A PLAIN EXPOSITION upon the whole thirteenth, fourteenth, fifteenth, and sixteenth Chapters of the Epistle of Saint PAUL to the ROMANS. Wherein the Text is diligently and methodically resolved, the sense given, and many Doctrines thence gathered, are by lively uses applied for the benefit of God's Children. Performed with much variety, and convenient brevity, BY ELNATHAN PARR Bachelor in Divinity, and Preacher of God's word. To which is prefixed an Alphabetical Table, containing the chief Points and Doctrines handled in the Book. PSAL. 122.6. Pray for the peace of jerusalem. LONDON, Printed by G. ELD for SAMVEL MAN, dwelling in Paul's Churchyard at the sign of the Swan. 1622. TO THE VERY NOBLE, RELIGIOUS, AND MOST WORTHY, Master Nathaniel Bacon, ESQUIRE: and The Lady jane Cornwalleys, his WIFE: Grace and Peace be multiplied from God the Father, and from our Lord JESUS CHRIST. SIR; MAy it please you once again to give me leave to Grace my labours with your Noble name, which shall be to them, as a Good Light to a Picture. For thereby shall they appear the more Spectable; and be the more favourably aspected of the Reader. I wish that they could reflect, as much brightness upon your Nobleness, as they receive splendour from it. But as a glass more weakly returneth the irradian Beams; so These. I do hereby (in what measure I am able) testify my thankfulness for former Favours, and bear witness to your true Nobleness; who have, not only the Pictures of the virtues and graces, (rarely done with your own hand) for the ornament of your house (though many in these days virtutem ne pictam quidem viderunt) But themselves by a heavenly pencil drawn in the table of your heart; which do ado●ne your life, and make me to be Yours addicted, in all respectful observance, ELNATHAN PARR. MADAM; AS is the bounty of the Giver, so in justice ought to be the Acknowledgement of the receiver. Your Ladyship was the first advancer of my studies, and estate; and so you have continued; which is not the least Ornament of Honour. Of Due therefore whatsoever I can perform is your Ladyships; than whom I know none more truly Honourable, for (which is the Crown of Ladies and of all the daughters of Eve) Chastity; for meekness of Spirit (an Ornament of price for all the Daughters of Sara) for Charity etc. For neither will your excellent modesty suffer, nor this short Epistle suffice to the relation of your deserved praises. As we behold the majesty of things sacred with venerable silence & admiration; see I your incomparable virtues. I burn this Incense at their Altar: And I wish the world had more such Ladies; the Church such ornaments; & painful and peaceable Ministers such Patronesses, as your Ladyship hath been to me, who am Yours addicted, in all respectful observance, ELNATHAN PARR. TO THE CHRISTIAN READER, increase of Peace and Love.. NO part of holy Scripture hath been so happy in the Expositions of elder and later Divines, as this prime Epistle of our blessed Apostle. What need then (thou wilt say) of thy homespun lucubrations? Why dost thou yet write? My answer is, (warrantable enough in these times) It is the fashion. Scribimus indocti doctique— When Diogenes saw the people of Athens all of them in busy employments upon occasion of a present danger; he also agitates, and lively bestirs himself in his Tub, lest in a time so negotious he might seem to sit still and be idle: So I in this scribbling age. And yet I hope I shall not move only with Diogenes, but promove something among the rest which have taken pains in this kind. The least star hath his light and instuence; and there may be some use of Goats-haire to the finishing of the Tabernacle. My aim herein is, first, the glory of God: then, (according to grace given) to reinforce in these declining times, subjection to Magistrates, love to neighbours, sobriety toward ourselves, and peace and order in our Church, the two preservers thereof. I am assured that the substance of things affirmed are consonant to the Scriptures, and not without the consent of the soundest Divines ancient and modern; how rude soever thou find the style and phrase, it being all written volante calamo. Whatsoever it is, I beseech God thou mayst profit by it; which thou shalt the sooner do, if thou bring a mind without prejudice, and not wedded to thy own will. And I pray thee to commend to the blessing of God, both it, and Thy true Friend in our common Saviour, ELN: PARR. THE TABLE. A ADmonition: after Admonition we must be careful to amend our lives. page 167. Admonition necessary in two respects, 168. the use and end of it. Ibid. Amendment: that after instruction we should amend. 167 Apparel, an excellent use of it both in putting on and putting off. 92 Armour: where there is use of Armour there is fear of danger. 69 Authority, a grievous punishment remaining to them that resist lawful Authority. 12 Awake, what it is in its proper sense. 55 B Begin: a reproof of such as begin well and afterwards grow sleepy. 58 Believe: that we must wish our Brethren joy and peace in believing, 262. Believers stand in need of one another's prayers, 306. the love that ought to be between them, 316. Believers called Saints, 329. what this title admonisheth. Ibid. Blasphemy, what it is, 186. the kinds of it. 187 Body, the Body is to be served but not its lusts, 97, 98. pretty rules about the care and carriage of the Body, 98. overmuch care for the Body condemned. 99 Books, God hath three Books. 162 Borrow, whether it be lawful to Borrow, off: 39 with a distinction, Ibid. a fruit of sin, and a kind of baseness. Ibid. Bowing, Bowing of the knee, what it means, 156, 157. Bowing of the knee at the Name of jesus, approved. 158 Brownists, a pretty note for their meekness or rather waywardness. 104 C Care, to care for the body is not unlawful, 96. overmuch Care condemned, 99 three things should make us Careful against the day of judgement. 163 Cenchrea what, and where it is. 312, 313 Censure, to beware of it. 116, 117. God's receiving should be a protection against unjust censure, 118. it is against right to censure one another, 120. a reason not to censure, 123.152. the Censure of men's deeds pertain to God, 126. it is a great corruption of nature to censure others. 150, 151 Chambering, what. 78 Chance, that the Gospel comes not to any place by chance. 292 Christ, he is all good things to us, 89. how to use Christ that we may be the better for him, Ibid. we must give our account to Christ, 162. three excellent uses hereof, Ibid. 163, 164. the end of Christ's coming in the flesh, 257. it is the top of every man's ambition to honour Christ, 288. Christ ruleth amidst his enemies. 327 Church, that we ought so to govern our houses as that they may worthily be called a Church, 321. that even among the wicked God hath sometimes a Church, 327. two things which strike at the very heart of the Church. 335 Commend, what it is to commend, 312. that good Christians must be commended to others, 314. we must be wary whom we commend, Ibid. two faults herein reproved. Ibid. Company, the comfort of good Company. 295 Concupiscence, it is evil three ways, 94. it is not fulfilled without a great deal of care and torment. 98, 99 Condemnation, those are not rashly to be condemned whom God hath received to grace, 116. a conscience not condemning is a great blessing. 225 Conscience, what, 25. whether the Laws of man may bind the conscience, 26.27. rules to persuade the conscience of the lawfulness of thing, commanded, 28.29. Conscience a guard of piety, 30. a good rule or two for an erring conscience, 138. a Conscience not condemning is a great blessing, 225. Conscience is either a man's best friend or greatest foe. Ibid. Contention, vide Strife. The contentious like the Basilisk. 83. like the Salamander, 84. in the Church most odious, 84. a good rule in ask questions. Ibid. Customs, the diverse acceptation of the word. 35 D Damnation, how taken. 12 Darkness, how miserable they are that sit in darkness, 62. what it is, 65. the Analogy between the bodily and spiritual darkness. 65, 66 Day, how accepted, 59.60. the time of grace called The day, 62. concerning observation of days, 129. whether it be lawful to observe Holidays, 136. reasons Ibid. of Holidays called by the names of Saints, 137: a good rule in the observation of them, Ibid. Holidays to be observed in the Lord. 138 Death, a good death follows a good life 142. Christ's death should teach us obedience. 149.150. Debts, of a double debt. 38. love alone is a perpetual debt, Ibid. wh●t to do to keep out of debt, 39 three sorts deserving reproof herein. 40 Deralogue, pretty observations about the deviding it. 44.45. Decency, what. 216. Deecive, what it is. 336. Despise, what. 111 Divisions, such as cause divisions contrary to the doctrine of Christ, serve not Christ, 337. a necessary caveat, 338. he that makes divisions we may be jealous that he is but sanctified in show. 341 Doubting, how dangerous to do any good thing doubting, 133. the acceptation of the word doubting. 228, 229. Drunkenness, what and how vile, 74. it disgraceth the persons and professions of men, 75. its fearful effects. 76, 77. not possible to be religious and a drunkard, 78. drunkenness and whoredom seldom sunder, 80. drunkenness begets strife. 82 E Eat, four reasons why the Israelites were forbidden to eat certain meats, 107, 108. rules in eating. 177 Edify, what it is to edify. 199. Envy, contrary to honest walking, 83. it is compared to the Basilisk, Ibid it is to be abhorred, 85 it is a most just sin, Ibid. an envious man most unhappy, 86. what envy doth. Ibid. Epiretus, who, and how described. 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Companion or Fellow. 41 Evil, it is threefold, 50. Evil in fact three ways, Ibid. ●uill, called the works of Darkness three ways, 66. evil must be put off with hatred of it, etc. 69 F Favourite, a pretty History of a Prince's favourite suing for an unjust thing. 23 Faith, that we may both have and keep faith, five things are required. 230, 231. Faithful, that all the faithful are under God's care and protection, 145. what it should teach us, Ibid. it breeds comfort in distresses, 146. that men must be faithful in their undertake, 301. notably applied to all sorts. 304 Feasting, it is lawful, but &c, 75. examples and rules therein. 76 Fruit, we must bring forth fruit. 303 Fulfil, a twofold fulfilling of the Law. 42 G Garment, Christ is a Garment two ways, 87. the white Garment signifieth three notable things, 89. a pretty History of the white Garment in Baptism. 93 Glory, how a Minister may glory. 277, 278 Gospel, the blessings of the Gospel what. 301 Grace, what it teacheth us, 68 the Graces of God ought to be praised in others. 265 Grief, what it is, 180. the weak lie open to Grief three ways by the liberty used by the strong, Ibid. whether we may grieve our brother in nothing, 181. of using things indifferent to the grief of our brother, Ibid. with two cautions, Ibid. H Hearers, what they own to their Preachers. 320 Honesty, diversely accepted, 70. our care must be that our behaviour be honest. 71 Honour, as referred to, or conferred on Princes, what it signifies, 35, 36. To be in Christ is a great honour, 326. It is a great honour any way to advance Religion. 332 Household, that we ought to govern our households so, as that they may worthily be called Churches. 321 I jews, why not to be despised. 260 Ignorance, total ignorance destroyeth faith. 109 Illyricum, where it is, 284. how fare off jerusalem. 285 Indifferent: whether and how things indifferent bind the conscience, 24.27, 28. That for things indifferent there ought to be no breach of charity, nor separation among Christians, 111.137.138. a notable example hereof, 138. That things are indifferent two ways, 111. Things indifferent how called by the ancient, 112. Unity about things indifferent, 113, 114. We must not judge our brethren for things indifferent, 114. a great sin so to do, 121.126. That a full persuasion from the word is necessary for the doing or leaving undone things indifferent, 131. Excellent things concerning things indifferent, 131, 132. In things indifferent we are to propound to ourselves the glory of God, 135. Cautions, ibid. A most conscionable Rule for opposers of things indifferent, 143. A most earnest exhortation to unity about things indifferent, 113, 114. That things indifferent are clean in themselves, but unclean to him that so esteemeth them, 177. a good reason hereof, ibid. To use thing indifferent to the grief of our brother is against charity, 180. two cautions herein, 181. A reproof of strong and weak in the use of things indifferent, 189. The kingdom of heaven is not of things indifferent, but of things necessary, 194. the strivers about things indifferent are guilty of three sins, 195. scandal given and taken for things indifferent, destroyeth the work of God, 204. The blame both of Preachers and hearers herein, ibid. a threefold admonition hence, 205, 206. Indifferent things must be abstained from for the weak brother's sake, 208. how long we must abstain for the weak brother's sake, 212. Of the Church's authority in determining the use of things indifferent, 214, 215. Whether our faith & knowledge in things indifferent be always to be manifested by practice, 222. joy: that we must wish our brethren joy in believing. 262 Judging, vid. Censure: there are four things that we man not judge. 166 judgement, that there shall be a general judgement, 153. it appears by many reasons, ibid. it is comfort to the good, but terror to the bad, 154. that should persuade us to repentance, ibid. Three things should make us careful against the day of judgement, 163. What to do to avoid horror and shame at that day. 164.165 K Kiss, of diverse sorts of kisses, 330. A holy kiss what, ibid. the use of it in time of old. ibid. how abused in Rome. ibid. Kingdom: the kingdom of God diversely accepted. 192. ●●ee: what the bowing of the knee signifies, 156, 157. The antiquity and lawfulness of the bowing of the knee at the name of jesus approved. 158. the end of this ceremony threefold, 159. taken for the worship of God. ibid. Knowledge, it must go before persuasion, 178. Of their estate that know evil, and yet do it. ibid. L Law, how fulfilled, 42. two false conclusions from this; That love is the fulfilling of the Law. 51 Liberty: the weak brother lieth open to grief three ways, by the liberty used by the strong, 180. the unfolding of Christian liberty, 209. Christian liberty what, ibid. three parts thereof, ibid. two general rules, ib. 210. two moderators of this liberty, 210. We should labour sound to understand the doctrine of Christian liberty, 214. not use it always, 220. a sharp reproof for such as pretending Christian liberty do notwithstanding abuse the gifts of God to their lusts. 220 Life, what it is to live or to dye to the Lord, or to a man's self, 141. that we must do both, not to ourselves but to the Lord. ibid. An admonition that our good be not evil spoken of by our evil lives, 190. Three persons for whom we are to venture our lives, 320. Hearers own their lives to their Preachers. ibid. Light: the best things called light, 63. We are to examine our estates whether we are in the light or no, 64. The grace of sanctification called light in three respects. 67 Love: that love is a perpetual debt, 38 40. it is the broad seal of our faith, 40. Love what, 41. How love is the fulfilling of the Law, 42.52. God's goodness in that he commands us nothing but to love, 43. Things done either for fear or shame, and not of love, are nothing worth, ibid. The Commandments of loving God and our neighbour are both alike in three respects, 46. whether a man may love his neighbour more than himself, ibid. or more than another, 47. Of self- love that it is twofold, 47. a direction therein, ibid. of them that love themselves only, ibid. diverse lovers reproved, 48. evil men are to be loved as sick men, ibid. nothing so useful as love, ibid. Done doth not only do no hurt, but also doth good, 49, 51. how faith and love agree in one, 53. What love is more than other virtues, ibid. that Christ's love should constrain us to love and obey him, 243. and to love one another, 254. of the love that ought to be among believers. 316 Lusts: That the body is to be served but not the lusts of the body, 97.98. Lusts not fulfilled without a great deal of pains. 98.99 M Magistrates: obedience denied to them by diverse sorts of schismatics and Heretics, 4, 5. comfort for lawful Magistrates, 9 what reverence and obedience they ought to have, 10. we ought to be thankful for them, 10, 11, 23: they are for the good of the good, 17. they procure the good of their subjects three ways, 18, 19, 23. two duties of subjects to Magistrates, 20. Whether a Magistrate may pardon a malefactor deserving to dye by the law of God or no, off. 22. Clemency and severity in a Magistrate, when and how necessary, 22, 23. that every soul is bound to be subject to the Magistrate, 25. Six excellent rules for the obeying Magistrates, 28.29. Tribute to be given Magistrates. 34 Man: he is two ways the work of God, 203. how turned into a beast. 289 Mark, what it signifies in the original. 334 Meaning: that good meanings without grounds from the Word will not serve. 131 Meat: that meat may be a destruction of our brethren three ways. 184 Mind: what it is to be like-mined, 249. the members of Christ's Church ought to be so. 250 Ministers, they ought to preach to the capacity of their weak hearers, 103. their office not to be contemned, 257. without faith he profiteth nothing, 258. they must be diligent, 269, 286. bold, 271. painful, 287 A Minister in the Greek word what it signifieth, 273. they are sacred persons. 274 they are Priests. ibid. how they may glory, 277, 278. their lives attractive, 280. how they must please, 309. they and the people must pray mutually one for another. 310 Miracles, of what use they both were, and are, 281, 282. of popish miracles, ibid. they prevail not to persuade without the Spirit. 283 Multitude, what like. 8 N Narcissus, who. 327 Necessary: that we must not prefer things unnecessary before thing necessary. 293 Neighbour, who is so, 45, 46. how to love him, and that two ways, 46. whether a man may love himself more than his neighbour, ibid. 47. how evil neighbours are to be loved, 48 Night, how accepted, 59, 60, 61. The time of infidelity is dark night. 62 O Obedience: Popes how to be obeyed, 8, 9 a pretty reason of obedience to them, 9 Obedience that it might be acceptable and perfect, it must be done in love. 43 Offence: what it is, 170. three sorts of offenders of their brethren. 173 Opinion: That different opinions have always been in the Church, 108. that we ought to warrant our opinions by the Word. 131 Ordain, what it implies. 7 Order, what, 7. without it the Church cannot stand, 217. we must not contemn it, 218. that we must not put religion either in using or forbearing outward order. 220 P Peace: that the peaceable are acceptable to God, 197. that peace must be preserved, 200. three things necessary there unto, 201 Peace and edification two main ends of our actions. ibid. Persuasion: advertisements to persuade uso the lawfulness of things commanded, 28.29 what it is to be fully persuaded. 130 Phoebe, who she was. 312 Please: how to be a man- pleaser, 198. Ministers must please, but with a caveat. 309 Poor: that we must give to the poor. 298 Powers: what, and how taken, 2. diverse kinds, ibid. that God hath a special care of higher Powers. 14 Prayer: we ought to be frequent herein, 262. a fault so lightly to esteem of public prayers without preaching, 263. the excellency and power of public Prayer, 308 we should begin all our lawful acts therewith, 309. against coldness herein, ib. three things moving us thereto. ibid. Ministers & people should pray mutually one for another. 310 Praise: that we ought to praise the graces of God in others, 265. the praises of good men are to be esteemed. 266 Preaching: that the end of preaching and hearing, is to be sacrificed, 275. it is the power of God to salvation, 281. that every one ought to be a furtherance thereto, 320, what hearers own their Preachers. 320 Priest, that both Ministers and Christians are Priests. 274 Princes: that their persons are sacred, 23. that God hath a special care of them, 14. that they must be honoured though they be evil, 36. wherein. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what, 171. more vide Stumbling-blocke Punishment: the Magistrate appointed for the punishment of them that do evil. 21 Purpose: that men's purposes are overruled by God. 292 Put on: Christ is to be put on two ways, 87. he that hath put on him hath put on all virtue, 89. two putters on of Christ reproved, 90.91. we must labour for it, ibid. reasons of the negligent putting on of Christ, 92. a notable trial whether we have put him on or no. 95 Q Questions: a good ruic for ask of Questions, 84. that the weak are not to be troubled with doubtful Questions. 103 R Receive, to receive one what. 102.103.253 Regeneration, we ought to manifest it by the light of our life. 63 Religion, a great honour any way to advance religion. 332 Repetition, how and when both laudable and lawful. 270, 271 Reproof. Magistrates may be reproved, though not resisted. 13 Resistance, that grievous punishments remain for them that resist authority, 12. though it be not to be resisted, yet it is to be reproved. 13 Resurrection, that Christ rose not for himself, but for us, 148. A threefold comfort of Christ's resurrection. 149 Revive, what it is, 147. by it Christ brings us to heaven, 148. a threefold comfort hereof. 149 Riches, they being bestowed upon the Church will be comfortably accounted for. 332 Righteousness, what. 193 Riot: what it is to be riotous. 73 S Sacrament, a good note for a weak receiver. 128 Sacrifice, the end of hearing and preaching is to be sacrificed, 275. their happiness that are so sacrificed. ibid. Saints, believers so called, 329 what it admonisheth. ibid. Salutation, its signification both according to the Hebrew and Greek, 317. why Paul saluted so many, ibid. it ought not to be neglected, 318 two exceptions hereunto. ibid. and 319 Sanctification, that grace called light in three respects. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what, 171. twofold, ibid. it is ant to destroy our brethren, 184. A threefold Admonition inferred the ●on, 185 Scandal given or taken for things indifferent, destroyeth the work of God. 204 Scriptures, the word Scripture what it signifies, 245. they are written for our edification, 246. they are most excellent in three regards, ibid. against which do err both Papists and Anabaptists, 246, 247. they are necessary for all men. 247 Separation, that there ought to be no separation for things indifferent. 111 Servant, every believer is God's servant, 122. a title gloryed in, ibid. what we must do being God's servants, 126, 127. the comfort of being so, ibid. a title of honour. 315 Screw, what it is to screw Christ. 336 Sleep, a two fold sleep. 55, 56 Soul, it is put for the whole man. 3 Strangers, they are to be received, 315. the reason thereof. 316 Strength, the longer we profess the Gospel, the stronger in faith we ought to be, 56. strong, how taken, 234. that the strong must bear with the weak, 235. how. 236 Strife, vid. Contention. Strife & envy are contrary to honest walking, 83. reasons against strife. 84 Strive, what it is in the original. 306 Stumbling, a stumbling-blocke what, 171. three sorts of men that lay stumbling-blocks before their brethren. 173 Subject: no good subjects that refuse to pay Princes their dues. 36 Subjection, what it signifies, 3. that it must be yielded to civil government, ibid. the limitation thereof, ibid. it is a debt, and that of conscience to be paid to Princes in all the parts thereof. 36 T Thanksgiving, the reasons of Thanks at meat, 138, 139 thanks are to be given even to the instaments by whose means God bestoweth them on us 321 examples hereof. Ibid. T●●e the lare of Grace is no time of sleeping but of waking 57 we must lay hold on the present time. Ibid. Tribule the paying of tribute is an acknowledges ●t of our subjection to the Magistrate, 32. excellent things both of taking and giving tribute, 33. it is to be given even to bad Magistrates, 34. what tribute is. 35 Trusty, how the word is used, 291 Truth, we must be wise, as well wise to discern as ready to obey the truth. 340 Try, we must first try before we allow our actions, 226. it is the first thing required to true virtue. Ibid. V Unity, that we should be studious of unity, 151. Unity in truth and goodness commended, 251. where unity is not, there God is not glorified, Ibid. the Lords Supper is instituted as a band of unity; but it is made a fountain of discord. Ib. etc. Uncleanness, what it is in its proper signification, 175. the reason why so many things were unclean to the jews. 176 Unregenerate, the state of the unregenerate. 289 W Walk, a Christian must not be idle, but he must be walking, 71. Walking implies a going forward. 16 Wantonness, what, with the use thereof. 79 Weak, that the weak are not to be troubled about doubtful questions, 103. they must be gently dealt withal by the strong, 104. they ought to be tractable Ibid. charity must be used towards such as are weak, 105. it is not for the weak and unleained to dispute Ibid. diverse reasons why some are so weak, 109. that the weak are grieved three ways, by the liberty used by the strong, 180. we ought to have a care of the weak, 182. 235. 242. the weak must be wary of taking offence at the liberty of their brethren, 185. that in respect of the weak, how, and how long we must abstain from things indifferent, 208. 212. weak ones not to be nourished in their weakness, 213. that weak Christians that are docible they are to be gently entreated, 229. how the weak should carry themselves. 236, 237 Whoredom, helps against it, 81. it begets strife. 82. Will, that a man may will some things contrary to Gods Will without sin, 293. a distinction of God's Wills, Ibid. that in all our projects and purposes we must say, if God will. 294 Works, good and ill works how sometimes taken, 15. ill courses called the works of darkness in three respects. 66 Z Zeal, when a virtue when a vice. 82 The Scriptures that are expounded by the way. Chap. verse. page. Matth. 5. 9 219 22. 3. 148 22. 39 46 1 Cor. 6. 2. 161 14. 40. 216 1 Pet. 2. 13. 8 Revel. 20. 12. 162 THE DOCTRINES OF THE Thirteenth Chapter. Doct. 1 THat all that live under any civil government must yield unto the governors obedience and subjection. pag 3 Doct. 2 That God hath appointed and ordained, and in an excellent order established policies and states. p. 8 Doct. 3 That a grievous punishment remains for them that resist Authority. 12 Doct. 4 That Magistrates are ordained for the good of the good. 17 Doct. 5 That the Magistrate is appointed for the punishment of them which do evil. 21 Doct. 6 That every soul is bound in conscience to be subject to the Magistrate. 25 Doct. 7 That paying of tribute is an acknowledgement of our subjection to the Magistrate and his Laws. 32 Doct. 8 That subjection to Magistrates is a debt, and of conscience to be paid in all the parts thereof. 36 Doct. 9 That Love alone is a perpetual debt. 38 Doct. 10 That love is a fulfilling of the Law. 43 Doct. 11 That we must love our Neighbours as ourselves. 46 Doct. 12 That the longer we profess the Gospel the more strong in faith and zealous in godliness we ought to be. 56 Doct. 13 That the time of Infidelity is dark night, and the time of Grace is the comfortable day. 62 Doct. 14 That the consideration of our holy calling to the state of Grace ought to teach us to hate and abhor evil works, and to do the good. 68 Doct. 15 That Christians must have a special care that their behaviours be honest and such as becometh the Gospel. 71 Doct. 16 That Drunkenness doth disgrace both the persons and professions of Christians. 75 Doct. 17 That all fedity, obscene and filthy behaviour is contrary to honest walking. 79 Doct. 18 That strife and envy are contrary to honest walking. 83 Doct. 19 That he that hath put on Christ hath put on all virtue. 89 Doct. 20 That the body is not so to be tended for, as that the lusts thereof should be fulfilled. 95 The Doctrines of the fourteenth Chapter. Doct. 1 THat those which are w●ake are not to be troubled with doubtful disputations but friendly to be instructed. 103 Doct. 2 That there hath been always in the Church of God different opinions. 108 Doct. 3 That for things indifferent there ought to be no breach of charity, or separation among Christians. 111 Doct. 4 That a Christian ought to be able to warrant his opinion and particular actions by the word. 131 Doct. 5 That in things indifferent we are to propound to ourselves to glorify God. 135 Doct. 6 That we must both live and dye to the Lord and not to ourselves. 141 Doct. 7 That they are not rashly to be judged and condemned whom God hath received to grace. 116 Doct. 8 That it is against right that one Christian should judge another. 120 Doct. 9 That the censure of men's deeds and behaviour belong to God. 126 Doct. 10 That all true believers are in the Lord's service and under his care and protection. 145 Doct. 11 That Christ by dying, rising and reviving, obtained power over us, to save us and bring us unto Heaven. 148 Doct. 12 That the consideration of the last judgement should persuade us to our duties, and to refrain from that that is evil. 152 Doct. 13 That all men must and shall submit themselves to Christ as to their judge. 158 Doct. 14 That all must give account of all matters to our Lord jesus Christ. 162 Doct. 15 That after admonition and instruction we must be careful to amend our lives. 167 Doct. 16 That we must not give offen●e one to another. 172 Doct. 17 That things indifferent are cleave in themselves but unclean to him that so esteemeth them. 177 Doct. 18 That to use things indifferent to the grief of our brother is against charity. 180 Doct. 19 That scandal is apt to destroy our Brother. 184 Doct. 20 That every Christian ought to be careful that he cause not the Gospel of the Kingdom, and our Christian liberty a part of the same to be evil spoken of. 188 Doct. 21 That the Kingdom of God is not in things of a middle nature, but in things which are necessary. 194 Doct. 22 That the just and peaceable are acceptable to God and approved of men as the true servants of Christ. 197 Doct. 23 That the Church's peace and mutual edification must specially be furthered. 200 Doct. 24 That scandal given and taken for things indifferent, destroy the work of God. 204 Doct. 25 That we must abstain from things indifferent for the weak brother's sake. 208 Doct. 26 That faith and knowledge of Christian liberty in things indifferent, is not always to be manifested by practice. 222 Doct. 27 That a Conscience not condemning is a great blessing. 225 Doct. 28 That faith and knowledge of Christian liberty in things indifferent, is necessary is preserve us from sin and condemnation. 22●. The Doctrines of the fifteenth Chapter. Doct. THat the stronger must bear with the weak. pag. 235 Doct. 2 That every man must seek the good of his neighbour. p. 238 Doct. 3 That Christ in all his life and death was not indulgent to himself pleasing himself, but he pleased us. 242 Doct. 4 That the Scriptures were written for our edification in learning and hope, by patience and comfort. 246 Doct. 5 That the members of the same Church ought to be one to another. 250 Doct. 6 That by Christ's example we are kindly to love one another. 254 Doct. 7 That Christ came in the flesh to make good the truth of God and to confirm his promise to the jews for their salvation. 257 Doct. 8 That the Gentiles are received to the glory of God by his mercy in Christ Jesus. 260 Doct. 9 That we must wish our brethren joy and peace in believing. 262 Doct. 10 That we ought to acknowledge and praise the graces of God in others. 265 Doct. 11 That Ministers must faithfully and diligently perform their office. 269 Doct. 12 That Ministers by ●reaching offer up the people an acceptable sacrifice to God. 273 Doct. 13 That it is lawful for a Minister when God blesseth his l●bours to glory 〈◊〉 bat through Iesu● Christ. 277 Doct. 14 That Christ furnished his Apostles with gists of utterance, holy life and miracles, to make the world obedient to the Gospel 281 Doct. 15 That Ministers of the Word must earnestly labour in the discharge of their office. 286 Doct. 16 That the purposes and desires of men are ruled and overruled by the providence of God. 292 Doct. 17 That we must contribute to the relief of the poor Saints. 298 Doct. 18 That every man is faithfully to perform that which he is to undertake. 301 Doct. 19 That believers stand in need of the prayers of their brethren, and aught to pray one for another. 306 The Doctrines of the sixteenth Chapter. Doct. THat we must if occasion require commend good Christians to others. 314 Doct. 2 That to salute our friends present or absent is not to be neglected. 318 Doct. 3 That false teachers and brethren are carefully to be marked and avoided. 335 Doct. 4 That such as cause divisions and offences contrary to the true doctrine, serve not Christ but their own affections deceiving the simple. 337 Doct. 5 That as we must be ready to obey the truth, so wise to try and discern what is such. 340 Doct. 6 That God will make his Church and Children conquer Satan. 343 Doct. 7 That God is specially to be glorified of his Church in confirming his elect by the Gospel. 349 FINIS. A PLAIN EXPOSITION UPON THE THIRTEENTH CHAPTER OF THE EPISTLE OF Saint PAUL to the Romans. IN the two first verses of the twelfth Chapter, was a General exhortation to obedience: and at the third verse began particular expressions of the General in diverse cases; among which, obedience to Magistrates is a principal, and is handled in this thirteenth Chapter. There was great necessity of preaching this doctrine in Paul's time: for many Christians interpreted the Liberty by Christ, to have freed them from subjection to Government; by reason whereof, diverse cruel persecutions were raised, and Christianity had gotten a very ill report, it being put into the ears of Emperors and Princes, that Christianity allowed not of Magistracy. 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 showeth our duty to Magistrates, which is Subjection. The second, our duty to all men, which is Love: The third, our duty toward ourselves, which is Temperance. The duty to Magistrates is declared in the first 7. verses. VERSE 1. Let every soul be subject to the higher Powers:— IN the latter end of the twelfth Chapter he spoke against Revenge; now lest any infer, therefore not lawful to use the Magistrate in cases of wrong: Saint Paul seasonably adjoines a commandment to be subject to Magistrates, and so, not public but private Revenge to be unlawful. This first part containeth two things: first a Precept: secondly, Reasons of obedience thereunto. The Precept peremptorily set down in these words; hath the Thing, Subjection: and the Persons, which are two, yielding subjection, Every soul: and to whom it is to be yielded, which are set down, Powers: and distinguished, Higher Powers. To begin with the Exposition of the last words first. Powers: Not Angels (though the Greek word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so construed elsewhere) but Magistrates, nor Ecclesiastical Magistrates properly, but civil Magistrates, whose is the Sword, and to whom Tribute is due. Civil Magistracy is an Ordinance of God for the punishment of evil doers, and for the praise of them that do well, 1. Pet. 2.14. He saith not, To Emperors, Kings, etc. but Powers, naming the Thing, not the Persons: because, though the Officer may be wicked, and in regard of his person be unworthy of respect, yet the Office is to be honoured and respected: and the Power always to be obeyed. Powers, in the plural, For there are diverse kinds. A Monarchy, an aristocraty, a Demoeratie, when one alone, when some of the best, when the people, or most part rule all things; under which of these soever we live, we must be subject thereunto. Higher: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in authority, as it is translated 1. Tim. 2.2. that is, high or excellent Authority: For there are Powers from God which are more mean, and not so general and public, as of Fathers, Masters, etc. which are not meant in this place. And not only to the Supreme Magistrate, but unto all Governors sent and appointed by him, as Saint Peter expounds b 1. Pet. 2.13.14. . Be subject. The word signifies an orderly subjection; and implies, the reverence of the heart, respectful language and gesture, obedience without resisting, etc. A Subjection willing, and in due manner. Every soul. Soul for the whole Man by a Synecdoche, he being so called from his most noble part: The Magistrate hath most power over the bodies of their Subjects; but Soul is named, either by an Hebraisme, or to show the manner of the obedience required, that it must be ex animo, even from the very soul. Every soul. No exemption of any who enjoy the benefit of the laws in the Commonwealth, of which they are members, upon any pretence whatsoever, in regard of Ecclesiastical calling, or otherwise. All which live under any civil Government, Doctr. must unto the Governors yield obedience and subjection, Matth. 22.21. Render unto Caesar the things which are Caesar's, Titus' 3.1. Put them in mind to be subject to Principalities and Powers, and to obey Magistrates, 1 Pet. 2.13, 14. This obedience is to be limited, in things lawful, Obser. and not contrary to the word of God. The Magistrates in the Apostles time were enemies and Persecutors, and yet he requires subjection to them; Use 1 and Titus is charged to put the people in continual remembrance of it: much more are we to preach obedience to the godly and religious Magistrates. Must Nero be obeyed, and ought not much more King james, a Defender of the Faith, a Nursing Father of the Church? The Gospel doth in some sort meddle with obedience to the Civil Magistrate. Use 2 I say in some sort, as that it is lawful to be a Magistrate, and that he may and aught to be obeyed; For we must have the testimony of the Word of the lawfulness of these things. But to set down laws of civil business, of Contracts, of Successions, of Conveyance of Lands, of Pleas, of Punishments, of War, etc. in the Commonwealth; or of the times of meeting for the service of God, or of reading of the Scriptures, or of Garments or Gestures to be used in the Administration of holy things etc. in the Church; it belongs not to the Gospel in particular, to enact; but these things are to be directed by reason, being not contrary to the Word. The calling of the Physician or Carpenter, is lawful by the Gospel, and it requireth of them that they should deal conscionably: but what drugs, or what course of prescribing the one should use in every disease: or what plot, or tools the other should use in building, the Gospel determines not; but these are left to the judgement of right reason: So for particulars in Church or Commonwealth. Moses had the execution of all government, both Civil and Ecclesiastical among the Israelites, and performed it in his own person. jethro his father in law seeing it, tells him that the thing which he did was not good c Exod. 18.17. , and adviseth him to a course much more convenient. In giving sentence, and just determining of Suits, Moses saw more than jethro; but in the orderly and more easy proceeding therein both for Moses and the people, jethro saw more than Moses by reason and experience. He which readeth the Gospel as a book of State Policy, or a book of Statutes, abuseth it: For the principal scope of the Gospel, is to reveal the will of God concerning Remission of sins by faith in Christ, and in the General to exhort to a righteous conversation. The Brownists therefore and others, are greatly to be blamed, who absurdly deny and contemn all Canons and Constitutions concerning order, which are not in so many words set down and commanded in the Gospel: but of this more in the next Chapter. Here are to be reproved the Donatists, Use 3 who took away the Authority of Civil Magistrates, expounding this place only of Ecclesiastical Governors, whom Saint Augustine confutes d Aug. l. 1. cont. epist. Parm. c. 7. . Also the Anabaptists, and Libertines, they being so called for urging a liberty in outward things, who deny the use of a Magistrate, among Christians, to be lawful, and which in the memory of our Fathers, armed the rude multitude in Germany against their Magistrates and Princes. Also the Popish Clergy, who from the highest to the lowest of them, hold themselves not bound and subject to the Civil Magistrate, but in all criminal causes appeal to their Ordinary, and are not punishable, unless they be first degraded, and so delivered to the Secular power. But the Apostle saith, Every soul, and Saint chrysostom e Chrysost. in locum. expounds, If thou be an Apostle, an Evangelist, a Prophet, or whatsoever thou art, thou must be subject; and, these things are commanded to all, both Priests and Monks, and not only to Seculars. S. Bernard f Ad Henric. Ep. Sen. epist. 