their sinnes , if God mercifully enlighten them not .

3 Darknesse is casus inductiua , causeth a man dangerously to fall : He that walkes in the night , here runnes against a poste , there tumbles into a ditch .

So the way of the wicked is as darknesse , P●●● . ● . 9 . they know not at what they stumble , as Salomon saith .

4 It is timoris incussiua , darknesse strikes a feare into a man . In the darke night a little noyse , any vnexpected thing in our way , yea sometimes a mans owne imagination will make h●● afra●d , though otherwise of good courage .

So the darknesse ●f the vnregenerate makes them feare , where no feare is ; as in the superstition of the Heathen is manifest . So the Papists are afraid of eating an egge in Lent , and thinke the Diuel would fetch them away if they should eate fresh vpon a fasting-day ; but it is their darknesse , for if they had light , they would discerne , that not for these things , but for the●r ●dolatries , Act 10. cruelties , blasphemies , &c. they had cause to feare . Peter was afraid to eate out of the sheete , but it was his ignorance .

5 Darkenesse is Verecundiae diminutiua , it diminisheth shamefastnesse , and makes men bold to doe that then , of which they would be● shamed in the day-light : Nox & Amor vinumque nihil moderabile suadent .

So the vnregenerate because of their darknesse , are not ashamed of drunkennesse , whoredome , swearing , lying , &c. they are impudent as an harlot , they haue a whores forhead , and reiuse to be ashamed .

But a regenerate man , if hee bee by infirmitie ouertaken with a fault ; how is he ashamed of himselfe , and to shew his head before God or men ? If a man doe ill , and be not ashamed , it is his darknesse .

Work●s of darknesse . By workes are meant all such practices and courses which come from an vnregenerate estate , which are called of darknesse in three respects .

1 Because they issue from the darknesse of the minde , for it is that which bringeth forth drunkennesse , &c. All sinnes come from our corruption , and from Satan the Prince of darknesse .

2 Because they are done in darknesse , 1. Thess. 5.5 .

3 Because they lead vs to darknesse , for such workers are sentenced to vtter darknesse .

Cast off : as a man when he begins to rise , casteth off his blankets and bed-clothes ; but because a man that doth so , at night returneth thither againe to bee couered with such things : therefore rather so to cast off , as a man that hath so long worne a suite , that now it beginneth to doe him discredit to weare it ; or yet rather , as a man comming out of prison , hauing filthy ragges about him , and full of vermine ; goeth aside , putteth them off , and hurleth them away on some dunghill , or into some ditch , and neuer purposeth to touch them more : so are wee to cast off the workes of darknesse , as whoredome , drunkennesse , &c. these nastie ragges , with indignation , throwing them into Hell , their proper place from whence they came .

And let vs put on the Armour of light . The Action here , is putting on ; the Obiect , the Armour of light .

1 Light , in opposition to Darknesse , implying a holy and sanctified estate , being renued by the Spirit of God .

Grace of sanctification is called light : because as the light , Iames 1.17 . Malachy 4.2 . it comes from heauen , from the Father of lights , and from Iesus Christ the Sunne of righteousnesse . An estate of Grace , is a heauenly estate .

2 Because as light manifesteth dangers and snares , so the minde being renued , and enlightned with grace , discerneth betweene good and bad , truth and falsehood , and seeth that the end of euill wayes is assured destruction , &c.

3 Because , as light is comfortable , so the conscience is cheared by grace .

4 Because he that liueth holily , is a light to others , who by the shine of his good workes , glorifieth God .

Armour of light : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bez● translateth with a circumstance of words , Induamur habitu qui luci conucniat ; put on a habite sutable to the light : but the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , properly signifieth Armour , and it is so proper to Paul to speake after this manner , that I wonder M. Beza would not retaine the antient and proper translation herein .

Rom. 6.13 . We reade of Instruments or weapons of vnrighteousnesse , and righteousnesse : and when Paul reckoneth vp the particular graces of Sanctification , he doth it vnder the termes of such pareels of armour , which are vsed in the war . So Ephes. 6.11 . put on , saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the whole armour of God , the parcels whereof follow in that place . So 1. Thess 5.8 . faith and loue are called a brest . plate , and hope a helmet of saluation .

Workes of light , are called Armour , because of their defensiue , and offensiue property : they helpe to defend our consciences against Satan , and they offend Satan ; nothing almost vexeth the foule spirit more , then our conscionable and vpright proceeding in godlinesse .

Put on : a metaphor from the putting on of apparell , familiar with Paul , of which more , vers. 14.

M. Beza translateth it in the passiue , Induamur , let vs bee put on , because this armour is bestowed vpon vs from aboue , it is the holy Spirit which fashioneth it , and girdeth it to vs .

The consideration of our holy calling to the state of grace , Doctr. ought to teach vs to hate and abhorre euill workes , and to doe the good . Ephes. 5.8 . Yee were sometimes darknesse , but now yee are light in the Lord ; walke as children of light . 1. Thess. 5.8 . Let vs who are of the day be sober . Tit. 2.11.12 . The grace of God hath appeared , teaching vs to deny vngodlinesse , &c. 1. Ioh. 2.8 .

Euery man ought to manifest his regeneration , Vse 1 by the light of his life : nay it will be so , if once enlightned , there will be as much difference from our former estate , as between light and darknesse ; if once grafted into Christ , our fruit will bee so changed , that there will be as much difference from that which was , as betweene the faire and sweet fruit of Paradise , and the most bitter Coloquintida .

Euery thing doth agree performam , worke according to , and by the forme : fire will heate , if it bee fire , and light will dispell darknesse : if we haue receiued grace , our conuersation and whole behauiour will be gracefull : If we say that wee haue fellowship with him ( who is the light ) and walke in darkenesse , we lye , and doe not the truth .

If thou beest ord●narily drunke , if thou delightest in vanitie , art a common blasphemer , &c. there is no light , no grace . Esay 8.20 . To the law , and to the testimony ; if they speake , ( and do ) not according to this word , it is because there is no light in them .

We must cast off euill with hatred to it , Vse 2 and put on goodnesse with delight in it .

Many will spet at the naming of the Diuell , and say they defie him ; but hast thou cast him out of thy heart ? Many will say they cannot abide hypocrisie , dissembling , malice , slandering , pride , &c. which yet continually practise such things : when thou hearest or seest euill , as swearing , drunkennesse , &c. doth thy heart rise against such euils , for the true hatred thou bearest to them , and in this hatred dost thou abandon the workes and workers of such darknesse ? If so , this is a good signe .

Many will commend the Word , but if the Preacher come home to their conscience , and tell them of their beloued sinne , they will storme and rage : many will commend sobrietie , chastitie , humilitie , patience , but put thou them on , and weare them .

Put on the Armour of light . Where there is vse of armour , Vse 3 there is some feare of danger ; yet if there come danger , blessed be God that we haue Armour .

A godly man is armed from top to toe , Satan may buffet him , but destroy him he cannot , for he is armed in proofe .

Miserable is the vnregenerate man , for hee is both blinde and naked : how easily are such assaulted , wounded , and in body and soule destroyed by Satan .

Let vs put on the armour of light : and for as much as Christ hath suffered for vs in the flesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 arme your selues with the same minde , namely , to cease from sin , 1. Pet. 4.1.2.3 . and to liue the rest of our time , not to the lusts of men , in lasciuiousnesse , excesse of wine , &c. but to the will of God .

VERSE 13. Let vs walke honestly as in the day ; not in rioting and drunkennesse , not in chambering and wantonnesse , nor in strife and enuying .

LEt vs walke honestly as in the day . Concerning the coherence of these words with them before , there is some difference , without any damage of the sense .

Some make it a new argument , ab honesto , Pet. Mart. Gryneus . which certainly is of great force with them which haue not put off humane sense .

Some from the end of casting off , and putting on , of which in the twelfth verse , Sarcerius . translating 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by two words , sic vt , in English , so that , thus the vulgar , and our other translations , not well . The truest reading is , as it is here , from his Maiesties translation : and so the first part of the verse yeeldeth vs an exhortation , which is another from that in the twelfth verse , in words , but not in sense .

The duty required in this repeated exhortation , is Honest walking where is the action , walking ; the manner , honestly : and this amplified from the consideration of the time , as in the day .

Let vs walke : to walke , with the Apostle , is to liue ; the effect or signe of life , put for life it selfe ; and so the Commandements are called a way , and our obedience a walking therein : there are diuers Analogies here , of the which I haue written somewhat vpon the eight Chapter of this Epistle , vers. 1.

All our thoughts , words , deeds , whole behauiour , must be honest , and so to bee , must bee our delight , and wee must daily goe forward therein .

Honestly : honesty is taken sometimes in our ordinary speech for chastity , and so here , but this is but a part of the sense .

Sometimes for faithfulnesse ; so we say , an honest man , that is , a faithfull and iust dealing : so here also , but this but in part , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , in a good fashion , implying all comely and commendable carriage .

The Adiectiue is somewhere translated , Act. 13.50 . Honorable : The Iewes stirred vp many deuout women , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and honorable , and this excellently fits here : and the Ciuill Lawyers oppose honest to vile and base : let vs walke honestly , honorably , according to the credit of our place and calling .

The Syrian Translation reades , modestly ; Beza , compositè , orderly , fitly , as you would say in print : The Vulgar and Master Caluin , Tit. de Zelo & ●●ore post medium . decently , and so Saint Cyprian read this place : Pareus expoundeth it by Pauls three aduerbs , Tit. 2.12 soberly , righteously , and godly .

As in the day : for our night apparell , any thing , though patcht and homely , will serue the turne ; but in the day comelinesse requireth that wee should bee more handsomely attired .

When a man is to goe abroad , among his betters especially , he brusheth and trimmeth vp himselfe .

The Husbandman whilest he goeth to plough and cart , is clad , it may be , in lether , but at another time his garments are very neate and trimme ; hee hath his worke-day and his holy-day apparell .

So , because it is now day with vs , and that we walke before men and Angels , we are sutably to be fashioned and arrayed : and in as much as very day is holy-day with a true Christian , and euery place as the Church to him , therefore he is to walke thereafter .

Euery Christian must haue a speciall care ouer all his behauiour , that it be honest , and such as becommeth the Gospell . Prou. 4.25 . Doctr. Let thine eyes look right on , and let thine eye-lids look streight before thee . 26. Ponder the path of thy feet , and let all thy wayes be stablished , or ordered aright . 27. Turne not to the right hand nor to the left , remoue thy foote from euill . Ephes. See that yee walke circumspectly , accurately . 1. Thess. 4.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That yee malke honestly , according to the Word in this place .

A Christian must be walking : Vse 1 to stand still and idle is reproued , Matth. 20.3.6 . An idle man falls into pouertie , and a man that giueth himselfe to ease , into diuers diseases : Bee walking , that thou mayest expell noxious humours . When Dauid began to take his ease , hee began to bee ouer-growne with lustfull affections . If the husbandman be not alwayes fallowing his land with the plough , it will runne out with weeds , so will our hearts with noysome lusts , through want of the daily practice of good duties .

We must walke , that is , goe forward in godlinesse , Vse 2 that we may euery day be nearer heauen then other , as he that walketh commeth nearer and nearer to his iourneyes end .

A Nurse delighteth to see her babe battle and thriue , and it is a shame for a scholler to bee alwayes in the lowest forme . Go on therefore , and be euery day better then thy selfe . Not to goe forward , is to goe backward . Philip. 3.13.14 . I forget that which is behind , saith Paul , and reach forth vnto that which is before , and I prease toward the marke .

We are not yet at our iourneyes end , wee must walke on , and there are many impediments , Et ibi incidimus in deficiendi periculum , vbi proficiendi deposuerimus appetitum : There wee beginne to grow worse , Leo Mag. ser. 2. de Quadrag . where wee striue not and desire to grow better , said Leo.

Our walking to heauen , is like the forcing of a Boate against the streame , or a Chariot vp a hill ; if the oares and horses stand still , they go backe as fast as they went forward .

As in walking , Vse 3 there are many paces , so in our life many passages , we must carry our selues decently in all .

Let thy speech , gesture , eating , drinking , sleeping , clothing , recreations , &c. be honest , and such as becommeth a Christian .

Be sober toward thy selfe , iust toward thy neighbour , religious and deuout toward God ; ioyne them all together , which many doe not .

Saint Paul vseth this word , when he giueth warning of our behauiour in the Church : Let all things be done decently , 1. Cor. 14.40 . When thou commest to Church , let thy behauiour be venerable : It is not a prophane Theater , but Gods house . Vncouer thy head , bow thy knee , pray , heare , sing , with the rest of the congregation : when they pray , reade not thou ; when they kneele , sit not thou : vniformity and order , is most honest and comely in the Lords house : otherwise there is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Walke honestly : at Church , at market , at thine owne house .

Haue such care of thy liuing , Vse 4 as thou hast of thy putting on apparell : No man in his right wits will appeare abroad and in publike , either disguised or naked : Nature teacheth vs to couer our vncomely parts , 1. Cor. 12.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and grace should teach vs , that drunkennesse , whoredome , &c. agree not with the honestie and comelinesse of Christians .

A vertuous conuersation doth a man a great deale of honestie and credit ; Vse 5 as a comely garment , Age it selfe without Vertue , is not honorable , Prou. 16.31 . Follow vertue .

Sinne disgraceth vs : Rom. 1.26 . Rom. 1.24 . lusts are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vile , dishonorable affections , which doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dishonor bodies . Hate vice .

VERSE — Not in rioting and drunkennesse , not in chambering and wantonnesse , not in strife and enuying .

THese words , and the next verse following , containe an exposition of the exhortation , to walke honestly as in the Day .

That exhortation is two wayes expounded : First , negatiuely in these words ; then affirmatiuely in the verse following .

In the negatiue are diuers particular vices enumerated , which are contrary to this honest walking .

There are set downe three paire of vices ; not that there are no more ; but these are reckoned vp , as the foulest , and most common , which most staine and dedecorate a Christian ; and vnder these all other to be vnderstood .

The first paire are rioting and drunkennesse . There are two staffes of our bodily life , meat and drinke , hee forbiddeth here intemperance in both .

Rioting . The Latine reads , non in comessationibus ; which comes not of the Latine comedere , which signifies to eate , but of the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is the word in this place , and signifies , as Saint Ambrose expounds , luxurious feasting , and banquetting , wherein men take liberty vnto all lasciuious and riotous behauiour ; so called as some thinke , because such feasting , and riotous feeding brings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , heauy sleepe , when men are as the Poet speakes , Somno vinoque , Virgil. or somnoque ciboque sepulti , Euen buried in sleep caused by good cheere .

And because in such feasting , oftentimes there is Musick , the Syriack translation ( it may be ) rendered it , non in musica not in musick ; meaning vaine and filthy songs , and petulant behauiour , according to the rude doings in many places at mariages .

From hence the Heathen called their god of wantonnes and reuelling , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This was the abhominable Idoll of Moab , Chemosh , 1 Kings 11.7 . so called from some filthy behauiour vsed or seene in the worship of that Idol : This was Priapus ; the Israelites grieuously sinned , Numb. 25.1 , 2 , 3. in ioyning themselues to Baal-peor , or Beelphegor ; Pudendum idolum Targ. Ionathae consule Hieron . in loc. Hoseae . of which the Prophet Osee speaketh , chap. 9.10 . They went to Baal-peor , and separated themselues vnto that shame .

Nor feasting , nor eating that which is dainty is here forbidden ; but rioting in our eating , bringing forth proteruous and dissolute behauiour .

Drunkennesse . When this odious sinne is named ; wee conceiue a man vomiting , reeling and staggering , not being able to speake , nor able to goe : we thinke of the deformity of his visage , the inordinate and vncomely motion of his body , his dementation , or alienation of mind .

But drunkennesse properly is not in these ; These are the effects of it , or as the Schoolemen say well , rather poena , then culpa ebrietatis , Esay 51.21 . the punishment , then the fault of drunkennes .

Drunkennesse is manifold : there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as the Prophet Esay speaketh to the Iewes : thou afflicted , and drunken , but not with wine , with sinne then , or with plagues , for they were opplete with both .

There is Panaria ebrietas , and drunkennesse with bread , prouerbiall vsed in the Dutch language , Eras . chil . 1. Cent. 3. Adag. 3. as the learned Dutchman of Roterdam saith in his Adagies , noting petulant and impudent manners .

There is also giddinesse by Tobacco ; the immoderate and vnreasonable vse wherof is so much the more to be damned , because it is the nurse of this brutish drunkennesse , we haue to intreat of .

The drunkennesse here ment : is an immoderate drinking of any liquor , which may inebriate .

The very forme of this sinne is in the terme Immoderate ; now that is immoderate in drinking , which is beyond the necessity of nature , the good health and strength of the body , and the reasonable refreshing of the spirits : whether alienation of mind follow or not .

For whatsoeuer in the excesse in drinking is contrary to Sobriety is ebriety : But all Immoderate drinking is contrary to sobriety : 1 Pet. 4.3 . and therefore , Saint Peter doth not onely forbid walking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in drunkennesse , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in any excesse of wine , when we begin to be heat with it , and in drinkings and vnnecessary bibbing , and quaffing .

Thy conscience tels thee that drunkennesse is a sinne : Obs. deceiue not thy selfe , as to thinke thou art not guilty vnlesse thou make thy selfe abeast : to be depriued of the vse of reason , is the highest degree of this sinne , but to drinke immoderately is drunkennesse in some degree .

If by thy constitution , and strength of thy braine , thou beest able to beare as much drink as two or three men , without the alienation of thy mind ; yet know that thou art not the lesse but the more culpable thereby . Remember what the Prophet saith , Woe to them that are mighty to drinke wine , Esay 5.22 . and men of strength to mingle strong drink .

Gluttony and Drunkennesse , Doctr. disgrace the persons and profession of Christians . Pro. 23.20 . We must not be amongst wine bibbers , and riotous eaters of flesh ; much lesse may wee doe such things . Luke 21.34 . Take heed lest your hearts be ouer charged with surfetting and drunkennesse : 1 Peter 4.3 . 1 Cor. 6.10 . Gal. 5.21 .

Wee may not , genio indulgere , be greedy of dainty cates , Vse 1 like the rich glutton who fared delitiously euery day .

It is lawfull vpon occasion to exceed in prouision ; but neuer lawfull to exceed the bounds of moderate eating , Iude. 12. nor without feare to feed our selues .

The Romanes were greatly faulty herein ; also the Iewes , in the dayes of Esay and Amos. These are belly-gods , of whom Paul , Phil. 3.19 . Epicuri de grege porci , Swinish Epicures ; which know nothing nor intend , but curare cutem , to pamper themselues with dainty fare .

And surely so exceedingly are wee of this Nation peccant this way , that , that scoffe may bee returned vpon vs which was cast vpon the Agrigenti●es , or men of Megara . They build as if they were to liue euer , they prouide for their bellies as if they were to dye to morrow .

But venter paruo contentus , si das quod debes , non quod potes ;

The belly is content with a little , Seneca . if you giue it so much as you owe , not so much as you can .

Rich Alcamenes , prouided , and fed sparingly : being asked the reason , he answered that it became multapossidentem , pro ratione , non pro libidine viuere .

Plato inuited to supper Timothy the Athenian Duke , and intertained him with a roote and a sallet , but with Philosophicall discourses also ; for which Timothy gaue thankes to Plato the next day , on this manner ; They which sup with Plato feele themselues the better for it the next day : for indeed many through gurmundizing feele themselues the worse many dayes after : It hath beene obserued and affirmed that more perish by surfetting then by the sword .

These examples of the Heathens should admonish vs to beware of excesse , whereby we dull our apprehension , and vnfit our selues for our duties to God and man .

The frugality and moderation of the Patriarchs , and holy Kings is remarkeable ; and also of the Christians of former times . One instance for many .

In the dayes of Tertullian , Tertull. in Apolog. it was imputed to the Christians that the were prodigall and giuen to belly cheere , because of their loue feasts , which therefore Tertullian describes , thus ; Non prius discumbitur , &c. We sit not downe , till an assay be taken by prayer to God . Wee eate so much as may stay hunger , and drink so much , as is profitable for the chast and snamefast . We are filled so , as that we remember that we must worship God in the night : we discourse so , as they who know that God heares them . Post aquam manualem , after water and lights , euery man is prouoked to sing vnto God something out of the Scriptures , or out of his owne inuention , by which a triall is made , how he hath eaten and drunk : Also Grace and prayer takes away , and ends the feast : and from thence wee depart , not to any wanton , riotous , or lasciuious practices , but to the same care of modesty and chastity , Vt qui non tam caenum caenauerint , quam disciplinam , so that you might thinke that they had beene rather at a Sermon , or at some Lecture of sobriety , then at a Supper . Vse 2

Abhorre Drunkennesse , and be sober : The fearfull effects of Drunkennesse are manifold .

1 It wasts our Substance , it hath brought many families to lesse then a morsell of bread , and hath clothed men of some note with ragges . Pro. 23.20.21 . Diogenes seeing a bill fastened vpon a drunkards doore signifying that the house was to bee sould : I thought said he , that he would at last vomit his house also .

2 It oucrthrowes health , causing Palsies , Apoplexies , and diuers other diseases , as the Physitians witnesse .

3 It takes away a mans good name : Scurrarum est , saith a Father , It was wont to be the beggars sinne , Hieran ep 83. ad Oceanum . according to the Prouerbe , As drunke as a beggar ; but now many that are no beggars , are grieuously faulty in this bruitishnes .

4 It extinguisheth the light of reason , and robbes vs of that pretious Iewell . Anima sicca sapientissima , the dry soule is the wise soule : Many seeme to haue animam pro sale , a soule they haue but as salt onely , to keepe their bodies from rotting aboue ground . They drowne their wits , that as the earth oppressed with water is vnfruitfull ; so they are altogether vnprofitable . Nabuchodonosor was not more a beast then is a drunkard .

5 It is the fountaine of all luxurious and filthy doings , and the cause of much sinne . In it is excesse of riot , saith Saint Paul , Ephes. 5.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Drunkards are many of them of the principallest factors for the Diuell ; for hauing beene ouertaken themselues , they neuer cease labouring to make others the children of hell like themselues ; and therein , after a hellish manner reioyce . Consul . Amb. l. de Elia & Jeiunio ca. 11. Amb loc. cit. c. 17 These are they which knowe no way to honour their friends but by arinking their healths ; against which Ambrose declaimes : and this forsooth is to be done by threes , which Saint Austin calles a filthy custome , the poyson of the Diuell , and the vnhappy vse of the Pagans : he saith farther , Aug. ser. 231. de tempere ad● sinem . Quicunque hee in suo conuiuio aut alieno fieri acquieuerit , diabelo se sacrificasse non dubitauerit : that is , whosoeuer shall consent to such healths-drinking by threes , at his owne or at any other mans table , let him not doubt , but that hee hath by so doing sacrificed to the Diuell : and therefore hee adiureth his hearers by the dreadfull day of iudgement , that they banish this heathenish custome .

It damnes the soule , 1. Cor. 6.10 . Gal. 5.20 .

Howle therefore you drunkards for the misery which shall come vpon you , when euery drop of wine or beare immoderately taken , shall be recompensed with a sea of wrath .

If thou desirest to be able to serue God in prayer & faith , abhor drunkennes , for a drunkard is a very Atheist ; these are they which in Esayes and Pauls time denyed the prouidence of God , 1 Cor. 15.32 . Esay 22. Eccles. 2.3 . and the resurrection . Let vs eate and drinke say they , for to morrow we shall die .

Salomon thought to giue himselfe to wine , and yet to haue acquainted his heart with wisdome , but he found it impossible .

Not possible to be a drunkard and religious .

Abhorre drunkennes in thy selfe , reforme it also in others to thy vttermost ability ; that for the safety of thine owne soule and other mens also , thou mayst haue a double reward .

Take heed thou hast no hand in setting vp vnnecessary Ale houses , the very Temples of Satan .

In as much as it is now become vitium Gentis , a sinne of our Nation , and committed in that , which Nature cannot want , be the more carefull .

If thou hast beene preserued in these dangerous times , giue humble thanks to God : if thou hast beene guilty , repent of this thy wickednesse , and pray that if it bee possible it may be forgiuen thee . It is hard for a drunkard to repent .

VERSE 13. — Not in chambering and wantonnesse . —

THese are the second paire of vices , contrary to temperance and honest walking .

Chambering , the Greeke word signifies a bed , or bed-chamber ; Aquinas ; and some haue interpreted it superfluous sleepe , which followes gluttony and drunkennesse ; and then wantonnesse followes such sleepe . Good Dauid at Euening-tide rose from his bed : this was not well to rise from his bed at Euening ; and what wantonnes followed the story declares .

The Syrian Translator reades Non in dormitorio immundo , not in a filthy sleeping place ; if it should bee taken for a place , I would thinke the stewes to be forbidden .

Here these are doubtlesse meant , and also all preparation and prouision made for intising and nourishing our lusts , as the Harlot is described in the Prouerbs , to haue Deckt her bed , and perfumed her Chamber , &c. Pro. 7.16 , 17.

But principally fornication and whoredome it selfe , by a metonymie , calling it by a modest terme : so is the word vsed , Heb. 13.4 . Martage is honourable , and the Bed vndesiled ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is translated to conceiue . Rom. 9.10 .

Wontonnesse : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies , a monsirous profusion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and powring out and spending ones selfe without measure , in , and vnto all lasciuiousnesse : The word is thought to be compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Selge , they say was a city betweene Galatia , and Cappadocia , the inhabitants whereof were most modest and temperate , and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is priuatine , as noting one in whom there is no modesty at all ; others affirme that people to haue beene most dissolute and lewd , and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , intensiue , dilating , and increasing the sense . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 etiam dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Fellator . Pliny makes mention of the oyle of Selge , Selgilicum , which is good for the sinewes , thought to be found out and vsed by that people , to confirme and strengthen them , hauing spent themselues , in mutuall and abominable filthinesse .

By these two words , are not forbidden , either a bed , or a bed-chamber , or the lawfull vse of them ; nor mariage , nor the sporting of Isaack and Rebecah , nor friendly salutations ; but all vncleannesse , and vnlawfull copulation , either according or contrary to kinde , with all immodest and filthy behauiour .

All fedity , Doctr. obscenous and filthy behauiour is contrary to that honest walking which is inioyned Christians . Gal. 5.19 . Ephe. 5.3 . Col. 3.5 . 1 Thess. 4.3.4 . 1 Peter 4.3 .

The Holy Spirit cals vncleane actions by the name of Chambering , to teach vs to abhor euen vncomly words : Vse 1 Many lewd persons account it no mirth if their tongues must bee bound to the law of grace , and may not runne riot in all filthy and broad language .

Sermo caracter mentis : out of the abundance of the heart the mouth speaketh : An vncleane mouth , comes from an vncleane heart , and ends in vncleane actions .

Here maried couples are to bee admonished , Vse 2 to possesse their vessels in sanctification and honour , and to keepe the mariage bed vndefiled .

Their bed-chamber must not be a shop of intemperance , but of modesty ; not a place of lust , but as a temple consecrated to chastity , and shamefastnesse ; as accustomed to prayer , holy conferences , and meditations ; as to pleasure .

The bed and bed chamber are so to be vsed , that we may not be ashamed there to call vpon God : In no place take liberty of immodest and vncomely behauiour , for God seeth in secret ; in no time , not in the darkenesse of the night , Deorum immortalium etiam noctes sunt , Hesiodus . said the Poet. The Nights are the Lords , as well as the Dayes .

Note the order of these : Vse 3 After rioting , and drunkennesse , follow Chambering and wantonnesse : As they are here ioyned together , Hos. 4.11 . so a Prophet said , Wine and whoredome take away the hart : where drunkennes goes before , there whoredome soone followes after .

Tertullian saith thus , Tertul. lib. de spectac . tit. de Theatro . Liberto et Veneri conuenit ; Duo ista Daemonia conspirata et coniurata inter se sunt , ebrietatis et libidinis . Bacchus and Venus , agree and goe together : These are two foule fiends which conspire and are coniu●ed together for the destruction of Mankind : Hieron . in Titum . Hierome affirmeth that he will neuer beleeue that a drunkard is chast .

Exod. 32.6 . The people sat downe to eate and drinke and rose vp to play , that is , to all manner of filthy practices vsuall amongst Idolaters ; as they did , Numb. 25.

Hee which is a riotous feeder and giuen to drunkennesse and saith he will liue chastly , is like vnto him who saith hee will set stubble on fire , and quench it when he list : As fire in stubble cannot be quenched easily , so nor vncleane lusts in riotous persons and drunkards .

Abhor fornication , Vse 4 whoredome , and all filthinesse .

Though the world will not take knowledge of the hainousnesse of the sinne of vncleannesse ; yet it is a transcendent sinne : witnesse the old world , the filthy brood whereof were washed away with a flood .

Sodome also , and the twenty three thouland in Numb. 25. and 1 Cor. 10.8 .

It breeds such foule diseases , the naming of which could not but be offensiue to mens stomacks and eares .

It shuts out of the kingdome of heauen , 1. Cor. 6.9.10 . Hebr. 13.4 . Gal. 5.19.21 . Reu. 21.8.27 . and 22.15 .

Helpes against vncleannesse are diuers , especially these following .

1 Remember such Scriptures as speake against it , and among the rest this in hand , Aug. Confesi . l. 8. cap. vl . by which Saint Augustine was helped , and obtained an end of his vncleane lusts : For , as himselfe reports , with many teares begging power and an end of his incontinencie , hee heard a voice from the next house , as of some boy or girle singing , and often repeating these words , Tolle lege , Tolle lege , whereupon hee presently fetched codicem Apostoli , S. Pauls Epistles , and the first place he lighted on , was this , Not in chambering and wantonnesse ; and by the power of this word his bands were released .

2 Consider thy Resurrection : Thy body must rise againe ; wilt thou haue a filthy polluted body to appeare before the Iudge ?

3 Hate Idlenesse , and walke diligently in thy calling : Otiasi tollas , &c. Take Idlenesse away , and Cupids bow will soone decay .

— Qui sinem quaeris amoris Cedit amor Rebus ; Res age , tutus cris

4 Fast and pray : Fast , for sine Corere & Baccho friget Venus : and pray , for Chastitie and continencie are Gods gifts : These sinnes are of those kinds , which goe not out but by prayer and fasting .

If thou beest guiltie , vse these helpes , and repent betimes , lest thou be eternally damned : If Saint Paul liued in these dayes , and beheld the goatish behauiour , and horrible vncleannesse committed , not onely with impunitie , but with boasting , how would hee thunder the iudgements of God , both against the guiltie , and against Magistrates , which cause not such things to be seuerely punished . Surely God will be auenged of both .

VERSE 13. — Nor in strife and enuying .

THis is the third paire : as the second followeth the first as the cause and breeder of it , so this paire followeth both the first and the second . These all are vitia connata , twisted together . Drunkennesse begetteth Whoredome , and each of them beget strife .

That drunkennesse begetteth strife , Salomon witnesseth : Who hath contentions ? Prou. 23.29 30.35 . who hath wounds without cause ? They that tarry long at the wine , &c. They haue striken me , shalt thou say , &c. Experience also sheweth the same , in the quarrels , potfights , Ale-house frayes , stabbings , blood-draughts , &c. rife in euery place .

Alexander the great was much giuen to drunkennesse : when he was sober , he ouercame his enemies ; but when hee was in drinke , he embrued his owne hands in the blood of his worthie Captaines and dearest friends .

That whoredome begetteth strife ; the Name of Troy will alwayes testifie ; and the many combates and duels , which are by godlesse men fought for their Mistresses and Harlots .

Many Interpreters referre the two first couples to the bodie , this to the minde , taking their hint from Iam. 3.14 . But they also are sinnes of the minde ; for a drunkard and adulterer haue a carrion heart , before they haue a dunghill life : and there is outward strife , as well as inward .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Strife ; euill strife , in affections , words , scoulding , brawling , &c. yea all vniust suing , quarrelling , &c.

Here is not forbidden striuing to enter in at the straite gate , nor striuing against corruptions ; but corrupt strife , proceeding from an enuious heart ; as the Apostle here coupleth the daughter and mother together .

Enuy : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zeale , which is in generall , an earnest affection to a thing : a thing indifferent , and good or bad , according as is the obiect whereunto it is referred .

When it respecteth the setting forth of Gods glory , it is a vertue , for the which Phinees and Dauid are commended : Luke 6.15 . for this was one of the Apostles called Zelotes , Simon Zelotes , the zealous , to distinguish him from Simon Peter ; and he was so called , because of his earnestnesse and zeale for the Gospel . He is called by Matthew , Simon the Cananite , not of the Land of Canaan , called so from the Nephew of Noah by Cham , Matth. 10.4 . which is written with Caph , and comes from a roote which signifieth , He made vile and abiect , but written with Kuph . and comming from a root in Pihel Kinne , which signifieth , Hee was mooued with zeale ; Reuel. 3.19 . vnto this was the Church of Laodicea exhorted .

When it respects our neighbours hurt , then it is a vice , whereby men grieue at the good of their neighbours .

Iames calleth it bitter zeale : sweet zeale is good ; Iames 3.14 . but Paul meaneth here , that which is bitter ; a mischieuous thing it is , viz. to be grieued at my neighbours thrift .

The Latine word is Inuidia , of Inuidere , videre is good , but Inuidere is to see with an euill eye , and a naughtie minde .

When a man seeth his neighbours corne to prosper better then his , then for a man to grieue and fret at it , this is enuy .

Inuidus alterius rebus macrescit opimis .

An enuious man growes leane , and pines away to see his neighbour fatte : he reioyceth in nothing , but in the hurt of his neighbour .

Enuy is compared to the Basiliske , which is called Rex Inuidorum , the King of the Enuious , because the strength of his poyson is conueyed by his eyes .

Strife and Enuy are contrary to honest walking : So Paul , Gal. Doctr. 5.20 . telleth vs with one breath , of diuers fruits of the flesh , among which these two are reckoned : Phil. 2.3 . Let nothing be done through strife or vaine-glory . Vaine-glory the mother of strife and enuy , for , onely by pride commeth contention , Prou. 13.10 . If you see two men striue , either one or both are proud .

Striue not needlesly : Vse 1 The godly shall haue many opposites , who will quarrell with them , but we must be quiet , we are called to peace .

It is reported that the Salamander is so cold , that it can liue in the fire : Surely we haue many of this complexion ; who account it no life if they haue no suits and brabblings on foote ; then are they asleepe in the chimneyes end : but if they be engaged in some contention , then are they liuely and merry .

These are to be reproued , together with the Barretter , Make-bate , Carry-tale , and such like .

You shall come into few townes , where there are not some of these vnquiet spirits , striuing about the Asses shadow , or the wooll of a dogge , as a man might say : suing for the chiefe and highest places in the Church , more then to be religious ; for taking the wall , and going out of the doore first : who , if God be dishonored , can be quiet enough , but for euery trifle concerning themselues , will seeke the benefit of the law .

Contention in the Common-wealth is euill , but in the Church , most odious : Woe to our times ; hee is now no body , that hath not a facultie to quarrell at the gouernment of the Church , raising vp new and strange opinions , and doating about vnnecessary questions .

It is lawfull toaske questions for the satisfying of conscience ; Aug. in Euang. quaest. ex Matth. but so , that we keepe the peace . Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt , vt absit decertatio periculosa : Good Catholikes so question , as that they auoyd dangerous contending , saith Augustine . But men of corrupt mindes , and destitute of the loue of the truth , contend , not that errour might bee ouercome of the truth , Aug. lib. de doct. Christ . 4. c. 28. but that their sayings may goe for currant , and other mens be put downe , saith the same Father . Thus many like little children begin to play with their meat , bringing forth such ill fruit of our so long peace and liberty of the Gospell .

Striue not . For this is the way to ruinate the Church . A house diuided cannot stand ; so , nor a Church . If Altar be against Altar , Pulpit against Pulpit , Minister against Minister , Professour against Professour , who getteth thereby ? Not Wee , but Satan ; but the Papists , to whom wee haue giuen this staffe to smite vs with , namely , our Contentions .

Striue not : for this were to sinne grieuously , as we may see by the companions of strife here , which are of the black●st iniquities .

Striue not : for that sheweth thee to be a carnall man , 1. Cor. 3.3 . yea if thou gloriest that thou beleeuest , Iames 3.14 . thou lyest against the truth , saith Saint Iames.

If thou wilt needs striue , striue to do good , to enter in at the straite gate , to master thy corruptions , &c.

Abhorre Enuie . Vse 2

It is a diuellish sinne , and commeth from hell : The Diuell is called the Enuious man , Matth. 13.28 . hee enuied our first parents , and so brought them vnder the power of death . Through enuy of the Diuell came death into the world , Wisd. 2. vlt. saith the Author of the booke of Wisedome : and Saint Iames saith , That the wisdome which sheweth it selfe in strife and enuie , is earthly , sensuall and diuellish . Iames 3.15 .

It is one of the torments of hell ; Luke 13.28 . There shall be weeping and gnashing of teeth , when yee shall see Abraham , Isaak and Iacob , and all the Prophets in the kingdome of heauen , and your selues thrust out , saith Christ to the Iewes ; now gnashing of teeth is a token of enuy .

It is to be hated because it is the fore-runner of blood ; witnesse Abel , and Ioseph also , whom the enuy of his brethren had murthered , had not God specially hindered it ; witnesse our blessed Sauiour , whom the Iewes deliuered for enuy , Matth. 27.18 . as Pilate knew very well .

Enuy opposeth the Prouidence of God , grieuing that God should dispose of his blessings , as he doth .

Enuy is contrary to such things which most commend a man : as Mercy and Charitie .

It is a most vniust sinne , for it is offended with nothing but that which is good ; and the more it is , the greater is the enuy , and the offence ; as the brighter the Sunne shineth , the more are weake and sore eyes offended .

And it is a most iust sin , Iustius Inuidia nihil est , &c. Horat. Cypr. serm. de Liuore . Prou. 14.30 . because it excruciateth and gnaweth vpon the heart of him that enuieth , as a moth breeding in the garment consumeth it , and as rust eateth and fretteth the yron , so Enuie is the rottennesse of the bones . Socrates said , is was serra animae , a saw to torment the soule .

An enuious man is more vnhappie then other sinners ; for in other sinnes there is some pleasure , though carnall , in enuie , nothing but griefe and torment . He is doubly miserable more then other , for other men are troubled onely for their owne euils , the enuious man is also vexed for other mens good things .

It is a generall sinne , raigning among Souldiers , Courtiers , Schollers , Citizens , Tradesmen , Country-men , among all .

It discouereth the enuious man to be in goodnesse farre inferiour to him which is enuied .

It destroyeth friendship , Cleobulus . Basil . ser de Inuidia . Greg. Mag. l. 6. Moral . in fine . the comfort of mans life , and therefore a wise man was wont thus to aduise , to take heed of the trappes of enemies , and of the enuy of friends .

The most effectuall remedy which the Fathers haue obserued of this foule euill , are the contempt of the glory of this world , and of all earthly things , and the loue of the glorie of God , and of heauenly things .

For pride breedeth enuie , if pride therefore were mortified , enuy would vanish ; and hee that contemneth all earthly things , cannot for them enuy his neighbour , no more then we enuy a begger for his ragges , or a Lazar for his sores : Enuy is for things at least deemed excellent , and worth the hauing , by which wee thinke our neighbour aduanced , and our selues disgraced .

And he that seeketh Gods glory and heauenly things , will reioyce when God is honored in his neighbour , as well as in himselfe , desiring that he may be glorified in all .

Let vs bewaile the want of goodnesse , which wee see to be in others , and striue to attaine it , and to imitate them .

VERSE 14. But put yee on the Lord Iesus Christ , and make not prouision for the flesh , to fulfill the lusts thereof .

IN these words is the Affirmatiue part of the Exposition of Honest walking .

To walke honestly , is to put on the Lord Iesus Christ : Vnder which phrase is emphatically comprehended , sobrietie , temperance , chastitie , continencie , peace , loue , and whatsoeuer vertue is requisite to a Christian conuersation .

Neither doth hee follow his former manner of speaking , saying , Not in rioting , &c. but in putting on the Lord Iesus ; but deliuereth this part in the manner of an Exhortation , for more force .

In this we haue two parts : First , the dutie exhorted vnto , in the first part of the verse : Secondly , an Amplification in the last .

But put yee on the Lord Iesus Christ .

In these words is the Dutie ; wherein are considerable , The Act , Put on ; the Obiect , The Lord Iesus Christ .

The Lord Iesus Christ : These titles describing the second Person in the most sacred Trinitie , who was annointed to be our Sauiour , redeeming vs by his blood , and therefore of right , our Lord and Master ; are expounded in the Catechisme , and therefore I passe them ouer here .

Put yee on . This phrase is figuratiue , wherein Christ is compared to a Vesture , and our obedience to the putting of it on .

Christ is our Vesture two wayes , as our Satisfaction , and as our Sanctification , as the Cause of our Saluation , and as the patterne of our life .

Wee put him on , as our satisfaction , when we beleeue , of which principally is that Scripture , Gal. 3.27 . As many as haue beene baptised into Christ , haue put on Christ .

As our Sanctification , when we follow his example , resemble him , and are conformable to his holy life : and this is chiefly meant here , though the other not excluded . As it was meate and drinke to him to doe his Fathers will , Iohn 4.34 . so ought it to be to vs .

This phrase is frequent in Paul , and he is much delighted with it ; commending Loue and other vertues , vnder such manner of speaking vnto vs ; as Coloss. 3.12 . & seq .

For the graces of Gods Spirit , will beautifie vs more , and set vs forth , then Iewels , chaines of gold , or any rich garments : As all Samsons strength was in his haire , so our strength is in Faith , but our beautie is in holinesse and in vertue .

Put on Christ , so put on the new man , Ephes. 4.24 . a kinde of speaking taken from a rite or ceremony antiently , euen in Saint Pauls time vsed in Baptisme ; Beza schol. in ca. 3. ep. ad Gal. v. 27. as M. Beza acknowledgeth , when persons baptized by dipping , or putting their bodies vnder the water , did either put on new garments , or their owne , quasi nouis , as new , as he speaketh .

But all Antiquitie witnesseth that such garments were white : so doe these verses signifie .

Candidus egreditur niueis exercitus vndis , Atque vetus vitium purgat in amne nouo : Lact. in carm . paschal . Fulgentes animas vestis quoque candida signat , Et grege de mueo gaudia pastor habet . And these . Inde parens sacro ducit de fonte sacerdos , Infantes niueos corpore , Paulinus . corde , habitu .

And Saint Ambrose speaketh of it as of a Ceremony generally receiued and vsed in his time , which was about some 370. yeares after Christ : and therefore M. Zanchy might wel say of the white vesture , Amb. tom. 4. lib. de ijs qui initiantur mysterijs cap. 7. Zanchius in explic. ep. ad Eph. ca. 5. Credo fuisse in illa vetustissima Ecclefia vsitatam , I beleeue that it was ordinarily vsed in that most antient Church , meaning the time next after the Apostles .

The manner was this : so soone as any was baptized , hee receiued of the hands of the Priest a white vestment : where such Ceremony is yet vsed , the Priest saith thus at the deliuery of the white garment : Accipe vestem candidam , sanctam , immaculatam , quam proferas sine macula ante tribunal domini nostri Iesu Christi , &c. Receiue this white , holy , immaculate , vestment , which thou mayst bring forth without spot , at the iudgement seat of our Lord Iesus Christ .

This garment hee was to weare a whole weeke , at the end whereof hee came and rendered it to the Priest : and in antient time baptisme was administred but at two times in the yeare , vnlesse there were necessitie ; namely at Easter , and at Whitsontide ; and therefore was the weeke after Easter called Dominica in albis , as wee yet call the feast of Penticost from this ceremony , Whitsontide , as I take it .

This was the antient order , so in offensiue was a white garment , euen at the Sacrament of Baptisme , being there a significant Ceremony : and it signified notably three things .

1 Liberty , that the parties so indued were set free from sinne and Satan by Iesus Christ : as the Romanes when they manumitted their bondmen , among other tokens thereof , Tertull. de resurrectione carnis . they put them on a white garment : of which Tertullian makes mention .

2 I●y , for the grace and victory by the holy Sacrament : for of both is white a token : of Ioy , where the Scripture saith , Eccles. 9 8. Let all thy garments be white : of Victory , so saith Christ to the Angell of the Church of Sardis , He that ouercometh , Reuel. 3.5 . the same shall be clothed in white raiment .

3 Innocency and purity of life , that they which were baptized should liue candidè , fairly , not defiling themselues with sinne , but hating the very garment spotted with the flesh .

To put on Christ then , is abundantly to expresse him , following in all things the holy rules and patterne which hee hath left in his word . Constancy also may be here implyed , for we are to put him on as our garments , which we tie fast and button to vs .

Doctrine , in the words of Saint Chrysostome ; Doctr. Qui Christum induit , omnem simul in vniuersum virtutem habet : He that hath put on Christ hath together all vertue : or , To walke honestly is to put on Christ ; that is , to follow his example , 1. Iohn 2.6 . He that , saith he , abideth in him , that is , Christ , ought himselfe also to walke euen as hee walked . So when Saint Paul dehorts the Ephesians from their Heathenish conuersation , hee saith , But yee haue not so learned Christ , in sense the same with our Put on , in this place .

Christ is all good things to vs : He is our King , Priest , Obs. 1 and Prophet ; our Aduocate , our Lord , our friend , our brother , our husband , our way , our life , our meate , our apparell , as here .

Christ an absolute example ; no man may bee so vnto vs : Obs. 2 not Paul himselfe , for we are to be followers of him , 1 Cor. 11.1 . onely as he is of Christ .

Here we are taught how to vse Christ , Vse 1 so as wee may be the better for him . If a man haue money and vse it not , or a workeman tooles , or a scholler bookes , and know not how to vse them , what profit are they ? If thou wouldest vse Christ aright , put him on . It is not enough to beare him preach , for so did many of the Scribes and Pharisies : nor to be in his company , for so was Iudas : nor to eate at his table , for so did the man that had not put him on as his wedding garment , Mat. 22.11.12.13 . and was throwne for it into vtter darknes .

He must be put on as our Iustification , and Sanctification , as was said before .

He hath set vs in the way , and hath gone before vs in it , and as I may say , chalked it out for vs , shewing vs by his owne example how we should walke .

Many can be content to put him on as their Iesus , but not as their Lord , like naughty seruants letting their Master walk all alone : they will not follow him in humilitie , patience , sobrietie , &c. But we are in vaine called Christians , if we doe not imitate Christ , who therefore called himselfe The way , vt conuersatio Magistri forma esset discipuli ; Leo Mag. Ser. 5. in Natiuit . Dom. in ipso fine . Aug. Volusiano Epist. 3. that the conuersation of the Master might be the fashion of the disciple , said Leo. Venit hominibus in magisterium & adiutorium : Christ came to men to helpe and rescue them as a Redeemer , and to teach them obedience as a Master , said Augustine .

He that walketh in drunkennesse , chambering , wantonnesse , &c. hath put on the Diuell , and not Christ ; for hee nor did , nor taught so . No maruell if the Heathens committed whoredomes , robberies , drunkennesse , &c. for such things are reported of their gods whom they worshipped : For which cause said Menippus in Lucian , I approued and followed such things , for I thought the gods would neuer haue done such things , if they had not iudged them to bee good .

But in as much as the God whom we serue , is of pure eyes , and cannot behold iniquity ; and the Master whom wee follow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is an vnspotted Lambe , in whose mouth is no guile , who is holy , harmlesse and vndefiled ; wee must needs be damned if we walke contrary vnto him .

Here are two sorts of men to be reproued . Vse 2 First , they which put him not on at all ; of whom in the former Vse .

Secondly , they which put him on , but so slouenly , as I may say , and vnhansomly , that they haue no benefit by him .

Of these , some put him on as a cloake or loose garment , which they may cast off at their pleasure : these are holy day Christians , who at good times , or when they goe abroad into some company will walke soberly ; but at other times , and in other companies , are of another straine . But Christ must be a close well-girt garment to vs , neuer to be put off , by day or by night .

Some put him on their heads , and no farther , hauing knowledge , but being altogether without the power of godlinesse .

Some put him on their tongues also , they will talke well , but their hands and feet and foule and naked .

Some are clad halfe way , as the messengers of Dauid to Hanun ; in some things they are carefull , but in other they take liberty . But we must be cloathed with Christ from top to toe , that no part of our owne filthy ragges may be seene , nor our nakednesse ; but that whatsoeuer is heard or seene in vs , may be of Christ . As a man is contained in his garments , Aquinas in loc. and seene in their colour , so in him who imitates Christ , must nothing be seene but the workes of Christ .

Christ is a neat hansome straite garment , it is not easie to put him on . He that hath a bunch of pride , drunkennesse , can neuer get him ouer : all such things must be pared off , before it will fit vs .

In other garments , if they be too short , or too strait , they may be pieced or eeked out , or if too wide or long , they may be cut lesse or shorter , till they be fit to our bodies : but our Garment we speake of , may not be patcht nor curtailed , nor fitted to vs , but we must be fitted to that .

The Taylor fits our garments to our bodies , but we must be fitted to this garment . Christs will may not submit to ours , but ours to Christ .

Labour to put on Christ . Vse 3 It is horrible to see what monstrous attires for fashion , and vnreasonable for charge , men and women daily inuent and weare beyond their abilitie and rancke , and contrary to their sexe : but the best and seemliest garment which is Christ , is not regarded or put on .

Men and women seeke for rich cloathing for their body , but esteeme not the nakednesse of their soules .

The reason of this strange negligence is this ; Euery one would be esteemed and taken forth : they cannot for their vertue and honesty ; and therefore they thinke to carry it away with their sine cloathes : these are they which lay their whole substance on their backes : these are they which bestow so much time in trimming and trussing , and cutting and poudering , &c. that betweene the combe and the glasse , as they say , they can neuer finde leasure to serue God . These are they , who had rather the Common-wealth should bee out of order then their perriwigs and disordered apparell .

Apelles his prentice , not doing his part in the face of Helen whom hee was to draw ; all to be dawbed her apparell with gold and garish colours : Notat Clemens Alex. 3. paeda . ca. 10. to whom Apelles , O adolescens cum non posses pingere pulchram , pinxisti diuitem ; O young man , seeing thou couldst not paint her beautifull , thou hast painted her rich . So many , their liues be not faire , therefore their clothes are rich .

It is our folly to esteem of men more for a gold ring , Iames 2.2 . as Saint Iames speaketh , then for vertue : which hath caused this madnesse in many , more to seeke gay and costly garments , then to put on Christ . Mat. 6.25 .

Our Sauiour sayd , that the body is more then the rayment : but I verely thinke that there are some so besotted , who if a rich suit of apparell , and vertue , nay Christ himselfe were set to sale ; would rather giue a hundred pounds for the gay cloathes , then a hundred pence for Christ .

Let vs not esteeme of men but for their vertues , and let vs seeke to put on Christ rather then outward apparell .

In the morning when thou dressest thy selfe , examine whether thou haue put on Christ .

Thou art ashamed of a foule garment ; and art thou not ashamed of drunkennes , whoredome , &c.

If thy garments need mending , doth not thy life much more ?

Thou art ashamed of the nakednesse of thy body , and therefore thou puttest on apparell . Oh consider if the vildenesse of thy heart , and thy wicked thoughts and desires were known , or it may bee , if that which thou didst this last night were knowne ; what great cause shouldst thou haue to bee ashamed ? God knowes it ; put on therefore the Lord Iesus Christ by faith and repentance , that thy spirituall nakednes may be couered from the sight of God and men .

Hast thou put on Christ ? weare him honestly and carefully : Vse 4 if thou puttest on thy bodie a new garment , thou keepest it from the dust and spots : so hauing put on Christ in thy baptisme , suffer not that white garment to be spotted : otherwise , how wilt thou be able to bring it forth at the last day .

Muritta a Deacon , baptized one Elpidophorus , who afterward persecuted Muritta and others : but the Deacon brought out his white garment , and held it vp and shooke it against him , saying , These linnen garments Elpidophorus shal accuse thee at the comming of the Iudge of all , which I haue kept by me as a witnesse of thy Apostasie , &c.

Haue a care then that thou staine not thy profession , and dishonour his name after which thou art called . If thou hast put on Christ , wallow not with that pretious garment in the mire of thy former sinnes .

VERSE 14. — And make not prouision for the flesh , to fulfill the lusts thereof .

THe exhortation to put on Christ , in the former part of the verse , is here amplified from the Effect of such putting on ; which is that we doate not on the things of this life ; and that our care for worldly things abates : He that putteth on Christ is rid of a great deale of care and thought for the flesh .

This Effect is brought in by an Occupation : of which after the exposition of the words .

These words containe two parts : a Prohibition , Make not prouision for the flesh : and a Limitation , to fulfill the lusts thereof : which limitation is added , because that which is forbidden is not simply euill .

Flesh : This word is of diuers significations ; here it either signifies our corrupt nature , or the body .

If you take it for nature corrupt ; then the second part is an exposition of the first .

But it is best to take it for the body , as the very words must needs import .

Make not prouision : that is , with care , as it was sormerly translated , which must also be here vnderstood , according , to that of our Sauiour , Mat. 6.25 . Take no thought for your life , what you shall eate , &c.

To fulfill the lusts . To fulfill , is added , to fill the sense .

Lusts : Lust or concupiscence , is a naturall faculty of the soule , desiring obiects conuenient to nature , and abhorring the contrary .

That which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is in insensible things , in sensible and reasonable creatures is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

This concupiscence or lust , in entire and pure nature was euery way ordinate .

In corrupt nature , the faculty it selfe , as it is naturall , is to be reckoned among naturall good things put into vs by God ; and the motions of it vnto things naturall , as desiring of meat drink , sleepe , apparell , &c. are indifferent : but by prauity adherent they are euill three waies .

1 In regard of the obiect , when that is desired and coueted which is forbidden ; as in the tenth commandement that which is our neighbours .

2 In regard of the measure , as when we immoderately desire that which is lawfull to bee desired : when there is no measure of our study for riches , meat and drinke , house and land , &c. as indeed it is very hard to bound our concupiscence in such things .

3 In regard of the end , when wee desire such things , to wrong ends , and not to the glory of God . in the preseruation of nature , for the seruice of God and of our neighbour , and the furthering of our owne saluation .

This exorbitant and inordinate concupiscence or lust is vnderstood in this place .

The meaning then is , Prouide not so for the body , that thereby the lusts thereof should be fulfilled and satisfied .

This is brought in by way of preuenting an Obiection .

Some might say , from the prohibition of drunkennesse , and wantonnesse , &c. What ? must we cast away the care of bodies ? is nothing to be granted to our fragility and infirmity ? may we not eate and drinke , and be merry ?

Paul answereth : you may make prouision for the body , but with limitation , that you fulfill not the lusts of the body , which will easily vpon a small occasion grow vnruly ; as wee may discerne in our selues , how soone , in the putting on of a new garment , &c. Corruption will discouer it selfe .

There ought to be a care had of health , and state ; of wholsome meat , competent medicines , comely apparell ; but excesse is to be taken heed of .

Eate and drinke , but not to enflame thy lusts : A little is enough for nature , but nothing for our lusts .