42. also to a Bishop writeth of this matter thus: Si omnis anima, & vestra: Quis vos excepit ab universitate? Si quis tentat excipere, tentat decipere: If every soul, then yours; who excepted you from this universality? He which attempteth to except you, attempteth to deceive you. The priests of the old Testament were subject to their Kings: our blessed Saviour submitted himself. So Paul, Act. 25.10, 11, 12. and yet the Pope intolerably usurpeth, and his Bishops, over Emperors and Kings. The Emperors, Henry the fourth, Henry the fifth, Frederick the first, Otho the fourth, Frederick the second, and Conradus his son, were deposed by Popes. And of the Insolency of Bishops contrary to this precept, do our own Chronicles make mention; as of Becket against Henry the second; Longchamp against Richard the first; S. Hugh of Lincoln, Sainted for his treason against King john, and Henry the third his son: This was that good Sir Hugh, whose day was the seventeenth of November, in whose stead the Coronation of Queen Elizabeth was placed, at the which the Papists stormed. The persons of all clerics are to be subject to the civil Magistrate: Emperors, Kings, and Princes I confess, have endowed Clergy men with many Immunities long ago; and in this land statutes have been made for the privilege of Clergy men g Anni. 14. Edw. 3. c. 1. et 1. Rich. 2. c. 3. , by which privileges they are not exempted from the bond of subjection, but from certain taxations, or impositions of service: as from warfare, from watching and warding, and such like. For no King can make void the bond of the obedience of his subjects, no more than a father can discharge his son, or a husband his wife. The Gospel taketh not away civil authority but rather stablisheth the same, Use 4 so that a King Popish, is but half a king, in comparison of a king Protestant, who under Christ supremely governeth over all persons, causes and things within his dominions, according to the Gospel. It is necessary for the people to understand that the Gospel constituteth not new governments, but commandeth to reverence and obey them that are. The froward perverseness of some, under a pretence of conscience refusing to submit unto the reasonable constitutions of authority, hath caused the Gospel to be disgraced as a profession denying obedience to Magistrates; let all be subject, that we may win due credit to the religion we profess. 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 have the Reason: and the Amplification. The Reason is taken from the efficient cause, or Author, which is God: All powers are of God, set down Negatively for the more force. Those things which have God for the Author are to be acknowledged: But God is the Author of all powers; of Monarchies, Aristocraties, democracies, and of those which are subordinate unto them. They are not of Satan, as Fanatical spirits have affirmed; neither hath man's reason the honour of this invention; but the very wisdom of God; whereby it appears, that good laws, and Magistracy are things divine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Callimachus. . The Amplification is from the manner, how they are of God: they are ordained of God. Not by toleration, as sins and sinful men: nor as the punishments of sin, as famine, the sword, sickness, wild beasts: we may pray against these and oppose them; but we must pray for the Magistrate b 1 Tim. 2.1, 2. and submit to him: the Magistrate is by divine ordination as a thing exceedingly beneficial to the state of Mankind. Ordained: this word implieth two things, Invention; and Ratification: God invented and devised the order, that some should govern, and the rest obey; and he maintains and upholds it. Order is an apt disposition of things equal and unequal: which to be marshaled together so as thereby they should be accomplished, made perfect and durable, must needs be a work of God's singular wisdom. Both the beauty and safety of the Universe, or whole world, is in order: If we consider the heaven and earth, the orbs, and spheres, the stars wand'ring and fixed, the elements, the faculties of man's soul, the diverse members of the body and their use and situation, there is a most comely and useful order. So some to be rich, some poor, some high, some low, some of one quality and aptness, some of another, and so to be arranged together, that they should mutually respect, second, and strengthen one another, must needs be from a Divine beginning: and from hence did the Philosopher affirm that right, law, authority political, was nothing else but an order between the Citizens c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. . So are the three States of our land, the Lords Spiritual, Temporal, and the Commons, called ordines regni, the orders of the kingdom: So Mat. 8.9. Ordained, that is ratified, constituted, confirmed, allowed, commanded, or any other word which you can invent for the being and remaining of Authority and Government. As the order and motion of the Heavens is continued by the power of God, so is Magistracy and Authority. It were impossible that so many heads should be subject unto One, especially if he be such a one as Nero, if God did not bring it to pass. For the multitude, is bellua multorum capitum, a beast of many heads, and mobile vulgus, the common people are as wavering, as the sea; so that he who rules the waves of the sea, doth overrule the unstable multitude herein: Hence David saith that it is God which subdueth (in order) the people under him d Psa. 144.2. Haroded Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. . The Devil is such an enemy to Magistracy; and our corrupt nature so contrary to rule and order, we being also of such diverse, and contrary dispositions; that if God should not lay David's people flat on the ground before him, he could never rule them. God hath appointed, Doctrine. ordained, and in excellent order established politics, and states: Pro. 8.15. By me King's reign; and princes decree justice. Dan. 4.25.32. The most high ruleth in the kingdom of men, and giveth it to whomsover he will, john 19.11. The Devil saith, Object. Luke 4.6. that all the Kingdoms of the world are his, and that he bestoweth them and the power of them, as he will. The Devil is a liar, Answ. and the father of lies, therefore he is soon answered. The order of the common wealth of the Bees is not from him: much less of reasonable men. 1 Pet. Object. 2 13. Kings and Governors are said to be the ordinance of man. Of man, Answ. is not to be understood causally, but subjectively, because it is executed by man; or obiectively, because it is about the society of man, or finally, because it is for the singular good of man. But some magistrates are wicked, Object. as Phocas who killed his Lord Mauritius and so invaded the Empire. So the Turk, and Pope are tyrants and enemies to the Gospel: are these of God? There are three things to be distinguished, Answ. the power, the manner of obtaining it, and the use of it: e Cons. Toletum in loc. Annot. 3. the power is of God, be he a believer, or an Infidel that hath it: but the use of it, if it be evil, and the coming to it if it be corrupt, is of ourselves and of Satan. The Pope if he be a Bishop, is to be obeyed where he is a Bishop: the power is of God: But if he attain the chair by bloodshed, as Damasus the first f Sozom. hist. li. 6. c. 23. , by compacting with the devil, and doing homage to him, as Silvester the second g Plat. in Sil. 2. Fasciculus temp. ; by subtlety, as Boniface the eight; and by bribery and unlawful suit, as almost all of them, as histories record; this is of the Devil. If he be a temporal Prince, the Power is of God, and he is to be obeyed. So also of the Turk. God by these two taking vengeance on idolatrous and wicked Christians. God gives the Kingdom of Heaven only to the Godly: but earthly kingdoms he gives as well to the wicked as to the godly. He which gave the Empire to Augustus a sweet and gracious Prince, gave it to Nero a very monster of men: he which advanced Constantine to the Imperial seat, who was the most worthy Emperor that ever yet the world saw: advanced julian also a most damned Apostata. For as S. Augustine saith, Iniustum non est, etc. It is not unjust that wicked men should receive power over the world, that good men's patience should be tried, and evil men's wickedness punished. By the power given to the devil, job was tried, that he might appear to be righteous; Peter was tempted, that he might not presume of himself; Paul was buffeted, that he might not be puffed up; and judas was condemned that he might hang himself h August. tom. 6.1. de na. boni adversely. Man. ca 32. . The use is both for Magistrates and people. For Magistrates. Use. 1 Instruction; that they remember that they are men; that they use the authority for God, which they have received from God; that they maintain true religion, etc. that they must give an account of their government. 2 Comfort: The calling of a Magistrate is full of labour, and danger, so that the Imperial robes have been accounted not worth the taking up, for the cares which are wrapped in them: This is the condition of all, specially of Protestant Princes, having the Devil, and so many jesuites and Papists daily seeking their subversion: But good Kings and Princes may comfort themselves; for they are ordained by God, and he will protect them, as the experience of famous Queen Elizabeth, and of our most mighty and gracious Sovereign King james, do manifestly declare. For the Subjects and people. 1 That they use all reverence to their Governors: The dignity of a King or Prince, is a kind of Divinity. They differ not in substance from their Subjects, but in use, so much, that they are called gods in the Scriptures h Exod. 22.28. Psal. 82.1.6. . We must not think of them, look on them, speak of them, as of mere men, but as the Deputies, Lieutenants, Vicegerents, and magnificent representations of the Majesty of Almighty God: honouring them next unto God: and solo Deo minores: as those who are only less than God: For a King, Sic omnibus maior est dum solo vero Deo minor est, is so greater than all, while he is less than the true God alone, as said Tertullian i Tertul. ad Scapulam. paulo post initium. . Many take a wretched liberty to tax their Governors; It is meat and drink to evil Subjects to speak of the faults of their Princes k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thuci●ydes. : but be thou wareed, for it is written, Thou shalt not revile the gods, nor curse the Ruler of the people l Exod. 22.28. . Is it fit to say to a King, Thou art wicked? or to Princes, ye are ? job. 34.18. It is not fit, but deserves severe punishment. Fear God, and the King: Pro. 24.21. 1. Pet. 2.17. 2 That they be obedient: He that hath commanded us to obey our natural parents, hath commanded us much more to obey our Princes, who are more worthy fathers. He that forbids murder, forbids disobedience also: from which disobedience comes all disorder and confusion in Church and Commonwealth. Many men's consciences stick at some things commanded by the supreme Magistrates, whose consciences stick not to break the peremptory commandment of God to obey the Magistrate. 3 That they be thankful for their Governors: They are the Breath of our nostrils m Lam. 4.20. . As the taking away of the breath is the death of the body, so the taking away of Governors is the death of the State. David is called the Light of Israel n 2 Sam. 21.17. . So are all good Kings to the Commonwealth, as the Sun is to the world. Some perhaps may think that to be left to ourselves to do that which is good in our own eyes were best: But as servants and children left to themselves will soon ruinated the family; so subjects left to themselves will soon undo the Commonwealth: The State of the Children of Israel was never worse, than when there was no King in Israel, but every man did what was good in his own eyes o Judg. 21.25. . Let us be thankful for our good Laws and Governors, and pray that God may continue them. Amen. VERSE 2. Whosoever therefore resisteth the Power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. IN this Verse is a second reason to enforce subjection to higher powers, and it is taken from the contraries, thus, We may not resist, Therefore we ought to be subject: for that is to be done whose contrary is to be abhorred. The Antecedent is proved by two arguments: the first from the quality of the fault: the second from the greatness of the Punishment. The quality of the fault is, that he which resisteth powers, resisteth the ordinance of God. The punishment is great, even Damnation. He which resisteth: To resist, saith one a Musculus in loc. , is not to be subject: and the Greek word 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 lawful commandment in things Civil or Ecclesiastical: or by a cunning cluding, and crafty avoiding of the Law; or by hindering justice from due execution, by wrong information and false suggestion: For Princes often see and hear by other men's eyes and ears, and therefore seldom see and hear the truth: And by this means a good, and wary, and wise Prince is bought and sold; the subjects abused and wronged without the knowledge, and contrary to the intention of the Prince, as Ziba abused David and his master also 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , whether it be by force of arms, or arguments: It is a military word; and such Paul useth, that we may understand refusing to obey, to be a greater sin than we make reckoning of. And he which resisteth. Here is the same word with the last: the word resisteth is three times used, and every time put in the present tense: but in the Greek only 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 receive damnation. This is observed by a learned man f Cajetan. , who thereby noteth that many times when we do not obey Magistrates, we intent not to resist them; but when we have not obeyed, than it is plain we have resisted. Shall receive to himself damnation. He saith not, it is like, or it may so fall out; but peremptorily, He shall receive. Damnation. Punishment here by the hand of the Magistrate, whose laws he hath broken, and eternal punishment in the world to come, if he repent not. Receive to himself. They are the cause of their own judgement, and hurt themselves more than the Magistrate by their disobedience. A grievous punishment remains for them which resist authority: Doctr. Pro. 17.11. A cruel messenger shall be sent against an evil man who seeketh rebellion: Pro. 24.21.22. My son, fear the Lord and the King, and meddle not with them that are given to change, or are seditious: For their calamity shall rise suddenly, and who knoweth the ruin 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 unlawful 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 than men. It was the nefarious voice of Antoninus Bassianus Caracalla, Emperor of Rome, which he sucked from his mother, Si libet, licet: If it like me it is lawful. He murdered his brother Geta, and requiring Papinian a famous Lawyer, to defend his fact, received this answer: It is easier to commit parricide then to excuse it; for which he, caused him also to be slain. Godly Princes are contrary to Caracalla, and godly subjects are like to Papinian, rather choosing to dye, then to do that which is worse than death. The men of Calcutta will do whatsoever their Emperor commands, though it be to worship the devil, as they say they do: but we must Fear God, and the King. Prince's may not be resisted, Obser. 2 but they may be reproved by them which have a calling to do it, so it be in wisdom and humility; and so that the reproof of the fault no ways tend to the prejudice of their power. It is not lawful by any humane or divine law revealed, Use 1 for a subject or inferior Magistrate to take arms against his Prince, though a wicked man. Though Saul unjustly and tyrannically persecuted David, yet he never lift up his hand against him, but honoured him alive and dead, as you may read in his Story: of which Bucanus writes dangerously and erroneously f Buca. l. come. loc. 49. de Magistratu. quaest. 77. . Our blessed Saviour would not suffer Peter to defend him with his sword against the present authority though it did unjustly. Peter commands all servants to be subject, not only to good masters, but to the froward g 1 Pet. 2.18. . Take heed how thou resistest thy Prince upon any pretence, or takest part with such: and suffer not thyself to be deceived by any thing thou shalt read in any learned man's works which may tend thereunto: and of these especially beware of a book entitled Vindiciae contra tyrannos, set forth by Stephanus junius Brutus, to the dishonour and disparagement of Kings and Princes. Abhor Insurrections, rebellion, treason: great is the sin, Use 2 and great is the punishment: as may appear in the punishment of Corah, Dathan, Abiram: of Absalon, Sheba: of the Guizes in France: of the Gowries in Scotland: of the popish Priests, and diverse jesuited Gentlemen in England, both in Queen Elizabeth's days, and now in the days of our most gracious King james, whom all, God the ordainer and defender of Kings, brought to shame and ruin for their treasonable practices. The persons of Kings and Princes are sacred; The Poet said, and we say, Sacred Majesty i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. . They are the Lords anointed, and God hath a special care of them. Great deliverance giveth he to his King k Psal. 18.50. . It is he that giveth salvation to Kings, that delivereth David from the hurtful sword l Psal. 144.10. . From a wonderful escape of Titus at the view of the walls of Jerusalem, josephus collects, Imperatorun pericula Deum curare m joseph. bell. jud. l. 6. ca 2. that God takes care of Princes in their danger. Aulus Gellius n A Gellus Noct. At. l. 5. c. 9 , also reports of a strange deliverance of King Croesus: He being overcome in battle, and being followed by a soldier who was ready to have run him through not knowing he was the King; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a young man the King's son being borne dumb, suddenly spoke, Man kill not Croesus; whereupon his life was saved. Alphonsus' King of Arragon would say that the lives and souls of kings were not subject to the will of private men, but in security under the care and protection of God. This may evidently appear in the manifold deliverances of that blessed Saint, our Noble Queen Elizabeth. And of this our most gracious King james hath been a pregnant example: God grant he may always so be. Amen. When the King commands, Use 3 see thou obey: for if thou refuse, thou fightest against God himself resisting his ordinance, & so the Lord himself interprets, namely himself to be opposed, when the commands of Magistrates are not obeyed o See Exod. 16.8. . Pretend not conscience, Num 16.11. 1 Sam. 8.7. or religion for thy refusal: Thy conscience thou sayest smites thee if thou submit to orders Ecclesiastical commanded: but for disobeying the Magistrate, and resisting the ordinance of God, thy conscience smites thee not. Take heed, this is the way to pluck upon thyself the wrath of God, to thy condemnation. VERSE 3. For Rulers are not a terror to goed works, but to the evil: wilt thou then not be afraid of the power? do that which is good, and thou shalt have 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 sinews of government. Thus, That which is ordained for the singular good of Man, is to be obeyed, submitted unto, and not resisted. But Powers or Magistrates were so ordained: For there can be nothing better than that good men should be rewarded, and evil men punished. This Argument is first set down, in these words. For Rulers are not a terror to good works, but to evil: and afterward repeated to the end of the 4. verse. Rulers. This word is so general that it extendeth itself to domestic governors, but here is to be understood only of them which have the power of the sword, whether they be supreme, or subordinate. Are not a terror to good works but to evil. We must fear God and the King: and authority languisheth where it is not feared: But yet Rulers are not, that is, ought not to be, a terror: To good works: works for workers, the effect for the cause; but to ill works, that is, workers, the Apostle so speaking, because men are to be rewarded or punished according to their works. Good and ill works. Not so Theologically, as a good work, that is done of faith of a sincere mind, and for the glory of God; & ill works contrarily, for the Magistrate cannot judge of this: but civilly good or evil, which are according or contrary to the laws divine, humane, positive, municipal, of Kingdoms, Cities, and Corporations, whereby the convenient and necessary discipline of every State is established. This is repeated in the words following: and the repetition elegantly set forth by a Rhetorical communication, whereby both parts are declared, first, that Rulers are not a terror to the good. Secondly, that they are a terror to the evil. The first, in these words: Wilt thou then not be afraid of the power? do that which is good, and thou shalt have 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 unto him a fearful and careful subject, who studied so to live, as that he might not offend the Ruler, nor come within the dint of his sword. The Answer: Do that which is good, etc. Where we have an advice, exhortation or precept, and the reason. The Advice: Do 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 judgement of the Heathen themselves, which is a civil conversation, agreeing to the laws of the State wherein we live. The Reason: And thou shalt have praise of the same. The fruit of subjection is praise: a sweet fruit, and of all exceedingly desired, though it may be deserved but of a few. Praise is here largely taken, as Tehillah in the Hebrew, implying not only immunity of punishment, as a verbal commendation; but a partaking of all liberties, freedoms, privileges, commodities of a good subject, according to the laws. This is confirmed for better assurance and encouragement 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 given to Ministers of the word, is here given to the Ministers of the sword. There is a great agreement between them: in regard of the Lord whom they serve, which is one and the same, even the Lord jesus; 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 object, and the manner: The civil Magistrate is for the Natural, Moral, Civil and Spiritual good, by the power of the sword. The Minister of the Word, is for the Spiritual good; not by Law or force, but by preaching the word, administering the Sacraments, and execution of Ecclesiastical discipline: unto which also reacheth the power of the Magistrate, not to execute them in his own person, but to see them executed. For good. What good? For natural good, that thy life and safety may be preserved. For Moral, that thou mayst be brought from vice to virtue: Civil, that thou mayest safely enjoy thy possessions, and that society and public honesty may be defended and maintained: For Spiritual, establishing the true worship of God, as the keeper of the first Table of the Law. To thee, even thee which art a Christian also, who of all others, wert least in safety, if there were no Rulers nor Laws. Magistrates are ordained for the praise and good, Doctr. of the good and them which live in order: Prou. 14.35. The King's favour is toward a wise servant. And 16.13. Righteous lips are the delight of Kings, and they love him that speaketh right. 1 Pet. 2.14. Governors' are sent for the praise of them which do well. Of this David is an example: Psal. 101.6. Mine eyes shall be upon the faithful in the Land, etc. But many live in order and do good, Object. which yet receive no praise, but vexation. How is the Magistrate then for their good? It is thus answered by one, a Anselmus in locum. Si bonus, nutritor tuus; Answ. si malus, tentator tuus est; Nutrimenta libenter accipe; sic etiam tentationem ut aurum probere: If he be a good Magistrate he is thy nourisher; if an ill one, he is thy prover; take thy nourishment willingly, and also thy trial, that thou mayest be proved to be gold. And thus by another b Caietanus in locum, , when a man doing good is persecuted, this cometh to pass, non ex natura operum, sed ex abusu potestatis. Not of the nature of the works, but by the abuse of the power. The Use is for Magistrates and Subjects. Use. For Magistrates. 1. They are the Ministers of God, therefore let them take heed what they do, for they judge not for man, but for the Lord, who is with them in the judgement: let them fear the Lord, and take heed; for there is no iniquity with the Lord, nor respect of persons, nor taking of gifts: as said King jehoshaphat to his judges c 2. Chron. 19.6.7. ; as also our good jehoshaphat to this purpose admonisheth the reverend judges before the riding of their Circuits. 2. Let good Magistrates be comforted: many troubles accompany government and the due execution of justice, many slanderous speeches of evil men: but Magistrates are Gods servants, and he will bear them out, and reward them. 3. Magistrates must remember that they are advanced for the good of subjects, not for the honour only of their persons and families, nor at all that they should be licentious without controlment, as Nero, Tiberius, Caligula, etc. Magistrates differ from the rest of the people, not by Impunity, but by virtue and equity: and are to respect the utility of the people, not their lust. It was the word of Aelius Adrianus, who succeeded Trojan in the Empire of Rome; Non mihi, sed populo, signifying that which he often was heard to say; Ita se Rempublicam gesturum, ut seiret rem populi esse non svam; that is, that he would so govern the Commonwealth, as knowing it was the wealth of the people, not his own. The principal aim of Kings, Princes, and Magistrates must be the good of them which obey them, and therefore they are called Benefactors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 22.25. : and indeed a good King or Magistrate is a Benefactor, and man's greatest friend upon earth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Now the Magistrate procureth the good of subjects three ways. 1. By establishing and maintaining true Religion: A State without the true Religion, is like a City without walls, or a house without a foundation; and stories record, infinite evils to have betide Kingdoms for the neglect of true Religion. King's are to be nursing Fathers of the Church and of Religion. Such of old were David, Ezechias, josias, Constantine, Theodosius; such of late was our famous Elizabeth, such a one now is (blessed be our God) our most Noble King james, the tenderest Father of the true Church, and the greatest defender of the faith upon earth. 2. By hearing the cries of the poor, receiving their petitions, and redressing their wrongs: So did David, so did Solomon, so doth King james: I think never any King more, never pretending want of leisure, as sometimes Antipater, in matters of this kind. 3. By seeing to the making of good laws, and their execution: Populi salus suprema, lex: Law is the chief safety of the people. But what are good laws, if not duly executed, and without respect of persons: we have good Laws against drunkenness, and yet for want of due execution, through the negligence doubtless of inferior magistrates, it daily increaseth to the great damage of the Commonwealth. The not executing of good laws uprightly, is an intolerable injury to the supreme Magistrate; for from hence is many times the alienation of the subjects from their Prince. This caused many to departed from Saul to David: 1. Sam. 22.2. and this was the pretended ground of Absalon's rebellion; and this alleged as the cause of the deposition of Richard the second. Most worthy therefore are all judges, justices, and subordinate Magistrates, of most severe punishment, which shall through negligence, corruption, favour, hatred, etc. wrong the Majesty of the supreme Magistrate, the authority of good laws, and the safety of the common people. As it is a damned thing for a Physician to be corrupted to destroy his patient, whom he hath undertaken to restore to health; so for a judge or justice, any way to pervert justice, and not duly to execute good laws: Cambyses caused such a judge to be slain e Herodot. l 5. Valer. Max. l 6. c. 3. . For Subjects. 1. To reverence, love, and pray for their Governors, as for the ministers of God sent for their good. 2. To obey the Laws: unto which here are two motives: 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 Gospel? But in what degree a good work? even 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 subject to Magistrates, and obedient, and ready to every good work f Tit. 3.1. : as if there were no good works to be expected from him that obeyeth not the Rulers: I wish such seriously and in the fear of God to consider hereof, who resist and oppose the laws and constitutions of the Magistrate in certain matters of order in the holy service; both refusing to obey, and making a sleight matter of such disobedience, though it pertain to one of the highest transgressions of the second Table. VERSE 4.— But if thou do that which is evil, be afraid: For he beareth not the sword in vain: For he is the Minister of God, a revenger to execute wrath upon him that doth evil. IN these words the Apostle, by a like figure as before, sheweth that Magistrates are a terror to evil works: as he hath showed the Magistrate to be amiable to the good, and that they may rejoice in him; so here he maketh him terrible to the wicked, that such as will not do well for the love of virtue, may by fear of punishment be kept in awe. Here are two things: a Proposition, He that doth ill, hath just cause to fear: a Reason, from his power and authority, He beareth not the sword in vain: and this is set forth by the Author of his power, which is God: He is the Minister of God: and by the end wherefore he receiveth such power in regard of the wicked; To execute vengeance or wrath upon him that doth evil. If thou do that which is evil: Moral evil, or Civil, contrary to the Decalogue, or particular positive laws and Canons of the Church or Commonwealth, or place where thou livest; which Laws and Canons to be the same in all places and Countries is not necessary. He beareth not the sword in vain. There is a twofold sword; of the Word, in the mouth of the Minister, by admonition, suspension, excommunication; and of justice, in the hand of the Magistrate, which is here meant; and here are two figures: 1. a Metonymy of the sign for the thing signified; the sword for authority: Then a Synecdoche; one kind for all coactive power. He beareth. According to the fashions of Princes, who have certain Officers going before them carrying the Ensigns of their power. Thus the Romans had certain Bundles of rods, and axes, carried before their Magistrates, by 12. Sergeants: and the Kings of England, Sceptres, and a Sword. In vain. He carries not the sword for fashion or for a show, but as having power of life and death: He may reprove 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 invested with the power of the sword. He is the Minister of God: as before. A revenger to execute wrath, etc. Vengeance is proper to God, and by God communicated to Magistrates, who otherwise had no power to revenge; neither may inferiors execute private revenge. Wrath. The wrath of God: or punishment; so called, signifying all manner of castigation, as mulcts, sins, imprisonment, banishment, proscription, death, etc. The Magistrate is appointed for the punishment of them which do evil: Gen. 9.6. Who so sheddeth man's 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 evil doers: 1. Pet. 2.14. May the Magistrate pardon, Quest. a malefactor deserving to die by the law of God, and convicted? The Supreme Magistrate may, Answ. and also increase or diminish punishments according to circumstances, if it be more for the good of the Commonwealth, and no fraud to God or good men: So David aggravated the punishment of theft by his sentence upon a rich man, which should have stolen the only sheep of his poor neighbour a 2. S●m. 12.56. . Also he forbore joab, that wilfully murdered 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 Solomon executed joab, and in the flower of his wisdom, upon good reason pardoned Abiathar the Priest, a man worthy of death b 1. King. 1.26. . War, Use 1 a cruel thing I confess, yet lawful and necessary sometimes by this place: as he may draw his sword against a private troubler of the Commonwealth, so against a public, whatsoever Erasmus saith to the contrary c Erasm. Adag. Chil. 4. Cent. 1. Adag. 1. . The Saints by Faith subdued kingdoms, and turned to flight the armies of aliens, Hebr. 11.33.34. When the Soldiers demanded of john, what they should do: If he had misliked war, he would have bid them to hurl away their swords, rather than bid them be content with their wages, as Saint Augustine hath observed d Aug. epist. 5. Marcel. 〈◊〉 dirissime. to 6. l. 22 contra Fanst●m, cap. 74. . So that war is lawful; and if the King command, lawful for the subject to draw his sword, but not without his authority. It is the duty of Magistrates to punish offenders. Clemency is most commendable in Princes. Use 2 Nero in the beginning of his Empire, when he was requested to set his hand to the execution of an offender, would say, utinam nescirem literas, I would I could not write, which procured him great love among the people. And Theodosius the younger being asked, why he never executed such as injuried him; answered, I would to God it lay in me to revive them which be dead e Secrat. Scholar Eccles. hist. l. 7. 5. p. 22. , A princely voice. Yet severity is necessary, and God requires that wicked men should be punished. Impunity is a great enticement to sin. It is true which the Orator f Aeschines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. said, There is no profit of that Government which hath not instruments of punishment for wicked men. It is profitable for the Commonwealth, for the safety of the Good, who are in some sort wronged, when wicked men are spared. The Physician purgeth our bodies of peccant humours, and the Sovereign Magistrate is the Royal Physician of the State. A wise King (saith a wise King g Prou. 20.26. ) scattereth the wicked, and bringeth the wheel over them. Also for the amendment of the bad, who are punished even for this also, that others may be warned by their example: If they will not amend, let them be made treacle, to expel the poison of sin out of others. The execution of justice in this kind, is like Thunder, which striketh few, but feareth many h Poena ad paucos, metus ad omnes. . Smite a scorner, and the simple will beware, Prou. 19.25. So God will have the entiser to Idolatry i Deut. 13.11. , the false witness k Deut. 19.20. , and the incorrigible son l Deut. 21.21. , to be severely punished for a warning and example to others. Magistrates are not to be a terror to the good, but to the evil: Dat veniam coruis, vexat censura columbas, is a foul mistaking of the mark: They must diligently examine matters, that they may pronounce right judgement; neither must they proceed for favour or affection, for they judge not for man, but for the Lord, as said a just King m 2 Chro. 59.6. . It is reported of Artaxerxes long-hand Emperor of Persia n J. Lypsii monitorum & exemplorum polit. l. 2 cap. 9 , that when his favourite Satibarzanes sued for an unjust thing, being drawn thereunto by the promise of a great sum of money; the Emperor commanded his Treasurer to bring so much money, and gave it to his favourite: Hold thee, saith he, though I give thee this, I shall be never the poorer, but if I grant thy suit, I shall be much the unjuster. We are to praise God for our Governors, and good laws, Use 4 without which no man should travel in safety, nor keep his own house: also to pray for the Magistrates, that they may be all of them lovers of Religion, justice, Virtue: for according to their example, are the Commons for the most part fashioned. In the time of julius Caesar, soldiers; of Augustus, scholars; of Nero, Poets and Stage-players flourished, because these great ones were such: As certain flowers move according to the motion of the Sun, so do the common people imitate the lives of their Superiors. VERSE 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience. IN this verse is the Conclusion of the former Precept and Reasons; the Apostle peremptorily determining Subjection to Magistrates. There are two parts: First, The duty commanded, Subjection: Secondly, The reason, which is double: First, because of Wrath: Secondly, for Conscience sake. Both these are generally amplified, and particularly. Generally, in this term 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, than Subjection is due both for wrath, and also for conscience. The particular Amplification, is the manner of enunciating and delivering, both the duty and the Reasons. The duty is not plainly delivered, Be subject, but ye must, and more, ye must needs be subject. There is a necessity of subjection. The Reasons are delivered by comparison, not simply: for wrath; but not for wrath only; but also, and much more for conscience. The wisdom and care of the Apostle here appeareth, that handling a matter so weighty, leaveth it not rawly, but endeavoureth so forcibly to speak, that all men may take knowledge hereof, and be persuaded. Ye 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 Moral; Things indifferent both in nature and use also, bind not the conscience, but in case of scandal. Be subject, to Magistrates, to their Laws, Statutes, Decrees, Edicts, Orders, Constitutions, etc. For wrath: of God, for God is angry with all such, who resist authority; and of the Magistrate, whom we provoke by our disobedience, and who may justly punish us. Not only for wrath, but also for conscience. If wrath make us subject, much more ought conscience; and if a man could hide from the Magistrate his breach of the Law, yet conscience must withhold him from transgression. For conscience: of the brother: for it is an offence to a peaceable and loyal subject, that any should take liberty to break the laws of the Magistrate: The argument is forcible if we so understand it: But better for thine own conscience, as the Syrian Translator expresseth. Conscience is a faculty of the soul, 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 divine judgement a Sensus judicii divini. Caluin. Instit: lib. 4. cap. 10. sect. 3. . For conscience, that is, lest by not obeying the Magistrate, thou wound thine own conscience, in sinning against God: for if conscience be offended, then is God offended, who is the Lord of Conscience. Every soul is bound in conscience to be subject to Magistrates. Doctr. This is proved by the fift Commandment, Honour thy father, etc. Every part of the Moral law binds the conscience: But to obey the Magistrate is a part: Therefore, etc. Matth. 22.21. Render to Caesar the things which are Caesar's: we are bound to deal justly, and to render to all their due. Ecclesiastes 8.2. Keep the King's commandment, in regard of the oath of God. Both the oath which thou hast solemnly made to God in thy Baptism, to keep his laws, 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 thyself. Saul sought David's life, than David having him at an advantage, only cut off the skirt of his garment; no great matter one would think, yet it was his Sovereign; and afterward his conscience was troubled, and his heart smote him, even for that, 1. Sam. 24.5. Do the Laws and Constitutions of Magistrates, Quest. Civil and Ecclesiastical, bind the conscience? It is the prerogative of God's Law to bind conscience: Answ. and Princes laws bind, but not by their own power, but by virtue of the law of God. Nebridius exceedingly hated, de quaestione magna, responsionem brevem b August. refert, Epist. 23. ad Bonifacium, non procul à fine. , a short answer to a weighty question: a word or two more therefore hereof, to make it plain. It is therefore to be understood, that Magistrates are invested with a power from God, to make Laws and Constitutions, Civil and Ecclesiastical: and these determining (not the substance, but) the circumstances of God's worship, as, what garments, what gesture, what times of meeting, etc. to be used in the holy service, for comeliness and order. This is only questioned; but it may thus appear. The Magistrate is the Minister of God for thy good, as before, verse 4. But a great part of this good, is in comely manner of worshipping God. The very Heathen Philosophers saw by Natural reason, that the end and care of the Magistrate, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Arist. Ethic. lib. 1. ca 9 & 13. , to make his subjects virtuous, and practisers of things good and honest. This is grounded upon Deut. 17.19.20. The King must hear and read, and study the laws and statutes of God, to keep and do them; as he is a man, in his own 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 well as for the preservation of justice and honesty amongst men, otherwise, how doth he keep all the words of the Law? This is confirmed by the examples of all godly Princes, as of Moses, David, Solomon, Asa, jehosaphat, Hezechias, josias, and since the coming of Christ, of Constantine, Theodosius, Martianus, Leo, etc. Saint Augustine more than once d August. Bonif. comiti, ep. 50. & praecip. tom. 7. contra epist. Parmenianis, l. 1. c. 7. commends an Imperial law against the Donatists and Schismatics, which was, that they which separated from the Church, and held private conventicles, should be punished with pecuniary mulcts; their Leaders with banishment, and the place of their meetings to be forfeited to the Emperor. Also that they should have no power to bestow their goods by will, nor to enjoy any legacy bequeathed to them: and he instanceth in a certain Noble man, who recovered a legacy from certain Donatists, specially from one Augustinus, a Bishop of that side, given to them by his Sister. Indeed the Papists would engross all this power Ecclesiastical to the Pope. And the Donatists e Aug. tom. 7. lib. 2. cont. epist. Gaudentiis, cap. 16.17. in Saint Augustine's days, would be left to themselves, and not to be under the power of the Magistrate, in matters Ecclesiastical, as to be compelled to the outward service of God. This way run the Brownists also, who would have the King to be but as one of the company, and to be subject to their unwarranted Lay Elders. These things then thus premised, the Answer is, that all Laws and Constitutions of the Magistrate (not repugnant to God's word) bind the conscience, pierce f Caluin. Jnst. lib. 4. c. 10. sect. 5 , to obedience under the danger of mortal sin, in the General; for the General is Moral, 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 give offence, is moral Transgression: and the breaking of a particular, infers the breaking of the General. The obligation we speak of, is not in the things commanded, but in the commandment of God, who bids us in all lawful things to obey the Magistrate. And thus things indifferent, in Nature, may become necessary in their use, and bind the conscience, if the use be determined by the Magistrate, which is in his power to do, though not to alter their Nature. Is my conscience discharged of sin before God, Quest. for not obeying the Ecclesiastical or Civil laws of the Magistrate in things indifferent, if I willingly submit myself to the punishment? No: Answ. For the Magistrate in his laws which are of things just and profitable for humane societies, intends first the subject's obedience in doing of it. And such laws (which are called mixed) are confirmed with a double band: the wrath of the Magistrate, and conscience towards God. And so every transgression of such laws, implies a double guiltiness; the one before the Magistrate, the other before God. The first is an injury to man; the second a sin against God. If thou undergoest the punishment, thou art discharged of, and hast satisfied for the injury done to man; but thou hast resisted the Magistrate in his primary intent, and broken a profitable and just law, and so remainest under the imputation of sin before God, from which no mere man can discharge thy conscience. We may pity such Princes, Use 1 who by subiecting themselves to the Pope, are but half Rulers, being deprived of their authority in things Ecclesiastical. We must obey of conscience. Use 2 How unjust censurers are many then, who are ready to tax and reprove others for their obedience and subjection to laws and constitutions established? if any deserve censure, they are such, as resist authority, refusing to be obedient. Let us all in the fear of God submit ourselves to God and the King, Use 3 according to laws Civil or Ecclesiastical. We use to say, must is for the King; and the King of King's commands that we should obey authority: we must needs be subject for conscience, saith the Spirit. It is strange that any should dare to pretend conscience to disobey the Magistrate or the Church commanding things lawful. Thou sayest thou wilt not for thy conscience, and Paul saith, thou must needs for thy conscience. When thy servant obeys not thy word, thou sayest, what conscience? when thou obeyest not the word of the Magistrate, it may much more justly be said to thee, what conscience? Disobedience to lawful authority is for want of conscience. But thou canst not be persuaded of the lawfulness of things commanded. For answer, I desire thee well to consider these following advertisements. 1. When Statutes are made by His royal Majesty and the three estates of the Kingdom, the Lords spiritual, the Lords temporal, and the Commons; and when by his Majesty's Authority, Constitutions and Canons are set forth, by the reverend and learned Bishops, with the assistance of a multitude of learned and godly Divines: is it tolerable or conscionable that the private opinion of some Novel Divine, and inferior unlettered persons should be preferred before the Grave determinations of such Reverend and Honourable assemblies? Be modest, and think not thyself wiser than all other men. 2. Princes are not bound to render to every one a reason of their Laws: a good Subject examines not whether this or that be more convenient, but is contented with this, This is commanded. If in making laws every particular man's fancy were to be regarded, there would be no end, no order. Submit thyself therefore to the present government, and follow the custom of the Church wherein thou livest in the received rites, which are not impious, nor undecent in the judgement 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 Divine a Pareus in c. 11. epist. 1. a. Corinth. . 3. If thou doubtest of things commanded; never go for resolution or counsel to them which are opposite to authority and the State, but to the peaceable: and here apply the counsel of Syracides, Ecclesiasticus, 37.10.11.12. Consult not in matters of obedience, with them which refuse to obey. By this have many simple minds been dangerously misled. But fear thou God and the King, and meddle not with the seditious, or them which are given to change b Pro. 24. 2●: . 4. judge charitably of the Magistrate, that he intends to govern according to God's word: and interpret things commanded at the fairest. Curse not the King, no not in thy thought, saith Solomon 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 certain gesture, or kind of garment is commanded; thou canst not prove it unlawful by any testimony of God's word: Be not inquisitive of the lawfulness or unlawfulness: Ask no question for conscience sake. This is the counsel 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 guiltiness. 6. In matters that seem doubtful, follow the old rule, Tenecertum, relinque incertum: Hold that which is certain, leave that which is uncertain. The lawfulness of such a gesture, such a garment, such a rite, is uncertain to thee, but this is certain that thou must needs obey the Magistrate. Leave disputing then, and obey; for we are certain that God hath commanded us to obey the Magistrates; and when they command, our uncertainty will not excuse us either before them here, or before God at the day of judgement. Let us all make conscience and obey. Observe the power of thy conscience: if thou desirest a peaceable and quiet conscience, Use 4 pollute it not with sin; offend it not; if thou dost evil, it will torment thee and no force, no cunning, no gifts can appease the fury of it. Lipsius calls conscience, Pietatis laciniam c Lipsius' politic. lib. 1. cap. 5. in Summa aut titulo. , a iagge or guard of piety; but I am sure it is much more than so, and that there is no piety at all to be expected from him which regards not his conscience: He that fears not his conscience will not fear God; and he that puts away conscience, makes shipwreck of faith. VERSE 6. For, for this cause pay you tribute also: For they are Gods Ministers attending continually upon this very thing. THe first syllable of this Verse shows 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 means, therefore we must pay him tribute. Pareus thus, for conscience sake we must pay tribute; true, but better, it is an Argument to urge conscionable subjection: which is the meaning, of, for this cause. Pay you tribute. This word tribute by a Synecdoche implies all payments and taxes whatsoever due from the subject to the Magistrate, by what name soever you call them. For they are Gods Ministers, as before verse 4. though the word here be different signifying a public officer, yet the sense is the same, with a little increase of it by this term. Attending continually upon this very thing, that is, the good of the people according to their calling from God. The Reason in these words to urge conscionable subjection, is taken from the sign of it, which is paying Tribute, or from the part to the whole, paying tribute, being a part of that conscionable subjection spoken of in the first verse: and this is showed by the term also. The Reason may be thus framed. To whom we pay tribute of conscience, to their laws we ought to be subject of conscience. But we pay tribute of conscience to Magistrates. Therefore, etc. The Minor is the Apostles. The Mayor is confirmed from the end of paying tribute, which is that the Magistrate may make laws for the good of the subjects: thus, For the making of which we pay tribute, to such laws we are to be subject of conscience. But for the making of good laws we pay tribute. Therefore, etc. The Minor is the Apostles, For they attend continually upon this very thing. The Mayor is grounded upon common Reason: For what manner of thing were it, to offer the Magistrate tribute, and to sue for laws, and when they are justly enacted to refuse to obey them. God who ordained that thou shouldest maintain the Minister that he might preach to thee; ordains thereby, that thou shouldest hear him, so of the case of the subject 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 governing the people, as in our Parliaments plainly appears. Paying of tribute is an acknowledgement of our subjection to the Magistrate and his laws. Doctr. Mat. 17.24, 25, 26, 27. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tribute there spoken of, was a payment gathered for the temple and maintaining God's worship, in testimony of God's dominion over them, and the Recognition of their subjection, from a law Exod. 30.13. of all other payments, the jews could least digest that this should be paid to the Emperor; because it was a sign of their subjection to him, which our Saviour Christ was pleased to pay. Pompey first converted that Capitation or headsiluer to the City of Rome some sixty years before the Nativity of our Saviour. Ester 10.1. Ahashuerus lays a tribute upon his provinces, which was a token of their subjection to him. Luke 2.1. When Augustus Caesar was established in his Empire over all the world, he caused by a decree that all the World should be taxed, which was a sign, that he was an absolute Emperor over all. Here subjects are to be admonished willingly to pay tribute. Use 1 We love no payments; and subsidies seem grievous: but if we look upon the reason of Paul, he is unreasonable that should grudge them. The Magistrate watcheth for our good, and attendeth continually thereupon. He defendeth from enemies abroad: he represseth robbers at home. The Administration of justice, the security of our lives, the safety and peaceable possession of our goods are from him. Men scan at the revenues of the Prince, but not at the issues. Counsellors, judges, Officers of State, a Guard, sending forth Ambassadors, rewards to the well deserving, for general 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 be maintained like a King for his honour: and his care is worthy of great reward. We must pay of conscience; for not the greediness of Princes, devised tribute, but it is by the ordinance of God himself. It is not for subjects, Use 2 to determine how much the Prince shall have: but they should moderately exact, and warily dispose of the tributes, for their own honour, and the public good. Tiberius liked not the Shepherd that flayed the sheep in stead of clipping. Nor Alexander, the Gardener which pulled up the root of the herbs. Nor Tully, him which so cut the wings that they should never grow again. The Turks call the tribute of the Provinces, Saarum, the blood of the people, which to convert otherways then for the good of the people should be unjust. If we own tribute to Princes, Use 3 for the good of their government; then what tribute and subjection do we owe to God from whom we receive all good things, for this life and for a better? But what could enemies and traitors do more, than many among us do; treading under foot, and contemning the very Laws of God, and violating all good order. What shall we render to the Lord for his infinite goodness? even the tribute of willing and thankful obedience. VERSE 7. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. IN this verse Paul brings a new argument to infer conscionable obedience and subjection to Magistrates, and so concludes this whole matter. The Argument is taken from justice, which gives every one that which is his: To pay debts is conscionable. But subjection to Magistrates is a debt. Therefore, etc. Paul urgeth this point with many strong arguments, both because the Emperors were then Heathen, and also because it is hard to corrupt nature to be subject: every man would be a Ruler. Here are two parts. The argument set down in manner of a precept: Render to all men their dues. The amplification in the rest of the words. In the precept we have the duty, To render dues: and the persons to whom, To all. Render: not give, as if it were an alms, or gratuity, but render, or pay. Dues: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debts, the same word which is used in the Lord's Prayer. Sabiection, and tribute, debts, so that he is perfidious and unjust which payeth them not. To all: If you say men, than it follows well from the less: if to all men, then to Magistrates, which are the worthiest men. If you say Magistrates, than All respecteth either their quality, or degree. Their Quality. To all, to the good to the bad. The evilness of the Magistrate discharges not the subject of duty: no more than the evilness of parents, their children: The ordinance of God not the unworthiness of men must be respected. Their Degree: to the chief, and to all inferior Magistrates sent from him. The amplification is from a special enumeration of dues; which may be referred to two heads: to the maintenance, and countenance of the Magistrate. Tribute and custom are for his maintenance; Fear and honour for his reputation and countenance. Some distinguish these four thus. Tribute to be rendered to the Treasurer, custom to the Publicans and collectors, Fear to the Administrators of justice, and Honour to the Person of the supreme Governor: but I think it is easier to understand these to be rendered to the chief Magistrate, and for the manner, to be left to his will. Tribute: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is brought into the King's treasury or Exchequer, and so it is a general word: but usually translated Tribute: which is dersued from tribuo, which is, divido, 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 divided into three parts, each part had a governor, 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 us, may be called Tribute. Custom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Publican, of which kind of men there is often mention in the Gospel, after this manner, Publicans and sinners. In Latin, vectigal à vehendo, and hereby are meant, Imposts and taxations upon merchandise, exported or imported; called with us custom, and his Majesty's officer herein a customer: whom the Romans called a Publican: an office of honour among the Romans, but in disgrace among the jews, (who unwillingly paid any thing to the Romans) for their subjection and bondage signified thereby, and for the oppression used by the officers, and especially if any of their own countrymen had bought the office: Such an one was Matthew, before his conversion. The office was lawful, but odious to the jews for the causes rehearsed. Fear. Fear and honour are the Lords due, but he communicateth them to Princes which bear his Image upon earth. Fear. Not the fear of an evil conscience, which followeth evil facts of which verse 3, 4. but reverence to their Persons, and regard to their laws, which preserves from evil facts. It is better to be loved then feared; and Nero was hated for his Oderint dum metuant: but if subjects were in no fear, the Magistrate would be contemptible. Honour. This word comprehends all the former, being expounded according to the meaning of the fifth Commandment. As first, Reverence, inward of the heart: outward, in word, behaviour. Second, Obedience. Third, Thankfulness, unto which due payments are to be referred. Subjection to Magistrates, Doctr. is a debt and of conscience to be paid them in all the parts of it: Matthew 22.21. Render unto Caesar, the things which are Caesar's. Ephesians 6.1. Children are commanded to obey their Parents; for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or right: much more just to obey the Father of the Commonwealth. When the Son of Fabius Max. was Consul, Fabius taking horse before him and setting forward; was commanded by his Son to dismount, and to give him place being Consul: Plularch in Apo. Livius l. 4. d. 3. The Father saith to his Son: Euge fili, sapis, qui intelligas quibus imperes et quam magnum Magistratum susceperis. It is well done my Son, thou art wise, and understandest the greatness of thy Office. He is no good subject that refuseth, Use 1 or unwillingly and grudgingly pays his dues to his Prince. Think it not hard, or that it is extorting: It is his due, and to render it conscionably and willingly is an acceptable service, to the King, to God. It is an Injustice, for him that is able, to desire to be freed, from payments, from finding arms, and such like: this were to desire to reap the benefit of a good Prince, and good Laws, and not to be thankful, and to maintain them. Only let Assessors be admonished to rate men equally that the poor man bear not the rich man's burden. Use 2 Princes must be reverenced and honoured though they be evil: indeed glory is due to virtue, but honour to their dignity. Defame not their persons, cover their faults, cavil not at their laws, but obey: For a divine sentence is in the lips of the King; his mouth transgresseth not in judgement. 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 Caesar's, and unto God, the things that are Gods. VERSE 8. Own no man any thing, but to love one another.— IN this and the two next Verses following, is the second part of this Chapter; teaching love to our Neighbours. M. Caluin makes this another argument, to urge subjection to Magistrates, because to resist them, is a violation of Charity. M. Beza and Gualther, make it also to pertain unto the former, and to be the removing of a grand impediment of due subjection: which impediment is the unkind suit and contention between men, which when the Magistrate hath determined, the party which is cast, gins many times through corruption to hate the Magistrate, and to deny due respect: now say they that such suits the occasion of such denial, might be taken away, the Apostle bids them to owe nothing one to another but love. But I think rather that here is a new matter; though the manner of propounding it, under the term of owing, might be occasioned from the verse precedent: and indeed the precepts of godliness are of near acquaintance, and run as we may say in a blood. In this whole part are two things: A commandment, and the reason. The commandment: that we should love one another; set down in these words; which have a prohibition: Own no man any thing: and a correction or exception; but to love one another. Own no man any thing: whether money, labour, etc. But to love one another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi, but: this is not declarative, pay your debts, that mutual love may flourish: but exceptive, Own nothing but love, One another. Not the Magistrate only who can compel; nor friends only, which can requite; nor rich only, who can reward; but one another: Let the rich love the poor, and the poor the rich. The sum is in two precepts; A negative, own nothing to any; an affirmative, own love to all: these seem, but are not contrary. Debt is double: Civil, as money, etc. which we must not owe. Natural and Divine, as love, which we always must owe. Between these two debts there is great difference, beside the Excellency of one, which is love, above the other. 1. Civil debts when they are once paid, the Obligation is void Love is always to be paid, and always to be owed. 2. In Civil debts, he that pays hath the less, and he that receives hath the more; not so in love, for he that love's, the more he love's, the more his love increaseth. 3. Civil debts, may be pardoned and forgiven; a man may give out his bond, and release his debtor; but no man hath power to discharge his neighbour of his love; though it may be in pride or heat, we sometimes say we care not for such a ones love, yet this is no discharge. Natural debts cannot be forgiven. No more can a man discharge his neighbour from loving him, than a husband can discharge his wife from her conjugal faith, or a father his child, of his honour and dutifulness. We must owe nothing but love. Doctr. Love alone is a perpetual debt. Here are two branches. 1. We must pay and discharge all our civil debts: proved by the Law, Exod. 22. of restoring things stolen, trespasses done, things committed to our trust, borrowed, or found. Also by the story of the woman, sometimes the wife of one of the sons of the Prophets, 2. King. 4.1.2.3.4.5.6.7. Elisha chargeth her to pay her debts, ver. 7. josephus affirmeth a joseph. 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 hide and maintained a hundred Prophets in the time of jezebel's persecution b 1 Reg. 18.4. , and by that means came greatly indebted: for the payment of which debts, the Lord wrought a miracle by Elisha. 2. We must always owe and pay love: joh. 13.34. and 15.12. 1. joh. 3.11. so Phil. 1.9. I pray that your love may abound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet more and more. More and more notes the quantity, yet notes the perseverance of it. In the jubilee all civil debts were remitted to the jews: and we have many payments for years, and during natural life; but charity never faileth, but is perfected in another world. 1 Cor. 13.8. Is it lawful to borrow, or to buy for day? It seems no: Quest. because the Apostle saith, own nothing: and we have experience that hence come many suits and controversies, to which purpose jeremy sometime complained. jer. 15.10. It is lawful to borrow for necessity and conveniency. Answ. When Christ commands to lend, Luke 6.35. he implies a lawfulness of borrowing: and without such things the life and state of man could not well consist. As for suits and controversies, that is Non causa pro causa. Indeed I read that the Turks have few suits, because they deal for ready money. But the true cause of suits about buying and borrowing is our corruption: of the creditor in exacting more than his due; in the debtor, 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 deal justly, to pay modo & forma, or otherwise to content. Run not into debt: thou mayest borrow, Use 1 but if thou canst be free from borrowing, use it rather, for it is a kind of bondage. It is better to give then to receive. So, to lend then to borrow. Borrowing is a fruit of sin, Deut. 28 44. as are sicknesses and other calamities, from which the Saints in this world are not privileged. It is a kind of baseness 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 keep thee out of debt, labour hard in thy calling, moderate thy expenses, in diet, apparel, recreations, be husbandly: Here are such to be reproved, 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 do their posterity feel, who are many times driven to beg for their relief. Pay that thou owest, Use 2 it is the commandment of God, it is a point of conscience. As thou desirest to free thyself from a snare, so endeavour to free thyself from being indebted, Pro. 61.2.3.4.5. It is against nature that one man should be enriched by another man's loss. The Egyptians, Athenians, Romans, jews, all Nations that have loved faith and justice, have severely punished such as have refused to pay their debts. It is the note of an man, Psal. 37.21. Three sorts of men deserve herein much reproof. 1. Such as will pay some, as five shillings in the pound, or thereafter: But Paul requires to pay all: the horrible cozenage herein deserves a severe law. 2. Such as it may be will pay in the end, but they will drive the creditor 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 detain that which is due, is all one as if you rob your neighbour. 3. Such which pay not at all, but in stead of discharging their debts, they discharge their tongues in evil and railing speeches against their creditors when they demand their due: when they borrow they speak saire, when they should pay they return evil and opprobrious language. Read Ecclesiasticus chap. 29. the eight first verses. Love is a debt, Use 3 and perpetual. It is not a thing indifferent, but we are bound in conscience to owe and pay it one to another. Many will say, they desire not a man's love, they care not for it, neither then do they care for God's Commandment. Some for their civil debts are much troubled, and full of care; the sight of a Sergeant much affrighteth them, but who laments the want of love in himself, which is summum fidei sacramentum, the broad seal of our faith, as Tertullian speaks. In the primitive times there was so much love, 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 loveth 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 charity. Master Musculus annecteth these words thus; Pay your debts, otherwise you do against law; for whatsoever is against oharitie, is against law. These things are true, yet because it appeareth that the principal scope of this eight verse, and the two following is to persuade to charity; I take it to be without question, that these words are a Reason, of the exception, or affirmative Precept in the former part of the verse: Own love, or love one another. The Argument is taken from the excellency of love, or from the definition of it, set down 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, He that loveth another: where we have the action, loving; the object, another. What love is, See Chap, 12. verse 9.10. It is a benevolous affection, showing itself in word and deed. Another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neighbour: Master Beza observes that there is little difference among the Grecians, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sodalis, a companion or fellow: in the letters there is, I confess, not much difference, but in sense a great deal: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who eateth at the same table with us, a familiar; and therefore the feastings of friends were called among the Heathen, Sodalitia, and Sodalitates, fellowships; Tertul. lib. 2. ad uxorem. Cicero in lib de Senect. Plin. Epist. l. 10. epist. 79. ad Traianum. and the meeting of the Saints to worship God, were in the primitive times called Hetaeriae, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Paul's word here, signifies any, which is another from ourselves, be he friend or foe. Another, not meaning that if a man love one or two other than himself, it is any thing; but that whosoever is another must be loved; so that the bounds of the Earth are not larger than love. Love is natural, as between parents and children. Or Sociall, as between friends; but the love of unclean persons, and of drunkards, and other wicked men and women, one toward another, is not here meant, neither is their mutual affection worthy the name of love, being a dissolving of all law, and not a fulfilling the same. Or Supernatural, when the affection is renewed, sanctified and directed to the right object, according to the word of God. This love is a fulfilling of the Law. Hath fulfilled: The Law is empty, till we do it: God hath given it that we should do it, and then is it fulfilled, according to Paul's word here; or finished and perfected, according to james his word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. james 2.8. The Law is as an unperfect 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 copulative: the laws of man also. Hath fulfilled the law. The fulfilling of the law, is either actually, in regard of the singular precepts Affirmative and Negative; and so he that loveth fulfilleth it not. Or it is modo generali, after a general manner; and that as I take it in four respects. 1 In regard of the root, and inward beginning of obedience, which is love, so that he stealeth not, but liveth justly by an inward beginning, and so virtually fulfils the law, being able by such principium, within himself, upon occasion, to keep any branch of it. 2 In respect of that on which the whole Law and the Prophets depends, Matth. 22.40. which is love. 3 In respect of that unto the which the law is ordained, which is mutual love and society: The end of the Commandment is charity, 1. Tim. 1.5. 4 In respect of that whereby every thing is perfectly done which the Law requires; which is, that it be done in love, as Saint Paul exhorts the Corinthians, 1. Cor. 16.14. Let all your things be done in charity. By love are things done perfectly, for not only that such things should be done, and others undone, hath God commanded, but that they should be so out of love. Charity is the fulfilling of the law, Luk. 10.25, 26, 27. Doctr. eternal life is attributed to love, 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 goodness of God herein appeareth toward us, Use 1 who having absolute power to command us what he pleased, yet hath commanded nothing but love, than which, nothing is more divine; for God is love, and love is of God, 1. joh 4.7, 8. and nothing more profitable to us and comfortable. What more sweet than to love and be beloved? ex amore, amicitia, from love comes friendship, which to take out of the world, were a greater damage then to take the Sun out of the firmament. O our vile nature, which is prone to hatred and envy, the destroyers of mankind: let us lament that we are so backward to keep this divine, profitable, and comfortable law. If the Lord had commanded things hard, burdensome, and unprofitable, we must have obeyed; how much more ought we, when he says only, Love, and inherit eternal life? That our obedience should be acceptable and perfect, Use 2 it must be done in love: The Lord requires a pure affection, as well as the outward act. Thou dost not steal, defile thy neighbour's wife. It is well: but wouldst thou not if thou hadst opportunity? Doth fear only, or shame, or the sword of the Magistrate restrain thee? Then thou dost not such things, because thou darest not: do if thou darest; this is not to keep the law. He that loveth will not do such things, though it were in his power, and though he were sure never to be called into question, even for the love he beareth to God and to his neighbour. If thou givest all thy goods to the poor, etc. and hast not love, it is nothing. 1. Cor. 13.3. True love seasoneth all things, and maketh them well taken, being the life of virtue, as prudence is the light of it. As therefore there is great difference, between the speech of a Parrot, and of a wise man; so between the obedience of him that loveth, and of him that loveth not. Balaams' Ass speaks, so a wicked man says over prayers, hears the Word, gives alms, abstaineth from some evils, yet fulfilleth not the law, because he loveth not. Let us labour then for love, john 13.35. which is the work of a true disciple of Christ: for as the Grecians are distinguished by their cloaks, Romans by their gowns, Graduates by their habits, so we by Charity. VERSE. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. HEre is a proof, that he which loveth fulfilleth the law, and the argument is taken from an induction or enumeration of the particular commandments in the Law, which are comprehended in the precept of love. Love is all the Commandments: Therefore he that loveth, fulfilleth them all. Here are to be considered, the severals, or the sum: The Severals are the particular precepts rehearsed. The sum, is, Thou shalt love thy neighbour as thyself. In the Enumeration something is to be marked. 1 The fift commandment is not mentioned, which requires Honouring of Parents. Pet. Martyr. Some answer, that Paul reckons them as the jews did, who put that Commandment into the first table: making five 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 Commandment in the first part of this Chapter, as there seems to be no need of any repetition. Or he takes the Negatives only, because they are most contrary to Charity: and also that Commandment is comprehended in these words: and if there be any other Commandment. 2 The seventh Commandment forbidding adultery, is put before the sixth, forbidding murder. The reason is alleged, because adultery was a common sin among the Romans. Or for the feditie of it, and odiousness doth he name it first: and so among the fruits of the flesh is Adultery first named; and among the fruits of the Spirit, Love.. Galath. 5.19.22. and in some part of the Civil law, Faius in loc. the title of Adultery is next to the title of Treason, to show the heinousness of that sin. 3 The tenth Commandment is mentioned in this one word, Thou shalt not covet: whence it appears, that the commandment of not Coveting, 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 repeat the general heads. So that, that which the Philosophers affirmed of justice, is true of love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In sum Charity is all virtue. Charity is the Decalogue contracted, and the Decalogue is Charity unfolded. A general virtue diffusing itself into all virtues, as the blood and spirits into all parts of our bodies. The sum than is, Thou shalt love thy neighbour as thyself. In this we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The thing commanded, to love our neighbour; and the Rule, As thyself. Neighbour: Every one that stands in need of our help, by the proportion of the parable of the Samaritane, Luke 10. known or unknown; 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, etc. saith Augustine, Neighbourhood is to be esteemed, not by the nearness of blood, but by the society of Reason. Hierome brings the blessed Angels within this order of Neighbourhood; Hieron. in epist. ad Gal. and indeed Charity is as large as heaven and earth. The Schoolmen make even the Devils and damned, Valent. tom. 3. Disp. 3. quaest. 3. punct. 1. secundum naturam, a part of the object of our charity; not in the depravation 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 preserved and still exist, that God's justice might have due execution upon them. As thyself: both in the thing, and in the manner. In the thing; as to wish the best to our neighbour, as we wish the best to our selves, Luke 6.31. Mat. 7.12. expounded by our Saviour: As ye would that men should do to you, do ye also to them likewise: wishing the same good to be obtained, and the hurt to be avoided by them as by yourselves. In the manner: Truly, without dissembling; earnestly, without remissness, and coldness; constantly, without changing. We must love our neighbours as ourselves. Doctr. The very same words are, Levit. 19.18. Gal 5.14. and Mat. 22.39. Where our Saviour being asked by a Lawyer which was the Great Commandment; answered, that the love of God, was the first and great Commandment; and that the second was like unto it, which is, the love of our neighbour. Like unto the first in three respects. 1 In form; that is truly. For God must be loved with all the heart, and our neighbour as ourself. 2 In time, we must always love God; and so we must our neighbour. 3 In difficulty; it is hard to love God above all, because our hearts are so much upon the world; and as hard to love our neighbour as ourselves, because our hearts are set so much upon ourselves. Whether may I love my neighbour more than myself, Quest. or no? In regard of the affection, Answ. love must be equal; but in regard of the effect, in outward things I may at some time prefer my neighbour before myself, and serve him first; not so in spiritual things; I must wish my neighbour's salvation as well as mine own, but I must seek my own first. May I love one neighbour more than another? Quest. Appretiatiuè, as they say, we may: Answ. as jacob loved one of his children, joseph one of his brethren, and Christ one of his Disciples. It is lawful to love ourselves; Use 1 and yet there is an evil self- love, of the which the most part are sick. There is a natural self love, and a moral: The natural is the Rule of our love to our neighbour: the moral, is that which is forbidden in the law, which destroys the love of our neighbour. Nature requires, the law allows, and grace denies not that we should love ourselves amore recto, with a right love. Neither can he love his neighbour well, who doth not so love himself; even as he can never write a right line, who writeth by a wrong rule. Many say they love their neighbour as their own souls; and therein they may say true, and yet be far from the fulfilling of the law; or they care not to damn their own souls, as well as their neighbours. Learn to love thyself as thou oughtest, that God may commit thy neighbour to thee whom thou mayst love as thyself. To love a man's self, is not curare cutens, to pamper the body, to give a man's self to liberty and pleasure; but curare animam, to have a care of the soul, to love God, and ourselves in God: For, He that sinneth, hateth his own soul, Pro. 8.36. and he that enticeth his neighbour to sin, hateth his neighbour's soul. And he will never be profitable for another, who is unprofitable for himself. He that love's a garment, hates the moth that eats it; so he that love's his own soul and his neighbours, will hate sin which destroys it. Let him love me, who love's himself in goodness: The Godly man's love is the best love. Here diverse are to be reproved. Use 2 1 They that love themselves only. There is a City of God, and a city of the Devil: The City of God, begins in the love of God, and increaseth to the love of our neighbour; the city of the Devil begins in the love of ourselves, Aug. in princ. lib. de Civit. Dei. and ends in the contempt of God and our neighbour, such were Cain and Nabal. 2. They which love some of their neighbours but not all: This man is mine enemy I cannot love him: But Christ commands thee to love him, and he is thy neighbour. Love him, that he may be thy friend. That man is wicked, and his sins offend me. Think that thy sins offend others, and yet thou wouldst they should love thee. Consul Zanch. in explic ca 2. ep. 1. joh. Love him, but not his faults; and because he hath faults, he hath so much the more need of thy love that thou mayst reclaim him. Evil men are to be loved as sick men, we run to the Physician, for love to the man, not for love of his sickness, to help the man, and to destroy the sickness. 3 They which love dissemblingly, Aug. ep. 54. as joab and judas, who will speak fair to a man's face, and cut his throat behind his back. 4 They which love, and love, but their neighbour is never the better for their love: their love is fruitless, as is the faith S. james speaks of. 5 They which love not good men, their best neighbours, their truest friends, thou must love a wicked man, much more him that is godly; thine enemy, much more him that is God's friend. We ought to pray and strive to love our neighbours as ourselves: Use 3 if all would do so, it would be a golden world. Every Science hath his principles: the proper principle of Christian discipline is charity. And there is nothing so useful and profitable as Charity. Chrys. hom. 51. ad Pop. Ant. A better good than all riches, a greater good than health and light, said chrysostom. Suppose ten men to love each other as themselves, and so a hundred, a thousand, etc. None of the ten is one alone, but every one is ten: Charity contracts ten into one, and multiplies one into ten. None of the ten can live in want, for every one hath ten hearts to care for him, twenty eyes to see for him, twenty hands to work for him, and twenty feet to travail for him. Neither can any of the ten be conquered; for offend one and offend all, etc. Thus S. chrysostom. VERSE 10. Love worketh no ill to his neighbour: therefore is love 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 contains a Syllogism, only there is a Crypsis of the Mayor. Thus, That which doth no hurt or worketh no ill to his neighbour fulfilleth the Law. But love doth no hurt to his neighbour. Therefore is love the fulfilling of the Law. The argument is taken from the proper effect of love. If you refer it to the 9 verse, than it proveth by the same argument, that all the law is comprehended in the love of our neighbour. Thus, To do no ill to our neighbour, is the sum of the whole Law. But love doth no ill to our neighbour. Therefore love is the sum of the Law, or the whole Law is comprehended briefly in love. And then out of this is inferred according to the 8. verse, that Love 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, Love worketh no ill to his neighbour. The arguments disposed in this proposition are the cause, love: and the effect denied, doth no ill; amplified by the Patient, to his neighbour. The affirmative effect, doth any good; but the negative is set down that it may have the better correspondence with the 9 verse, where only negatives are repeated; but the affirmative is included; and so by a figure, less is said, and more is signified. Love not only doth no hurt, but also doth good: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but because this is not always in the power of him that loveth, he saith not, doth good; but, not evil; and in this, the other necessarily to be understood; for, as one saith well, subtrahere debitum bonum est malum, Caietan. to subtract or not to do the due good, is evil. Love; the holy love of my neighbour, proceeding from the love of God. No ill: mischief, damage, hurt, or sin; for in the second table every sin is to the hurt of our neighbour. Ill, is either of omission, or commission: and either are threefold: 1. in fact; 2. in word; 3. in desire. 1. In fact, three ways: 1. either about his single person, in the sixth commandment: 2. or his person conjoined in the seventh commandment: 3. or his goods, in the eight commandment. 2. In word, in the ninth commandment. 