Make not prouision for the body . If Paul had stayed here , he had writ no good diuinity : therefore he addeth , to fulfill the lusts thereof ; warning vs to keep downe concupiscence , and not to set her on cockhorse , as they say .

The body is not so to bee tended and prouided for that the lusts thereof should be fulfilled , or strengthned . Mat. 6.25 . Doctr. Take no thought for your life , what you shall eate , &c. We must not haue an immoderate care for necessaries , much lesse for superfluities , to the fulfilling of our lusts , Galathians 5.13 . Vse not liberty for an occasion to the flesh , Saint Paul there spake of Legall ceremonies , and it is true , in all matters of like nature , God hath giuen vs liberty to eate and drinke , &c. this liberty is not to bee vsed , to nourish lust . 1 Peter 2.11 . As Pilgrimes abstaine from fleshly lusts which fight against the soule . Pilgrimes comber not themselues with vnnecessary things .

Here wee may discerne whether wee haue put on Christ or no : Vse 1 namely if wee prouide not for the body so as to fulfill our lusts : this is to follow Christs example .

Christ did eate and drinke , but his fare was meane , and moderate ; after forty dayes fast , hee being hungry , would not turne stones into bread , the most ordinary refection , to retaine nature , but stayed for an ordinary prouision .

When he was weary how did he prouide for his body ? Iohn 4.6 , 7. did he take vp his Inne , call for dainty cheere , and a soft bed ? no ; but rested himselfe vpon a Well , and asked a little water , though there was a good towne hard by .

For his sleepe : his body had need of it as well as ours : and besides , his nature was most pure , and without the danger of inordinate lusting : and yet he would not follow innocent nature herein , but broke himself of his sleep , to spend whole nights in prayer to his Father . Luke 6.12 . It may be thou wilt sleepe at a Sermon ordinarily and at prayer . This is not to be like Christ to put him on .

It is not vnlawfull to prouide for the body : Vse 2 Religion requireth not that a man should not giue nature her due ; or cleere his forehead as they say , and be merry ; in which morosities hypocrites faine perfection . Yea to neglect the body is a sinne ; if it bee not prouided for and nourished , how shall it be a fit instrument of the soule for good ? To deny food and raiment conuenient to the necessity of nature , to our callings and estate , is ostentation and rigidity , rather then true vertue . Our Sauiour furnished the feast , Ioh. 2 10. Psal. 104.13 . with excellent and neate wine , which God created to make the heart of man glad : and S. Paul reproues such neglecting of the body . Coloss. 2.23 .

Saint Augustine writing to Proba a rich Widow , Aug. Probae . ep. 121. who had a great retinue , and prouision for her body , and for her table sutable ; willeth her not to cease to be so attended , and serued as was fit for her estate and place ; but that shee should temper and moderate her selfe in the vse of them , and to seeke nothing therein , but integram valetudinem , quae non contemnenda propter necessarios vsus huius vitae , good health which is not to be contemned , for the necessary vses of this life ; and he alledgeth this place .

Also hee alledgeth Pauls aduice to Timothy , 1 Tim. 5.23 . Drinke no longer water but vse a little wine : It was so that Timothy to giue an example of sobriety to the riotous and dissolute Ephesians ouer whom hee was Bishop ; did so take downe his body with vnreasonable abstinence from wine , and continuall drinking of water ; that Paul was faine to write to him , and charge him for his stomacke sake and often infirmities , to drinke wine . For such abstaining Saint Augustine giueth the holy Bishop this censure , that he was nimius corporis castigator ; too great a chastiser of his body ; for his very studying and contemplation , with his continuall preaching , were sufficient to weaken his body , though hee had not vsed such abstinence ; and for this is wine necessary for Timothy , for the preseruation of his health .

Philosophers affirme that there is but one soule in man , which is both vegetatiue , senfitiue , and rationall , which together intendeth to vegetation , sensation , and vnderstanding : when therefore the soule is wholly busie in the braine about contemplation , it must needs follow that shee cannot attend in the stomacke at the same time to concoction ; and so the stomack being destitute of conuenient heate and spirit and the influence of the soule , must needs abound with crudities : and for this cause Physitians giue this rule , to be merry at meate , that through such remission of study , the soule may attend vnto necessary nutrition ; and hence also it commeth ordinarily , that great students haue weake stomacks . Hee therefore who is weary with labour or study , the spirits languishing thereby , may with a good conscience drinke wine , and vse other comforts of Nature , especially if he beleeue and repent ; for God hath created such good things principally for such . That therefore which Saint Bernard saith of Timothy , Serm. 30. in Cant. we may say of euery Saint : Giue mee a Bishop or Preacher like to Timothy , or a holy man like him , and hee shall eate gold , and drinke Ypocras .

Though we may serue the necessitie of the body , Vse 3 yet wee may not the lusts : Deus prudenter vult sibi seruiri ; Anbrosius . God will haue vs prudent in seruing him : nor by nimity of fasting , nor of feeding , so to oppresse the body , that we must alwayes haue a Physitian at our elbow .

We must doe wisely : The body is to bee serued , not the Concupiscence . This is difficult : if you neglect the body , you weaken it to the exercises of godlinesse ; if you cherish it , you maintaine your enemy , which is lust .

The body is a garment , the lusts are Moaths : kill the Moaths , and saue the garment .

The body is a Castle , the lusts an enemy or rebell within the castle : it were easie to blow vp castle and rebell and all : but thou hast no authority to raze the castle ; thou must saue the Castle , and destroy the Rebell .

They are to be reproued , which either so nourish the body that they withall maintaine their lusts ; or so extinguish the prouocations to sinne , that withall they destroy the body .

Be content with that which is sufficient , and vnder a pretence of necessity runne not to excesse .

As he is a foole which will haue no fire in his house , because his neighbours house was consumed with fire ; so is he a foole , who because fire is necessary , will make so great a fire , as which may burne downe his house .

Too much ballast , or too little , are alike hurtfull to a ship ; so too much or too little prouender for thy beast : too much or too little straining of the string of thy instrument .

There is vse of Hagar the bondmaid ; but cocker her a little , and she will grow insolent toward her dame Sara .

Ama tanquam osurus ; loue thy body , but so , that if need require , thou canst hate it : for the compassion of nature , it is to be loued , but for the restraining of vice , it is to be hated : keepe it from the fire , and yet in some cases yeeld it to bee burnt in the fire . Seneca .

Be not thy bodies slave . Viuendum non propter corpus , sed tanquam non sine corpore : We must liue , not for the body , but as not without the body .

Dauid is a notable example herein ; 2 Sam. 23.13.14.15.16 . hee longs for water which the Philistines had in their possession ; His Worthies breake through and fetch him some of it ; when he had it , he would not please his lusts , but poures it out as an offering to God . See how he curbed his lusts : The three Worthies did a great exploit , but Dauid a greater in conquering his concupiscence .

Concupiscence is not fulfilled without a great deale of care in prouiding here , Vse 4 and a great deale of torment hereafter .

Esau is weary in following his pleasure , and to satisfie his lust with red pottage , he sells the richest thing in the world , euen his birth-right .

Dost thou lust after daintie faire ? It is not gotten without great charge , nor made readie without great labour , nor deuoured without great discommoditie .

But if Christ be thy meat , hee refresheth without satietie , filleth without loathing , costs thee no money , breeds no diseases , but healeth thy infirmities .

Doest thou desire gorgeous apparell ? It costeth thee deare , it requireth much care in the wearing , and occasioneth much danger ; but if thou put on Christ , it costeth thee not deare : great care indeed must be in the wearing , but then it dischargeth vs of all other vnnecessary cares , and it so becommeth vs , and setteth vs forth , that God himselfe taketh pleasure in vs .

It requireth labour and eare to serue our lusts , and afterwards commeth damnation : but though it require care to serue God , yet afterwards it bringeth euerlasting life .

Most men are ouer carefull for their bodies , Vse 5 and carelesse for their soules : Nimia corporis cura , nimia animae incuria : where there is so much studie for daintie fare , and gay apparell , for house and land , &c. there is little study and care for grace , and a better life ; and so on the contrary .

When Peter saw the heauenly sights in the Mount at Christs transfiguration , hee forgot his nets ; so they which set their mind too much vpon their nets , forget the heauenly things in the mountaine .

Abate the care for thy body , and encrease thy care for thy soule . Doe here as thou dost in a paire of skales : If the bodie weigh downe thy soule ; take from the body , and adde to the soule , and then shall it come to passe , that thy soule shall lift vp thy body to heauen , otherwise , thy body will sinke thy soule to hell .

God hath committed to our keeping , a body and a soule ; the soule as a sonne , to bee delicately brought vp , to bee fed with the daintiest , and to be clothed with the richest : the body as a slaue , to be brought vp to labour , and to bee fed with bread and water , to be chastised also , and kept vnder : but wee contrarily cocker the slaue till he rebell ; and make the sonne a slaue .

But let our bodies serue , lest our concupiscence grow strong to our condemnation , and whatsoeuer befall the bodie , let vs take care for saluation of our soules .

A PLAINE EXPOSITION VPON THE FOVRTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes .

IN this Chapter and part of the next , the Apostle entreateth of the vse of things Indifferent , and of Christian libertie ; and how Christians , strong and weake , are to cary themselues therein one to another , that God may haue glory , the Church peace , and themselues mutuall comfort .

As there was great neede to write of these things in Pauls time ; so now also , because our Church hath of late yeares suffered more about these things , then about the Articles of the Faith .

The occasion of this passage was this : By reason of the dispersion of the Iewes , the Churches almost in all places consisted of Iewes and Gentiles : The Iewes could hardly be brought from the obseruation of Leuiticall Ceremonies , being brought vp in them from their cradle , as in Ordinances comming from God himselfe : and therefore though they entertained the Gospell , yet they held difference of dayes and meats , of conscience still necessary to be obserued : The Gentiles were easily perswaded of the Christian libertie from such things purchased by Christ , and liued without making difference .

Hence grew hot disputations , eager contentions and dissention almost inreconcileable ; the Gentile holding the Iew as superstitious ; the Iew the Gentile as prophane .

Paul commeth with his bucket to quench this flame , which burnt vehemently in the Church at Rome , and endeuoreth here as an Vmpire to arbitrate the matter , and to make a pacification . Although he instanceth in Iewish Ceremonies , yet in proportion here are Rules concerning all Indifferent things .

VERSE 1. Him that is weake in the faith , receiue you , but not to doubtfull disputations .

HEre beginne Pauls Hieraticks ; or hauing before written of things commanded and forbidden ; here he writeth of things of a middle nature : or before of charitie to our friends , our brethren , our enemies , the Magistrate , our neighbours , our selues ; here of charitie toward the weake . The particular and immediate coherence , Chrysost. in loc. is with the last verse of the thirteenth Chapter ; for hauing there forbidden satisfaction to be giuen to the flesh , lest eyther the weake should thinke themselues neglected , Matth. 26.41 . Rom. 6.19 . or the strong take occasion to contemne them , because weaknesse is attributed to the flesh ; therefore he falleth here to direct both the one and the other , how they should louingly and charitably conuerse together .

Pauls Method is this : first he setteth downe a generall Precept , in this verse ; then an Explication of it in all the verses following to the fourteenth verse of the fifteenth Chapter .

In this generall Precept , are the Dutie : to receiue him that is weake in the faith ; and the Amplification , from the persons who are to performe the Dutie ; implied in the Greeke , vnfolded in the English , You ; and from the end , Negatiuely set downe by way of correction , but not to doubtfull Disputations .

Receiue you : You , that is , you that are strong , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chap. 15. vers. 1. which haue more able knowledge .

Receiue , that is , ioyne vnto you , take and entertaine vnto your company , as a friend , as a brother . When a friend commeth to our houses , we vse not to chide him away , but receiue him with all courtesie ; so would Paul haue the strong to receiue the weake in all loue , cherishing them , and bearing with their weaknesse , Chap. 15.1 .

The same word is vsed by S. Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philemon . 12. when he intreats Philemon to receiue Onesimus , as his owne bowels : so the strong must receiue the weake as their own bowels . Him that is weak in the faith , not weake in bodie : yet such are to be receiued ; but in the faith , not iustifying faith , though such are especially to be tendred : but in the doctrine of faith : not weake in regard of the power of faith to apply the promise of mercy in Christ to the conscience ; but here weake to apprehend the doctrine of Christian liberty in things indifferent .

Weake : that is , sicke and queasie stomacks , which cannot brooke strong meate ; such as Paul calles babes in Christ : 1 Cor. 3 1. opposed to them which are strong and of full age , Heb. 5.13.14 . who by reason of vse , haue their senses exercised to discerne good and euill .

But not to doubtfull disputations : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies many things ; here ambiguity & doubting , as the verbe is vsed before in this Epistle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 4.20 . Hee staggered not at the promise through vnbeliefe . Receiue the weake , but not quarrell and contend with him in his opinions , as the vulgor reading is expounded : nor to iudge him for his opinions , knowing not his heart , as Augustine ; nor to fill his head full of curious and intricate questions , and doubtfull disputations .

The Affirmatiue end : to receiu● him to edification , Chap. 15.2 .

Those which are weake are not to bee troubled with doubtfull disputations , but friendly to bee instructed , Rom. 15.1.2 . Doctr. The strong are to bear the infirmities of the weak , & to please them for their good to eaification . Gal. 6.1 . If any be ouer taken with a fault in regard of manners , or ( by proportion ) of opinion , restore him in the spirit of meeknesse , 1 Thess. 5 14. Support the weake .

Ministers ought to preach to the capacity of their hearers ; Vse 1 if they bee of the weaker sort , not to trouble them with profound matters which they are not able to vnderstand , much lesse with conceits and subtilties which profit not ; but rather to teach such things which may bee vnderstood , and may breed godly edifying . Our Sauiour is an example , who would not trouble his Disciples heads with that which they could not then beare , Ioh. 16.12 . Also Paul in his preaching had regard to his hearers , whether milke or stronger meate were to be giuen them , 1 Cor. 3.1.2 .

The strong must sweetly , Vse 2 friendly , and brotherly conuerse with the weake , they must ioyne him to them , that by their wise and gentle courses , they may winne him to the truth : they must not separate from them either in affection , or conuersation .

Hence it may appeare , that the practice of our Brownists it cleane contrary to the precept of Paul . They suppose themselues to be strong , and vs to be weake ; and because wee presently receiue not their conceits , they separate from vs , as from Heathens and Publicans : for which we may iustly suspect their charity ; for if we bee weake , here is Pauls direction how we are to be dealt withall before a separation ; they must take vs to them , beare with our infirmities , and teach vs soundly from the Word .

But alas , they are weake themselues , I would they were not wayward . For euen as a froward or sullen childe , if it may not haue the will , refuseth the meate , and strikes the spoone out of the Nurses hand ; so these because they may not haue their will and their new deuised and groundlesse discipline , they will haue nothing ; no preaching , no Sacraments , no spirituall communion with vs .

If the strong must gently take the weake vnto them , Vse 3 then the weake must be admonished not to bee wilfull , but aocible and tractable .

What if thou hast spoken the word ? stubbornly persist not therefore in thy opinion , against Gods word . Many doubtlesse would haue long agoe submitted themselues in the Church of England to orders inioyned , had they not held the contrary : and now the Church must bee troubled , lest they should be thought to haue erred .

O Germany ! famous for the reformation of religion , how hast thou beene torne with dissentions , wasted with miseries , plowed with the sword , and watered with blood , through the weakenes of euen Luther himselfe , who hauing once affirmed it to Carolostadius , for his credit may not publikely recant , and reuerse his word .

Be not stubborne in thy weakenes , Chrysost. in loc. and because Paul commands that thou must be gently vsed , account not thy weaknesse a vertue ; for here is a secret reproofe of thee , as one obserues , when thou art called weake .

Charitie must bee vsed toward thee , that thou mayst not forsake the faith ; but discretion also , that thou mayst growe vnto strength . We would wonder to see a childe hang fiue or six , or ten yeeres at the breast . If thou wert weake foure or ten yeares agoe , and yet art weake , surely ther eis some defect ; either thou prayest not , or thou art stubborne , or proud , or there is some secret sin that keeps thee from growing .

Disputations : not fit for weake Christians : Vse 4 Disputations are not to be disallowed ; for as the whetting of a knife forward and backward scoures it bright and begets an edge : so truth is cleared and fortified by disputations : but it is not for the weake and vnlearned to dispute .

The liberty that all sorts of men ( and women also ) take to dispute of curious points , and to question euery thing , is a great hinderance to the peace of the Church . In Turkie it is deadly to question the generall receiued religion , whereby in a libertie of all religions , they enioy pace inuidenda , I. Lips . lib. aduersus diologistū . & nobis pudenda , such a peace which we may enuy , and haue iust cause to be ashamed of , as a learned man speakes .

Our Sauiour oft disputed with the Scribes and Pharisies , but hee would not turne his Disciples to them : and Saint Paul a great learned Apostle disputed daily in the schoole of Tyrannus . Act. 19.9 .

It is not for simple men and ignorant women to dispute of points of religion , nor to enter combate with the cunning Brownists . It is not for euery Protestant , no not for euery Minister or Preacher to dispute with learned Iesuits , that haue Schoole distinctions at their fingers ends , and trauell in nothing else but controuersies .

What if thou hast a good wit , and a great and strong apprehension , praise God for it , and so vse it that the Church may be the better , not the worse for thee .

I reade of a Philosopher among the Lacedemonians , who boasted that hee could holde argument and dispute of any position true or false a whole day : but the Magistrates considering that such a fellow might bee dangerous among the common people , to disturb the peace of the state , banisht him for it .

Children delight in kniues , which will hurt them ; and for the most part , the weakest are busiest in questioning the laudable customes and orders of the Church .

Study rather to liue well then to dispute : and when thou meetest with thy neighbour , spend thy time in conferring , not of controuersies , or of things which concerne thee not , or be aboue thy capacity , but of obedience , repentance , mortification , preparation for death , and such like .

VERSE . 2. For one beleeues he may eat of all things , another who is weake , eates hearbes .

IN this verse begins the Explication of the generall precept ; of which there are three parts . A direction to the strong and weake . A speciall dehortation to the strong : and a repetition of the precept .

The Direction is from the beginning of this verse to the 13.

The Effect of it is , to remedy the offence betweene them , by teaching them how to carry themselues one toward another .

They were both faulty : but in this part principally the weak one is taxed . In the dehortation the strong .

In the Direction are two things . 1. The cause of their dissention , which was the diuersitie of their opinions in things indifferent . 2. The remedie or direction it selfe .

Both these are propounded in two cases : the one of meats , the other of dayes . Of meates , in the 2.3 . and 4. verses : of daies in the rest .

In that of meates ; we haue the case , and the remedy .

The case ver. 2. The remedy ver. 3.4 .

In the case are set downe the parties dissenting , and their opinions concerning meates .

The parties are the strong and the weake Christian .

The opinion of the strong ; that he may eate of all things : the opinion of the weake , that hee ought not to eate of some meats .

One ; that is , the strong : who for the most part was a Gentile .

Beleeueth ; it is not onely his opinion , but his faith ; that is , he certainly knowes , and is fully perswaded vpon good ground .

He may eate of all things ; he hath liberty by Christ to eate of all things wholesome to mans body , without scruple or hurt to his conscience .

But he that is weake ; for the most part , the Iew weake in knowledge .

Eateth hearbs . Not , let him eate hearbs as the vulgar Latine , vpon which the ordinary glosse makes Paul as a Physitian directing dyet for the repressing of lust .

But eateth hearbs , as being of opinion that some meates were vncleane , and therefore not to be eaten .

Some thinke that these weake ones ate no flesh at all , but onely hearbs ; some , which is likelier , that when they could come by no meat but that which was forbidden by Moses , that then they chose to eate of hearbs , which wee read not to be forbidden .

They abstained not , as Pythagoreans , holding the passing of mens soules into beasts sometimes ; of which opinion Herod smelt of , when hee thought that Christ had beene Iohn : nor as Marcionites and Manichees , who held flesh to be vnlawfull , and to haue come from an ill beginning ; whom Augustine confutes , in his bookes against Faustus : but they abstained for the reuerence of Moses law .

Some hold opinion , that the Fathers had no liberty to eate flesh before the flood : and some that no beast was actually carniuorous before that time : But it is manifest that after the flood , liberty to eate of euery mouing thing that liueth was granted vnto them . De vtroque consule Pererium in Genesim lib. 4. de creat . hom. num. 256. et lib. 14. de car . esu , nu. 9. ad num . 26. Gen. 9.3 .

Afterwards , when God chose the people of Israel to be a peculiar people to himselfe , he forbad them certaine beasts and fowles , both for sacrifice and ( with certaine fishes ) for meat , of which , Leuit. 11. Deut. 14.

There are foure reasons alledged , why God forbad some fowles , beasts and fishes , to be eaten of the Iewes . First , to acknowledge Gods Dominion . Secondly , to inure them to obedience . Thirdly , to teach them to liue holily , since their diet must be so choice , much more must their liues . Fourthly , to distinguish them from other people , and that they might abhor the fashions of the nations .

This difference of meats was taken away by Christ , Mat. 15.17 . Act. 10.11 . 1 Tim. 4.4 . and the liberty granted to Noah , renewed , as appeares in the New Testament .

But the Iew did not well vnderstand that point , and so the Church of Rome , & others also were exceedingly troubled .

In the Church of God vpon earth there are alwaies some which thinke one thing , Doctr. and some another . So was it in Pauls time at Rome , as appeares in this place : and at Corinth what differences of opinions were about things offered to Idols , and some maine fundamentall points , may appeare in Pauls first Epistle to the Corinthians .

And after this , before two hundred yeeres were expired after the Incarnation of Christ , what variance in opinions concerning the time of keeping the feast of Easter was in the Church , Euseb. hist. eccl. l. 5. ca. 21 , 22 , 23. with the arrogancy of Victor Bishop of Rome about the same , Eusebius makes mention . It were infinite to reckon the sundry opinions which haue at all times beene in the Church .

In Germany to this day , there is irreconcileable difference of opinions concerning the presence of Christ in the Sacrament ; and concerning the breaking of the bread , which is doubtlesse of the integrity of the Sacrament .

And at this very time , none can be ignorant , of the difference of opinions in the Lowcountries , about the doctrine of Arminians , and in our owne Church about Church-discipline , and ceremonies ; though through the great blessing of God , the vigilant care of our gratious Lord King Iames , and the worthy diligence of our Reuerend Bishops , and other learned men , both these places are notably quieted , & estabilished .

But thus it must be to the end , for Pauls reason , viz. That they which are approued may be made manifest . 1 Cor. 11.19 .

Saint Paul attributes faith to the strong : Vse 1 he takes it not away from the weake though hee mention it not , Vse 1 There was faith in them , though ioyned with ignorance and doubting : Not to beleeue and vnderstand euery thing inferreth not a nullity of faith .

Totall ignorance and doubting destroyes faith ; if it be not totall , yet it manifesteth infirmity .

To deny a truth in things indifferent , breeds a tolerable error ; in points necessary , an intolerable . Obstinately to defend an error in things indifferent , makes a man a Schismaticke ; and in points necessary and fundamentall , an Heretick .

For euery doubting or ignorance , say not , an infidell ; nor for euery errour , cry out an Heretick : Augustinus . Let vs all resolue with the holy Father , Errare potero , haereticus non ero . I may erre , but I will be no Heretick .

Such is the condition of the Church vpon earth , Vse 2 that there will be alwaies some strong in the faith , and some weake in it . As among men , some are tall , some of low stature ; some healthy , some sickely ; as in our houses some are growne vp , some are babes hanging on the brest , so is it in the Church , and will be to the end . For ,

1 Some are more antient , some later in the faith .

2 Some haue better capacity then others .

3 Some are more diligent to heare , reade , pray , meditate , practise ; and therefore though standing and capacity be equall , yet the diligent outstrips the other .

4 God in his wisedome giues more talents vnto one then to another .

Art thou strong ? be thankefull to God , it is his gift ; bee not proud , despise not thy inferiours ; thou wast a babe sometime , hadst lesse knowledge , lesse grace , yea there was a time when thou wast out of Christ .

Art thou weake ? take heed thy weakenesse continue not through thy negligence and default : pray for strength , and be diligent in hearing the word , as a new borne babe desiring the sincere milke of the word , that thou maist grow thereby . 1 Pet. 2●2 .

In these weake ones , as some thing is to be discommended , Vse 3 so some thing is to be commended .

Their weaknesse is a fault and to be discommended : but their care not to offend their consciences , is truly to bee praised : It is alwaies commendable , whether in weake or strong , rather to abridge our selues of our liberty , then to offend the conscience : and to be chosen , rather to be thought vndiscreet then impious .

O that we had more care of our consciences ; for if conscience be put away , shipwrack of faith will soone be made .

If these Iewes and weake Christians will rather liue hardly eating hearbs , then defile their consciences ; what shall become of them , which daily defile themselues in things manifestly forbidden , wallowing in the mire of drunkennesse , whoredome , and other abominable sinnes ?

VERSE 3. Let not him that eateth , despise him that eateth not : and let not him which eateth not , iudge him which eateth : —

THe cause of the dissension betweene the beleeuers at Rome , was their difference in opinion , of which in the verse next before : Now in this verse is the remedy ; For here Saint Paul interposeth himselfe , and directeth both parts , how to carry themselues each to other , in these things .

Here are two parts : 1. A Direction ; 2. A Reason .

The Direction in the words set downe of the 3. verse .

As the parties are twofold , so is the direction to the strong , to the weake : both tending to the same purpose , namely to preserue peace and charity betwixt them ; and to preuent separation .

The strong Christian contemned the weak for his abstinence , as a phantasticall fellow and superstitious : his direction is : not to despise the weake .

The weake Christian , which yet vnderstood not the Doctrine of Christian liberty , iudged and censured the strong , as profane , because he made no difference of meats : his direction is : not to iudge the strong .

Both their directions are Negatiue , as secretly finding fault with both sides , for their intemperate carriage one to another .

Despise . The Greeke word is full of sense : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to esteeme a man to be nullius pretij , to haue no worth in him , to disdaine , to vilifie , to nullifie a man , to set at naught , and basely to esteeme of .

The Septuagint doe vse the word in the text , to render an Hebrew root , Maas , which signifies to reiect , to disdaine , to cast off , to contemne : as Psal. 53.5 . God hath despised the wicked : and Psal. 58.7 . Let them melt away as waters , or , let them come to nothing .

So also they render another roote : Bazah , Esay , 53.3 . Nibhzeh , He is despised , meaning Christ : and Luke 23.11 . it is said that Herod with his men of warre , set Christ at naught .

Iudge : that is , condemne : the simple verbe for the compound , which is not vnusuall with Saint Paul .

By these two words , despise and iudge , it appeares , that they differed not onely in opinion , but also in affection .

For difference of opinion and practice in things indifferent , Doctr. there ought to be no breach of charity , or separation among Christians : Phil. 3.15.16 . Let vs therefore as many as be perfect be thus minded , and if in any thing yee be otherwise minded , God shall reueale euen this vnto you . Neuerthelesse whereto we haue already attayned , let vs walke by the same rule . Also all such places which command vnity and charity .

But what are things indifferent ? Quest.

Things are called indifferent two waies , Answ. either as they are opposed to perfection of goodnesse , or to necessity .

For the first way ; we say a thing is indifferent when it is in some degree good , but not so good but that it may be amended ; so we say of health , that we are indifferently well , when wee are able to walke abroad , but not without some weaknesse or paine .

This is not meant in this businesse , but the other , where indifferent is opposed to necessity , or to a necessary duty , namely , A thing that may bee done , or left vndone without any sinne .

Some things are commanded to be done , some things are forbidden : some things are neither commanded nor forbidden : These are indifferent .

The ground of this is , that howsoeuer the Law commands the reasonable creature to doe nothing but that which is good , and at all times , yet not to doe euery good thing at all times .

A man hath two suits of apparell , hee may indifferently weare which hee pleaseth . A man hath meat set before him , he may indifferently eate or abstaine : these and the like are indifferent : neyther good nor bad in themselues , nor commanded nor forbidden .

For although euery action , considered as clothed with its circumstances ( as they say ) proceeding from the reason of a reasonable creature , be or good or euill , yet being considered naked , and in regard of the substance of the worke , is not presently necessary to be done .

The things called indifferent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . are also by the Antient called things in our power and liberty : and , things lying in the middest betweene commanded and forbidden .

In the time of S. Obser . Paul the Iewish ceremonies were things indifferent , which might be vsed or not vsed , as they saw it tend to Gods glory and the good of the Church : otherwise Paul would haue written in another manner of straine . And this is profitable to know for the vnderstanding of the History of the Acts , where we shall finde Paul vsing Circumcision , making vowes , and purifying himselfe , and yet writeth against such things in his Epistles .

Before the death of Christ the vse of such Ceremonies was not indifferent but necessary , as being commanded of God .

After the death of Christ their vse was indifferent for a time , Aug. Hieronimo , Epist. 19. I say for a time , which S. Austen elegantly expresseth by a similitude : A mans friend dyes , hee doth not so soone as the breath is out of his body take him by the heeles and drag him out of the dores , and cast him vpon the dunghill ; but he keepes him a certaine time , wraps him in faire cloaths , and so with honour accompanies him to the graue : So these ceremonies were aliue till Christ ; when hee dyed they also gaue vp the ghost , and the vaile of the Temple rent in twaine : and because they had beene euen by diuine ordinance of great vse in Gods worship , they remained for a time indifferent , that so they might be laid downe in an honourable manner .

This time was till the doctrine of Christian liberty might be fully made knowne to the world , which could not be done on a sudden : euen as Acts of Parliament haue a day set downe when they shall be in force , that so all the subiects of the Land may haue time conuenient to take knowledge of them .

But now they are not necessary , nor indifferent to Iew or Gentile , but absolutely forbidden . After the passion of Christ , the Iewish Ceremonies were mortuae , saith a learned man , that is , Aquinas in loc. dead : but after the diuulgation of the Gospell , they became mortiferae , that is , deadly .

Paul found fault with Peter , and with the Galathians , for the vse of legall Ceremonies : not simply because they vsed them , but because they taught and conceiued a necessity of vsing them for iustification and saluation .

From small beginnings great schismes and mischiefes haue growne . For a little meate , and for dayes , Vse 1 the Church of Rome was grieuously distracted . Great contentions haue beene formerly betweene the East and West Churches for trifles : so in Germany , so in England . So of a little sparke many times ariseth a great fire , and of the pricke of a thorne a deadly sore .

O how it grieues my soule to reade our diuisions about black and white , sitting and kneeling , and such like , to be cast in our teeth by the Papists ; as an argument that wee haue not the truth on our side : and also that among Protestant writers , when occasion is giuen them to speak of schismes and dissension for discipline and order , then that the Church of England should be brought vpon the stage for an example .

If there be any loue in vs to the Church wherein wee haue beene brought forth vnto Christ , and nourished vp in the faith , let vs agree , imbracing vnity , let vs all be of one opinion : but howsoeuer our opinions differ , yet let not our affections . Hierome and Augustine differed in opinion in some things , but neither did they trouble Church , nor breake charity betweene themselues ; but thought reuerently one of another .

Here is our fault ; wee hate , despise , and condemne them who will not condescend to vs in our singular opinions .

But Paul commands the strong not to despise the weake : This is indeed the fault of the strong , but they ought to instruct them rather .

He commands the weake also , not to censure the strong : this is the proper fault of the weake ; to be forward in censuring , is not strength but weakenesse , not a gratious and wise , but an intemperate zeale : which censuring and ouer forward zeale , if it bee taken from many who glory to be accounted Professours , there would nothing remaine to shew them religious .

It is a disgrace to our Church , that the plough and rockstaffe dare ( and that without punishment ) censure Magistrates , Ministers , this thing as superfluous , that as Antichristian , &c. profaning religion by their ignorant and sottish discourses .

Thus was it in Greece : Lips . refert , lib. aduers . Dialogistam : ex Niceph. hist. lib. 6. & 11. but when ? euen a little before it came to ruine .

If we wish the Churches safety , let vs amend this , if we haue beene faulty : and also let vs be carefull so to doe , as wee loue our owne safety ; for many times God suffers such rash censurers of orders established , to runne into diuers pernicious errours , as a punishment of their rash iudgement , as wee haue experience in our Brownists , who first censured , and then separated , wilfully cutting themselues from the Church of God : who if they had obeyed Pauls precept , forbidding to iudge any for things indifferent , they had neuer separated .

We must not iudge or censure our brethren : Vse 2 but for what ? for things indifferent : for these things , as for meate , for daies , for apparell in regard of the colour , or fashion ( if modest ; ) the conscience of thy brother is to be left free , and not to be troubled . But for drunkennesse , blasphemy , whoredome , &c. we haue warrant to censure men and women , and to trouble their consciences , Ioh. 16.8 . for the Spirit reprooues the world of sinne .

A conscience snorting in sinne , is to be rowsed and troubled that it may come to repentance ; for so long as it sleeps in sinne , it lies in death .

For peaceable liuing in a Church , Vse 3 the doctrine of Christian liberty is to be made knowne ; of the which afterwards , verses 20.21 .

VERSE . 3. — For God hath receiued him .

IN these words , and in the next verse , are two reasons to perswade to the direction .

There is some question to which part this reason should serue ; and who should be meant by him .

Him : that is , the weake one , say some : others by him vnderstand the strong Christian .

Some make this argument to bee on the behalfe of the weake , and the other of the strong : some affirme contrarily : and some that both the reasons belong to both .

Doubtlesse both the reasons are brought to the same thing , Chrys. Theod. Mart. & alij . and rather in the behalfe of the strong Christian , who is the Gentile , against the Iew , then otherwise .

1 For first , it is most naturall and orderly , that him should be preferred to the next before spoken of : Let not him which eateth not , iudge him which eates , for God hath receiued him .

2 The word receiued properly belongs to the Gentiles , as it is an attribute to God ; for the Iewes were receiued before , and thought more contemptuously of the Gentiles , and highly of themselues .

3 In the next verse , Who art thou that iudgest ? to iudge was the fault of the weake Christian .

Doth Paul then let the strong alone ? No : but first he dealeth against the weake , because he is most guilty . They both sinned in practice ; but the weake in opinion also , mantaining an intolerable error ; and they tooke offence at that which the strong lawfully might doe , and therefore were the cause of all the broyles .

Afterwards he deales against them both , verse 10. and principally against the strong , verse 13. and so to the end of the Chapter .

The weake then may not iudge the strong for eating : The reason is taken from the dignity of the strong : God hath receiued him . Those whom God hath receiued , men may not censure as profane :

But God hath receiued the Gentile , called strong by reason of his knowledge of Christian liberty . Therefore , &c.

In this argument are two things : The thing , to receiue ; and the persons receiuing , God receiued the strong .

God hath receiued him : we had the word before , verse 1. but as Gods loue is greater then ours , so the sense of this word here is accordingly ex●ended .

Receiued ; that is , louingly , to the good of the receiued , vt suus esset , Anselmus . Aretius . Ambrosius . Toletus . Caluinus . 2 Pet. 1.4 . that hee might bee his owne : vt membrum Christi esset , that hee might bee a member of Christ : ad gratiam , to grace : ad gratiam Euangelij , to the grace of the Gospell . He suffered them not to remaine in their sinner , but so receiued them as to adopt them , that they might bee partakers of the diuine nature , as S. Peter speaketh .

It may be noted , that whereas Dauid saith , Blessed is the man whom thou chusest , and causest to approach vnto thee , Psal. 65 4. The Septuagints translate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to Pauls word here : which in Hebrew is vthekareb , of karab : from which roote comes Korbau , an offering : and Kereb , bowels or inward parts , that are nearest and dearest to vs : and so the meaning , that God doth so receiue vs Gentiles , as to esteeme vs as an acceptable oblation , euen as his owne heart , or bowels .

There is a double receiuing : to the visible Church ; to inward and inuisible grace : to the meanes of the promises , and to their possession : here Paul speaks generally presupposing both .

They are not rashly to be iudged and condemned , Doctr. whom God hath receiued to grace , Rom. 8.33.34 . Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth : who is he that condemneth ? &c.

We are to be admonished , Vse 1 to beware of censuring our brethren for vsing their Christian liberty in apparell , dyet , &c. especially for their obedience to the Magistrates , & the Church , in such orders which in their conscience they know to bee lawfull : for a man for such things to be condemned , as a time-seruer , a manpleaser , of no conscience , profane , &c. is most horrible .

This is to reproach Gods fauourite ; this is to condemne them whom God approueth , and hath receiued : yea this is to reproach God himselfe for receiuing such .

Nay : thou wilt say , I finde no fault with the Lord , and if I knew that God had receiued him , I would not iudge him . Dost thou know the contrary ? till then thou must in charity iudge thy brother receiued of God : so doth Paul here , hee saith God hath receiued him that eateth . How did Paul know it ? in charity hee so iudgeth : Bee thou in like manner charitable toward thy brethren , toward thy teachers , and giue them not profane , vnconscionable , damned , for euery fancy of thine owne braine .

When thou seest a man enlightened with the knowledge of God , satis testimonij habes , saith one , Caluin . in loc. thou hast testimony sufficient that God hath receiued him .

Things censured , are either words and deedes , or opinions .

If it be doubtfull whether a thing were spoken or done , or no : or being certaine to be done , whether well or ill : in charity take things at the fayrest , and iudge the best . There is a notable instance hereof in Deuteronomy ; Deut. 22.23.24.25.26.27 . If a man lye with a maide betroathed to a husband , in the towne , she also shall dye , because she cryed not out when violence was offered to her : but if it bee in the fields , then the man onely shall dye , for the damosell cryed , and there was none to saue her . How did they know she cryed ? In charity it is so to be supposed , and the best to be iudged in a thing doubtfull .

If the thing be certainly spoken or done , and good , commend it . If euill , iudge the fact but not the person . Be not faith Bernard , eyther a busie and curious examiner , Bern. ser. 40. in Cant. or a rash Iudge of another mans conuersation . If any thing be ill done , excuse the intention seeing thou canst not the fact . Puta ignorantiam , thinke it might bee ignorance , chance , or some grieuous tentation .

In matter of opinion , if it be controuerted , and vncertaine whether an error or no , suspend thy iudgement till thou know more certainty , and leaue thy brother to his Conscience and Christian liberty : and so much the more , if he be more learned then thy selfe ; why shouldest thou not thinke that hee may see as much as thy selfe into that which is in question .

If it be certaine that the opinion bee erroneous ; yet thy brother is not presently to be cast away : wilt thou be more iust then God ? We are men , and therefore may , yea must erre , as said a witty man * * Ego me labi & errare non posse solum fatcor , sed debere : Lips . monit . ad Lect. in lib. politic . .

And hence the Lutheranes are to be reproued , who condemne vs for our opinions about the Sacrament , thinking we erre ; when a man may be a Christian without the Sacrament , but not without Charity : So the Brownists and other among vs who iudge vs , though vniustly , in matters of discipline , when a true Church may be without the same which they deuise .

We all erre ; if thy brother bee otherwise faithfull , and conscionable ●●●s cruell vncharitablenesse to condemne him for his ●pinion of things indifferent , as the lawfulnesse of a garment , or gesture , though he should erre .

Saint Augustine is a sweet example of Charity this way : when the Donatists obiected for themselues the opinion of Cyprian concerning rebaptization ; Aug. Vincentio contra Donat. & Ragat . de vi orrig . Haeret. epist. 48. Saint Austen answeres for him ; that either he did not in euery respect hold it as the Donatists alledged him ; or if he did , that afterward hee retracted it ; or that hunc quasi naenum candidissimi pectoris cooperuit vbere Charitatis , hee couered this blemish of his most faire brest , with the brest of charity ; while he did maintaine the vnity of the Church , and firmely retaine the bond of peace .

Gods receiuing should be a Protection against vniust taxing and censuring : Vse 2 But yet men will censure such , what then is ●o be done ? Comfort thy selfe that God hath receiued thee . If nor God , nor thy conscience condemne thee , esteeme the peruerse censures of captious controllers no more then the barking of dogges against the Moone . What if men praise if God dispraise ? and contrarily : Feare not , saith the Lord , the reproach of men , Esay 51.7 . neither be afraid of their reuilings .

Yet this is our great fault , to esteeme the praise or dispraise of men , yea of the multitude , more then of the Magistrate or of God himselfe ; which hath depriued the Church of England of many an able Yeacher .

Let vs put a case . The Magistrate and the Church command certaine orders for comelinesse in the seruice of God : the Minister knowes that he may lawfully vse them . If he refuse to vse them , the people will praise him ; if hee vse them , they will dispraise him .

What shall he doe ? In any case let him obey , but if he doe not obey , the people will commend him . But what is that to the cause , or to his conscience ? Can they discharge a man before the Iudgement seat of God , for not obeying the Church and Magistrate ?

Regard not the praises of the multitude , though there were ten thousand of them , no more then thou wouldest the chattering of Pyes , saith an ancient Father * * Sint innumeri qui te applaudant , nihil tamen illi omnes à graculis desuper garrientibus different . Immo si Angelorum theatrum , &c. Chrysost. hom. 17. in Rom. in Moral . : nay the commendation of Angels is too infirme to rest vpon ; but if God , the Church , and thine owne conscience approue thee , reioyce .

Great is the dignity of a beleeuer , hee is receiued of God : Vse 3 Gods people , are a people , Rerobo , neare vnto him , Psal. 128.14 . euen neare vnto his heart .

Woe be then to the wicked , for they are reiected : If thou beest a drunkard , a blasphemer , &c. and repentest not , God will neuer receiue thee : and not being receiued , thou art left to thy selfe , to the Diuell ; barred from Paradise , and from the entrance into glory .

VERSE 4. Who art thou that iudgest another mansseruant ? —

IN this Verse is the second Reason , bred out of the former : If the Gentiles be Gods fauorites , and receiued into his family , what haue we to doe to iudge them ?

Here we haue the Argument , and the Amplification .

The Argument is taken from the common right or equity ; which is , that euery man hath the rule and ordering of his owne family ; and that none ought to be so polypragmaticall , as to iudge other mens seruants .

He which arrogateth right ouer other mens seruants , is vniust :

But he that iudgeth another mans seruant , arrogateth to himselfe such right :

Therefore he is vniust .

The strong Christian is Gods seruant who hath receiued him .

The Amplification is double : 1. from the manner of setting downe the Argument : 2. from an Occupation , in the rest of the words of this verse .

In setting downe the Argument , the Apostle vseth an Obiurgatory Apostrophe to the weake one : Who art thou which iudgest , &c.

He doth more grieuously taxe the weake ones , ne sibi blandiantur , Pareu● . saith one , lest they should flatter themselues . Thus seuerity was necessary that they might vnderstand they were in an errour .

Who art thou ? as if he said : Thou ? who art thou ? art not thou weake ? and so much the weaker , that being weake thou presumest to iudge the strong : why dost not keepe thy selfe within thy compasse ? Consider what thou art , and be not so rash . The like speech , Rom. 9.20 .

Which iudgest : that is , condemnest : as before .

Another mans seruant . The word is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a domesticall seruant , which alwayes waiteth vpon his master in such seruices as are nearest to his person .

The Gentile is taken into Gods family , not as a slaue , but as a free seruant ; and therefore such in old time were called familiares , noting their liberty : and indeed , Gods seruice is perfect freedome .

The Gentiles are receiued into Gods family with the Iews , not to be their vnderlings , but their fellow seruants , enioying all the priuiledges of the house as well as themselues .

He saith not who art thou which giuest good counsell , but iudgest ; nor thine owne seruant , for that is lawfull ; but anothers , this is vnlawfull .

It is against right that one Christian should iudge another : Doctr. Mat. 7.1.2 . Iudge not that ye be not iudged , For with what iudgement ye iudge , ye shall be iudged , &c. Iames 4.11.12 . He that iudgeth his brother , iudgeth the Law , but if thou iudge the Law , thou art not a doer of the Law , but a Iudge . There is one Lawgiuer , who is able to saue and to destroy : who art thou which iudgest another ?

It is a great sinne for a weake Christian to iudge another for matters indifferent : it can be no small offence , Vse 1 as appeares by Pauls manner of speaking , Who art thou , &c. he speaketh with much indignation and heat : No Apostle so full of bowels so pitifull and tender towards the weake , as Paul , yet if they fall to censuring and iudging , hee cannot forbeare , but takes them vp as short as he did the cauiller at Gods predestination , Cap. 9.20 . So that as the fault is great , so weake Christians are not to be soothed herein , but seuerely and with some acrimony to be reproued that they may amend .

Iulian the Apostata , taxed Christianity , Vse 2 as if it tooke away Magistracy , from this and the like places : So the Anabaptists also from such places conclude that it is not lawfull for a Christian to bee a Magistrate , because hee is forbidden to iudge .

But they take things which are spoken secundum quid , after a sort , as if they had beene spoken simply .

Neither is Iudgement forbidden to Magistrates , but to priuate men ; nor all Iudgement to priuate men , but rash .

Iudgement may be either of persons or their deeds :

In persons ; their present or their future estate to be considered : To iudge finally of mens future estate meddle not ; for God may call thy Neighbour as he hath called thee .

For his present estate : If I see a man walke in drunkennesse , common swearing , whoredome , &c. I may iudge him to be a wicked man in this estate ; and that he shall be damned if he repent not : I may iudge the tree by the fruit : and this is not rash iudgement , because it is not mine , but the iudgement of the word of God .

Deeds are either good , or bad , or indifferent , or doubtfull . Of good and bad deeds , there ought to bee Iudgement in the Common-wealth , Church , priuate Family .

And that censure should passe vpon mens vertues , arts , faculties , offices , religion , words , deeds , gestures , and whole behauiour , is of singular vse .

Most well gouerned States haue had officers for the purpose ; The Grecians had such , whom they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lawkeepers : The Aegyptians had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Presidents of the Law : The Romanes had their Censors , censurers of manners who examined and punished all disorders : If a man tilled not his land , Aulus Gellius Noct. Attic. lib. 4. c. 12. & 20. dressed not his Vine ; If a Knight kept not his horse seruiceable , &c.

It were to bee wished that we had such Officers created among vs , or that such Officers as we haue already would more carefully see to their offices .

We ought to commend good deeds , and to reproue bad ; to call a mattocke a mattocke , with Alexanders Souldiers , we need not feare .

But things doubtfull and indifferent are to be free from our censure : Charity authorizeth thee from the first ; and Christian liberty thy neighbour from the second : and in these hath the Apostles obiurgation place : Who art thou that iudgest such things ?

A beleeuer is Gods seruant : Vse 3 To be a seruant seemes to imply some basenesse ; but indeed there is nothing more honorable then to be Gods seruant : A mortall Kings seruant is honoured ; much more is Gods .

Dauid gloried in that title ; Psal. 116.16 . and so did the Apostles ; Paul a seruant , Peter a seruant , Iames a seruant of God , as may be seene in their Epistles . Iustinian the Emperour , being the greatest and first on earth , yet was wont to stile himselfe in his Letters thus , Vltimus Dei seruus , the lowest or last seruant of God .

Thou wert the slaue of Satan , thou art now by faith become the seruant of God : Thou hast a good Master , bee thou a good seruant , heare his Word , attend vpon him , obey him , and that cheerefully in this honour , who didst cheerefully obey Satan in that basenesse .

We cannot adde to the honour of our Master : let vs not dishonour him , by causing his Gospell to be ill spoken of by our lewd conuersation .

We are fellow seruants , seruing one Master ; Vse 4 let vs not iudge one another ; but referre all iudgement to the Master : let vs liue in vnity and peace .

No man will endure a finde-fault in his house , much lesse will God : Thou art but a seruant , and it may bee a weake one , the masters house is not to be ordered by thy will , but by the Masters ; If he blame not things done , why shouldest thou ? If the Master giue me liberty , why shouldest thou restraine ?

If thou wilt be iudging and censuring , shake thine owne bosome ; looke to thy owne seruants ; looke to , and iudge thy selfe .

Iudas iudged the waste , but not his owne conetousnesse ; the Pharisees iudged their neighbours moats , but not their owne beames : First iudge thy selfe , and then either thou wilt haue no leisure , or be the fitter to iudge thy neighbour .

Why beholdest thou the moat in thy brothers eye , Mat. 7.3.4.5 . and considerest not the beame in thine owne eye ? Thou Hypocrite , first cast out the beame out of thine owne eye , &c.

Heare O thou that iudgest , and consider strange things :

It is strange that thou shouldest haue a beame in thine eie :

It is strange that a moat should hurt thy neighbours eye , and not a beame thine owne .

Also strange , that hauing a beame in thine owne eye , thou shouldest discerne the moate in thy neighbours eye : But indeed , onely such doe spy moats : for he that hath not a beame in his eye , hath Charity there , and Charity couereth a multitude of sinnes .

The eye seeth not it selfe , but the eie of a righteous man being cured , seeth and considereth himselfe more then others .

A iust man is the seuerest Iudge of himselfe .

Pray for thy brother , Iudge thy selfe .

VERSE 4. — To his owne Master he standeth or falleth : yea , hee shall be holden vp , For God is able to make him stand .

IN these words is the second Amplification of the second Argument : and it is the preuenting of an Obiection , which weake Christians might or did make in defence of their iudging their Brethren .

For this is our corruption , that though we be weake , yet we are loth to be so accounted , thinking it a discredit to acknowledge that wee haue erred , though by our errours the whole Church bee troubled ; when as the most glorious victory in this kinde is , to suffer our selues to bee ouercome of the Truth .

In this occupation , are , the Obiection , the Answer .

The Obiection not set downe , but vnderstood , and easisily gathered .

The weake Christian would iustifie his Censuring of the strong , from the benefit of his brother , thus :

It is profitable for my brother that his fault should be corrected , and taken away ; and it is for his aduantage to stand , and not to fall : Therefore &c.

To this Paul answereth : of which answer there are two parts ; a Concession , and a Correction .

The Concession gathered , as if he should say ; I confesse it is a great blessing for a seruant to stand , and not to fall .

The Correction plainly set downe ; but he standeth or falleth , not to thee , but to his owne Master : Thou hast nothing to doe with it ; looke thou to thine owne standing : Art thou more carefull of his standing then his Master .

Seruus est veluti pars domini sui , sed à corpore secuncta : The seruant is a part of his master● : it is his part to ouersee him , and to iudge as he pleaseth .

To stand or fall : is to doe well , or otherwise : to stand or fall to his master , is to please or displease : To the master belongeth eyther the aduantage or the damage of that which the seruant doth .

To his ownemaster : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to his proper master , not onely as opposed to one who is not his master , but to note also that God is properly our Master , by creation , preseruation , redemption .

Now this Answer is amplified in the words following :

Yea he shall be hold●● vp , For God is able to make him stand .

These words are a Correction of the falling mentioned ; He falleth to his owne Master .

As if he should say ; Did I say he falleth ? Nay , hee shall be holden vp , for God is able , &c.

In which words is an Affirmation ; He shall be holden vp , and a Confirmation from the power of God : God is able to make him stand .

The Iew seeing the Gentile vse his Christian libertie , in meats and dayes , iudged him prophane , and began to feare his Apostasie : Now the Apostle saith , he shall be established euen herein : For God is able to doe it .

Yea , Able ; but àposse ad esse , is no sound Collection : yes , if we be certaine of Gods will withall ; which here appeareth , for God hath receiued him .

In all promises and threatnings the will of God is to bee supposed : as if I say to a Penitent sinner : Thou shalt bee forgiuen , for God is able to forgiue thee ; or if I say to a Drunkard , if thou repent not , thou shalt be damned , for God is able to damne thee , the Consequence holdeth , because God hath reuealed his will in these things .

But if , I say , God can make many worlds , therefore there are many , or God can transubstantiate the bread in the Lords Supper , and turne it into the very flesh of Christ , really and corporally , therefore it is so turned , this holdeth not , because God hath no where reuealed that so he will doe .

He shall be stablished , for God is able , &c. not that euery one which is called , and vnderstandeth the Doctrine of Christian libertie shall be saued , but it is spoken , either in regard of the Gentiles in generall , or only of the predestinate , or , Aquinas . not of that which God will doe , but of that which wee are to hope and pray for in euery singular , whom wee see to haue receiued the beginnings of grace : Pareus . or not of finall perseuerance , but of standing in some particular thing .

The censure and iudgement of mens deeds and behauiour pertaineth to God : Doctr. This is proued by the two parables , Matth. 18.23 . and Matth. 25.14.19 . where the King or Lord is brought in , taking account of his seruants ; for as it appeareth in that of the Talents , the diligence or negligence of the seruants , is to the Masters either benefit or losse .

This Doctrine taketh not away charitable reproofe of my brother , if he offend , doing that which is euidently contrary to Gods word ; but it taketh away rash iudgement concerning things indifferent , which are not commanded or forbidden in Gods word .

Condemne no man for the lawfull vse of things indifferent , Vse 1 for such shall be stablished : but rather iudge charitably : If thou seest thy brother standing , wish his establishing ; if falling , pray for him , and despaire not of his rising againe ; considering not his Humane condition , but the Diuine vertue .

It was an excellent speech of M. Caluin . in locum . Caluin : Semper benè speremus de eo in quo cernimus aliquid Dei : Let vs alwayes hope well of him , in whom we see any grace of God , though the least tokens of adoption : It is our fault to require that euery man by and by should be as Paul , or Abraham ; but God accepteth of the least grace , if it be in truth : Let vs therefore be charitable .

Our deeds belong to God ; Vse 2 not that hee receiueth either profit or damage by them , but our selues .

Not as we are benefited or hindered by our seruants , Plato in Euthyphrone . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aug. de Gen. ad lit . lib. 8. cap 11. Jrenaeus aduers . Haereses , l. 4. c. 31. so is God by vs ; godlinesse is gratefull to him , but not profitable ; as on the contrary , sinne is hatefull , but not hurtfull to him .

Ille seruitute nostra non indiget , nos vero dominatione illius indigemus , saith Saint Augustine , wee need such a Master , he needeth not such seruants . To this purpose also Irenaeus in a certaine chapter , shewing that God commandeth that wee should loue him , not that he wanteth our loue , sed homini deest gloria Dei , &c. but wee want his glory , which wee by no meanes can be partakers of , but by louing and obeying him ; Ibid. ap. 32. and a little after , that God commanded sacrifices , not for his gaine , but to honour vs , and to haue occasion to bestow his benefits vpon vs .

So Eliphaz to Iob : Can a man be profitable to God , Iob 22.2 , 3. as he that is wise may be profitable to himselfe ? Is it any pleasure to the Almightie that thou art righteous ? or gaine to him , that thou makest thy wayes perfect ?

And thus Elihu also to him : If thou sinnest , Iob 35 6 , 7 , 8. what doest thou against him ? &c. If thou be righteous , what giuest thou him ? &c. Thy wickednesse may hurt a man as thou art , &c. but not God .

If thou doest well , God will blesse thee : if ill , he will slay thee , not as a King doth a traytor , because he feareth him , but to manifest his iustice .

Doe well , because God acknowledgeth it : Doe not ill , because thou fallest to God .

Remember thou wretch , when thou art drunke , blasphemest , &c. to whom thou fallest ; euen to thine owne Master , to whom thou art bound a thousand wayes ; to such a Master , as is able to kill bodie and soule , and throw them into hell ; to such an one , as hath and is readie to offer grace , if thou repentest , seeking thy good thereby , not his owne .

O how this wounded Dauids heart , when he fell , hee fell to God : Against thee , thee onely , haue I sinned , &c. Psal. 51.4 . So this broke the Prodigals heart , it was his Father , whom hee had offended .

We haue a Lord , who standeth not for a Cyphar , but who will call vs to account .

Let vs so liue , as remembring wee must giue vp an account , and that to God .

Here is comfort ; he that standeth shall be stablished : Vse 3 To him that hath shall be giuen .

We haue a louing and bountifull Master , who is able and willing to promote vs in the grace he hath bestowed .

Hee is not so able , but wee stand in as much need : wee are weake , wee cannot beare a crosse word ; euerie little temptation foyleth vs ; pray to him who is able , and hath promised : 2. Tim. 1.12 . Hee is able to keepe that which thou hast committed vnto him vnto that day .

God is only able to make vs stand , Vse 4 without whom we haue no more power , then an infant of a day old .

Man falleth by his owne will and weaknesse , but hee standeth by the will and power of God .

If God forsake , they which stand must fall , and they which fall must perish for euer .

If Christ had not held Peter , hee had sunke to the bottome ; and if God had not raised Dauid , he had layne in his sinne to this day .

Let him that thinketh he standeth , 1 Cor. 10.12 . take heed lest he fall .

It is fearefull to be without grace , but to fall from grace much more .

What is then to be done ? Pray , heare the Word , come to the Lords Table , and receiue his holy Supper : for this especially was instituted , for our establishing and confirmation .

If thou commest to the holy Communion with faith and repentance , This was preached a few daies before a Communion . thou shalt receiue strength against Satan , against sinne , against thy corruptions .

Feelest thou thy selfe weake ? come that thou mayest bee strengthened : Cypr. l. 4. Epist. epist. 6. Art thou afraid of persecution ? consider , Te calicem sanguinis Christi bibere , vt possis et ipse propter Christum sanguinem fundere , That thou drinkest of the Chalice of Christs blood , that thou thy selfe mightest bee able to shed thy blood for Christ , saith Cyprian .

Wouldest thou that the Diuell should be more afraid of thee , then thou of him ? Come to that holy Sacrament in faith and repentance , and it shall so come to passe : For Quasi leones ignem spirantes ab illa mensa recedimus Daemonibus terribiles : Chrysost. hom. 61 ad pop. Antioch . As lyons breathing fire , we goe from that Table , terrible euen to the Diuels themselues , saith Chrysostome .

If the woman which touched the Hemme of Christs garment , Matth. 9.21 . was made whole of her infirmitie ; much more they which touch , and eate the very body of Christ by faith , shall be confirmed in spirituall health .

VERSE . 5. One man esteemeth one day aboue another ; another esteemeth euery day alike . Let euery man be fully perswaded in his owne minde .

HEre is the second instance of Dayes ; where we haue the Case , and the Remedy or Direction .

In the case wee haue two things : First , what daies are meant . Second , what was the opinion of each part , concerning such dayes .

Concerning the first ; neither is here meant an obseruation of fasting dayes appoynted by the Church .

Nor the Ciuill difference of daies , when some are set apart , for trading , proceeding in law , &c.

Nor naturall , obserued by the husbandman , for plowing and sowing his corne , planting , grafting .

Nor Medicall , for opening a veine , purging , &c.

Nor Astrologicall , whereby some are fained to be good and fortunate , some to be euill and vnfortunate .

But such an Obseruation is here meant , whose end is reputed to be the worship of God ; yea where the very obseruation of the Day is so esteemed .

For the second , some haue applied the first point of the case to the strong , vnderstanding it of our Sabbath , the proper feast of Christians ; One man , that is , say they , the strong , esteemeth the Lords day to be precisely kept aboue others . Others apply the same to the weake , concluding therefrom the abrogation of the Sabbath .

But the first , to esteeme one day aboue another , is the opinion of the weake one , and to esteeme euery day alike , the opinion of the strong . And the dayes here spoken of are the Iewish ceremoniall holy dayes , appointed to be kept ouer and aboue the Sabbath prescribed in the 4. Commandement .

Now the Iewes , being trained vp in the obseruation of such solemne feasts , ordained of God , thought reuerently and holily of them : not vnderstanding that they were as shadowes now abrogated ; and therefore they censured all them which did not obserue them .

But on the other side , the strong Christian knowing that such differences had an end in Christ for obseruation of them despised the Iewes .

The Ebionites both obserued the Iewish holy daies and our Sunday , Euseb. hist. ccel . l. 3. c. 24. so also doe the Aethiopians at this day .

The same Doctrine ariseth from hence , which wee had , verse 2.

The direction followes , which is double ; First , how each of them should carry themselues toward themselues in particular . Secondly , how each to other .

The first is in these words : Let euery man be fully perswaded in his owne minde : which is a caution to each seuerally , wherein we haue the Thing , full perswasion ; amplified , by the subiect , in his owne mind . The Persons , euery one .

Bee fully perswaded in his owne minde : The vulgar reade it , abound in his owne sense ; which a libertine might lay hold on , to be of any , or no religion . But neither are the words so rendred , nor the sense : To abound in ones owne sense , is the part of one addicted to his own conceipt , or much affected to an vnlimited liberty . We may not abound in a false sense : it is not to be permitted in points of doctrine ; though in things indifferent some such thing be implied in the next verse .

To be fully perswaded , is by good arguments out of the word to be assured , that that which we doe , is neither displeasing to God nor contrary to his Word : It is not enough , if the conscience doe not checke vs , but the conscience must be certainely grounded and informed by the Word , that a man may be able to say , as verse 14. I know and am perswaded by the Lord Iesus . This is the plerophory or full perswasion hee speaketh of ; not I thinke , but I know , vpon certaine and infallible arguments .

In his owne minde : not to walke by another mans conceit , but himselfe to vnderstand what he doth .

Let euery man be fully perswaded : the strong , and the weake .

But how can there bee a warrantable perswasion in both , that they please God , when their opinions are contrary ?

In things commanded and forbidden , both cannot haue such perswasion ; but in things indifferent they may .

And yet the Apostle saith not thus , as though the weake had a warrantable perswasion of his courses , but that hee might haue it . Doctr.

A Christian ought to be able to warrant his opinion and particular actions by the word . Esay 8.20 . To the Law and to the Testimony ; if they speake not according to this word , it is because there is no light in them . Rom. 14.23 . Whatsoeuer is not of faith is sinne . Vse 1

Bee fully perswaded in his owne minde . Then good meanings , if groundlesse , will not serue the turne ; nor the implicit , and colliarike faith of the Papists , which beleeueth as the Church beleeueth , not knowing what the Church beleeues .

In things indifferent a man must haue full perswasion , much more in the point of his iustification before God .

To the welfare of a good conscience , Vse 2 a full perswasion is necessary from the word , about our doing or leauing vndone things indifferent .

In deed herein differ things necessary from those of a middle nature ; those are mentioned in the word , by precept or prohibition : these are not .

For these , it is enough to faith , if they be not forbidden , for then they are not reproued .

For the vnderstanding of the simple ; A thing is lawfull : where the word hath not determined the manner and the circumstances , there it is lawfull for a Christian man to doe , and for the Magistrate to command that , which agrees with nature and reason , so that it contrary not the generall rules of that thing in the word : But where the word hath determined , there onely such determinations are lawfull .

For instance : It is lawfull to weare apparell : now for the stuffe , the colour , the fashion , because they are not determined in the word , a man hath liberty to vse any he likes , so be , they agree with the generall rules of apparell in the word : Also the Magistrate hath power to prescribe lawes for apparell , and then the vse of our liberty is restrained and limited thereby .

So prayer is lawfull , nay commanded : but inasmuch , as the Scriptures determine not whether on a booke , or presently conceiued : a Christian hath liberty , & the magistrate authority .

So in gestures : we are commanded by our Sauior to receiue the Holy Sacrament : now because our Sauiour hath not determined the gesture , sitting , or kneeling , the Christian hath liberty , and the Magistrate authority ; who if hee determine the gesture , the vse of a mans liberty is also thereby determined .

So in all other indifferent things , Ciuill or Ecclesiastical ; and then are such our actions according to the Scriptures , when they are not determined by the Scriptures , as aforesaid .

Whereas therefore many will say , where doe you read kneeling at the Communion , or the Surplisse , &c. commanded in the Bible ; it is no good reasoning .

In matters of faith and of the substance of Gods worship , it is true which Tertullian saith , Tertul lib. de monogamia . Negat Scriptura quod non notat . The Scripture denies that which it noteth not , and it followes well , to say : The Scripture mentioneth it not , therefore it is not a matter of faith . But in matters of fact not so . It is not mentioned , therefore it was not done ; it followes not . Or , from a deniall of fact , to a deniall of right ; As , Paul lead not about a sister a wife as did other Apostles : therefore it was vnlawfull for him so to haue done , it followes not : He tooke no maintenance of the Corinthians , therefore hee had no right so to haue done : It is no good consequence .

Wisely apply this to all 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 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 is now vsed in some colleges .

Hereby also wee are kept from surfetting and drunkennesse , and from feeding our selues vnto an inflaming to lust ; Saint Chrysostome speaketh of this excellently , Opus est , nos et mensam petentes et desistentes gratias agere , &c. It is needfull that sitting down to meat , and rising from meate , we should giue thankes . For he that is prepared hereunto , shall neither fall into drunkennesse or insolence , nor be swollen with gurmundizing : but hauing the expectation of prayer as a bridle to his senses , Chrys. loco supra citato . hee will with due modesty take of those things which are set before him , and so fill his body and his soule with a plentifull blessing .

Holy Christians eate to the Lord ; but such as giue not thankes , but surfet themselues and are drunke , eate and drink to the Diuell .

VERSE 7. For none of vs liueth to himselfe , and no man dyeth to himselfe .

THis verse hath another Reason to proue that the beleeuing Gentiles and Iewes , the strong and the weake doe eate or not eate to the glory of God .

The reason is taken à generali intentione fidelium , Aquinas . Caluinus . Pareus . from the generall intention of the faithful , which is to consecrate their whole life and death also to God .

Or you may say , it is taken à toto ad partes , from the whole to the parts , thus : They who liue and die to the Lord , doe eate or not eat , &c. to the Lord . But both the strong and weake beleeuer doe liue and die to the Lord . Therefore &c.

For all our particular actions and passages , are comprehended vnder life and death , and therefore Peter Martyr calleth this Argument a generall cause : and Rollocke , a general reason , from the end of life and death .

Here are the Thing , Life and Death , and the Amplification ; first , from the Subiect , None of vs ; secondly , from the End , denyed , Not to our selues .

Life and Death : A liuing to righteousnesse , and dying to sinne is not here meant , though only such glorifie God .

Neither is here meant a good life , and a dying in sinne , as Chrysostome expoundeth : for this will not agree with that in the next verse , Wee are the Lords ; for they which dye in sinne are not his children .

But here Naturall life and death are meant , comprehending generally all actions and passions , and whatsoeuer befalleth vs in life or death .

None of vs : Though all men liue and dye , yet here only the faithfull are vnderstood , which are set downe generally , in respect of themselues , None , and restrictiuely in respect of others , none of vs .

None liue , &c. True of right , but not of fact : but here of fact is to be vnderstood , and therefore he saith , None of vs : iudging charitably that they were beleeuers in truth as himselfe .

Paul from their thankesgiuing iudgeth charitably of them ; Obser . so where thou seest any signes of goodnesse , iudge the best , if thou knowest not the contrary : The want of this charity is the cause of much contention .

Liueth , Dieth , To himselfe : The end is denyed , not to our selues , and it is affirmed in the next verse , To the Lord .

To liue and die to a mans selfe , may be taken Ciuilly , or Theologically .

To liue to a mans selfe Ciuilly , hath two Expositions : First , to be suiiuris , as they say , to be his owne man , not to be subiect to the command and direction of others , as a seruant and bondmen are ; and this is a Ciuill good ; 1. Cor. 7.21 . and therefore Paul saith to a bondman , if thou mayest be made free , vse it rather . Secondly , In liuing , onely to care for , and respect a mans solfe , and this is euill , for wee are not borne for our selues , but partly for our Countrey , partly for our parents , &c.

To liue and die to our selues , Theologically , both must bee denyed .

We may not liue to our selues , for we are not our owne , wee must liue to God , and respect him in all things , preferre his will before our owne , to be at his becke , and to refer all things to his glory .

To dye to a mans selfe , is to die so , as that wee respect no body , and no body respecteth or careth for vs : No man saith , Ah my brother .

To die to the Lord , is to acknowledge God , to trust in God , to haue hope of going to the Lord , to beare our sicknesse and death patiently , and to be content to glorifie God , in any manner of death , which God shall appoint .

All Christians must liue and dye to the Lord , Doctr. not to themselues . 2. Cor. 5.9 . Wherefore we labour , that whether present or absent , we may be accepted of him . 1. Pet. 42. That hee no longer should liue the rest of his time in the flesh , to the lusts of men , but to the will of God .

Pauls drift is to perswade to vnity : Vse 1 whomsoeuer therefore we see to haue a care to please God , and to auoid the sinnes of the times , wee ought not to iudge and censure them , and to contend with them , but to loue and embrace them ; for with whom should a man liue louingly , if not with them , which liue to the Lord , ayming at nothing but how to please him ?

Our whole life and Death must be to the glory of God : Vse 2 Euery thought , euery word and deed , must bee directed to this maine end , the glory of God : at home , abroad , in the Church , in the market , in prosperitie , in aduersitie .

Many wil shew a face of glorifying God , and liuing to him , while they are taking , and while they thriue ; but if God beginne to take , and in stead of health and riches , send the Crosse , then they murmure . It was falsely said of Iob , Doth he serue God for naught : let vs take heed it be not truly said of vs , that we serue God onely for our bellies .

Some would be contented to dye to the Lord , but haue no care to liue in the Lord : It was Balaams wish to dye well , but the onely way to this , is to liue well : True Christians both liue and dye to the Lord .

Hee that liues to God shall die to God ; hee that liues to himselfe shall dye to himselfe : and it is a thousand to one , but that he which liues not to God , shall die to the diuell .

None of vs , Vse 3 as if wicked men had no such care , as indeed they haue not : Here we learne that the conuersation of beleeuers , and the godly , must bee otherwise directed then is the conuersation of wicked and profane beasts .

Their practices become not vs : as they care not how they liue , so they care not how they dye , neither doth God care for them , which is fearefull . But all our care ought to bee for a good life , and a comfortable death .

Wouldst thou not dye like a drunkard ? nor rise to the last iudgement , as the Reprobates ? then liue not as they liue ; to themselues , to Satan , to sinne , to vanity ; but to the Lord .

A good death followes a good life ; Vse 4 and to liue well , is to liue to the Lord ; and the first and hardest step of liuing to the Lord , is not to liue to our selues : Dimidium facti qui benè caepit habet : It is easy to liue to God , when we haue once learned not to liue to our selues .

If thou hast thoughts of seruing God ; then thy selfe , that is , thy flesh will say ; If thou wilt serue God , then bid adieu to thy pleasures , thy profits ; thou must be hated , scorned , and suffer persecution . If thou canst ouercome this and deny thy selfe , thou hast wonne the goale ; and hee that beginnes not here , will neuer proue Christs disciple , for thus saith our Sauiour , Luke 9.23 . If any man will be my disciple , let him deny himselfe , and take vp his crosse and follow me . If a man be called in question for the Gospel , and haue not learned this lesson , he will renounce Christ , before he will dye for him .

Pride , couetousnesse , enuy , malice , reuenge , &c. were easily conquered and banisht , if we could deny our selues .

Thou hast opposed the Church a long time , refusing to kneele at the Sacrament , and to submit to orders established : It appeares that they are lawfull ; and thou art not able to gaine-say it ; and yet thou yeeldest not : What is the caus ? thou hast not yet learned to deny thy selfe : Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while , especially hauing beene peraduenture violent against the orders .

Now I beseech thee , whosoeuer thou art that standest out in these things , whether thou be Minister or other , that thou wilt examine thy heart hereupon : Examine whether thou doest respect thy credit before men , more then the glory of the truth , and the peace of the Church .

Yea let vs all examine whether we would not sooner , being put to it , offend or deny Christ for our commodity sake , then lose our commodity for Christs sake .

Paul sometime complained , that all seeke their owne , Philip. 2.21 . and not the things which are Iesus Christs . If we doe so , preserring our base dunghill names before the duty wee owe to God : will not Christ say to vs at the last day ; Nay , thou preferredst thy profit , pleasure , before me , thine owne will before mine , thy credit before the glory of my name , thou hast thy reward : what shall become of vs if we be so found ?

Let vs therefore deny our selues : let vs giue our selues to the Lord and to his Word : and if any motion , thought , 2 Cor. 8.5 . inclination , affection , desire , arise in our hearts contrary to Christ and his word , let vs kill it and cast it out , as a most vile enemy , confederate with the Diuell .

VERSE 8. For whether wee liue , we liue vnto the Lord ; or whether we dye , wee dye vnto the Lord : whether we liue therefore , or dye , we are the Lords .

THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death , viz. to liue and die to the Lord ; of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong .

The other part of this verse : Whether we liue therefore or dye , we are the Lords ; is a most sweet and comfortable Illation , hauing the force of a reason to proue that wee should not liue and dye to our selues , but to the Lord .

The reason is taken à relatis , from things that haue a necessary relation one to another .

They which are the Lords seruants , must liue and dye to the Lord .

But we are the Lords seruants :

Therefore , &c.

Here is an affirmation of a thing , and an amplification of it .

The affirmation is , We are the Lords .

The amplification is from the extent of it ; which is double ; 1. of State . 2. of Time .

Of State , in life ; and not onely so , but in death .

Of Time , both in life and death .

We : that is , which beleeue , not with a temporary or historicall faith onely , but with a true , liuely , applying , iustifying , sauing faith .

The Lords : How ? his creatures ; it is true , but so are the stones in the street , yea the diuels : how then ? not his enemies ; though there be many such euen in his Church : but his seruants , bound to doe his will , and to bee at his disposition , whether if it be to liue or dye .

He hath created vs , and doth daily preserue vs ; It is equall , that hauing our being and maintenance from him , we should be subiect to his will .

He hath redeemed vs , and so the Father hath giuen vs to him , ( which is most proper to this place , as the next verse sheweth ) we were in captiuity vnder the diuell , bound and holden downe vnder him ; but Christ hath rescued and redeemed vs ; and therefore we are his bounden seruants in life and death .

But we are brethren with Christ , Obiect . and coheyres with him .

True , Answ. as we are sonnes of God ; the Couenant makes vs sonnes ; but the Redemption , seruants .

The Lords : yet we haue not all the meaning . We are then the Lords , that is , in subiection to him , and also vnder his tuition . Our seruice to him is not onely hereby implyed , but , and that principally his care and protection of vs . As , Colos. 4.1 . Masters giue to your seruants that which is iust and equall . Iust , that is , feed them , gouerne them , protect them , reward them . So we are the Lords , to receiue from him , as well as to performe vnto him .

Whether we liue or dye : That is , in all estates of health , sicknesse , riches , pouerty , prosperitie , aduersity , life , death : and also at all times , euen for euer .

All true beleeuers are in the Lords seruice , Doctr. and vnder his care and protection . Psal. 55.22 . Cast thy burden vpon the Lord , and he shall sustaine thee . 1 Pet. 5.7 . Casting all your care vpon him , for he careth for you . 1 Cor. 3.21.22.23 . All are yours , whether Paul , or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come , all are yours , and yee are Christs , and Christ is Gods .

We ought not to dissent and wrangle one with another ; Vse 1 wee are holden in a common seruice to one Master , and are entertained of him with an equall care and loue .

Wilt thou iudge thy fellow seruant ? Is it equall that hee should order his life and conscience according to the Rule of thy will , or of the Lords ? Workes of seruants , in regard of vertue , or faultinesse , are to be measured by the will and law of our absolute Lord and Master .

It is a great dignity to serue King Salomon : Vse 2 but vnspeakable honour and happinesse to be the seruant of Christ , 1 Kings 10.8 . Iohn 15.15 . Heb. 2.11 . a wiser , richer , and more gracious Master then Salomon could be : who vseth his seruants , not as vassals , but as his deare friends and brethren , protecting them , prouiding for them , and rewarding them with euerlasting life .

Be patient vnder the crosse , euen in death : Vse 3 for in life and death we are the Lords ; be thou in vtrumque paratus , liue willingly : and , if it be thy Lords will , willingly die : Be willingly rich , and not vnwillingly poore : willingly enioy thy children , and if thy Lord will haue it so , willingly resigne them vnto him . Whether the one or the other , it is the Lord , let him doe what seemeth him good , as sayd old Eli. Not as I will , 1 Sam. 3.18 . but as thou wilt , Mat. 26.39 . said our blessed Sauiour . So Saint Paul ; Christ shall bee magnified in my body , whether it be by life or by death : If I liue , by preaching ; if I dye , by suffering .

A great comfort . Vse 4 If we beleeue , we are Christs ; He preserues vs while we liue , and he takes care for vs when we dye .

Not as we doe , doth Christ : we , when a seruant growes old , turne him away : But our Master tenderly cares for vs , to old age , in death , and after death .

We cannot doe as Christ doth : when our seruants dye , it is out of our power both to command them , and to doe for them : But death cannot separate vs from Christ ; but it euen lets vs in to our Masters ioy .

O how sweet a thing is it , Christ to be a good Master to vs when we are dying ! not to be forsaken in death , and left to our selues .

O the miserable estate of an impenitent sinner ! As hee hath liued like a wretch and a beast , so he dyes . Thinke of it you drunkards , &c. you may liue in some pleasure here for a time , but your death shall be a very euill death , then you shall bee cast out . The Hauke while it liues , is in price , and vpon the Masters fist sometimes , but when it dyes it is cast vpon the dunghill : The Partrich is hunted while it liues , but when it dyes it is prepared for the Masters owne Table : such is the difference betweene a wicked man , and a true beleeuer , in death .

He which hath no care to liue to Christ , it is iust that in death Christ should take no care for him . It belongs to him to care for vs in death , to whom we haue directed our liues . To whom hast thou liued ? to Satan ? O truly miserable , for whom none takes care in the houre of death but the diuell our deadly enemy .

Happy is the man that in the houre of death hath the God of Iacob for his helpe : so haue all those which haue liued to him : If thou forsakest not God in thy life , he will neuer forsake thee in death ; thy Master Iesus Christ will then stick close to thee when thou hast most need , and all the world can doe thee no good . Thou shalt haue assurance of the pardon of thy sinnes ; Thou shalt tread downe Satan vnder thy feet ; Thou shalt lye downe in the peace , ioy , and comfort of a good conscience ; For thy blessed Lord and Master lesus Christ careth for thee , and his honour is great in thy saluation .

VERSE 9. For to this end , Christ both died , and rose , and reuiued , that he might be Lord both of the dead and liuing .

THat we are the Lords , was concluded in the end of the 8. verse ; of which the reason is in this verse ; where we haue two parts : 1. who is this our Lord . 2. what is the cause of his Lordship ouer vs .

The person who is our Lord , is Christ ; a title of the second person in the sacred Trinity , noting both the Diuine and Humane nature in one person , being the name of our Mediator declaring his office .

In the cause of his Lordship , are the actions causing ; and the effect caused .

The actions are three : 1. He died : I call this an action , because it was voluntary , Potuit mori , Iohn 10.18 . he could dye if it pleased him : No man taketh my life from me , but I haue power to lay it downe , saith himselfe . The 2. He rose , that is , from death . 3. He reuiued : Ambrose inuerts the order of these , speaking in the first place of his life , as meaning his naturall life ; Hee liued , he dyed , and rose againe . Chrysostome leaues out the second , his resurrection : the Vulgar which the Papists follow , leaues out the last , He reuiued .

Tolet censures the third to be superfluous , Caietamu . but one of his owne side approues it ; noting thereby such a reuiuing , which shall neuer be subiect to death ; or one might say , the pretertense is put for the present , He reuiued , that is , Erasinus . Beza . he now liueth ; or rather , hee reuiued to a new state of life ; not subiect to hunger , wearinesse , &c. but free from such things .

The effect caused , or the end : That hee might bee Lord both of the dead and the liuing : where we haue the authority , that he might be Lord ; and the obiect , both of the dead and liuing .

That he might be Lord : that is , so Lord , as to protect and saue vs , as well as command vs ; a Lord , not onely ouer vs , but for vs , to deliuer vs from the bondage of other cruell Lords : we haue need of such a Lord to defend vs ; he hath no need of such seruants as we are , to serue him .

Both of the dead and of the liuing : sometime quicke and dead comprehends all men , both good and bad , as in the Creed ; but here it is meant onely of beleeuers , of whom some be dead , and some are now liuing , and some shall be liuing at the comming of Christ .

His sauing power reacheth to all beleeuers : it is sufficient for all , but in regard of the Application , the wicked are excluded .

Christ by dying , Doct. rising , and reuiuing , obtained power ouer vs , to saue vs and bring vs to heauen . Matthew 28.18 . All power is giuen me in heauen and earth : which words he spake after his rising and reuiuing . Iohn 17.2 . Thou hast giuen him power ouer all flesh , that hee should giue eternall life to as many as thou hast giuen him . Ephesians 1.19 . & seq. Philippians 2.6.7.8.9 . Obiect .

But , God is said , not to bee the God of the dead : Matth. 22.32 . Answ.

The Sadduces denied the resurrection of the body , and the Immortality of the soule , holding that men dyed as doe beasts ; now Christ affirmeth that God is not the God of men so dying . Then by dead , the Sadduces vnderstood , men ceasing to liue at all , Paul here by dead vnderstands men ceasing to liue this naturall and common life . Quest.

Did he merit and deserue this Lordship for himselfe , by his death and resurrection , Answ. &c.

So say the Schoolemen ; but I find no sound ground for it . Amb. de fide resur . c. 24. The Scripture no where saith , that hee died or rose for himselfe , but for vs men and for our saluation , as saith the Nicene Creed , Si nobis non resurrexit , vtique non resurrexit , qui cur sibi resurgeret , non habebat : If he rose not for vs , he rose not at all , who had no cause why he should rise for himselfe .

Also such power and glory was due to him as hee was God , for euer : as he was man , from the time of his Incarnation : by reason his manhood was assumed into the vnity of his person . But God appointed and ordained that he should this way enter vpon the execution of his right , and that it should be thus made manifest vnto vs .

Iudge not thy brother ; Vse 1 this were to incroach vpon that right of Chirst , for which he died , rose , and reuiued .

Here is the vniuersality of the Church ; Vse 2 it comprehends all beleeuers , liuing , dead ; and also the vnity , for these all , liuing and dead , are seruants to one Lord , Iesus Christ .

Here is a threefold comfort . Vse 3

1 Of assurance of remission of sinnes , and of eternall life ; for though hee died , yet hee rose againe and reuiued , which hee could not haue done , if he had not fully satisfied for all our sinnes : Also he is able to saue them to the vttermost , Heb. 7.25 : which come to God by him , seeing hee euer liueth to make intercession for them .

2 Of supply of all necessary grace and good things : He is our Lord , and will maintaine his seruants , The Lord is my shepheard , I shall not want , saith Dauid . Psal. 23.1 .

3 Of encouragement , against all opposites ; we haue many enemies , but our Master is stronger then all . Hee cannot forsake vs now hee liues , who loued vs so , that for our sakes he died .

Will he suffer that to perish through any tentation , which he purchased at such a price ? By no meanes . Ionas makes great account of a gourd , which he laboured not for ; and we neglect not a beast which hath cost vs money : much more will our Lord care for vs , for whom hee hath suffered so much , and whom hee hath redeemed , not with corruptible things , as gold and siluer , but by his owne blood .

If Christ died for all , then were all dead : and hee died for all , Vse 4 that they which liue , should not henceforth liue vnto themselues , 2 Cor. 5.14.15 . but vnto him which died for them , and rose againe .

Let vs therefore sanctifie our bodies and soules to his seruice , who hath redeemed both our soules and bodies .

Ye are bought with a price ; 1 Cor. 6.20 . 1 Cor. 7.23 . therefore glorifie God in your body and in your spirit , which are Gods .

Ye are bought with a price ; be not the seruants of men , much lesse the seruants of sinne or of Satan .

Obey Christ whatsoeuer it cost thee : If thou walkest and continuest in drunkennesse , vncleannesse , or any sinne , not repenting , thou art more guilty then the very Diuell : for he died not for the Diuell , nor euer offered him grace ; and the Diuell neuer denyed the Lord that bought him : 2 Pet. 2.2 . which is affirmed of euery vnrepentant sinner in the time of the Gospell .

Consider wicked wretch , that thy soule which thou castest away through thy abhominable life , was purchased with no meaner price then the blood of the Sonne of God : and therefore thou shalt haue the sorer damnation if thou repentest not .

VERSE 10. But why doest thou iudge thy brother ? or why doest thou set at nought thy brother ? we shall all stand before the iudgement seat of Christ .

HEre is a new Argument from the last Iudgement . In which we haue the Admonition repeated , which we had in the third verse , and the Reason it selfe .

The Repetition is with aduantage , hauing two things which we had not in the third verse . The first a Reproofe : The second a Reason .

The Reproofe is in the manner of deliuering it , by a chiding Apostrophe in an Interrogation : But why doest thou iudge thy brother ? or why , &c. which is a sharpe manner of reproouing , pointing out particulars , and speaking as it were face to face . Why doest thou ?

The Reason is from the condition of both , they are brethren : not by blood , nor by nation , but by faith and profession ; not by naturall generation , but by supernaturall regeneration : for , for the most part , they were Iewes and Gentiles that so dissented .

From the Repetition we may obserue , Obs. 1 that it is a generall corruption of our natures , and hardly to be remoued , to censure and to contemne one another . If wee haue a little more knowledge then other men , wee are ready to despise them ; and if we haue a conceit of our owne hatching , wee censure euery man , that doth not approoue it and daunce in our ring .

From the Obiurgation , Obser . 2 note that it is no small fault to censure our brethren , because Paul chides so angerly them which are faulty .

From the Reason obserue , that we are to be charitable , Obser . 3 and studious of vnity , because we are brethren .

It is of very ill report for brethren to quarrell about trifles : it was Abrahams reason to Lot for peace . Gen. 13.8 .

Art thou strong , despise not him that is weake ; for though he be weake , yet he is thy brother .

Art thou weake ? iudge not him that is strong : for hee is strong , and also thy brother .

We would be loath that other men should iudge or despise vs , let not vs doe so to others .

The new Argument to enforce this Admonition , is taken , as I said , from the consideration of the iudgement day : thus ,

They which shal stand before the iudgement seat of Christ to be iudged themselues , ought not to iudge others .

But all , both strong and weake , must stand before Christ to be iudged themselues .

Therefore , &c.

Some apply this Argument onely against the weake ; Chrysost. Musculas . but in as much as S. Paul spake to both in the admonition , therefore I think it concernes both ; but principally the weake .

In this Reason are two things : The thing it selfe spoken of , standing before the iudgement seat ; and the Amplification .

Standing before the iudgement seat ; put , for being iudged ; by a figure , the signe put for the thing signified : a tribunall or iudgement seat being attributed to Christ , by a similitude , of the sitting of earthly Iudges : The throne is for the King ; the chaire for the Doctor ; the tribunall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Iudge , which vsually is a seat erected on high , whither the Iudge ascendeth , both for the more reuerence of his person , and also that hee may the better beholde the malefactours , the witnesses , &c.

The Amplification is from the persons , iudging , to bee iudged .

The person iudging , is Christ ; which is the name of our Mediator , God and man : Christ is our iudge , and hee shall execute this iudgement in his humane nature , He hath appointed a day in which he will iudge the world by that Man , whom he hath ordained , Acts 17.31 .

The authority to iudge , which is in Christ as hee is God , by nature ; is in Christ as he is man , by grace , But yet he shal not iudge as a Delegate , but as the Principall , from whom there is no appeale . And though the pronouncing of sentence shall be by his humane nature , yet the validity and force of it is from the Diuine .

The persons to be iudged , are set downe two waies ; by their generality , all : and by their manner of appearing , shall stand before . All , Angels and men , good and bad , strong and weake , great and small . Shall stand : The Iudge sitteth , the malefactors to be arraigned must stand . The word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and might bee rendered , shall be presented ; though we be vnwilling and hang backe , or would hide our selues , yet sistemur , we shall be set or presented before the Iudge .

The consideration of the last iudgement , Doctr. should perswade vs to our duties , and to refraine from that which is euill , Act. 17.30.31 . God commandeth all men euery where to repent , because hee hath appointed a day , wherein he will iudge the world , &c. 2 Cor. 5.10.11 . We must all appear before the iudgement seat of Christ , that euery one may receiue , &c. Knowing therefore the terror of the Lord , we perswade men .

Iudge not thy brother , Vse 1 for thou thy selfe shalt bee iudged . Shall the prisoner that stands at the barre for his life , leap vp into the seate of the Iudge ? Anselmus . Qui iudicat fratrem , tantum crimen elationis in currit , vt Christi tribunal fibi videatur assumere , & eius iudicium praeuenire . Hee which iudgeth his brother , shewes so great pride , as if hee should aduance into Christs tribunall , and preuent his iudgement .

Iudge nothing before the time , vntill the Lord come , saith Paul elsewhere : 1 Cor. 4.5 . Let vs not meddle with iudging , wee shall haue iudging enough at that day ; let vs rather be carefull , that wee may stand with boldnesse and confidence before the Iudge .

Saint Paul giueth vs here to vnderstand , that one of the bils of enditement that shall be put in against vs , and to bee enquired of , is for Iudging our Brethren , for which he cueth the Romanes , to answer it before the great Iudge at that day .

There shall be a day of generall Iudgement , Vse 2 though many scoffers beleeue it not , of whom Saint Peter speaketh : 2. Pet. 3.3 , 4. and though thousands wish it might neuer be : Oh how much would the Drunkard and other abominable sinners giue , to buy off that day ! But we must all stand before the Iudgement seate of Christ .

It is most true , that euery particular mans soule in death vndergoeth a particular iudgement , and in the same moment is eleuated intellectually to heare the Sentence of the Iudge , by an illumination or locution intellectuall , and so knoweth it selfe to be saued or damned by the authority of Christ , by the law appointed by God , and accordingly at that instant goeth vnto , or is in ioy or torment . But this is but Particular , and there must bee a Generall Iudgement , as the Scripture signifieth , which may also appeare by reason .

1 Many iust persons are here afflicted , and wicked prospered ; there shall be therefore a time wherein exact Iustice shall be manifested .

2 Many wicked men are punished here , and many are not : there must be therefore a time of generall iudgement , or else there may seeme to be some inequalitie .

3 Many iust persons are condemned here to death , as if they were wicked , and many wicked dye with an opinion left of their sanctine .

4 Also in the particular iudgement onely the soule is iudged , but the body must also : therefore there must in iustice be a generall Iudgement .

5 Some affirme , Bellarm. in Explicatione , Symb-Apostol . art. 7. that our good and ill deeds are not finished in death ; but our sinne , or worthinesse encreaseth to the day of Iudgement , as any are bettered or corrupted by our example , speeches , writings , &c. and therefore because euery one shall receiue according to his workes , that there must be a generall Iudgement , euen for this .

It is a great consolation to true Beleeuers , Vse 3 that there shall be a day of Iudgement , and that Christ shall be their Iudge , who dyed for them , who yet maketh intercession for them , who is their Aduocate , their Friend , their Brother , whose members they are .

Surely this day will be the happiest day that euer dawned vpon vs : It shall neuer repent vs , that we haue serued God , mortified our corruptions , denyed our selues , refused the pleasures of sinne , which are but for a season , that we haue fasted , prayed , wept for our sinnes , endured the Crosse , &c. for we shall then receiue a thousand fold by the sentence of the Iudge .

This day is not so comfortable to the good , as it will bee terrible , euen a day of blacknesse and confusion to the wicked , when their greatest Enemy shall sit vpon his greatest Enemies .

Oh , how shall Iudas and Pilate tremble and be confounded at that day ! Thinke of it thou Drunkard , thou blasphemer , &c. He whom thou hast condemned shall be thy Iudge : How darest thou expect pardon and mercy ? Now indeed is the time of mercy , but then only of Iudgement .

The remembrance of the day of Iudgement should perswade vs to repentance ; Vse 4 for this end , Christ commanded his Apostles especially to testifie this to all men , Act. 10.42 . that he is ordained Iudge of quicke and dead . So Saint Paul vseth this as the last Argument to draw men from their sinnes . 2. Cor. 5.11 .

And truely who can haue any desire or delight in sinne , when he shall thinke of that Iudge , of that Iudgement , of that Sentence , of that neuer dying worme , of those vnquenchable flames ?

Magna est peccati poena , Aug. ser. 120. de Temp. metum & memoriam futuri perdidisse Iudicij : It is a great punishment of sinne , to lose the feare and remembrance of the Iudgement to come , said Saint Augustine . But if thou dost remember it , and heare of it , and yet not feare , it is a signe of the infinite Anger of God vpon thee .

The found of the last Trumpet was alwayes in the eares of Saint Hierome , who wheresoeuer he was , thought he heard the voyce of the Arch-angell , Arise yee dead , and come to Iudgement . Act. 24.25 . Yea Foelix himselfe trembled to heare Paul preach of the Iudgement to come .

Alwayes thinke of this day , and repell the temptations vnto sinne with the remembrance thereof . Consider what it will cost thee . Now the Drunkard , the vncleane person , the proud , the couetous , &c. see not the foulnesse of their faults , but then thou shalt see , and wonder that thou wert so mad to runne into such danger for such small and idle satisfactions .

When thou shalt appeare before that Iudge , when Satan , and thine owne conscience shall accuse thee , when thou shalt behold the frowning and irefull countenance of the Iudge , and those fires prepared for thee : What wilt thou doe ? whither wilt thou goe ? nor friends , nor riches , nor promises , nor prayers , nor teares can auaile . What shall we doe , if that day shall finde vs , often forewarned , but vnprepared ? How shall wee endure that fire , that cannot endure the tooth-ake , the stone , a fit of an Ague ?

Let vs vse all care , while wee liue here , so to behaue and discharge our selues , that that day may be happy and comfortable vnto vs . Amen .

VERSE 11. For it is written : As I liue saith the Lord , euery knee shall bow to me , and euery tongue shall confesse to God .

IN this verse is prooued that wee shall all stand before the Iudgement seat of Christ ; and in the next verse , the end of such appearance there is declared .

The proofe , is by a Testimony ; In which wee may note , the qualitie of it , and the substance .

The Quality , it is a written Testimony , Obser . taken-out of Esay 45.23 .

Sinne is to be conuinced , Errours reproued , and Doctrines proued by the Scriptures . Yet of points taught , there is difference : Some things are Substantiall , some things Circumstantial . The first must haue plaine proof out of the Scripture : for the second it is enough if they agree with the generall Rules of such things , deliuered in the Word .

In matters of substance , that which the Scriptures command not , Matth. 12.30 . they forbid ; He that is not with Christ here , is against him .

In matters of circumstance and outward order , that which the Scripture forbiddeth not , Luke 9.50 . it permitteth ; He that is not against Christ here , is with him .

In the substance of the Testimony , wee haue the Argument to proue that we must all stand before the Iudgement seate of Christ , thus ,

To whom euery knee must bow , and whom euery tongue must confesse , before his tribunall we must stand . But euery knee must bow to Christ , and euery tongue confesse him . Therefore &c.

If any shall take exception to the Argument , because the prophet Esay speaketh of the vocation of the Gentiles ; it may be thus answered : that the Prophecie containeth more , being begunne to be fulfilled in the Gentiles , and to bee consummate at the last iudgement , when all shall submit : and aptly did the Apostle bring such an Allegation , speaking of the Gentiles , because the Iewes thought not so friendly of them , as they ought .

Herein we haue two things : An Affirmation , and a Confirmation .

The Affirmation is , that all shall acknowledge Christ for their Iudge , and submit vnto him .

This is set downe in two phrases :

The first , Euery knee shall bow to mee . Where are the Action and the Persons .

The Action , shall bow , that is , shall submit to me , shall adore me , shall be subiect to my sentence : the signe put for the thing signified : for by making a legge , or kneeling , wee acknowledge his Maioritie , towards whom wee vse such gesture : and therefore among the Aegyptians , the Elephant that scarce hath , or boweth the knee ioynts , is the Hieroglyphick of Regall power .

The persons are bowing , or bowed vnto .

Bowing , noted generally , Euery knee , that is , euery man , noted by the Instrument of bowing : Iew and Gentile ; yea , euery reasonable creature , Angels good and bad , and Men , Editio Complutii . as one Greeke copy hath it , Euery knee , of things in heauen , of things in earth , of things vnder the earth ; which our Beza thinketh to be added out of Philip. 2.10 .

And although the knee be a part of the body , yet it is translated to the minde also , of whose submission , this is a signe .

Wee must bowe the knees of bodies and soules also to Christ .

The Person bowed vnto ; Christ , named in the verse before , to whom Adoration is due .

Christ is a name of our Mediator , signifying his whole Person : and therefore this bowing must be to the Humanity with the Deity , to the God-head , perse , by it selfe : to the Manhood , in the person of the Sonne of God , and for the Godhead .

It is due to the Person , and because the Person cannot bee diuided , so neither may the Adoration ; but as the person is one and the same , so must it be worshipped with one and the same Adoration .

But all doe not bowe vnto him . The Iewes doe not , Obiect . nor the Turkes , nor the wicked .

They doe not ; but they ought : and they shall bowe , Answ. will they , nill they : That which the righteous doe now , of faith , to saluation ; the wicked shall be compelled to doe , against their wills ; and though not to their saluation , yet to the Honour of Christ : For at the last iudgement , perceiuing his Power , Glory , and Godhead , they shall be compelled to acknowledge him for their Lord and Iudge .

The second phrase : Euery tongue shall confesse to God : Here we haue also ,

The Action , and the persons .

The Action , confesse . What shall they confesse ? Whatsouer they haue done , saith one : rather as Philip 2.11 . Sarcerius . that Iesus Christ is Lord . In the Prophet Esay it is read , Euery tongue shall sweare : which is all one in sense . For in euery oath there is a confession , and an acknowledgement of a witnesse , a Iudge , and a reuenger of falshood and iniustice .

The Confirmation is from the Oath of God : As I liue saith the Lord : He sweares by himselfe , who hath no greater to sweare by : The manner of this swearing , is as if God should haue said , It shall as surely come to passe , as it is sure that I liue and am God . Doctr.

All men must and shall submit themselues to Christ as to their Iudge . Ioh. 5.22 . The Father hath committed all iudgement vnto the Sonne . Philip 2.9 , 10 , 11. Where are the very words of this Text ; declaring that all shall bowe at the Name of Iesus ; this name was contemptible among the Iewes , but it was declared glorious in all the world by the preaching of the Apostles ; and shall much more be glorified at the last day .

All knees haue not yet bowed to Christ , Obser . 1 but they shall ; therefore there must needs bee , both the resurrection of the dead , and a day of Iudgement .

That which in Esay is attributed to Iehouah , Obser . 2 is here attributed to Christ , therefore , Christ is that Iehouah .

We may here note the originall of that Antient Ceremony of putting off the hat , Obser . 3 and making a leg at the Name of Iesus in the Congregation , in token of reuerence and Adoration : not of the bare Name , as the Papists doe superstitiously , attributing force and vertue to the very letters , pronounced , written and worn , making it a part of Gods worship , but vnto the person so named .

This Ceremony is not onely of antient practice in the Church , but hath approbation of as great , learned , and holy men , as any haue written in these daies .

Master Zanchy saith , Zanch. com in Philip. c. 2. v. 10. that it is Consuetudo non improbanda , a custome not to be found fault with , if it be vsed without superstition : For there is no other Name whereby we must be saued ; and therefore it is worthily exalted aboue euery Name , shewing that hee which bore that name , being accounted among the Iewes , a meere man , a Carpenter , a sorcerer , a wine-bibber , is declared to bee the very Sonne of the liuing God by nature .

Pareus also ; Pare . com . in loc. Si vt ritus indifferens praestetur externa reuerentia , nemo improbat , No man doth finde fault with bowing the knee at the Name of Iesus , if such reuerence be vsed , not as a necessary part of Gods worship , but as an indifferent rite ; and I am sure that it is vsed no otherwaies in the Church of England .

The end of this Ceremony was threefold .

1 For confutation of the Arians being mixt with the Orthodoxall Christians in their assemblies : who thereby also were discouered .

2 For working attention to the holy Scriptures when they are read ; for vnlesse they attended , they might easily faile in performance of such reuerence and so bee questioned .

3 For testifying our duty and submission to Christ as our Lord : and mine opinion is that it were a most comely thing , if whensoeuer we speake of God , or of our blessed and deare Master Iesus Christ , we would , by putting off the hat , or bowing of the knee , or both ; acknowledge our dutifull reuerence .

Seneca neuer thought of Cato , Laelius , Socrates , Seneca . epl. 64. and such like famous men , but with great respect . Ego illos veneror , et tantis nominibus semper assurgo . I reuerence them , quoth he , and alwaies rise vp at their names .

There is small reason then that any should quarrell with our Church for requiring this antient rite to be practised : and for my part I endeuour at euery mention of Gods mercies , to testifie some reuerence , which I know I can neuer sufficiently performe .

Bowing of the knee is taken for the worship of God , Vse 1 and the subiection of the Soule and Spirit to God ; therefore it is not vnlawfull to be vsed in the worship of God .

Nay it is the most decent forme of prayer , or receiuing the Sacrament , because in the one we beg , and in the other wee receiue the greatest blessing at the hands of God .

It may seeme that God hath made our knees flexible euen for this purpose : So Ambrose was of opinion . Ambros . Hex. l. 6. c. 9. Flexibile genu , quo domini mitigatur offensa , ira mulcetur , gratia prouocatur . Our knee , saith he , is made bowing , by the which wee craue pardon for offence , mitigate the anger of the Lord , and obtaine grace ; alledging the Text in the 2. of the Philippians , That at the Name of Iesus euery knee should bowe , &c.

By this gesture wee declare our selues to be impotent , and needy ; It is the gesture of suppliants for fauour : It is both a testimony , and a stirring vp , of yeelding affections .

Reuerent gestures , doe not a little foster religion , and inflame and prouoke the reuerence of the minde : so that I cannot but maruaile at many , who at prayers , rather choose to stand , then to kneele , though they may very conueniently so doe .

Let all acknowledge and submit vnto Christ , Vse 2 with heart , and tongue , and life : Hee is God , and our Iudge , let vs adore him ; which we doe when we beleeue , and liue well .

He that liues wickedly , Hieron . com . in epl ad Eph. lib. 2. bowes to the Diuell : Toties Diabolo flectimus genu , quotieseunque peceamus ; so often doth a man make a leg to the Diuell , as hee sinnes , saith S. Hierome . The blasphemer , the drunkard , &c. acknowledge the Diuell to be their Lord .

I warne thee that thou speedily submit thy selfe to Christ : If thou doest not now so doe by his word , the time will come , when thou shalt bee compelled to doe it spight of thy heart , and to thy damnation . Behold , it is sealed ; As I liue saith the Lord , it shall be so : Thou shalt bee made to stoope , for the Lord hath sworne it : Rather now let vs fall downe and worship him , that we may haue comfort to saluation .

VERSE 12. So then euery one of vs shall giue account of himselfe to God .

IN this verse is set downe the end of our standing before the Iudgement seat of Christ , which is to giue account : and it is amplified three waies .

First , from the Persons accomptant : Second , from the matter of which account must bee made : and third , the person to whom it is to be accounted . Shall giue account : for this end must wee appeare to account for things done and receiued : The processe of the last Iudgement being set downe vnder the similitude of things Ciuill . As a Master deliuering money and goods to his seruants , afterwards exacts a reckoning ; and as a Schoolemaster calles his schollers to render the lesson hee hath taken thence ; so shall wee appeare to render an account of our stewardship .

Euery one of vs : of vs men , and so good and bad to be included : or of vs beleeuers , and so the wicked to be concluded from the lesse .

The person accountant : euery one , hee saith not all , but euery one , not all shuffled together , and in the grosse , Reuel. 20.12 . but euery one seuerally .

Euery one , without exception , both small and great ; Emperours , Kings , Princes , Iudges , must there giue account and be iudged , as well as others .

Here , not euery man that comes to the Assises is iudged , or standeth forth : but there , we shall all be actors our selues , as well as spectators of others .

But the Saints shall iudge the world , 1 Cor. 6.2 . Obiect .

True : but that is as they are considered , Answ. either as members vnited to their head , or in comparison of the wicked , or in regard of comprobation and assent : notwithstanding they shall bee iudged , not with the iudgement of Reprobation , or condemnation ; but of Approbation , hauing obtained their Quietus est , and full discharge from the Iudge .

Of himselfe : This is the matter of the account : We shall giue account for others ; as fathers for the bringing vp of their children ; Kings for the gouerning of their Subiects , &c. But of others onely so far as any thing of theirs belongs to our calling ; as Ministers must giue account for the soules of the people , as S. Paul saith .

Here we may haue an Atturney to appeare for vs , Heb. 13.17 . and a Counsellor to pleade for vs , but there euery one of vs shall giue account of himselfe .

Of himselfe : that is , of all his thoughts , words , deeds , passed in his whole life , and of all things which concerne his person , calling or actions .

But this seemes impossible , because wee are not able to number , or to remember all which hath passed vs in our life .

But God knowes , and remembers , though we know not nor remember : For there are books of remembrance : the booke of Gods predestination , wherein the persons of men are recorded ; and the bookes of conscience , wherein euery mans particular thoughts , words , and deedes , with their circumstances are registred . Reuel. 20.12 . Aug. lib. de Ciu. Dei ca. 14. Orig. comment . in Rom. 14.

I saw the dead , saith Iohn , both small and great stand before God , and the bookes were opened ; of the Olde an New Testament , saith Augustine ; of Conscience , saith Origen : and another booke was opened which was of life ; and the dead were iudged out of those things which were written in the bookes according to their works . God will put a kinde of diuine power into the conscience , Qua fiat vt cuique opera sua bona , vel mala cuncta in memoriam reuocentur , & mentis intuitu mira celeritate cernantur ; Aug. loco mod● citat . whereby the conscience shall remember and wonderfully apprehend , and the minde discerne , all our works , good or bad , said S. Augustine .

We shall see our owne , and each others faults .

Before God ; This is the person vnto whom the account must be made .

Before he said Christ , here hee saith God , therefore Christ is God .

In the same humane forme and shape , in which Christ came to be iudged , Reuel. 1.7 . shall he come to iudge : and euery eye shall see him ; the wicked shall see him to their confusion , the righteous to their comfort . There shall bee no difference on the part of the Obiect appearing , but on the part of the Subiect seeing ; the same brightnesse of glory shall fill the Saints with ioy , and stricke the wicked with horror .

Euery one must giue account of all his matters to God , Doctr. to our Lord Iesus Christ . 1 Pet. 4.5 . Who shall giue account to him that is ready to iudge the quicke and dead . So 2 Cor. 5.10 . and in the parables , Vse 1 Matth. 25.19 . Luk. 16.2 . & seq .

Look to thy self , and to thine own matters ; leaue medling with thy brother , and censuring him : put not thine care into another mans boat , but regard thine owne ; for thou must giue account of thy selfe : of thy iudging thy brother , of thy breaking thy peace , and vnity of the Church : euen for these thou shalt be questioned at that day : Therefore be not rash .

The righteous may be comforted , Vse 2 their account is ready made by Christ himselfe : they shall be absolued , not by the vertue of their owne innocency , but of a free pardon by the mercy of the Iudge .

Prepare carefully for the day of iudgement , Vse 3 and see thou haue thy account cast vp and ready , against the day of that great Audit .

The most part of men neglect it , suffering the score of their sinnes so to increase , and their debt to grow , that in the end , they will be found tardy to their condemnation .

Three things should make vs carefull : The consideration of the Iudge ; of the suddennesse of our accounting ; and of the matters to be accounted for .

1 The Iudge is our Lord Christ : infinite in knowledge and iustice ; who cannot be deceiued by cunning , nor corrupted by gifts ; and whose glory it is to render in most strict iustice , vnto euery man his due . Now he is infinitely mercifull ; then he will be infinitely rigorous and seuere .

The consideration of this Iudge made deuout Arsenius to feare , who being in his sicknes told by his friends , that he needed not to feare , because he had led a holy life : answered , Indeed I feare , for Gods iudgement is not as mans .

2 This iudgement , and our giuing account may be sudden , ere we be aware : When Iesabel had painted her face , she little thought her iudgement and account had beene so neare . So neither thought Ammon at the feast ; nor Absolon being mounted on his Mule ; nor Diues vpon the view of his goods : that so soone they should haue beene called to a reckoning .

The day of the generall iudgement shall not bee yet , but the time of any mans particular iudgement and account may be this very houre : How many diseases are we subiect vnto , which knock vs downe on a sudden ?

Euery man hath his particular iudgement in death ; and as death leaues him , so the last iudgement findes him . Death is the gate of iudgement , and the iudgement the gate of heauen or hell . Spend not the rest of this houre , before thou hast examined thy selfe : looke to thy account ; if thou hast it not yet ready , consider in what a fearfull estate thou wert , if God should at this instant call thee to thy reckoning .

3 The matters to bee accounted of ; Eccles. 12. vlt. Act 8.22 . Rom. 2.15.16 . Mat. 12.37 . 2 Cor. 5.10 . Mat. 5.26 . Mat. 12.36 . our selues , our thoughts , our words , deeds , committed , omitted : yea the smallest and least things : farthings , idle words . How great rigour !

If a King call his Treasurer to account for euery pinne , how much more for pounds , and great summes of money ; So if God will reckon with vs for idle wordes , how much more for cursing , lying , common swearing , and blaspeming his Name : If for the vtmost farthing , how much more for Couetousnesse , Oppression , Drunkennesse , Whoredome , Theft , Murther , &c.

Thou shalt be called to account , for that which thou hast receiued : for the gifts of nature and grace , for thy body and soule ; for euery Sermon thou hast heard , for euery good occasion and opportunity offered of well doing .

And this ; before God , before Angels and men , yea before the Diuels .

How great must the shame of the wicked bee , when all their abhominable , and secretest sinnes shall be layd open . Then shall that bee published on the house top , which thou wouldest not now should be discouered for the whole world . It may bee thou wouldest blush , if that which thou diddest the last night should bee published at the market Crosse , in the hearing but of a few in comparison ; how wilt thou bee confounded , when all thy damnable practices shall bee brought forth to light before the whole world .

Then shall be emptied in the view of all , that end of the wallet which we now hang at our back .

What shall we doe to auoide the shame and horror of that day ?

Let vs euery day cast vp our account : Let vs vnfainedly repent : Euery sinne wee commit is scored vp ; and so soone as wee repent , it is wiped and blotted out : Repent and bee conuerted , that your sinnes may bee blotted ; said Peter , Act. 3.19 . who had experience of the force of repentant teares , which blotted out his horrible deniall of his Master .