3. In desire, in the tenth commandment. He that loveth will break none of these either in committing or omitting. The illation: Therefore love is the fulfilling of the Law. What love? and what law? The love of our neighbour; and the whole law or decalogue: for though in proper speaking, the love of our neighbour is but the fulfilling of the second table; yet the love of God is necessarily supposed, because that flows from this; and so sometime the love of God is named alone, where both are understood, for the necessary connection of the tables. Also the Apostles brings forth the commandments of the second table, rather than of the first, because it is more easy for us to discern true observers 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 love to God is to be demonstrated by our love to our neighbour. The doctrines are two according to the propositions, in their very words. The second, that love is the fulfilling of the Law, is proved before verse 8. The first, that love doth no ill to his neighbour, 1 Cor. 13.5, 6. Charity thinketh no evil, it rejoiceth not in iniquity. Also, it is proved from the rule Ephe, 5.29. No man hateth his own flesh, but cherisheth himself: and true love is to our neighbour as to ourselves. Also from the contrary. To do ill, is to break the law. But love is the fulfilling of it. Non potest peccari per illam, qua legis est perfectio: Amb. in loc. We cannot do ill by that which is the perfection and fulfilling of the law, said Ambrose. The Papists from hence infer two things: that we can keep the law, and that we are justified by charity. To the first. He that loveth, keepeth the law: but how? even as he loveth: if he love perfectly, he perfectly keeps the law: if imperfectly, than he keepeth it imperfectly. But we cannot keep it perfectly in this life, which is necessary to justification, as they mean keeping; Deut. 27.26. Jam. 3.2. for Cursed is every one that continueth not in all things written in the Law, and, in many things we offend all. We know in part only, and according to our knowledge is our love. 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: provecta, provecta iustitia est: Charitas magna, magna iustitia est: Charitas perfecta, perfecta iustitia est. Our righteousness is according to our charity, which is not perfect in this life. To the second. Perfect fulfilling of the law may justify: But love 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 us as a pattern, to the which we ought to conform, not as a thing to be attained in this life. True charity is not to do hurt, but good to our neighbour, Use 1 to do good rather than to receive: else it is self love, not the love of our neighbour: I must love my neighbour for his own sake. A man love's his horse, his meat, etc. for the good he receives by them; but we must love our neighbour for himself, otherwise we put no difference between a neighbour, and a horse: now the best good we can do for our neighbour, is to bring him to God, and save his soul. All the Law is comprehended in love, and love doth no ill, Use 2 but keeps all the commandments; as a good mother tends all her children, and carefully nourisheth them. Love is a Mother: the ten commandments, are her ten children, she forgets none, is unkind to none, neglects none, fulfileth all. David had an instrument of ten strings: love is that instrument, the ten strings are the ten commandments, if one string be out of tune the harmony is marred; so the breaking of one commandment destroys love, and corrupts it, as one dead fly the precious ointment of the Apothecary. The law is copulative, founded and comprehended in charity; james 2.11. virtues are coherent: He that said, Do not commit adultery, said also, Do not kill. Endeavour then to keep every commandment if thou wouldst avoid the curse of the law. For, then shall I not be ashamed, saith David, when I have respect to all thy commandments. Psal. 119.6. Charity is a good Catholic. Charity fulsils the law. Use 3 Out love is discerned by our obedience to the law. If you say Charity, suppose doing good: for it is as possible to separate heat from the fire, and light from the Sun, as good works from Charity. Many speak of charity, and deeply 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 turn house and land into smoke, as our idle Tobacconists; but to turn the fume and breath of love into works, requires wit and grace too. Show me thy faith by thy charity, and thy charity by thy works; Let us not love in tongue only, but in deed and truth, saith Saint john. 1 joh. 3.18. Ama ut videam, let me see thy love as well as hear it, for a verbal love is like a painted fire, for show, not for use. Love is a substantive, it must be seen, felt, and understood. Charity is a beautiful Lady, which desires to be seen; she is no Nun; she is not of that religion: she is conversant abroad, doing good to her neighbours. Faith always keeps within to defend the conscience; but charity is always without feeding the poor, visiting the sick, etc. The proper act of faith, is to receive; of love, to give and distribute; of faith, to do ourselves good; of love to do good to our neighbour; and this is the fulfilling of the law. As the Moon among the lesser stars, Use 4 so is charity among the graces, called a more excellent way, 1. Cor. 12.31. than things greatly excelling. I would we were sick of love, as the Church in the Canticles: and yet love is not a sickness, Cant. 2.5. but the sanity of the soul. What is love more than other virtues? Love is the comfort of life. If a poor man live in a town where love is, he cannot want; for love will undo all locks; and if a rich man want love towards his poor neighbour, he is as if he had lost the key of his money cupboard. If a wicked man dwell where love is, he shall have good counsel, good admonition, good examples, good prayers, etc. If a man be rich, and not beloved, his life is miserable, etc. Love is the spirit of piety and good life: Non faciunt bonos aut malos mores, nisi boni vel mali amores; as our love is, Aug. Macedoni. epist. 52. so are our manners, said Augustine. Love is the life of faith, james 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. Love is the strength of the Commonwealth: A City divided cannot stand, Matth. 12. as stones without mortar in a building, so are men without love in a Commonwealth. Love 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 love, groweth up in God. Love is the soul of the law. Where there is love, Aristot. Ethis. l. 8. c. 1. Cic. l. de Amici. there needs no law, but where there is law, there needs love, as Heathen wise men have observed. Nay love can do more than all laws. There are good laws against theft, murder, drunkenness, whoredom, etc. and yet there are many offenders: but if there were love, none of these evils would be done to our neighbours: Will a man take away his life, whom he love's? and for the saving of whose life, he will venture his own? it cannot be; and so of the rest. Thus, and much more excellent is love: as the tongue of Angels is nothing without love, so it is not sufficient to commend love: The law therefore, non dispendium sed compendium consecuta est, hath not lost but gotten, by being reduced into one precept of love. Let us labour for love: The Corinthians had abundance of knowledge, but they wanted love, and were rend into Schisms: we are sick of the Corinthian disease; I wish we were truly humbled for it, that we might be healed. If thou wishest well to the Church of England, live in love. If thou wishest well to thine own soul, and desirest to keep the law, Chrysost. hom. 33. in 1. Cor. love thy neighbour: Magnus' Doctor charitas, said Saint chrysostom, Love is a great Doctor. It will teach us to obey the Magistrate, to reverence the Minister, to relieve the poor, to do good to all, and hurt to none: and to do these things, james 2.8.12. Galath. 5.13. willingly and freely: Therefore called a royal law, and of liberty, by Saint james: yea it makes us very servants to our neighbours, as Saint Paul affirms: The Lord give us this love. VERSE 11. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer, than when we believed. HEre gins the third and last part of this Chapter, which showeth our duty toward ourselves, which is Temperance. This part containeth two Exhortations: The first, concerning the manner of performing the duty required, in this verse. The second concerning the things themselves, about which this duty is conversant, in the rest of the verses. The manner is, that it be done, not sleepily and negligently, but strenuously, cheerfully, and watchfully. In setting down 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 duty of love 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, Moreover, or Besides, or Furthermore, I say, that now it is high time to awake out of sleep. I take this verse then, to be as a Preface to that which follows, though it may also be a conclusion of all that is before from the beginning of the twelfth Chapter: for watchfulness is necessary to the duties precedent, and that which follows is referred upon occasion of these words. So that this verse may be likened to Noah, who saw the old and new world; or to janus, whose two faces beholds the old and new year, or to Christ, who is the end of the law, and the beginning of the Gospel. In the Exhortation we have two parts: The Duty, exhorted unto; and the Reason. The Duty, It is now high time to awake out of sleep. High time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hour of waking, a short part of time being named, to signify that we must speedily awake, and not lose a minute. To awake: The Greek word signifies more, namely, to arise, which is best here, and to be necessarily understood, if we translate awake, for many awake, who rise not. The Drunkard, common Swearer, etc. are awake sometime, they know they do evil, and understand admonitions, but they lie still in their sins, and arise not: now the intent of Paul is, that we should awake, and arise too, that is, to stand up from the dead, as he speaketh elsewhere. Ephes. 5.14. Out of sleep: Sleep is two fold; so properly called, and Metaphorical: the first is of the body only, for the soul sleepeth not; and it is that natural rest, which God hath appointed for the refreshing of the dissipated spirits, and the preservation of wearied Nature. Metaphorical sleep: is either of the body, or of the soul. That of the body, Olli dura quies oculos, & ferreus urget Somnus— Virg. Aen. 12. is Death, often called in the Scripture Sleep, Iron sleep, as the Poet called it. That of the Soul: and it is either the Sleep of sin, noting an unregenerate estate, or somnus inertiae, the sleep of sloth; when having received grace, we begin to drowse in the duties of godliness: this last is here meant; for he writeth to believers, who somewhat began to be remiss in holy duties. So is it said of the mighty men of the host of the Ammonites and Moabites, in the days of jehoshaphat, or of the host of Sanecherib, in the days of Hezechiah; They have slept their sleep, that is, they have languished and fainted, not having any heart to repel dangers, Psal. 76.5. The Reason is from the consideration of the time: knowing the time. Time, that is, opportunity of time, fit and seasonable time. As men when they call up their servants, urge them because the Sun is up: so Paul requires that we should, considering the season, the more earnestly apply ourselves to our duties. This time is set forth by a comparison, the time of faith received and begun, compared with the time of faith continued and increased. Now is our salvation nearer than when wes believed. Salvation: Not Christ incarnate, nor salvation begun in the remission of sins, but eternal life, which is the reward of faith, unto the which we are now nearer, than when we first believed, and therefore should be the more lively in pressing toward the same. The longer we profess the Gospel, Doctr. the more strong in faith, and zealous in godliness we ought to be, Hebr. 5.12. Paul reproves the Hebrews, because they profited not according to their standing: and Hebr. 11.32. he urgeth them to constant enduring and patiented suffering of persecution, from the remembrance of their courage in the days 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, Use 1 and labour: Now lay hold, now, if ever, get some thing for hereafter, some faith and grace which may help, and stand us in stead, in the evil day. The Merchant observes carefully the best time of buying in his fraught, and then bestirs him: The Husbandman in harvest time, riseth early, calleth his people together, and away; for it is good to take fair weather while it lasts. Now is our harvest, let us be gleaning something. The Sheplieard in Lambing time watcheth his flock, as jacob did Laban's, let us now watch to save our souls. Many when they come to hear the Word, and to prayers, then begin to nod; Is this a time of sleeping? for shame, awake; Ganst thou not watch one hour? Lose not the precious time of Repentance; Non enim in tempore utiliter vivitur, Aug. Probae. Epist. 121. c. 7. nisi ad comparandum meritum quo in aeternitate vivatur: He spends his time unprofitably, who gets not some grace, whereby he may live in eternity, said Augustine. Our Adversary, the Devil, sleeps not: The soldier that is asleep when the enemy is come, hath his throat cut: iugulent homines surgunt de nocte latrones; teipsum serues non expergisceris?— If the good man of the house know at what watch the thief would come, he would surely watch, and not suffer his house to be digged thorough, Matth. 24.43. Besides, our time is short: all the time of grace is but an hour, and an hour is soon out; cito pede praeterit aetas, said the Poet: Qui hodiè habemus horam, nescimus an cras habuerimus vitam: We which have an hour to day, know not whether we shall have a life to morrow, said Anselme. Anselm. in loc. Seven times passed over Nabuchadnezzar, Dan. 4.25. that is, he lived seven years like a beast: but many among us have lived seven years twice or thrice told, like beasts, and yet remember not to make use of the time that remains, to turn unto the Lord. Many of us have but a minute or two remaining; let us vow not to give sleep to our eyes, nor slumber to our lids, till we have found favour with the Lord, and grace to help in the time of need. Here is a commendation of godliness: Use 2 He that believes, his salvation is every day nearer than other, as a wicked man's damnation is nearer and nearer; let this encourage us: Thou meetest with many discouragements, but behold the kingdom of heaven is at hand. This reproves them which begin well, Use 3 but after grow sleepy and sluggish: Honey at the first tasting liketh well, but a little cloys us; so the beginnings of many have been fervent, but their latter end drowsy and cold. This was the disease of Ephesus, Reuel. 2. and we are dangerously sick 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 year; so it is with us: The forwardness of many have come to nothing. Take heed of falling from thy first love, of growing cold, of going backward: Leo Mag. ser. 8. the Passione, in fine. Qui non proficit, deficit, 〈◊〉 qui 〈◊〉 acquirit, non nihil perdit: He that proceedeth not, decayeth, and he that getteth nothing, loseth something, said Leo. Natural motions grow stronger at the last; a s●one that falleth from a high place, the nearer it comes to the proper place, the faster it moves: so the nearer we come to heaven, the more zealous we should be in godliness. What a thing were it, if after ten or twenty year's profession, a man should fall a sleep at the coming of the Bridegroom; or walk so, as if he regarded not whether he came at heaven or no. A man though weary of his journey, yet if he be within sight of the town where his dwelling is, he puts on cheerily; yea the beast coming near home, goeth freely, though dull and half tired before. Take courage, proceed on livelily; Behold the tops of those holy mountains; within less than an hour, thou shalt be in heaven: A foul thing were it, to faint in the sight of our Country, and in the very Havens mouth to be sluggish and negligent. VERSE 12. The night is fare spent, the day is at hand: Let us therefore cast off the works of darkness, and let us put on the armour of light. IN the eleventh verse was the Preface, containing an Exhortation, to the diligent and studious performing our duty, (as in things going before, so) in things following. The thing itself Paul exhorts unto, is a temperate and sober walking; and this, in this verse generally, with a Reason: and in the two next verses repeated, with a special and particular Exposition. In this verse, are an Exhortation, and a Reason. The Reason set before the Exhortation, and is laid down as a foundation; and the Exhortation raised out of it, and built upon the same. The Night is fare spent, the Day is at hand: In these words is the Reason, which is taken from a comparison of diverse estates, to a diverse kind of life: The same things do not always become Old and Young, Noble and Ignoble persons: Otherwise is the behaviour of them which live in darkness, then is theirs who dwell in the light. In the day ought to be done the works of light: But the night is fare speat, and the day at hand: Therefore, cast off the works of darkness, and put on the Armour of light. The Mayor is grounded upon a Rule, which is, that our life must be answerable to our condition and state; our works to the time. The Minor is in the words of Paul. The Night, the Day: These are taken either properly, or figuratively. Properly, the Day, is either Natural or Artificial: Here such a day is considered, which hath a Night opposed to it; which the Artificial hath; not the Natural, being the space of four and twenty hours, comprehending in it Night and Day. The Hebrews began the Natural day at Even; the Grecians at Sun-rise; the Romans as we, at Midnight; the Arabians at Noon: All begin the Artificial day at the Rising, and end it at the Setting of the Sun. The Day is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sun. In Latin, it is Dies, à Deo, of God, as a divine thing, as some also have derived the Hebrew word, it being the measure which God hath given for the world. Night, is the absence of the Sun, when there is nothing but darkness, which is the privation of light. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strike, as in Latin, Nox, à nocendo, of Hurting, because, though there be singular use 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 Prosperity, Night for Adversity, Esay 9.1. and not unfitly; for as in the Night, a man meeting with his friend, Colos. 1.12. neither knows nor salutes him; so is it in Adversity. Thus Heaven's bliss is called Light; and the Pains of Hell Darkness. Matth. 25.30. 2 Day also is taken for Life, john 9.4. and Night for Death, as the Poet: Soles occidere & redire possunt, Nobis cum semel occidat lux brevis, Nox est perpetua una 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 upright shall have the upper hand of them: In that morning, that is, in the day of the Resurrection, which shall never have a Night. 4 Sometimes also Night is taken for the time of the law, Malachy. 4.2. and Day for the time of the Gospel; so is the law called the time of shadows, Heb. 10.1. Ambr. tom. 1. l. exhor. ad virg. non procul ab initio. and the time of the Gospel the day of salvation, 2 Cor. 6.2. as Christ is some where called the Sun of righteousness: and Saint Ambrose expounds that of the Psalm, Day unto day uttereth speech, and night unto night showeth knowledge, thus; Day, that is, one Christian teacheth another Christian: and night, that is, one jew teacheth another Iew. 5 And sometimes these terms, are thus taken, namely, the night for the time of our unregenerate estate, when we were without faith, repentance, etc. and Day for the time of our regeneration, and conversion 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 judge diversely: But not the first way, though to be without grace, be the greatest adversity can be fall us: and on the contrary. Nor the second, though indeed only believers live, and unbelievers are dead in sin. Nor the third, because the Resurrection is not our morning, our morning is in this life: for here we have some light of Grace. Nor the fourth, which interpreters ancient and later have much stood upon; For first, the night of jewish ceremonies, is not only fare passed, but clean gone and ended. Secondly, Paul wrote principally to the Gentiles, who had no night of ceremonies: Thirdly, Paul sets down, verse 13. what be the works of the night he means, viz. Chambering and wantonness, gluttony and drunkenness, etc. We therefore take the fifth and last to be the true meaning of this place. The Night is fare spent, the Day is at hand: The Apostles so speaks to note the goodness, and yet the imperfection of our estate. It is not so Day with us, but that we have much darkness, nor so Night but that, blessed be God, we have some light, some knowledge, some Faith, some power against sin, etc. Our estate is excellently called by the Fathers, Crepusculum, which is a middle time between darkness and light: it is as the grey morning with us, between the darkness 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 noon. If we look upon Infidelity, it is day with us: If to the blessed vision of God, it is as night. The Angels have a day, which we have not yet; and we have a day, which Turks and Infidels have not yet. Infidels see nothing: We see in part: The blessed in heaven, see all things. The time of Infidelity, Doctr. is dark night: and the time of grace, as the comfortable day. Act. 26.18. Paul is sent to the Gentiles, that they may turn from darkness to light. Eph. 5 8. Yet were sometime darkness, but now are ye light in the Lord. As the evening was before the morning; Use 1 so first it is night with us through our corruption, before it be day with us by grace. No man is borne in this day: but as, when darkness was upon the face of the deep, God made the light by his word: so by the preaching of his Word, hath he turned our spiritual darkness into light, according to that comfortable saying: God, 2 Cor. 4.6. who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of God in the face of jesus Christ. The Creation of light, no greater work than thy conversion; Be thankful to him who by his word, hath brought thee which sattest in darkness and in the shadow of death, into the comfortable light of saving grace. Happy are believers, Use 2 unbelievers and wicked men are most miserable: when these with the Egyptians are under darkness which may be felt; then are the children of God with the Israelites, in the blessed light of Goshen. Truly the light is sweet, Eccle. 11.7. and a pleasant thing is it for the eyes to behold the Sun: but darkness is hideous. How tedious to a sick man is the night! how desires he and longs for the Day; for light of itself cheereth, and mitigates grief; so is the time of grace most comfortable. As is he who lieth in the bottom of a dark stinking dungeon; so is the man who hath a conscience without the light of grace. There is nothing more pure, more precious, more delightful, more powerful than the light: Damasc. Ort. fid. l. 2. c. 7. it is pulchritudo et ornamentum omnis visibilis creaturae, the beauty and ornament of every 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, Baptism is light, etc. and the night or darkness is contrary. To be bodily blind, is a great misery, but to be spiritual blind, is an excess of misery. As it is easy to make the blind fall into the ditch, so, if our eyes spiritual be darkened, how great is the darkness, how easily can Satan lead such men into the very pit of hell! If thou hast received grace, show forth his praises who hath called thee out of darkness in to his marvelous light. 1 Pet. 2.9. Night and Day are two contrary states: Use 3 It is not possible to bring midnight and midday together: so impossible, that a man being in the state of sin and infidelity, should be 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 Psalms; that God makes darkness, and it is night, and then all the beasts of the forest creep forth; the Lions seek after their prey, etc. But when the Sun ariseth, they lay them down in their dens, and then man goeth forth to his work, and to his labour till the evening. Look now to thy heart; is pride there, malice, covetousness, etc. Surely if these beasts be abroad, it is night with thee; these are not to be seen in the light of grace, but are hunted out, to Hell (the Devil's den) from whence they came. 2 Thou readest in S. 1 Thess. 5.6, 7. Paul, Let us watch and be sober, for they that sleep sleep in the night, they that are drunken, are drunken in the night. Look now to thy life; joh. 3.20. Every one that doth evil hateth the light, job. 24.14, 15.16.17. saith our Saviour, and the thief, the murderer, the Adulterer wait for the twilight, saith job, and the morning is to them as the shadow of death: If therefore, whoredom, drunkenness, theft, etc. be thy practices, then certainly it it midnight with thee: stand up from these dead works, that Christ may give thee light. The Night is fare spent, Use 4 the Day is at hand. Though we have some light, yet we have some darkness, which the Regenerate see and bitterly complain of. O the dulness, ignorance, rebellious corruptions that yet remain, we are not perfectly renewed in every degree: let it admonish us to proceed in faith, and the daily practice of repentance, that the Daystar, may more and more dawn in our hearts. Hear 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. persuading himself, that the cogitations, and commentations of his mind, in the contemplation of nature, would be the more lively, and exact thereby: so, one way doubtless to further the light of the soul, is to pluck off the scales of worldliness, and voluptuousness, and to put out the carnal eye, wherewith with so much doting we behold the things of this world. Every day dress thine eyes, that thou mayst 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, unto perfect day. VERSE 12.— Let us therefore cast off the works of darkness, and let us put on the Armour of light. IN these words are the general 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 fare spent; therefore cast off the works of darkness: The day is at hand, therefore put on the armour of light: In each of these are two things: The Act: the Object. In the first branch, the Act is, Cast off: the Object, the works of darkness. Darkness is the privation of light, caused by the absence of the Sun, when the body of the Earth is interposed between us and it: here translated to signify an unregenerate estate, when the cogitation is darkened, and the soul destitute of the light of Grace: and there is an excellent Analogy and similitude between bodily and spiritual darkness, and that in five things. 1 Tenebra est visus impeditiva, J●●an à S Ge●●●●ano, lib. 1 de 〈◊〉 & cl●●, ●●p. 3●. darkness hindereth sight: and therefore tenebrae, à tenendo, because our eyes are as holden that we cannot see, to read, to distinguish colours, etc. In the Night Coloromnthus unus: So an unregenerate man is blind, he sees not the foulness of sin, the danger of his soul, etc. 2 It is gressus prohibitiva, it hinders a man's going and travel: when the plague of thick darkness was upon Egypt, Exod. 10.23. it is said that no man rose from his place for three days; they might have candle and fire, yet the darkness was so thick, that the light of these could not pierce it: it was a darkness that might have been felt. So the unregenerate, in regard of their blindness, lie and die in their sins, if God mercifully enlighten them not. 3 Darkness is casus inductiva, causeth a man dangerously to fall: He that walks in the night, here runs against a post, there tumbles into a ditch. So the way of the wicked is as darkness, P●●●. ●. 9. they know not at what they stumble, as Solomon saith. 4 It is timoris incussiva, darkness strikes a fear into a man. In the dark night a little noise, any unexpected thing in our way, yea sometimes a man's own imagination will make h●● afraid, though otherwise of good courage. So the darkness ●f the unregenerate makes them fear, where no fear is; as in the superstition of the Heathen is manifest. So the Papists are afraid of eating an egg in Lent, and think the Devil would fetch them away if they should eat fresh upon a fasting-day; but it is their darkness, for if they had light, they would discern, that not for these things, but for the●r idolatries, Act 10. cruelties, blasphemies, etc. they had cause to fear. Peter was afraid to eat out of the sheet, but it was his ignorance. 5 Darkness is Verecundiae diminutiva, it diminisheth shamefastness, and makes men bold to do that then, of which they would be● shamed in the daylight: Nox & Amor vinumque nihil moderabile suadent. So the unregenerate because of their darkness, are not ashamed of drunkenness, whoredom, swearing, lying, etc. they are impudent as an harlot, they have a whore's forehead, and reiuse to be ashamed. But a regenerate man, if he be by infirmity overtaken with a fault; how is he ashamed of himself, and to show his head before God or men? If a man do ill, and be not ashamed, it is his darkness. Work●s of darkness. By works are meant all such practices and courses which come from an unregenerate estate, which are called of darkness in three respects. 1 Because they issue from the darkness of the mind, for it is that which bringeth forth drunkenness, etc. All sins come from our corruption, and from Satan the Prince of darkness. 2 Because they are done in darkness, 1. Thess. 5.5. 3 Because they lead us to darkness, for such workers are sentenced to utter darkness. Cast off: as a man when he gins to rise, casteth off his blankets and bedclothes; but because a man that doth so, at night returneth thither again to be covered with such things: therefore rather so to cast off, as a man that hath so long worn a suit, that now it beginneth to do him discredit to wear it; or yet rather, as a man coming out of prison, having filthy rags about him, and full of vermin; goeth aside, putteth them off, and hurleth them away on some dunghill, or into some ditch, and never purposeth to touch them more: so are we to cast off the works of darkness, as whoredom, drunkenness, etc. these nasty rags, with indignation, throwing them into Hell, their proper place from whence they came. And let us put on the Armour of light. The Action here, is putting on; the Object, the Armour of light. 1 Light, in opposition to Darkness, implying a holy and sanctified estate, being renewed by the Spirit of God. Grace of sanctification is called light: because as the light, james 1.17. Malachy 4.2. it comes from heaven, from the Father of lights, and from jesus Christ the Sun of righteousness. An estate of Grace, is a heavenly estate. 2 Because as light manifesteth dangers and snares, so the mind being renewed, and enlightened with grace, discerneth between good and bad, truth and falsehood, and seethe that the end of evil ways is assured destruction, etc. 3 Because, as light is comfortable, so the conscience is cheered by grace. 4 Because he that liveth holily, is a light to others, who by the shine of his good works, glorifieth God. Armour of light: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bez● translateth with a circumstance of words, Induamur habitu qui luci conucniat; put on a habit suitable to the light: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth Armour, and it is so proper to Paul to speak after this manner, that I wonder M. Beza would not retain the ancient and proper translation herein. Rom. 6.13. We read of Instruments or weapons of unrighteousness, and righteousness: and when Paul reckoneth up the particular graces of Sanctification, he doth it under the terms of such pareels of armour, which are used 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 love are called a breast. plate, and hope a helmet of salvation. Works of light, are called Armour, because of their defensive, and offensive property: they help to defend our consciences against Satan, and they offend Satan; nothing almost vexeth the foul spirit more, than our conscionable and upright proceeding in godliness. Put on: a metaphor from the putting on of apparel, familiar with Paul, of which more, vers. 14. M. Beza translateth it in the passive, Induamur, let us be put on, because this armour is bestowed upon us from above, it is the holy Spirit which fashioneth it, and girdeth it to us. The consideration of our holy calling to the state of grace, Doctr. aught to teach us to hate and abhor evil works, and to do the good. Ephes. 5.8. Ye were sometimes darkness, but now ye are light in the Lord; walk as children of light. 1. Thess. 5.8. Let us who are of the day be sober. Tit. 2.11.12. The grace of God hath appeared, teaching us to deny ungodliness, etc. 1. joh. 2.8. Every man ought to manifest his regeneration, Use 1 by the light of his life: nay it will be so, if once enlightened, there will be as much difference from our former estate, as between light and darkness; if once grafted into Christ, our fruit will be so changed, that there will be as much difference from that which was, as between the fair and sweet fruit of Paradise, and the most bitter Coloquintida. Every thing doth agree performam, work according to, and by the form: fire will heat, if it be fire, and light will dispel darkness: if we have received grace, our conversation and whole behaviour will be graceful: If we say that we have fellowship with him (who is the light) and walk in darkness, we lie, and do not the truth. If thou be'st ordinarily drunk, if thou delightest in vanity, art a common blasphemer, etc. there is no light, no grace. Esay 8.20. To the law, and to the testimony; if they speak, (and do) not according to this word, it is because there is no light in them. We must cast off evil with hatred to it, Use 2 and put on goodness with delight in it. Many will spit at the naming of the Devil, and say they defy him; but hast thou cast him out of thy heart? Many will say they cannot abide hypocrisy, dissembling, malice, slandering, pride, etc. which yet continually practise such things: when thou hearest or seest evil, as swearing, drunkenness, etc. doth thy heart rise against such evils, for the true hatred thou bearest to them, and in this hatred dost thou abandon the works and workers of such darkness? If so, this is a good sign. Many will commend the Word, but if the Preacher come home to their conscience, and tell them of their beloved sin, they will storm and rage: many will commend sobriety, chastity, humility, patience, but put thou them on, and wear them. Put on the Armour of light. Where there is use of armour, Use 3 there is some fear of danger; yet if there come danger, blessed be God that we have Armour. A godly man is armed from top to toe, Satan may buffet him, but destroy him he cannot, for he is armed in proof. Miserable is the unregenerate man, for he is both blind and naked: how easily are such assaulted, wounded, and in body and soul destroyed by Satan. Let us put on the armour of light: and for as much as Christ hath suffered for us in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arm yourselves with the same mind, namely, to cease from sin, 1. Pet. 4.1.2.3. and to live the rest of our time, not to the lusts of men, in lasciviousness, excess of wine, etc. but to the will of God. VERSE 13. Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, nor in strife and envying. LEt us walk 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 have 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 ut, in English, so that, thus the vulgar, and our other translations, not well. The truest reading is, as it is here, from his Majesty's translation: and so the first part of the verse yields us 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 us walk: to walk, with the Apostle, is to live; the effect or sign of life, put for life itself; and so the Commandments are called a way, and our obedience a walking therein: there are diverse Analogies here, of the which I have written somewhat upon the eight Chapter of this Epistle, vers. 1. All our thoughts, words, deeds, whole behaviour, must be honest, and so to be, must be our delight, and we must daily go 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 faithfulness; so we say, an honest man, that is, a faithful and just 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 Adiective is somewhere translated, Act. 13.50. Honourable: The jews stirred up many devout women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and honourable, and this excellently fits here: and the Civil Lawyers oppose honest to vile and base: let us walk honestly, honourably, according to the credit of our place and calling. The Syrian Translation reads, 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 Paul's three adverbs, Tit. 2.12 soberly, righteously, and godly. As in the day: for our night apparel, any thing, though patched and homely, will serve the turn; but in the day comeliness requireth that we should be more handsomely attired. When a man is to go abroad, among his betters especially, he brusheth and trimmeth up himself. The Husbandman whilst he goeth to plough and cart, is clad, it may be, in leather, but at another time his garments are very neat and trim; he hath his workday and his holiday apparel. So, because it is now day with us, and that we walk before men and Angels, we are suitably to be fashioned and arrayed: and in as much as very day is holiday with a true Christian, and every place as the Church to him, therefore he is to walk thereafter. Every Christian must have a special care over all his behaviour, that it be honest, and such as becometh the Gospel. Prou. 4.25. Doctr. Let thine eyes look right on, and let thine eyelids look straight before thee. 26. Ponder the path of thy feet, and let all thy ways be established, or ordered aright. 27. Turn not to the right hand nor to the left, remove thy foot from evil. Ephes. See that ye walk circumspectly, accurately. 1. Thess. 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That ye malke honestly, according to the Word in this place. A Christian must be walking: Use 1 to stand still and idle is reproved, Matth. 20.3.6. An idle man falls into poverty, and a man that giveth himself to ease, into diverse diseases: Bee walking, that thou mayest expel noxious humours. When David began to take his ease, he began to be overgrown with lustful affections. If the husbandman be not always fallowing his land with the plough, it will run out with weeds, so will our hearts with noisome lusts, through want of the daily practice of good duties. We must walk, that is, go forward in godliness, Use 2 that we may every day be nearer heaven than other, as he that walketh cometh nearer and nearer to his journey's end. A Nurse delighteth to see her babe battle and thrive, and it is a shame for a scholar to be always in the lowest form. Go on therefore, and be every day better than thyself. Not to go forward, is to go backward. Philip. 3.13.14. I forget that which is behind, saith Paul, and reach forth unto that which is before, and I press toward the mark. We are not yet at our journey's end, we must walk on, and there are many impediments, Et ibi incidimus in deficiendi periculum, ubi proficiendi deposuerimus appetitum: There we begin to grow worse, Leo Mag. ser. 2. the Quadrag. where we strive not and desire to grow better, said Leo. Our walking to heaven, is like the forcing of a Boat against the stream, or a Chariot up a hill; if the oars and horses stand still, they go back as fast as they went forward. As in walking, Use 3 there are many paces, so in our life many passages, we must carry ourselves decently in all. Let thy speech, gesture, eating, drinking, sleeping, clothing, recreations, etc. be honest, and such as becometh a Christian. Be sober toward thyself, just toward thy neighbour, religious and devout toward God; join them all together, which many do not. Saint Paul useth this word, when he giveth warning of our behaviour in the Church: Let all things be done decently, 1. Cor. 14.40. When thou comest to Church, let thy behaviour be venerable: It is not a profane Theatre, but God's house. Uncover thy head, bow thy knee, pray, hear, sing, with the rest of the congregation: when they pray, read not thou; when they kneel, sit not thou: uniformity and order, is most honest and comely in the Lord's house: otherwise there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Walk honestly: at Church, at market, at thine own house. Have such care of thy living, Use 4 as thou hast of thy putting on apparel: No man in his right wits will appear abroad and in public, either disguised or naked: Nature teacheth us to cover our uncomely parts, 1. Cor. 12.