The Iesuits report of a Student at Paris , who comming to Confession , and not being able for teares and sobbing to speake , was willed by his Confessour to write downe his sinnes , which hee did ; and when the Confessour receiued it , the writing vanished , and there remained nothing but the white and cleane paper : this , say they , was by a miracle , because of his great contrition . Let the credit of this storie bee vpon the Reporters ; but vpon the credite of the word of God , if wee repent vnfainedly , all our sinnes shall bee blotted out , and a booke of cleane paper ( in respect of sinne ) shall bee presented to the Iudge .

Repent therefore , and bring foorth good fruits , for this also shall further our reckoning at that day . So Paul telleth the Philippians , that their charitie in relieuing him , was a fruit that did abound to their account . Thy Prayers , Philip. 4.17 . thine Almes deeds , thy Teares for sinne , thy conscionable walking in thy Calling , shall exceedingly further thy reckoning .

VERSE 13. Let vs not therefore iudge one another any more : but iudge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way .

HEre beginneth the second part of the Explication spoken of in the second verse .

The first was a Direction for the compounding of the Controuersies among the Romanes about meates and dayes .

This second is a Dehortation from Scandall , with diuers Reasons following , to the end of the Chapter .

This Dehortation is set downe by an Antithesis , where two things are opposed ; the one is denied , the other affirmed .

The first hath a Prohibition , shewing what we must not do : We must not iudge one another any more : The second hath a precept shewing what we must do , We must iudge this rather , that we put not a stumbling blocke , or an occasion to fall in our brothers way .

The first is vsed as an Introduction to vsher in the second .

And it hath two parts : First , The Prohibition , not to iudge one another .

By Iudging , he meaneth censuring , condemning ; not all Iudging forbidden , not publike by the Magistrate ; but priuate and rash ; such principally , which hath with a diuersitie of opinion , an alienation of affections , as hath beene shewed before .

There are foure things we may not iudge :

1 Secret things ; Deut. 29.29 . of God , so saith Moses , The secret things belong to the Lord our God , but things reuealed to vs , &c. If thou seest a wicked man , say not a reprobate , for the decree of God is secret ; and he which hath shewed mercy to thee , may shew mercy to thy neighbour also .

Of Man : as the heart , for no man knoweth his neighbours heart , 1. Cor. 2.11 . When thou seest a man in prayer lift vp his eyes , take heed of rash iudgement , to say an Hypocrite , for thou knowest not his heart .

Duo sunt in quibus temerarium iudicium cauere debemus ; Aug. ser. 202. de Tempore . cum incertum est quo animo quicquam factum fit : vel cum incertum est qualis futurus sit , qui nunc vel bonus vel malus apparet : There are two things ( saith Anselme here , out of Saint Augustine ) in which we must beware of rash iudgement ; when it is vncertaine , with what minde a thing is done ; and when it is vncertaine , what he may be , who now appeareth to bee good or bad .

2 Things doubtfull : when things may haue a double interpretation , take the fairest ; this is charitie .

3 Things to come : Prou. 27.1 . Thou knowest not what a day may bring forth .

4 Things indifferent : of the which Saint Paul intreateth in this Chapter .

Things openly and certainly euill , we may and must iudge , and it were to bee wished , that Drunkards , vncleane persons , &c. were more censured ; Aug. loco supra citato . but yet with Saint Augustines prouiso , that we hate and detest , non hominem , sed peccatum , non vitiosum sed vitium , morbum potius quam aegrotum : not the man , but his fault , the disease rather , then the patient .

The Amplification is three-fold :

1 From the Illation , Therefore : In as much as our brother standeth or falleth , to his owne Master , and whether he liue or die , is the Lords ; and that wee must all stand before the Iudgement-seat of Christ , to giue an account for himselfe , let vs chamber our tongues , and not iudge and censure one another .

2 From the persons who may not iudge , implied in the verbe , and expressed in the English , Vs , Let vs not , hee annumbreth himselfe , eyther because hee is a fellow-member with them , of the same body , and so in some sort it pertaineth to him , as one who is sensible of his brothers failings , Musculus . or , vt hoc tolerabilior sit admonitio , quo minus habet pudoris , that the Admonition might bee the more tolerable , the lesse it shameth them : or from the remembrance of his owne pronenesse , and forwardnesse to rash censuring in former times , for he was a Pharisie , whose sect was intemperately censorious . In many things we sinne all : James 3.1 . — Optimus ille est , qui minimis vrgetur — Happie is he that hath least and fewest faults .

3 From the consideration of something spoken or done before , in this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any more : wherein there is a secret accusation of some thing past , and a warning of something to come ; as if hee should say , Indeed it hath beene your fault heretofore , to be too busy and forward in censuring your brethren , but now being admonished and taught the contrary , you ought to leaue such rash iudging .

From this part of the Amplification wee haue this Doctrine . After admonition and instruction , Doctr. wee must bee carefull to amend our wayes , Matth. 3.10 . Now is the ●xe layd to the roote of the trees , &c. Now though heretofore you haue beene fruitlesse , yet now seeing I haue admonished you , and God hath sent his owne Sonne to teach you , see you bring forth good fruit , and repent : So Iohn 5.14 . Act. 17.30.31 . 1. Pet. 4 1 , 2 , 3.

When a Minister hath instructed and admonished his people , Vse 1 hee may looke that they should leaue their sinnes , and be conformable to good orders .

The Husbandman reioyceth in his good croppe , and the Physitian in the health of his patient , to whom hee hath administred : So wee reioyce if our admonitions preuaile , and haue good successe to your amendment ; if otherwise , it is a great griefe to vs , and not profitable to you .

Admonition is necessary , Vse 2 as may appeare by this Admonition repeated . This necessitie appeareth ,

1 Because wee are hardly drawne from our errours , conceited opinions and sinnes : therefore our Sauiour requireth three Admonitions , Matth. 18. and an Hereticke to be twice admonished , before auoided .

2 Because when we are recouered by Admonition into the right way , we easily steppe aside , as waxe melteth with the heate , and loseth the former impression .

He is miserable which wanteth a faithfull Admonitour , but he is more , who hauing one , will not heare him and bee reformed .

The Vse of all Admonition is that we should cease to doe euill , Vse 3 and beginne to doe well , that we may be perfect in the way of righteousnesse , 2. Tim. 3.16.17 .

Here are to bee reproued such , who will not obey Admonition , but notwithstanding , still continue the same : which is to make voyd the end why God hath commanded Admonition , and to wrappe our selues in grieuous guiltinesse : for an euill man not admonished , shall bee damned , much more admonished , if hee amend not , Iohn 15.22 .

Not to be bettered by Admonitions , Deut. 21.20 . is a signe of a very wretch , as in the vncorrigible sonne ; and in the sonnes of Ely may appeare : 1. Sam. 2.25 . Ecclesiastas 4.13 and Salomon saith , Better is a poore and wise childe , then an old and a foolish King , that will no more be admonished .

It is the way by the iust iudgement of God , to runne into farther , and more dangerous errours and sinnes . It is a rule , Minus peccatum cum arguitur , Remigius , citatus à Chemnitio , Har. c. 31. & non corrigitur , causa fit maioris peccati : A lesse sinne reprooued and not amended , is made the cause of a greater sinne : as Herod not reforming his incest vpon admonition , fell into the sinne of murder , cutting off the head of Iohn Baptist. So the Brownists wee see by experience , haue by the iudgement of God runne farther and farther into absurd errours : as many also among vs , finding fault with the gouernment of the Church , and not being reclaymed by admonition haue turned Brownists .

Let euery man therefore looke to it , how he behaue himselfe after admonition : This shall one day torment thee thou drunkard , because thou hast beene often admonished and repentest not .

To bee bettered by admonition is the token of a wise man : but to harden the necke , Pro. 9.9 . and 17.10 . Pro. 29.1 . is the fore-runner of destruction .

I am blacke , but comely , saith the Church , Canticles 1.5 . Blacke , saith one , for her defects : Comely , Origen . for amending vpon admonition . Hee that continueth in sinne is doubly blacke , for his sinne , and for perseuering in sinne being admonished : Peter and Paul , &c. had neuer beene so famous and beautifull in the Church , if they had not yeelded to admonitions .

Cain was admonished ; if he had obeyed it he had beene happy ; for whosoeuer being reproued , repenteth and amendeth his life , shall haue mercy and be pardoned .

VERSE 13. — But iudge this rather , that no man put a stumbling blocke , or an occasion to fall , in his brothers way .

IN this part of the Verse is a Dehortation to the strong , vnto which the former part of the Verse was an Introduction , shewing thereby that as this is to be performed , so the other is not to be forgotten .

The summe of all to the end of the Chapter , is , that as the weake may not iudge the strong for the vse of Christian liberty , so the strong must not in such vse contemne the weak , but moderate his liberty for their good .

The method is this : Chrysost. Gryneus . First , hee setteth downe a generall Precept , which is in these words : I say generall , because it belongs to both parts , not to giue offence : all are bound to this .

There are diuers reasons brought , all which principally are applyed to the strong , as in the other part they were to the weake .

In these words are two parts : First , the summe of the Precept , We may not giue offence .

An offence is , non bonae sed malae rei exemplum , aedificans●ad delictum ; Tertul. de velandis virginibus . an example of a thing not good but euill , edifying ( or emboldning ) vnto sinne , 1 Cor. 8.10 . as speaketh Tertullian , vsing Pauls phrase .

Or rather an offence is , dictum aut factum minus rectum , occasionem praebens ruinae , Aquin. 2.2 . q. 43. & in loc. a word or deed , not well performed , yeelding occasion of falling , as saith Aquinas , and the Schoolemen generally from S. Hieron . in ca. 15. Matth. Ierome .

A word or deed ; for thoughts though they offend God , yet not men vnlesse they be manifested in word or deed .

Not so well performed ; not onely implying things vnlawfull in themselues , but things lawfull to be done , as things indifferent , but done indiscreetly .

Yeelding occasion of falling : For though by that which a man doth no man falleth , yet it is a scandall if it be apt to giue occasion thereof . As when Peter gaue counsell to our Sauiour Christ , proceeding from great affection , but from as great indiscretion , our Sauiour told him that hee was an offence to him , Mat. 16.23 . though it was impossible that hee should fall thereby .

The second part is the Amplification or setting forth of this summe which is threefold .

1 From the care euery one should vse not to giue scandall , in these words , But iudge this rather . Where there is an elegant Antanaclasis or reuerberation of the same word in a diuerse sense . In the first part of the Verse , to iudge signified to condemne or censure : here accurately to examine , and singularly to aduise and consider . Before it was vsed of persons , here of workes : as if hee should haue said , Caiet. in locum . Non exerceamus iudicia personarum , sed transite ad iudicium operis , Let vs not iudge the persons of others , but vse iudgement in your owne workes .

2 From two Metaphors , in the words rendred A stumbling blocke , or an occasion to fall .

The first , signifies a stone , or impediment in the way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . against which a man dasheth or may dash his foot , especially the heedlesse , the blinde , the aged , or the weake : and then the meaning is , that we should haue a care of the weaknesse of our brethren , that they may not be hurt or hindered in the way of godlinesse : for , Eccles. 12.5 . as the old man is afraid of that which is high , so they easily stumble in regard of their weaknesse .

The second word signifies to halt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and this seemes to follow vpon the former : for when a man dasheth his foot against a thing , he halteth or falleth .

The word is almost proper to the New Testament , and to the Church , vsed for an occasion of spirituall falling , whereby a man is any manner of way made worse , and backewarder in goodnesse . Grammarians say that Scandalum is the bridge in a trappe , which when the mouse puts downe she is taken : as if to giue scandall were as the laying a trap in our brothers way to destroy him .

Some make the first to be the lesser , and the second the greater , but so in things denyed it followeth not so well , rather in apt speaking the first should be the greatest , though for my part I thinke with them , who take them both to bee of equall latitude , expressing the same thing , one word expounding another .

Offence or scandall is eyther actiue and giuen , or passiue and taken .

That which is giuen is that which hath actiuity in it selfe to scandalize , as things meerely euill and vnlawfull : or that which being good and lawfull in it selfe ( as a thing indifferent ) yet hath such actiuity by accident , namely by the vnseasonable doing thereof . That which is taken is either of the little ones so called from Mat. 18.6 . or of the Pharisies , from Mat. 15.14 .

That wherein the little ones suffer , is either iustly giuen , & so taken , as when things are meerely euill : or not iustly giuen , nor iustly taken , as when things indifferent are lawfully vsed .

That wherein the Pharisies suffer , is when by the malice of their owne mindes , they are offended at things lawfull and good .

Here the Apostle forbids giuing scandall to the little and weake ones by an vndiscreet and vnseasonable vse of things indifferent ; whose vse is so , when God hath no glory , nor our brother edification , but hurt by it .

3 From the Person who is not to be offended : A brother , whether strong or weake : Sometimes the strong to the weake , and sometimes the weake to the strong , in a selfe perswasion of strength , giueth offence .

His brother : not determinately , but rather comparatiuely ; not in any mans way , much lesse in our brothers .

We must not giue offence one to another . Doctr. 1. Cor. 8.9 . Take heed lest by any meanes this liberty of yours become a stumbling to them which are weake : and verse 13. If meat make my brother offend , I will eate no flesh while the world standeth , lest I make my brother to offend . 1 Cor. 10.32 . Giue none offence neither to the Iewes , nor to the Gentiles , nor to the Church of God . Of this Paul had a care that his Ministery might not be blamed . 2 Cor. 6.3 .

M. Vse 1 Caluin here obserueth that Paul taxeth malignos istos censores , these hard censurers of others , who spend all their Acumen in prying into other mens doings , neglecting their owne : Busie thy selfe at home , in thine owne bosome .

Iudgement is necessary to a Christian in his walking : Vse 2 hee must picke his way , and be aduised of his doings , whether lawfull by the word ; if lawfull , whether conuenient and expedient ; whether any hurt may come to our brother thereby : 1 Cor. 9.12 . of this Paul is an example , who will not vse his liberty , where the Gospell may be hindred by it .

Those are to bee reproued which giue offence , Vse 3 and put a stumbling blocke in their brothers way : These are of 3. sorts :

1 Contemners of their brethren , See more hereof at the 20 , & 21. verses . which will not bate an ace of their liberty in their dyet , apparell , recreation , for their weake brothers sake , making a bad vse of their liberty , which is giuen vs to doe good withall .

2 Curious persons , who broach new opinions , and bring vp new orders in the publike Holy Seruice , without authory , canilling at rites ancient , approued , and commanded .

It is the cause of great stirs in the Church when priuate men especially vnlearned , will censure their Ministers and Magistrates in matters of their office : This is an occasion giuen of wrath and indignation ; and that many accuse our whole profession of Nouelty .

3 Persons openly profane , who licentiously rush into all lewdnesse ; of whom if a man should begin to speake , hee should neuer make an end : there are cartloads of offences giuen in this kinde : O the abominable vncleannesse , drunkennesse , pride , &c. which fill all places !

Let vs vse all our iudgement herein , that wee no way giue offence , or put a stumbling blocke in our brothers way . Thou shalt not put a st●mbling blocke before the blind , but thou shalt feare thy God , Leuit. 19.14 . It were better that a mill-stone were hangd about a mans neeke , and he so cast into the depth of the sea , Mat. 18.6 . then that hee should offend one of the little ones . When at the day of Iudgement it shall bee laid to our charge that wee haue giuen scandall , we will wish rather to haue bin drowned .

A greiuouser punishment remaines for them which cause others to offend , then for them which doe such things themselues . So the Serpent was punished more then Eue , and Eue more then Adam , So Iesabel , had a more grieuous iudgement then Ahab .

Peccare non tantum in se perditionis habet , Chrys ▪ Hom. 25. in Epl. ad Rom. in Morali . ad locum . quantum quod reliqui ad peccandum inducuntur : To sinne hath not so much perdition in it , as to induce others to sinne , saith Saint Chrysostome .

Vse iudgement also that thou take not offence ; Vse 4 It is grieuous to giue , so to take scandall , if there be not iust cause .

Blessed is he that is not offended at me , saith our Sauiour : and againe , These things haue I spoken vnto you that you should not be offended : and in another place , Woe vnto the world because of offences . There is sinne on both sides , but specially on the side of the party offended in indifferent things ; and therefore woe .

Tertullian saith , Tertul. lib. de . velan . virgin . Bonae res neminem scandalizant nisi malam mentem ; Good things and lawfull offend none but them which haue euill and corrupt mindes . Where we are therefore so ready to take offence at the liberty of our brethren in things indifferent , it is a signe of vnmortified reason , and affections , Mat. 18.8 , 9. If thine eye cause thee to offend , plucke it out , &c. it is the counsell of our blessed Sauiour .

Let this be thy iudgement and wisedome , in nothing to giue , and in things indifferent not to take offence .

VERSE 14. I know and am perswaded by the Lord Iesus , that there is nothing vncleane of it selfe : but to him that esteemeth any thing to be vncleane , to him it is vncleane . 15. But if thy brother be grieued with thy meat , now walkest not thou charitably . —

IN these words is the first reason of the Dehortation ; Aretius . though some make the 14. verse to containe a reason by it selfe , and that he thereby perswadeth to peace , thus :

All meats are cleane , and therefore the weake haue no cause to be offended , in as much as they defile not the strong : and the strong haue no reason to stand so strictly vpon their liberty , but that they might abstaine , because they are not the purer for eating ; and therefore that they should not contend about meats .

But indeed the substance of the Reason lies in the 15. verse , and is drawne from Charity , and brought in by a Prolepsis : and this and all the rest vrged vpon the strong Christian principally , to this end , that he should moderate his liberty for his weake brothers sake .

Now the instance in all the arguments is onely of meats ; but to be applyed vnto all indifferent things .

In the setting downe of this first argument , are to be considered ; The obiection of the strong , and the answer of Paul .

The obiection is gathered out of the 14. verse , and was thus :

There is nothing , said the strong , vncleane of it selfe , though it be vncleane to him that thinkes it so .

Therfore seeing I know and am perswaded of the cleannes of the creatures , I may and will vse my liberty in eating of them .

Vnto this Paul answers ; of which are two parts , the first , is a concession , verse 14. The second , a correction , where lies the argument , verse 15.

In the concession , we may consider the thing granted , and the amplification .

The thing is twofold : First , that there is nothing vncleane of it selfe : Second , that to him that thinketh a thing to bee vncleane , it is so .

The amplification from Pauls assurance of these things : He knowes and is perswaded , set forth by the author , the Lord Iesus .

I know and am perswaded : these two are necessary to faith , and it is as much as if he should haue said , I stedfastly beleeue .

By the Lord Iesus : this to bee referred , not to that which followes , but to Pauls knowledge , and perswasion ; Iesus taught Paul these things ; though the sense were good if they should be read with that which followeth , viz. that through Christ no indifferent thing is now vncleane of it selfe .

Vncleane . The word properly signifieth common , and ( onely by the language of the Scriptures ) taken for impure , or vncleane , so common hands , that is vncleane . Marke 7.2 . So Peter saith that he neuer ate that which is common and vncleane , Act. 10.14 .

That which was common to other people , Leui. 11. Deut , 14. and interdicted to the Iewes was called vncleane .

Diuers meats were forbidden the Iewes , and before Christ were vncleane to them , as appeares in the law , which law had diuers reasons of it ,

1 It was for their health ; that they might auoid certaine diseases vnto the which the temperament of that people , De his omnibus penè consul . Th. Aqu. prim . secund. q. 102. Art. c. ad primum . by eating such things might encline , and so be hindred from the contemplation of heauenly things , and from the seruice of God , and ( by distemper caused through ill iuice in the body ) be made sluggish vnto good workes ; all alike as if you put 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 walk●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 if thy brother be grieued with thy meate , now walkest thou not charitably .

In this part of the verse , by it selfe considered , wee haue two parts : a Supposition , and an Accusation .

The Supposition , If thy brother be grieued with thy meate .

The Accusation , Now walkest thou not charitably .

Grant the Supposition , and the Accusation holdeth ; take away the Supposition , and the Accusation is of no force .

To vse indifferent things , as meat , apparell , &c. is lawfull , if charity put not in a barre : wee must set more by our brothers grieued conscience , then by the vse of our libertie in such things .

We may at no hand forgoe our libertie in such things , ( for it is a part of the purchase by the blood of Christ ) but the vse of it .

In the Supposition , we haue the thing supposed , Griefe ; and the Amplification , from the subiect grieued ; thy brother , and from the obiect , with thy meate .

Griefe is a passion , whereby the appetite doth abhorre with perturbation , euill present ; whether so indeed , or in apprehension .

This affection is naturall and good , if it be directed vpon the right obiect , which is sinne , with the appurtenances , and that it be in due measure , and to the right end .

The subiect , thy brother : whether strong or weake , for it is against charitie , either to grieue other ; but here the brother grieued is the weake one ; who three wayes lyeth open to griefe , by the liberty vsed by the strong .

1 By the sinne of the strong , as the weake supposeth ; for this he is grieued , thinking that thereby God is offended , and the soule of his brother in danger .

2 By reprehension : taking indignation to be reproued by the strong , for the retaining of differences of meates , dayes .

3 By being drawne by the example of the strong , to doe against his conscience , which breedeth griefe , post factum , after the deed done .

With thy meate , that is , thy libertie in eating meats , supposed by the weake to be vnlawfull .

Now walkest thou not charitably . Though in other things , yet now , thou walkest not charitably in this particular . He condemneth not the strong , as to be without charitie altogether , but to step awry herein . The Imputation is great , because charity is the Rule of our life .

To vse things indifferent to the griefe of our Brother , Doctr. is against charity . Or , To giue scandall is against charity , because thereby my brother is grieued . 1. Corinth. 8.12 . To sinne so against the brethren , is to wound their weake conscience .

May I in nothing grieue my brother ? Quest.

Yes , in somethings I may : Answ. as by seuere reprouing him for sinne , that he may be brought to godly sorrow , vnto repentance : Thus did S. Peter pricke the hearts of the Iewes , Acts 2.37 . So Paul tels the Corinthians , that though hee made them sory by a Letter , he did not repent , though he did repent . Looke how the affection of a father is in the correcting of his child , he is grieued to beat him , and yet hee is glad if it doe him good ; so was Paul toward the Corinthians , it neuer repented him that he had made them to grieue , in asmuch as it profited them to repentance and saluation .

It is not against charity for Ministers to reproue sharply , and for Magistrates seuerely to punish notorious offenders ; nay it is true charity to correct them vnto their amendment ; and to neglect this , is want of charity : let disordered persons be grieued ; let drunkards and such like smart for it , that if it be possible , they may be thereby brought to repentance , and so be saued .

But to vse our liberty in indifferent things to the griefe of our brother , and so to stand vpon it , as not to omit the vse of it for our weake brothers sake , is vnlawfull , and against charity .

Yet here are two cautions to be remembred . Note .

1 It must be in such indifferent things , the vse whereof is not determined by the authority of the Magistrate : as , in it selfe it is indifferent to sit or kneele at the Communion ; but if the Magistrate determine the gesture by his authority ; then though our brother bee grieued , we are to vse that gesture : For not to obey the Magistrate in a lawfull command is a sinne . The vse of our liberty is not in our power .

2 The brethren grieued , must be weake ones ; Sarcerius in locum . If they bee stiffe , and obstinate in their opinion , we are not bound , but may , nay sometimes we ought to vse our liberty before them , as we shall note afterwards .

The phrase is to be obserued : If thy brother be grieued ; Obs. 1 he saith not , thou grieuest thy brother ; to note , that the fault is rather in the patient then in the agent . And therefore weak ones are to know , that it is no vertue in them to bee scrupulous in euery thing , and to be grieued at their brothers lawfull liberty ; but a sinne , which is to be amended by knowledge and charity .

Faith giues liberty , Obser . 2 but charity is a binder . Omnia libera per fidem , serua per charitatem : I may doe all things by faith , I may eate of any meats , or abstaine , I may weare any colours in my apparell , &c. But by charitie I must doe or not doe that , which most makes for the peace of the Church , and the good of my brethren . Paul by faith may circumcise Timothy : by charity he will not circumcise Titus .

We must haue great care of the weake : Vse 1 A mother loues all her children , but shee is most tender ouer them that are sicke : A man most fauours that part of his body that is hurt or weake .

Euen nature ( much more grace ) teacheth not to hurt , but to loue our brethren .

Weake brethren are not to be contemned , but to be tolerated , if so be they grow not peruerse and obstinate .

We ought not to strike the strong : but to fall vpon him that is sicke and weake , is no credit .

To grieue a weake brother , is to wound him : What more inhumane thing , then to wound a brother ? Especially being sicke and weake ; yea and to wound not his head or face , but his very conscience , the weakest part in him , and the ; whose hurt cannot be without great danger .

Off with that hayre , away with that apparell , those colours , &c. which wound thy weake brothers soule .

We must haue care of all , Vse 2 not to grieue any . Griefe is a sicknesse , a consumption of the soule : hee that giueth iust cause of griefe , is accessory after a sort to his brothers death .

Hee that careth not how he grieues the godly by his cariage , is no true Christian : for without loue wee are no Christians .

How many are they which by their beastly liuing make the hearts of good Christians sad !

Who that hath but a mite of pietie can abstaine from griefe , to heare the blasphemies , to see the drunkennesse , and wretched behauiour of wicked men ?

If thou walkest in these sinnes , know that thou offendest God , and grieuest good men ; and then is the Diuell pleased and his angels , Luke 15.7 . euen as the good Angels reioyce at the conuersion of a sinner .

If thou hast made the good to sorrow by thy sinnes , repent , and make them glad with thy amendment . This is true charity towards God and men .

VERSE 15. — Destroy not him with thy meat , for whom Christ dyed .

THe Apostle here proues by another Argument , that scandall is contrary to charitie , namely by another effect of it . Thus :

That which destroyes our brother is contrary to charity .

But to giue scandall destroyes him .

Therefore , &c.

This Argument is set downe in the manner of a prohibition . Where we haue the thing prohibited , to destroy our brother : And the Illustration .

In the thing prohibited is the action , to destroy : the obiect , him , that is , our brother .

Both these are illustrated : the action , from the instrument of destruction , with thy meat : The obiect , from his dignitie , which is , that he is beloued of Christ ; declared by an infallible token of such loue , he dyed for him .

Destroy not . The word signifies totall destruction . It is no light losse that comes to our brother by giuing offence , but euen the losse of body and soule . Not that euery one who is scandalized is so lost : but that scandall is apt so to doe , and where it is taken , without the mercy of God bringeth forth such effect .

Such a destruction is here meant which came to Iudas , Iohn 17.12 . 2 Thess. 2.3 . which shall come to Antichrist , who are both called the sonnes of perdition , from this word .

Such a destruction as wicked men shall haue at the day of Iudgement , 2 Pet. 3.7 . which is therefore called the day of perdition of vngodly men .

Such a destruction which the deuill endeuours to bring vpon vs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Reuel. 9.11 . who is therefore called Apollyon , the destroyer .

So that here is an Auxesis , scandall , not onely grieues , but destroies our brother .

Him : the strong , saith Ambrose , who by the abstinence of the weake , beginnes to doubt of his liberty ; as diuers at this day among vs , doubtlesse , haue by the scrupulousnesse of some , begunne to stagger at such things , whereof before they haue beene well perswaded .

But it is rather meant of the weake : destroy not him , that is , Aretius . thy weake brother : he saith not brother , but him , though that terme be vsed before and after ; because , desinit esse frater cum pergas occidere , saith one : He ceaseth to be thy brother , when thou goest about to destroy him .

With thy meat : Meat is the instrument of this destruction , not a Sword , or Pistoll : and so surely many perish through riotous eating and drinking ; but he meanes here , by vsing our liberty in eating of all things , without the respect of our weake brother , who is in danger of destruction thereby three wayes .

1 In regard of a passiue scandall through rash iudgement .

2 By being in danger of eating against conscience , by the example of the strong , which brings shipwracke of faith .

3 From the danger of Apostasie and alienation from the faith .

For whom Christ died . For him , for whom Christ died , wee should be carefull and esteeme him aboue our meat , apparell , or any indifferent thing : here a comparison being as interpreters obserue , betweene our meat , and our brother redeemed by the death of Christ .

Scandall is apt to destroy our Brother , Doctr. 1. Cor. 8.11 . And through thy knowledge shall thy weake brother perish , for whom Christ died . And verse 20. of this Chapter . For meat destroy not the worke of God .

Can any of them be destroyed for whom Christ dyed ? Quest.

If we consider the counsell and decree of God , Answ. and the promise of saluation vnto them , they cannot : But diuide and separate them from these , and then they may in regard of their owne infirmity , of the malice of Satan , and of the innumerable offences which are giuen , which they were neuer able to outstand if they were left to themselues .

Here is a comfort for the weake : Christ dyed for them . Vse 1 Though thou hast not so strong a faith as Abraham , so much patience as Iob , &c. yet if thou hast a true faith , though small ; and striuest against corruption , though weakly , thou art to be reputed one belonging to Christ , and shalt haue benefit by his death .

Here is a threefold admonition . Vse 2

1 To the strong , that out of their indulgence to their weak brethren , they should abstaine from the vse of their liberty in things indifferent . They are their Brethren , Charity requires it , and Christ also who dyed for them : and not so to doe , Paul elsewhere calleth sinning against Christ . 1 Cor. 8.12 .

Thy meat or apparell are thine , but thy brother is Christs : he came to saue thy brother , wilt thou goe about to destroy him ? that were in some sort to bean Antichrist .

Christ did that which was hard , he parted with his bloud and life for thy brother : what madnesse is it , if wee will not doe that which is easie , as to refraine some dish of meate , or some colour or fashion of garment , for our brothers , nay for Christs sake .

2 To the weake , that they should beware how they take offence at the liberty of their brethren : for hereby they are in danger to be destroyed . Note . But no man perisheth but for his owne sinne , It is a rule , Aquinas in loc. Scandalum passiuum non est sine peceato scandalizati : A passiue scandall is not without the sinne of him that is scandalized : but it may be without the sinne of the scandalizing . As first , if hee doe an indifferent thing by the commandement of the Church or Magistrate . Secondly , if he doe it , not knowing , nor being able vpon any probability to suspect that any would be offended at his liberty . Now in these cases to be offended is a sinne : and sinne hath a destroying nature .

Doe then as thou pleasest in indifferent things , whose vse is not determined by authoritie ; but leaue thy brother to his liberty , and iudge him not . He may vse his liberty and not sinne , but thou canst not bee offended at it , but thou must needs sinne .

Men speake of tendernesse of conscience and grace , but it is a signe of neyther , to finde fault and be offended at that which wee cannot soundly proue to be vnlawfull by Gods word .

3 To all men . That they haue a care of the saluation of their brethren ; also of their owne .

Giue no ill example : entise no man to theft , drunkennes , vncleannesse , to lye , to forsweare themselues , or to any sin ; for this is to play the Diuell , and to oppose Christ in the worke of mans saluation .

Christ dyed for thee ; haue a care of thy owne soule for which Christ dyed , and damne not thy selfe by thy sinnes .

VERSE . 16. Let not then your good be euill spoken of .

IN this Verse is another Argument to disswade from scandall , from the pernicious effect thereof : which is the defamation of our good .

That which makes our good to be euill spoken of is not to be done . But giuing offence makes our good to be euill spoken of . Therefore , &c.

The Argument is set downe in the forme of a prohibition : where wee haue the thing prohibited , and the amplification .

The thing prohibited is the causing of our good to be euill spoken of . Where is the euill action prohibited , and the obiect of such action . The euill action , speaking euill : the obiect , good .

Be euill spoken of , or blasphemed , according to the sound of the Greek word , which is now familiar with vs in our tongue .

Blasphemy is a speech hurting anothers good name . The vse of Diuines hath obtained by custome of speaking , that it is taken for euill speaking against God , or persons and things which are nearly conioyned to God , as his Word and his Saints .

Now blasphemy against God is , when it is affirmed , that that is in him which is not in him : or that not to be in him which is in him . And so of his word and ordinances .

And this is , eyther of the minde , or of the tongue , or of the life : for sinne is a kinde of blasphemy , because hee that sinneth , signifieth thereby that he thinkes not well of God ; and therefore for such cause we call common swearing blaspheming , because such a one seemeth to haue a base opinion of God , that he dares so to transgresse .

The blasphemy of the minde is , when wee doe conceiue amisse of God , according to the former description of blasphemie .

The blasphemy of the tongue , when wee speake in such manner .

And both these are committed , eyther enuntiatiuè , Greg. de Valen. tom. 3. con. Theol. Disp . 1. Q. 13. puncto 1. or optatiuè : by the way of simple enunciation , or wishing : as to say there is no God , or to wish there were no God : to say God is not iust , or to wish that hee were not iust : so to say there is no day of iudgement , or to wish there were no such day to come : so of the Word , to affirme there was neuer merry world since there was so much preaching , or to wish there were no preaching .

And that of the tongue may be committed , eyther actu signato , expresly vttering such things , or actu exercito , couertly signifying so much , as when one speaketh that which is true of God or his word , but in a contemning , and diriding , and scoffing manner .

Good : Translated before , Commodity . Some say faith , Chrysost. Ambr. piety , and the hope of eternall life . Some Doctrina dominica , the Lords doctrine . Hierome saith , our liberty . Some the Gospell . Oleuian very well obserueth by good to be meant the kingdome of grace , as it followeth in the next verse : so that I thinke by good here to be meant in generall the Gospell , in particular the right of our Christian liberty , which is a notable part thereof , and which is taught therein .

This good which he speaks of is set forth by this possessiue your . And herein is the other part of the prohibition comprehended , which is the amplification from the persons ; which may be considered to be twofold .

First , Ambr. in locum . to whom he giues this prohibition . S. Ambrose saith to the weake ; Blasphematur bonum , cum dubitatur de Dei creatura : Our good is blasphemed when we doubt of the creature . He meanes of meat , which was the fault of the weake .

And surely it is meant to both , though principally to the strong ; yet the weake not to be excluded : for they haue no more liberty to obiect the good to blasphemy then the strong . And doubtlesse it was euill spoken of as well by the nice curiosity and rash iudgement of the weake , as by the despising of the strong . And therefore the Commentaries ascribed to Hierom , Blasphematur si propter talia contendimus : It is blasphemed , if we striue about such things ; applying it to both .

Secondly , the persons who should speake ill of our good . Those without , saith Chrysostome : the weake , saith Martyr . I thinke it may be meant of both , or of any whosoeuer .

Euery Christian ought to be carefull that he cause not the Gospell of the Kingdome , Doctr. and our Christian liberty a part of the same , to be euill spoken of . 1 Tim. 6.1 . Seruants must so behaue themselues , that the name of God , and his doctrine , be not blasphemed . Which also is to be vnderstood of all . So 1 Pet. 2.12 . and 1 Cor. 10.29 . Why is my liberty iudged of another mans conscience ? and verse 30. Why am I euill spoken of for that for which I giue thankes .

In the generall the Gospell is our good , Vse 1 a rich Commodity , though many be not sensible of it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

If it were not our great good the Papists and the rest of the world would not so enuy vs for it as they doe , and seeke to get it from vs .

To haue a house well built , well watered , well woodded , and in a good aire , a great good : but what s all this without the Gospell ? vnlesse we haue the Heauenly dew , the Manna and Quailes , to fall euery day about our Tents ?

Liberty also a great good , to haue a Patent for trading in woll , in wines , in spices , &c. matters of much good ; and greatly esteemed .

But who is able to value the good of our Christian liberty euen in this ; that we may with a free conscience ioyne with the people of God in the word and Sacraments , and vse the good creatures of God ? what benefit to be compared to a quiet conscience ?

They are surely vngratefull to the blood of Christ , who in such things lay bands and fetters vpon themselues , in which Christ hath purchased them freedome ; as in apparell , diet , recreation , and such like .

But chiefely they are herein guilty which place a part of Gods worship , in the vsing or abstayning from certaine habits , or gestures in the Diuine seruice : which is a sinne against the second Commandement , and a will worship .

But doth not the Magistrate and the Church enioyne a certaine habit , Obiect . and gesture in the administration of Holy things ?

Yes , but not as a necessary worship of God , Answ. but as a comely rite and ceremony , to be changed when it seemeth vnto them to be requisite so to doe .

Here are to bee reproued both the strong and the weake , Vse 2 who by their contentions about indifferent things , cause the whole profession of the Gospell to be euill spoken of .

The strong because they will yeeld nothing to the weake , nor forbeare the vse of their liberty to giue them any satisfaction .

The weake because they are so ready to censure and speake euill of the strong , who do nothing but that which in it selfe is lawfull to bee done : and also because in some things they resist authority , and gouernment .

And thus , as in Rome in those dayes , so in our dayes , partly through the indiscretion of the strong , and partly through the peeuish obstinacy of the weake , there are great contentions : whereby the mindes of beleeuers are distracted : discipline is dissolued ; the licentiousnesse of the multitude is confirmed , who thinke that the word and Sacraments are not things so sacred and of such reuerence and necessity , because such which would bee accounted the top of profession , refuse them for a vesture or gesture .

And hence prophane people account all profession to bee curiosity , and the preaching of the Gospell to bee the cause of contention , and while wee contend about such things , they laugh all religion to scorne .

Let the strong gratifie the weake in abstaining from their liberty in such things which are in their power : and let the weake , because nothing is imposed vpon their consciences , suffer themselues to be perswaded to conformity and vniformity , that so we may redeeme the Gospell , and our liberty from contempt .

All are to be admonished to haue a speciall regard to our good , Vse 3 that it be not blasphemed by our euill liues .

If by our drunkennesse , whoredome , &c. wee cause the Gospell to be ill spoken of , God will seuerely punish it , as hee did in Dauid .

If wee which should shine as lights , bee turned into darknesse ; if wee who by our conuersation should winne others to the Gospell , cause them to abhorre it , how shall we escape ?

To sinne ignorantly , is damnable ; but for him , which professeth knowledge , to erre in that which hee doth professe , is abominable .

The Church hath neuer sustained more damage then from her owne children . S. Bernard alledging in a Sermon the words of Ezechias , Esay 38.17 . In pace amaritudo mea amarissima , that is , according to that letter , In peace is my bitternesse most bitter , saith thus ;

Many waies hath the Diuell hurt the Church , but neuer more then now . Bernh . in ser ad pastores in Synod . Ecclesiam incipientem por tyrannos , proficientem per haereticos , iam laetam et florentem per motus illicitos , hee hurt the Church when she began , by Tyrants ; when she had well profited and proceeded , by Hereticks , ( and Schismaticks ; ) and now she florisheth , by the vnlawfull motions and inordinate liues of wicked men : Fuit amara in persecutione Tyrannorum , amarior in versutia Haereticorum , amarissima in prauitate filiorum . She was bitter vnder the persecution of Tyrants , more bitter by the subtilty of the Hereticks , and most bitter by the prauity of her owne children .

Wisedome is iustified of her children ; let vs not eate out the bowels of our Mother the Church of England , by our contentions and profanenesse ; but iustifie her , and adorne and grace her , and the Gospell which she holdeth forth vnto vs , by our peace and piety , Amen .

VERSE 17. For the Kingdome of God , is not meat and drink , but righteousnesse , and peace , and ioy in the Holy Ghost .

NOw followeth a reason why the strong and the weake should not by their contentions about indifferent things , cause their good to be euill spoken of .

This reason is brought in by a Prolepsis vnto which also belong the two next verses .

Chrysostome well obserues that this pertaines to both of them : for indeed both of them seeme to haue good ground for their contentions , and not yeelding each to other , thus : For that wherein the Kingdome of God consisteth , we ought to contend . But the Kingdome of God is , in not eating ( saith the weake ) by the Law ; in eating , saith the strong , by the Gospell . Therefore .

Now hereunto Paul answers , denying the minor , and in stead thereof putteth downe a contrary assertion in this verse , which is confirmed in the 18 and applied in the 19. verse , Hee proueth herein that they ought not to contend , by an argument drawne for a definition of the Kingdome of God : or from the nature of things indifferent ; or from a comparison of things necessary to the promoting of Gods kingdome , and things not necessary , thus : For those things which further not the Kingdome of God we ought not to contend . But meat and drink further not the kingdome of God . Therefore .

In this assertion are two things . The thing it selfe , and the description of it .

The thing it selfe is the Kingdome of God , which , being spoken of the Elect ; is ordinarily taken either for the state of the Church present in this world , and so called the Kingdome of grace , or for the Kingdome of Glory in the world to come .

Chrysostome vnderstandeth it of the Kingdome of Glory , that it is not attained by eating or not eating ; others vnderstand the Kingdome of Grace .

Some interpret our iustification not to consist in meat , Hier. in locum . Aug. 1. 2. quaest. Euan. c. 11. Aquinas . Melanchton . Oleuianus . Gualterus . or drinke ; some , that whereby we are brought to Heauen ; some that , by the which God reigneth in vs ; some , spirituall motions in our hearts ; some , the administration of saluation by the Word & Spirit , which was before called , our good ; some , the whole businesse of our saluation , of which Christ is the Auther , destroying the Kingdome of Satan , and setting vp the Kingdome of God ; setting certaine notes , wherby the citizens of this Kingdome should be knowne , which are , not meat and drinke , but righteousnesse , &c. as if yee should say , Christianity is not meat , &c.

These seuerall expositions are as a large commentary , and all to be receiued , that of Saint Hierome concerning iustification being warily vnderstood .

This Kingdome is described here Negatiuely , it is not meate and drinke ; and affirmatiuely , but righteousnesse and peace , and ioy , amplified by the Author of them , the Holy Ghost .

Is not meat and drinke : that is , is not conserued and maintained , 1 Cor 8.8 . by meat and drinke , or such transitory things ; meat commendeth not vs to God , saith Paul in another place , for neither if wee eate , are wee the better , nor if wee eate not , are we the worse ; to which purpose speaketh Saint Ambrose . Hee saith not ; is not liberty , for this is an especiall priuiledge of this Kingdome .

This must also warily bee vnderstood ; for in some construction , the Kingdome of GOD may bee furthered or hindred by meat and drinke , and things indifferent .

Here therefore wee must distinguish , that principally and substantially the kingdome of God is not in such things ; for substantialia regni , as one saith , Caietanus . the substantiall things of the kingdome are righteousnesse , ioy , peace : For meat is for the belly , not for the conscience ; for the temporall health of the bodie , not for the eternall saluation of the soule ; for this life , not for that which is to come .

Accidentally the kingdome of God may be in such things , which Aquinas here excellently sheweth , Externa , &c. Outward things , saith he , doe so farre belong to this kingdome , as the affections are ordered , or disordred about those things in which principally consisteth this kingdome ; not per se , but in regard of vsing , or abstaining , which he confirmeth by the sentence of Saint Augustine .

We may so eate , as that wee may destroy the kingdome of God in our selues , as in surfetting and drunkennesse ; and we may so abstaine , that we may helpe to build it vp , as in fasting and abstinence , for our more humiliation and feruencie in prayer .

We may consider Adam : The kingdome of God was not in the Apple ; for what is an Apple thereto : but Adams obedience in abstaining , and his disobedience in eating , pertained to the kingdome of God .

So , what is meate ? What is a white or blacke garment ? What is colour or fashion ? What is kneeling , or sitting , or any other gesture ? And yet a man may so vse or refuse these things , as thereby to procure much good or hurt to his soule .

But righteousnesse &c. This is the Affirmatiue part of the description , from the effects or notes of such in whom God raigneth .

Righteousnesse imputed ; Peace of conscience proceeding from our Iustification : Ioy , the sweet and comfortable estate of the heart and affections , issuing from such peace .

It is true that these are the great priuiledges of such who belong to Gods kingdome ; but in mine opinion not principally meant here .

I vnderstand therefore by righteousnesse , that which is infused and inherent , or the exercise and expression thereof , in the duties of obedience . By Peace , that of the Church , whereby by the members thereof do mutually consent , and not striue one with another ; and by Ioy , that holy affection whereby we delight in such righteousnesse and peace ; and thus expoundeth Thomas Aquinas .

My reason of this exposition , is , first , because these are called Seruices , in the next verse , Hee that in these things serueth Christ , &c.

Now imputed righteousnesse is not a seruice of ours , but a free gift of God to vs , in which we are Passiues , rather then Actiues : and therefore learned men obserue that we are called , faithfull , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And peace of Conscience and Ioy , are rather rewards then seruices .

Secondly , the peace here meant , is that which is in the nineteenth verse , which is that which ought to be betweene Christians , the stablishing of which among the Saints at Rome , is Pauls whole drift in this Chapter .

In the holy Ghost , who is the procreant cause of sanctity , vnity and ioy : added , to distinguish this peace and righteousnesse from that which is Ciuill ; and this Ioy , from that which is Carnall .

The kingdome of God is not in things of a middle nature , Doctr. but in things which are necessary . Luke 17.20.21 . The kingdome of God commeth not with obseruation , that is , with washing of hands and pots , &c. saith Christ to the Pharisies , that put righteousnesse in such things ; but the kingdome of God is within you , as if he should haue said , Looke into your hearts what the Spirit worketh there , and shew the presence of that holy Spirit , by righteousnesse , and peace , and ioy . 1. Cor. 8.8 . Meat commendeth vs not to God : for neither if we eat , are we the better , nor if we eate not , are we the worse .

So , 1. Tim. 4.8 . Bodily exercise , that is , meat , drinke , apparell , sitting , kneeling , profiteth little , but godlinesse , &c.

Pauls Assertion should quiet and appease all quarrels in the Church , Vse 1 about the vse of things indifferent .

The contentions in our Church haue bin grieuous about Vestures and Gestures ; Tertul lib. de Ieiun . aduersus Psych . but I would say of these , as Tertullian about meat or abstinence ; Etsiclaues macelli tibi tradidit , permittens esui omnia , non tamen in macello regnum Dei inclusit , nec enim esus aut potus est regnum Dei : though he hath deliuered to thee the keyes of the market , permitting thee to eate of all things , yet hee hath not locked vp the kingdome of God in the market .

Or as Basil ; Abstinence from meates , of it selfe , Basil . Mag. citat . à Bened. Justiniano . profiteth not to saluation , seeing for the most part they which eate , are equall or superiour in piety to them which eate not .

Let vs not then contend about such things , but if any man will contend , let it be for the faith that was once deliuered to the Saints .

And let no man or woman so impudently slaunder our Church , as to say that the wearing of a garment is preferred before the preaching of the Word : for there is no man barred for a garment , but for his stubbornnesse and disobedience to lawfull Authority ; he being iustly thought vnfit to teach others obedience to Powers , Titus 3.1 . according to Pauls commandement to Titus , which refuse to obey themselues .

Note a difference betweene things indifferent and righteousnesse , peace and ioy : These are necessary to performe , Vse 2 not the other : The kingdome of God cannot bee without these , but it may be without them .

And yet here behold the subtilty of the Diuell ; many contend about these so , as if Christianity it selfe consisted in them ; refusing to heare the Word , and ( which is most horrible ) to come to the holy Sacrament , because of some indifferent things commanded ; putting great religion , not in abstaining from malice , pride , couetousnesse , &c. so much , as from a garment or a gesture : but it appeareth to me that they are three wayes guiltie .

1 Of grosse Ignorance , in not putting difference between things necessary , and things of a middle nature .

2 Of Superstition , for it is equally superstitious , to put the worship of God in abstaining from things , as though they did displease God , when they doe not displease him : as to put it in the doing of things , as though such things did please God , when they doe not please him .

3 Of resisting lawfull Authority .

He doth not worthily enough esteeme of the Kingdome of God , Vse 3 who doth not preferre righteousnesse , and peace , and ioy in goodnesse , before all outward things whatsoeuer , Matth. 6.33 .

It is a great comfort to know our selues to be subiects of the kingdome of God : such are the righteous , the peaceable , and such which delight in good things : but such as are of an vnrighteous and vnpeaceable life , and of vile and disordered affections , are farre from this kingdome : God ruleth not in such , but Satan .

VERSE . 18. For he that in these things serueth Christ , is acceptable to God , and approued of men .

PAVLS Assertion , that the kingdome of God is righteousnesse , peace and ioy , is here confirmed by two Arguments .

The first from the Genus of those things : they are seruices vnto God .

The second from their effects , which are two : Gods Acceptation ; Mans Approbation .

That which is the seruice of God , and acceptable to God and approued of men , in that is the kingdome of God . But such is righteousnesse , peace , and ioy . Therefore , &c.

He that in these things : Whosoeuer in doing these things .

Serueth Christ : For it is the will of the Father , that all men should honor the Sonne , Iohn 5.23 . euen as they honor the Father .

Serueth , that is , behaues himself as a seruant , applying himselfe to the will of his Master in all things . By which kind of speaking , is vnderstood in many places the whole obedience of man in all the duties of godlinesse , Psal. 2.11 . and 110.2 . Mat. 6.24 . Act 20.19 . Rom. 7.6 . and 12.11 . and such like .

These ( viz. Righteousnesse , Peace , Ioy ) are vnderstood with an Antithesis , of meat and drinke , and the like , which are not seruices of God ; neither necessary to saluation , as are these , which are so connected to the kingdome of God , that they cannot be omitted or neglected , without danger of losing the same .

Meat and all indifferent things , if they be considered in themselues haue a free vse ; and may , and sometimes ought to be omitted for our brothers sake ; which is otherwise in those things , which of themselues doe belong to a blessed life .

Acceptable to God : as he is our Father now reconciled by the merits of Iesus Christ ; so God is said to be well pleased with our deuotion , Heb. 13.16 . But if we consider God as a Iudge , then all our seruice is too deficient to procure acceptation ; and we and our sacrifices are acceptable onely by Iesus Christ , as S. Peter speaketh . 1 Pet. 2.5 .

Approued of men : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word taken from the allowance of Coyne as if he should haue said , that he which serueth Christ in these things is a Currant Professor .

Of men : that haue a sincere iudgement ; Caluinus . for wicked men reuile and disgrace such ; and yet outward righteousnesse and peace , haue praise among such ; for vniust dealing , and contention are things odious to all .

The iust and peaceable , are acceptable to God , Doctr. and approued of men , as the true seruants of Christ . Pro. 3.1.2.3.4 . My sonne forget not my law &c , let not mercy and truth forsake thee , &c. So shalt thou find fauour and good vnderstanding in the sight of God and man . So for the acceptation of God . Acts 10.35 . and the approbation of man , 1 Pet. 3.13 . and of these was Christ a singular example , who encreasing in wisedome and stature was in fauour with God and man , Luke 2.52 .

Whether thou vsest indifferent things , or vsest them not ; Vse 1 whether thy garments be white or blacke , whether thou sittest or kneelest , doe righteousnesse , abstaine from sinne , obey the Magistrate , and liue peaceably in the Church , for in these things thou seruest Christ , not in the other .

Acceptable to God , and approued of men : Vse 2 Here note the order and the coniunction of these : first acceptable to God before approued of men ; and these are so knit together , that whosoeuer is , or is not acceptable to God , ought , or ought not to be approued of men : but it doth not hold backward , that they which are approued of men , ought to be , or are acceptable to God .

Hence we haue three things .

1 A direction : wouldest thou be acceptable to God ? be righteous and peaceable : wouldst thou be approued of men ? labour to be acceptable of God .

The way to credit and glory euen in this life , is to glorifie God : 1 Sam. 2.30 . Ioh. 12.43 . Them that honour me , I will honour , saith the Lord . And because the Pharisees loue the praise of men more then the praise of God , therefore are they contemptible euen before men . Hence it comes to passe that many Noble and rich men are despised notwithstanding : because , though they desire to be honored , yet they begin not at God .

2 An admonition ; that we should approue of them which are acceptable to God , and improue them which are not .

The iust and peaceable are accepted of God : approue thou of them .

How canst thou iustifie to approue of drunkards , common swearers , and to contemne such who conscionably serue God ?

How canst thou iustifie to neglect the iust and peaceable , and to esteeme of the vniust and contentious ? and yet we haue some who wil vilifie them which keep peace and good order , and highly esteeme onely of those who breake the same .

It is wonderfull that to obey Magistrates and to liue peaceably should be accounted a fault ; and to resist Magistrates and be contentious , a vertue . What is it to call good euill ; and euill , good ; if this be not ?

3 Consolation . If men doe not approue thee , yet if God accept of thee , it is enough , thou hast great cause to be of good cheere . The safest way is to please God , howsoeuer men thinke of vs .

I would bee approued of men , and please them , if they will be pleased with doing good ; but if they will not bee pleased vnlesse I bee vniust , and vnpeaceable ; I dare not buy at so deare a rate the approbation of any mortall creature .

The Kingdome of God is not in words but in power . Vse 3 If thou hast a forme of godlinesse , shew the power of it in thy life : If thou professest that thou knowest God ; deny him not in thy workes .

This the blemish of religion that to twenty good words , we haue not one good worke : But Christ will not bee serued with words , but really in the workes of righteousnes , and with a peaceable conuersation .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , said Nazianzen . Nazian. in Tetrast . A speechlesse worke is better then a deedlesse word .

VERSE 19. Let vs therefore follow after the things which make for peace , and things wherewith one may edifie another .

THis verse is the application of the 17. and 18. verses : In the which is an exhortation to peace and mutuall edification .

In this exhortation , are the Duty , and the Amplification .

Of the Duty there are two branches . 1. Peace . 2. Edification .

Outward peace is here vnderstood , which is either generall , and may be called Ciuill , which is to be with all men , of which we haue written , Rom. 12.18 . or more particular , which is Ecclesiasticall , with the Brethren : and may be described , to be , a mutuall concord and consent of Christians , in opinion , affection , words , and behauiour in their whole life . A pretious Iewell .

To edifie , is a Latine word , and signifies to build a house , chiefely a Temple . And here translated to signifie the promoting of our brethren , in faith and grace , that they may bee made better , and more and more grow vp in Christ .

As builders of a house , do mutually helpe one another till they haue finished ; so euery one is to be ready to doe seruice to his brother , till he obtaine the glory .

The faithfull by an elegant Metaphor are called the temple and house of God in which he dwelleth by his spirit , and the whole company of the elect are compared to a great City , 1 Cor. 3.16 . & 6.19 . 2 Cor. 6.16 . the new Ierusalem , built vp of the beleeuers as of liuing stones , as diuinely the Prophet Esay declareth : Esay 54.11 , 12. and S. Iohn , Reuel. 21.10 . & seq .

The Amplification is threefold .

1 From the Illatiue , therefore ; In as much as the Kingdome of God is peace , and so Christ is serued ; therefore let vs put away strife , and imbrace peace .

2 From the persons ; let vs , implying the strong and weak also , wee must all liue peaceably one with another , and edifie one another : I am bou●● to thee , and thou art bound to mee in these things .

3 From the manner ; these must be done , wisely ; let vs indeuour vnto things , which make for peace , &c. by auoyding those things which may hinder , and by doing such things which may further the same .

There is wisedome required to discerne what makes for peace , and what for contention .

Also we must earnestly follow such things , as the word signifies ; many wish for peace , and say , would God wee were at peace , and God send peace ; but they labour not for it doing the things which make for it , but rather which make against it .

If thou wouldest haue peace , put to thy helping hand ; be wise , and earnest in the pursuit and procuring it .

The Churches peace , Doctr. and mutuall edification must especially be regarded and furthered : for peace , Psal. 34.14 . Heb. 12.14 . for edification , Eph 4.29 . 1 Thess. 5.11 .

Breake not , Vse 1 but maintaine the peace of the Church : one of the sixe things which God hateth , is to sow discord amongst brethren ; now the most excellent brotherhood is that which is spirituall , therefore the more to be hated are they which dissolue that .

There are three things , principally necessary to him who would preserue the peace of the Church .

1 Wisedome and knowledge ; and that is , of the truth : and of the weightinesse thereof .

Be sure the point thou contendest for be the truth : for he that fighteth in the darke , may as soone hit his friend as his foe .

Examine the weight of the truth ; for all truths weigh not a like : It is one thing to affirme that Christ is God ; another to say that it is lawfull to eate of all meates ; for the first , I will contend to the death ; for the second , I will not breake the peace of the Church .

It is indiscretion to be alike zealous for a thing indifferent , as for the maine Articles of Faith .

2 Meekenesse , which is a great friend to peace , when we are not stiffe in our opinions , nor froward ; for Salomon saith , that a froward man soweth strife , Pro. 16.28 . there is no pacification to be had with wilfull men : a meeke man will not easily bee prouoked , neither doth he delight in contradicting others , which is a way of preseruing peace .

3 Humility . For , onely by pride commeth contention : Pro. 13.10 . Some men , when they haue once spoken the word , they will maintaine it , for their credit : as they thinke , though it be with the ruine of the Church .

If men stood not so much vpon a vaine conceit of their owne glory , they might bee more peaceable . But many are more carefull of their owne , then of the Glory of God : and in euery cause which they haue vndertaken to defend , they must ouercome , or else there can bee no peace ; and hence comes controuersie vpon controuersie , and that for small matters , till the Church bee miserably distracted , and obiected , to the scorne of wicked men .

I haue read that in Sweueland of antient time , if two had contended , and any man had but said or pronounced this word peace , it had beene mortall if they had not ceased their quarrell . Surely they are much guilty which will not bee perswaded to liue peaceably in the Church .

Euery man must edifie his brother in goodnesse , Vse 2 by his good counsell , example , instructions , reproofe , &c.

No man is so perfect but that he stands in need of edification , nor any man so imperfect , Vse 3 but that he may be a helpe to another . The right hand washeth the left , and though the stronger , yet , is washed of the left .

The weakest members and parts of the body , serue and are vseful to the stronger , neither could they be without them ; and this is the wisedome of God , that there might bee peace . So haue I seene a small peece of timber shore vp the side of a great house , and a few small stickes set on fire many great logges .

The two maine ends of all our actions , Vse 4 toward the Church and our Brethren , are peace and edification : which God hath in his wisedome ioyned together , that there can be no edification without peace : If men take in hand to build , and agree not , there must needs be a very Babel .

Pray for the peace of the Church ; for when peace is within her wals , then will prosperity be within her Palaces : then will the wals of Syon goe vp apace , if there be peace .

Peace is an Adamant to draw men to the Church . One of the maine arguments whereby Hamor and Schechem went about to perswade their people to entertaine Iacob and his family and their religion , Gen. 34.21 . was , because they were peaceable .

And let all things be done to edifying , 1 Cor. 14.26 . which cannot be , as was said , without peace .

Examine therefore thine opinions , if they tend not to peace , and to build men vp in faith and repentance , better that they were buried as low as the center of the earth , then that thou shouldest broach them to the people .

If all Preachers and hearers did conscionably weigh this , I am perswaded there would bee lesse contention in the Church .

VERSE 20. For meat destroy not the worke of God : —

HEre is a new argument against scandall ; I call it new , not in regard of the substance of it ; for wee haue had the same before in the latter end of the 15. verse : but in regard of the termes , which are all diuers from the former , as we shall see in the opening of them .

The argument is taken either from the pernicious effect of scandall , which is destruction ; or from the dignity of our brother , who is here called the worke of God : thus , That which destroyeth the worke of God , is to bee auoyded . But scandall destroyeth the worke of God . Therefore .

This Argument is brought in by way of opposition to something in the verse going before : there he wished vs to follow those things which make for edification : hence hee infers , for meat destroy not the worke of God .

It is set downe in the manner of a prohibition ; where we haue the thing prohibited ; and the amplification .

In the first , is the action prohibited , destroy not : and the obiect not to be destroyed , the worke of God .

The amplification is from the mouing cause , For meat .

Destroy not . The word thus rendred , was before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I kill , or make to perish : here it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I vndoe or loosen ; and is as much as if hee had said , breake not downe , pull not downe , ouerthrow not the worke of God , which he hath edified : the word being translated from the demolishing of buildings .

The worke of God . Before he said , Him for whom Christ died : here , the worke of God ; which some expound faith , so called , Pet. Martyr . Pareus & alii . Iohn 6.29 . This is the worke of God that ye beleeue . Some , the weake brothers saluation . Some the worke of grace , Chrisost. Aquinat . which is wrought in vs . And the Chaldee paraphrast , in the plurall , opera , the workes of God . Some the Church , out of Eph. Rollo●us . 4.12 . If so , then the whole is vsed for a part ; for euery beleeuer is a part , a liuing stone of that edifice : this comes neare vnto the point .

All these expositions are good , but I preferre that of Saint Ambrose , whose comprehends them all : the worke of God , that is , saith he , Man , who is two wayes the worke of God ; first , by Creation ; and yet not so onely the worke of God , as a stone , or a beast , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an excellent worke , brought forth with the consultation of the Trinity .

Secondly , by Regeneration , and here , faith , redemption , charity , grace , &c. are concluded ; according to that of Paul , We are his workemanship , &c. Eph. 2.10 . and the beleeuers are the temple of God in particular , 1 Cor. 6.19 .

For meat : not as though meat were not the worke of God ; but to note that there is a great distance , as Ambrose saith , betweene meat and Man , especially a beleeuer , the very child of God . Among all the visible workes of God . Man hath the preheminence , as the Sunne aboue the lesser Starres .

The life , saith our Sauiour , is more then meat , and our body then rayment . No wisedome therefore to destroy a brother for the sake of any indifferent thing .

Man is Gods worke , not mans , it is therefore a kind of impiety to destroy it for meats sake .

Man is a little world , as Philosophers haue affirmed ; to destroy a man for meat sake , is to destroy a whole world , which were madnesse , for betweene these there is no comparison .

Scandall giuen and taken for things indifferent , Doctr. destroieth the worke of God : this was proued before , v. 18. & 1 Cor. 8.11.12 .

Hence a learned man reproues the practice of mercenary Souldiers , Vse 1 Gualter . in loc. because , for money they destroy the worke of God . But whatsoeuer becomes of these , sure I am , the case is desperate of those that destroy the worke of God by furious duels vpon priuate and petty brabbles .

In the 19. Vse 2 verse we were admonished to edifie one another , here we are commanded , not to destroy one another : Some build with one hand , and pull downe with another ; and some build with the tongue , & pluck downe with the hands : these are good Preachers , and wicked liuers : the former such which doe teach and doe some things well , but in other things they walke amisse : but we must euery way build and no way destroy .

Here some Ministers are to blame , who in regard of preaching the foundation of faith and good life in the generall , do famously and build much ; but when they breed conceits in the hearers minds against orders established in the Church , and perswade them to a mislike of the present gouernment , they doe pull downe faster then they built vp .

For the people being forward to listen vnto nouelties , and hauing receiued such accusations , and calumniations of the state , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tertul. lib. aduers Valentinianos . doe bend themselues more eagerly against the comely orders inioyned , then against the capitall crimes which are forbidden in the Decalogue .

Here also many hearers , being the passiue disciples of such affectate leaders , as Tertullian cals them ; are iustly to be reproued , and that with seuerity , who in all their conferences onely inueigh against the present discipline of the Church ; for this is not to build , but to destroy the Church , the faith , themselues and all .

Here is a threefold Admonition .

1 To the strong , Vse 3 that they should so pretiously esteeme of their weake brethren , because they are the worke of God , as no way iustly to offend them by their Apparell , Recreations , or other indifferent things : but how farre the weake are in such things to bee respected , wee shall consider in the rest of the words of this verse , and in the one and twentieth , which we will handle together .

2 To the weake : That they should be more temperate and discreet ; and not to obiect themselues to perdition for things indifferent : To be offended at the commanding of things indifferent , or at the vse of them , not being commanded or forbidden , is to be guiltie of their owne destruction .

My weake brother , thou art the worke of God , destroy not thy selfe for a garment or a gesture .

The holy Sacrament is the worke of God ; sitting or kneeling the conceit of man ; destroy not , nor renounce the worke of God , for such conceits .

The Ministery is the worke of God ; a Garment the worke of man ; destroy not , nor forsake the worke of God , for a garment .

When a King shal command many workmen to build him an house ; and some worke standing , some sitting , some kneeling ; some clad in blacke , some in white , &c. If some of the workmen should forsake the Kings worke , because this man vseth such a gesture , and is so apparelled , were they not worthy of censure ? Or if the King should command all his builders to be clothed in one liuery , wouldest thou refuse to build in the Kings worke therefore ?

The Church , I meane the Communion of faithfull people in the Word and Sacraments , is Gods worke ; wilt thou destroy it by faction , or separation , for a Garment , &c. Suppose some outward circumstance might ( in thy conceit ) be amended ; is not peace better , then to moue contention thereabout ? Will a wise man pull downe a faire building , because some one tyle is laid awry ? Indeed the Brownists would ouerthrow our Materiall Temples , the places of our Assemblies ; but doe thou spare the Church of God .

But thou wouldest bring in some better Discipline : So haue I seene some vnwise men , who not content with the strong and substantiall buildings , wherein their Ancestours kept good hospitalitie , haue plucked them downe , to build others more faire , curious , and more finely set forth ; but with what successe ? Euen with this , That they haue beene neuer able to doe the good their Ancestours did , and that within a few yeares , themselues haue been vtterly vndone , and their gay house become a nettle-bush .

Remember alwayes this of Paul , For meate destroy not the worke of God : there is no comparison betweene them .

3 To all : That we destroy not the worke of God , that is , the soules of others , and our owne , by euill counsell , example , by an euill conuersation .

If it be a hainous thing to destroy the worke of God for meat ; much more hainous is it to destroy it , for whoredome , drunkennesse , and the beastly satisfying of our lewd lusts .

He that shall breake open thy house to steale , shall be guiltie of Burglary ; much more guilty shall he be that destroyeth his owne or his neighbours soule .

No Painter can endure to haue his pictures defaced ; euen a childe will bee angry , if you put downe his childish building ; much more will God be angrie , if you destroy his worke .

Herod exceedingly sinned , in destroying Iohn Baptist for Herodias daughters sake : Iudas more , for betraying our Iesus for thirtie peeces of siluer : So also thou most grieuously sinnest , which for riches , or pleasure , or the accomplishing of thy vile minde in the committing of any sinne , destroyest thine owne soule , or entiseth others to sinne , that together with thee , and with the Diuell they might be destroyed .

Sinne is the Diuels engine , whereby he destroyeth the work of God . And for this purpose the Sonne of God was manifested , 1. Iohn 3.8 . that he might destroy the workes of the Diuell .

Build thou the worke of God , in thy selfe and others , by faith and repentance ; and destroy the workes of the Diuell .

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 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 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 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 , quàm 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 is it , to liue licentiously to the dishonour and offence of God .

Here are to be reproued such who pretend Christian liberty , Vse 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 haue 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 haue 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 vs 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 vs all know , that wee are maintained by God , that we should be the more expedite and chearfull in in his seruice .

VERSE 22. Hast thou faith ? Haue it to thy selfe before God . —

THe second obiection of the strong is taken away in these words , and so to the end of the Chapter .

Wee haue then to consider , the Obiection , and the Answer to it .

The Obiection is thus framed .

Hee that hath faith must not dissemble it , but publiquely professe it .

But I haue faith saith the strong Christian .

Therefore , &c.

To this Paul answers : of which his answer are three parts ; 1. a Concession ; 2. a Correction ; 3. a Direction .

The Concession and Correction are in these words .

Hee granteth the Minor , but correcteth and denyeth the Maior . The faith here spoken of must not alwaies be shewed , it is enough if wee haue it within , before God .

There is some difference in the Copies , about the pointing of these words ; but because it nothing varies the sense wee passe it ouer .

Hast thou faith ? I preferre to reade it with an Interrogation , as fitter to beate downe the stoutnesse of the strong .

Faith , is not here meant of iustifying faith : for that hates nothing more then to be hid ; He that beleeues with his heart , must confesse with his mouth , and also shew his faith by his workes .

A dumbe or lame faith in this kinde , will not profit vs .

Faith here signifies knowledge and perswasion of our Christian liberty . Of which before , Verse 5. and 14. called knowledge , 1 Cor. 8.7.11 .

Haue it to thy selfe before God . This Correction is set downe in manner of a precept . The precept , Haue faith to thy selfe : A reason is added , Before God .

In the precept is the duty , Haue faith : and the manner , to thy selfe .

Haue it : It is necessary thou shouldest know thy liberty giuen by Christ .

To thy selfe : within , in thine owne conscience , make no ostentation of it . Let it be enough that thy conscience is edified and sustained by this faith . Thou art not troubled , trouble not thou the Church , nor destroy thy brother . This agrees not with the nature of faith .

Before God . This reason is taken from the danger of vndiscreet manifesting our faith about indifferent things : as if he should say , If thou so doest , thou shalt answer it before God at the day of Iudgement

Or rather , it is taken from a chiefe end of such faith , which is to pacifie the conscience before God : before God being here opposed to before men . As if he should say , This faith is for thy owne vse and benefit ; though men know it not , it is sufficient if thou be at peace with and before God in that which thou doest .

The faith and knowledge of Christian liberty in things indifferent , is not alwayes to be manifested and declared by practice . It is the scope of this Chapter , and of 1 Cor. 8. and a part of the tenth .

Aquinas giues an instence of it in Mariage , A man knowes that hee may lawfully marry ; yet hee is not bound to manifest this is knowledge , by taking of a wife .

Haue faith . Vse 1 It is necessary for all Christians soundly to know the doctrine of Christian liberty in things indifferent . Such knowledge must be had , and indeed the ignorance of it is the cause of much distraction in our mindes , and of much vnpeaceable liuing with our brethren .

Haue faith to thy selfe . Vse 2 Christian liberty consists more in the knowledge of it , then in the vse and actuall possession .

Haue it to thy selfe before God . If thou be wise , Vse 3 thou shalt bee wise for thy selfe , saith Salomon . So , Prou. 9.12 . haue thy faith for the benefit and comfort of thine owne soule before God .

Many are the worse for their knowledge , as they are for their wealth : they vse their knowledge to quarrell and contend , troubling by their vnprofitable iangling , the peace of the Church . Better it were for such that they had lesse knowledge .

Many haue knowledge and are quiet enough , but they liue brutishly , their damnation is the greater .

Be not a loser but a gainer by thy knowledge . Vse 4

Before God . Our greatest care should be to haue a quiet conscience before God .

Wee must , as Paul did , Acts 24.16 . exercise our selues to haue a good conscience and void of offence before men , but specially before God .

Thou thinkest , it may be , well of thy selfe : but what doth God thinke of thee ? thine owne hearts is deceitfull .

Thou art esteemed or reproued before men , but examine how thou standest before God .

Vaine is the breath of men : but Gods approbation is an hauen against all stormes . For hee is approued or reproued , whom God commends or disallowes .

VERSE 22. — Happy is he which condemneth not himselfe in that thing which he alloweth .

IN these words begins the third part of Pauls answer , which is a direction , containing two Aphorismes or short pithy sentences : the one directing the strong , which is in these words ; the other directing the weake , in the next Verse .

In this sentence are two parts to be considered : the Subiect , and the Predicate .

The subiect in these words , Hee that condemneth not himselfe in that thing which he alloweth .

The predicate , is happy .

In the subiect , the person capable of this happinesse is described by the effect denyed , condemneth not himselfe . Where we haue the action , condemneth ; the obiect personall , himselfe . Both these amplified from the generality , He , this indefinite being equipollent to a generall : and from the obiect reall , the thing about which he condemneth not himselfe , in that thing which he alloweth .

Hee that condemneth not himselfe . For the variety of the signification of the Greek word which signifies to iudge as well as to condemne , this Aphorisme is diuersly applyed .

Some say that Paul here strikes the weake , Chrysost. telling him that he is blessed and happy , if he cease iudging of others , yea , if he iudge not himselfe to be iustified or more righteous for his abstinence . Caiet.

Others , Sarcerius . Happy is he which makes not a conscience to himselfe , and bindes not himselfe when God bindes him not .

Others still applying it to the weak , Corn. C. à lapide refert . that he is happy which takes not vpon him to determine of things on his owne head , that trusts not to his owne iudgement , but aduiseth himselfe by them which haue more knowledge in the Scriptures , Fathers , and stories of the Church .

But with Mr. Caluin , Aretius , and other many , I referre it to the strong , not onely in the particular of meates , but of all indifferent things , lawfull in themselues , but vnlawfull in the case of scandall .

In that which he alloweth . The word signifieth allowance vpon due examination and tryall , and so implyes allowance vpon sound iudgement and vnerring .

Hee that knoweth the lawfulnesse of things indifferent , and doth not so vse them ( namely giuing offence to the weake ) that his conscience checke him for it , is happy .

Happy . Wee may take it largely for the aggregation of all profitable things : for certainly he is in a most blessed estate , which doth nothing contrary to his conscience well and rightly instructed by the word .

The predicate happy , is by an inuersion of the tearmes put in the first place , as is vsuall with Dauid in the Psalmes , and with our Sauiour in the Gospell , for the greater commendation of the thing , being vttered with a kinde of acclamation or admiration : so that here wee haue sententiam Apostoli & affectum , both the sentence and the affection of our Apostle declared .

A Conscience not condemning is a great blessing , Pro. 15.15 . 2 Cor. 1.12 .

In things lawfull beware of a condemning conscience : eate , Vse 1 drinke , apparell thy selfe , &c. but not against conscience .

Doe nothing against thy conscience , the good testimony whereof is thy glory and happinesse .

Conscience is eyther thy best friend , or thy worst enemy .

What if the Scribes and Pharisies , with the Priests , clap Iudas on the backe for betraying his Master ; yet his Conscience will neuer leaue condemning and tormenting him , till he goe out and hang himselfe .

The times passe , and wee know not how soone wee may be called to appeare before the great Iudge of all ; let vs so spend the remainder of our life , that wee may haue the well-informed approbation of the little Iudge in our breasts , and lye downe in peace .

Here they are pronounced happy which condemne not , Vse 2 nor iudge themselues : 1 Cor. 11.30 . and in another place they are by Paul commended which doe iudge themselues .

They are both true , and not meant of the same : hee that doth not that for which his conscience may checke him , that is Pauls meaning here . He that hauing so done , repenteth of it , that is Pauls meaning to the Corinthians .

It is a happinesse not to sinne , or to doe that whereof wee haue need to repent : and it is a happinesse when we haue sinned , if we can repent .

I write vnto you that you sinne not , that you condemne not your selues in that which you allow : but if any man finne , happy is hee if he obtaine pardon , and iudge himselfe , repenting of the same .

In the Corinthians hee meanes iudging in the practice of repentance ; Hier. epist. ad Demetr . de virginitate seruanda . Poenitentia quasi secunda post naufragium miseris tabula sit . not so here .

The first care of the Pilot is to keepe the shippe from shipwracke : but if shipwracke be suffered , to swim out on some boards end .

He that condemneth not himselfe in his doings , because of the errour of his conscience , Vse 3 is not happy , this not condemning must proceede from a sound and right iudgement .

Many approue better of drunkennesse , whoredome , &c. then of sobriety and chastity , and condemne not themselues , though they daily walke in such beastlinesse ; but they are therefore the more miserable .

O that they did condemne themselues , and that their conscience would awake , and sting and checke them for their euill deeds : for then there might be some hope that they might be saued .

Though thou condemnest not thy selfe in thy euill doings , yet God will , vnlesse thou repent .

First try , Vse 4 and when vpon sound tryall thou allowest , wisely proceed to action , and not before .

Thou weighest thy gold before thou receiue it , weigh thy opinions and thy actions , before thou entertaine and execute them : but weigh them , not by the false skoales of thy conceit , or by the iudgement of man ; but by the equall , true , and vnerring beame of the Sanctuary .

The heathen Orator could see that the first thing required to true vertue , Ciccero Offic. 1. was that we should discerne the truth , and not incognita pro cognitis habere , hisque temerè assentiri ; to receiue things doubtfull for things certainly knowne , and rashly to assent vnto them . Which vice he that would auoid ( as all are so to will ) adhibebit ad res considerandas & tempus , & diligentiam ; must saith he , take time and vse diligence to consider of things : if he had added , the word of God , he had spoken like a Christian Philosopher and Orator indeed .

In a matter of opinion , be sure it be the truth : when thou art sure of that , sit downe and consider whether it be fit to broach it or no : what profit , what hurt may come by the same . There is not the same end of counsell , and a course or race . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The hastinesse of many to vent their raw and ill digested opinions , hath beene a great trouble to the Church .

If wicked men would take time to consider of their doings , they would not be so mad vpon drunkennesse , theft , murder , vncleannesse , &c.

Consider thou drunkard , what thou doest thinke of the present turpitude and infamy , and of the shame and torment to come . He that is not finally hardned must needs be moued vpon such consideration .

VERSE . 23. And hee that doubteth , is damned if hee eate , because he eateth not of faith : For whatsoeuer is not of faith , is sinne .

IN this Verse is the other Aphorisme for the direction of the weake : to take heed how they vse or refuse things indifferent to the hurt of their soules .

Here are to be considered the Aphorisme , and the Confirmation of it .

The Aphorisme is this , He that doubteth is damned if he eate .

The Confirmation is from the procreant cause of our actions , which is faith : because hee eateth not of faith . And this further confirmed by a generall Rule , Whatsoeuer is not of faith is sinne .

In the Aphorisme propounded , are the Subiect and the Predicate to be noted .

The Subiect , He that doubteth , if he eate ; The Predicate , is damned .

In the Subiect are the Action , attributed to the weake , and the Manner .

The Action , eating ; the Manner , with doubting . Both which are to be ioyned together , that the Predicate may follow affirmatiuely : For of it selfe it is neyther damnable to eate , nor to doubt : but sometimes to make question or put a doubt deserues praise .

But he that eateth doubting : and therefore doubting is here restrained with a condition , if be cate .

Is damned , of his owne conscience , which he violateth , and of God also , if he repent not .

The Reason from the procreant cause , is faith . For though all actions , as they are actions proceed from the vnderstanding and the will : yet as they are referred to God , they must spring from faith , which supposeth an vnderstanding well informed as a beginning imperant , and a will pliant as a beginning obsequent and exequent .

The Reason may be thus formed .

He that eateth not of faith is damned . But he that eates doubting eates not of faith . Therefore , &c.

The Minor is in the Text ; the reason whereof is , because contraries expell one another : for as it is betweene light and darknesse , so it is betweene faith and doubting ; they mutually expell one another .

The Proposition Maior is proued from the cause of damnation , which is sinne . Thus : Sinne is the cause of damnation : or , Whosoeuer sinneth is damned . But he that eateth not of faith , sinneth . Therefore , &c. The Maior is manifest ; Rom. 6.23 . The wages of sinne is death . The Minor is in the Text.

All the tearmes are easie are familiar , sauing doubting and Faith .

Doubteth . The word signifyeth to discerne sometime , and to put a difference , as a weake Christian holding this meate lawfull , and that vnlawfull : this is more then to doubt , and so is à minore here included .

But here it is better rendred , doubteth ; as also it is vsed , Acts 10.20 . Iames 1.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing doubting . And it is expounded by a learned man , alternantibus sententiis secum disceptare , Budaeus Comm. ling. Graec. when a man is at no certainty with himselfe , but at variance ; sometime being of one minde and sometime of another .

Mr. Caluin and Aretius , with others , render it dijudicat , which is when the iudgement is carried into diuers parts .

So dubius signifies such doubting , as when a man of two wayes knowes not which to take : this is Iames his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , double minded man , who is now of the mind that hee may kneele , now that hee ought to sit ; Iames 1.8 . halting betweene two opinions .

Faith : this many take for a iustifying faith , whereby our persons are accepted before God : and surely what is not done out of this faith , it shall bee accounted as a sinne to the doer .

But I refuse this , because Paul speakes not of a prophane man , but of such a one who hath confidence in Christ ; but erreth in some particular action .

Therefore it is to be taken for that knowledge and constant perswasion , of which we haue spoken before ; whereby , by the word of God , or good reason from the same , a man is perswaded of the lawfulnesse of indifferent things .

To doe any thing without this perswasion , is a sinne .

In this perswasion we speake of ; that which faith vnderstandeth , Conscience applieth to the worke : If therefore when faith vnderstandeth a thing to be vnlawfull , or doubteth of the lawfulnesse , we doe the same ; we sin , and are in danger of damnation , because we doe that which we beleeue may be contrary to the word of God .

These two faiths therefore are to be distinguished , neither doe they alwayes concurre in one person ; but the one may be without the other .

Iustifying faith is applied to the person ; the faith of indifferent things , onely to the worke .

By the first we obtaine remission of sinnes , and acceptation of our imperfect obedience .

By the second onely we vnderstand that this particular is not a sinne , whether wee doe it , or abstaine from doing thereof .

The faith and knowledge of Christian liberty in things indifferent , is necessary to preserue vs from sinne and condemnation : Doctr. proued before by vers. 5.14.22 .

Weake Christians that are docible , and not obstinate , Vse 1 are not seuerely but gently to bee dealt withall , because that which they are vrged to doe , may be to their damnation , if they repent not .

Labour for this Faith and perswasion , Vse 2 of the which there is a continuall and necessary vse through our whole liues .

Without it , not onely things middle , but things commanded and good become euill to vs and damnable if we do them : for it argues a contempt of God and a profane minde , when we dare doe a thing ( whatsoeuer it be in it selfe ) which wee are perswaded tends to the contumely and dishonour of God .

That we may haue and keep this faith .

First , 2 Pet. 1.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . study the Scriptures , and search them , for they beare true witnesse of all things : the Word of God is a more sure word , on which a man may safely rely .

When our Sauiour bade Peter and his fellowes , to launch forth , and let downe their nets for a draught , after a whole nights labour lost ; Neuerthelesse , saith Peter , at thy word I will let downe the Net . So if thou haue the word for thy warrant be confident : thou mayest do it . Yet it is not necessary that we should haue an expresse word , it is enough if we haue it by Collection .

So baptizing of children is warranted , not by an expresse word but by collection : so the publike solemnization of matrimony by the Minister in the Church , &c. So Rahab receiued the spies by faith , not of an expresse word , but by collection , as appeares . Iosh. 2.9 , 10.11.12 .

Correspondence to the generall rules of things , is sufficient vnto faith in the particular actions of things of those kinds . Yea in matters hidden and not expressed which are commanded to be done , a probable certainty sufficeth , if nothing of moment be brought to the contrary , and that we neglect not to be informed , and are ready to yeeld vpon better information .

Saint Augustines rule is , Quod neque contra sidem nec contra boros mores iniungitur , &c Aug. Ia●uarto . cp. 118 c. 2. that whatsoeuer is not contrary to faith and good manners , is indifferent , and to be obserued , for their society among whom we liue .

Secondly ; timely resist doubting , and giue not place to the Diuell : he will iniect and throw doubts apace into thy heart , doe thou throw them out as fast .

Thirdly , trust not too much to thine owne wit and knowledge ; neither be thou partiall : Bring not affections without iudgement ; but let iudgement rule affections .

Fourthly , be carefull not to trouble thy owne peace , with euery doubt that may bee put in . Many desire to bee resolued , and yet neuer leaue seeking obiections , and refuse all resolution , till they vnderstand an answer to all arguments : which is the way not to be setled in any article of the Faith , against which obiections may be framed , which ( especially vnlearned men ) cannot answer .

Fiftly , pray to be illightned , and so to be setled , and of such stayed iudgement that thou mayst not bee carried about with euery winde of doctrine .

Here are diuers to be reproued . Vse 3

1 Those who refuse to kneele at the Sacrament , and will sit , or else they will renounce the Sacrament : this cannot be of faith ; for this is to resist authority : and the word prescribes not any particular gesture . And whereas some haue alledged that Christ sate ; it is friuolous : for suppose it should be granted , which I verily thinke hee did not at that time ; how weakly doth it follow : Christ sate when hee deliuered the Bread , therefore wee must sit when we receiue it : But many haue thought that Christ did receiue the Supper with his Apostles , which is absurd to imagine .

2 The Papists , who teach doubting .

3 All our profane people among vs : for what faith can there be in committing drunkennesse , &c. Nay such things are contrary to faith and good manners .

They doubt not but they know that these things are vnlawfull , and yet they doe them .

To doe a thing indifferent doubting , is damnable ; but not to doubt of euill and yet to doe it ; is a thousand times more damnable .

Let vs beleeue , and liue according to the Word .

The three last verses of the sixteenth Chapter are here placed in some copies , and here added and expounded by Chrysostome , but we leaue them to their more due place .

A PLAINE EXPOSITION VPON THE FIFTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes .

IN the thirteene first verses of this Chapter , is the third part of the Explication of the Admonition deliuered in the first verse of the fourteenth Chapter .

This third part is a Repetition of the said Admonition , whetted on with new Arguments , and so tempered with Apostolicall sweetnesse accustomed , that it might be the more effectuall , as no doubt it was , to reconcile the minds of the strong and weake among them , and to reduce them to concord and vnity , which is the summe .

The Method is this : In the first verse there is a generall Admonition ; in the rest a Confirmation by diuers reasons .

VERSE 1. Wee then that are strong , ought to beare the infirmities of the weake , and not to please our selues .

THis Admonition I call Generall , because it not only concerneth the strong and weake in the Particular of Christian Liberty , but comprehendeth the dutie of all strong , to all weake ones .

In it we may consider the Summe of the Admonition ; and the Amplification .

The summe is , that the strong must beare the infirmities of the weake , and not please themselues .

In this , are the Dutie , and the Persons .

The Dutie set downe Affirmatiuely , To beare the infirmities of the weake ; and Negatiuely , not to please themselues .

The Persons are two : First , which ought to performe this duty , and beare : secondly , which must be borne withall ; The strong must beare with the weake .

Strong : There are some strong in their owne opinions , strong in errors , but this is weaknesse : Esay reporteth of some who haue great strength to poure in wine and strong drinke ; Esay 5.22 . but this is wickednesse : But here strong is taken in a good sense : strong in faith , in knowledge , in grace , who haue receiued a greater measure of any good gifts , naturall or spirituall , then others .

Weake : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 These are opposed to the strong ; and are such which haue but a little faith , knowledge , vnderstanding to iudge of matters in question , which medling with controuersies are easily drawne away , which ouershoot themselues in rash iudgement ; such of whom Paul speaketh , 1. Cor. 3.2 . and Heb. 5.13 . Babes that had need of milke ; such as haue small power to withstand temptations , and to subdue rebellious affections , generally such as are weake in body or minde .

To beare with the infirmities of the weake : That is , to beare at their hands , their rash censures , their inconsiderate carriage , till they may be better instructed , and grow stronger , as a father with his childe , or a man with his sicke friend , not to disdaine him , and laugh him to scorne for his weaknesse .

Not to please themselues : That is , not to giue themselues only satisfaction , but to endure something , though displeasant , that we may doe our brethren good .

The Amplification is from diuers circumstances .

1 From the person of Paul : Wee , not only Apostles or Ministers , as some would put off this duty only to them , but in generall , we that are strong , whosoeuer : nor doth he speake ambitiously ; he might truely put himselfe in the number of the strong ; for who so strong as Paul ? But hee saith , Wee , putting himselfe among the rest as an Example .

2 From a Debt or Duty , wee ought : Wee vse to say that Must is for God and the King : God requireth it as a debt to bee paid . Wee ought , hee saith not , It were good , or conuenient that yee did beare , &c. But , wee ought , not leauing it at our choise , but imposing a necessitie of performance .

3 From the Cause of this duty ; because strong : God giueth to some more strength then to other for this cause , that they may beare with the weaker , as riches to some , that they may releeue the poorer , &c. so the bones in the body beare vp the weake flesh , and the principall pillars in a building , the weaker parts thereof , and the Nurse her little childe .

4 From a figuratiue setting downe of the Affirmatiue part of the Duty , must beare : a metaphor taken from Porters , which carry other mens burthens , and as by the Porters strength and paines , the owner of such burden is eased , so must the strong so beare the infirmities of the weake , that they may ridde them of them : they must tollere , take them vp , and take them away , the end of the action being here implyed .

5 From a figuratiue description , of the ignorance , rash iudgement , &c. of the weake : they are called infirmities , sicknesses , diseases : as wee beare with the waywardnesse of a sicke man , so wee ought with weake Christians .

6 From an Opposition of the cause of the contrarie ; Not to please our selues : for the cause why wee beare not with infirmities of our brethren , is , because wee are loath to bee troubled , wee loue our owne ease , more then their good ; wee onely seeke to please and content our selues .

The stronger must beare with , Doctr. and tolerate them which are weake . Galath. 6.2 . Beare yee one anothers burthen , as ignorance , hastinesse , &c. 1. Thess. 5.14 . Support the weake .

The strong are to bee admonished to vse indulgence toward the weake : Vse 1 not presently to cast them out for their weaknesse : they may be strong : thou also thy selfe wert weak . Burthens are troublesome , I confesse ; but charitie will make it easie . Act. 13.18 . God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 did suffer , and beare with the manners of the Israelites fortie yeares in the Wildernesse . How did Christ many times beare the rudenesse of his Apostles ! nay he hath in our roome borne that insupportable burden of our sinnes , and wholly eased vs of them ; wee then at his commandement ought to beare the infirmities of our brethren .

Let the husband beare with the wife , who is the weaker vessell ; let the wise beare with the vnwise , &c.

Doth thy brother erre in opinion ? Beare with him awhile , if hee be not obstinate , and instruct him ; the learnedest haue had their errours ; in this life wee know but in part . 1. Cor. 13.9 .

Doth he erre in life and manners ? Beare with him , and seeke his amendment ; the holiest man that euer was , Christ only excepted , had his faults , wherewith he was blemished .

Wee all haue our infirmities : Though wee may be strong in one thing , yet wee may bee weake in another : some are hastie , some are worldly , some are suspitious , euery one hath some fault or other ; wee must of necessitie beare one with another .

Let the yong man beare with the forwardnesse of age ; let old men beare with the indiscretion of greene youth .

Beare thou with my hastinesse , that I may beare with thy pride , &c. this is the way of concord and loue .

We are all trauailing to heauen , if any saint or fall sicke by the way , let vs which are strong and in health , beare , and helpe , that he may keepe company with the rest .

Hee that is bound to succour his enemies fainting beast , is much more bound to releeue his brothers weake and sinfull soule .

What must I beare ? Vse 2 my brothers infirmities ; not the blasphemie , whoredome , drunkennesse , &c. of filthy beasts ; let the impudence and insolence of such abominable wretches be repressed by iust seueritie .

Art thou ignorant ? Vse 3 doest thou erre in opinion ? art thou rash in iudgement ? rude in speech ? then art thou sicke and weake .

Art thou weake ? then art thou burthensome to thy Teacher , to thy brethren , to the Church which beareth thy infirmities , and thou hast cause to loue them therefore .

Art thou weake ? then carry thy selfe according to thy condition ; It is the fault of the weake , and a great sicknesse of their mind , to take vpon them the parts of the strong : viz. to determine things doubtfull ; to reade the bookes of aduersaries ; to consure their brethren , &c. Ah , how vnsufficient are they vnto such things ! So sometimes a sicke man longs for that which the stomacke of a strong man can hardly digest . Are blind men fit to iudge of colours ? or sicke men to fight with enemies ? Let euery man weigh and examine himselfe , — Quid valeant humeri , quid ferre recusent : what hee is able to doe , and what is fit for his strength : as we seek to recouer out of bodily sicknesse , so out of our infirmities of the mind : Let vs amend our ignorance and errour , that wee may bee in malice children , 1 Cor. 14.20 . but in vnderstanding men .

VERSE 2. Let euery one of vs please his neighbour for his good to edification .

IN this Verse is a Reason of the Admonition , specially applied to the Negatiue part of it , Not to please our selues ; and set downe by way of Antithesis ; Let euery one of vs please his neighbour .

The Reason is taken from the end : thus , That which makes to the good and edification of our neighbour , is to be done : But to please our neighbour , and not our selues , makes to his good and edification . Therefore we ought not to please our selues , but our neighbour .

This being to be vnderstood in such cases , where both could not be pleased , as in the point of difference about meats and dayes at Rome .

This is set downe by way of precept ; where is the duty ; To please our neighbour : and the Amplification .

Please : that is , to condescend vnto , to accommodate our selues vnto , to gratifie , to behaue our selues so that we may be accepted , and if it be an indifferent thing , out of a Christian indulgence , to abstaine .

The Amplification is double .

First , from the persons , which must please , which must be pleased .

Euery one must please : and it is significantly expressed ; Euery one of vs , which are strong . Poore men please rich men ; and meane men the mighty , &c. this is easie to bee obtained : but here the rich must please the poore ; the learned such as are vnlearned , &c. this is hard , because we thinke that it is a falling from our selues to yeeld to our inferiours , and to giue them content , and to please them . Here the perfectest and strongest not exempted .

Hee that must be pleased , is our neighbour ; though the meanest .

The second Amplification is from a limitation ; for his good to edification .

For his good edification , Comment. Hier. adscripti . some say , because there is an euill edification , edificacio ad delictum , of which 1 Cor. 8.10 .

But seuerally they more effectually teach : and then appoint duo grana salis , Caietan . two graines of salt to season the duty of pleasing our neighbour , the first on the part of the matter ; that it must be good , or at the least , not euill , and referred to that which is good : the second in regard of the vtility ; that it may profit to edification . For all things which are good and lawfull edifie not : 1 Cor. 10.23 .

Or , for good , that is , our neighbours good , as is well expressed in his Maiesties translation : and this good expounded , Sarcerius . to edification of our neighbour ; of the Church , saith one , and the stablishing of the peace thereof , and to the conseruation of the weake .

Euery man must seeke the good of his neighbour . Doctr. 1 Cor. 10.24 . Let no man seeke his owne , but euery man anothers wealth : of the which Paul is an example , in the same Chapter , vers. 33. Euen as I please all men in all things , not seeking mine owne profit , but the profit of many that they may be saued . 1 Cor. 13.5 . Loue seeketh not her owne .

To edifie our neighbours is and ought to be one of the chiefe ends of our actions : carry thy selfe so , Vse 1 that thy weake brother may the more esteeme thee , that thou maist haue aduantage to doe him good , and that hee may admit of thy counsell .

He that is weake will speake and doe many things absurd , and offensiue : thou must as a Physitian handle him gently , as thou wouldest a sicke man , that he may receiue thy admonition .

Thou must so please him that he may be saued : we gently stroke our horses that they may be the more handsome and vsefull , much more are we to please our neighbours , that we may liue the more comfortably and peaceably with them , and that they may become more obedient to God .

This is hard vnlesse we deny our selues : hee will neuer please his Ruler , his Minister , his weake brother , his neighbour , who trusteth in his owne wit , and hunteth after glory .

If thou be weake , Vse 2 learne wherein thou shouldest desire to be pleased ; namely for thy good and edification : not that thy weakenesse should so farre be tendered , till thou grow obstinate and stubborne ; this were to destroy , not to edifie ,

A louing Father yeelds to please his child in many things , but not to giue him a knife , or that which may hurt him .

It were a vaine thing to please the Iewes , Papists , Brownists , in their desires , for this were not for their good .

The Ciuill Supreme Magistrate , and the Church , may yeeld to many among vs , and please them , in giuing them liberty to sit at the receiuing of the holy Sacrament ; but this were a way to make them more troublesome ; and if they held a necessity of sitting , not at all is it to be granted vnto them .

The Prince may please his people , but not in suffering them to violate the lawes : The Pastor must please his flock , but not to suffer them to arrogate power to themselues , to make innouations in the house of God .

Please not thy neighbour in that which is euill : Vse 3 Some man would be pleased if thou wilt drinke with him , as a beast ; or forsweare thy selfe for him , like a Diuell , &c. but if thou shalt please men in such things , thou wert not the seruant of Christ . Gal. 1.10 . If men will be pleased with that which is good , please them on Gods name ; but if they will not be pleased , vnlesse thou doe euill ; displease them , and please God .

Some would bee pleased exceedingly , if their Minister would not preach , and so sharply reproue sinne ; but wee must reproue sinne , though we displease .

It is a signe of a very ill mind , not to be pleased with good , but with euill ; as it is a signe of a very ill affected stomacke , to preferre the eating of coles before wholesome meat .

If thou beest humble , sober , godly , thou shalt please God and man .

VERSE 3. For euen Christ pleased not himselfe , but , as it is written , The reproaches of them which reproached thee , fell on me .

IN this Verse is another Argument prouing that we should not please our selues , and it is richly amplified in the verses following .

It is taken from example : Longum iter per praecepta , breue & efficax per exempla , Seneca . said a Philosopher : A compendious way to vertue , is to obserue and follow good example : and therefore Paul vrgeth the precept with example , yea , with the best example of all others , euen of Christ ; Christ pleased not himselfe ; therefore nor we must .

Or thus : Whatsoeuer is written of Christ ( in regard of his morall obedience ) we must follow . But it is written that he pleased not himselfe :

Therefore .

The maior is proued in the fourth verse . The minor is in this .

The Conclusion in the seuenth verse .

In this verse we haue two things : The Proposition of the Example , and the Proofe of it .

The Proposition in these words : Christ pleased not himselfe , but.

The Proofe , from a written testimonie , in the rest .

In the Proposition , are ; The person from whom the Example is drawne , which is Christ , and the Illustration of the person ; first from a particle of speciall note , whereby hee is accented : Euen Christ . Secondly , from dissentany effects ; He pleased not himselfe , but vs , or others .

Euen Christ : The liuely and only absolute patterne of all vertue , in whom we neuer want matter of imitation . All others are to be followed , with this restraint , si rectè praecesserint , if they haue gone aright . And therefore Paul propoundeth his example to the Corinthians , with this clause ; 1. Cor. 11.1 . as I am of Christ : and to the Philippians , Philip. 3.17 . he propoundeth himselfe and others , as Types and Copies , not as Prototypes and Principalls , for so only is Christ .

Pleased not himselfe : not that hee was displeased in taking vpon him , and working our Redemption ; for he most willingly vndertooke it , Luke 12.50 . and was straitned and grieued till it was finished . But he sought not his owne ease , or the content and satisfaction of the inclination of Nature , which abhorreth paine and the destruction of it selfe . He tooke such a course which demonstrated , that he sought therein our good more then his owne ease or pleasure .

But ; here is an Elipsis of some thing , which is supplied thus ; but vs , or but others : and it is an elegant bringing in of the proofe , where in stead of the other Dissentany , the probation is inferred .

It is written , The reproches of them which reproched thee , fell on mee .

This testimony is taken out of Psal. 69.9 . the first part of the verse , The zeale of thine house hath eaten me vp , is applied to our Sauiour by his Disciples , Ioh. 2.17 . the other part here by Paul : in the first he sheweth his zeale to God ; in the second his loue to vs : for hee grieuously tooke the sinnes of men against his Father ; and translated the sinnes of the Elect vpon himselfe , 1. Pet. 2.24 . and expiated them : His owne selfe bare our sinnes in his body on the tree .

By reproches he meaneth the sinnes of the Elect , by a Synechdoche , one outragious kinde being put for all ; and indeed all sinne is a kind of reproch and despite to God .

Here also is another figure , the cause being put for the effect , sinne for the punishment of it .

Fell on mee , as a most heauie burthen , vnto which no strength was sufficient but Christs .

Christ was not in all his life and death indulgent to himselfe , Doctr. pleasing himselfe , but he pleased vs . 1. Cor. 11.1 . Bee yee followers of me , euen as I also am of Christ : which words depend vpon the last verse of the tenth Chapter , where Paul declared that he pleased not himselfe ; as Christ sought not his owne glory , Ioh. 8.50 . so nor to please himselfe .

Hence we are to be admonished , Vse 1 to beare with the infirmities of our neighbours : Christ was without sinne or any defect , and needed not that any should beare with him ; wee need our selues to be borne withall : Christ bore the abominable sinnes of his enemies , we the infirmities of our neighbours ; Christ was not obliged by precept to haue done it , but we are ; therefore if he did so much for vs , freely of his owne accord , we are to doe so small a thing for our brethren at his commandement : otherwise the reproofe of the vnmercifull seruant will lye vpon vs : I forgaue thee ten thousand Talents , shouldest not thou haue had compassion on thy fellow seruant , and haue forgiuen him an hundred pence ?

He that will liue godly , Vse 2 must follow the example of our Sauiour Christ ; Iudges 7.17 . as Gideon bade his souldiers , looke on him , and doe likewise : Matth. 11.29 . so Christ prouoketh vs to his example , and also the Apostles ; as Peter , 1. Pet. 2.21 . and Paul in many places , for many particular duties : for Forgiuenesse , Ephe. 4.32 . for Loue , Ephes. 5.2 . for Humility , Philip. 2.5 . for Beneficence , 2. Cor. 8.9 . for the Profession of faith , 1. Tim. 6.13 . for Fidelity , Hebr. 3.2 . &c.

Examine thy selfe whether thou be conformable to his example ; if not , then art thou so farre wicked , as thou followest not his steppes .

He was peaceable , obedient to Magistrates , frequent in prayer ; if thou beest contrary , neither art thou holy , nor belonging to his discipline .

Christ was a patterne of temperance , sobriety , &c. The drunkard then , of all other , is one , who liueth most contrarie to our Sauiour Christ .

No maruell , if the Heathen were notoriously guilty of whoredome , drunkennesse , &c. for such things are spoken of their gods : but our God , he is holy ; our Master most innocent , a Lambe without spot , wholly pure , and without all sin ; like whom we must liue here , if we would liue like him hereafter .

When then thou shalt be tempted to drunkennesse , or any other sinne , say as Vriah did ; My Lord , and the people of my Lord , liue soberly , chastly , &c. and shall I commit such things ? As the Lord liueth , I will not doe this thing . 2. Sam. 11.11 .

Let the loue of Christ to vs , Vse 3 constraine vs to loue and obey him .

Christ tooke vpon him our sinnes , and dyed vnder the burthen for vs . He sought not his owne pleasure , but our good : let not vs seeke to please our selues , but him .

What should haue become of Manasses , Dauid , Mary Magdalen , Peter ? Yea what should haue become of vs all , if he had sought to ease and please himselfe ? Yea if he should not beare with vs euery day .

Let nothing draw thee from his obedience , whom nothing could draw from effecting thy good .

If most vnspeakable torments , most bitter death , most shamefull reproches , could haue done it , hee had neuer redeemed thee .

If counsell , euen Peters counsell could haue preuailed , Matth. 16.22 . he had pleased himselfe , to our eternall displeasure : But he ouercame all impediments , to please and profit thee , though to his infinite paine ; so doe thou , to please and obey him , though it should cost thee ten thousand liues .

Sinnes are reproches against God , to commit drunkennesse , Vse 4 whoredome , to blaspheme , lye , slander , is to reuile the most High .

Hee that curseth and reuileth his Parents , is worthy of death ; much more if the Creature shall reproach his Creator .

God accounteth himselfe honored , when wee obey him , and dishonored by our rebellions : remember what is written , and reproch him not . The Lord saith , Them that honor me , 1. Sam. 2.30 . I will honor , and they that despise me , shall be lightly esteemed .

VERSE 4. For whatsoeuer things were written aforetime , were written for our learning , that we throughpatience , and comfort of the Scriptures , might haue hope .

THe first Proposition of the Argument , vers. 3. was this : Whatsoeuer is written of Christ we must follow . This is here proued by an argument taken from the end of the Scriptures , they are written for our learning .

It seemeth to be inferred by a Prolepsis ; It is written that Christ pleased not himselfe : some might say , what is that to vs ? Much saith Paul ; For , whatsoeuer is written aforetime , is written for our learning . That of Christ is written afore .

Therefore &c.

Here are two things deliuered of the Scriptures , making for the commendation of them : Their end , which is Doctrine ; Their vse , which is Hope ; which Hope , is set forth by the meanes whereby it is nourished ; Patience and Consolation , which are noted by their Instrument whereby they are wrought , the Scriptures .

Whatsoeuer things are written aforetime : This notifieth the old Testament which was then onely written , and is to be applied to the New also ; for there is the same end of both , which is Christ .

Learning : that is , heauenly learning : For other matters , as the Art of Nauigation , Husbandry , &c. may be learned by other writings ; but , to know God aright , to vnderstand his prouidence , the Redemption of man by Christ , &c. by no booke to be attained , but onely by the Scriptures .

There is a great booke which sheweth vs the Inuisible things of God , which is the Booke of the Creatures : but the Scripture onely able to make vs wise in such things to saluation .

That we might haue hope , through patience and comfort of the Scriptures . Hope is the certaine expectation of eternall life to be giuen freely for Christ , the daughter of faith , yet being as ancient as the mother . Faith beleeues , hope expects .

Patience is a voluntary suffering of things grieuous , for piety sake .

Comfort is better felt then by words declared ; yet you may say that it is a sweet effect of our Iustification , vpon the affections , whereby we re●oyce in the promises of God .

Some reade exhortation , because the Greeke word signifies both , and M. B●za doth not much disallow it ; Ambrose but it cannot bee so taken here , for the resuming of both these in the next verse , The God of patience and consolation ; for I remember not that God is any where called the God of exhortation .

Patience and comfort : though they beget not hope , yet they are as the two brests which nourish and confirme it .

Iob said , Though hee slay me I will trust in him : and againe , All the dayes of my appointed time will I wait , Iob 13.15 . Iob 14.14 . till my change come . His patience , and the comfort he felt , sustained him in this hope .

Of the Scriptures : Scripture is a Latine word , and signifies writing : now the bookes of the Old and New Testament are called the Scriptures or writings , in regard of their excellency ; as onely worthy to bee written : Scriptures , with this addition , Holy .

So we call the Scriptures in one volume , the Bible ; which is a Greekish word , as if wee should say , The Bible , because as Dauid said of Goliahs sword , there is none to that , so we may say of this Booke : a Caedar in Lebanon not more exceeding the lowliest shrub , then this all other bookes . As the gold and siluer , and raiment of the Israelites comming out of Aegypt was nothing comparable to the riches of Ierusalem in the dayes of Salomon : August . l. 2. de Doct. Christ . ca. 42. so neither the learning of all prophane writings , with the holy Scriptures , as saith Saint Augustine ; For , saith he , Quicquid homo extra didicerit , &c. Whatsoeuer a man learnes in other bookes , if it be ill , it is in the Bible condemned , if it be good it is there to be found ; and ouer and aboue , there are things of exceeding profit to bee found , which we shall meet with in no other booke .

These holy Scriptures worke patience and consol●tion : that patience and comfort which is gotten elsewhere , will faile in the time of need .

The Scriptures were written for our edification in learning , Doctr. and hope , by patience and comfort . Psal. 19 7.8.9.10.11 . where the effects of the law , or Scriptures of the old Testament are set downe to bee most soueraigne and wholesome ; much more now in the addition of the New Testament : Rom. 4.23 . 1 Cor. 10.11 . Ioh. 20.31 . 2 Tim. 3.15.16.17 .

The Scriptures are most excellent . Vse 1

1 In regard of their Author which is God ; but this is not in our Text.

2 In regard of their Contents , which is the heauenly Doctrine , whereby the wounded and dead conscience is comforted and reuiued .

3 In regard of their perfection ; there is no errour in them ; there is nothing idle or superfluous : for whatsoeuer is written , ( as Paul here ( and elsewhere , all Scripture ) is exceeding profitable to learning and hope .

We reade the ancient Fathers with singular comfort , but in them as in all moderne writers , there is something , if not erroneous a a Consule Aug. Marcellino . Ep. 7 , yet that might bee spared ; but this Booke , the whole and euery part of it is profitable , vsefull , and necessary ; and this onely hath this priuiledge , as S. Augustine twice in one Epistle acknowledgeth b b Aug. Hieron . Ep 19. , and elsewhere c c Aug. Vincent . Ep. 48. .

Quaeuis bracteola d d Chrysost. Hom. 1. ad pop. Anteoch . , euery little filing , the least ray , is of great value .

Singuli sermones , syllabae , apices , puncta , in diuinis Scripturis plena sunt sensibus : In the diuine Scriptures euery word , syllable , accent , point , is full of sense , said S. Hierome e e Hieron . com . in 3. ca. Ep. ad Ephes . .

The Anabaptists are here confuted , Vse 2 who refuse the Old Testament . Also the Papists to be taxed for diuers points .

1 For equalling vnwritten traditions , to the written word in authority .

2 For denying lay people as they call them , to reade the Scriptures , lest they should thereby proue Hereticks , but in very deed lest the common people by that light should discerne their impostures ; and therefore whereas the Councell of Trent licenced young men to reade the Bible , hauing a certificate from their Curate of their wisdome and sincerity : the Pope , after restrained that liberty .

3 For holding the Scriptures not to be necessary but onely to the well , and more conuenient being of the Church . They make them necessary no otherwaies , then riches to our life , or a horse to our trauaile : but we hold them , as necessary as our daily bread for life ; and as our legges for trauailing on foot .

Though when God spake face to face to the Patriarcks , and by dreames , &c. there was not such necessity of writing , yet now those meanes being ceased , S. Iude said , Iude v. 3. it was needfull for me to write .

The Scripture is necessary for all , Vse 3 for learned and vnlearned , for old and young , if they desire knowledge , comfort , and hope .

Quae nullis animis , nullis non congruit annis , Esp . in 2. Tim. Lacte rigans paruos , pane cibans validos .

Saint Augustine saith , His praua corriguntur , Aug. Velus . Ep. 3. parua nutriuntur , & magna oblectantur ingenia : Here ill dispositions may find for them amendment , weak ones for their nourishment , good ones for their delight .

Let the vnlearned study them that they may come to knowledge ; and the learned , that they may be put in mind , and stirred vp to doe according to that they know .

If thou beest faint , here are the Flaggons of wine , and apples of Paradise to comfort thee : if thou beest strong and healthfull in grace , here is the salt , which will keepe thee from putrifying and corrupting .

If the Diuell assault thee , here is the Riuer out of which thou maist choose thee smooth stones to repell and throw him vnder thy feet .

If thy lusts rebell , here is the Sword to cut them off .

If thou beest sicke , here is the Apothecaries shop of Cordials , Conseruatiues , and Restoratiues .

It were infinite to trauaile in this commendation .

Let vs all reade the Scriptures and learne them ; let vs teach our children to say Hosanna , Timothy , knowing the Scriptures from a child , proued an admirable man .

Get thee a Bible , at the least a new Testament ; it is the best implement of houshold : As he is a simple Souldier that wants a sword , so hee is a very sory Christian that wants a Bible .

The booke of the Scriptures giuen for our learning , Vse 4 also to teach vs patience , and consolation , and hope .

They are Gods letters to vs to make vs not onely more learned , but also more godly .

Apply the Scriptures to thy life , and turne the words into workes , or thou losest thy labour .

Many the more they know , the nearer they are to hell , because they liue not according to their knowledge .

As meat plentifully eaten , and vndigested , destroyeth the body ; so much knowledge , not digested into works , damneth the soule .

Therefore If you know these things , happy are ye if ye doe them : Iohn 13.17 .