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and grace should teach us, that drunkenness, whoredom, etc. agree not with the honesty and comeliness of Christians. A virtuous conversation doth a man a great deal of honesty and credit; Use 5 as a comely garment, Age itself without Virtue, is not honourable, Prou. 16.31. Fellow virtue. Sin disgraceth us: Rom. 1.26. Rom. 1.24. lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vile, dishonourable affections, which do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dishonour bodies. Hate vice. VERSE— Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. THese words, and the next verse following, contain an exposition of the exhortation, to walk honestly as in the Day. That exhortation is two ways expounded: First, negatively in these words; then affirmatively in the verse following. In the negative are diverse particular vices enumerated, which are contrary to this honest walking. There are set down three pair of vices; not that there are no more; but these are reckoned up, as the foulest, and most common, which most stain and dedecorate a Christian; and under these all other to be understood. The first pair are rioting and drunkenness. There are two staffs of our bodily life, meat and drink, he forbiddeth here intemperance in both. Rioting. The Latin reads, non in comessationibus; which comes not of the Latin comedere, which signifies to eat, but of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the word in this place, and signifies, as Saint Ambrose expounds, luxurious feasting, and banqueting, wherein men take liberty unto all lascivious and riotous behaviour; so called as some think, because such feasting, and riotous feeding brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavy sleep, when men are as the Poet speaks, Somno vinoque, Virgil. or somnoque ciboque sepulti, Even buried in sleep caused by good cheer. And because in such feasting, oftentimes there is Music, the Syriack translation (it may be) rendered it, none in musica not in music; meaning vain and filthy songs, and petulant behaviour, according to the rude doings in many places at marriages. From hence the Heathen called their god of wantonness and revelling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was the abominable Idol of Moab, Chemosh, 1 Kings 11.7. so called from some filthy behaviour used or seen in the worship of that Idol: This was Priapus; the Israelites grievously sinned, Numb. 25.1, 2, 3. in joining themselves to Baal-peor, or Beelphegor; Pudendum idolum Targ. jonathae consul Hieron. in loc. Hoseae. of which the Prophet Osee speaketh, chap. 9.10. They went to Baal-peor, and separated themselves unto that shame. Nor feasting, nor eating that which is dainty is here forbidden; but rioting in our eating, bringing forth proteruous and dissolute behaviour. Drunkenness. When this odious sin is named; we conceive a man vomiting, reeling and staggering, not being able to speak, nor able to go: we think of the deformity of his visage, the inordinate and uncomely motion of his body, his dementation, or alienation of mind. But drunkenness properly is not in these; These are the effects of it, or as the Schoolmen say well, rather poena, then culpa ebrietatis, Esay 51.21. the punishment, than the fault of drunkenness. Drunkenness is manifold: there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as the Prophet Esay speaketh to the jews: thou afflicted, and drunken, but not with wine, with sin then, or with plagues, for they were opplete with both. There is Panaria ebrietas, and drunkenness with bread, proverbial used in the Dutch language, Eras. chil. 1. Cent. 3. Adag. 3. as the learned Dutchman of Rotterdam saith in his Adages, noting petulant and impudent manners. There is also giddiness by Tobacco; the immoderate and unreasonable use whereof is so much the more to be damned, because it is the nurse of this brutish drunkenness, we have to entreat of. The drunkenness here meant: is an immoderate drinking of any liquor, which may inebriate. The very form of this sin is in the term 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 whatsoever in the excess 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 only forbid walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in drunkenness, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any excess of wine, when we begin to be heat with it, and in drink and unnecessary bibbing, and quaffing. Thy conscience tells thee that drunkenness is a sin: Obs. deceive not thyself, as to think thou art not guilty unless thou make thyself abeast: to be deprived of the use of reason, is the highest degree of this sin, but to drink immoderately is drunkenness in some degree. If by thy constitution, and strength of thy brain, thou be'st able to bear as much drink as two or three men, without the alienation of thy mind; yet know that thou art not the less but the more culpable thereby. Remember what the Prophet saith, Woe to them that are mighty to drink wine, Esay 5.22. and men of strength to mingle strong drink. Gluttony and Drunkenness, Doctr. disgrace the persons and profession of Christians. Pro. 23.20. We must not be amongst wine bibbers, and riotous eaters of flesh; much less may we do such things. Luke 21.34. Take heed lest your hearts be over charged with surfeiting and drunkenness: 1 Peter 4.3. 1 Cor. 6.10. Gal. 5.21. We may not, genio indulgere, be greedy of dainty cates, Use 1 like the rich glutton who fared deliciously every day. It is lawful upon occasion to exceed in provision; but never lawful to exceed the bounds of moderate eating, jude. 12. nor without fear to feed ourselves. The Romans were greatly faulty herein; also the jews, in the days of Esay and Amos. These are belly-gods, of whom Paul, Phil. 3.19. Epicuri de grege porci, Swinish Epicures; which know nothing nor intent, but curare cutem, to pamper themselves with dainty fare. And surely so exceedingly are we of this Nation peccant this way, that, that scoff may be returned upon us which was cast upon the Agrigenti●es, or men of Megara. They build as if they were to live ever, they provide for their bellies as if they were to dye to morrow. But venture paruo contentus, si das quod debes, non quod potes; The belly is content with a little, Seneca. if you give it so much as you own, not so much as you can. Rich Alcamenes, provided, and fed sparingly: being asked the reason, he answered that it became multapossidentem, pro ratione, non pro libidine vivere. Plato invited to supper Timothy the Athenian Duke, and entertained him with a root and a salad, but with Philosophical discourses also; for which Timothy gave thankes to Plato the next day, on this manner; They which sup with Plato feel themselves the better for it the next day: for indeed many through gurmundizing feel themselves the worse many days after: It hath been observed and affirmed that more perish by surfeiting then by the sword. These examples of the Heathens should admonish us to beware of excess, whereby we dull our apprehension, and unfit ourselves for our duties to God and man. The frugality and moderation of the Patriarches, and holy Kings is remarkable; and also of the Christians of former times. One instance for many. In the days of Tertullian, Tertull. in Apolog. it was imputed to the Christians that the were prodigal and given to belly cheer, because of their love feasts, which therefore Tertullian describes, thus; Non prius discumbitur, etc. We sit not down, till an assay be taken by prayer to God. We eat so much as may stay hunger, and drink so much, as is profitable for the chaste 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 hears them. Post aquam manualem, after water and lights, every man is provoked to sing unto God something out of the Scriptures, or out of his own invention, by which a trial is made, how he hath eaten and drunk: Also Grace and prayer takes away, and ends the feast: and from thence we depart, not to any wanton, riotous, or lascivious practices, but to the same care of modesty and chastity, qui non tam caenum caenaverint, quam disciplinam, so that you might think that they had been rather at a Sermon, or at some Lecture of sobriety, then at a Supper. Use 2 Abhor Drunkenness, and be sober: The fearful effects of Drunkenness are manifold. 1 It wastes our Substance, it hath brought many families to less than a morsel of bread, and hath clothed men of some note with rags. Pro. 23.20.21. Diogenes seeing a bill fastened upon a drunkard's door signifying that the house was to be sold: I thought said he, that he would at last vomit his house also. 2 It oucrthrowes health, causing Palsies, Apoplexies, and diverse other diseases, as the Physician's witness. 3 It takes away a man's good name: Scurrarum est, saith a Father, It was wont to be the beggar's sin, Hieran ep 83. add Oceanum. according to the Proverb, As drunk as a beggar; but now many that are no beggars, are grievously faulty in this bruitishnes. 4 It extinguisheth the light of reason, and robs us of that precious jewel. Anima sicca sapientissima, the dry soul is the wise soul: Many seem to have animam pro sale, a soul they have but as salt only, to keep their bodies from rotting above ground. They drown their wits, that as the earth oppressed with water is unfruitful; so they are altogether unprofitable. Nabuchodonosor was not more a beast than is a drunkard. 5 It is the fountain of all luxurious and filthy doings, and the cause of much sin. In it is excess of riot, saith Saint Paul, Ephes. 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drunkards are many of them of the principallest factors for the Devil; for having been overtaken themselves, they never cease labouring to make others the children of hell like themselves; and therein, after a hellish manner rejoice. Consul. Amb. l. de Elia & Jeiunio ca 11. Amb loc. cit. c. 17 These are they which know no way to honour their friends but by arinking their healths; against which Ambrose declaimes: and this forsooth is to be done by three, which Saint Austin calls a filthy custom, the poison of the Devil, and the unhappy use of the Pagans: he saith farther, Aug. ser. 231. de tempere ad● sinem. Quicunque he in suo convivio aut alieno fieri acquieverit, diabelo se sacrificasse non dubitaverit: that is, whosoever shall consent to such healths-drinking by three, at his own or at any other man's table, let him not doubt, but that he hath by so doing sacrificed to the Devil: and therefore he adjureth his hearers by the dreadful day of judgement, that they banish this heathenish custom. It damns the soul, 1. Cor. 6.10. Gal. 5.20. Howl therefore you drunkards for the misery which shall come upon you, when every drop of wine or bear immoderately taken, shall be recompensed with a sea of wrath. If thou desirest to be able to serve God in prayer & faith, abhor drunkenness, for a drunkard is a very Atheist; these are they which in esay's and Paul's time denied the providence of God, 1 Cor. 15.32. Esay 22. Eccles. 2.3. and the resurrection. Let us eat and drink say they, for to morrow we shall die. Solomon thought to give himself to wine, and yet to have acquainted his heart with wisdom, but he found it impossible. Not possible to be a drunkard and religious. Abhor drunkenness in thyself, reform it also in others to thy uttermost ability; that for the safety of thine own soul and other men's also, thou mayst have a double reward. Take heed thou hast no hand in setting up unnecessary Ale houses, the very Temples of Satan. In as much as it is now become vitium Gentis, a sin of our Nation, and committed in that, which Nature cannot want, be the more careful. If thou hast been preserved in these dangerous times, give humble thanks to God: if thou hast been guilty, repent of this thy wickedness, and pray that if it be possible it may be forgiven thee. It is hard for a drunkard to repent. VERSE 13.— Not in chambering and wantonness.— THese are the second pair of vices, contrary to temperance and honest walking. Chambering, the Greek word signifies a bed, or bedchamber; Aquinas; and some have interpreted it superfluous sleep, which follows gluttony and drunkenness; and then wantonness follows such sleep. Good David at Euening-tide rose from his bed: this was not well to rise from his bed at Evening; and what wantonness followed the story declares. The Syrian Translator reads Non in dormitorio immundo, not in a filthy sleeping place; if it should be taken for a place, I would think the stews to be forbidden. Here these are doubtless meant, and also all preparation and provision made for enticing and nourishing our lusts, as the Harlot is described in the Proverbs, to have Decked her bed, and perfumed her Chamber, etc. Pro. 7.16, 17. But principally fornication and whoredom itself, by a metonymy, calling it by a modest term: so is the word used, Heb. 13.4. Martage is honourable, and the Bed undesiled; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated to conceive. Rom. 9.10. Wantonness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies, a monsirous profusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and pouring out and spending one's self without measure, in, and unto all lasciviousness: The word is thought to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Selge, they say was a city between Galatia, and Cappadocia, the inhabitants whereof were most modest and temperate, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is privatine, as noting one in whom there is no modesty at all; others affirm that people to have been most dissolute and lewd, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intensive, dilating, and increasing the sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fellator. Pliny makes mention of the oil of Selge, Selgilicum, which is good for the sinews, thought to be found out and used by that people, to confirm and strengthen them, having spent themselves, in mutual and abominable filthiness. By these two words, are not forbidden, either a bed, or a bedchamber, or the lawful use of them; nor marriage, nor the sporting of Isaac and Rebecah, nor friendly salutations; but all uncleanness, and unlawful copulation, either according or contrary to kind, with all immodest and filthy behaviour. All fedity, Doctr. obscenous and filthy behaviour is contrary to that honest walking which is enjoined Christians. Gal. 5.19. Ephe. 5.3. Col. 3.5. 1 Thess. 4.3.4. 1 Peter 4.3. The Holy Spirit calls unclean actions by the name of Chambering, to teach us to abhor even uncomely words: Use 1 Many lewd persons account it no mirth if their tongues must be bound to the law of grace, and may not run riot in all filthy and broad language. Sermo character mentis: out of the abundance of the heart the mouth speaketh: An unclean mouth, comes from an unclean heart, and ends in unclean actions. Here married couples are to be admonished, Use 2 to possess their vessels in sanctification and honour, and to keep the marriage bed undefiled. Their bedchamber must not be a shop of intemperance, but of modesty; not a place of lust, but as a temple consecrated to chastity, and shamefastness; as accustomed to prayer, holy conferences, and meditations; as to pleasure. The bed and bed chamber are so to be used, that we may not be ashamed there to call upon God: In no place take liberty of immodest and uncomely behaviour, for God seethe in secret; in no time, not in the darkness of the night, Deorum immortalium etiam noctes sunt, Hesiodus. said the Poet. The Nights are the Lords, as well as the Days. Note the order of these: Use 3 After rioting, and drunkenness, follow Chambering and wantonness: As they are here joined together, Hos. 4.11. so a Prophet said, Wine and whoredom take away the hart: where drunkenness goes before, there whoredom soon follows after. Tertullian saith thus, Tertul. lib. de spectac. tit. de Theatro. Liberto et Veneri convenit; Duo ista Daemonia conspirata et coniurata inter se sunt, ebrietatis et libidinis. Bacchus and Venus, agree and go together: These are two foul fiends which conspire and are conjured together for the destruction of Mankind: Hieron. in Titum. Hierome affirmeth that he will never believe that a drunkard is chaste. Exod. 32.6. The people sat down to eat and drink and rose up to play, that is, to all manner of filthy practices usual amongst Idolaters; as they did, Numb. 25. He which is a riotous feeder and given to drunkenness and saith he will live chastely, is like unto him who saith he will set stubble on fire, and quench it when he list: As fire in stubble cannot be quenched easily, so nor unclean lusts in riotous persons and drunkards. Abhor fornication, Use 4 whoredom, and all filthiness. Though the world will not take knowledge of the heinousness of the sin of uncleanness; yet it is a transcendent sin: witness the old world, the filthy brood whereof were washed away with a flood. Sodom also, and the twenty three thouland in Numb. 25. and 1 Cor. 10.8. It breeds such foul diseases, the naming of which could not but be offensive to men's stomaches and ears. It shuts out of the kingdom of heaven, 1. Cor. 6.9.10. Hebr. 13.4. Gal. 5.19.21. Reu. 21.8.27. and 22.15. Helps against uncleanness are diverse, especially these following. 1 Remember such Scriptures as speak 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 unclean lusts: For, as himself reports, with many tears begging power and an end of his incontinency, he heard a voice from the next house, as of some boy or girl singing, and often repeating these words, Tolle league, Tolle league, whereupon he presently fetched codicem Apostoli, S. Paul's Epistles, and the first place he lighted on, was this, Not in chambering and wantonness; and by the power of this word his bands were released. 2 Consider thy Resurrection: Thy body must rise again; wilt thou have a filthy polluted body to appear before the judge? 3 Hate Idleness, and walk diligently in thy calling: Otiasi tollas, etc. Take Idleness away, and Cupid's bow will soon 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 Chastity and continency are God's gifts: These sins are of those kinds, which go not out but by prayer and fasting. If thou be'st guilty, use these helps, and repent betimes, lest thou be eternally damned: If Saint Paul lived in these days, and beheld the goatish behaviour, and horrible uncleanness committed, not only with impunity, but with boasting, how would he thunder the judgements of God, both against the guilty, and against Magistrates, which cause not such things to be severely punished. Surely God will be avenged of both. VERSE 13.— Nor in strife and envying. THis is the third pair: as the second followeth the first as the cause and breeder of it, so this pair followeth both the first and the second. These all are vitia connata, twisted together. Drunkenness begetteth Whoredom, and each of them beget strife. That drunkenness begetteth strife, Solomon witnesseth: Who hath contentions? Prou. 23.29 30.35. who hath wounds without cause? They that tarry long at the wine, etc. They have stricken me, shalt thou say, etc. Experience also showeth the same, in the quarrels, potfights, Alehouse frays, stabbings, blood-draughts, etc. rife in every place. Alexander the great was much given to drunkenness: when he was sober, he overcame his enemies; but when he was in drink, he embrued his own hands in the blood of his worthy Captains and dearest friends. That whoredom begetteth strife; the Name of Troy will always testify; and the many combats and duels, which are by godless men fought for their Mistresses and Harlots. Many Interpreters refer the two first couples to the body, this to the mind, taking their hint from jam. 3.14. But they also are sins of the mind; for a drunkard and adulterer have a carrion heart, before they have a dunghill life: and there is outward strife, as well as inward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strife; evil strife, in affections, words, scolding, brawling, etc. yea all unjust suing, quarrelling, etc. Here is not forbidden striving to enter in at the straight gate, nor striving against corruptions; but corrupt strife, proceeding from an envious heart; as the Apostle here coupleth the daughter and mother together. Envy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zeal, which is in general, an earnest affection to a thing: a thing indifferent, and good or bad, according as is the object whereunto it is referred. When it respecteth the setting forth of God's glory, it is a virtue, for the which Phinees and David 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 earnestness and zeal 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 root which signifieth, He made vile and abject, but written with Kuph. and coming from a root in Pihel Kinne, which signifieth, He was moved with zeal; Reuel. 3.19. unto this was the Church of Laodicea exhorted. When it respects our neighbour's hurt, than it is a vice, whereby men grieve at the good of their neighbours. james calleth it bitter zeal: sweet zeal is good; james 3.14. but Paul meaneth here, that which is bitter; a mischievous thing it is, viz. to be grieved at my neighbour's thrift. The Latin word is Inuidia, of Inuidere, videre is good, but Inuidere is to see with an evil eye, and a naughty mind. When a man seethe his neighbour's corn to prosper better than his, then for a man to grieve and fret at it, this is envy. Inuidus alterius rebus macrescit opimis. An envious man grows lean, and pines away to see his neighbour fat: he rejoiceth in nothing, but in the hurt of his neighbour. Envy is compared to the Basilisk, which is called Rex Inuidorum, the King of the Envious, because the strength of his poison is conveyed by his eyes. Strife and Envy are contrary to honest walking: So Paul, Gal. Doctr. 5.20. telleth us with one breath, of diverse fruits of the flesh, among which these two are reckoned: Phil. 2.3. Let nothing be done through strife or vainglory. Vainglory the mother of strife and envy, for, only by pride cometh contention, Prou. 13.10. If you see two men strive, either one or both are proud. Strive not needlessly: Use 1 The godly shall have many opposites, who will quarrel with them, but we must be quiet, we are called to peace. It is reported that the Salamander is so cold, that it can live in the fire: Surely we have many of this complexion; who account it no life if they have no suits and brabbling on foot; then are they asleep in the chimneys end: but if they be engaged in some contention, then are they lively and merry. These are to be reproved, together with the Barretter, , Carry-tale, and such like. You shall come into few towns, where there are not some of these unquiet spirits, striving about the Ass' shadow, or the wool of a dog, as a man might say: suing for the chief and highest places in the Church, more than to be religious; for taking the wall, and going out of the door first: who, if God be dishonoured, can be quiet enough, but for every trifle concerning themselves, will seek the benefit of the law. Contention in the Commonwealth is evil, but in the Church, most odious: Woe to our times; he is now no body, that hath not a faculty to quarrel at the government of the Church, raising up new and strange opinions, and doting about unnecessary questions. It is lawful toaske questions for the satisfying of conscience; Aug. in Euang. quaest. ex Matth. but so, that we keep the peace. Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt, ut absit decertatio periculosa: Good Catholics so question, as that they avoid dangerous contending, saith Augustine. But men of corrupt minds, and destitute of the love of the truth, contend, not that error might be overcome of the truth, Aug. lib. de doct. Christ. 4. c. 28. but that their sayings may go for currant, and other men's be put down, 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 Gospel. Strive not. For this is the way to ruinated the Church. A house divided cannot stand; so, nor a Church. If Altar be against Altar, Pulpit against Pulpit, Minister against Minister, Professor against Professor, who getteth thereby? Not We, but Satan; but the Papists, to whom we have given this staff to smite us with, namely, our Contentions. Strive not: for this were to sin grievously, as we may see by the companions of strife here, which are of the black●st iniquities. Strive not: for that showeth thee to be a carnal man, 1. Cor. 3.3. yea if thou gloriest that thou believest, james 3.14. thou liest against the truth, saith Saint james. If thou wilt needs strive, strive to do good, to enter in at the straight gate, to master thy corruptions, etc. Abhor Envy. Use 2 It is a devilish sin, and cometh from hell: The Devil is called the Envious man, Matth. 13.28. he envied our first parents, and so brought them under the power of death. Through envy of the Devil came death into the world, Wisd. 2. vlt. saith the Author of the book of Wisdom: and Saint james saith, That the wisdom which showeth itself in strife and envy, is earthly, sensual and devilish. james 3.15. It is one of the torments of hell; Luke 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaak and jacob, and all the Prophets in the kingdom of heaven, and yourselves thrust out, saith Christ to the jews; now gnashing of teeth is a token of envy. It is to be hated because it is the forerunner of blood; witness Abel, and joseph also, whom the envy of his brethren had murdered, had not God specially hindered it; witness our blessed Saviour, whom the jews delivered for envy, Matth. 27.18. as Pilate knew very well. Envy opposeth the Providence of God, grieving that God should dispose of his blessings, as he doth. Envy is contrary to such things which most commend a man: as Mercy and Charity. It is a most unjust sin, for it is offended with nothing but that which is good; and the more it is, the greater is the envy, and the offence; as the brighter the Sun shineth, the more are weak and sore eyes offended. And it is a most just sin, justius Inuidia nihil est, etc. Horat. Cypr. serm. de Livore. Prou. 14.30. because it excruciateth and gnaweth upon the heart of him that envieth, as a moth breeding in the garment consumeth it, and as rust eateth and fretteth the iron, so Envy is the rottenness of the bones. Socrates' said, is was sirrah animae, a saw to torment the soul. An envious man is more unhappy than other sinners; for in other sins there is some pleasure, though carnal, in envy, nothing but grief and torment. He is doubly miserable more than other, for other men are troubled only for their own evils, the envious man is also vexed for other men's good things. It is a general sin, reigning among Soldiers, Courtiers, Scholars, Citizens, Tradesmen, Countrymen, among all. It discovereth the envious man to be in goodness fare inferior to him which is envied. It destroyeth friendship, Cleobulus. Basil. ser de Inuidia. Greg. Mag. l. 6. Moral. in fine. the comfort of man's life, and therefore a wise man was wont thus to advice, to take heed of the traps of enemies, and of the envy of friends. The most effectual remedy which the Fathers have observed of this foul evil, are the contempt of the glory of this world, and of all earthly things, and the love of the glory of God, and of heavenly things. For pride breedeth envy, if pride therefore were mortified, envy would vanish; and he that contemneth all earthly things, cannot for them envy his neighbour, no more than we envy a beggar for his rags, or a Lazar for his sores: Envy is for things at least deemed excellent, and worth the having, by which we think our neighbour advanced, and ourselves disgraced. And he that seeketh God's glory and heavenly things, will rejoice when God is honoured in his neighbour, as well as in himself, desiring that he may be glorified in all. Let us bewail the want of goodness, which we see to be in others, and strive to attain it, and to imitate them. VERSE 14. But put ye on the Lord jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. IN these words is the Affirmative part of the Exposition of Honest walking. To walk honestly, is to put on the Lord jesus Christ: Under which phrase is emphatically comprehended, sobriety, temperance, chastity, continency, peace, love, and whatsoever virtue is requisite to a Christian conversation. Neither doth he follow his former manner of speaking, saying, Not in rioting, etc. but in putting on the Lord jesus; but delivereth this part in the manner of an Exhortation, for more force. In this we have two parts: First, the duty exhorted unto, in the first part of the verse: Secondly, an Amplification in the last. But put ye on the Lord jesus Christ. In these words is the Duty; wherein are considerable, The Act, Put on; the Object, The Lord jesus Christ. The Lord jesus Christ: These titles describing the second Person in the most sacred Trinity, who was anointed to be our Saviour, redeeming us by his blood, and therefore of right, our Lord and Master; are expounded in the Catechism, and therefore I pass them over here. Put ye on. This phrase is figurative, wherein Christ is compared to a Vesture, and our obedience to the putting of it on. Christ is our Vesture two ways, as our Satisfaction, and as our Sanctification, as the Cause of our Salvation, and as the pattern of our life. We put him on, as our satisfaction, when we believe, of which principally is that Scripture, Gal. 3.27. As many as have been baptised into Christ, have put on Christ. As our Sanctification, when we follow his example, resemble him, and are conformable to his holy life: and this is chief meant here, though the other not excluded. As it was meat and drink to him to do his Father's will, john 4.34. so ought it to be to us. This phrase is frequent in Paul, and he is much delighted with it; commending Love and other virtues, under such manner of speaking unto us; as Coloss. 3.12. & seq. For the graces of God's Spirit, will beautify us more, and set us forth, than jewels, chains of gold, or any rich garments: As all Samsons strength was in his hair, so our strength is in Faith, but our beauty is in holiness and in virtue. Put on Christ, so put on the new man, Ephes. 4.24. a kind of speaking taken from a rite or ceremony anciently, even in Saint Paul's time used in Baptism; Beza schol. in ca 3. ep. ad Gal. v. 27. as M. Beza acknowledgeth, when persons baptised by dipping, or putting their bodies under the water, did either put on new garments, or their own, quasi novis, as new, as he speaketh. But all Antiquity witnesseth that such garments were white: so do these verses signify. Candidus egreditur niveis exercitus undis, Atque vetus vitium purgat in amne novo: Lact. in carm. paschal. Fulgentes animas vestis quoque candida signat, Et grege de mueo gaudia pastor habet. And these. Ind parens sacro ducit de fonte sacerdos, Infants niveos corpore, Paulinus. cord, habitu. And Saint Ambrose speaketh of it as of a Ceremony generally received and used in his time, which was about some 370. years after Christ: and therefore M. Zanchy might well 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 usitatam, I believe that it was ordinarily used in that most ancient Church, meaning the time next after the Apostles. The manner was this: so soon as any was baptised, he received of the hands of the Priest a white vestment: where such Ceremony is yet used, the Priest saith thus at the delivery of the white garment: Accipe vestem candidam, sanctam, immaculatam, quam proferas sine macula ante tribunal domini nostri jesu Christi, etc. Receive this white, holy, immaculate, vestment, which thou mayst bring forth without spot, at the judgement seat of our Lord jesus Christ. This garment he was to wear a whole week, at the end whereof he came and rendered it to the Priest: and in ancient time baptism was administered but at two times in the year, unless there were necessity; namely at Easter, and at Whitsuntide; and therefore was the week after Easter called Dominica in albis, as we yet call the feast of Penticost from this ceremony, Whitsuntide, as I take it. This was the ancient order, so in offensive was a white garment, even at the Sacrament of Baptism, being there a significant Ceremony: and it signified notably three things. 1 Liberty, that the parties so endued were set free from sin and Satan by jesus Christ: as the Romans 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 joy, where the Scripture saith, Eccles. 9 8. Let all thy garments be white: of Victory, so saith Christ to the Angel of the Church of Sardis, He that overcometh, Reuel. 3.5. the same shall be clothed in white raiment. 3 Innocency and purity of life, that they which were baptised should live candidè, fairly, not defiling themselves with sin, but hating the very garment spotted with the flesh. To put on Christ then, is abundantly to express him, following in all things the holy rules and pattern which he hath left in his word. Constancy also may be here employed, for we are to put him on as our garments, which we tie fast and button to us. Doctrine, in the words of Saint chrysostom; Doctr. Qui Christum induit, omnem simul in universum virtutem habet: He that hath put on Christ hath together all virtue: or, To walk honestly is to put on Christ; that is, to follow his example, 1. john 2.6. He that, saith he, abideth in him, that is, Christ, ought himself also to walk even as he walked. So when Saint Paul dehorts the Ephesians from their Heathenish conversation, he saith, But ye have not so learned Christ, in sense the same with our Put on, in this place. Christ is all good things to us: He is our King, Priest, Obs. 1 and Prophet; our Advocate, our Lord, our friend, our brother, our husband, our way, our life, our meat, our apparel, as here. Christ an absolute example; no man may be so unto us: Obs. 2 not Paul himself, for we are to be followers of him, 1 Cor. 11.1. only as he is of Christ. Here we are taught how to use Christ, Use 1 so as we may be the better for him. If a man have money and use it not, or a workman tools, or a scholar books, and know not how to use them, what profit are they? If thou wouldst use Christ aright, put him on. It is not enough to bear him preach, for so did many of the Scribes and pharisees: nor to be in his company, for so was judas: nor to eat 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 thrown for it into utter darkness. He must be put on as our justification, and Sanctification, as was said before. He hath set us in the way, and hath gone before us in it, and as I may say, chalked it out for us, showing us by his own example how we should walk. Many can be content to put him on as their jesus, but not as their Lord, like naughty servants letting their Master walk all alone: they will not follow him in humility, patience, sobriety, etc. But we are in vain called Christians, if we do not imitate Christ, who therefore called himself The way, ut conversatio Magistri forma esset discipuli; Leo Mag. Ser. 5. in Nativit. Dom. in ipso fine. Aug. Volusiano Epist. 3. that the conversation of the Master might be the fashion of the disciple, said Leo. Venit hominibus in magisterium & adiutorium: Christ came to men to help and rescue them as a Redeemer, and to teach them obedience as a Master, said Augustine. He that walketh in drunkenness, chambering, wantonness, etc. hath put on the Devil, and not Christ; for he nor did, nor taught so. No marvel if the Heathens committed whoredoms, robberies, drunkenness, etc. for such things are reported of their gods whom they worshipped: For which cause said Menippus in Lucian, I approved and followed such things, for I thought the gods would never have done such things, if they had not judged them to be good. But in as much as the God whom we serve, is of pure eyes, and cannot behold iniquity; and the Master whom we follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is an unspotted Lamb, in whose mouth is no guile, who is holy, harmless and undefiled; we must needs be damned if we walk contrary unto him. Here are two sorts of men to be reproved. Use 2 First, they which put him not on at all; of whom in the former Use. Secondly, they which put him on, but so slovenly, as I may say, and unhansomly, that they have no benefit by him. Of these, some put him on as a cloak or lose garment, which they may cast off at their pleasure: these are holy day Christians, who at good times, or when they go abroad into some company will walk soberly; but at other times, and in other companies, are of another strain. But Christ must be a close well-girt garment to us, never to be put off, by day or by night. Some put him on their heads, and no farther, having knowledge, but being altogether without the power of godliness. Some put him on their tongues also, they will talk well, but their hands and feet and foul and naked. Some are clad half way, as the messengers of David to Hanun; in some things they are careful, but in other they take liberty. But we must be clothed with Christ from top to toe, that no part of our own filthy rags may be seen, nor our nakedness; but that whatsoever is heard or seen in us, may be of Christ. As a man is contained in his garments, Aquinas in loc. and seen in their colour, so in him who imitates Christ, must nothing be seen but the works of Christ. Christ is a neat handsome straight garment, it is not easy to put him on. He that hath a bunch of pride, drunkenness, can never get him over: all such things must be pared off, before it will fit us. In other garments, if they be too short, or too straight, they may be pieced or eeked out, or if too wide or long, they may be cut less or shorter, till they be fit to our bodies: but our Garment we speak of, may not be patched nor curtailed, nor fitted to us, but we must be fitted to that. The Tailor fits our garments to our bodies, but we must be fitted to this garment. Christ's will may not submit to ours, but ours to Christ. Labour to put on Christ. Use 3 It is horrible to see what monstrous attires for fashion, and unreasonable for charge, men and women daily invent and wear beyond their ability and rank, and contrary to their sex: but the best and seemliest garment which is Christ, is not regarded or put on. Men and women seek for rich clothing for their body, but esteem not the nakedness of their souls. The reason of this strange negligence is this; Every one would be esteemed and taken forth: they cannot for their virtue and honesty; and therefore they think to carry it away with their sine : these are they which lay their whole substance on their backs: these are they which bestow so much time in trimming and trussing, and cutting and powdering, etc. that between the comb and the glass, as they say, they can never find leisure to serve God. These are they, who had rather the Commonwealth should be out of order then their periwigs and disordered apparel. Apelles his apprentice, not doing his part in the face of Helen whom he was to draw; all to be daubed her apparel with gold and garish colours: Notat Clemens Alex. 3. paeda. ca 10. to whom Apelles, O adolescens cum non posses pingere pulchram, pinxisti divitem; O young man, seeing thou couldst not paint her beautiful, thou hast painted her rich. So many, their lives be not fair, therefore their clothes are rich. It is our folly to esteem of men more for a gold ring, james 2.2. as Saint james speaketh, then for virtue: which hath caused this madness in many, more to seek gay and costly garments, then to put on Christ. Mat. 6.25. Our Saviour said, that the body is more than the raiment: but I verily think that there are some so besotted, who if a rich suit of apparel, and virtue, nay Christ himself were set to sale; would rather give a hundred pounds for the gay , than a hundred pence for Christ. Let us not esteem of men but for their virtues, and let us seek to put on Christ rather than outward apparel. In the morning when thou dressest thyself, examine whether thou have put on Christ. Thou art ashamed of a foul garment; and art thou not ashamed of drunkenness, whoredom, etc. If thy garments need mending, doth not thy life much more? Thou art ashamed of the nakedness of thy body, and therefore thou puttest on apparel. Oh consider if the vildness of thy heart, and thy wicked thoughts and desires were known, or it may be, if that which thou didst this last night were known; what great cause shouldst thou have to be ashamed? God knows it; put on therefore the Lord jesus Christ by faith and repentance, that thy spiritual nakedness may be covered from the sight of God and men. Hast thou put on Christ? wear him honestly and carefully: Use 4 if thou puttest on thy body a new garment, thou keepest it from the dust and spots: so having put on Christ in thy baptism, 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, baptised one Elpidophorus, who afterward persecuted Muritta and others: but the Deacon brought out his white garment, and held it up and shaken it against him, saying, These linen garments Elpidophorus shall accuse thee at the coming of the judge of all, which I have kept by me as a witness of thy Apostasy, etc. Have a care then that thou stain not thy profession, and dishonour his name after which thou art called. If thou hast put on Christ, wallow not with that precious garment in the mire of thy former sins. VERSE 14.— And make not provision for the flesh, to fulfil 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 dote 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 deal 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 contain two parts: a Prohibition, Make not provision for the flesh: and a Limitation, to fulfil the lusts thereof: which limitation is added, because that which is forbidden is not simply evil. Flesh: This word is of diverse 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 provision: that is, with care, as it was sormerly translated, which must also be here understood, according, to that of our Saviour, Mat. 6.25. Take no thought for your life, what you shall eat, etc. To fulfil the lusts. To fulfil, is added, to fill the sense. Lust's: Lust or concupiscence, is a natural faculty of the soul, desiring objects convenient 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 every way ordinate. In corrupt nature, the faculty itself, as it is natural, is to be reckoned among natural good things put into us by God; and the motions of it unto things natural, as desiring of meat drink, sleep, apparel, etc. are indifferent: but by pravity adherent they are evil three ways. 1 In regard of the object, when that is desired and coveted which is forbidden; as in the tenth commandment that which is our neighbours. 