VERSE 5. Now the God of patience and consolating grant you to be like minded one towards another , according to Christ Iesus : 6. That ye may with one mind , and one mouth , glorifie God , the Father of our Lord Iesus Christ .

THese two Verses are a Prayer for vnity and peace among the now dissenting Romanes . It is a singular light and ornament of Pauls discourse .

It is brought in by a Prolepsis ; as if some should say to Paul : you haue brought many strong reasons , but doe you euer thinke to bring the weake to yeeld to the strong ? or the strong to forbeare their liberty for the weake , by arguments ? no , they are too much heat in the controuersie to heare reason .

To this Paul may be supposed to answer ; that which corruption denieth , praier obtaineth : Now the God of patience and consolation vnite their minds : For he is able to make the Lion and the Lambe so to dwell together , that a little childe may lead them .

In this prayer are two things : The thing prayed for , and the Amplification .

The thing prayed for , to be like minded ; which implieth a vnion of their thoughts , iudgements , sentences , affections : this we call Concord , which is a ioyning together of hearts , that as they are concorporated into one outward profession , Ephes. 3.6 . so they may be coanimated , as I may say , into one inward loue in Christ .

The Amplification is diuers .

1 From the Author , God , the Father of the raine , &c. but especially the giuer and maintainer of vnity and peace .

God is here described by two effects , Patience and Consolation : Of Patience before Consolation , because by diuine dispensation , the way to mount Thabor is by mount Caluary .

Of Patience and Consolation together : Because of the abundant sweetnesse and comfort , which hee powreth into the hearts of his children vnder the Crosse .

But why of Patience and Consolation here , rather then of Faith and Hope ?

Because in prayer it is most comely to suite the thing wee pray for with attributes to God accordingly : The strong were not patient toward the weake , nor the weake toward the strong , for if they had been so , they might in time better haue vnderstood the Doctrine of Christian liberty .

If hot spirits would haue patience , they should not so much ouershoot themselues , and the Church should haue more peace .

2 The persons which should be like minded , one towards another , the strong with the weake , and the weake with the strong , not onely with them of their owne party , but also of the other , that so parting and siding may be taken away .

3 According to Christ : which you may call the Kind of vnity ; an vnity in truth and godlinesse . Agreement is a thing indifferent in it selfe , but good or bad , according as the things are , in which the agreement is : The agreement of drunkards and theeues , &c. is against Christ ; but this , according to Christ .

Or you may say , according to Christs example and commandement , which seemeth to be fittest for this place , because of the Argument of Christs example , of which this prayer is an illustration , and because this implyeth the other .

4 From the End of like-mindednesse , which is the glory of God ; and this is amplified two wayes .

First , from the instrument of this glory , which is double ; the Inward , Anselmus . one minde : the Outward , one mouth , that is , Quando vnus & idem sensus & sermo per diuersorum or a procedit ; When one and the same meaning , and speech , proceedeth out of the mouthes of diuers men .

Secondly , from a description of God , the Father of our Lord Iesus Christ ; adding force to his prayer by the mention of Christ , whom the Father gaue to death , to vnite vs to himselfe , and together .

The members of the same Church , Doctr. ought to be like minded one to another , that God may be glorified , 1. Cor. 1.10 . Paul prayeth that the Corinthians may all speake the same thing , that there be no diuisions among them , but that they may perfectly be ioyned together in the same mind , and in the same iudgement , Phil. 3.16 . and the Apostolicall Church is an example , Act. 4.32 . And the multitude of them that beleeued were of one heart , and one soule .

In trouble seeke patience and consolation from God ; Vse 1 and hauing obtained them , be thankefull .

Many thinke by their owne strength and manly stomack to beare trouble , but if God giue not patience , a little paine or crosse will moue vs to impatience .

Also to finde comfort in their calamities , from their purses , from their friends , from merry company , seeking to driue away the euill spirit , by musicke , as Saul ; but it is the Holy Spirit which is the Comforter .

Resort thou in thy trouble , to God the Author , and to the word of God the Instrument of Patience and Consolation .

Paul vnto his preaching , Vse 2 and writing , and disputing , addes Prayer : for disputation and sound arguments will not preuaile vnto concord , though they doe to conuiction vnlesse God moue the heart , as wee haue experience with the Papists and Brownists .

Many learned Preachers profit not their hearers , for want of Prayer : Paul may plant , and Apollo may water , but God will be intreated for the encrease .

As in the nourishment of the body , many feed of the daintiest , and yet are leane and sickly ; so many heare and reade the Word , which is the food of the soule , and yet are not nourished , because they pray not .

Be at the Prayers as well as at the Preaching , if thou wouldest profit .

Vnity and Concord are here specially commended vnto vs , Vse 3 not in error or euill , but in truth and goodnesse .

How good and pleasant it is for brethren to dwell together in vnitie : It is pretious as the oyntment of Aaron , Psal. 13. ●● . and profitable as the dew of Hermon : The Lord make this dew abundantly to fall about the Tents of the Church of England .

Herod and Pilate shake hands against Christ , set on , it may be , by the High Priests , Annas and Caiphas , and the wicked Iewes : Let vs agree and hold together for the defence of Christ and his Gospell .

The Papists bragge of Vnity , as of an infallible note of the Church ; and surely Hierusalem is a City compact together : Psal. 122.3 . they also face the world downe , that wee cannot haue the Truth , because of our Contentions : this is that which they lay in our dish , in all their Pamphlets ; the more guiltie are they which broach new opinions , which contend for trifles , and so cause the Truth , which we professe , to be euill spoken of by the Aduersaries .

God is not glorified there , where there is no vnity , Vse 4 where men agree not in affection , and speech , and gesture .

He cannot endure them which call him Father , and will not liue quietly and in vnity with their brethren .

By strife and contention God is not glorified , but blasphemed .

The Lords Supper is instituted , as a band and nourisher of Vnity and Concord , but it is made a fountaine of discord and variance by some , and that for a gesture : there can bee no religion in this , neither is God glorified thereby .

What is the reason that our contentions are not coniured downe by that most effectuall charme of the Apostle to the Corinthians , in the beginning of his first Epistle to them ? Now I beseech you brethren , by our Lord Iesus Christ , that there be no diuisions among you , 1. Cor. 1.10 . &c. And by the end of the last Epistle to them : Finally my brethren , farewell , be perfect , be of good comfort , 2. Cor. 13.11 . be of one mind , liue in peace , and the God of Loue and Peace shall be with you .

Whom should not that Patheticall prayer of our Sauiour going to his Crosse , moue to vnity : Holy Father , keepe through thine owne Name , those whom thou hast giuen me , that they may be one , Iohn 17.11.21 . as wee are , that the world may beleeue that thou bast sent mee .

Surely if wee haue not put off Christianity , these speeches must and will preuaile with vs vnto Peace and Vnitie .

VERSE 7. Wherefore receiue yee one another , as Christ also receiued vs to the glory of God .

IN this Verse is the Conclusion of the Argument taken from the Example of Christ , vers. 3.

Christ pleased not himselfe :

Therefore we ought to receiue one another : The phrase Receiuing one another , being put for , Not pleasing our selues , because pleasing our selues is the cause why wee receiue not one another . Not to please our selues , To beare the infirmities of our brethren , To receiue one another , are Synonima , with Paul here .

And thus not onely is repeated the Argument of Christs Example , but also the maine Admonition , set downe , Chap. 14.1 . and Chap. 15.1 .

The Argument is repeated nouo modo , after a new manner , vt pondus addat , Aretius . that he might adde weight thereunto .

The Admonition is now the third time iterated , here the word Receiuing being vsed , that so by a holy kinde of Art , Pet. Martyr . he might end this disputation in the same tearme in which he beganne it .

This Conclusion is set downe by way of precept , that it may be the stronglier imprinted in vs .

In it wee haue the Duty commanded ; and the Rule of it , wherein is the Argument of the example of Christ .

The Duty hath the action , Receiue ; and the obiect , one another .

Receiue : as before , Chap. 14.1 . not onely to entertaine our brethren comming to vs , but to seeke them vp ; not to shunne their company , but with all loue to embrace them , and to admit them to familiar conuersation , fellowship , and communication of offices .

One another . In the 14. Chapter , verse 1. the admonition was charged vpon the strong toward the weake ; but here both are charged , the strong must receiue the weake , and the weake the strong .

As Christ also receiued vs to the glory of God . In these words is the Rule ; in which we haue the Note of the Rule , and the Argument from Christs example .

As : This notes the Rule . Wee must receiue one another , as Christ hath receiued vs : this note signifies syncerity , not aequality : there being as much difference in the degree of receiuing and disprop●rtion , as is betweene that which is infinite , and that which is finite .

The Argument is taken from the effect of Christ ; where is the Action , hath receiued , which containeth all his loue ; hee redeemed vs , purchased life for vs with his bloud , of enemies made vs the children of God , reconciled vs to God , 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 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 for his mercy .

So we are one people , of one Church : small matters should not disunite our mindes and affections .

The Iewes were receiued for the truth of God ; Vse 2 the Gentiles for his mercy . Christ was promised to them ; there was no promise made to vs . There were Oracles and Prophecies of the Grace which should be shewed vs , but no Promise : and yet wee are not saued without truth , for the Oracles are fulfilled : nor the Iewes without mercy , for the promise was of mercy .

It is mercy that the Iew is saued by Christ ; but greater that thou art which art a Gentile . The Iew might expect saluation because of the promise ; but he is found of vs which sought him not , Esay 65.1 . nor called vpon his name .

The Gentiles praise God for his mercy and reioyce . Vse 3 True ioy is because of our Calling and receiuing to grace . This allayeth the force of the fiery trials , making vs not onely to reioyce in hope of glory , but euen in afflictions and tribulations . Rom. 5.2 , 3. Doest thou laugh and reioyce ? Thou hast more cause to weepe , if Christ haue not receiued thee .

Christ is our Emperour and Generall , Vse hee hath set vp his Standard among vs , which is the Word and Sacraments : The Diuell , the world , and the flesh are our enemies : Let vs fight manfully vnder Christs Banner ; let vs neither play the Cowards , nor the Traytors ; for hauing such a Captaine , if we follow him , and obey him , wee cannot but conquer and be saued .

VERSE 13. Now the God of Hope , fill you with all ioy and peace in beleeuing , that yee may abound in hope through the power of the holy Ghost .

THis verse containeth a Prayer , with which Paul sweetly concludeth whatsoeuer hath been before written of faith and obedience , but especially the last Discourse of Things indifferent , about which they were exceedingly troubled and distracted , to the diminution of their Hope .

Now he prayeth , that being vnited in charity , they may feele abundantly the ioy and peace of Faith and Hope .

Herein are two things : The thing prayed for , which is double ; Ioy and Peace : and the Amplification .

Ioy and Peace , two most excellent things , of which , chap. 14 vers. 17.

Peace ; that is , of Conscience , within vs : of Charity , with our Neighbours .

Ioy ; that which issueth from this double peace . For the want of either Peace , breedeth griefe and sadnesse ; and without doubt for the distractions of the Christians at Rome , there were great thoughts of heart .

These are amplified diuersly .

1 From the Author of them , which is God ; who is here described to be the God of Hope , so called either because hee giueth Hope , as well as Ioy and Peace , or because he is the Obiect of our hope , in whom wee trust , as in the latter end of the verse last before .

And this is a most magnificent title ; for He who is the God of hope , must be a Sauiour , Good , Faithfull , and Omnipotent ; for which cause we cannot say , Angels of Hope , nor Kings of Hope : For Angels are not omnipotent , nor Princes ; and besides , men are not faithfull , and therefore it were in vaine to trust in them .

2 From the measure ; Fill you with ioy and peace . He wisheth these things vnto them , not in a sparing manner , but that they may be filled , and well filled , for we are emptie by nature , and worldly ioy filleth not , but with winde ; but this is a full ioy , and it is the will of Christ , Iohn 10.10 . that wee should haue life more abundantly , so also ioy .

3 From the kind of Ioy and Peace : All ioy , not filthy ioy , nor wicked peace , but perfect : by all noting , not an vniuersall comprehension of the species of Ioy , but the perfection of that one species , which is spirituall ioy and holy peace : so all faith , 1. Cor. 13.2 . for a perfect faith of 〈◊〉 Allioy then , is true , perfect , and constant , which passeth not , but remarneth , Iohn 16.22 . Philip. 4.4 . and shall not be taken away , and by which we reioyce , and againe I say reioyce .

4 From the root of these sweet fruits which is Faith ; for from the sense of our Reconciliation these things proceed .

5 From the End , that they may abound in hope , amplified from the Worker of such hope , the Holy Ghost , to whom is attributed Power in the working of these , which worketh them not as an outward instrument , but as the third Person in the Trinity ; from whence may be obserued , a distinction of the Persons .

Wee must wish vnto our brethren ioy and peace in beleeuing . Doctr. Paul in the beginning of his Epistles , wisheth peace to the Churches , and Saint Iohn , Ioy , 1. Ioh. 1.4 . These things write we vnto you , that your ioy may be full .

Pauls often praying , Vse 1 and concluding his matters with prayer , teacheth vs to be frequent in this duty , and that prayer is as sweet a close to a businesse , as marmalade is for the stomacke , to a plentifull dinner .

Prayer sanctifieth all things , and maketh them profitable ; therefore doe Preachers begin and end their Sermons with Prayer : from hence is it that in the holy Seruice , Pet. Martyr . in loc. prayers are so often mingled with reading of the Scriptures , which Peter Martyr calleth an Healthfull custome ; and hence Augustine oftentimes confuted the Pelagians , who attributed a power to our selues to performe holy duties , by our free will .

And of this I willingly write , the rather , to admonish all good Christians , that they should not so lightly esteeme of the Publike prayers in the Church , as many doe ; who will come to the Church , if there be a Sermon only ; but so they will not doe if there be prayers only : whereby it commeth to passe , that there is some knowledge in diuers , in whom there is not a ●ot of true piety and godlinesse .

Ioy and Peace , are more to be desired then gold ; Vse 2 miserable is the conscience which is without them , and so is the Church which wanteth them , they come from Faith , Rom. 5.1 . 1. Pet. 1.8 . and the want of them , either in the conscience , or in the Church , is a signe of the want of faith .

Fill you with all ioy and peace : Labour to be rich in these ; Vse 3 as thou desirest not a little corne , but so much as may serue for thy expence all the yeare , so labour to haue so much of these that thou mayest abound in hope , which is a sure Anchor of the soule , and Seale of saluation .

The sick mans heart is euen as dead , who is without hope of recouery ; and if the Husbandman sow his corne without hope , he is full of heauinesse .

Sinne taketh away ioy and peace , and destroyeth hope : Alas , what peace , ioy , or hope , can a wicked man haue ? But they which abound in the fruits of righteousnesse , abound also in the sure hope of eternall life .

The whole strength of men and Angels , Vse 4 cannot make the conscience of a sinner to reioyce , and to be in peace , nor to haue hope in the houre of death : It requireth the very Almightie power of the Holy Ghost : So contrary is Satan , our selues also to our owne good .

The Lord shew his power on our hearts , in working Faith , Hope , Ioy and Peace in vs , by his Holy Spirit : Amen .

VERSE 14. And I myselfe also am perswaded of you my brethren , that yee also are full of goodnesse , filled with all knowledge , able also to admonish one another .

THe Conclusion of this Diuine Epistle , beginneth at this Verse : which though it be spent in complements , yet in its kind excelleth , as the precedent parts in points Dogmaticall and Morall : And , in as much as All Scripture is giuen by Diuine inspiration ; this , with as high reuerence to bereceiued as the other .

Of this Conclusion there are diuers parts : The first is in the residue of this Chapter , which is an Excuse .

Now two things are excused : 1. The manner of his writing : 2. His not comming to them all this while . The first to the 22. ver. the second , from thence to the end of this Chap.

The first is brought in by a Prolepsis , wherein we may conceiue , how they might obiect , and how Paul doth answer .

The Romanes , whom the Poet calleth — rerum Dominos , might out of the height of their spirit , some of them , say thus to Paul : You take , Paul , too much vpon you , what need such length ? such sharpnesse ? Wee are neither babes in knowledge , nor base in manners . Besides , who called you ? To this Paul answereth : Of which there are two parts . First , a Concession . Secondly , a Correction .

The Concession in this 14. ver. the Correction in the verses following , in which he rendereth a reason of this his writing .

In the Concession we haue , first , the thing granted : secondly , the Amplification .

The thing granted is threefold : 1. Goodnesse : 2. Knowledge : 3. Abilitie to admonish one another : This , as the effect of the two first .

Knowledge , in particular set forth by the kinde of it ; All knowledge , not the knowledge of Nauigation , Mathematicks , &c. but the best knowledge , namely , of things belonging to Faith and Saluation .

Goodnes ; not only as it may be opposed to rigor , and so to be restrained to their mutuall failings about things indifferent : but extending it selfe to the whole probity of a Christian connersation .

Able to admonish one another : therefore not needing Pauls monitions .

They were able ; but they did not accordingly : and so hee makes that which he writes the more acceptable , saith Museulus ; for we more easily endure to be noted of Negligence , then of Ignorance and Malice .

The Amplification is threefold .

First , from a friendly compellation ; My brethren .

Secondly , from his owne person ; I my selfe also am perswaded of you .

I my selfe : though I thus write , which am an Apostle , which am able to iudge , which vse not to flatter : others ; I my selfe also . Am perswaded : The word signifies of our owne an infallible , of others goodnesse a probable coniecture .

Thirdly , from the quantity : Filled and full : and yet some vnderstood not the doctrine of Christian liberty : and had vnbrotherly contentions about things indifferent : but hee either writes to the learned amongst them , from whom they all receiue denomination : or such speeches are not too punctually to be examined , but to be vnderstood , in comparison of others , and in respect of that which might be expected from them .

We ought to acknowledge and praise the graces of God in others : Doctr. of this our Lord Christ himselfe is an ensample in the Parable , Mat. 25.21 . Well done thou good and faithfull seruant : and S. Paul in all his Epistles .

An ingenuous mind willingly beleeueth the good report of his neighbour , as Paul of the Romanes ; Vse 1 but not soone the ill report : Hee were very malignant , who should thinke ill of them , who of all hands heare well .

Be not sparing in commending the vertuous . Vse 2 As it is iniustice to adde vndue praises to any , so to detract that which is due . Yet Qualem commendes etiam atque etiam aspice : Horatius . As thou art wary to what thou settest thy hand and seale , so vpon whom thou fastnest prayse with thy tongue . Paul went vpon good ground , so doe thou .

It was a credit to the Romanes to be commended by S. Vse 3 Paul : euery mans word is not a commendation . Vulgus ex veritate 〈◊〉 ex opinione multa iudicat , Pro Roscio Comaede . said Tully : The common sort vse not to speake as the truth is , but as they fancy . And a lewd mans praise , Cicero . Ep. Fam. l. 15. Ep. 6. is rather a dispraise . Ea est enim profectò iucunda laus quae ab ijs proficiscitur , qui ipsi in laude vixerunt : No praise can truly delight , but that which comes from praise-worthy men . If Paul commend the Romanes , if Iohn praise Demetrius , 3 Ioh. v. 12. Ibid. v. 3. and the Brethren report well of Gaius ; this is a blessing , this may be esteemed as a rich Iewel .

Ministers must take knowledge of the forwardnesse of their people in piety and all goodnesse , Vse 4 and commend them for it , as well as reproue them for their faults . So Paul in this Epistle . So in the 11. Chapter of his first Epistle to the Corinthians , hee doth as well commend them for obseruing his constitutions , 1 Cor. 11.2 . as reproue them for some abuse about the Lords Supper . Apoc. 2. So our blessed Sauiour in his Epistle to the Churches , commendeth their vertues , reproueth their vices .

The Minister must lift vp his voice like a trumpet to denounce against their sinnes , so to proclaime their praises . Both , in wisedome performed , profit vnto godlinesse .

— Laudataque virtus — Crescit .

Little children are brought to ply their bookes as fast for praise as for feare . It was one of the directions of S. Hierom to Laeta , for the bringing vp of her daughter : Laudibus excitandum est ingenium : Hieron . Ep. ad Laet. de institu . fil . her wit and conceit must be raised and sharpned by commendation . Looke what the trumpet is to great horses in the warres , and the horne and hollaing to hounds in the chase , such is praise to vs in the way of vertue .

Blessed be God that we can praise our people : But let our people see that such things bee in them in truth , for which they are praised : For as our reprehensions are of no validity where they are not descrued , so nor our praises . Let vs so preach , and the people so obey , that we may be allowed and praised , not of men onely , but euen of God .

The Romanes are filled with spirituall abilities : Vse 5 Their example reproues many amongst vs , who euer learne , but neuer profit ; like the women of whom Paul speakes , 2. Tim. 3.7 . He that learneth not a manuall trade in seuen yeares , is accounted a blocke 〈◊〉 what is hee who after twenty yeares hearing , is grossely ignorant ? The blessing of the Creation , Increase and multiply be vpon vs in our Recreation .

Admonition ( though a thanklesse , yet ) a necessary duty . Vse 6 It must be mutuall . It is grieuously neglected . We see men ready to fall into a pit , and admonish them ; into sinne , and let them alone : we deale with our brethren , 1 King . 1. as Dauid with Adoniah , we see them and suffer them to runne into hell it selfe , and neuer will say why doe you so ? for displeasing of them . Admonish one another : but wisely .

Vnto this two things are necessary , goodnesse and knowledge : the first that we may be willing , the second that wee may be able to doe it . He which admonisheth without goodnesse , is malitious and ambitious : he that without knowledge , is inconsiderate and foolish .

VERSE 15. Neuerthelesse , Brethren , I haue written the more boldy vnto you , in some sort , as puting you in mind , because of the grace which is giuen to me of God .

IN this Verse beginnes the second part of Pauls answer , which is a correction : in which he shewes how that by a kind of necessity he was enforced so to write vnto them : and herein Paul sets vs a copy of a most louing , modest , courteous , and ciuill manner of writing .

In it there are 2. parts : 1. an affirmation : 2. a confirmation .

The affirmation in these words , I haue written the more boldly vnto you , in some sort . where we haue , first , the fact ; secondly , the manner of it .

The fact , I haue written : The manner , the more boldly in some sort .

In some sort , ex parte , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not on the part of some ; nor I haue written in part ; that is , imperfectly , as Stapleton would haue it ; nor in part of the Epistle ; nor referring it to the words following , in part putting you in mind , as Faius ; though this be very good , yet it is sufficiently there implied with a quasi ; but more boldly in part , in some sort ; or as wee vse , so he what boldly .

More boldly : this boldnesse is to be referred both to the seuerity and to the prolixity of his Epistle . The nice and dainty stomackt Romanes could abide neither : not the first , because they were great ones ; not the last , because they were learned . Neither can great ones endure plaine and sharpe reproofes ; nor learned ones long and tedious discourses . Verbum sapienti . Our Apostle is sharpe and seuere to the Gentiles in the first Chapter : to the Iewes in the second : to Iewes and Gentiles in the 11. and 14. Chapters . And if we measure his Epistle by the due proportion of a Letter , it seemes rather a booke then a Letter .

The confirmation is in the rest of the words ; wherein Paul excuseth not himselfe , as Siracides in the beginning , or the author of the Machabees in the end of his worke : but iustifies and auowes his boldnesse ; yet with such sweetnesse as becomes his Apostolicall brest , and is for our imitation . Boldnesse is confessed , not culpable , but commendable .

There are two arguments of iustification : The first taken from the persons writing , and written vnto : the second from the causes of writing .

The persons appeare in this word , Brethren : a terme much vsed by Paul , but scarce in any place more forcibly , and to purpose then in this . I am , saith Paul , your brother ; the force of my loue hath extorted this both seuerity and prolixity . When friends meet , they draw out the time in discoursing , a day seemes but an houre , and in the end they are loath to part : and he is no true friend , who when he sees there is need , will not admonish his friend .

The causes are two : Finall , Efficient .

The Finall ; as putting you in minde : He saith not , to teach you being ignorant ; nor to correct you being disordered , but to put you in mind , being a wise and very good people . The word signifies in the double composition , a light , and secret putting in mind , as by a becke or holding vp of the finger , by which euen the diligent are admonished : which is farther allayed by a quasi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were , that the curstest among them might haue no occasion to be offended .

The efficient is his calling & duty thereby enioined ; which calling , is in the last words of this verse more generally set downe , according to the grace giuen to me of God : and more particularly in the next verse .

In the generall , we haue the quality , it is a Grace : the Author , giuen of God .

Grace , that is , speciall fauour , with the gifts issuing there from , fit for the Apostolicall function . This , and these are from God : and it is as if Paul should say ; By Diuine Grace I am appointed a Preacher , an Apostle , and a Teacher of the Gentiles : and you are the top of the Gentiles ; 2 Tim. 1.11 . therefore I could not omit to write vnto you ; more boldly it may bee you thinke ; but not then is warrantable and fit , it being from God .

Ministers must faithfully and diligently performe their office , Doctr. 1 Cor. 4.2 . It is required in Stewards that a man be found faithfull , 1 Cor. 9.16 . — Necessity is layd vpon mee , yea woe is mee if I preach not the Gospell . Read also the 4. Chapter of 2 Tim. ver. 1 , 2.

A modest and ciuill writing and speaking , Vse 1 exceedingly becomes religion : Saint Paul excelled all others herein , who , if euer any , knew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to change his voice , Gal. 4.20 . and to attemper his style , that he might profit .

Some are so sowre and rigid , that they account ciuill and well nurtured language , dawbing with vntempered morter ; and interpret that to bee zealously spoken , which is vnciuilly and rudely . But Paul teacheth and practiseth otherwise , as in that his famous Apology , in the 26. Chapter of the Acts of the Apostles , verse 25 , 26 , 27 , 28 , and 29. As also in all his Epistles . 1 Tim 5.1 , 2. Blanditiis enim obtineri solent , quae authoritate non possunt . Amb. in loc. Tim.

To this belong those instructions hee gaue Timothy , that hee should not rebuke an Elder , but intreat him as a Father , younger men as brethren , &c. Wee preuaile many times more with gentle then with rough speeches . The very beasts are tamed more with gentle stroking and coyeing , then with fierce blowes .

The best need to be put in mind , euen the Romanes , Vse 2 a wise and good people .

Acer et ad palmae per se cursurus honores , Si tamen horteris , fortius ibit equus .

A free horse , if you remember him with the spurre , will the more eagerly put forward . 1 Joh. 2.21 . I haue not written vnto you , ( saith Saint Iohn ) because you know not the truth , but because you know it . 2 Pet. 1.12 , 13. And Saint Peter writeth , I will not bee negligent to stir you vp by putting you in remembrance of these things though you know them , and be stablished in the present truth : and againe , to stirre vp your pure mindes by putting you in remembrance . 2 Pet. 3.1 . So also Iude , verse 5.

This is profitable and safe , Phil. 3.1 . A Garment double died holds the colour the surer , so decies repetita ( placebunt ) manebunt : often teaching the same things deeply imprints them . God bids vs remember the Sabbath in the fourth Commandement ; Christ bids vs remember , Iohn 15.20 .

We are all dull to learne that which wee should doe , and flow to doe that which wee haue learned . The sharpest knife growes blunt , and euen the best are subiest to abatements and forgetfulnesse .

Hence wee may take knowledge of two things . First , of the necessity of often preaching , if it were for no other thing then this , to put vs in minde . Philip the haughty King of Macedon , commanded one to cry euery morning at his chamber doore , Memento te esse mortalem , Remember that thou art a mortall man ; which his Sonne Alexander the Great , though he knew , yet had almost quite forgot . For our forgetfulnesse we haue need of often preaching .

The second thing wee may hereby take knowledge of , is our corruption and reprobatenesse vnto that which is good , that we may bee humbled for it , which as it shewes it selfe in other things , so especially in our forgetfulnesse of the best things . We easily forget good things , not so things vaine and worldly .

As , if you put meale into a seiue , the finest flower with the least motion falls through , but the branne and course skufflings ●●●●●ine : So if our memories lose any thing , it is the best not the werst .

What is the reason hereof ? Surely because we loue not nor delight in good things as wee doe in vaine and transitory . Did you euer know a couetous man forget where he had bestowed a bag of gold ? and Can a Maide forget her ornaments , Ier. 2.32 . or a Bride her attire ? Yet we forget good lessons without number . Did we Loue these as our richest treasure , and delight in them as the beauty and ornament of our soules , we would also remember these .

Be carefull to remember good things , and the rather because Satan is so busie to filch these things from vs . If thou hearest a Sermon , twenty to one , but the Diuell by inward suggestions , or outward obiects , will make thee forget it : but if thou hearest vanity , hee will neuer tempt thee to such obliuion . As a theefe breaking into a house takes not away earthen vessels , or vnprositable and cumbersome luggage , but gold or siluer , or plate , or iewels , or fine linnen ; so Satan empties not our heads of vanity , and idle stuffe , but if there be a lesson of price , that he seekes for a prey .

For help of your memories , heare often , repeat often , continually practise , and alwaies pray , that you may loue and delight in that which is good , and that your minds and memories may be sanctified to retaine it : which God grant .

The ministery of the word is a Grace : It was to Paul , Vse 3 of which see my exposition vpon Rom. 12.3 . It is also to vs : in respect of our selues , and of our hearers .

1 We are graced by it , being hereby Christs embassadours , 2 Cor. 5.20 . 1 Cor. 3.9 . and labourers together with God in the saluation of men .

2 And it is a great grace and fauour to you , that wee are enabled with gifts to reueale vnto you the Gospell of Iesus Christ : not for our owne sakes doth God thus gift vs , but for yours ; See that you profit by vs .

Among many , Vse 4 there are two things required in a Minister in this place ; Diligence , and boldnesse . Hee of all other men must not be idle ; but either preaching , or studying or praying , &c. alwayes in preparation , or execution , publike , or priuate , till he be translated . As a shepheard or husbandman neuer wants worke , as plowing , and sowing , and reaping , and then plowing againe , and so from yeere to yeere . So yee are Christs flocke , yee are Gods husbandry , we must diligently , teach you , and rather then wee should haue nothing to do , put you in minde of the things you haue learned . But why doth God require so of vs , that wee may not haue our liberty nor take our ease ? euen that you may thriue and grow fruitfull . Be answerable therefore to our paines , or you are nigh vnto cursing . Heb. 6.8 .

He must haue also audacity . When Iethro aduised Moses for the choise of Iudges and Iustices in Israel ; the first thing he required in such , was , that they should be men of courage : this also is requisite in a Minister , not to be afraid , to tell an Ahab or a Herod , if there were such , and wee saw cause , of their faults . Paul also desires the Ephesians to pray for him that he may boldly vtter the Gospell . Eph. 6.19 . By vertue of our calling we dare tell blasphemers and drunkards , &c. of their sinnes . If you dare offend God , we dare reprehend you . Ah my brethren these times require bold Preachers : for sinne is growne impudent : It is rare , to make euill men , afraid , ashamed of their doings .

It is our part to instruct the ignorant , to confirme the weak , to comfort the troubled conscience , to terrifie the rebellious , to preach mercy to the penitent , to thunder out iudgements against the impenitent : to commend the good , to reproue the bad ; to encourage the zealous , to put in minde the negligent and forgetfull : and it is your duty meekely to heare and readily to reforme , that you may be blessed . Amen .

VERSE 16. That I should be the Minister of Iesus Christ to the Gentiles , ministring the Gospell of God , that the offering vp of the Gentiles might be acceptable , being sanctified by the holy Ghost .

SAint Paul doth in these words more particularly set downe his calling , of which he made a generall mention in the latter end of the 15. verse .

His Apostleship is here described by the Genus , and the Difference . The Genus , He is a Minister of Iesus Christ to the Gentiles : where we haue , first , the office , a Minister ; second , the persons : First , whose Minister , Iesus Christs : second , to whom , to the Gentiles .

In the forme or difference , wee haue the principall and essential function distinguishing it from all other ministeries , Ministering the Gospell of God : amplified by the end , Act. 13.2 . That the offering vp of the Gentiles might bee acceptable to God : this acceptation set forth by a condition requisite thereunto , sanctification : illustrated by the Author thereof , the Holy Ghost .

A minister , the Greeke word signifies a publike officer , which though here and elsewhere vsed of the Ministery of the Word , yet it is giuen also to ciuill Magistrates , to Angels , Rom. 13.6 . Heb. 1. vlt. Heb. 8.2 . Luk. 1.23 . to our Lord Christ , to the Priests of the Law : alwayes a title of great honour and publike performance .

Of Iesus Christ , the King of his Church , the owner of his house . Heb. 3.6 .

To the Gentiles . Paul preached vpon occasion to all ; but especially by his calling , Act. 9. and by a constitution agreed vpon betweene him and Peter , Iames , and Iohn , hee was a Minister of the vncircumcision , as they were ouer the Circumcision . Gal. 2.7 , 8 , 9.

To minister the Gospell of God : to santifie , to consecrate , to sacrifice . The word is Leuiticall , and in it an allusion to the sacrifices of the Law ; and by a Metaphor here vsed for preaching , or ministring .

That the offering vp of the Gentiles might be acceptable : either Actiuely , that the Gentiles might offer themselues , as Rom. 12.1 . or rather Passiuely that Paul by his Ministery might offer them vp to God through faith of the Gospell .

Sanctified by the Holy Ghost : not a spirituall conuersation , but noting the third Person in the Trinity the Author of Sanctification .

As S. Pauls Apostleship is here described ; so proportionably the ministery of the word to be continued to the end .

Paul is a Priest , the Gentiles the sacrifice , the preaching of the Gospell the sacrificing knife .

Ministers must by preaching offer vp the people an acceptable sacrifice to God . Esay 66.20 . Doctr. They shall bring your brethren as an offering to the Lord out of all Nations . Eph. 4.12 . Act. 26.18 . Rom. 1.16 .

Ministers by their office are sacred persons : they must therefore adorne their function with a holy life ; and their calling should so farre be from being a disgrace vnto them , that euen in this regard they should bee had in singular estimation .

If the Ministery of the Law were glorious , more the ministery of the Gospell .

The office of the Ministery is sacred : Vse 2 by themselues therefore to bee reuerently performed and carefully : by the people reuerently to be attended vnto .

Ministers are priests : Vse 3 not properly , but by allusion : not Masse priests of the order of Rome , to offer vp their Maker as a propitiatory sacrifice for the quick and the dead : we abhor such blasphemy . Nor Leuiticall priests of the order of Aaron : they offered beasts , wee men in sacrifice , killing their lusts , that they may be an offering sanctified and acceptable .

As wee are Priests , so all Christians are priests , or else wee haue no part in the blood of Christ , Reuel. 1.5 , 6. and we are a holy , 1 Pet. 2.5.9 . and a Royall priesthood , saith Saint Peter , alluding to Exod. 19.6 . where God saith that the Israelites shall bee to him a kingdome of priests : for though the Rituall priesthood were conferred vpon the tribe of Leui , and appropriated to it : Rom. 12.1 . Phil. 2.17 . Psal. 51.17 . Psa 50.14 . Heb. 13.16 . Psal. 4.5 . yet the Royall priesthood belonged to the whole kingdome . You are all Priests ; your sacrifices are your selues ; your faith , your repentance ; your prayers and prayses , your workes of mercy ; offer then the sacrifices of righteousnesse , and put your trust in the Lord .

As Ministers are priests , Vse 4 so the people are sacrifices : which terme puts them in mind of their sinfulnesse deseruing death : for sacrifices must be killed , vnder the law there was confession of sinne by the parties bringing the sacrifice : it was they which deserued to dye not the guiltles beast .

Also they must learne , that they must be pure ; the sacrifices were washed , and they must be sanctified , or not acceptable . There might be no blemish or imperfection in them : Leu. 22. If we be wicked and profane , we are fit for the Diuell , but no sacrifices for God .

And if we our selues be sacrifices , then , our bodies , soules , with all the members and faculties of both must be dedicated to God .

We must deny our selues , and liue onely to God .

The end of preaching and hearing is , Vse 5 that wee may bee sacrificed : when then thou comest to the word , suffer the sacrificing knife to cut the throat of thy lusts .

It is painfull to be launced , but if thou part not with them , thou must be damned with them , and canst be no sacrifice acceptable to God .

When thou comest therefore to a Sermon , remember thou comest to be sacrificed ; struggle not , yeeld thy selfe , be not angry when thy sinnes are toucht , lye as still as Isaack did when he should be made a sacrifice , if thou desirest to be saued .

As Isaack said to his Father : Here is the knife and the wood , but where is the Lamb ? so I feare me a man may aske at our ser mons : Here is the Priest and the knife : but where is the sacrifice ? many come to the Altar , but they break away and will not bee sacrificed , going from the Sermon with more sinfulnesse and condemnation then they brought with them .

Great is the happinesse of such which are sacrificed to God : Vse 6 for they are acceptable .

They which are not , are reiected , and a very abomination , reserued for the shambles , but if thou be conuerted , thou art for the holy Altar in heauen .

He seemes to be depriued of the sense of piety which hearing that the conuersion of a sinner is an acceptable sacrifice , reioyceth nor for it .

If thou hast once beene sacrificed to God , thou art for euer to bee separated and set apart from common vse : see then that thou take not thy body and soule being dedicated to God , to prostitute before the Diuels altar by abominable sinning .

VERSE 17. I haue therefore whereof I may glory through Iesus Christ , in those things which pertaine to God . 18. For I will not dare to speake of any of those things which Christ hath not wrought by mee , to make the Gentiles obedient : —

IN these words , and so to the end of the 21. verse , he commendeth his Apostleship , from the efficacy of it , which was such that he might iustly glory in it .

There are two parts : First , an assertion , I haue whereof I may glory . Secondly , a declaration of certaine bounds , whereby his boasting is limited , which bounds are set downe in the 17. verse , and expounded in the 18.

Those bounds , are either in regard of the efficient , or of the matter of his boasting . The efficient : Iesus Christ . The matter : Things pertaining to God .

Not in my selfe , but in and through Iesus Christ .

In things pertaining to God . All things pertaine to God . Good things as to the Author and Rewarder of them . Euill things as the Iudge and auenger of them .

But here Paul hath another meaning : In the 16. verse , hee described his Apostleship , in termes borrowed from the Leuiticall priest-hood , calling it a Leyturgye , and Hierourgye : and here continuing the same Metaphor , hee calleth the execution of his function , Hes 5.2 . a performing of things pertaining to God . So in the Hebrewes : A high priest is ordained in things pertaining to God , that is , to declare the will of God to the people , and to offer the sacrifices of the people to God .

These two are expounded in the 18. verse . The first : I dare not speake of those things which Christ hath not wrought by me , that is , I acknowledge that what good soeuer hath come to men by my labours it is wrought by Christ , whose instrument onely I haue bin . It is not effected by my vertue , but by his goodnes . Let the glory bee to him . I haue planted and watred , but the encrease is of him . Paul & Apolles are but vnderworking causes , Ministers by whom the Gentiles beleeued , euen as the Lord gaue to euery man , 1. Cor. 3.5 . not according to their will and appointing .

This is amplified by Pauls modestie : I dare not ; Augustine . Melior est in malis factis humilis confessio , quam in bonis superba gloriatio : An humble confession of the euill we haue done , is better then a proud bragging of the good we haue done : therefore Paul dareth not glory in himselfe ; this had been Thrasonicall and vaine boasting , but he glorieth in Christ .

The second is expounded thus , To make the Gentiles obedient , that is , by the preaching of the Gospell to bring them to the obedience of faith : and of this there are diuers things declared , as shall appeare in the due place .

It is lawfull for a Minister , when God blesseth his labours , Doctr. to glory in it , but through Iesus Christ . Exod. 6.26.27 . These are that Auron and Moses , &c. These are they which spake to Phoraoh , &c. This Moses wrote not without some touch of glory ; but in the whole story he attributeth all the wonders vnto God . 1. Cor. 15.10 . Gods grace was not bestowed vppon me in vaine ; But I laboured more abundantly thon they all ; yet not I , but the grace of God which was with mee .

The matter of Law and Physick , is , Vse 1 things pertaining to the body and State ; but of Diuinity and the Ministery 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the Ministery ought to be the more commendable to vs .

That of Ieremy , twice repeated by Paul , Vse 2 is here to be remembred : Let him that glorieth , Ierem. 9.24 . 1. Cor. 1.31 . 2. Cor. 10.17 . glory in the lord .

Hast thou done any good in thy calling to Church or Common-wealth , or to any particular place or person ? giue God the glory ; for from him hast thou had wisdome , counsel , ability , opportunity so to doe : that thy endeuours succeed is from him : when thou giuest a poore man a peny , it is God who gaue thee ability , it is he who brought the poor man to thee ; and who moued thy heart , who art by nature cruell and couetous , to commiserate him .

We are but Instruments : and are greatly honoured , if God will vouchsafe to make vs ( which are euill ) meanes and instruments of good to any : so the carkeyse and ribbes of that ship is honored as a monument , in which some skilfull Nauigator hath surrounded the Globe of sea and land : and yet the glory not giuen to the ship , but to the Nauigator .

We are not worthy to be instruments ; let vs not rob God of his due glory : if so , then will the Lord curse vs , and take away our gifts , or the opportunity , or the good successe .

When the proud King of Assyria , Isay . 10.12 . will not attribute the glory of his victories to God , he shall be punished : and when Nabuchadnezzar remembreth the honor of his owne Maiesty and forgetteth Gods , Dan. 4.30 . Acts 13.23 . he shall become a beast : and when Herod swalloweth vp the glory due to God , hee shall be eaten of wormes . For this are many great ones vnplaced , and meane ones vngifted , because they proudly glory in themselues , and not in God .

Let vs imitate Paul , Iohn 1.20.27 . also Iohn Baptist , and Peter , who when the people gazed vpon him and Iohn , for healing the cripple lame from his mothers wombe , said ; Why looke you so earnestly vpon vs , Acts 3.12.16 . as though by our owne power and holinesse we had made this man to walke ? The God of Abraham , &c. hath glorified his Sonne Iesus , &c. and his Name , through faith in his name , hath giuen him this perfect soundnesse .

As the chiefest glory of a seruant , Vse 3 is his faithfull and profitable seruice ; so of a Minister , in winning mens soules , plucking them out of the fire , and making them obedient to God .

Paul glorieth not in that hee was rapt into the third heauen , &c. but in the blessing of his labours : It is not great learning , nor great liuing , &c. which is a good Ministers chiefe glory ; for these a wicked man may haue , but by his labours to bring men to heauen .

So , art thou a Magistrate ? glory not in the money thou hast heaped vp , and in the land thou hast purchased by thy office : for these may be wi●nesses of thy corruption : but if thou hast done good , in iustice and equity thou mayest glory , but in the Lord .

Damned wretches they are , who glory in their shame , as that they haue drunke downe so many men , that they haue defiled so many women , that they haue so reuenged themselues of their enemies : Philip. 3.19 . Their end is damnation .

To make them obedient . Vse 4 True conuersion is accomplished in our obedience , and then are wee acceptable sacrifices to God : Not hearing , but doing of the law iustifieth , saith Saint Iames : Not saying Lord , Lord , saueth , but doing Gods will , saith our blessed Sauiour . A good Christian , as the good Huswife , is praised in the gates by his workes .

It is not boasting and bragging speech which is required in a souldier , but stout fighting ; so not speaking , but doing , is the praise .

It is commendable to heare , and to repeate , but to doe , is the principall ornament of a Christian . Gods children shall be equall to the Angels : to haue the face of an Angell worketh not this , nor to speake like an Angell ; but to doe as Angels doe . Let thy will be done in earth , as it is in heauen .

I dare not glory in my selfe , saith Paul , why ? Vse 5 for feare of the vengeance of God .

This ought to be the voice of a Christian ; I dare not steale , lye , be drunke , &c. O the audaciousnesse and madnesse of our times , wherein men dare prouoke God to his face , by their lewd conuersation . How darest thou liue so prophanely ? Doest thou not know that , That God whom thou offendest , is a consuming fire ? and that the end of thy wicked life , is to dwell with perpetuall burnings ? Though wicked men dare sinne , yet we dare not .

A godly man is not afraid of banishment , imprisonment , the Racke , the strappado ; he feareth not a Tyrant , a Tormentor , a sword , a gibbet , &c. but he is afraid to offend God : He dareth dye for Christ , he dareth euen be burned at a stake , but he dareth not sinne : This is true Fortitude , and Heroicall Magnanimitie .

VERSE 18. — By word , and deed , 19. Through mightie signes and wonders , by the power of the Spirit of God .

THe matter of Pauls glory , was to make the Gentiles obedient : concerning which , hee deliuereth three things : First , The meanes thereof : Secondly , His Trauaile : Thirdly , His Desire to doe Christ seruice therein .

THe meanes of making the Gentiles obedient , is in these words : the other two in the rest , to the end of the one and twentieth verse .

The Meanes are twofold : Outward : Inward .

The Outward , Audible or Visible .

The Audible : The Word , that is , the preaching of it , to which may be referred his Conferences , Disputations , Letters .

The Visible , two : First , His holy life : Secondly , His Miracles .

His holy life , in this word , Deed ; as Chrysostome , Aretius , Sarcerius and others expound . Not a Generall ; expounded or diuided in the words following , Signes and Wonders ; nor his labours , cares , and troubles vndergone in preaching , for his labours are spoken of in the latter part of the nineteenth verse ; and his cares and troubles , were rather Sufferings then Deeds .

The holy life of a Preacher is a great attractiue to winne vnto the Gospell the good liking of men ; 2. Cor. 1.12 . Philip. 3.17.20 . 1. Thess. 2.1 . &c. 2. Tim. 3.10 . and Saint Paul often maketh mention of it in his Epistles .

His Miracles : Through mightie signes and wonders .

Signes ; not Sacraments , though they be visible signes of inuisible grace : Aquin. in loc. but lesser miracles , as Thomas : which are things which might in time haue beene done by naturall meanes , as healing of some diseases .

Wonders : Greater Miracles , which altogether exceed the power of Nature ; as to conuert the substances of things , to raise the dead , &c.

Or , Signes and Wonders , that is , Miracles , called Signes for their vse , Wonders for their forme .

Miracles are True or False .

True Miracles , are things done by the power of God , beyond the course and strength of Nature , to manifest the omnipotencie of God , and to confirme the truth of the doctrine reuealed in the Word . Such were the wonders wrought by our Sauiour , and by his Apostles , and by Apostolicall men , for the first three hundred yeares of the Church of the New Testament , which about that time ceased ; and they were , eyther in the things themselues , or in the manner of them : as in putting life into a dead carkasse , or in healing a disease ( otherwise curable by naturall meanes ) by a word , and in an instant .

False miracles are wrought by the power of Satan , for the confirmation of lies , and to deceiue ; being eyther truly beyond the strength of nature , or onely in shew , as delusions of sense , or which haue hidden causes in nature .

Mighty signes and wonders : or through the might of signes , &c. Being meant eyther of Pauls might to worke them , or of their might in the hearts of such as saw them .

By the power of the Spirit of God . Which blessed the words , deeds , miracles of the Apostles , and effectually wrought by them in the people .

Christ furnished his Apostles with the gifts of vtterance , Doctr. holy life , and miracles , to make the world obedient to the Gospell . Mar. 16.20 . And they preached euery where , the Lord working with them , and confirming the word with signes following . Amen . 2 Cor 12.12 . The signes of an Apostle were wrought among you , in all patience , with signes and wonders , and mighty deedes . Heb. 2.4 .

The preaching of the word is the power of God to saluation to all that beleeue . Vse 1 Rom. 1.16 . By this Word Paul conuerted the Gentiles : and this word we haue . Let vs be thankfull , and suffer the power of it to conuert vs . This is the Word which was confirmed with mighty signes and wonders : if thou beleeuest it not , thou shalt be damned .

The word and life of Preachers must edifie . Vse 2 They must haue a trumpet at their mouth , and a light in their hand , Iudg. 7.20 . Math. 23.4 as Gid●ons souldiers . The Scribes and Pharisies are taxed because they lay heauy burdens vpon other mens shoulders , but themselues would not moue them with one of their singers .

Alexander would bragge that he was a good Leader and a stout Souldier . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Preachers must not only require of others , but doe themselues .

Miracles were a time in vse , Vse 3 to perswade men of the truth of the Gospell , as Nichodemus argued that Christ was a teacher sent from God , because of his miracles . Iohn 3 2. Aposteli●miraculorum sagena homines expiscantes , Damasc , orth . fid. l. 1. c. 3. paulo post initium . ex ignorantiae profundo respirare fecerunt : The Apostles fishing with the net of miracles drew men out of the bottome of the Sea of ignorance , that they might breathe in the comfortable ayre of the Gospell , saith Damascen .

Such miracles were eyther to prepare the mindes of men to receiue the truth , or to confirme it being receiued . So before the Sermon in the Mount , Luke 6.17.18.19.20 . & seq. Leo Mag. serm. in fest. om. Sanct. our Sauiour did many miracles ; Vt cuius potentiam experiebantur tam benignam , non ambigerent salutarem esse doctrinam : That hauing experience of the goodnesse of his doings , they need not doubt of the soundnesse of his doctrine , saith Leo. Also Signes fellowed the preaching of the word , Marke 16.20 .

Bellarmine endeuoureth to shew the Church of Rome to bee the true Church , Bellarm. tom. 2. lib. 4. de eccl. c. 14 because of the power it alwayes had , and hath ( saith hee ) to worke miracles : and for want of this power vpbraydeth the Protestants : among fifteene notes of the church , making the glory of miracles to be the eleuenth .

But many * * Canus loc. l. 11. c. 6. Caiet. opusc . tom. 2. tract. 1. c. 5. Eling . loc. com . l. 4. c. 42. Espen . in 2 Tim. 4. Digr. 21. , and those not the meanest of his side , disclaim their Legends , and are ashamed of their miracle-workers , affirming that there is no stable more full of dung , then such stories are of lies .

There is now no necessity of miracles : so affirmeth S. Chrysostome a a Chrys. hom. 19. oper. impers . . And Saint Augustine saith , that hee which now requireth a miracle to beleeue , makes himselfe prodigious b b Aug. de C. Dei l. 22. c. 8. . Signes are for vnbeleeuers , 1 Cor. 14.22 .

What glory Bellarmine getteth to his Church by miracles may be discerned by these Scriptures , Mat. 7.22 . and 24.24 . 2 Thes. 2.9 . Reuel. 13.13.14 . Where miracles in these dayes are the note of wicked men , false prophets , and of Antichrist : especially if they be to admiration onely , and not to profit , as to flye in the ayre , to make images walke , speake c c Chrys. loc. sup. citat . , &c. such as are the miracles of the Romanists for the most part .

It is necessary that a new doctrine be confirmed with miracles , saith Bellarmine : but the doctrine wee teach is as old as the Bible ; and therefore wee willingly leaue to them the glory of their monkish wonders .

And yet we are not without miracles . We cannot cast out Diuels by exorcismes , as their Fryers doe , till they make themselues ridiculous to all the world : but wee through preaching the Gospell cast out sinne . Wee cannot raise the bodily dead , as euery petty Saint in the Church of Rome : but wee through the blessing of God raise them which are spiritually dead in trespasses and sinnes . I desire no other miracle to proue the truth of the Religion I professe , but the worke of Faith and Repentance in my heart , manifested in my life .

By the power of the Spirit of God . Vse 4 Miracles preuaile not to perswade without the Spirit of God . So Moses tels the Israelites , Yee haue seene the great tentations , the signes , Deut. 29.2.3.4 . and those great miracles which God did to Pharaoh , and vnto all his seruants , and vnto all his Land : But the Lord hath not giuen you an heart to perceiue , eyes to see , and eares to heare , vnto this day .

Neyther doth the word ; nor the iudgements , and exemplary punishments which God inflicteth , in our eyes vpon lewd persons , as drunkards , &c. auaile to bring vs to repentance without the effectuall operation of the holy Ghost . O the vnutterable corruption of our hearts , and our reprobatenesse vnto that which is good .

Pray that thou maist profit vnto godlinesse by the word , Sacraments , Iudgements of God , which is a signe thou hast the Spirit dwelling in thee : Pray for that Spirit : For thy heauenly Father will giue the holy Spirit to them which aske him , Luke 11.13 .

VERSE 19. — So that from Hierusalem , and round about vnto Illyricum , I haue sully preached the Gospell of Christ . 20. Yea , so haue I striuen to preach the Gospell , not where Christ was named , lest I should build vpon another mans foundation : 21. But as it is written , To whom he was not spoken of , they shall see : and they that haue not heard shall vnderstand .

IN these words are the two other things set downe concerning Pauls bringing the Gentiles to obedience , namely his trauell about it , and his earnest desire to doe Christ seruice therein . The first in the 19. verse , the other in the 20. and 21. verses .

In the first we haue the Execution of his office , and the Place . The execution of his office , preaching the Gospell of Christ ; set forth by the manner , fully .

Fully preached . The word in the Greeke signifies to fulfill .

Some thinke that Paul vseth a Metaphor , Tolet. in which hee should compare the Gospell to a net , which Paul hath filled with the Gentiles .

Some expound , Luther . I haue filled all places with the Gospell .

Some , Caluin . I haue supplyed that which was lacking , carrying the Gospell of Christ farre off , which was neer-hand preached by others .

But the best is that is here translated , fully preached , that is , fully discharged the duty of an Apostle , as Archippus is wished to fulfill his ministery : Coloss. 4.18 . which Paul by another word somewhere * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 20.24 . calleth finishing his ministery , and declaring the whole councell of God a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 20.27 . .

The place is set downe by the two termini , or vttermost bounds of his trauell , Hierusalem and Illyricum : and the medium or middle places betweene , round about , not by a right line , but circlewise .

Hierusalem a Citie of Iudea in the East : Illyricum a country westward from Hierusalem , hauing on the North Hungary , on the West Istria a part of Italy , on the South the Adriatickesea : it is now called Sclauonia . Danubius the greatest riuer in Europe entring into Illyricum , receiueth into it 60. Riuers , and is thenceforth called Ister . S. Hierom was borne in this country in a towne called Strido , though the Italians contend this towne to be in Istria .

From Hierusalem to Illyricum by a right line is about 1000. miles ; but Paul trauelled not so , for it had not beene difficult so to haue done in a short time , both Iury & Illyricum being scituated vpon the Sea : he began at Hierusalem , though his first Sermon were preached at Damascus , from whence he went into Arabia , and so to Damascus againe , and then to Hierusalem , then to Syria , Phaenicia , Cilicia , Pamphilia , Licia , to Phrygia , Pisidia , to Galatia , Bithinia , Cappadocia , and many other Countries Northward from Hierusalem many hundred miles : thence Westward into Greece , and so through Macedonia and Achaia to Illyricum : and this not once onely , but diuers times returning to the same places : So that that was fulfilled which Christ spake vnto him being in a traunce at Hierusalem , I will send thee farre hence vnto the Gentiles . Act. 22.21 .

The horses which Habakkuk speaketh of , Habak. 3.15 . Thou diddest walke through the sea with thine horses , Hicrom there expounds of the Apostles which carried Christ , Psal. 45.4 . riding prosperously to the Gentiles , and among all the Apostles , he saith that Paul is that white horse in the 19. of the Reuelation . I thinke hee might rather haue said , Reu. 6.2 .

Hierom also cals Paul the Arrow of God , Hieron . tom. 3. in expos. Psal. 45. ad prin●ipiam virg . applying to him that of Psal. 127.4 . As arrowes in the hand of a mighty man .

S. Chrysostome compares him to the Sunne , so speedily and powerfully did hee illustrate the whole world almost with the Gospell of Christ .

Moses and Aaron conuerted not one country , namely , Aegypt with their signes and wonders : but Paul many Cities and Countries , sauing innumerable soules .

The second , which is Pauls earnest desire , is in the 20. and 21. verses , where we may consider two things : 1. The intention of his desire : 2. The obiect of it .

The intention is notably expressed in the Greeke word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which signifies a high ambition to preach the Gospell : that which he did , he was ambitious to doe .

The obiect , to preach the Gospell , set forth by the condition of the place where : which is set downe negatiuely and affirmatiuely .

The negatiue ; not where Christ was named and preached before ; declared by a reason ; lest he should build on another mans foundation : not that it was vnlawfull for him so to doe , but because it was proper to Apostles to lay foundations of Churches , hee would not enter vpon other mens labours , and so deriue the glory due to them , to himselfe . Where Christ was already knowne there was not so much need of him ; and therefore he applied him to such places where he was not knowne , that hee might enlarge his kingdome , and saue the moe : not vnlike our Master who left the ninety nine sheepe in the wildernesse , and seeketh the lost one .

The affirmatiue ; but where Christ is not named , which he deliuereth in the words of Esay the Prophet : Esay 52.15 . To whom hee was not spoken of , they shall see , &c.

Paul greatly and with earnest desire laboureth in preaching the Gospell , as appeareth in the booke of the Acts.

Ministers of the word must earnestly labour in discharging their office , Doctr. Mat. 9.38 . Ministers are called Haruest labourers , 2 Tim. 4.5 . They must watch , they must suffer , they must worke , that they may make their ministery fully knowne .

For preuention , Vse 1 Pauls trauell from place to place is not to be followed of ordinary Ministers . In a Church planted a rouing and vagrant Ministery is vncomely .

It was said to the Apostles , Act. 1.8 . yee shall be witnesses to me both in Hierusalem and in all Iudea , and in Samaria , and to the vttermost part of the earth : Tit. 1.5 . but Titus must ordaine Elders in euery City : 1 Pet. 5.2 . and to vs it is said , Feed the flocke which is among you .

Pastor , is a word of relation to a flocke , so that no flock , no Pastor properly .

Minister is a tearme of action , and requires a place for lawfull imployment . Booke of Constit . Can. 33. Therefore it is well prouided in our Church , against making Deacons or Priests , which haue not first some certaine place where to vse their function : though there be Titular Bishops at Rome , yet we are not to reckon of the Ministery as of a title onely .

Those therefore which haue no station , are to be accused ; for we are to be as starres fixed in our seuerall orbs : those also which hauing a station delight to gad abroad , and to entrude into other mens Cures , without a iust and orderly calling .

Chrysostome iustly accuseth Epiphanius Bishop of Cyprus , to haue done contrary to the Canons , in making ministers in his Diocesse , Socra . Schol. l. c. 11.13 . and administring the Communion without his licence .

The Elders of Ephesus must feed ( not the Corinthians , but ) the flocke committed to them , Act. 20.28 . ouer which God had made them ouerseers , which was the Church at Ephesus .

Paul would not build on another mans foundation , Vse 2 but as a wise master-builder layes the foundation , 1 Cor. 3.10 . and we build thereupon .

It is our happinesse that wee haue a foundation already layd , for it requires more skill to lay the foundation of a Church , then any Minister in Christendome in their ordinary calling may challenge to themselues .

The Apostles and apostolicall men planted , and we must water : some such founded this Church of England ; it is our part not to suffer the Churches we haue receiued to bee dilapidated , and fall to decay : neither is this without glory , For non minor est virtus quam quaerere parta tueri : As it is a vertue to get , so to keepe that which is gotten . Though we conuert not men from Gentilisme to Christianity , yet we conuert men from sinne to righteousnesse , without which none can be saued .

Idle and ignauous Ministers are to be reproued . Vse 3 Paul laboureth , and our blessed Sauiour himselfe euen toyleth in preaching , and shall we be negligent and slothfull ?

One of the greatest commendations of a good Minister , is to be painfull , and therefore Paul when he would commend himselfe , speakes of his labours : 1 Cor. 15.10 . 2 Cor. 11.23 . I haue laboured more abundantly then they all : and in labours more abundant .

The Husbandman cannot plow his ground , and get in his haruest without much sweat : nor a Carpenter hew his timber , and frame and raise his house without sore labour : now Ministers are Gods Husbandmen and Christs builders , and therefore they must labour in studying , in preaching , &c. that Christ may be glorified , and their people saued .

A sore trauaile is appointed for vs , but it is in the power of our people much to ease vs , though not by discharging vs from labouring , yet by making our labour pleasant and delightfull to vs : namely , when they receiue the word with meeknesse , being tractable , and becomming obedient thereto . A rich and plentifull crop , makes the Husbandman to rise earely in haruest time , not as to labour , but as to play and pastime .

If our people be stubborne and froward , it takes away our heart and courage ; but if wee may see good fruit of our labours , it reioyceth vs , it encourageth vs , yea our healths , our liues are not deare vnto vs , but we cheere fully sacrifice them to Christ and his Church .

The top of euery mans ambition , Vse 4 must bee to honour Christ , and to promote the Gospell , that they which see not , nor vnderstand may sauingly acknowledge the Lord Iesus .

The Magistrate must , the Minister must , yea euery priuate man must be carefull hereof : which is , when we liue so , as that by our godly conuersation others are won to the loue of Christ and the Gospel . If thou beest a profane and wicked liuer , thou hindrest the inlarging of Christs kingdome , not only in thy selfe , but in others also , who are scandalized , and speake euill of the way of godlinesse through thy naughtinesse .

It is fearefull to heare how the hearing of the word , and the study of godlinesse is blasphemed by the niggardise , dissembling and falshood of such who would seeme the forwardest in professing the Gospell .

Let vs all pray and endeuour , 2 Thes. 3.1 . that the word of the Lord may haue free course and be glorified , which shall be , not when wee onely speake , but when we liue like Christians , professing the Gospell of our Lord Iesus .

To whom he was not spoken they shall see , Vse 5 and they that haue not heard shall vnderstand : Here we may note the state of an vnregenerate man ; he sees not nor vnderstands : and the meanes to come out of that estate , to be the hearing of the word preached .

It is miserable to be depriued of our bodily eyes : but to be without the eye of the soule , which is the vnderstanding of Christ , exceeds in misery : and in this case is euery one vnconuerted though he haue neuer so politicke a pate , and great Acumen .

Not to see and vnderstand : that is , to be a blind beast : For vnderstanding and reason is the specificall difference betweene a man and a beast ; and the Psalmist saith , Psal 49. vlt. that man in honour , if he vnderstand not , is like the beasts .

So is Nabuchadnezzar said to be turned into a beast , when his vnderstanding was taken from him .

Diogenes his seeking for men in the populous city of Athens may bee hither applied : for indeed , though many in shape resemble reasonable men ; yet in their liues are vnreasonable beasts . So are wicked men called Lyons , Foxes , Dogs , Swme , &c. in the Scriptures ; because either they know not and so speake euill , or what they know naturally , in those things they corrupt themselues as bruit beasts , as S. Iude speaketh . Iude 10. Ierem. 10.14 .

Euery man is a beast by his owne knowledge , or bruitish in his knowledge : Psal. 73.22 . and Dauid for vttering some erroneous speeches in a tentation , saith that he was foolish and ignorant , a very beast before God . If Dauid for that bee a beast , much more are our drunkards , and other lewd liuers , beasts . And that they are so may be shewed thus .

A beast liues onely by sense ; so are the liues of lewd people meerely sensuall . Again , a beast foresees not future things ; As a horse that hath good pasture to day , thinkes not of any pasture for to morrow , for he hath no reason ; so a carnall man dotes vpon the things of this present life , forethinks not , nor foreprouides , of the life which is to come .

Farther , speake to a beast it vnderstands not ; it is not won by entreat●es , nor terrified by threatnings , nor perswaded by arguments : So when we preach the promises , or the threatnings , and vse all arguments to perswade blasphemers , drunkards , &c. yet they reforme not their conuersation ; what are they then other then very bruit beasts ? would not a bruit beast profit as much as some doe ? Ah , it were well for them in regard of themselues , that they were dogs or toads , and not men and women , that they might not bee sensible of euerlasting burnings .

If God by his word , hath giuen thee an vnderstanding and obedient heart , praise him , and glorifie him in thy life .

VERSE 22. For which cause also I haue beene much hindred from comming to you . 23. But now hauing no more place in these parts , & hauing a great desire these many yeares to come vnto you , 24. Whensoeuer I take my iourney into Spaine , I will come vnto you : For I trust to see you in my iourney , and to be brought on my way thitherward by you , if first I be somewhat filled with your company .

HItherto he hath excused his manner of writing ; now in these words , and so to the end of this Chapter hee excuseth his not comming to the Romanes .

And this he excuseth two wayes : first , that hee hath not come yet ; secondly , that he doth not come now .

The first of these in these verses , the other in the rest .

This is brought in by a Prolepsis : for from the 19. verse some might obiect : Paul , you haue trauelled into many Countries for the space of these 20. yeares ; in all this while could you find no time to see vs ? must we of all other bee the most neglected ?

To this Paul answeres : of which his answer there are two parts : first , the rendring of the reason , why hee came not to them as yet . The other a promise to come vnto them .

The reason : he was hindred : as if he should say ; It was not , my brethren , any want of good will , but I haue bin hindred .

This is amplified first by the greatnesse of the impediment ; I haue beene much hindred : if it had beene but a sleight matter , Paul would haue stept ouer it , and haue come , but it was very waighty .

Secondly , by setting downe the thing it selfe which hindred him ; in these words , for which cause ; namely , preaching Christ where hee had not beene named ; mentioned in the 20. and 21. verses . The Romanes were conuerted already , and if Paul had gone to them , he had lost so much time for the conuerting of many people which neuer heard of Christ ; and so had preferred a matter not so necessary , before the necessary and most waighty duty of his Apostleship , which was to plant Churches where there were none . In some other place he mentioneth Satans hindring him , who is most busie to oppose the preaching of the Gospell , as that which brings ruine to his kingdome , 1 Thes. 2.18 . but here hee mentioneth the other , which is the let he speakes of , Chap. 1.13 .

His promise is in the 23. and 24. verses , where we haue the promse ; I will come to you ; and the amplification .

First , by two reasons : the first , a kind of necessity ; seing I haue no more place in these parts , being now come to the borders of Italy ; and to the sea coast , planting the Gospell euery where .

The second , from his desire to come vnto them , set forth by the antiquity of it ; these many yeares : That which wee truly desire we endeauour to enioy , but I haue had a long desire to come vnto you , therefore I will come .

Secondly , from the time : whensoeuer I take my iourney into Spaine : It is probable that Paul neuer was in Spaine , though some and those ancients too bee of another mind , Howsoeuer , Pauls proiect was , to haue by Rome trauelled into Spaine , and there to haue preached Christ .

Thirdly , from an exposition : for I trust , &c. where is first a correction ; I trust to see you : hee doth not absolutely promise , but he trusteth : which word here importeth fallability , and vncertainty , though when it is vsed of the Supernaturall grace of hope , grounded vpon saith , it notes certainty infallible ; but here Paul had no word of faith , though afterward he came to Rome , as in the Story of the Acts. He was not ignorant that many things fall betweene the Chalice and the chinne , according to the prouerb , and therefore he addeth this correction .

Secondly , here is mentioned the benefit comming to Paul by his iourney to Rome , which maketh vp a most Christian complement . The benefit is double : First , to bee brought on his way toward Spaine by them : not that Paul affected any state , but to be furthered by their aduice and intelligence , that , being one of their famous Prouinces . The other , contentation , and much satisfaction in their company : that I may be filled somewhat with your company : He saith filled , lest they should thinke he meant to make no stay with them ; and somewhat filled ; to let them vnderstand , that in his opinion he could neuer be weary of their company , nor satisfie himselfe with it .

The summe is , that Paul desires to come to Rome , but is yet hindred ; and he will come if God permit .

The purposes and desires of men , Doctr. are ruled and ouer-ruled by the prouidence and will of God . Prou. 16.9 . A mans heart deuiseth his way , but the Lord directeth his steppes . We haue a quotidian experience hereof , as witnesseth our ordinary speech : Man purposeth , but God disposeth .

The Gospell commeth to a Countrey not by chance , Vse 1 nor by the will of man , but by the will of God : and the iourneyes of Ministers are specially directed , yea their words , as a godly man hauing to admiration spoken , Moyses Abbas , apud Cassian . collat. 1. c. vlt. confessed , saying , That though at that time he was so enabled , yet he had obserued , that at some other time , being entreated , and hauing a desire , he could not vtter one sentence profitably .

Augustine also saith , That at a Sermon hee conuerted an Hereticke , by a passage which was giuen him at that instant , of which he had no way meditated before .

In the Reuelation , Christ is said to haue Starres in his hight hand , which are the Preachers of the Word , enlightning the world with the Gospell : and said to bee in the right hand of Christ , not onely for protection , but because they rise and sette at his appointment , now shining in one Country , now in another .

By the mercifull and good prouidence of God , the Gospell hath shined many hundred yeares agoe to this Land : Let vs take heed vnto it , and walke in the light while wee haue it , that it neuer may be said to vs , as sometime to Corazin , Bethsaida and Capernaum , If the preaching that hath been in England , had been in the East or West Indyes , they would long since haue conuerted , at least , not so haue sleighted and abased it , as England doth .

From Pauls practice obserue a point of wisdome : Obser . 1 Paul preferreth planting of Churches , before seeing eyther Rome or the Romanes . So preferre thou things necessarie before vnnecessarie , the maine duties of godlinesse and thy calling , before things of meaner consequence .

Martha is reprooued by our Sauiour Christ , Luke 10.41.42 . for want of this wisdome ; and they are not to be excused in the Parable , who preferre the trying of Oxen , &c. Luke 14.16.17 . & seq . before comming to the great Supper .

Esteeme not by-matters , as maine ; nor the maine , as those of the by . It is the great fault of many , that pursue matters of pleasure , profit , and vnnecessary and vnprofitable trauaile , leauing the principall and necessary duties of their calling and grauer and more weightie employments , Phrasis Ennianae apud Gell. Noct. Att. l. 19. c. 10. praeterpropter vitam viuentes , liuing to any end rather , then that to which they should liue .

Here also note a secret : Obser . 2 A man may will that which is contrary to Gods will , without sinne . This Riddle is assoyled , by distinguishing Gods will : which is eyther of the signe , and reuealed , or of his good pleasure and secret .

Whatsoeuer thought or desire is contrary to the first , is a sin ; but not so in the second , if it be subordinate thereunto .

Paul desireth and plotteth to come to Rome , and commeth not ; to goe into Spaine , and goeth not : Act. 16.6.7 . to preach the Word in Asia , and is not suffered , for God willeth otherwise , and yet Paul sinneth not .

Augustine giueth a notable instance : A man lyeth very sicke ; God willeth that hee shall dye of that sicknesse ; Aug. tom . 3. Enchir . cap. 101. hee hath two sonnes , one prayeth heartily for his fathers life , the other heartily wisheth his death : The piety of the one pleaseth God , though willing another thing then hee willeth ; and the impiety of the other displeaseth him , though willing the same thing which he willeth .

Dauid also is an ensample : He purposeth to build a sumptuous house for the Arke : I , saith he to Nathan , dwell in an house of Cedars , 1 Chron. 17. and the Arke of the Couenant remaineth vnder curtaines : I will therefore build an house for it .

Nay , saith God , thou shalt not build me an house ; yet thou shalt be no loser by it , for I will build thee an house , and raise vp thy seed after thee , and stablish thy kingdome .

Though God willed otherwise then Dauid , yet Dauids will was accepted , as may appeare by the blessing , for which Dauid feelingly gaue thankes .

Let vs studie and desire to glorifie God , to doe good in our callings , and in the places where we dwell , in repressing and reforming sinne , and in countenancing and furthering godlinesse , we haue a sweet encouragement , though our purposes want effect , yet they shall not want a reward .

In all thy promises and purposes , Vse 2 haue this reseruation : Act. 18.21 . Rom. 1.10 . 1. Cor. 4.19 . Philip. 2.19 . If God will ; So Paul diuers times : so also the Heathen , as Tully , Si Dij velint : as Taurus a Philosopher in Gellius ; Dijs beneuolentibus : as Homer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : So that it is a kinde of Atheisme , not to acknowledge the euents of all things to be in the hands of God .

Though the Lawyers haue a Rule , that that is idly expressed , which is necessarily vnderstood , because the expression thereof worketh nothing : yet let vs often expresse this , which is alwayes to bee vnderstood , both to preserue our selues in the faith and remembrance of Gods prouidence ; and also to instruct others therein who heare vs .

Say not thou , Iames 4.13.14.15 . I will goe into such a Citie , and continue there a yeare , and buy and sell ; whereas thou knowest not what shall bee on the morrow , and thy life is like a vanishing vapour : But say if the Lord will , I shall liue and doe this or that .

Nor say thou wilt be reuenged on thy contrary ; for not thy will , 1. Kings 19.2 . 1. Kings 20.10 . but Gods shall stand : Iesabel threatneth Eliah , and Benhadad threatneth Ahab , but it is not in their power to bring to passe .

Promise not to thy selfe prosperitie for a long time , especially liuingwickedly : for the life of all men is vncertaine ; and the destruction of wicked men sodaine , so that they shall not escape .

The rich foole in the Gospell will build his barnes bigger , and promiseth to his soule many merry yeares , when he had not one night to liue : Thou foole , Luke 12.18 . & siq . this night shall thy soule be taken from thee .

Boast not thy selfe of to morrow , for thou knowest not what a day may bring forth , Prou. 27.1 . To boast of to morrow , is to sell the Lions skinne while it is on his backe , and he in the forrest .

To day heare Gods voice , Nemo tam Diuos habuit fauentes Crastinum vt possit sibi polliceri . Senec. in Thyeste . Act. 3. Psal. 102.24 . thou canst not promise thy selfe a morrow : Dauid prayeth , O my God , take mee not away in the middest of my dayes : which some expound , Take me not away then when I thinke to liue longer : For it cannot be but exceeding dangerous , then to be called to iudgement , when a man thinketh of longer life , a thousand to one that mans account is not ready .

Filled with your company . Vse 3 Most sweet and full of content is the Communion of Saints , a kind of Paradise to conuerse with such as feare God : as to soiourne in Mesech and Kedar , or in Sodom , with them that hate peace and godlinesse must needs be a vexation to a righteous soule .

It is a great corruption not to delight in the societie of the godly : and as great , so to speake , liue , and behaue our selues , that the godly can take no delight in our societie . What pleasure can it be , nay it is rather a kinde of Hell , to liue in the company of blasphemers , drunkards , and prophane wretches .

VERSE 25. But now I goe vnto Hierusalem to minister vnto the Saints . 26. For it hath pleased them of Macedonia and Achaia , to make a certaine contribution for the poore Saints which are in Hierusalem . 27. It hath pleased them verily , and their debters they are : For if the Gentiles haue been made pertakers of their spirituall things , their duty is also to minister vnto them in carnall things .

IN these verses , and so to the end of this Chapter , hee excuseth his not comming to the Romanes Now.

Here are the Excuse , and the Amplification to bee considered .

The Excuse in the 25. verse . The Amplification in the rest , which hath three parts : First , An Exposition , vers. 26.27 . Secondly , a Promise , vers. 28.29 . Thirdly , a Petition to the Romanes , verse 30. to the end .

The Excuse is brought in by a Prolepsis : In the 23. verse he spake of a great and long desire he had to come to Rome . Hence they might say : If Paul , you haue so great a desire , why then doe you not instantly come vnto vs . For answer hereunto he shewes that he is vpon weighty affaires and not to be dispenced with , bound for Hierusalem , vers. 25. where we haue his iourney , and the end of it , to minister to the Saints .

I go to Hierusalem : He is now taking his iourney , which admitteth of no delay .

To minister to the Saints : That is , to the Christian Iewes there : and because there are diuersities of ministrations ; he declareth it by exposition in the 26. and 27. verses , as namely , that it is about a contribution or almes , which he is to conuey and deliuer to them from the Greeke Churches . For though his office was principally to preach , and not to serue tables , yet at this time there was a necessity of mercy aboue sacrifice ; and it was enioyned Paul specially by a decree of the Church , Galath. 2.10 . and therefore hee could not neglect it without much imputation .

Contribution : See the exposition of this word , chap. 12. v. 13.

Concerning this Contribution , there are two things : First , the Persons : Secondly , the Manner of it .

The Persons are two fold , Giuing , Receiuing .

The Persons giuing , Those of Macedonia and Achaia , two famous Countries in Greece . The Macedonians a poorer people ; the Achaians , of whom were the Corinthians , very rich , as may appeare , 2. Cor. 8. and 9. Chap.

The persons receiuing , the poore Christian Iewes , described by their condition , and by the place of their habitation .

Their Condition , outward and inward . The outward , they are poore : The inward , they are Saints . The place of their habitation , Hierusalem .

Poore : For through a hatred vnto Christ , the Iewes vnbeleeuing , grieuously persecuted all them which turned Christians , spoiling them of their goods , as may appeare , Heb. 10.34 . 1 Thess. 2.14 . And indeed the Apostles and Christians , in no place , met with more grieuous aduersaries then the Iewes .

The manner of giuing to them : It pleased the Macedonians , by which word is noted , that such contribution was not extorted from them , but proceeded from a willing and readie minde , taking delight in the same .

This manner is repeated in the seuen and twentieth verse , with a correction : It pleased them , and their debters they are . Though the almes was voluntary , yet a debt also , though almes and debt seeme to be opposite .

But a debt by a double law , the law of Charity , Rom. 13.8 . and the law of Gratitude : and this is prooued from a rule of Equitie .

For that which a man receiueth , he oweth requitall . But the Gentiles haue receiued the spirituall things of the Iewes . Therefore their dutie is to minister vnto them in their carnall things .

Saluation is of the Iewes , said our Sauiour , John 4.22 . and theirs were the Promises and the Couenant , &c. and wee are enriched with the Gospell , and the blessing of it , by them : and whereas before we were as dogges , not admitted to the crummes vnder the table , yet now we sit downe with Abraham , Isaak and Iacob , in the kingdome of heauen .

From hence it was , that all the Churches of the Gentiles vntill the time of Theodosius , sent collection to the Church of the Iewes at Hierusalem , as to their Mother Church , vt totius orbis fouerentur ministerijs , as said Hierom , reproouing Vigilantius for finding fault therewith .

Now it is to be obserued that Saint Paul hath set a double accent vpon the Macedonians and Achaians , the one of commendation , the other of obligation , that he might closely admonish , or prepare the Romanes thereunto .

We must contribute to the reliefe of the poore Saints , Doctr. Rom. 12.13 . Distributing to the necessity of Saints , Gal. 6.10 . 1 Ioh. 3.17 .

The Office to ouersee for the poore , Vse 1 is honorable ; The chiefest Apostles , yea the Angels haue borne it , ministring to Eliah , 1. King . 19. let no man despise it , but willingly vndergoe it , and faithfully discharge it , hauing a principall regard to the religious poore , of which see more vpon the twelfth Chapter , and thirteeth verse .

Distance of place dischargeth not from contribution , Vse 2 if there be an vnity of faith . If occasion be offered relieue the poore Saints beyond the Seas , and among all , a Christian Iew in his want .

Be ready to distribute , Vse 3 and willing to communicate : 1 Tim. 6.18 . Remember the Macedonians , whose deepe pouerty abounded in liberality ; and who beyond their power were willing of themselues intreating that they might be admitted into the fellowship of the ministration to the poore Saints at Hierusalem . 1. Cor. 8.1.2 . & seq .

They intreated as if they had beene to receiue , not to bestow an almes .

Beware thou withdraw not thy selfe when thou shouldst be called to giue almes : and account him to haue done thee a great good turne , who calleth thee to releeue a poore Saint : Make much of such opportunities ; to shew thy charity , thy faith , to adorne thy profession , and to allure to the liking of the Gospell : Thus many in ancient time were won to the faith : Hebr. 13.16 . and with such sacrifices God is pleased , and at the day of Iudgement Christ will reward for this . Mat. 25.

He that turnes away his face from a poore Saint , may iustly feare that God will turne away his face from him ; of the which an ancient Father excellently , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Greg. Nazianz. in tetrast . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A poore man comes , saith he ; if he goe away and not obtaine ; O Christ , I feare lest needing thy hand , I depart succourlesse by my owne law . For he with giueth not , let him not hope .

How prodigall are we in vanity , how niggardly in charity ! spending wastfully vpon our lusts ; but not vouchsafing a halfpeny to the poore Saints . Shillings and pounds in harlotry and drunkennesse , &c. and a few pence grudged to the poore members of Iesus Christ , what hope can such haue ?

Here is a rule . Vse 4 It is our duty to minister vnto them in our carnall things , from whom we receiue spirituall .

Hence Paul proues the maintenance of ministers . 1 Cor. 9.10 . Gal. 6.6 .

By this rule wee ought to beare a pious affection to that Church in which and by whose ministery wee are regenerated : whereby the vnnaturall practice of the Brownists in reuiling their mother the Church of England it to bee reproued .

By this rule we discerne that spirituall things are more excellent then carnall . If wee sow vnto you spirituall things , 1 Cor. 9.10 . is it a great matter if we reape your carnall things , saith Paul ? as if gold and siluer , were too base to enter into comparison with the Gospell and the blessing thereof .

By this rule wee are bound to our Benefactors : most to God from whom we receiue all good things carnall and spirituall : let vs no wayes offend him , but performe all true and thankfull obedience . Amen .

VERSE 28. When therefore I haue performed this , and haue sealed to them this fruit , I will come by you into Spaine . 29 And I am sure that when I come vnto you , I shall come in the fulnesse of the blessing of the Gospell of Christ .

IN these verses Paul promiseth his comming vnto them : where we haue the Promise , I will come by you into Spaine : and the Amplification from two Circumstances : Of the Time : and of the manner of his Comming .

The Time in the 28. verse . The manner in the 29.

The Time : when I haue performed this : that is , safely dispatched the matter of the almes of the Greeke Church , and faithfully discharged my selfe thereof , as he expounded himselfe with a note of his care in that affaire , And haue sealed to them this fruit .

Sealed . Paul sheweth his care by a Metaphor : as men seale vp their letters and tokens , that they may come with the more safety to their friends : so Paul will deliuer the almes , obsignatis tabulis , vnder seale without any violation , or impeachment .

Here are the persons to whom , and the thing sealed .

The persons , Chrysost. to them : that is , to the Iewes : to the Christian beleeuing Iewes .

Though some haue expounded it of the Gentiles , because all almes and good fruits , doe ratifie faith , as a seale doth a writing .

This fruit : Almes is a fruit : here a fruit of the faith of the Grecians : Corn. Corn. a Lapide . some haue said the fruit of the faith of the Iewes : for God hath promised the blessing of his Prouidence to beleeuers : and therefore outward things and transitory , are in the word propounded to such as feare God , that they shall not want that which is good for them .

Though the principall end and fruit of faith and Godlinesse be eternall life , yet Godlinesse hath the promises of this life , 1 Tim. 4.8 . also .

Faith is wonderfull vsefull : as wheat being sowne , not onely bringeth forth the kernells of wheat for mans sustenance , but straw and chaffe also for fodder for cattell : so faith furnisheth both body and soule with necessaries .

But the best and most naturall , is to vnderstand the fruit of the faith of the Gentiles .

The manner of his comming : in the fulnesse of the blessing of the Gospell .

The blessing of the Gospell : what this blessing is Authors diuersly expound , but wee may from Paul himselfe fetch the meaning , in the 1. Chapter , verse 11.12 . hee saith : I long to see you , that I may impart vnto you some spirituall gift , to strengthen and comfort you . The blessing of the Gospell is nothing else but the comfort and strength of Grace conueyed into our hearts by the preaching of the Gospell .

With this Paul promises to come , wherein me thinkes he deales like vnto fathers , who when they go abroad promise to bring their little ones something , whereby they both still them for their absence , and make them long for their returne : So by this promise of his comming with blessing , he maketh them the more contented with his absence , and inflameth them with a great desire of his presence .

This manner is amplified by the certainty , I know , by secret reuelation : This confidence of Paul is not so much to his commendation , as to the Romanes . For not onely good seed , and a good Tilths man , but good ground is also necessary to a good crop : Herein Paul implyeth the confidence he bad that the Romans were a very Godly people , in whom he should haue much comfort .

Euery man is faithfully to performe that which he vndertakes : Doctr. Luke 12.42.43 . Who is that faithfull and wise steward , &c. Blessed is that seruant , &c. so is the faithfull seruant commended , Mat. 25.21 . and one of Moses his principall praises was that he was faithfull . Numb. 12.7 . Heb. 3.2 .

Here Paul is an example vnto all men , Vse 1 faithfully to discharge the trust committed vnto them .

Let seruants apply it to themselues , that they be no pickers or stealers , or wasters of their masters goods committed to them , but let them shew all good faithfulnesse .

Also Executors that they enrich not themselues by the trust committed vnto them by the dead , to the damage of Orphanes , widowes , and such who are to receiue lands or legacies . Gen. 47.29 , 30 , 31. et 50.5 , 6 , 7 , et seq . Let them remember Ioseph , who faithfully dealt with his Father Iacob according to his will .

Also all feoffees that they take no aduantage to them and their heires , but conscionably discharge the trust imposed in them .

Also all such to whom is committed any stocke of the Church or commonwealth to be imployed to necessary , 2 King . 22.7 . ciuill or pious vses , to be faithfull like these good men in Iosiahs time spoken of in the 2. of the Kings .

And specially all Ouerseers for the poore , to remember Pauls example , and neither by any cunning to enrich themselues by the money collected , nor by any negligence to dissipate it : but in their states , and euery other way to husband euery thing for the best aduantage of the poore , for whom they are put in trust .

Not to giue of a mans owne , is a sinne , but to defraud the poore of that which others giue is a thing abominable : and such vnfaithfulnesse most vnworthy of pardon . Neither can any good be expected from such as saith our Sauiour , Luke 16.10 , 11 , 12.

To deceiue a trust committed vnto vs , argues a lewd minde , and among the Pisidians such were to bee put to death . Also the Imperiall lawes adiudged him who conuerted things committed to his trust , to his owne vse , to be guilty of theft .

By proportion also Ministers hereby are to be carefull to keepe that good thing which is committed to them : 1 Tim. 6.20 . 2 Tim. 1.14 . as Paul twice chargeth Timothy .

And if wee are faithfully to satisfie the trust comitted by men : much more to deale faithfully in that which God committeth to our trust : as our bodies and soules that we returne them vnpolluted , and the gifts and talents wee receiue , that we imploy them faithfully to our Masters vse .

The Grecians are an Example to all Christians , Vse 2 that they bring forth fruit of their profession .

A Godly man is compared to a tree which is fruitfull : Psal. 1. and herein saith Christ , is my Father glorified , Iohn 15.2 8. if you beare much fruit .

To speake well , and make faire shewes without fruit , is to bring forth leaues onely like the cursed fig-tree , and is the note of an Hypocrite : and to bring forth ill fruit , is the note of a profane beast .

To be planted in Paradise , and to be barren , or to beare ill fruit , as drunkennesse , whoredome , &c. is as contrary to nature , as it is agreeable to Nature , for the Sunne to shine , or the fire burne .

Let vs then haue our fruit vnto holinesse , and the end euerlasting life . Rom. 6.22 .

An admonition , to ministers , Vse 3 what their principall endeuour should bee when they receiue any place , namely to come with the fulnesse of the blessing of the Gospell : they must liue , and yet to make their people partakers of the blessing of the Gospell , must bee as , or more deare vnto them then their liues .

Also to the people , to know what vse they are to make of their teachers ; not to make a gaine of them in outward things but to receiue by them the blessing of the Gospell .

We bring a blessing , and treasure in earthen vessels more precious then gold : faith , repentance , remission of sinnes , peace of conscience , life eternall . Qui capere potest capiat . He that is able to receiue them let him receiue them , and woe to them which despise these things .

VERSE 30. Now I beseech you brethren , for the Lord Iesus Christ his sake , and for the loue of the Spirit ; that you striue together with me , in your prayers to God for me . 31. That I may be deliuered from them which doe not beleeue in Iudea , and that my seruice which I haue for Hierusalem may be accepted of the Saints . 32. That I may come to you with ioy by the will of God , and may with you be refreshed . 33. Now the God of peace be with you all . Amen .

THese words containe the third amplification of Pauls excuse that he comes not now to the Romanes , which is a request he makes to them .

We may consider here two things . First , Pauls manner of requesting : secondly , the request it selfe .

In the manner , there is first a compellation , Brethen . Secondly , an obtestation , I beseech you for the Lord Iesus Christs sake , and for the loue of the Spirit .

Brethren . This title come in seasons , for it becomes brethren whether by Nature or Grace , to helpe and further one another .

I beseech you , &c. In this obtestation , are the forme , and the matter of it to be considered .

The forme , I beseech you , exhort you , call you to my help .

The matter containes two arguments , whereby hee adiureth them to helpe him by their prayers : By our Lord Iesus Christ , and by the loue of the Spirit .

To beseech one for a thing : is so to beseech , as if you obtaine , he may haue comfort by it , if not , the contrary .

For our Lord Iesus Christs sake , is as if he should haue said : as you desire to haue any benefit by our Sauiour , if his loue may preuaile any thing with you , see you pray for me .

For the loue of the Spirit : Hypallage Martyr . either by a figure as some , the Spirit of loue : or as you desire the Holy Spirit should loue you , or for that loue which he hath shed abroad in your hearts , or as you desire that the Holy Spirit should worke in you a loue to God , and your brethren .

This manner of speaking is after a sort proper to Paul ; and indeed nothing can bee deuised to be spoken , more graue , See more hereof Rom. 12.1 . more excellent , more powerfull , more diuine .

Some great matter it must needs be which Paul craues vnder these termes , euen this , that the Romanes would pray for him , and yet Paul farre excelled the best of the Romanes in all grace .

The prayers of the meanest may bee profitable , Obs. and Paul shewes very great modesty and humilty , in requiring them .

In this request that the Romanes should pray for him , are two things : 1. That which they should pray for in his behalfe : 2. The amplification .

That which they should pray for is twofold . First , that he may bee deliuered from them which doe not beleeue in Iudea . Secondly , That his present seruice may bee accepted of the Saints .

The first was necessary , 2 Thess. 3.2 . because in all places they chiefly withstood Paul . These are called vnreasonable and wicked men .

The second also , because euen the beleeuing Iewes were not so well affected to Paul and to the Gentiles among whom Paul preached , as they ought to haue beene , as may appeare in that vprore by them occasioned , Acts 21.20 . and so forward , which was the beginning of Pauls greatest and last troubles .

Paul knew the Almes hee should bring might well bee accepted because of their necessity , but desires they might receiue it with as much loue as hee and the Greeke Church offered it to them . For this hee desires them to pray ; For he doubted that either they would not receiue it at all , or not so kindly as hee wished : For much is detracted from a gift , which comes either from one , or by one , of whom we thinke not well : and a trifle from a friend , and by a messenger whom we affect is welcome .

The Amplification is threefold ; First , from the manner in which they should pray for him , that is , they must striue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a military word , noting such feruency , as if for life and death . Hee prayes for himselfe , and desires them to helpe him , as Aaron and Hur helped Moses . Hee desires not the Emperours letters to bee procured for him , nor their sharp swords , but their earnest prayers .

The second , is from the fruit of such deliuerance , and acceptation ; which is double , in the 32. verse : 1. That he may come to them with ioy , set forth by a correction , by the wil of God . That hee might be deliuered , that hee might come to them , that his seruice might be acceptable , that hee might come with ioy . By the will of God , well put in , because the euent of all things is in the hands of God : and hee was not deliuered , and that was ( by the will of God ) an helping cause of his comming .

The third , from an Apostolicall benediction , verse 33. The God of peace be with you . Now three times in this Chapter doth Saint Paul pray for them : and this compriseth all : If God be with vs , then haue wee the inexhaust fountaine of all goodnesse , whether we vnderstand the collation of things good , or a protection from things ill .

The God of peace : that hee may bee appeased and peaceable towards them , that they may haue peace of conscience . And that they may be peaceable among themselues , that they iar not about things indifferent .

The Seale of this benediction ; Amen . Of which see . Rom. 11.36.26 .

Beleeuers stand in need of the Prayers of their Brethren , Doctr. and ought one to pray for another . Almost in euery Epistle Paul requires the prayers of the Churches , and alwaies prayes for them . And we reade : Iames 5.16 . Pray one for another that yee may be healed : and our blessed Sauiour taught euery one to say , Our Father , &c. Giue vs , forgiue vs , lead vs not , but deliuer vs , &c.

It is the lot of good men many times , Obser . 1 to bee ill intreated by them , of whom they deserue well . This was the lot of Miltiades and Themistocles among the Athenians ; of Camillus , and Scipio Africanus among the Romanes ; of Moses and Samuel among the Prophets in the Old Testament : in the New Testament , of our blessed Sauiour , who came into his owne , and his owne receiued him not , but preferred a murderer before him , and deliuered him to bee crucified . Also of our Holy Apostle , who gathered no small summe of money to relieue his Nation , and yet they persecute him ; Thus is many a good Magistrate , Minister , Citizen , vnkindly rewarded by them who ought to haue honoured them .

If it so fall out to thee . Thou art not better then Saint Paul , then Christ himselfe : Be not discouraged , neither let the vnworthinesse of others make thee to bee any whit the more negligent , or to deale the lesse worthily in thy place , by the example of Saint Paul , who omitted no opportunity or care to doe the Saints at Hierusalem good , though hee knew not whether they would accept it or no.

The singular courage and constancy of Paul is to bee obserued ; Obser . 2 who though he had some intelligence of troubles that should certainly befall him at Hierusalem , yet hee shrinks not , but with great resolution goes thither . In euery City as hee passed , the Holy Ghost witnessed that bonds and afflictions abode him : But saith hee , Act. 20.23 , 24. None of these things mou●me , neither count I my life deare vnto my selfe , that Imay finish my course and ministration with ioy . And being at Caesarea , he was warned by a Prophet of his bonds , and that hee should by the Iewes be deliuered into the hands of the Gentiles ; whereupon the brethren with teares besought him not to goe vp to Hierusalem : But he answered : Act. 21.11 , 12 , 13. What meane you to weepe and to breake mine heart ? For I am ready not to bee bound onely , but to dye at Herusalem for the Name of the Lord Iesus : O worthy speech of an Apostle ! O Diuine Paul !

Let vs labour to bee prepared with such resolution : wee know not what hangs ouer our heads : We haue cause to feare the worst , for our barren and fruitlesse profession : and , — Iam proxim us ardet Vcalegon — our neighbours and brethren in Germany and France are vnder the fiery tryall : Prepare thy selfe : Happy are they which endure : See that there remaine no sinne vnrepented of ; for , if any thing , this will make vs cowards , and shame vs .

The prayers of the Church are most excellent and necessary , Obser . 3 or else Paul would not in such termes haue begged them .

Thinke thou reuerently of them : as of meanes which God hath appointed and blessed for the great good of such as are in distresse .

The Prayer of one righteous man auayleth : much more of a whole Congregation , Tertull. Apolog. City , Kingdome . If many , quasi manu facta Deum ambiunt orantes , as Tertullian speaketh , Act. 12.5 . et seq . banding themselues together sue vnto God , praying for things agreeable to his will , they must needs obtaine .

When the Church prayes for Peter , hee is miraculously deliuered .

When a legion of Christian souldiers vpon their bare knees make supplication to God , when the Army of Aurelius the Emperour was ready to ioyne battell with the Germanes and Sarmatians ; Euseb. Eccl. Hist. lib. 5. ca. 5. These their enemies were discomfited by thundring and lightning , and the whole army ready to perish for thirst , is refreshed with water .

In the time of the Holy Emperour Theodosius the Younger , Socra Scholast . Eccl. hist. l. 7. c. 22. at the prayers of the whole City , being come together vpon another occasion , a grieuous tempest was sodainly turned into calmnesse , and the former dearth and scarsity , into abundance and plenty of all things .

Absent not thy selfe from the Common prayers of the Church in the times appointed . Beware thou disparage them not , nor thinke basely of them in comparison of preaching , or when they are alone : wise and conscionable Christians , and such as are truly religious , will euen for prayer alone resort to the house of prayer : and if all would so doe reuerently , how might we preuaile with God ?

Vse . 1 By Pauls example beginne all thy lawfull affaires with prayer : he that doth not , begins without Gods good speed .

But striue in prayer , for God delights to haue his blessings and the kingdome of heauen , to be wrung out of his hands by the violence of our prayers .

Cold and drowsie praying getteth nothing at the hands of God ; thou must wrestle with the Lord , as Iacob did , Ignauis precibus fortuna repugnat . when he obtained to be called Israel : He will not let goe his hold , till the Lord blesse him , though hee receiue a blow which lameth him : he will striue for a blessing , Gen. 32.24 , 25 , 26. though it cost him a limbe .

Such an Orator was Moses in the behalfe of the Israelites : when the Israelites had sinned in the golden Calfe , God is ready to destroy them , and Moses is ready to pray for them : which when the Lord seeth , he saith to Moses , Let me alone Moses ; Exod. 32.10 . as if Moses prayers so bound his hands that he could not strike . O infinite goodnesse of the inuincible God , to suffer himselfe to be as conquered , by the feruent prayers of his seruants .

In this manner also prayed the Syrophenissian , and obtained to her great commendation . Marke 7.25 . & seq .

Three things amongst others should mooue vs thus to pray .

1 The excellencie of blessings wee stand in need of : as Remission of sinnes , Faith , Repentance , &c. in which is our happinesse .

2 The strength of corrupt nature , and of our lusts , as Couetousnesse , Pride , &c. which are to be subdued by pr●

3 The subtiltie , malice , and vnwearied violence of the Diuell , seeking to destroy vs , who is not made to flye , without faithfull and feruent prayer .

Paul not only dischargeth his conscience in gathering and bringing the Almes of the Greeke Church , Vse 2 but desireth it may be accepted of the Saints : So Ministers and others , must endeuour so to performe their duties , that their seruice may not onely bee done quali , quali modo , but acceptably to the Church .

To be popular , may be a iust imputation , neither may wee seeke to please and satisfie curious humours , or wicked men ; and yet we must not be carelesse how our labours are accepted , but account it a blessing , if sober and wise Christians esteeme of our paines .

The God of peace be with you : Vse 3 Paul requesteth the prayers of the Romanes for him , and hee will not be in their debt , but thus he prayeth for them .

It is a comely thing when Ministers and people mutually pray one for another .

Art thou a Minister ? Say with Samuel , that it should be thy sinne , 1. Sam. 12.23 . to cease to pray for thy people .

Art thou a Hearer ? Leo Mag. ser. 2. de Pass . Dom. in initio . pray for thy Teacher , and great reason : Ad commune lucrum pertinet , saith one , quia vestrae impenditur aedificationi , quicquid nostrae tribuitur facultati . It is the common gaine , for if by thy prayers , thy Teacher be the more endued with deuotion , gifts of vtterance , and holy life , he is the better able to edifie thee thereby .

If thou wilt say , Endue , O Lord , our Minister with righteousnesse : Thy Minister will say , And make my people ioyfull with thy saluation : If thou wilt say , Blessed be he that commeth and speaketh to vs in the name of the Lord : Wee will say with Paul , The God of peace be with you all . Amen .

A PLAINE EXPOSITION VPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes .

VERSE 1. I commend vnto you Phoebe our sister , which is a seruant of the Church which is at Cenchrea . 2. That you receiue her in the Lord , as becommeth Saints , and that you assist her in whatsoeuer busines shee hath need of you : for shee hath been a succourer of many , and of my selfe also .

THe Conclusion of this Epistle began at the fourteenth verse of the fifteenth Chapter , and is absolued in this .

The first part of the Conclusion was an Excuse : the rest of the parts follow now to be considered , which are in number fiue .

1 A commendation of a certaine woman vnto the Romanes .

2 Salutations .

3 An Admonition interserted , but handled after all the Salutations .

4 A Comprecation , or the Apostolicall Seale or Benediction .

5 A Doxologie , or acknowledgement of praise and glory to God .

The first of these parts , which is the second of the Conclusion , is in these two verses , where are two parts .

1 A description of the partie commended , by three Arguments : First , By her name , Phoebe : Secondly , by her profession , a Christian , in this Title , Our Sister : Thirdly , The fruit of her Profession , A seruant of the Church which is at Cenchrea .

2 The end why she is commended , set forth by a Reason .

The End is double : 1. That they should receiue her : amplified by the manner expressed in two phrases : First , In the Lord : Secondly , As becommeth Saints . 2. That they should assist her : amplified by the extent of such assistance : viz. In whatsoeuer businesse shee hath need of them .

The reason , from common Equitie : For shee hath beene a succourer of others : of many , and also of mee : Therefore to be receiued and assisted .

I commend vnto you : not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I commit : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I commend , that is , as the Interlineary Glosse expounds , Commendabilem estendo , I shew to be commendable , as if he should say , I desire you to take knowledge of this woman , the bearer hereof , as of a vertuous and very deuout Christian , or I desire to conciliat your minds so to this woman , that you may admit her into your Christian fellowship , as one that is most worthy : so we desire in our ordinary language to be commended to our friends , that is , that such mention should be made of vs , as whereby both our loue may be testified to them , and theirs confirmed to vs .

Phoebe : Phoebus , the Sunne : Phoebe , the Moone ; sometimes taken for Diana , the Goddesse of Hunting and Chastitie ; a name likely to haue beene imposed by her parents , being Gentiles : but whatsoeuer her name were , her selfe was most vertuous .

Our sister : Not his wife , as some , nor his naturall Germane sister , as others ; but their sister in Christ , and by the profession of the same faith : For all beleeuers are the sonnes and daughters of God by Adoption , and therefore brothers and sisters betweene themselues .

A seruant of the Church which is at Cenchrea : Cenchrea , A Naual station , or Port belonging to Corinth , on the East side of the Ishmus there , toward Asia ; another Hauen they had on the West toward the other parts of Europe , called Lechaeum , Consule Plin. n. hist. l. 4. c. 4. Ho●at Carm. l. 1. od 7. Ouid. 4. Fastor . for which double hauen the Poets called Corinth , Bimarem . Here Paul preached and conuerted many , among whom Phoebe shined , as the Moone , in the night of persecutions , doing much seruice to poore and distressed Christians : and therefore here called a Seruam of the Church : Not a Deaconnesse , or one of the Colledge of Widowes , of whom Paul speaketh , 1. Tim. 5. for she was not poore , Gloss. Ordinar. Aeselmus . Caietanus in loc. but Nobilissima & ditissima faemina , a very noble and rich woman . Shee serued the Church , fauoribus & facultatibus , saith one , by her countenance and purse , succouring many , as in the next verse .

That yee receiue her , that is , entertaine and acknowledge her with all respect .

In the Lord : In the name of the Lord , because shee belongeth to the Lord : as Matth. 18.5 . and 10.41 , 42.

As becommeth Saints , to receiue , or to be receiued ; not in any fashion , but after a singular and extraordinary manner , as most deare and worthy friends .

That yee assist her : stand by her ; a military word , and further her in any her businesse : whether shee had any suit at the Emperours Court , or any trafficke with the Merchants , or whatsoeuer it was , it is not expressed , but we may be sure it was iust and warrantable , or else Paul would not haue written to haue had it furthered .

For shee hath been a succourer of many , and of mee also .

A Succourer ; A Patronesse , standing betweene poore Christians and their dangers ; standing before them to defend them , that they might be in safetie . It is equall that the Romanes should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to her , for shee hath bin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of many : she releeued the Saints , receiued them to her house , countenanced them , and protected them .

Of many , and of mee also : There is an Emphasis on both sides : of Paul ; who would not help Paul ? of others also .

Of many ; of such as were more obscure , and of inferiour note , which were not much regarded or sought after : yea of Paul himselfe , against whom Satan most of all raged , so that it could not be but much more dangerous for them who should receiue him .

We must if occasion require , Doctr. commend good Christians to others . So doth Paul Phoebe here , and many others in his Epistles . So did the brethren , at Lystra and I conium , commend Timothy to Paul , Act. 16.2 . So did the Brethren commend Gaius to Iohn , 3 Ioh. v. 3. and Iohn , Demetrius , 3 Iohn 12. And in the primatiue Church it was so ordinary to giue Christians letters of commendations , that hee which acknowledged them not , was taxed as if hee had denyed the faith .

And there is great reason for it ; Pareus . For first it concernes them which are requested to commend , that they may shew their charity : Secondly , the Commended , that they may bee holpen . Thirdly , them to whom , that they may doe good to the worthy , and not be deceiued by the vnworthy .

Though we must commend , Obser . yet we must be wary whom we commend : It were rashnesse and indiscretion to speake or write in the commendation of euery one that desires it . Commend not before tryall .

Hence are to be reprooued such , who reserue their worst language for the best affected persons , alwayes rayling , and mocking such as feare God .

Also such , who for a faire word , or at the intreaty of a friend , or for a present , will write or speake for them which are lewd and wicked , and in matters most vniust ; commending them for honest , good and orderly persons : which is to beare false witnesse .

Remember the reproofe of Ioash , Iudges 6.31 . Wilt thou pleade for Baal ? and the correption of Iehoshaphat by the Prophet : 2. Chron. 19.2 . Wilt thou helpe the wicked , and loue them which hate the Lord ? Before Paul would haue written or spoken in commendation of a drunkard , a blasphemer , or prophane person , hee would haue had his right hand chopt off , and his tongue pluckt out of his head : Pro. 24.24 . For , him that saith to the wicked , thou art righteous , shall the people curse and abhorre .

This indiscretion ( though it deserue to be called by a harder name ) confirmes euill men in their lewdnesse , who being admonished , bragge they can haue hands and seales for their behauiour .

A seruant of the Church . This is a title of honour . Vse 1 Kings and Princes are seruants to the Church , and the Angels themselues , and he is no wayes honourable before God , that doth not seruice to the Church .

Christ is our Lord , and the Church his Spouse , and therefore our Lady as I may say : and it is the will of the Father , that he which serueth and honoureth his Sonne , should honour his Spouse also : for the honour of the husband is deriued to the wife .

What seruice doest thou to the Church ? whether thou beest in or out of office , if neither by thy purse , prayers , countenance , counsell , example , &c. thou doe seruice , thou shalt haue no reward .

What reward then shall drunkards , vncleane persons , &c. haue ? euen the reward of euill seruants , who for their iniurying , and dishonouring their Lady and Mistrisse the spouse of the Lord Iesus , shall be cut off , haue their portion with hypocrites , and be cast into vtter darknesse , Mat. 24.51 . & 25.30 . where shall be weeping and gnashing of teeth .

It is the duty of Christians to receiue strangers : Vse 2 so did Abraham , and Lot , and others . The Israelites must loue strangers , Deut 10.19 . and Christians may not forget it , Heb. 13.2 .

But Christian strangers which professe true Religion , must be receiued in the Lord , and as it becommeth Saints . Doe good vnto al men , but specially to the houshold of Faith , saith S. Paul elsewhere . So of true Protestant Christians there must be a speciall and honourable regard .

The Saints are consecrated to God , looke what difference we make betweene the Lords day and the other dayes of the weeke , so much ought we betweene the Saints and other men : as there is another manner of vse of things holy , and of things common .

O happy England which knowest not what it is to bee a stranger : But there may a storme arise and for thy fruitlesse profession , driue of thy Children into forraine parts , as in the dayes of Queene Mary , therefore receiue thou strangers , especially the persecuted members of Iesus Christ : In the middest of the Noone-day make thy shadow as the Night , to hide the outcasts of the Lord ; Let them dwell with thee and be a couert to them from the face of the Spoyler : Esay . 16.3 , 4. as the Prophet Esay admonisheth Moab .

Whatsoeuer is done to such strangers , Mat. 18.5.6 . & 25.34 . & seq . Christ accounteth done to himselfe , eyther by way of offence or defence .

It is a gainfull office to receiue such : as witnesseth the example of Abraham , Lot , the Widow of Sarepta , and others , And I am perswaded that England fares the better for kindnesse shewed in dangerous times , to French and Dutch strangers : long may England be a Sanctuarie , refuge , and harbour for the persecuted Saints . For hee that receiueth a righteous man in the name of a righteous man , shall haue a righteous mans reward , Mat. 10.41 .

Let vs remember therefore the monition of Saint Peter , 1. Pet. 4.9 . Vse hospitality one towards another without grudging ; and in these times of domesticall peace , and forraine troubles , let vs cheerefully and with a liberall minde , and not Nabal-like relieue such as fly vnto vs .

Account it no small blessing if God by his prouidence , send one of his poore Saints , a stranger to thee to be relieued ; and say after the words of Elizabeth , Luke 1.43 . Whence is it that a brother of my Lords comes vnto me ? God honours thee if he giue thee such occasion , and commits to thy trust such a Iewell .

Make such thy friends , that when thou failest , they may receiue thee into euerlasting habitations . Vouchsafe them a roome in thy house , whom Christ disdaines not a place in Paradise , and if it were needfull , euen wash their feete , knowing that the foote of a true beleeuer , is more honourable then the head of the proudest wicked man on earth .

The Romanes must assist Phoebe in all her affaires : Vse 3 Such loue ought to be betwixt beleeuers , that they ought to support , vphold , and by all kind offices further one another .

As one hand washeth another , so wee being members of the same body , ought mutually to be helpfull .

Wicked men will take part with wicked men , and ride , and goe in the behalfe one of another ; yea , euen the Deuils back and second one another , much more ought Christians to countenance and further one another : but alwayes in that which is good onely , and among good things in spirituall chiefly .

It is iust that such as haue by their place , birth , Vse 4 authoritie , goods , countenance , prayers , counsels , example , labors , or otherwayes done good , whether of superiour or inferiour rancke , should be singularly respected vpon all occasions : The Church is a debter vnto such : But such as haue beene no way seruiceable of due can expect no such regard : much lesse may they , who haue wronged and disgraced the Church and members thereof by their cruell and euill life .

VERSE 3. Greet Priscilla and Aquila , my helpers in Christ Iesus . 4. ( Who haue for my life layd downe their owne necks ; vnto whom not onely I giue thankes , but also all the Churches of the Gentiles . )

THe second part of this Chapter beginnes in these Verses , and is continued to the end of the 16. Verse , and againe in the 21. V. and so to the end of the 23. In the verses betweene the 16. and 21. is the third part of this Chapter .

This part is nothing but salutations ; which are eyther from Paul , or from sundrie others .

A Salutation is a signification of our loue , whereby wee wish all temporall and spirituall welfare to our brethren . Barac . Imperatiuum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 :

The Hebrew word , as also a Greeke word , are vsed to this purpose both at meeting and parting of friends .

The Greeke word in this place implyes the performance of such courtesie and well wishing . The Latine word comes of a terme which signifies , health . Salus .

The reason of Pauls saluting so many here ; is threefold .