2 In regard of the measure, as when we immoderately desire that which is lawful to be desired: when there is no measure of our study for riches, meat and drink, house and land, etc. as indeed it is very hard to bond our concupiscence in such things. 3 In regard of the end, when we desire such things, to wrong ends, and not to the glory of God. in the preservation of nature, for the service of God and of our neighbour, and the furthering of our own salvation. This exorbitant and inordinate concupiscence or lust is understood in this place. The meaning than is, Provide not so for the body, that thereby the lusts thereof should be fulfilled and satisfied. This is brought in by way of preventing an Objection. Some might say, from the prohibition of drunkenness, and wantonness, etc. What? must we cast away the care of bodies? is nothing to be granted to our fragility and infirmity? may we not eat and drink, and be merry? Paul answereth: you may make provision for the body, but with limitation, that you fulfil not the lusts of the body, which will easily upon a small occasion grow unruly; as we may discern in ourselves, how soon, in the putting on of a new garment, etc. Corruption will discover itself. There aught to be a care had of health, and state; of wholesome meat, competent medicines, comely apparel; but excess is to be taken heed of. Eat and drink, but not to inflame thy lusts: A little is enough for nature, but nothing for our lusts. Make not provision for the body. If Paul had stayed here, he had writ no good divinity: therefore he addeth, to fulfil the lusts thereof; warning us to keep down concupiscence, and not to set her on cockhorse, as they say. The body is not so to be tended and provided for that the lusts thereof should be fulfilled, or strengthened. Mat. 6.25. Doctr. Take no thought for your life, what you shall eat, etc. We must not have an immoderate care for necessaries, much less for superfluities, to the fulfilling of our lusts, Galathians 5.13. Use not liberty for an occasion to the flesh, Saint Paul there spoke of Legal ceremonies, and it is true, in all matters of like nature, God hath given us liberty to eat and drink, etc. this liberty is not to be used, to nourish lust. 1 Peter 2.11. As Pilgrims abstain from fleshly lusts which fight against the soul. Pilgrims cumber not themselves with unnecessary things. Here we may discern whether we have put on Christ or no: Use 1 namely if we provide not for the body so as to fulfil our lusts: this is to follow Christ's example. Christ did eat and drink, but his fare was mean, and moderate; after forty days fast, he being hungry, would not turn stones into bread, the most ordinary refection, to retain nature, but stayed for an ordinary provision. When he was weary how did he provide for his body? john 4.6, 7. did he take up his Inn, call for dainty cheer, and a soft bed? no; but rested himself upon a Well, and asked a little water, though there was a good town hard by. For his sleep: his body had need of it as well as ours: and beside, 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 sleep at a Sermon ordinarily and at prayer. This is not to be like Christ to put him on. It is not unlawful to provide for the body: Use 2 Religion requireth not that a man should not give nature her due; or clear his forehead as they say, and be merry; in which morosities hypocrites fain perfection. Yea to neglect the body is a sin; if it be not provided for and nourished, how shall it be a fit instrument of the soul for good? To deny food and raiment convenient to the necessity of nature, to our callings and estate, is ostentation and rigidity, rather than true virtue. Our Saviour furnished the feast, joh. 2 10. Psal. 104.13. with excellent and neat wine, which God created to make the heart of man glad: and S. Paul reproves 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 provision for her body, and for her table suitable; willeth her not to cease to be so attended, and served as was fit for her estate and place; but that she should temper and moderate herself in the use of them, and to seek nothing therein, but integram valetudinem, quae non contemnenda propter necessarios usus huius vitae, good health which is not to be contemned, for the necessary uses of this life; and he allegeth this place. Also he allegeth Paul's advice to Timothy, 1 Tim. 5.23. Drink no longer water but use a little wine: It was so that Timothy to give an example of sobriety to the riotous and dissolute Ephesians over whom he was Bishop; did so take down his body with unreasonable abstinence from wine, and continual drinking of water; that Paul was fain to write to him, and charge him for his stomach sake and often infirmities, to drink wine. For such abstaining Saint Augustine giveth 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 continual preaching, were sufficient to weaken his body, though he had not used such abstinence; and for this is wine necessary for Timothy, for the preservation of his health. Philosophers affirm that there is but one soul in man, which is both vegetative, senfitive, and rational, which together intendeth to vegetation, sensation, and understanding: when therefore the soul is wholly busy in the brain about contemplation, it must needs follow that she cannot attend in the stomach at the same time to concoction; and so the stomach being destitute of convenient heat and spirit and the influence of the soul, must needs abound with crudities: and for this cause Physicians give this rule, to be merry at meat, that through such remission of study, the soul may attend unto necessary nutrition; and hence also it cometh ordinarily, that great students have weak stomaches. He therefore who is weary with labour or study, the spirits languishing thereby, may with a good conscience drink wine, and use other comforts of Nature, especially if he believe 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 every Saint: Give me a Bishop or Preacher like to Timothy, or a holy man like him, and he shall eat gold, and drink hippocras. Though we may serve the necessity of the body, Use 3 yet we may not the lusts: Deus prudenter vult sibi seruiri; Anbrosius. God will have us prudent in serving him: nor by nimity of fasting, nor of feeding, so to oppress the body, that we must always have a Physician at our elbow. We must do wisely: The body is to be served, not the Concupiscence. This is difficult: if you neglect the body, you weaken it to the exercises of godliness; if you cherish it, you maintain your enemy, which is lust. The body is a garment, the lusts are Moths: kill the Moths, and save the garment. The body is a Castle, the lusts an enemy or rebel within the castle: it were easy to blow up castle and rebel and all: but thou hast no authority to raze the castle; thou must save the Castle, and destroy the Rebel. They are to be reproved, which either so nourish the body that they withal maintain their lusts; or so extinguish the provocations to sin, that withal they destroy the body. Be content with that which is sufficient, and under a pretence of necessity run not to excess. As he is a fool which will have no fire in his house, because his neighbour's house was consumed with fire; so is he a fool, who because fire is necessary, will make so great a fire, as which may burn down his house. Too much ballast, or too little, are alike hurtful to a ship; so too much or too little provender for thy beast: too much or too little straining of the string of thy instrument. There is use of Hagar the bondmaid; but cocker her a little, and she will grow insolent toward her dame Sara. Ama tanquam osurus; love thy body, but so, that if need require, thou canst hate it: for the compassion of nature, it is to be loved, but for the restraining of vice, it is to be hated: keep it from the fire, and yet in some cases yield it to be burnt in the fire. Seneca. Be not thy body's slave. Vivendum non propter corpus, sed tanquam non sine corpore: We must live, not for the body, but as not without the body. David is a notable example herein; 2 Sam. 23.13.14.15.16. he longs for water which the Philistines had in their possession; His Worthies break through and fetch him some of it; when he had it, he would not please his lusts, but pours it out as an offering to God. See how he kerbed his lusts: The three Worthies did a great exploit, but David a greater in conquering his concupiscence. Concupiscence is not fulfilled without a great deal of care in providing here, Use 4 and a great deal of torment hereafter. Esau is weary in following his pleasure, and to satisfy his lust with red pottage, he sells the richest thing in the world, even his birthright. Dost thou lust after dainty fair? It is not gotten without great charge, nor made ready without great labour, nor devoured without great discommodity. But if Christ be thy meat, he refresheth without satiety, filleth without loathing, costs thee no money, breeds no diseases, but healeth thy infirmities. Dost thou desire gorgeous apparel? It costeth thee dear, it requireth much care in the wearing, and occasioneth much danger; but if thou put on Christ, it costeth thee not dear: great care indeed must be in the wearing, but than it dischargeth us of all other unnecessary cares, and it so becometh us, and setteth us forth, that God himself taketh pleasure in us. It requireth labour and ear to serve our lusts, and afterwards cometh damnation: but though it require care to serve God, yet afterwards it bringeth everlasting life. Most men are over careful for their bodies, Use 5 and careless for their souls: Nimia corporis cura, nimia animae incuria: where there is so much study for dainty fare, and gay apparel, for house and land, etc. there is little study and care for grace, and a better life; and so on the contrary. When Peter saw the heavenly sights in the Mount at Christ's transfiguration, he forgot his nets; so they which set their mind too much upon their nets, forget the heavenly things in the mountain. Abate the care for thy body, and increase thy care for thy soul. Do here as thou dost in a pair of scales: If the body weigh down thy soul; take from the body, and add to the soul, and then shall it come to pass, that thy soul shall lift up thy body to heaven, otherwise, thy body will sink thy soul to hell. God hath committed to our keeping, a body and a soul; the soul as a son, to be delicately brought up, to be fed with the daintiest, and to be clothed with the richest: the body as a slave, to be brought up to labour, and to be fed with bread and water, to be chastised also, and kept under: but we contrarily cocker the slave till he rebel; and make the son a slave. But let our bodies serve, lest our concupiscence grow strong to our condemnation, and whatsoever befall the body, let us take care for salvation of our souls. A PLAIN EXPOSITION UPON THE FOURTEENTH CHAPTER OF THE EPISTLE OF Saint PAUL to the Romans. IN this Chapter and part of the next, the Apostle entreateth of the use of things Indifferent, and of Christian liberty; and how Christians, strong and weak, are to carry themselves therein one to another, that God may have glory, the Church peace, and themselves mutual comfort. As there was great need to write of these things in Paul's time; so now also, because our Church hath of late years 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 jews, the Churches almost in all places consisted of jews and Gentiles: The jews could hardly be brought from the observation of Leviticall Ceremonies, being brought up in them from their cradle, as in Ordinances coming from God himself: and therefore though they entertained the Gospel, yet they held difference of days and meats, of conscience still necessary to be observed: The Gentiles were easily persuaded of the Christian liberty from such things purchased by Christ, and lived without making difference. Hence grew hot disputations, eager contentions and dissension almost inreconcileable; the Gentile holding the jew as superstitious; the jew the Gentile as profane. Paul cometh with his bucket to quench this flame, which burned vehemently in the Church at Rome, and endeavoureth here as an Umpire to arbitrate the matter, and to make a pacification. Although he instanceth in jewish Ceremonies, yet in proportion here are Rules concerning all Indifferent things. VERSE 1. Him that is weak in the faith, receive you, but not to doubtful disputations. HEre begin Paul's Hieraticks; or having before written of things commanded and forbidden; here he writeth of things of a middle nature: or before of charity to our friends, our brethren, our enemies, the Magistrate, our neighbours, ourselves; here of charity toward the weak. The particular and immediate coherence, Chrysost. in loc. is with the last verse of the thirteenth Chapter; for having there forbidden satisfaction to be given to the flesh, lest either the weak should think themselves neglected, Matth. 26.41. Rom. 6.19. or the strong take occasion to contemn them, because weakness is attributed to the flesh; therefore he falleth here to direct both the one and the other, how they should lovingly and charitably converse together. Paul's Method is this: first he setteth down a general Precept, in this verse; then an Explication of it in all the verses following to the fourteenth verse of the fifteenth Chapter. In this general Precept, are the Duty: to receive him that is weak in the faith; and the Amplification, from the persons who are to perform the Duty; implied in the Greek, unfolded in the English, You; and from the end, Negatively set down by way of correction, but not to doubtful Disputations. Receive you: You, that is, you that are strong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 15. vers. 1. which have more able knowledge. Receive, that is, join unto you, take and entertain unto your company, as a friend, as a brother. When a friend cometh to our houses, we use not to chide him away, but receive him with all courtesy; so would Paul have the strong to receive the weak in all love, cherishing them, and bearing with their weakness, Chap. 15.1. The same word is used by S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philemon. 12. when he entreats Philemon to receive Onesimus, as his own bowels: so the strong must receive the weak as their own bowels. Him that is weak in the faith, not weak in body: yet such are to be received; but in the faith, not justifying faith, though such are especially to be tendered: but in the doctrine of faith: not weak in regard of the power of faith to apply the promise of mercy in Christ to the conscience; but here weak to apprehend the doctrine of Christian liberty in things indifferent. Weak: that is, sick and queasy stomaches, which cannot brook strong meat; such as Paul calls 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 use, have their senses exercised to discern good and evil. But not to doubtful disputations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things; here ambiguity & doubting, as the verb is used before in this Epistle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.20. He staggered not at the promise through unbelief. Receive the weak, but not quarrel and contend with him in his opinions, as the vulgor reading is expounded: nor to judge him for his opinions, knowing not his heart, as Augustine; nor to fill his head full of curious and intricate questions, and doubtful disputations. The Affirmative end: to receiu● him to edification, Chap. 15.2. Those which are weak are not to be troubled with doubtful disputations, but friendly to be 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 over taken with a fault in regard of manners, or (by proportion) of opinion, restore him in the spirit of meekness, 1 Thess. 5 14. Support the weak. Ministers ought to preach to the capacity of their hearers; Use 1 if they be of the weaker sort, not to trouble them with profound matters which they are not able to understand, much less with conceits and subtleties which profit not; but rather to teach such things which may be understood, and may breed godly edifying. Our Saviour is an example, who would not trouble his Disciples heads with that which they could not then bear, joh. 16.12. Also Paul in his preaching had regard to his hearers, whether milk or stronger meat were to be given them, 1 Cor. 3.1.2. The strong must sweetly, Use 2 friendly, and brotherly converse with the weak, they must join him to them, that by their wise and gentle courses, they may win him to the truth: they must not separate from them either in affection, or conversation. Hence it may appear, that the practice of our Brownists it clean contrary to the precept of Paul. They suppose themselves to be strong, and us to be weak; and because we presently receive not their conceits, they separate from us, as from Heathens and Publicans: for which we may justly suspect their charity; for if we be weak, here is Paul's direction how we are to be dealt withal before a separation; they must take us to them, bear with our infirmities, and teach us sound from the Word. But alas, they are weak themselves, I would they were not wayward. For even as a froward or sullen child, if it may not have the will, refuseth the meat, and strikes the spoon out of the Nurse's hand; so these because they may not have their will and their new devised and groundless discipline, they will have nothing; no preaching, no Sacraments, no spiritual communion with us. If the strong must gently take the weak unto them, Use 3 than the weak must be admonished not to be wilful, but aocible and tractable. What if thou hast spoken the word? stubbornly persist not therefore in thy opinion, against God's word. Many doubtless would have long ago submitted themselves in the Church of England to orders enjoined, had they not held the contrary: and now the Church must be troubled, lest they should be thought to have erred. O Germany! famous for the reformation of religion, how hast thou been torn with dissensions, wasted with miseries, ploughed with the sword, and watered with blood, through the weakness of even Luther himself, who having once affirmed it to Carolostadius, for his credit may not publicly recant, and reverse his word. Be not stubborn in thy weakness, Chrysost. in loc. and because Paul commands that thou must be gently used, account not thy weakness a virtue; for here is a secret reproof of thee, as one observes, when thou art called weak. Charity must be used toward thee, that thou mayst not forsake the faith; but discretion also, that thou mayst grow unto strength. We would wonder to see a child hang five or six, or ten years at the breast. If thou wert weak four or ten years ago, and yet art weak, surely there eye some defect; either thou prayest not, or thou art stubborn, or proud, or there is some secret sin that keeps thee from growing. Disputations: not fit for weak Christians: Use 4 Disputations are not to be disallowed; for as the whetting of a knife forward and backward scours it bright and begets an edge: so truth is cleared and fortified by disputations: but it is not for the weak and unlearned to dispute. The liberty that all sorts of men (and women also) take to dispute of curious points, and to question every thing, is a great hindrance to the peace of the Church. In Turkey it is deadly to question the general received religion, whereby in a liberty of all religions, they enjoy pace invidenda, I. Lips. lib. adversus diologistum. & nobis pudenda, such a peace which we may envy, and have just cause to be ashamed of, as a learned man speaks. Our Saviour oft disputed with the Scribes and pharisees, but he would not turn his Disciples to them: and Saint Paul a great learned Apostle disputed daily in the school of Tyrannus. Act. 19.9. It is not for simple men and ignorant women to dispute of points of religion, nor to enter combat with the cunning Brownists. It is not for every Protestant, no not for every Minister or Preacher to dispute with learned jesuits, that have School distinctions at their finger's ends, and travel in nothing else but controversies. What if thou hast a good wit, and a great and strong apprehension, praise God for it, and so use it that the Church may be the better, not the worse for thee. I read of a Philosopher among the Lacedæmonians, who boasted that he could hold argument and dispute of any position true or false a whole day: but the Magistrates considering that such a fellow might be dangerous among the common people, to disturb the peace of the state, banished him for it. Children delight in knives, which will hurt them; and for the most part, the weakest are busiest in questioning the laudable customs and orders of the Church. Study rather to live well then to dispute: and when thou meetest with thy neighbour, spend thy time in conferring, not of controversies, or of things which concern thee not, or be above thy capacity, but of obedience, repentance, mortification, preparation for death, and such like. VERSE. 2. For one believes he may eat of all things, another who is weak, eats herbs. IN this verse gins the Explication of the general precept; of which there are three parts. A direction to the strong and weak. A special 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 between them, by teaching them how to carry themselves 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 dissension, which was the diversity of their opinions in things indifferent. 2. The remedy or direction itself. Both these are propounded in two cases: the one of meats, the other of days. Of meats, in the 2.3. and 4. verses: of days in the rest. In that of meats; we have the case, and the remedy. The case ver. 2. The remedy ver. 3.4. In the case are set down the parties dissenting, and their opinions concerning meats. The parties are the strong and the weak Christian. The opinion of the strong; that he may eat of all things: the opinion of the weak, that he ought not to eat of some meats. One; that is, the strong: who for the most part was a Gentile. Believeth; it is not only his opinion, but his faith; that is, he certainly knows, and is fully persuaded upon good ground. He may eat of all things; he hath liberty by Christ to eat of all things wholesome to man's body, without scruple or hurt to his conscience. But he that is weak; for the most part, the jew weak in knowledge. Eateth herbs. Not, let him eat herbs as the vulgar Latin, upon which the ordinary gloss makes Paul as a Physician directing diet for the repressing of lust. But eateth herbs, as being of opinion that some meats were unclean, and therefore not to be eaten. Some think that these weak ones ate no flesh at all, but only herbs; some, which is likelier, that when they could come by no meat but that which was forbidden by Moses, that then they chose to eat of herbs, which we read not to be forbidden. They abstained not, as Pythagoreans, holding the passing of men's souls into beasts sometimes; of which opinion Herod smelled of, when he thought that Christ had been john: nor as Marcionites and Manichees, who held flesh to be unlawful, and to have come from an ill beginning; whom Augustine confutes, in his books against Faustus: but they abstained for the reverence of Moses law. Some hold opinion, that the Fathers had no liberty to eat flesh before the flood: and some that no beast was actually carnivorous before that time: But it is manifest that after the flood, liberty to eat of every moving thing that liveth was granted unto them. De utroque consule Pererium in Genesim lib. 4. de create. 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 himself, he forbade them certain beasts and fowls, both for sacrifice and (with certain fishes) for meat, of which, Levit. 11. Deut. 14. There are four reasons alleged, why God forbade some fowls, beasts and fishes, to be eaten of the jews. First, to acknowledge God's Dominion. Secondly, to enure them to obedience. Thirdly, to teach them to live holily, since their diet must be so choice, much more must their lives. 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 appears in the New Testament. But the jew did not well understand that point, and so the Church of Rome, & others also were exceedingly troubled. In the Church of God upon earth there are always some which think one thing, Doctr. and some another. So was it in Paul's time at Rome, as appears in this place: and at Corinth what differences of opinions were about things offered to Idols, and some main fundamental points, may appear in Paul's first Epistle to the Corinthians. And after this, before two hundred years 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 have at all times been in the Church. In Germany to this day, there is irreconcilable difference of opinions concerning the presence of Christ in the Sacrament; and concerning the breaking of the bread, which is doubtless 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 own Church about Church-discipline, and ceremonies; though through the great blessing of God, the vigilant care of our gracious Lord King james, and the worthy diligence of our Reverend Bishops, and other learned men, both these places are notably quieted, & established. But thus it must be to the end, for Paul's reason, viz. That they which are approved may be made manifest. 1 Cor. 11.19. Saint Paul attributes faith to the strong: Use 1 he takes it not away from the weak though he mention it not, Use 1 There was faith in them, though joined with ignorance and doubting: Not to believe and understand every thing inferreth not a nullity of faith. Totall ignorance and doubting destroys faith; if it be not total, 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 Schismatic; and in points necessary and fundamental, an Heretic. For every doubting or ignorance, say not, an infidel; nor for every error, cry out an Heretic: Augustinus. Let us all resolve with the holy Father, Errare potero, haereticus non ero. I may err, but I will be no Heretic. Such is the condition of the Church upon earth, Use 2 that there will be always some strong in the faith, and some weak in it. As among men, some are tall, some of low stature; some healthy, some sickly; as in our houses some are grown up, some are babes hanging on the breast, so is it in the Church, and will be to the end. For, 1 Some are more ancient, some later in the faith. 2 Some have better capacity than others. 3 Some are more diligent to hear, read, pray, meditate, practice; and therefore though standing and capacity be equal, yet the diligent outstrips the other. 4 God in his wisdom gives more talents unto one then to another. Art thou strong? be thankful to God, it is his gift; be not proud, despise not thy inferiors; thou wast a babe sometime, hadst less knowledge, less grace, yea there was a time when thou wast out of Christ. Art thou weak? take heed thy weakness 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 milk of the word, that thou mayst grow thereby. 1 Pet. 2●2. In these weak ones, as some thing is to be discommended, Use 3 so some thing is to be commended. Their weakness is a fault and to be discommended: but their care not to offend their consciences, is truly to be praised: It is always commendable, whether in weak or strong, rather to abridge ourselves of our liberty, then to offend the conscience: and to be chosen, rather to be thought undiscreet then impious. O that we had more care of our consciences; for if conscience be put away, shipwreck of faith will soon be made. If these jews and weak Christians will rather live hardly eating herbs, then defile their consciences; what shall become of them, which daily defile themselves in things manifestly forbidden, wallowing in the mire of drunkenness, whoredom, and other abominable sins? VERSE 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, judge him which eateth:— THe cause of the dissension between the believers 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 himself, and directeth both parts, how to carry themselves each to other, in these things. Here are two parts: 1. A Direction; 2. A Reason. The Direction in the words set down of the 3. verse. As the parties are twofold, so is the direction to the strong, to the weak: both tending to the same purpose, namely to preserve peace and charity betwixt them; and to prevent separation. The strong Christian contemned the weak for his abstinence, as a fantastical fellow and superstitious: his direction is: not to despise the weak. The weak Christian, which yet understood not the Doctrine of Christian liberty, judged and censured the strong, as profane, because he made no difference of meats: his direction is: not to judge the strong. Both their directions are Negative, as secretly finding fault with both sides, for their intemperate carriage one to another. Despise. The Greek word is full of sense: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to esteem a man to be nullius pretij, to have no worth in him, to disdain, to vilify, to nullify a man, to set at naught, and basely to esteem of. The Septuagint do use the word in the text, to render an Hebrew root, Maas, which signifies to reject, to disdain, to cast off, to contemn: 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 root: Bazah, Esay, 53.3. Nibhzeh, He is despised, meaning Christ: and Luke 23.11. it is said that Herod with his men of war, set Christ at naught. judge: that is, condemn: the simple verb for the compound, which is not unusual with Saint Paul. By these two words, despise and judge, it appears, that they differed not only 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 us therefore as many as be perfect be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk by the same rule. Also all such places which command unity and charity. But what are things indifferent? Quest. Things are called indifferent two ways, Answ. either as they are opposed to perfection of goodness, 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 we are able to walk abroad, but not without some weakness or pain. This is not meant in this business, but the other, where indifferent is opposed to necessity, or to a necessary duty, namely, A thing that may be done, or left undone without any sin. 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 howsoever the Law commands the reasonable creature to do nothing but that which is good, and at all times, yet not to do every good thing at all times. A man hath two suits of apparel, he may indifferently wear which he pleaseth. A man hath meat set before him, he may indifferently eat or abstain: these and the like are indifferent: neither good nor bad in themselves, nor commanded nor forbidden. For although every action, considered as clothed with its circumstances (as they say) proceeding from the reason of a reasonable creature, be or good or evil, yet being considered naked, and in regard of the substance of the work, is not presently necessary to be done. The things called indifferent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are also by the Ancient called things in our power and liberty: and, things lying in the midst between commanded and forbidden. In the time of S. Obser. Paul the jewish ceremonies were things indifferent, which might be used or not used, as they saw it tend to God's glory and the good of the Church: otherwise Paul would have written in another manner of strain. And this is profitable to know for the understanding of the History of the Acts, where we shall find Paul using Circumcision, making vows, and purifying himself, and yet writeth against such things in his Epistles. Before the death of Christ the use of such Ceremonies was not indifferent but necessary, as being commanded of God. After the death of Christ their use was indifferent for a time, Aug. Hieronimo, Epist. 19 I say for a time, which S. Austen elegantly expresseth by a similitude: A man's friend dies, he doth not so soon as the breath is out of his body take him by the heels and drag him out of the doors, and cast him upon the dunghill; but he keeps him a certain time, wraps him in fair , and so with honour accompanies him to the grave: So these ceremonies were alive till Christ; when he died they also gave up the ghost, and the veil of the Temple rend in twain: and because they had been even by divine ordinance of great use in God's worship, they remained for a time indifferent, that so they might be laid down in an honourable manner. This time was till the doctrine of Christian liberty might be fully made known to the world, which could not be done on a sudden: even as Acts of Parliament have a day set down when they shall be in force, that so all the subjects of the Land may have time convenient to take knowledge of them. But now they are not necessary, nor indifferent to jew or Gentile, but absolutely forbidden. After the passion of Christ, the jewish Ceremonies were mortuae, saith a learned man, that is, Aquinas in loc. dead: but after the diwlgation of the Gospel, they became mortiferae, that is, deadly. Paul found fault with Peter, and with the Galathians, for the use of legal Ceremonies: not simply because they used them, but because they taught and conceived a necessity of using them for justification and salvation. From small beginnings great schisms and mischiefs have grown. For a little meat, and for days, Use 1 the Church of Rome was grievously distracted. Great contentions have been formerly between the East and West Churches for trifles: so in Germany, so in England. So of a little spark many times ariseth a great fire, and of the prick of a thorn a deadly sore. O how it grieves my soul to read our divisions about black and white, sitting and kneeling, and such like, to be cast in our teeth by the Papists; as an argument that we have not the truth on our side: and also that among Protestant writers, when occasion is given them to speak of schisms and dissension for discipline and order, then that the Church of England should be brought upon the stage for an example. If there be any love in us to the Church wherein we have been brought forth unto Christ, and nourished up in the faith, let us agree, embracing unity, let us all be of one opinion: but howsoever our opinions differ, yet let not our affections. Hierome and Augustine differed in opinion in some things, but neither did they trouble Church, nor break charity between themselves; but thought reverently one of another. Here is our fault; we hate, despise, and condemn them who will not condescend to us in our singular opinions. But Paul commands the strong not to despise the weak: This is indeed the fault of the strong, but they ought to instruct them rather. He commands the weak also, not to censure the strong: this is the proper fault of the weak; to be forward in censuring, is not strength but weakness, not a gracious and wise, but an intemperate zeal: which censuring and over forward zeal, if it be taken from many who glory to be accounted Professors, there would nothing remain to show 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, etc. profaning religion by their ignorant and sottish discourses. Thus was it in Greece: Lips. refert, lib. adverse. Dialogistam: ex Niceph. hist. lib. 6. & 11. but when? even a little before it came to ruin. If we wish the Church's safety, let us amend this, if we have been faulty: and also let us be careful so to do, as we love our own safety; for many times God suffers such rash censurers of orders established, to run into diverse pernicious errors, as a punishment of their rash judgement, as we have experience in our Brownists, who first censured, and then separated, wilfully cutting themselves from the Church of God: who if they had obeyed Paul's precept, forbidding to judge any for things indifferent, they had never separated. We must not judge or censure our brethren: Use 2 but for what? for things indifferent: for these things, as for meat, for days, for apparel 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 drunkenness, blasphemy, whoredom, etc. we have warrant to censure men and women, and to trouble their consciences, joh. 16.8. for the Spirit reproves the world of sin. A conscience snorting in sin, is to be roused and troubled that it may come to repentance; for so long as it sleeps in sin, it lies in death. For peaceable living in a Church, Use 3 the doctrine of Christian liberty is to be made known; of the which afterwards, verses 20.21. VERSE. 3.— For God hath received him. IN these words, and in the next verse, are two reasons to persuade to the direction. There is some question to which part this reason should serve; and who should be meant by him. Him: that is, the weak one, say some: others by him understand the strong Christian. Some make this argument to be on the behalf of the weak, and the other of the strong: some affirm contrarily: and some that both the reasons belong to both. Doubtless both the reasons are brought to the same thing, Chrys. Theod. Mart. & alij. and rather in the behalf of the strong Christian, who is the Gentile, against the jew, than otherwise. 1 For first, it is most natural and orderly, that him should be preferred to the next before spoken of: Let not him which eateth not, judge him which eats, for God hath received him. 2 The word received properly belongs to the Gentiles, as it is an attribute to God; for the jews were received before, and thought more contemptuously of the Gentiles, and highly of themselves. 3 In the next verse, Who art thou that judgest? to judge was the fault of the weak Christian. Doth Paul then let the strong alone? No: but first he dealeth against the weak, because he is most guilty. They both sinned in practice; but the weak in opinion also, maintaining an intolerable error; and they took offence at that which the strong lawfully might do, and therefore were the cause of all the broils. Afterwards he deals against them both, verse 10. and principally against the strong, verse 13. and so to the end of the Chapter. The weak then may not judge the strong for eating: The reason is taken from the dignity of the strong: God hath received him. Those whom God hath received, men may not censure as profane: But God hath received the Gentile, called strong by reason of his knowledge of Christian liberty. Therefore, etc. In this argument are two things: The thing, to receive; and the persons receiving, God received the strong. God hath received him: we had the word before, verse 1. but as God's love is greater than ours, so the sense of this word here is accordingly ex●ended. Received; that is, lovingly, to the good of the received, ut suus esset, Anselmus. Aretius. Ambrose. Toletus. Caluinus. 2 Pet. 1.4. that he might be his own: ut membrum Christi esset, that he might be a member of Christ: ad gratiam, to grace: ad gratiam Euangelij, to the grace of the Gospel. He suffered them not to remain in their sinner, but so received them as to adopt them, that they might be partakers of the divine nature, as S. Peter speaketh. It may be noted, that whereas David saith, Blessed is the man whom thou choosest, and causest to approach unto thee, Psal. 65 4. The Septuagints translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Paul's word here: which in Hebrew is uthekareb, of karab: from which root comes Korbau, an offering: and Kereb, bowels or inward parts, that are nearest and dearest to us: and so the meaning, that God doth so receive us Gentiles, as to esteem us as an acceptable oblation, even as his own heart, or bowels. There is a double receiving: to the visible Church; to inward and invisible grace: to the means of the promises, and to their possession: here Paul speaks generally presupposing both. They are not rashly to be judged and condemned, Doctr. whom God hath received to grace, Rom. 8.33.34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? etc. We are to be admonished, Use 1 to beware of censuring our brethren for using their Christian liberty in apparel, diet, etc. especially for their obedience to the Magistrates, & the Church, in such orders which in their conscience they know to be lawful: for a man for such things to be condemned, as a time-server, a manpleaser, of no conscience, profane, etc. is most horrible. This is to reproach God's favourite; this is to condemn them whom God approveth, and hath received: yea this is to reproach God himself for receiving such. Nay: thou wilt say, I find no fault with the Lord, and if I knew that God had received him, I would not judge him. Dost thou know the contrary? till than thou must in charity judge thy brother received of God: so doth Paul here, he saith God hath received him that eateth. How did Paul know it? in charity he so judgeth: Be thou in like manner charitable toward thy brethren, toward thy teachers, and give them not profane, unconscionable, damned, for every fancy of thine own brain. 