1 That he might winne them by such courtesie , the readilier to entertaine and follow the good admonitions giuen them , about indifferent and other things , in this Epistle ; and for a preparation against his comming .

2 That the Romanes might take speciall knowledge of these aboue the rest , that they might imitate their graue and peaceable courses , and follow their counsell .

3 That these persons saluted , by the praises which Saint Paul giueth them , might be prouoked to perseuere in such praise-worthy vertues : for euery commendation implyeth a secret admonition of perseuerance .

These things premitted , our order in handling of this part , shall be first to note the generall Doctrine of Salutations ; and then briefely to passe it ouer , making some few obseruations out of some of the verses .

To Salute our friends , Doctr. present or absent , is a courtesie not to be neglected : This is to be proued by the practice of holy men of all times , of Iethro and Moses , Exod. 18.7 . of the Angell to Gideon , Iudges 6.12 . of the Angell to Mary , Luke 1.28 . So Christ commanded , Matth. 10.12 . and practised , Iohn 20.19 . so Saint Paul , here , and in other of his Epistles . So Peter , 1. Pet. 5.13.14 .

Christians are not to omit this dutie , Vse it being a singular meanes to adorne our profession , and to nourish loue : and whom should blessing better become , then the Heires of blessing ? But see it be from the heart .

There are notwithstanding two exceptions hereunto .

1 The first , Luke 10.4 . Our Sauiour chargeth the seuentie disciples , sent forth to preach , to salute no man by the way . By which prohibition hee doth not vtterly take away such complements , as the Anabaptists , from that place ; but sheweth that they were to vse no delay , but to set all other occasions aside , and speedily to attend the preaching of the Gospell .

When friends meete they are loth to part , and therefore such courtesies to be omitted , when weightier matters are to be performed .

When we should preach , or heare , or resort to the Congregation to publike prayer , &c. it is then no time of visiting friends , entertaining them with discourse , or such complements which may take vp that time , which ought otherwise to be bestowed .

2 The other , 2. Ioh. v. 10.11 . If any come to you , and bring not the doctrine of Christ , receiue him not into your house , nor bid him , God speed : For he that biddeth him God speed , is partaker of his euill deeds .

An Hereticke and stubborne maintainer of false doctrine against the foundation , is not to be saluted . Polycarpus meeting with Marcion the Hereticke , refused to salute him ; and when Marcion said , Cognosce nos , Irenaeus aduers . Haeres . l. 3. c. 3. I pray you take knowledge of vs : Polycarpus answered , Cognosco te primogenitum Satanae , I know thee for an Impe of the Diuell . Wee may pray for such , but we may not familiarly salute them .

Thus much of the generall doctrine of Salutations : now of the particular persons saluted .

The first whom Paul saluteth , are a married couple : Aquila and his wife Priscilla : who are described in the third and fourth verses ; which description , as the rest following , containeth a commendation of them .

These are here described three wayes .

1 By their Names , which doubtlesse are from the Romane tongue : the woman being here , and elsewhere called Prisca in some copies ; but the Romanes very vsually called women by Diminutiues , as Drusilla , Petronilla , Domitilla , Tulliola ; so Priscilla ; either noting their loue to them , or the softnesse of their sexe , or their lesser stature .

There were other of these names , but after them , as one Aquila , who of a Heathen became a Christian , and of a Christian , at length , a lew ; who translated the old Testament into Greeke , and thereby much peruerted the Scriptures . Also there were diuers of the name of Priscilla , some vertuous , but one infamous , namely , one of the impure prophetesses of Montanus .

But these are that Aquila and Priscilla , of whom we reade Acts 18.2.3 . by nation a Iew , borne in Pontus , by occupation a Tent-maker .

2 By their Helpe which they afforded Paul , not onely in making of Tents , for Paul was of that trade ; but in Christ Iesus , that is , in preaching the Gospell of Christ : not that they preached , but furthered the preaching many wayes priuately , as occasion was offered : Act. 18.26 . as by Catechizing of Apollos , and by protecting of Paul , as it followeth in the next verse .

No man is so meane , Obser . but hee may be , and ought to be a furtherance to the preaching of the Gospell . If Parents and Masters would bring vp their children and seruants in the feare of God , and vnder discipline , it would be a great furtherance to a Minister : Also priuate men , by their prayers , good life , and liberalitie , may much set forward the Ministery of the Word .

3 By their loue to Paul , set downe by an infallible token of it , which was , that for his life they laid downe their owne neckes : Greater loue can no man shew , then to venture his life for his friend .

This is amplified by Pauls thankefulnesse and the Churches to them for it .

When , or where , or in what manner this was done , is no where set downe that euer I read : It is supposed to haue bin either at Corinth , or at Ephesus , in both which places Paul was in danger , and they in his company , Acts 18. and 19.

There are three persons for whom we are to venture our liues . Obser .

1 For our Naturall parents , for we receiue our liues from them .

2 And most principally for the Father of the Countrey , for the King or Supreme Magistrate ; 2. Sam. 21.17 . as Abishai for Dauid : for the King is more worth then ten thousand others , 2. Sam. 18.3 .

3 For our faithfull Preachers , being publike persons , and such as may by their labours saue many soules .

Hearers owe themselues to their Pastors , as Paul telleth Philemon , Phil. 19. and their liues , as in the example of Aquila and Priscilla .

They ought not then to rayle on , and slaunder their Teachers , neither ought they to defraud them of their due maintenance : but they ought to submit to their godly admonitions . Thou owest thy life to thy Teacher , much more the reformation of thy wicked life at his admonition .

Paul giues thankes to them : so doe all the Churches of the Gentiles also : for Paul was the Apostle of the Gentiles , and by his death they had had an vnspeakable losse .

We must giue thankes to God for his blessings : Obser . 1 also to the instruments , by whose meanes God bestoweth them vpon vs .

Singular examples of thankfulnesse , are Dauid and Elisha : the one enquiring for some of the house of Saul , that hee might shew kindnesse to them for his friend Ionathans sake : 2 Sam. 9.1 . the other in studying how to requite the woman of Shunem . 2 Kings 4.8.13 : Gen. 40.23 . On the other side Pharaohs Butler is an example of vnthankfulnesse , though afterwards he acknowledged his fault . Gen. 41.9 . So is Ioash King of Iudah , who vniustly caused to bee put to death the sonne of Iehoiada the high Priest , which Iehoiada had saued his life and aduanced him to the kingdome . For thus is it written ; 2 Chron. 24.22 . Thus Ioash the king remembred not the kindnesse which Iehoiada had done vnto him , but slew his sonne .

A people are bound to them who shew kindnesse to their Teacher . Obser . 2

VERSE 5. Likewise greet the Church which is in their house . —

SAint Paul salutes the houshold of Aquila , which he cals a Church , for the priuate duties of Gods worship , as prayer , catechising , reading the Scriptures , &c. performed therein : and also for the good and orderly life of the family . It is not like , that Saint Paul meaneth the Saints which met there for the publique seruice of God , by reason of the particular salutations of diuers of them following .

We ought so to gouerne our families that they may bee worthy to be called Churches . Obser . Adams house was called The face of God , Gen. 4.14 . And so did Abraham , and Iacob , Gen. 18.19 . Gen. 35.2 . Iosh. 24.15 . Psal 101. Acts 10.2 . and Ioshua , & Dauid order their families : Also Cornelius , though a military man . A house where there are no exercises of religion , but where idlenesse , lying slandering , common swearing , cursing , are rife , and where drunkennesse , vncleannes , and riotous liuing , are ordinarily practised , may bee called an assembly of Atheists , a denne of theeues and lewd beasts , and the Diuels chappell , rather then Church of God .

As our bodies and soules , so our families are to be consecrated to God as his holy Temples .

VERSE 5. — Salute my welbeloued Epenetus , who is the first fruits of Achaia vnto Christ .

EPenetus is here saluted , and described three wayes .

1 By his name , Epenetus , that is , as the Greeke soundeth , praise-worthy or laudable ; and doubtlesse his life was answerable to his name .

2 By Pauls loue to him , his welbeloued , without doubt for his vertues .

3 By his forwardnesse in Religion ; The first fruits of Achaia vnto Christ : that is , one of the first that in that countrey receiued the Gospell , and gaue his name vnto Christ .

This is expressed by a speech alluding to the Leuiticall Law : The people were commanded from God by Moses , to offer the first fruits of their corne , &c. to God : and this was a pledge of the blessing of God vpon the rest .

As God accepted of the first fruits , and such are most acceptable , as the first Cherries , &c. so was Epenetus before God and men .

And as the first fruits drew after them the rest of the crop , so was Epenetus , Chrys. in loc. Porta & introitus aliorum , a meanes to draw others vnto Christ .

Paul speaketh of none of these , Obser . 1 but with some addition of praise : so ought wee when we haue occasion to mention their names , who giue good testimony of a godly life , to speake to their praise : both that vertue may haue the due honour , and that wee may manifest our selues to be admirers and louers of vertue and godlinesse .

He that would be commended ( it is euery mans desire , ) Obser . 2 must liue commendably . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of this see my Exposition vpon Rom. 12.10 . vpon these words , In honour preferring one anther . Vse 3.

It is a great praise to be the first in good things . Obser . 3 It is to the perpetuall commendation of the Church of Antioch , that their forwardnesse was such , that the Disciples were there first called Christians .

He that first inuented the profitable Science of Printing , shall be famous to the worlds end .

To be the first Professor in a towne is a great credit : or the first that stepped forth to reforme disorders .

To beleeue at any time is our happinesse , but to bee the first in towne or Citie , deserues praise . As hee that is first knighted hath precedence before those which are knighted after him ; so seniority in profession is not without some glory : which is part of the commendation of Andronicus and Iunia , verse 7.

But to be the first drunkard in a towne , or the first inuenter of a new disguised fashion , or of any euill , or the first bringer vp of any wicked custome or order , deserues to be branded with perpetuall infamy and reproach .

Let vs striue to be formost in that which is good , but let vs perseuere in goodnesse : for as it profited not Iudas to be one of the first , no more will it profit vs , if we after fall away .

To haue our latter end worse then our beginning , is a foule disgrace .

VERSE 6. Greet Mary who bestowed much labour on vs .

MARY here saluted , is described two wayes : first by her name , Mary ; secondly by her loue to the Preachers of the Gospell , she bestowed much labour on them .

Labour , in entertainment , maintenance , &c.

On vs : Not ( it may be yet ) on Paul himselfe : but them who preached the Gospell as Paul did .

There was one Mary whom Ignatius highly commended , calling her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , skilfull in all things pertaining to true wisedome , and full of all good learning , but whether this was shee or no , there is no certainty .

From hence it were friuolous to collect that we ought to salute the Virgin Mary with the Angels salutation : Obser . because Mary whom Paul saluted was then liuing , and Paul had meanes to send to her : But the Virgin Mary is departed in the Lord , neither can wee send to the dead to salute them : and to pray to the Virgin Mary for helpe is farre from the manner of Pauls saluting this woman .

VERSE 7. Salute Andronicus and Iunia my kinsmen , and my fellow prisoners , who are of note among the Apostles , who also were in Christ before me .

HEre are two saluted , who are described : First , by their names , Andronicus & Iunia ; whether Iunia be the name of a man or woman is to me vncertaine . Secondly , by their kindred , they were a kin to Paul . Thirdly , by their concaptiuity with Paul : his fellow prisoners ; Where , I find not whether at Philippi , or in some other place , for Paul was frequent in prison ; 2 Cor. 11.23 . the cause , doubtlesse for the Gospell . Fourthly , by their fame , they were of note , and speciall marke , not onely with but among the Apostles ; not that they were of the twelue , but in a large sense , as the terme Apostle may be giuen to any preacher . Fifthly , by their seniority or priority in the faith , they were in Christ before Paul .

A part of the commendation of these two , Obser . is that they were Pauls kinsmen : so of Herodian , verse 11. A good man is an honour and credit to all his blood , as a wicked man is a shame and discredit . Let vs credit the houses we come off .

But let no man thinke it shall auaile him to haue a godly man , though Paul , nay though Christ himselfe of his kinne , if he beleeue not .

If thou hast a godly man of thy kindred , imitate him in godlinesse , and then thou shalt partake with him in honour and estimation .

They were Pauls fellow prisoners . Obser . Though a prison bee a place of shame and disgrace ; yet to be imprisoned with Paul , and for Pauls cause is a great glory .

To be a fellow prisoner with murderers , theeues , drunkards , &c. of this we haue iust cause to be ashamed . Let none of you suffer , 3 Pet. 4.15 , 16. as a murderer , or as a theife , or as an euill doer , &c. Yet if any suffer as a Christian , let him not bee ashamed , but let him glorifie God , on this behalfe .

The Saints before vs , haue suffred imprisonment , Vse . death it selfe : Let vs prepare for such things ; whatsoeuer hath besallen them , may also befall vs . Examine thy selfe , what courage thou hast , and resolution , if such things should come to passe .

These were of note among the Apostles : Obser . To bee of note for vertue or goodnesse is commendable : beware thou beest not marked for lewdnesse or villany : Abraham was famous for faith , Iob for patience , Andronicus and Iunia for preaching and furthering the Gospell : But Iudas was infamous and branded for a Traitor ; and Barrabas , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a notorious prisoner , so some are marked , Mat. 27.16 . and branded drunkards , harlots , &c. better for a man to liue in perpetuall obscurity and darknesse , then to be so noted .

VERSE 8. Greet Amplias my beloued in the Lord .

AMplias his commendation is , that hee is beloued of Paul for his grace and holy profession ; so is Stachys verse 9. so Persis , verse 12. Chrys. in loc.

It is more to be beloued of Paul , then of a King : Obser . for Pauls loue presupposeth vertue and desert , but hee is ready to anathematize such as are wicked and vngodly .

Wilt thou loue them that hate the Lord ? 2 Chron. 19.2 . Psal. 16.3 . so was Iehoshaphat reproued . Let all thy delight be in the Saints , and in the excellent , with Dauid .

VERSE 9. Salute Vrban our helper in Christ , and Stachys my beloued .

OVr helper in Christ , that is , in preaching the Gospell .

Pauls modesty and humility may be here noted , Obser . who superexcelling in gifts , yet acknowledgeth Vrban , a meane preacher in comparison to be his fellow helper .

Also Vrbans zeale , to help in enlarging the bonds of Christs Kingdome : Help thou according to thy place , but hinder not the preaching and passage of the Gospell .

VERSE 10. Salute Apelles approued in Christ . Salute them them which are of Aristobulus houshold .

THere was one Apelles of the I le Coos , a famous Painter , but this Apelles was famous for the Image of Christ drawne in his heart , and vpon all occasions appearing in his life .

To be in Christ is a great honour ; Obser . but to be approued in Christ , exceedeth in commendation . Tryed gold is pretious , a tryed Souldier is of great account : so vpon tryall in tentation to stand fast , and hold our owne , is a Christians greatest praise .

Peter was a valiant Champion , yet vpon tryall hee failed denying his Master , though afterward hee was an approued Souldier .

When Paul would commend Timothy to the Philippians , Philip. 2.22 . You know , saith he , the proofe of him .

Many speake well , and make fayre shewes , who vpon proofe and tryall are altogether other men . They are patient , till prouokt ; chaste till tempted , and there be opportunitie ; true men , till a booty lye in their way , which they thinke they may take vp and neuer bee espyed ; resolute , till persecution come , &c.

But Abraham vpon tryall proued his loue to God ; Susanna her chastitie ; Iob his patience ; Apelles his grace . Labour thou also to be a Christian of proofe , and pray to stand in tentation .

The effect of the next salutation wee will handle in the next Verse .

VERSE 11. Salute Herodian my kinsman . Greet them which bee of the house of Narcissus , which are in the Lord .

OF Herodians description and commendation see before , Verse 7.

Paul saluted in the tenth Verse those of Aristobulus household : here , them of Narcissus his houshold .

What Aristobulus was , is not certaine , likely not conuerted .

The most hold Narcissus to be Claudius the Emperours great fauourite , of whom histories make mention . Tacit. Annal. lib. 11. Tacitus describes him as a very subtill politician , in his plot vpon Messalina the Empresse , whom he accused to the Emperour , and also put her to death .

Hee was a man of infamous life , hee was not conuerted , nor all his houshold , and therfore Paul distinguisheth them ; he salutes them onely which are in the Lord .

Christ ruleth in the midst of his enemies : Obser . In the house of Narcissus he gathereth his Church . Psal. 110.2 . There is a Moses in Pharaohs Court , an Obadiah in Ahabs , a Ioanna in Herods , the wife of Chusa Herods steward ; Luke 8.2 . good Christians in the family of Narcissus : and after , some in Neroes Court. Phil. 4.22 . Yea S. Chrysostome reports that Saint Paul conuerted one of Neroes concubines , which was one of the causes of his death , Chrys. lib. 1. adu . vituperat . vitae monast. because her affection and loue was alienated from him .

If the power of the word perswade such to turne from their vncleane and wicked life , it were a foule shame for vs , who liue in Gods house , not to be brought by it from our euill conuersation .

No body would haue looked for zealous Christians in Neroes Court , in Narcissus his family , yet there were such there : And no man ( one would thinke ) should looke for drunkards , theeues , whoremasters , strumpets , &c. in Gods house , in the houshold of faith : yet there are such to bee found .

VERSE 12. Salute Tryphena , and Tryphosa , who labour in the Lord . Salute the bel●ued Persis , which laboured much in the Lord .

AS there are many famous men commended in the scriptures , so also many women ; Sarah , Rebeccah , Miriam , Obser . Hannah , Deborah , The blessed Virgin , &c. and many in this Chapter .

These are commended , not for their beauty , birth , gay clothes , &c. but for their labour of loue to the Gospell , and the Saints professing the preaching of the same : and for this shall they be commended till the second comming of Christ .

Let all women hence learne , not to set their mindes vpon outward adorning of the body , as in plaiting the hayre , wearing of gold , and putting on of apparell ; but vpon the inward ornaments of the minde ; vpon chastitie , modesty , meeknesse of spirit , which in the sight of God are of great price .

VERSE . 13. Salute Rufus chosen in the Lord , and his mother and mine .

CHosen in the Lord : that is , a choice Christian and Professor : not speaking here of his eternall Election . So Iohn writeth to the elect Lady , that is , who was a choyce Lady for godlinesse and vertue : as Chosen men of Israel note the worthiest of that kinde .

His Mother and mine . Our Country is our mother : So is Abel a Citie , 2 Sam. 20.18.19 called a mother in Israel . Old women are mothers : so are benefactors ; thus was Pharaohs Daughter a mother to Moses , thus was Rufus his mother , a mother to Paul : and Mothers , are parents which beare children in their wombe , and bring them forth , and thus was Pauls mother a mother to Rufus .

A toward sonne is a credit to his mother , Obser . and a vertuous mother to a toward sonne . Blessed are the families where there are such rootes and such branches .

VERSE 14. Salute Asyncritus , Phlegon , Hermas , Patrobas , Hermes , and the brethren which are with them . 15. Salute Philologus , and Iulia , Nereus and his sister , and Olympas , and all the Saints which are with them .

IN these 2. verses are some saluted by name in particular : and some in generall vnder these titles , Brethren , Saints .

Of the men and women here by name saluted , there is little , and no certaine mention made in history , for ought that I haue read ; and therefore I passe them ouer : only this wee are to remember , that they were worthy and famous for godlinesse in the Church of Rome at that time .

And because it were too long to reckon euery particular man and woman beleeuing , therefore , in generall termes he comprehendeth all the rest .

Brethren : So are the elect professing the Gospell , by reason of their Adoption : They haue all one Father , which is God ; and one Mother , which is , the Church , therefore they are Brethren ; and in ancient time , Jn my exposition of the 12 Chap. v. 10. the meetings of the Saints , were called Fraternities , as I haue some-where obserued .

This title notes Vnion with God , Obs. and communion among our selues , and so vrgeth Vnity .

Saints , Beleeuers are vsually so called by Paul : and these are either such which are outward onely ; or such which are outward and inward also .

The first haue onely the outward profession of the Gospell , and these are Hypocrites : The other , beside their outward profession , haue true inward sanctification . These are either perfect , such as are to be found only in that part of the Church which is triumphant ; or Imperfect , such as are in the Church militant , who daily fight and striue against sinne .

This title admonisheth vs to liue holily according to our name ; to be called a Saint , and to liue like a Beast , Obs. or a Deuill as many doe ; is to dishonour the holy name after which we are called , and to damne our selues .

God is called , Mercifull , and True , and therefore , when Dauid prayeth for forgiuenesse , Psal. 25.11 . hee saith : For thy Names sake O Lord pardon mine iniquities , desiring that his dealings towards him , may bee according to his Name : So wee may say to a man : Bee answerable to thy Name : Thou art called a Saint , liue not like a wretch , but euen For thy names sake liue holy .

VERSE 16. Salute one another with an holy kisse . —

PAul concludeth his owne salutations with this precept , that they should mutually salute one another ; adding the signe of true loue and friendship : A holy kisse .

There are vnholy kisses : Pro. 7.13 . 1. Kings 19.18 . Hos. 13.2 . 2. Sam. 15.5 . The vnchaste kisse of the Harlot : the Idolatrous kisse of the Israelites to Baal , and the Calues ; and of the Papists to their Images , and Reliques : The flattering kisse of Absolon : The traiterous kisse of Ioab , and of Iudas .

A holy kisse , is when the loue is vnfeyned which is testified thereby .

As it is the fashion among vs for men meeting with their friends , to shake hands , so was it among the Iewes , as appeares by many places in both Testaments , for men to kisse men , at meeting and partings .

Now because the Romanes were troubled with dissensions about meates and dayes , as wee haue seene Chap. 14. therefore Paul wisheth them , that they should salute one another with a holy kisse , that is , in a true coniunction of mindes and affections , forgetting all former offence .

This Peter calleth , Aug. tract. 6. super Ioh. the kisse of charitie : 1. Pet. 5.14 and Saint Augustine , Osculum Columbinum , the Doue-like kisse .

From whence it came to passe in the Primitiue times , Clemens Alexan 3. Paedag. Anaxag orat . ad Christian . that Christians before the receiuing of the Communion , kissed each other , which fashion , for some abuse , was prudently laid downe ; In the stead whereof is the superstitious kissing of the Pax in the Church of Rome .

Christians ought to loue one another truely without dissimulation ; of which , see Rom. 12. v. 9. Obs.

VERSE 16. — The Churches of Christ salute you . 21. Timotheus my worke-fellow , and Lucius , and Iason , and Sosipater my kinsmen , salute you . 22. I Tertius which wrote this Epistle , salute you in Lord . 23. Gaius mine host , and of the whole Church , saluteth you : Erastus the Chamberlaine of the City saluteth you , and Quartus a brother .

IN these verses are set downe the salutations of others to the Romanes , and these are either whole Churches , v. 16. or particular persons , in the rest of the verses .

These are , both to cherish loue betweene the Brethren in all places though farre remote ; and for the more confirmation and authoritie of this Epistle , that it may preuaile the better with the Romanes .

The first particular , is Timotheus , whom hee calls Worke-fellow ; this is hee of whom Act. 16.1.2 . to whom Paul wrote two Epistles : whom hee commends diuers times to the Churches , and whom he ordayned Bishop of Ephesus .

The next are three , described by their names and by their kindred .

Their Names , Lucius , of whom Act. 13.1 . Iason , of whom Act. 17.5 . & seq. Sosipater of whom Act. 20.4 . all famous men for godlinesse .

These were akinne to Paul .

The fift , is Tertius , described by his Name , and by his effect : he wrote this Epistle .

Tertius , so many Romanes were called . Some Secundus , as one of the Plinies ; some Quintus , as Fabius ; some Sextus , as Roscius Amerinus ; so in the next verse , Quartus a Brother .

Which wrote this Epistle : either from Saint Paules mouth , or from his papers .

It is a great honour any way to further true Religion ; Obs. to write part of the Scripture , so to reade it , to heare it , but most to beleeue the Scriptures and to obey them .

The sixt is Gaius , who is described and commended for his liberality and hospitality , both to Paul , and also to the whole Church .

There were diuers of this Name : Act. 19.29 . Act. 20.4 . one of Macedonia , another of Derbe , another ( it may bee ) to who Saint Iohn wrote his third Epistle .

This Gaius most like to be the Macedonian , because of the writing of this Epistle at Corinth .

Hast thou riches ? Obs. Honour God with them as Gaius : relieue the poore , maintaine the preaching of the Word : and let it not be done niggardly , for Gaius maintaines , and giues entertainment to the whole Church : Riches so expended , will bee comfortably accounted for ; Many haue a heauie reckoning to make , who haue bestowed many great summes vpon harlots , drunkards , and in vanity , but nothing or very little vpon pious vses .

When thou dyest , thy goods shall not follow thee , but thy workes shall , be they good or bad : according therefore to thy ability vpon all occasions doe good , laying vp a good foundation against the time to come .

When the rich man increased in wealth , Luke 12.16 . ad. 21. if he had studyed to enlarge his liberality to the poore , as he did to enlarge and biggen his barnes , hee had not beene so branded with the name of a Foole by our Sauiour .

Hee cared for himselfe and not for the poore , nor for maintayning of Gods worship . We are but Stewards of riches , which are lent vs , that we should haue comfort of them our selues , and that wee should bestow them for Gods glory and the good of the Church .

The seuenth is Erastus , of whom Act. 19.21 . and 2. Tim. 4.20 . described here by his office ; Chamberlaine of the City of Corinth .

It is lawfull for godly Christians , Obs. to beare ciuill offices ; and it were to bee wished that all offices in Christian Common-wealths and in the Church were bestowed vpon them who were the most prudent and zealous Christians , whatsoeuer the Anabaptists say to the contrary .

Not onely meane persons , Obs. but great Personages also are by the Gospell conuerted to Christ . Wise Ioseph of Arimathea ; Learned Nicodemus a ruler of the Iewes ; Noble Theophilus ; Vertuous Ioanna , wife to Chusa Herods Steward ; Sergius the procorsul ; Erastus the Chamberlaine ; the Eunuch of Candace , and others .

Not many such : but in the Wisedome of God , some Kings , some Queenes , some Princes , Nobles , great ones , that the Church may haue countenance .

We are to pray for the conuersion of such , and to praise God for them : Their example is potent eyther way : When the chiefest in a Towne are Religious , and sober , and enemies to disorder , the meaner sort are easily gouerned : but where the chiefest are contrary , there it is impossible to settle any good order .

So much hurt as thou hast done by thy example , so much heauier shall thy iudgement be ; if thou hadst done so much good , great would haue beene thy comfort , in the last day .

The last is Quartus , described by his profession ; A Brother .

In all these wee may note the blessing which followes a good life euen in this world ; Obs. euen a sweet remembrance of our Names when we are dead .

The memory of the Iust is blessed , Pro. 10.7 . but the name of the wicked shall rot .

VERSE 17. Now I beseech you Brethren , marke them which cause diuisions and offences , contrary to the Doctrine which ye haue learned , and auoyd them .

IN this and the three verses next following , is the third part of this Chapter , and the fourth part of the Conclusion , which is , an Admonition .

In which are the manner of it , and the matter considerable .

The manner in these words , Now I beseech you Brethren ; It is tendered vnto them with exceeding loue , such manner of speaking wee had before , Chap. 12. vers. 1. and Chap. 15. vers 30.

In the Matter , we haue the Admonition it selfe , vers. 17.18 . and the Amplification of it , vers. 19.20 .

In the Admonition it selfe : are the Dutie , vers. 17. and the Reason , vers. 18.

The Dutie is , to beware of false teachers , and false brethren .

In this we may note a Declaration of the warinesse required , and a Description of them , of whom they are to beware .

Vnto this warinesse belong two things ; first , to marke , secondly , to auoide .

The Description of the parties to be marked and auoyded , is from the Effects , which are two , Diuisions and Offences : They which make Diuisions and Offences , are to be marked and auoyded .

These two are amplified , by the Rule vnto which they are contrary , which is , the Doctrine which they haue learned .

Marke them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word signifieth such a marking , as vseth a watch-man that standeth on a Tower to descry enemies , he marketh diligently all commers , and giueth notice accordingly for the sauing of the City : Hence are the chiefe Pastors and Fathers in the Church called , Episcopi , Bishops .

One Copie , Clarom . codex . as M. Beza noteth , hath an aduerbe ioyned to the verbe ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to marke so that we be in suretie , and not deceiued .

And auoyd them : Which Peter Martyr vnderstandeth of Excommunication .

Which cause diuisions and offences : Pareus . The first of these some thinke to be referred to Doctrine , the other to Discipline : the first of Heresie , the other of Schisme : and I thinke wee may vnderstand both of these in the first word : and by the second , the offence which commeth by such Diuision , and also that which commeth by a wicked life , for these also deserue to be marked and auoyded .

Contrary to the Doctrine of Saluation by Iesus Christ only , which yee haue learned , eyther by this Epistle , or by your first Conuerters .

False teachers and brethren are carefully to be marked and auoyded , Matth. 7.14.15 . Beware of false prophets , Doctr. which come to you in sheepes clothing , but inwardly they are rauening Wolues : yee shall know them by their fruits : Which fruits are in this text , Diuision and Offences : Philip. 3.2 . Beware of Dogges , beware of euill workers , beware of the Concision . For here Saint Chrysostome would haue the Iewes to be vnderstood , who vrged the Necessitie of the Obseruation of the Ceremoniall Law : I thinke also such Gentiles who maintained Iewish opinions .

Here note Pauls wisdome , and that in three things . Obser .

1 That he putteth this Admonition in the very end of his Epistle , Musculus . to note that amongst all other things formerly written of , this in especiall not to be forgotten .

2 That he interserteth it among the Salutations ; that so it might the more preuaile with them ; for as then the waxe easiliest receiueth the print of the seale , when it is softned ; so hauing by his gentle salutations , greetings by name and commendations , prepared their affections , then he putteth in for peace and vnity , and that they should beware of such which cause diuisions .

3 He nameth those which were worthy amongst them , but not the factious and schismaticall , that they might discerne this admonition not to proceed from any priuate spleene , but meerely out of a true and vnfained desire of their good .

We ought to haue a watchfull eye vpon all such , Vse 1 who either by their opinions , or life , contrary to the Doctrine of Saluation , which we haue learned out of the Word , and to censure them .

We may not keepe company with Papists , Anabaptists , Vse 2 Brownists , profane persons , or if there be any other which are enemies to the peace and holinesse of the Church , lest we be corrupted and peruerted by them , for our nature is prone to error , and slow vnto the truth .

There are two things which strike at the very heart of the Church , Diuision , and Scandall , or Offence . Vse 3

If thou desirest that the Church should liue and flourish , O , pray for the peace of Ierusalem , and beware of faction and schisme ; hate euill , and leade a godly life .

VERSE 18. For they that are such , serue not our Lord Iesus Christ , but their owne belly , and by good words , and faire speeches , deceiue the hearts of the simple .

HEre is a Reason of the Admonition , which is twofold : The first is taken from the End ; the second from the Effect , of them which cause Diuisions and Offences .

Their End is set downe , first Negatiuely , They serue not Christ , then Affirmatiuely , but their owne belly .

To serue Christ : Is to submit our selues to his will , and to seeke to please him in all things , and to set forth his glory ; but this the factious spirits intended not , but to serue themselues and their owne turnes , whatsoeuer became of the seruice of Christ .

Their owne belly : That is , profit , maintenance , ease : For we are ten-fold more forward to bestow vpon such , which shall broach a new opinion , or be factious , then vpon peaceable teachers : Opposition to the present gouernment of the Church in England , may easily bee discerned to bee a very mystery of gaine .

Also by Belly , Faius . by a Synechdoche , vnderstand Vain-glory , Ambition , and all carnall affections , and wrong ends .

The Effect , They deceiue the hearts of the simple , set forth by the Instrument : Good words and faire speeches .

In the Effect are the Action , they deceiue ; the parties deceiued , the Simple : The extent , how farre they are deceiued , euen in their hearts .

They deceiue : The word signifieth such a deceit , which a false theefe vseth to a trauailer , offering himselfe a guide to direct him a better way to his iourneyes end , and so leading him into some dismall place , that hee may rob him , and cut his throauand therefore the vulgar translation , and M. Beza , with the Syriack , reade it , they seduce .

The hearts : To note that alienation of Affections , followeth diuision in doctrine and opinion : Diuision and faction , is as a canker , not only impairing the soundnesse of the Iudgement , but diuerting the current of the Affections .

Of the simple : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is such a one who hauing a desire to doe well , yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church . Simple or Innocent , as the vulgar , being so called , Lyra in loc. non à puritate conscientiae , sed à defectu industriae , not from the purity of their conscience , but from a defect of wisdome , or care and industrie , to obserue and find out the packing of such contentious and factious spirits , saith Lyra.

By good words , and faire speeches : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is when a man maketh shew of much goodnesse in words , but is nothing so in substance and deeds : so Pertinax , the Emperour , was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which one expounded , Aurelius Victor citatus à Beza . blandus magis quam benignus , faire spoken , but no wayes liberall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is when a man vseth many good prayers and benedictions , taken here in the worst sense , for that bad eloquence and counterfeit zeale , which Heretickes and Schismatickes vse , to draw the simple to their side and opinions .

Such which cause diuisions and offences , Doctr. contrary to the true Doctrine , serue not Christ , but their owne affections , deceiuing the simple . 2. Tim. 3.4.5.6 . Louers of pleasures more then louers of God : Hauing a forme of godlinesse ; for of this sort are they which creepe into houses , and lead captiue silly women . Tit. 1.10.11 . There are many vaine talkers and deceiuers , specially they of the Circumcision , who subuert whole houses , teaching things which they ought not , for filthy lucres sake . Our Sauiour in Matth. 7.14 . calleth them rauening Wolues in sheepes clothing .

This is principally to be meant of the Iewes professing Christ , who withall vrged the necessity of the Ceremoniall law , and of such Gentile Christians , who embraced such Iewish opinions , these were liberally maintained by the Iews . Both these Paul sharpely taxeth almost in all his Epistles : Notwithstanding , this Admonition is to be applied to the necessitie of the Church in all times .

He that serueth his belly or carnall affections , Obser . cannot be the seruant of Christ ; Matth 6.24 . yee cannot serue God and Mammon .

Beware of the sugred and faire tongues of Hereticks and Schismatikes , Vse 1 lest thou be seduced . For thus such subtill merchants doe vent their bad wares , shewing their errours , not naked , Irenaeus in prooemio , lib. 1. aduers . Haeres . but as Irenaeus saith , amiculo splendido callidè ornatos , cloaked with good workes and faire speeches , that they deceiue the simple and vnskilfull .

Thus the Papists offer their Indulgences and Pardons , and such trumpery , beguiling the ignorant , and seruing their owne bellies . Thus the Anabaptists preach of Temperance and other vertues , and in the meane time like idle bellies liue of other mens labours . Thus do the Brownists , and all factious spirits , conuey the poyson of their schismaticall opinions , vnder a pretence and shew of puritie and zeale . Thus did the Pharisies , Matth. 23.14 . vnder a pretence of long prayer , deuour widowes houses .

As strumpets paint their faces , and decke and perfume their beds , Prou. 7. to allure simple ones , and yong men without vnderstanding ; so false prophets weare a rough garment to deceiue .

Thus haue many simple men and women of forward affections been enueigled , and drawne to oppose the Church and Ciuill Magistrate , by the faire shewes of zeale and conscience of such Leaders , who haue therein aymed at their owne gaine , or credit , and not at the glory of God , and peace of the Church .

It is a detestable thing to shew in words and gesture , Vse 2 religion and zeale , and yet to liue wickedly . These are they which cause the truly zealous profession of the Gospell to be euill spoken of , by their false dealing , lying , slandering , and other lewde behauiour .

Woe to them , who by their vnfaithfull dealing , giue iust cause for men to say , that they had rather deale with Turkes , Infidels , Drunkards , Whore-masters , &c. then with Professors and goers to Sermons : Matth. 7.21 . Not euery one that saith Lord , Lord , shall enter into the kingdome of heauen , but hee that doth the will of God , which is in heauen .

VERSE 19. For your obedience is come abroad vnto all men : I am glad therefore on your behalfe ; but yet I would haue you wise concerning that which is good , and simple concerning euill .

THis verse and the next following containe an Amplification of the Admonition ; which is three-fold : An Occupation , in this verse , and a Consolation , and a Prayer in the twentieth verse .

In this Occupation we must consider the Obiection , and Pauls answer .

For the Obiection ; whereas he admonisheth them to beware of those which caused diuisions , because through faire speeches they deceiued the hearts of the simple : hence they might perchance thus obiect .

What doe you thinke vs so silly , that euery faire word will carry vs ?

Vnto this Paul answereth , whereof there are two parts : A Concession : A Correction .

The Concession : Your obedience is come abroad vnto all men , I am glad therefore on your behalfe .

The Correction in the rest of the words of this verse .

In the Concession are the things granted , and the effect of it in Paul .

The thing granted : that their obedience is come abroad vnto all men , or places : that which he called simplicity , here he cals obedience , attributing to them a facility and readines to obey the Gospell , which is a singular commendation . Simple , that is , not blockish without vnderstanding , but honest harted , sincere , of tender conscience , desiring to their vttermost to take that way , which might further the peace of their consciences .

This is come abroad among all men , saith he , and therefore it were vaine for me to deny it .

Nay I am glad therefore on your behalfe : so that he mitigates the enuy of the word simple , by obedience , and sheweth that it is a great part of their worthinesse , that they are so ready , so teachable , so flexible to obey , signifying that it wrought this effect in him , that he therefore did singularly reioyce .

The correction : But I would haue you wise vnto that which is good , and simple concerning euill .

This correction hath a secret reproofe , which was want of prudence to obserue and discerne the sleights of Schismaticall teachers , and to suspect danger vnder their faire shewes .

Facility to obey is soone deceiued , if it be not ioyned with Prudence . For when men shall come in the habit of the seruants of God , and making a great shew of zeale ; here an honest heart would be loth to suspect any corrupt end , either of gaine , or ambition , or such like : and therefore Paul tels them that as he would haue them simple concerning euill , not to be cunning to doe or couer , or perswade to euill , so to be wise vnto that which is good : to vse all their cunning , to try true and sound doctrine , and to retaine that which they had learned .

As we must bee ready to obey the truth , Doctr. so wise to try and discerne what is such , 1 Thess. 5.21 . Proue all things , keepe that which is good , 1 Iohn 4.1 . Beleeue not euery spirit , but try the spirits whether they are of God : because many false prophets are gone out into the world .

Here Pauls sweetnesse , Vse 1 wisedome , and care appeares : his sweetnes in admonishing them so louingly ; his wisdome in writing so cautelously ; his care , that the Romanes might be at peace and vnity , because their example might doe either much good or hurt to the Churches . If such disturbers of the Churches peace , and broachers of new opinions , be not suffered at Rome , neither will other churches giue credit or audience to them : For that which the Romanes , inhabiting the principal city , do in such cases , goes abroad vnto all men .

He saith not , Vse 2 your knowledge , but your obedience is come abroad vnto all men . A great commendation ; for the praise of godlinesse is in obedience : vnto this , Cities , townes , families , priuate persons should aspire , so to liue , that their obedience may come abroad among all : if it be rather iustly said , that their disorder , drunkennesse , riotousnesse , prophanenesse , is come abroad , it is a fearefull hearing .

Paul is glad of the good report of the Church of Rome for their readinesse to obey , Vse 3 so are we to reioyce , with the Angels , at the conuersion , and proceeding in grace of others .

We must be wise to that which is good , Vse 4 as simple to that which is euill : for as it is a sinne vnder a shew of zeale to deceiue , so is it to be deceiued and mislead .

The Merchant buyes not all wares , but those which are for his turne , and commodity : The Husbandman , buyes not all , or any corne to seed his land , but that which is cleane and sound ; so are we to be much carefull and choise what opinions we drinke in , with what faire words , and vnder what faire shewes souer they be , by what persons soeuer , tendered vnto vs .

Obserue here a direction from Paul : Note this Direction . In a Church where the Doctrine of Saluation by Christ onely , is soundly and truly taught and receiued , if any the most sanctified man in shew , shall teach any thing , which may tend to make a diuision , or faction , and to disturbe the peace of the Church , suspect , and be sealous thereof ; for it is either false , or if true , yet better to bee buried as low as the Center of the earth , then to bee broached , to breake the peace and vnity of the Church .

Here it is that Paul would haue them wise , that if any opinion smell neuer so little of Schisme and diuision , to damne and renounce it .

There are two things which are to bee most pretious to vs : The truth of Doctrine , the Peace of the Church : they are as two sisters , either of which without the other is vnprofitable and dyes .

Be wise therefore vnto that which is good , as serpents ; Mat. 10.16 . be simple vnto that which is euill as Doues .

As the Serpent stoppeth her eare , and will not hearken to the voice of the charmer charme he neuer so wisely , so , stop thine eares , and refuse to heare the hissing such serpents , which shall goe about with their faire tongues and shewes , to cause thee to eate of the forbidden fruit , to oppose the state and constitutions of a true and famous Church , and to disturbe the peace thereof .

The Lord by his Prophet , complaines of the Iewes , because they were wise to doe euill , but to doe good they had no knowledge : Ier. 4.22 . 1 Cor. 14.20 . be thou wise to doe well , and simple to doe euill ; in malice a child , in vnderstanding a man .

VERSE 20. And the God of peace shall bruise Satan vnder your feet shortly : The Grace of our Lord Iesus Christ be with you . Amen .

IN this verse are the two other parts of the Amplification . The first is a consolation : The God of peace shall bruise Satan vnder your feet shortly . The second , which is a prayer , to be referred to the 24. verse .

The consolation is a promise , that howsoeuer God permit Satan to trouble the Church of Rome then , by the Authors of diuisions and offences , yet shortly he will bruise him vnder their feet .

They must fight it out , but the victory is certaine : of which their are foure things here considerable .

1 The author of this victory : The God of peace , so called also in the last verse of the former Chapter : because he loues peace , and giues peace : and surely so he loues it that the peace makers are pronounced blessed by our Sauiour , and to bee marked thereby for the children of God . Mat. 5.9 .

The god of the world which is Satan , sowes dissension ; but the God of heauen and earth , the God of his Church , hee makes peace .

2 The party conquered : Mat. 13.39 . 1 Pet. 5.8 . Satan , that is , an enemy , our aduersary , who stands against vs euen at the barre before God , accusing and pleading against vs , laying our sins to our charge that we might be damned .

Euen this Satan , the Diuell , shall by the power of God be bruised vnder our feet : himselfe ; and his instruments , tyrants , hereticks , schismaticks , hypocrites ; and those things whereby his kingdome is vpholden ; out of the church , idolatry , and infidelity ; in the church , dissension , and profanenesse .

3 The manner of the conquest : Shall bruise vnder your feet , we shall gloriously conquer , and Satan shall be abased vnto the lowest degree of Deiection .

As Ioshuah caused the princes of Israel to set their feet on the very necks of the fiue kings , so will God throwe Satan downe , and make vs trample him vnder our feet .

4 The Time : Shortly : though he now rage , yet ere long he shall be throwne downe : that is , at the day of Iudgement , Ambrosius . say some . Which we may expound the day of euery mans particular iudgement , which is death : or of the Generall Iudgement at the last day .

Or shortly , that is , prophecying of the conuersion of the Romane Empire to the faith ; Toletus . which was in the daies of Constantine : or of the Iudgements of God vpon the persecuting Emperours : or rather comforting them , Gualterus . that shortly the dissensions caused among them by the subtilty and malice of the Diuell ; should be quenched , and the Authors silenced , which I verely thinke came to passe , by this letter , and by Pauls labours 〈…〉 among them .

God will make 〈◊〉 Church and children to conquer Satan . Gen. Doctr. 3.15 . It , that 〈…〉 ●ee● of the woman , shall bruise thy head , that is , of Sa●a● . This is meant of Christ , and in as much as that which he●●● , he did for vs , who are his members , we in him shall doe the same , that is , conquer him . 1 Cor. 15.57 . Thanks be to God which giueth vs victory through our Lord Iesus .

Satan is the author of all dissension and mischiefe wrought in the Church whosoeuer be the instruments of it . Vse 1 Reuel 2.10 . So the diuel is said to cast some of the Smyrnians into prison , meaning the enemies of the Church by the Diuels instigation .

The Diuel is our deadly enemy , of whom , Vse 2 in regard of our sinfulnesse wee haue great cause to be afraid : for his power is great , and his malice not to be expressed ; and he hath infinite slights and policies do deceiue vs and bring vs to confusion , neuer ceasing going about , and seeking to deuour vs .

He knowes how to fit euery mans humour , and to apply a temptation according to his inclination .

He knowes when open force , and when secret fraud will most hurt the Churche ; of God .

In Queene Maries daies when the gouernours and rulers were enemies to religion , then he set vpon the Church , with imprisonments , banishments , fire , and sword . Leo Mag. serm. 6. de Epi. domini .

Why doth he not rage so now ? non deposuit odium , sed vertit ingenium ; he hath not giuen ouer his malice , but he alters his deuice , Idem serm. 7. de Ieium . 11. mensis . and cruentas inimicitias , ad qui●tas conuertit insidias , the turnes his bloody enmity , into slye and secret snares , as saith the same Author in another place .

Now since God hath blessed vs with a Nursing Mother and a Nursing Father of our Church , hee hath not fought to take away our liues , but to corrupt our manners ; hee hath not set vpon our Church with tyrannicall open crueltie , but vndermined it with subtiltie , sowing dissension among vs about ●●tes and orders , and the Discipline of the Church ; seeking thereby to ruinate vs , as he sought to ruinate the Netherlanders of late by the diuision of Arminius .

He knowes that a Church diuided cannot stand , and that in effect it will be all one to take away peace , as to take away Truth ; and all one to destroy the Church by outward force , or inward schisme and diuision , sauing that this is more dangerous and shewes his greater subtiltie .

For in outward opposition , we haue to do with enemies but in inward diuision , Protestants oppose Protestants : and indeed here is our ouerthrow the more shamefull , if those which are the Children of the Church by his subtilty shall bee brought to be the accusers and defamers of their reuerend Mother , as in our Brow●●sts and other factious people is manifest .

Let vs all therefore pray to the God of peace that hee would make vs wise vnto that which is good , and able to discerne and defeate the stratagems and deuices of the Deuill , who if we be left to our selues will easily ouermatch vs ; but by the power of the God of peace , through Iesus Christ we shall be able to bruise him vnder our feete .

Art thou afraid of the Deuill ? Vse 3 feare him not , Resist him by Faith and he will flye from thee , or if he stay by it , thou shalt be able to quench all his fiery darts , 1. Pet. 5 9. James 4 7. and to tread him vnder thy feete , Christ hath conquered and wounded him so , that though he may tempt and trouble thee , yet hee shall not ouercom● thee . Rore hee can and make a terrible noise , but ouercome he cannot , vnlesse thou consent to him .

R●giat quantum vult , tantum non fugiat ouis Christi , Let him rore as much as hee will , onely let not the sheepe of Christ runne away , but stand to him and resist , saith Bernard . Bern. serm 13. in Psal. Qui habitat .

He that runnes away at the sound of the Trumpet , before a blow be striken , is a coward . Fight therefore and bee of good courage , for he that is in vs is greater then hee that is in the World . 1. Joh 4.4 .

As when Goliah was ouercome by Dauid , the Children of Israel fell vpon the Philistims and slew them ; so let vs fall vpon our sinnes , repenting of them ; for sinne is the head of the Deuill : hee therefore who conuerts vnto God , he who withstandeth temptations , tramples vpon the very head of the Deuill : as hee who is ouercome in temptation , and drawne to sinne , is trampled vpon by the Deuill .

Christ hath throwne him downe , and wounded him , let vs keepe him downe and tread vpon him , that wee may gloriously conquer .

VERSE 20. — The grace of our Lord Iesus Christ bee with you , Amen . 24. The grace of our Lord Iesus Christ be with you all , Amen .

IN the 24. verse is the fourth part of this Chapter , which is the Apostolicall Benediction ; and because the latter part of the 20. Verse is of the same sound , I haue ioyned them together .

In this Benediction , we haue the blessing which he wisheth to them , which is , Grace : The Authour of this blessing , whose grace , The Grace of our Lord Iesus Christ ; The parties to whom he wisheth Grace ; to them all , Be with you all ; and the Ratification , Amen .

The grace of our Lord Iesus Christ : By Grace I here vnderstand with Peter Martyr , The Diuine fauour , with the rich effects thereof ; called the Grace of our Lord Iesus , both because he fauoureth vs himselfe , and also because he hath purchased for vs the fauour of God .

Be with you All : All , is added in the 24. verse , which was vnderstood in the 20. Amen , of this word see Rom. 11.36 .

This is the seale of Pauls Epistles , Obser . 1 and the token whereby by they are knowne , 2. Thes. 3.17.18 . as he saith in the second to the Thessalonians .

In the stead of the ancient concluding of letters , Farewell , Saint Paul wisheth vnto them to whom he writes the Grace of Christ ; for without this all health of body little auaileth .

And he aboue all the rest was the Preacher of Grace , being from a Persecutor receiued to so much Grace : and looke what he receiued , he earnestly wisheth to others .

Chrysostome obserues that Saint Paul layes the foundation of his Epistle in Grace : Obser . 2 beginning with , Grace to you and Peace , &c. Chap. 1.7 . and here he finisheth with , Grace bee with you ; thereby shewing that our Iustification , Sanctification , Election , Vocation , Power to resist Satan , to his bruising vnder our feete , and all , is of Grace .

The Best thing we can wish to our selues , Obser . 3 or our friends , is the Grace of our Lord Iesus Christ . To bee gracious with earthly Princes is something : but to be gracious with God in Christ surpasseth all : For this is vnchangeable , and in the houre of death , when the fauour of Kings can stand vs in little stead ; then , This , will be able to comfort vs , and to let vs out of this world , into the Kingdome of Heauen .

VERSE 25. Now to him that is of Power to stablish you according to my Gospell , and the preaching of Iesus Christ , according to the Reuelation of the Mysterie , which was kept secret since the World beganne : 26. But now is made manifest , and by the Scriptures of the Prophets according to the Commandement of the Euerlasting God , made knowne to all Nations for the obedience of Faith : 27. To God only wise , bee glory through Iesus Christ for euer , Amen .

IN these words is the last part of this Chapter , of the conclusion , and of the whole Epistle ; which is a Doxology or an acknowledgment of glory to God .

Where we haue the summe : To God be glory : and the Amplification , from diuers Arguments .

From a description of God ; in which , two things are attributed to him , for the which he giues him glory : The first is power , the second Wisedome .

His Power set downe with the effect of it , v. 25. To him that is of power to establish you .

Corroboration in Grace , is by the Power of God : Obser . and this is to be vnderstood with the Exclusiue onely , which is added to his wisedome , v. 27.

For such is the power of the Deuill , and our weakenesse , that vnlesse God himselfe who is Omnipotent , did establish vs , we must needs vtterly fall away .

This establishing is amplified from the instrument of it , The Gospell , of which are three things set downe .

First , the administring cause thereof ; which is Saint Paul : according to My Gospell : not the History of the Gospell written or dictated by Paul ; but according to the Doctrine of the Gospell preached by Paul , and the rest , of the Apostles : or written vnto the Romanes in this Epistle , wherein indeed , the summe of the Gospell is contayned .

Secondly , The materiall cause of it : The preaching of Iesus Christ : For Christ is the scope and summe of the Gospell , and as Paul desired to know nothing but Christ crucified , and gloried in nothing else , so he preached nothing else . Vnlesse wee would expound the words actiuely ; Heb. 2.3 . according to that which was preached by our Sauiour Christ , according vnto that in the Epistle to the Hebrewes , where the Doctrine of saluation is called , the Word spoken by the Lord .

Thirdly , The formall cause : The Reuelation of the Mystery , kept secret , since the world began , but now made manifest and knowne : Concerning which wee may here note foure things .

First , to whom it is now manifested and made knowne : to all Nations : before there was a great silence of the Gospell , it being shadowed with many types and figures , but now such veyles are taken away ; there is a Reuelation , and manifesting of it : before it was knowne to the Iewes onely , but now , to all Nations .

Secondly , the meanes whereby it was made knowne ; the Scriptures of the Prophets : For to him , ( that is , to Christ ) giue all the Prophets witnesse : Act. 10.43 . Act 26.22 . and therefore Saint Paul in his preaching , said , none other things , then those which were spoken by Moses and the Prophets : and when he came to Rome , he expounded and testified vnto them the Kingdome of God , perswading them concerning Iesus , both out of the Law of Moses and out of the Prophets . Act 28.23 .

Thirdly , the Authority : The Commandement of God , set forth by another of his attributes , Euerlasting , without beginning and without end .

Fourthly , the end of the manifesting and publishing of the Gospell , for the obedience of Faith ; not onely that wee should know it and taste of it ; but beleeue it , and obey it .

The second Attribute in the description of God , is his Wisedome , v. 27. set forth by this Exclusiue Only : To God only Wise : So 1. Tim. 1.17 . the onely wise God , and Iude v. 25. the only wise God our Sauiour : which exclusiue is to be added to all his Attributes , 1. Tim. 6.15 . 1. Tim. 6.16 . Reuel. 15.4 . as Onely Potentate , Onely hath immortality , Onely Holy .

There are many wise men and women ; so the Angels : But men by institution and meanes ; and Angels and men , by participation and the Gift of God , and in part ; But God is wise absolutely , Hieron . in locum infinitely , and by Nature , being the Fountaine and Ocean , from whence the drops , and small streames of wisedome are deri●●ed vnto the Creatures .

The publishing and preaching the Gospell to all Nations , Obser . was by the Commandement of the Euerlasting God , who is omnipotent and Onely wise .

As no other wisedome and power could haue so brought it to passe ; so , though the Deuill , Tyrants , Infidels , Atheists , Papists , and all wicked men ioyne their power and cunning , they shall neuer be able to roote it out .

This is our comfort ; though our enemies be strong and wise , yet our God is stronger and wiser then they .

2 From the meanes by whom wee are to giue glory to God : which is , by our Lord Iesus Christ : so Colos. 3.17 . Giuing thanks to God and the Father by Him : For our spirituall sacrifices are acceptable to God by Iesus Christ , as Saint Peter speaketh . 1. Pet. 2.5 .

3 From the continuance of performing this duty , for euer .

4 From the Affection , wherewith Paul glorifies God , which is vehement , testified in this word , Amen .

God is specially to bee glorified of his Church , Doctr. for his power and wisedome in confirming of his Elect by the Gospell . Ephes. 3.20.21 . Now to him that is able to doe exceeding abundantly , aboue all that we aske or thinke , according to the power that worketh in vs . Vnto him be glory in the Church , by Christ Iesus , throughout all ages world without end , Amen . Iude v. 24.25 . Now to him that is able to keepe you from falling , and to preserue you faultlesse before the presence of his glory , with exceeding ioy , To the onely wise God our Sauiour , bee glory , and maiesty , dominion , and power , now and euer ; Amen .

REVELATION 5.13.14 .

Blessing , Honour , Glory , and Power , be vnto him that sitteth vpon the Throne , and vnto the Lambe for euer and euer .

And let the whole Church in Heauen and Earth fall downe , worship , and say Amen .

Amen , Amen .