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 received him. Things censured, are either words and deeds, or opinions. If it be doubtful whether a thing were spoken or done, or no: or being certain to be done, whether well or ill: in charity take things at the fairest, and judge the best. There is a notable instance hereof in Deuteronomy; Deut. 22.23.24.25.26.27. If a man lie with a maid betrothed to a husband, in the town, she also shall dye, because she cried not out when violence was offered to her: but if it be in the fields, than the man only shall dye, for the damosel cried, and there was none to save her. How did they know she cried? In charity it is so to be supposed, and the best to be judged in a thing doubtful. If the thing be certainly spoken or done, and good, commend it. If evil, judge the fact but not the person. Be not faith Bernard, either a busy and curious examiner, Bern. ser. 40. in Cant. or a rash judge of another man's conversation. If any thing be ill done, excuse the intention seeing thou canst not the fact. Puta ignorantiam, think it might be ignorance, chance, or some grievous tentation. In matter of opinion, if it be controverted, and uncertain whether an error or no, suspend thy judgement till thou know more certainty, and leave thy brother to his Conscience and Christian liberty: and so much the more, if he be more learned than thyself; why shouldest thou not think that he may see as much as thyself into that which is in question. If it be certain that the opinion be erroneous; yet thy brother is not presently to be cast away: wilt thou be more just than God? We are men, and therefore may, yea must err, 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 Lutherans are to be reproved, who condemn us for our opinions about the Sacrament, thinking we err; when a man may be a Christian without the Sacrament, but not without Charity: So the Brownists and other among us who judge us, though unjustly, in matters of discipline, when a true Church may be without the same which they device. We all err; if thy brother be otherwise faithful, and conscionable ●●●s cruel uncharitableness to condemn him for his opinion of things indifferent, as the lawfulness of a garment, or gesture, though he should err. Saint Augustine is a sweet example of Charity this way: when the Donatists objected for themselves the opinion of Cyprian concerning rebaptisation; Aug. Vincentio contra Donat. & Ragat. de vi orrig. Haeret. epist. 48. Saint Austen answers for him; that either he did not in every respect hold it as the Donatists alleged him; or if he did, that afterward he retracted it; or that hunc quasi naenum candidissimi pectoris cooperuit ubere Charitatis, he covered this blemish of his most fair breast, with the breast of charity; while he did maintain the unity of the Church, and firmly retain the bond of peace. God's receiving should be a Protection against unjust taxing and censuring: Use 2 But yet men will censure such, what then is ●o be done? Comfort thyself that God hath received thee. If nor God, nor thy conscience condemn thee, esteem the perverse censures of captious controllers no more than the barking of dogs against the Moon. What if men praise if God dispraise? and contrarily: Fear not, saith the Lord, the reproach of men, Esay 51.7. neither be afraid of their revile. Yet this is our great fault, to esteem the praise or dispraise of men, yea of the multitude, more than of the Magistrate or of God himself; which hath deprived the Church of England of many an able Yeacher. Let us put a case. The Magistrate and the Church command certain orders for comeliness in the service of God: the Minister knows that he may lawfully use them. If he refuse to use them, the people will praise him; if he use them, they will dispraise him. What shall he do? In any case let him obey, but if he do 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 judgement 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 than thou wouldst the chattering of Pies, saith an ancient Father * Sint innumeri qui te applaudant, nihil tamen illi omnes à graculis desuper garrientibus different. Immo si Angelorum theatrum, etc. Chrysost. hom. 17. in Rom. in Moral. : nay the commendation of Angels is too infirm to rest upon; but if God, the Church, and thine own conscience approve thee, rejoice. Great is the dignity of a believer, he is received of God: Use 3 Gods people, are a people, Rerobo, near unto him, Psal. 128.14. even near unto his heart. Woe be then to the wicked, for they are rejected: If thou be'st a drunkard, a blasphemer, etc. and repentest not, God will never receive thee: and not being received, thou art left to thyself, to the Devil; barred from Paradise, and from the entrance into glory. VERSE 4. Who art thou that judgest another mansseruant?— IN this Verse is the second Reason, bred out of the former: If the Gentiles be God's favourites, and received into his family, what have we to do to judge them? Here we have the Argument, and the Amplification. The Argument is taken from the common right or equity; which is, that every man hath the rule and ordering of his own family; and that none ought to be so polypragmatical, as to judge other men's servants. He which arrogateth right over other men's servants, is unjust: But he that judgeth another man's servant, arrogateth to himself such right: Therefore he is unjust. The strong Christian is God's servant who hath received him. The Amplification is double: 1. from the manner of setting down the Argument: 2. from an Occupation, in the rest of the words of this verse. In setting down the Argument, the Apostle useth an Obiurgatory Apostrophe to the weak one: Who art thou which judgest, etc. He doth more grievously tax the weak ones, ne sibi blandiantur, Pareu●. saith one, lest they should flatter themselves. Thus severity was necessary that they might understand they were in an error. Who art thou? as if he said: Thou? who art thou? art not thou weak? and so much the weaker, that being weak thou presumest to judge the strong: why dost not keep thyself within thy compass? Consider what thou art, and be not so rash. The like speech, Rom. 9.20. Which judgest: that is, condemnest: as before. Another man's servant. The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a domestical servant, which always waiteth upon his master in such services as are nearest to his person. The Gentile is taken into God's family, not as a slave, but as a free servant; and therefore such in old time were called familiares, noting their liberty: and indeed, God's service is perfect freedom. The Gentiles are received into God's family with the jews, not to be their underlings, but their fellow servants, enjoying all the privileges of the house as well as themselves. He saith not who art thou which givest good counsel, but judgest; nor thine own servant, for that is lawful; but another's, this is unlawful. It is against right that one Christian should judge another: Doctr. Mat. 7.1.2. judge not that ye be not judged, For with what judgement ye judge, ye shall be judged, etc. james 4.11.12. He that judgeth his brother, judgeth the Law, but if thou judge the Law, thou art not a doer of the Law, but a judge. There is one Lawgiver, who is able to save and to destroy: who art thou which judgest another? It is a great sin for a weak Christian to judge another for matters indifferent: it can be no small offence, Use 1 as appears by Paul's manner of speaking, Who art thou, etc. he speaketh with much indignation and heat: No Apostle so full of bowels so pitiful and tender towards the weak, as Paul, yet if they fall to censuring and judging, he cannot forbear, but takes them up as short as he did the caviller at God's predestination, Cap. 9.20. So that as the fault is great, so weak Christians are not to be soothed herein, but severely and with some acrimony to be reproved that they may amend. julian the Apostata, taxed Christianity, Use 2 as if it took away Magistracy, from this and the like places: So the Anabaptists also from such places conclude that it is not lawful for a Christian to be a Magistrate, because he is forbidden to judge. But they take things which are spoken secundum quid, after a sort, as if they had been spoken simply. Neither is judgement forbidden to Magistrates, but to private men; nor all judgement to private men, but rash. judgement may be either of persons or their deeds: In persons; their present or their future estate to be considered: To judge finally of men's future estate meddle not; for God may call thy Neighbour as he hath called thee. For his present estate: If I see a man walk in drunkenness, common swearing, whoredom, etc. I may judge him to be a wicked man in this estate; and that he shall be damned if he repent not: I may judge the tree by the fruit: and this is not rash judgement, because it is not mine, but the judgement of the word of God. Deeds are either good, or bad, or indifferent, or doubtful. Of good and bad deeds, there ought to be judgement in the Commonwealth, Church, private Family. And that censure should pass upon men's virtues, arts, faculties, offices, religion, words, deeds, gestures, and whole behaviour, is of singular use. Most well governed States have had officers for the purpose; The Grecians had such, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawkeepers: The Egyptians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precedents of the Law: The Romans 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 serviceable, etc. It were to be wished that we had such Officers created among us, or that such Officers as we have already would more carefully see to their offices. We ought to commend good deeds, and to reprove bad; to call a mattock a mattock, with Alexander's Soldiers, we need not fear. But things doubtful 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 judgest such things? A believer is God's servant: Use 3 To be a servant seems to imply some baseness; but indeed there is nothing more honourable then to be God's servant: A mortal King's servant is honoured; much more is Gods. David gloried in that title; Psal. 116.16. and so did the Apostles; Paul a servant, Peter a servant, james a servant of God, as may be seen in their Epistles. justinian the Emperor, being the greatest and first on earth, yet was wont to style himself in his Letters thus, Vltimus Dei seruus, the lowest or last servant of God. Thou wert the slave of Satan, thou art now by faith become the servant of God: Thou hast a good Master, be thou a good servant, hear his Word, attend upon him, obey him, and that cheerfully in this honour, who didst cheerfully obey Satan in that baseness. We cannot add to the honour of our Master: let us not dishonour him, by causing his Gospel to be ill spoken of by our lewd conversation. We are fellow servants, serving one Master; Use 4 let us not judge one another; but refer all judgement to the Master: let us live in unity and peace. No man will endure a finde-fault in his house, much less will God: Thou art but a servant, and it may be a weak one, the master's 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 give me liberty, why shouldest thou restrain? If thou wilt be judging and censuring, shake thine own bosom; look to thy own servants; look to, and judge thyself. judas judged the waste, but not his own covetousness; the Pharisees judged their neighbour's moats, but not their own beams: First judge thyself, and then either thou wilt have no leisure, or be the fit to judge thy neighbour. Why beholdest thou the moat in thy brother's eye, Mat. 7.3.4.5. and considerest not the beam in thine own eye? Thou Hypocrite, first cast out the beam out of thine own eye, etc. Hear O thou that judgest, and consider strange things: It is strange that thou shouldest have a beam in thine eye: It is strange that a moat should hurt thy neighbour's eye, and not a beam thine own. Also strange, that having a beam in thine own eye, thou shouldest discern the moat in thy neighbour's eye: But indeed, only such do spy moats: for he that hath not a beam in his eye, hath Charity there, and Charity covereth a multitude of sins. The eye seethe not itself, but the eye of a righteous man being cured, seethe and considereth himself more than others. A just man is the severest judge of himself. Pray for thy brother, judge thyself. VERSE 4.— To his own Master he standeth or falleth: yea, he shall be holden up, For God is able to make him stand. IN these words is the second Amplification of the second Argument: and it is the preventing of an Objection, which weak Christians might or did make in defence of their judging their Brethren. For this is our corruption, that though we be weak, yet we are loath to be so accounted, thinking it a discredit to acknowledge that we have erred, though by our errors the whole Church be troubled; when as the most glorious victory in this kind is, to suffer ourselves to be overcome of the Truth. In this occupation, are, the Objection, the Answer. The Objection not set down, but understood, and easisily gathered. The weak Christian would justify 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 advantage to stand, and not to fall: Therefore etc. 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 confess it is a great blessing for a servant to stand, and not to fall. The Correction plainly set down; but he standeth or falleth, not to thee, but to his own Master: Thou hast nothing to do with it; look thou to thine own standing: Art thou more careful of his standing then his Master. Seruus est veluti pars domini sui, sed à corpore secuncta: The servant is a part of his master●: it is his part to oversee him, and to judge as he pleaseth. To stand or fall: is to do well, or otherwise: to stand or fall to his master, is to please or displease: To the master belongeth either the advantage or the damage of that which the servant doth. To his ownemaster: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to his proper master, not only as opposed to one who is not his master, but to note also that God is properly our Master, by creation, preservation, redemption. Now this Answer is amplified in the words following: Yea he shall be hold●● up, For God is able to make him stand. These words are a Correction of the falling mentioned; He falleth to his own Master. As if he should say; Did I say he falleth? Nay, he shall be holden up, for God is able, etc. In which words is an Affirmation; He shall be holden up, and a Confirmation from the power of God: God is able to make him stand. The jew seeing the Gentile use his Christian liberty, in meats and days, judged him profane, and began to fear his Apostasy: Now the Apostle saith, he shall be established even herein: For God is able to do it. Yea, Able; but àposse ad esse, is no sound Collection: yes, if we be certain of Gods will withal; which here appeareth, for God hath received him. In all promises and threatenings the will of God is to be supposed: as if I say to a Penitent sinner: Thou shalt be forgiven, for God is able to forgive thee; or if I say to a Drunkard, if thou repent not, thou shalt be damned, for God is able to damn thee, the Consequence holdeth, because God hath revealed 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 Lord's Supper, and turn it into the very flesh of Christ, really and corporally, therefore it is so turned, this holdeth not, because God hath no where revealed that so he will do. He shall be established, for God is able, etc. not that every one which is called, and understandeth the Doctrine of Christian liberty shall be saved, but it is spoken, either in regard of the Gentiles in general, or only of the predestinate, or, Aquinas. not of that which God will do, but of that which we are to hope and pray for in every singular, whom we see to have received the beginnings of grace: Pareus. or not of final perseverance, but of standing in some particular thing. The censure and judgement of men's deeds and behaviour pertaineth to God: Doctr. This is proved by the two parables, Matth. 18.23. and Matth. 25.14.19. where the King or Lord is brought in, taking account of his servants; for as it appeareth in that of the Talents, the diligence or negligence of the servants, is to the Masters either benefit or loss. This Doctrine taketh not away charitable reproof of my brother, if he offend, doing that which is evidently contrary to God's word; but it taketh away rash judgement concerning things indifferent, which are not commanded or forbidden in God's word. Condemn no man for the lawful use of things indifferent, Use 1 for such shall be established: but rather judge charitably: If thou seest thy brother standing, wish his establishing; if falling, pray for him, and despair not of his rising again; considering not his Humane condition, but the Divine virtue. It was an excellent speech of M. Caluin. in locum. Caluin: Semper benè speremus de eo in quo cernimus aliquid Dei: Let us always 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 every man by and by should be as Paul, or Abraham; but God accepteth of the least grace, if it be in truth: Let us therefore be charitable. Our deeds belong to God; Use 2 not that he receiveth either profit or damage by them, but ourselves. Not as we are benefited or hindered by our servants, Plato in Euthyphrone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. de Gen. ad lit. lib. 8. cap 11. Jrenaeus adversely. Haereses, l. 4. c. 31. so is God by us; godliness is grateful to him, but not profitable; as on the contrary, sin is hateful, but not hurtful to him. Ille seruitute nostra non indiget, nos vero dominatione illius indigemus, saith Saint Augustine, we need such a Master, he needeth not such servants. To this purpose also Irenaeus in a certain chapter, showing that God commandeth that we should love him, not that he wanteth our love, sed homini deest gloria Dei, etc. but we want his glory, which we by no means can be partakers of, but by loving and obeying him; Ibid. ap. 32. and a little after, that God commanded sacrifices, not for his gain, but to honour us, and to have occasion to bestow his benefits upon us. So Eliphaz to job: Can a man be profitable to God, job 22.2, 3. as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous? or gain to him, that thou makest thy ways perfect? And thus Elihu also to him: If thou sinnest, job 35 6, 7, 8. what dost thou against him? etc. If thou be righteous, what givest thou him? etc. Thy wickedness may hurt a man as thou art, etc. but not God. If thou dost well, God will bless thee: if ill, he will slay thee, not as a King doth a traitor, because he feareth him, but to manifest his justice. Do well, because God acknowledgeth it: Do not ill, because thou fallest to God. Remember thou wretch, when thou art drunk, blasphemest, etc. to whom thou fallest; even to thine own Master, to whom thou art bound a thousand ways; to such a Master, as is able to kill body and soul, and throw them into hell; to such an one, as hath and is ready to offer grace, if thou repentest, seeking thy good thereby, not his own. O how this wounded David's heart, when he fell, he fell to God: Against thee, thee only, have I sinned, etc. Psal. 51.4. So this broke the Prodigals heart, it was his Father, whom he had offended. We have a Lord, who standeth not for a Cipher, but who will call us to account. Let us so live, as remembering we must give up an account, and that to God. Here is comfort; he that standeth shall be established: Use 3 To him that hath shall be given. We have a loving and bountiful Master, who is able and willing to promote us in the grace he hath bestowed. He is not so able, but we stand in as much need: we are weak, we cannot bear a cross word; every little temptation foileth us; pray to him who is able, and hath promised: 2. Tim. 1.12. He is able to keep that which thou hast committed unto him unto that day. God is only able to make us stand, Use 4 without whom we have no more power, than an infant of a day old. Man falleth by his own will and weakness, but he standeth by the will and power of God. If God forsake, they which stand must fall, and they which fall must perish for ever. If Christ had not held Peter, he had sunk to the bottom; and if God had not raised David, he had laid in his sin to this day. Let him that thinketh he standeth, 1 Cor. 10.12. take heed lest he fall. It is fearful to be without grace, but to fall from grace much more. What is then to be done? Pray, hear the Word, come to the Lords Table, and receive his holy Supper: for this especially was instituted, for our establishing and confirmation. If thou comest to the holy Communion with faith and repentance, This was preached a few days before a Communion. thou shalt receive strength against Satan, against sin, against thy corruptions. Feelest thou thyself weak? come that thou mayest be strengthened: Cypr. l. 4. Epist. epist. 6. Art thou afraid of persecution? consider, Te calicem sanguinis Christi bibere, ut possis et ipse propter Christum sanguinem fundere, That thou drinkest of the Chalice of Christ's blood, that thou thyself mightest be able to shed thy blood for Christ, saith Cyprian. wouldst thou that the Devil should be more afraid of thee, than thou of him? Come to that holy Sacrament in faith and repentance, and it shall so come to pass: For Quasi leones ignem spirantes ab illa mensa recedimus Daemonibus terribiles: Chrysost. hom. 61 ad pop. Antioch. As lion's breathing fire, we go from that Table, terrible even to the Devils themselves, saith chrysostom. If the woman which touched the Hem of Christ's garment, Matth. 9.21. was made whole of her infirmity; much more they which touch, and eat the very body of Christ by faith, shall be confirmed in spiritual health. VERSE. 5. One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. HEre is the second instance of Days; where we have the Case, and the Remedy or Direction. In the case we have two things: First, what days are meant. Second, what was the opinion of each part, concerning such days. Concerning the first; neither is here meant an observation of fasting days apppointed by the Church. Nor the Civil difference of days, when some are set apart, for trading, proceeding in law, etc. Nor natural, observed by the husbandman, for ploughing and sowing his corn, planting, grafting. Nor medical, for opening a vein, purging, etc. Nor Astrological, whereby some are feigned to be good and fortunate, some to be evil and unfortunate. But such an Observation is here meant, whose end is reputed to be the worship of God; yea where the very observation of the Day is so esteemed. For the second, some have applied the first point of the case to the strong, understanding it of our Sabbath, the proper feast of Christians; One man, that is, say they, the strong, esteemeth the Lord's day to be precisely kept above others. Others apply the same to the weak, concluding therefrom the abrogation of the Sabbath. But the first, to esteem one day above another, is the opinion of the weak one, and to esteem every day alike, the opinion of the strong. And the days here spoken of are the jewish ceremonial holy days, appointed to be kept over and above the Sabbath prescribed in the 4. Commandment. Now the jews, being trained up in the observation of such solemn feasts, ordained of God, thought reverently and holily of them: not understanding that they were as shadows now abrogated; and therefore they censured all them which did not observe them. But on the other side, the strong Christian knowing that such differences had an end in Christ for observation of them despised the jews. The Ebionites both observed the jewish holy days and our Sunday, Euseb. hist. ccel. l. 3. c. 24. so also do the Aethiopians at this day. The same Doctrine ariseth from hence, which we had, verse 2. The direction follows, which is double; First, how each of them should carry themselves toward themselves in particular. Secondly, how each to other. The first is in these words: Let every man be fully persuaded in his own mind: which is a caution to each severally, wherein we have the Thing, full persuasion; amplified, by the subject, in his own mind. The Persons, every one. Be fully persuaded in his own mind: The vulgar read it, abound in his own sense; which a libertine might lay hold on, to be of any, or no religion. But neither are the words so rendered, nor the sense: To abound in ones own sense, is the part of one addicted to his own conceit, or much affected to an unlimited 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 persuaded, is by good arguments out of the word to be assured, that that which we do, is neither displeasing to God nor contrary to his Word: It is not enough, if the conscience do not check us, but the conscience must be certainly grounded and informed by the Word, that a man may be able to say, as verse 14. I know and am persuaded by the Lord jesus. This is the plerophory or full persuasion he speaketh of; not I think, but I know, upon certain and infallible arguments. In his own mind: not to walk by another man's conceit, but himself to understand what he doth. Let every man be fully persuaded: the strong, and the weak. But how can there be a warrantable persuasion in both, that they please God, when their opinions are contrary? In things commanded and forbidden, both cannot have such persuasion; but in things indifferent they may. And yet the Apostle saith not thus, as though the weak had a warrantable persuasion of his courses, but that he might have 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 speak not according to this word, it is because there is no light in them. Rom. 14.23. Whatsoever is not of faith is sin. Use 1 Be fully persuaded in his own mind. Then good meanings, if groundless, will not serve the turn; nor the implicit, and colliarike faith of the Papists, which believeth as the Church believeth, not knowing what the Church believes. In things indifferent a man must have full persuasion, much more in the point of his justification before God. To the welfare of a good conscience, Use 2 a full persuasion is necessary from the word, about our doing or leaving undone 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 than they are not reproved. For the understanding of the simple; A thing is lawful: where the word hath not determined the manner and the circumstances, there it is lawful for a Christian man to do, and for the Magistrate to command that, which agrees with nature and reason, so that it contrary not the general rules of that thing in the word: But where the word hath determined, there only such determinations are lawful. For instance: It is lawful to wear apparel: now for the stuff, the colour, the fashion, because they are not determined in the word, a man hath liberty to use any he likes, so be, they agree with the general rules of apparel in the word: Also the Magistrate hath power to prescribe laws for apparel, and then the use of our liberty is restrained and limited thereby. So prayer is lawful, nay commanded: but inasmuch, as the Scriptures determine not whether on a book, or presently conceived: a Christian hath liberty, & the magistrate authority. So in gestures: we are commanded by our Saviour to receive the Holy Sacrament: now because our Saviour hath not determined the gesture, sitting, or kneeling, the Christian hath liberty, and the Magistrate authority; who if he determine the gesture, the use of a man's liberty is also thereby determined. So in all other indifferent things, Civil 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 do you read kneeling at the Communion, or the Surplice, etc. commanded in the Bible; it is no good reasoning. In matters of faith and of the substance of God's 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 follows 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 follows not. Or, from a denial of fact, to a denial of right; As, Paul lead not about a sister a wife as did other Apostles: therefore it was unlawful for him so to have done, it follows not: He took no maintenance of the Corinthians, therefore he had no right so to have done: It is no good consequence. Wisely apply this to all other things Ecclesiastical and civil of this kind, the ignorance whereof hath much troubled the minds of many people. Know also that the scope of the word, isnot to set down all particulars, in things Civil or Ecclesiastical: but only the general rules of such things: The principal office of the Gospel, being to declare the way of justification in the sight of God, by jesus Christ. It is most sound which Tertullian affirms about things of this nature: Tertull. de Corona militis. Consuetudo in civilibus 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, Custom in civil things, is taken for law, where law fails: 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 upon reason: If the law consist of reason, than whatsoever so doth, is Law. He that denies these things can never have a quiet conscience in that which he doth, because the Scripture mentioneth not infinite particulars of our life, and many profitable things have been since invented, and therefore could not be mentioned in the Bible. See that thou be able to justify thy actions, thy opinions: Use 3 It shows but small reverence to the word, when we are so ready to hold every thing that comes into our head, and to strive with others, and presently to condemn them. What warrant hath the unclean person for his uncleanness? the drunkard for his drunkenness? No warrant to do them, but proof enough that they which do such things shall be damned, if they repent not. Let every man be fully persuaded in his own mind. Use 4 Be careful for thyself, look to thine own conscience, let other men alone. Let it not trouble thee, that another man doth thus or thus, but look thou that thy conscience be well grounded upon the Word: Other men's opinions or doings are not to be the rule of thy walking. Be certain, if thou desirest a quiet conscience: to doubt of a thing and yet to do it, is a great sin against the first commandment: for it takes away Fear and Faith. Fear: for, if thou thinkest it may be, to do this will please God, it may be, it will displease him; do it not: If thou dost, thou art an open contemner of God; whom if thou hadst feared, thou wouldst have abstained. Faith: He that doubteth whether he please God, believeth not that God hears him; therefore he hateth God, and by little and little falls into despair. Who shall excuse them whom their own consciences do accuse? Save thy conscience: To die in the peace of a good conscience, an unspeakable happiness. VERSE 6. He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day to the Lord, he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks. IN these words begins the Direction, how they should carry themselves each to other. To omit many coacted expositions: M. Caluin takes these words as a precept, or exhortation rather than an affirmation; and to this Pareus seems also to incline: but the reason alleged 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 understood: and here a reason thereof brought from the end, which both the strong and weak propound to themselves 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 form: He that doth that which he doth, to the Lord, is not of his brother to be despised or judged: But he that eateth, or eateth not, observeth a day, or observeth not, doth it to the Lord: Therefore, etc. To do a thing, or not to do a thing to the Lord; is so to do, or not, to the honour of God: or because you are persuaded, that such doing, or not doing pleaseth God, or at least displeaseth him not. The strong put no difference in meats or days, because he knew that God would no longer be worshipped by such ordinances, and that his Christian liberty was not displeasing to God. The weak made difference, because he thought his conscience was still bound by the Law, and that such observations pleased God. The weak erred; not of malice, but of ignorance and infirmity: his observation of such things was lawful at that time, but not his opinion. His opinion was superstitious, condemned under the name of weakness. Now that he which is holden in such superstition, dare not violate the solemnity of the day, this pleaseth God, because he dares not do against his conscience. That both parties respect the glory of God in those things, is proved by the sign, which is Thanksgiving. The sum is, that the Apostle would have them cease from despising and judging one another for meats or days: seeing neither part doth any thing out of any contempt of God, but to please him: they should therefore friendly take and construe one another's doings. In things indifferent (in all things) we are to propound to ourselves to glorify God. 1 Cor. 10.31. Whether ye eat or drink, Doctr. or whatsoever you do, do all things to the glory of God. Col. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thanks to God, and the Father by him. Cautions, for the meaning of this verse. 1 It favours not Academics that we should question every thing, for in the verse before he required full persuasion. 2 Nor will-worship, for he speaketh not of our inventions, but of things commanded of old. 3 Neither doth he commend the opinion of the weak, but would not have 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 every thing that is pretended to be done to the Lord, a good work; nor doth giving of thanks prove a thing to be done to the glory of God. For the jews when they set up the golden Calf, proclaimed a feast to the Lord: Exod. 32.5. and if a thief should give God thankes that he met with a rich booty, he should do no other but blaspheme. Therefore it is to be remembered, that Saint Paul here speakeh of a right intention: and only of things indifferent, not in their nature only, but also so left to us in regard of their use. Out of this verse and the former: Quest. it is lawful for Christians in the time of the New Testament to observe holy days beside the Sabbath day? It is lawful: Answ. such indeed are neither commanded nor forbidden, therefore their appointment and observation is indifferent; and so the Church hath power, and the Christian Magistrate, to constitute them as things serving 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 convenient to celebrate the memorial of the Passion and Resurrection of our Saviour on some particular day. But if every man should choose his own time there would be confusion: Therefore for order in the Church, Consul Zanch. tom. 4. in 4. praeceptum. pag. 668. & seq. and for diverse benefits accrueing thereby, it is very fit that there should be some Holy days appointed to be observed besides the Sabbath. 1 Hereby ourselves, our servants, our cattles have rest, which is one of the ends of the Sabbath: The jews had need of such addition of days of rest, and therefore God instituted diverse holy days, and so have we need also. 2 Faith and good manners are furthered hereby: Aug. januario, Epist. 118.119. whatsoever is not contrary to Faith and good manners, may be done, saith S. Augustine, but hereby they are builded up, by public prayers, reading, and preaching of the Word. 3 Hereby the love and joy of Christians is increased, Hieron. come. in Epist. ad Gal. c. 4 through their mutual beholding one another, as Hierome affirmeth. 4 The poor have the more time to be instructed in Religion. 5 Hereby the principal patefactions of God, and benefits which he hath bestowed upon us, also the holy virtues of the Saints, are, being upon such days inculcated, made the better known unto us. 6 Hereby we keep conformity with the Primitive Church, and with the Fathers, from whom to descent in things indifferent which may be useful unto good life, were arrogancy and indiscretion. But some Holy days are called by the names of Saints. Object. 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 days we make no supplication to the Saints, but only praise God for them, and pray for grace to imitate their virtuous and holy lives, as did the Ancients. But here the error of the Papists, and Anabaptists and Familists, is to be taken heed of: These will have no holy and festival days: They will have too many, troubling the Church with their single and double feasts, etc. putting Religion in the day, and dedicating it not to God, but to the Saint; yea sometime to such a Saint which never was upon earth, or never shall be in heaven: also they prefer the reverence of many of their holy days, before the Sabbath. Neglect not thou the holy days appointed in our Church, but yet make a difference between the Lord's day and them: For that is called the Queen of days. Ignatius. And therefore, as is the Virgin Mary blessed amongst women, so is the Lords day amongst other holy days: for the dignity whereof the whole week among the jews was called Sabbatum, the Sabbath, as some Learned have observed: Tremel. in annot. ad suam Syram trans. Novi Test. Mat. 28.1. the days of the week being thus distinguished, prima Sabbati, secunda Sabbati, etc. It is requisite there should be some holy days for order sake and government. 1. But not over many, that the Church be not burdened. 2. Holden indifferent in their own nature, that Christian liberty be not endangered. Diversity of opinion for observation of days and such like indifferent things, Use 1 ought not to break charity and unity among the Brethren when that we do is of conscience. Hereof we have a notable example of Polycarpus and Anicetus Bishop of Rome, who differing in opinion and observation of days, and fasting, yet continued in love, and maintained unity, as witnesseth Irenaeus in a Letter written to Victor Bishop of Rome; yea, and Irenaeus giveth this testimony to the Church then and before his time, that all such which held contrary observations, Luseb. hist. eccl. l. 5. c. 23. Socat. schol. hist. Eccl. l. 5. c. 21. did notwithstanding hold fast the bond of love and unity. Holy days are religiously to be observed, to the Lord, according the end of their institution. Use 2 But many make them days of vanity and carnal delight, least of all thinking of glorifying God; so that God is more provoked in one of them, nay on the Lords day itself, by some wicked wretches, than all the week after. When a man walks according to the warning of his conscience, Use 3 although he err in doing, yet his religious and well nurtured conscience pleaseth God. In things we discern not nor conceive, it is good for a man to walk according to his conscience, so that he neglect not to be rightly informed, and be ready to obey, when it shall be otherwise revealed. The jew may not use Christian liberty till he may enjoy it with a good conscience: For it is better to follow an erring conscience when it cannot be informed and corrected, then to do against conscience. In all things give thankes, Use 4 without which all things are impure, both our meat, and our abstinence also; and with it every creature of God is good unto us, 1. Tim. 4.4. as the Apostle witnesseth? Many, little better than Atheists, and like unto Swine, sit down to their meat, without any acknowledgement of the giver of it. Do thou give 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 bless the sacrifice, before the people will eat. Our blessed Saviour always gave thankes before meat. The blessed Apostle Saint Paul used so to do, as we read of him in the Acts. Yea the very Gentiles, used not to eat, till they had offered a part as first fruits unto their gods. And I have read that the Turks use thanksgiving or some form of benediction before they eat. 2 Thereby thou acknowledgest that God by his providence maintaineth and preserveth thee. Cornel. Cor. a lap. come. 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 liveth more by God's blessing, then by bread. Mat. 4.4. 4 Hereby thou hast always a table prepared; Chry. hom. 79. ad pop. Ant. For as chrysostom saith, Mensa ab oratione sumens initium, et in orationem desinens, nunquam deficit, etc. Where men begin and end their refections with prayer, there shall be no want. 5 By this our minds 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 Kingdom of Heaven. For which purpose the Ancients used to have a Chapter read out of the Bible, in the time of their meals, as is now used in some colleges. Hereby also we are kept from surfeiting and drunkenness, and from feeding ourselves unto an inflaming to lust; Saint chrysostom speaketh of this excellently, Opus est, nos et mensam petentes et desistentes gratias agere, etc. It is needful that sitting down to meat, and rising from meat, we should give thankes. For he that is prepared hereunto, shall neither fall into drunkenness or insolence, nor be swollen with gurmundizing: but having the expectation of prayer as a bridle to his senses, Chrys. loco supra citato. he will with due modesty take of those things which are set before him, and so fill his body and his soul with a plentiful blessing. Holy Christians eat to the Lord; but such as give not thankes, but surfeit themselves and are drunk, eat and drink to the Devil. VERSE 7. For none of us liveth to himself, and no man dyeth to himself. THis verse hath another Reason to prove that the believing Gentiles and jews, the strong and the weak do eat or not eat to the glory of God. The reason is taken à generali intentione fidelium, Aquinas. Caluinus. Pareus. from the general 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 parts, from the whole to the parts, thus: They who live and die to the Lord, do eat or not eat, etc. to the Lord. But both the strong and weak believer do live and die to the Lord. Therefore etc. For all our particular actions and passages, are comprehended under life and death, and therefore Peter Martyr calleth this Argument a general 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 Subject, None of us; secondly, from the End, denied, Not to ourselves. Life and Death: A living to righteousness, and dying to sin is not here meant, though only such glorify God. Neither is here meant a good life, and a dying in sin, as chrysostom expoundeth: for this will not agree with that in the next verse, We are the Lords; for they which die in sin are not his children. But here Natural life and death are meant, comprehending generally all actions and passions, and whatsoever befalleth us in life or death. None of us: Though all men live and dye, yet here only the faithful are understood, which are set down generally, in respect of themselves, None, and restrictively in respect of others, none of us. None live, etc. True of right, but not of fact: but here of fact is to be understood, and therefore he saith, None of us: judging charitably that they were believers in truth as himself. Paul from their thanksgiving judgeth charitably of them; Obser. so where thou seest any signs of goodness, judge the best, if thou knowest not the contrary: The want of this charity is the cause of much contention. Lives, Dieth, To himself: The end is denied, not to ourselves, and it is affirmed in the next verse, To the Lord. To live and die to a man's self, may be taken Civilly, or Theologically. To live to a man's self Civilly, hath two Expositions: First, to be suiiuris, as they say, to be his own man, not to be subject to the command and direction of others, as a servant and bondmen are; and this is a Civil good; 1. Cor. 7.21. and therefore Paul saith to a bondman, if thou mayest be made free, use it rather. Secondly, In living, only to care for, and respect a man's self, and this is evil, for we are not borne for ourselves, but partly for our Country, partly for our parents, etc. To live and die to ourselves, Theologically, both must be denied. We may not live to ourselves, for we are not our own, we must live to God, and respect him in all things, prefer his will before our own, to be at his beck, and to refer all things to his glory. To dye to a man's self, is to die so, as that we respect no body, and no body respecteth or careth for us: No man saith, Ah my brother. To die to the Lord, is to acknowledge God, to trust in God, to have hope of going to the Lord, to bear our sickness and death patiently, and to be content to glorify God, in any manner of death, which God shall appoint. All Christians must live and dye to the Lord, Doctr. not to themselves. 2. Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him. 1. Pet. 42. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. Paul's drift is to persuade to unity: Use 1 whomsoever therefore we see to have a care to please God, and to avoid the sins of the times, we ought not to judge and censure them, and to contend with them, but to love and embrace them; for with whom should a man live lovingly, if not with them, which live to the Lord, aiming at nothing but how to please him? Our whole life and Death must be to the glory of God: Use 2 Every thought, every word and deed, must be directed to this main end, the glory of God: at home, abroad, in the Church, in the market, in prosperity, in adversity. Many will show a face of glorifying God, and living to him, while they are taking, and while they thrive; but if God begin to take, and in stead of health and riches, send the Cross, than they murmur. It was falsely said of job, Doth he serve God for naught: let us take heed it be not truly said of us, that we serve God only for our bellies. Some would be contented to dye to the Lord, but have no care to live in the Lord: It was Balaams' wish to dye well, but the only way to this, is to live well: True Christians both live and dye to the Lord. He that life's to God shall die to God; he that life's to himself shall dye to himself: and it is a thousand to one, but that he which life's not to God, shall die to the devil. None of us, Use 3 as if wicked men had no such care, as indeed they have not: Here we learn that the conversation of believers, and the godly, must be otherwise directed then is the conversation of wicked and profane beasts. Their practices become not us: as they care not how they live, so they care not how they die, neither doth God care for them, which is fearful. But all our care ought to be for a good life, and a comfortable death. Wouldst thou not dye like a drunkard? nor rise to the last judgement, as the Reprobates? then live not as they live; to themselves, to Satan, to sin, to vanity; but to the Lord. A good death follows a good life; Use 4 and to live well, is to live to the Lord; and the first and hardest step of living to the Lord, is not to live to ourselves: Dimidium facti qui benè caepit habet: It is easy to live to God, when we have once learned not to live to ourselves. If thou hast thoughts of serving God; than thyself, that is, thy flesh will say; If thou wilt serve God, then bid adieu to thy pleasures, thy profits; thou must be hated, scorned, and suffer persecution. If thou canst overcome this and deny thyself, thou hast won the goal; and he that begins not here, will never prove Christ's disciple, for thus saith our Saviour, Luke 9.23. If any man will be my disciple, let him deny himself, and take up his cross and follow me. If a man be called in question for the Gospel, and have not learned this lesson, he will renounce Christ, before he will dye for him. Pride, covetousness, envy, malice, revenge, etc. were easily conquered and banished, if we could deny ourselves. Thou hast opposed the Church a long time, refusing to kneel at the Sacrament, and to submit to orders established: It appears that they are lawful; and thou art not able to gainsay it; and yet thou yieldest not: What is the cause? thou hast not yet learned to deny thyself: Thy heart tells thee that it is a disgrace to be convinced to have erred all this while, especially having been peradventure violent against the orders. Now I beseech thee, whosoever thou art that standest out in these things, whether thou be Minister or other, that thou wilt examine thy heart hereupon: Examine whether thou dost respect thy credit before men, more than the glory of the truth, and the peace of the Church. Yea let us all examine whether we would not sooner, being put to it, offend or deny Christ for our commodity sake, then lose our commodity for Christ's sake. Paul sometime complained, that all seek their own, Philip. 2.21. and not the things which are jesus Christ's. If we do so, preferring our base dunghill names before the duty we own to God: will not Christ say to us at the last day; Nay, thou preferredst thy profit, pleasure, before me, thine own will before mine, thy credit before the glory of my name, thou hast thy reward: what shall become of us if we be so found? Let us therefore deny ourselves: let us give ourselves 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 us kill it and cast it out, as a most vile enemy, confederate with the Devil. VERSE 8. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or dye, we are the Lords. THe first part of this Verse sets down the affirmative end which true believers have in life and death, viz. to live and die to the Lord; of the which hath been spoken in the seventh v. to which indeed that part doth specially belong. The other part of this verse: Whether we live therefore or dye, we are the Lords; is a most sweet and comfortable Illation, having the force of a reason to prove that we should not live and dye to ourselves, but to the Lord. The reason is taken à relatis, from things that have a necessary relation one to another. They which are the Lords servants, must live and dye to the Lord. But we are the Lords servants: Therefore, etc. 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 only so, but in death. Of Time, both in life and death. We: that is, which believe, not with a temporary or historical faith only, but with a true, lively, applying, justifying, saving faith. The Lords: How? his creatures; it is true, but so are the stones in the street, yea the devils: how then? not his enemies; though there be many such even in his Church: but his servants, bound to do his will, and to be at his disposition, whether if it be to live or dye. He hath created us, and doth daily preserve us; It is equal, that having our being and maintenance from him, we should be subject to his will. He hath redeemed us, and so the Father hath given us to him, (which is most proper to this place, as the next verse showeth) we were in captivity under the devil, bound and holden down under him; but Christ hath rescued and redeemed us; and therefore we are his bounden servants in life and death. But we are brethren with Christ, Object. and coheyres with him. True, Answ. as we are sons of God; the Covenant makes us sons; but the Redemption, servants. The Lords: yet we have not all the meaning. We are then the Lords, that is, in subjection to him, and also under his tuition. Our service to him is not only hereby employed, but, and that principally his care and protection of us. As, Colos. 4.1. Master's give to your servants that which is just and equal. Just, that is, feed them, govern them, protect them, reward them. So we are the Lords, to receive from him, as well as to perform unto him. Whether we live or dye: That is, in all estates of health, sickness, riches, poverty, prosperity, adversity, life, death: and also at all times, even for ever. All true believers are in the Lord's service, Doctr. and under his care and protection. Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee. 1 Pet. 5.7. Casting all your care upon him, for he careth for you. 1 Cor. 3.21.22.23. All are yours, whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods. We ought not to descent and wrangle one with another; Use 1 we are holden in a common service to one Master, and are entertained of him with an equal care and love. Wilt thou judge thy fellow servant? Is it equal that he should order his life and conscience according to the Rule of thy will, or of the Lords? Works of servants, in regard of virtue, or faultiness, are to be measured by the will and law of our absolute Lord and Master. It is a great dignity to serve King Solomon: Use 2 but unspeakable honour and happiness to be the servant of Christ, 1 Kings 10.8. john 15.15. Heb. 2.11. a wiser, richer, and more gracious Master than Solomon could be: who useth his servants, not as vassals, but as his dear friends and brethren, protecting them, providing for them, and rewarding them with everlasting life. Be patiented under the cross, even in death: Use 3 for in life and death we are the Lords; be thou in utrumque paratus, live willingly: and, if it be thy Lords will, willingly die: Be willingly rich, and not unwillingly poor: willingly enjoy thy children, and if thy Lord will have it so, willingly resign them unto him. Whether the one or the other, it is the Lord, let him do what seemeth him good, as said old Eli. Not as I will, 1 Sam. 3.18. but as thou wilt, Mat. 26.39. said our blessed Saviour. So Saint Paul; Christ shall be magnified in my body, whether it be by life or by death: If I live, by preaching; if I die, by suffering. A great comfort. Use 4 If we believe, we are Christ's; He preserves us while we live, and he takes care for us when we die. Not as we do, doth Christ: we, when a servant grows old, turn him away: But our Master tenderly cares for us, to old age, in death, and after death. We cannot do as Christ doth: when our servants dye, it is out of our power both to command them, and to do for them: But death cannot separate us from Christ; but it even lets us in to our Master's joy. O how sweet a thing is it, Christ to be a good Master to us when we are dying! not to be forsaken in death, and left to ourselves. O the miserable estate of an impenitent sinner! As he hath lived like a wretch and a beast, so he dies. Think of it you drunkards, etc. you may live in some pleasure here for a time, but your death shall be a very evil death, than you shall be cast out. The Hawk while it life's, is in price, and upon the Master's fist sometimes, but when it dies it is cast upon the dunghill: The Partridge is hunted while it life's, but when it dies it is prepared for the Masters own Table: such is the difference between a wicked man, and a true believer, in death. He which hath no care to live to Christ, it is just that in death Christ should take no care for him. It belongs to him to care for us in death, to whom we have directed our lives. To whom hast thou lived? to Satan? O truly miserable, for whom none takes care in the hour of death but the devil our deadly enemy. Happy is the man that in the hour of death hath the God of jacob for his help: so have all those which have lived to him: If thou forsakest not God in thy life, he will never forsake thee in death; thy Master jesus Christ will then stick close to thee when thou hast most need, and all the world can do thee no good. Thou shalt have assurance of the pardon of thy sins; Thou shalt tread down Satan under thy feet; Thou shalt lie down in the peace, joy, and comfort of a good conscience; For thy blessed Lord and Master lesus Christ careth for thee, and his honour is great in thy salvation. VERSE 9 For to this end, Christ both died, and rose, and revived, that he might be Lord both of the dead and living. THat we are the Lords, was concluded in the end of the 8. verse; of which the reason is in this verse; where we have two parts: 1. who is this our Lord. 2. what is the cause of his Lordship over us. The person who is our Lord, is Christ; a title of the second person in the sacred Trinity, noting both the Divine 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, john 10.18. he could dye if it pleased him: No man taketh my life from me, but I have power to lay it down, saith himself. The 2. He rose, that is, from death. 3. He revived: Ambrose inverts the order of these, speaking in the first place of his life, as meaning his natural life; He lived, he died, and rose again. chrysostom leaves out the second, his resurrection: the Vulgar which the Papists follow, leaves out the last, He revived. Tolet censures the third to be superfluous, Caietamu. but one of his own side approves it; noting thereby such a reviving, which shall never be subject to death; or one might say, the pretertense is put for the present, He revived, that is, Erasinus. Beza. he now liveth; or rather, he revived to a new state of life; not subject to hunger, weariness, etc. but free from such things. The effect caused, or the end: That he might be Lord both of the dead and the living: where we have the authority, that he might be Lord; and the object, both of the dead and living. That he might be Lord: that is, so Lord, as to protect and save us, as well as command us; a Lord, not only over us, but for us, to deliver us from the bondage of other cruel Lords: we have need of such a Lord to defend us; he hath no need of such servants as we are, to serve him. Both of the dead and of the living: sometime quick and dead comprehends all men, both good and bad, as in the Creed; but here it is meant only of believers, of whom some be dead, and some are now living, and some shall be living at the coming of Christ. His saving power reacheth to all believers: it is sufficient for all, but in regard of the Application, the wicked are excluded. Christ by dying, Doct. rising, and reviving, obtained power over us, to save us and bring us to heaven. Matthew 28.18. All power is given me in heaven and earth: which words he spoke after his rising and reviving. john 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Ephesians 1.19. & seq. Philippians 2.6.7.8.9. Object. But, God is said, not to be the God of the dead: Matth. 22.32. Answ. The Sadduces denied the resurrection of the body, and the Immortality of the soul, holding that men died as do beasts; now Christ affirmeth that God is not the God of men so dying. Then by dead, the Sadduces understood, men ceasing to live at all, Paul here by dead understands men ceasing to live this natural and common life. Quest. Did he merit and deserve this Lordship for himself, by his death and resurrection, Answ. etc. So say the Schoolmen; but I find no sound ground for it. Amb. de fide resur. c. 24. The Scripture no where saith, that he died or rose for himself, but for us men and for our salvation, as saith the Nicene Creed, Si nobis non resurrexit, utique non resurrexit, qui cur sibi resurgeret, non habebat: If he rose not for us, he rose not at all, who had no cause why he should rise for himself. Also such power and glory was due to him as he was God, for ever: as he was man, from the time of his Incarnation: by reason his manhood was assumed into the unity of his person. But God appointed and ordained that he should this way enter upon the execution of his right, and that it should be thus made manifest unto us. judge not thy brother; Use 1 this were to encroach upon that right of christ, for which he died, rose, and revived. Here is the universality of the Church; Use 2 it comprehends all believers, living, dead; and also the unity, for these all, living and dead, are servants to one Lord, jesus Christ. Here is a threefold comfort. Use 3 1 Of assurance of remission of sins, and of eternal life; for though he died, yet he rose again and revived, which he could not have done, if he had not fully satisfied for all our sins: Also he is able to save them to the uttermost, Heb. 7.25: which come to God by him, seeing he ever liveth to make intercession for them. 2 Of supply of all necessary grace and good things: He is our Lord, and will maintain his servants, The Lord is my shepherd, I shall not want, saith David. Psal. 23.1. 3 Of encouragement, against all opposites; we have many enemies, but our Master is stronger than all. He cannot forsake us now he life's, who loved us 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 means. jonas makes great account of a gourd, which he laboured not for; and we neglect not a beast which hath cost us money: much more will our Lord care for us, for whom he hath suffered so much, and whom he hath redeemed, not with corruptible things, as gold and silver, but by his own blood. If Christ died for all, then were all dead: and he died for all, Use 4 that they which live, should not henceforth live unto themselves, 2 Cor. 5.14.15. but unto him which died for them, and rose again. Let us therefore sanctify our bodies and souls to his service, who hath redeemed both our souls and bodies. Ye are bought with a price; 1 Cor. 6.20. 1 Cor. 7.23. therefore glorify God in your body and in your spirit, which are Gods. Ye are bought with a price; be not the servants of men, much less the servants of sin or of Satan. Obey Christ whatsoever it cost thee: If thou walkest and continuest in drunkenness, uncleanness, or any sin, not repenting, thou art more guilty than the very Devil: for he died not for the Devil, nor ever offered him grace; and the Devil never denied the Lord that bought him: 2 Pet. 2.2. which is affirmed of every unrepentant sinner in the time of the Gospel. Consider wicked wretch, that thy soul which thou castest away through thy abominable life, was purchased with no meaner price than the blood of the Son of God: and therefore thou shalt have the sorer damnation if thou repentest not. VERSE 10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? we shall all stand before the judgement seat of Christ. HEre is a new Argument from the last judgement. In which we have the Admonition repeated, which we had in the third verse, and the Reason itself. The Repetition is with advantage, having two things which we had not in the third verse. The first a Reproof: The second a Reason. The Reproof is in the manner of delivering it, by a chiding Apostrophe in an Interrogation: But why dost thou judge thy brother? or why, etc. which is a sharp manner of reprooving, pointing out particulars, and speaking as it were face to face. Why dost 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 natural generation, but by supernatural regeneration: for, for the most part, they were jews and Gentiles that so dissented. From the Repetition we may observe, Obs. 1 that it is a general corruption of our natures, and hardly to be removed, to censure and to contemn one another. If we have a little more knowledge than other men, we are ready to despise them; and if we have a conceit of our own hatching, we censure every man, that doth not approve it and dance in our ring. From the Obiurgation, Obser. 2 note that it is no small fault to censure our brethren, because Paul chides so angrily them which are faulty. From the Reason observe, that we are to be charitable, Obser. 3 and studious of unity, because we are brethren. It is of very ill report for brethren to quarrel about trifles: it was Abraham's reason to Lot for peace. Gen. 13.8. Art thou strong, despise not him that is weak; for though he be weak, yet he is thy brother. Art thou weak? judge not him that is strong: for he is strong, and also thy brother. We would be loath that other men should judge or despise us, let not us do so to others. The new Argument to enforce this Admonition, is taken, as I said, from the consideration of the judgement day: thus, They which shall stand before the judgement seat of Christ to be judged themselves, ought not to judge others. But all, both strong and weak, must stand before Christ to be judged themselves. Therefore, etc. Some apply this Argument only against the weak; Chrysost. Musculas. but in as much as S. Paul spoke to both in the admonition, therefore I think it concerns both; but principally the weak. In this Reason are two things: The thing itself spoken of, standing before the judgement seat; and the Amplification. Standing before the judgement seat; put, for being judged; by a figure, the sign put for the thing signified: a tribunal or judgement seat being attributed to Christ, by a similitude, of the sitting of earthly judges: The throne is for the King; the chair for the Doctor; the tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the judge, which usually is a seat erected on high, whither the judge ascendeth, both for the more reverence of his person, and also that he may the better behold the malefactors, the witnesses, etc. The Amplification is from the persons, judging, to be judged. The person judging, is Christ; which is the name of our Mediator, God and man: Christ is our judge, and he shall execute this judgement in his humane nature, He hath appointed a day in which he will judge the world by that Man, whom he hath ordained, Acts 17.31. The authority to judge, which is in Christ as he is God, by nature; is in Christ as he is man, by grace, But yet he shall not judge as a Delegate, but as the Principal, from whom there is no appeal. And though the pronouncing of sentence shall be by his humane nature, yet the validity and force of it is from the Divine. The persons to be judged, are set down two ways; by their generality, all: and by their manner of appearing, shall stand before. All, Angels and men, good and bad, strong and weak, great and small. Shall stand: The judge sitteth, the malefactors to be arraigned must stand. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and might be rendered, shall be presented; though we be unwilling and hang back, or would hide ourselves, yet sistemur, we shall be set or presented before the judge. The consideration of the last judgement, Doctr. should persuade us to our duties, and to refrain from that which is evil, Act. 17.30.31. God commandeth all men every where to repent, because he hath appointed a day, wherein he will judge the world, etc. 2 Cor. 5.10.11. We must all appear before the judgement seat of Christ, that every one may receive, etc. Knowing therefore the terror of the Lord, we persuade men. judge not thy brother, Use 1 for thou thyself shalt be judged. Shall the prisoner that stands at the bar for his life, leap up into the seat of the judge? Anselmus. Qui iudicat fratrem, tantum crimen elationis in currit, ut Christi tribunal fibi videatur assumere, & eius iudicium praevenire. He which judgeth his brother, shows so great pride, as if he should advance into Christ's tribunal, and prevent his judgement. judge nothing before the time, until the Lord come, saith Paul elsewhere: 1 Cor. 4.5. Let us not meddle with judging, we shall have judging enough at that day; let us rather be careful, that we may stand with boldness and confidence before the judge. Saint Paul giveth us here to understand, that one of the bills of indictment that shall be put in against us, and to be enquired of, is for judging our Brethren, for which he cueth the Romans, to answer it before the great judge at that day. There shall be a day of general judgement, Use 2 though many scoffers believe it not, of whom Saint Peter speaketh: 2. Pet. 3.3, 4. and though thousands wish it might never be: Oh how much would the Drunkard and other abominable sinners give, to buy off that day! But we must all stand before the judgement seat of Christ. It is most true, that every particular man's soul in death undergoeth a particular judgement, and in the same moment is elevated intellectually to hear the Sentence of the judge, by an illumination or locution intellectual, and so knoweth itself to be saved or damned by the authority of Christ, by the law appointed by God, and accordingly at that instant goeth unto, or is in joy or torment. But this is but Particular, and there must be a General judgement, as the Scripture signifieth, which may also appear by reason. 1 Many just persons are here afflicted, and wicked prospered; there shall be therefore a time wherein exact justice shall be manifested. 2 Many wicked men are punished here, and many are not: there must be therefore a time of general judgement, or else there may seem to be some inequality. 3 Many just persons are condemned here to death, as if they were wicked, and many wicked die with an opinion left of their sanctine. 4 Also in the particular judgement only the soul is judged, but the body must also: therefore there must in justice be a general judgement. 5 Some affirm, Bellarm. in Explicatione, Symb-Apostol. art. 7. that our good and ill deeds are not finished in death; but our sin, or worthiness increaseth to the day of judgement, as any are bettered or corrupted by our example, speeches, writings, etc. and therefore because every one shall receive according to his works, that there must be a general judgement, even for this. It is a great consolation to true Believers, Use 3 that there shall be a day of judgement, and that Christ shall be their judge, who died for them, who yet maketh intercession for them, who is their Advocate, their Friend, their Brother, whose members they are. Surely this day will be the happiest day that ever dawned upon us: It shall never repent us, that we have served God, mortified our corruptions, denied ourselves, refused the pleasures of sin, which are but for a season, that we have fasted, prayed, wept for our sins, endured the Cross, etc. for we shall then receive a thousand fold by the sentence of the judge. This day is not so comfortable to the good, as it will be terrible, even a day of blackness and confusion to the wicked, when their greatest Enemy shall sit upon his greatest Enemies. Oh, how shall judas and Pilate tremble and be confounded at that day! Think of it thou Drunkard, thou blasphemer, etc. He whom thou hast condemned shall be thy judge: How darest thou expect pardon and mercy? Now indeed is the time of mercy, but then only of judgement. The remembrance of the day of judgement should persuade us to repentance; Use 4 for this end, Christ commanded his Apostles especially to testify this to all men, Act. 10.42. that he is ordained judge of quick and dead. So Saint Paul useth this as the last Argument to draw men from their sins. 2. Cor. 5.11. And truly who can have any desire or delight in sin, when he shall think of that judge, of that judgement, of that Sentence, of that never dying worm, of those unquenchable flames? Magna est peccati poena, Aug. ser. 120. de Temp. metum & memoriam futuri perdidisse judicij: It is a great punishment of sin, to lose the fear and remembrance of the judgement to come, said Saint Augustine. But if thou dost remember it, and hear of it, and yet not fear, it is a sign of the infinite Anger of God upon thee. The found of the last Trumpet was always in the ears of Saint Hierome, who wheresoever he was, thought he heard the voice of the Archangel, Arise ye dead, and come to judgement. Act. 24.25. Yea Foelix himself trembled to hear Paul preach of the judgement to come. Always think of this day, and repel the temptations unto sin with the remembrance thereof. Consider what it will cost thee. Now the Drunkard, the unclean person, the proud, the covetous, etc. see not the foulness of their faults, but then thou shalt see, and wonder that thou wert so mad to run into such danger for such small and idle satisfactions. When thou shalt appear before that judge, when Satan, and thine own conscience shall accuse thee, when thou shalt behold the frowning and ireful countenance of the judge, and those fires prepared for thee: What wilt thou do? whither wilt thou go? nor friends, nor riches, nor promises, nor prayers, nor tears can avail. What shall we do, if that day shall find us, often forewarned, but unprepared? How shall we endure that fire, that cannot endure the toothache, the stone, a fit of an Ague? Let us use all care, while we live here, so to behave and discharge ourselves, that that day may be happy and comfortable unto us. Amen. VERSE 11. For it is written: As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God. IN this verse is proved that we shall all stand before the judgement seat of Christ; and in the next verse, the end of such appearance there is declared. The proof, is by a Testimony; In which we may note, the quality of it, and the substance. The Quality, it is a written Testimony, Obser. takenout of Esay 45.23. Sin is to be convinced, Errors reproved, and Doctrines proved by the Scriptures. Yet of points taught, there is difference: Some things are Substantial, some things Circumstantial. The first must have plain proof out of the Scripture: for the second it is enough if they agree with the general Rules of such things, delivered in the Word. In matters of substance, that which the Scriptures command not, Matth. 12.30. they forbidden; 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, we have the Argument to prove that we must all stand before the judgement seat of Christ, thus, To whom every knee must bow, and whom every tongue must confess, before his tribunal we must stand. But every knee must bow to Christ, and every tongue confess him. Therefore etc. 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 Prophecy containeth more, being begun to be fulfilled in the Gentiles, and to be consummate at the last judgement, when all shall submit: and aptly did the Apostle bring such an Allegation, speaking of the Gentiles, because the jews thought not so friendly of them, as they ought. Herein we have two things: An Affirmation, and a Confirmation. The Affirmation is, that all shall acknowledge Christ for their judge, and submit unto him. This is set down in two phrases: The first, Every knee shall bow to me. Where are the Action and the Persons. The Action, shall bow, that is, shall submit to me, shall adore me, shall be subject to my sentence: the sign put for the thing signified: for by making a leg, or kneeling, we acknowledge his majority, towards whom we use such gesture: and therefore among the Egyptians, the Elephant that scarce hath, or boweth the knee joints, is the Hieroglyphic of Regal power. The persons are bowing, or bowed unto. Bowing, noted generally, Every knee, that is, every man, noted by the Instrument of bowing: jew and Gentile; yea, every reasonable creature, Angels good and bad, and Men, Editio Complutii. as one Greek copy hath it, Every knee, of things in heaven, of things in earth, of things under 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 mind also, of whose submission, this is a sign. We must bow the knees of bodies and souls also to Christ. The Person bowed unto; 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 Godhead, pierce, by itself: to the Manhood, in the person of the Son of God, and for the Godhead. It is due to the Person, and because the Person cannot be divided, 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 do not bow unto him. The jews do not, Object. nor the Turks, nor the wicked. They do not; but they ought: and they shall bow, Answ. will they, nill they: That which the righteous do now, of faith, to salvation; the wicked shall be compelled to do, against their wills; and though not to their salvation, yet to the Honour of Christ: For at the last judgement, perceiving his Power, Glory, and Godhead, they shall be compelled to acknowledge him for their Lord and judge. The second phrase: Every tongue shall confess to God: Here we have also, The Action, and the persons. The Action, confess. What shall they confess? Whatsoever they have done, saith one: rather as Philip 2.11. Sarcerius. that jesus Christ is Lord. In the Prophet Esay it is read, Every tongue shall swear: which is all one in sense. For in every oath there is a confession, and an acknowledgement of a witness, a judge, and a revenger of falsehood and injustice. The Confirmation is from the Oath of God: As I live saith the Lord: He swears by himself, who hath no greater to swear by: The manner of this swearing, is as if God should have said, It shall as surely come to pass, as it is sure that I live and am God. Doctr. All men must and shall submit themselves to Christ as to their judge. joh. 5.22. The Father hath committed all judgement unto the Son. Philip 2.9, 10, 11. Where are the very words of this Text; declaring that all shall bow at the Name of jesus; this name was contemptible among the jews, 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 have not yet bowed to Christ, Obser. 1 but they shall; therefore there must needs be, both the resurrection of the dead, and a day of judgement. That which in Esay is attributed to jehovah, Obser. 2 is here attributed to Christ, therefore, Christ is that jehovah. We may here note the original of that Ancient Ceremony of putting off the hat, Obser. 3 and making a leg at the Name of jesus in the Congregation, in token of reverence and Adoration: not of the bare Name, as the Papists do superstitiously, attributing force and virtue to the very letters, pronounced, written and worn, making it a part of God's worship, but unto the person so named. This Ceremony is not only of ancient practice in the Church, but hath approbation of as great, learned, and holy men, as any have written in these days. Master Zanchy saith, Zanch. come in Philip. c. 2. v. 10. that it is Consuetudo non improbanda, a custom not to be found fault with, if it be used without superstition: For there is no other Name whereby we must be saved; and therefore it is worthily exalted above every Name, showing that he which bore that name, being accounted among the jews, a mere man, a Carpenter, a sorcerer, a wine-bibber, is declared to be the very Son of the living God by nature. Pareus also; Pare. come. in loc. Si ut ritus indifferens praestetur externa reverentia, nemo improbat, No man doth find fault with bowing the knee at the Name of jesus, if such reverence be used, not as a necessary part of God's worship, but as an indifferent rite; and I am sure that it is used no otherways in the Church of England. The end of this Ceremony was threefold. 1 For confutation of the Arians being mixed with the Orthodoxal Christians in their assemblies: who thereby also were discovered. 2 For working attention to the holy Scriptures when they are read; for unless they attended, they might easily fail in performance of such reverence and so be 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 whensoever we speak of God, or of our blessed and dear Master jesus Christ, we would, by putting off the hat, or bowing of the knee, or both; acknowledge our dutiful reverence. Seneca never 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 reverence them, quoth he, and always rise up at their names. There is small reason then that any should quarrel with our Church for requiring this ancient rite to be practised: and for my part I endeavour at every mention of God's mercies, to testify some reverence, which I know I can never sufficiently perform. Bowing of the knee is taken for the worship of God, Use 1 and the subjection of the Soul and Spirit to God; therefore it is not unlawful to be used in the worship of God. Nay it is the most decent form of prayer, or receiving the Sacrament, because in the one we beg, and in the other we receive the greatest blessing at the hands of God. It may seem that God hath made our knees flexible even for this purpose: So Ambrose was of opinion. Ambros. Hex. l. 6. c. 9 Flexibile genu, quo domini mitigatur offensa, ira mulcetur, gratia provocatur. Our knee, saith he, is made bowing, by the which we crave pardon for offence, mitigate the anger of the Lord, and obtain grace; alleging the Text in the 2. of the Philippians, That at the Name of jesus every knee should bow, etc. By this gesture we declare ourselves to be impotent, and needy; It is the gesture of suppliants for favour: It is both a testimony, and a stirring up, of yielding affections. Reverend gestures, do not a little foster religion, and inflame and provoke the reverence of the mind: so that I cannot but marvel at many, who at prayers, rather choose to stand, then to kneel, though they may very conveniently so do. Let all acknowledge and submit unto Christ, Use 2 with heart, and tongue, and life: He is God, and our judge, let us adore him; which we do when we believe, and live well. He that life's wickedly, Hieron. come. in epl ad Eph. lib. 2. bows to the Devil: Toties Diabolo flectimus genu, quotieseunque peceamus; so often doth a man make a leg to the Devil, as he sins, saith S. Hierome. The blasphemer, the drunkard, etc. acknowledge the Devil to be their Lord. I warn thee that thou speedily submit thyself to Christ: If thou dost not now so do by his word, the time will come, when thou shalt be compelled to do it spite of thy heart, and to thy damnation. Behold, it is sealed; As I live saith the Lord, it shall be so: Thou shalt be made to stoop, for the Lord hath sworn it: Rather now let us fall down and worship him, that we may have comfort to salvation. VERSE 12. So then every one of us shall give account of himself too God. IN this verse is set down the end of our standing before the judgement seat of Christ, which is to give account: and it is amplified three ways. First, from the Persons accountant: Second, from the matter of which account must be made: and third, the person to whom it is to be accounted. Shall give account: for this end must we appear to account for things done and received: The process of the last judgement being set down under the similitude of things Civil. As a Master delivering money and goods to his servants, afterwards exacts a reckoning; and as a Schoolmaster calls his scholars to render the lesson he hath taken thence; so shall we appear to render an account of our stewardship. Every one of us: of us men, and so good and bad to be included: or of us believers, and so the wicked to be concluded from the less. The person accountant: every one, he saith not all, but every one, not all shuffled together, and in the gross, Reuel. 20.12. but every one severally. Every one, without exception, both small and great; Emperors, Kings, Princes, judges, must there give account and be judged, as well as others. Here, not every man that comes to the Assizes is judged, or standeth forth: but there, we shall all be actors ourselves, as well as spectators of others. But the Saints shall judge the world, 1 Cor. 6.2. Object. True: but that is as they are considered, Answ. either as members united to their head, or in comparison of the wicked, or in regard of comprobation and assent: notwithstanding they shall be judged, not with the judgement of Reprobation, or condemnation; but of Approbation, having obtained their Quietus est, and full discharge from the judge. Of himself: This is the matter of the account: We shall give account for others; as fathers for the bringing up of their children; Kings for the governing of their Subjects, etc. But of others only so far as any thing of theirs belongs to our calling; as Ministers must give account for the souls of the people, as S. Paul saith. Here we may have an Attorney to appear for us, Heb. 13.17. and a Counsellor to plead for us, but there every one of us shall give account of himself. Of himself: that is, of all his thoughts, words, deeds, passed in his whole life, and of all things which concern his person, calling or actions. But this seems impossible, because we are not able to number, or to remember all which hath passed us in our life. But God knows, and remembers, though we know not nor remember: For there are books of remembrance: the book of God's predestination, wherein the persons of men are recorded; and the books of conscience, wherein every man's particular thoughts, words, and deeds, with their circumstances are registered. Reuel. 20.12. Aug. lib. de Ciu. Dei ca 14. Orig. comment. in Rom. 14. I saw the dead, saith john, both small and great stand before God, and the books were opened; of the Old an New Testament, saith Augustine; of Conscience, saith Origen: and another book was opened which was of life; and the dead were judged out of those things which were written in the books according to their works. God will put a kind of divine power into the conscience, Qua fiat ut cuique opera sua bona, vel mala cuncta in memoriam revocentur, & mentis intuitu mira celeritate cernantur; Aug. loco mod● citat. whereby the conscience shall remember and wonderfully apprehend, and the mind discern, all our works, good or bad, said S. Augustine. We shall see our own, and each others faults. Before God; This is the person unto whom the account must be made. Before he said Christ, here he saith God, therefore Christ is God. In the same humane form and shape, in which Christ came to be judged, Reuel. 1.7. shall he come to judge: and every eye shall see him; the wicked shall see him to their confusion, the righteous to their comfort. There shall be no difference on the part of the Object appearing, but on the part of the Subject seeing; the same brightness of glory shall fill the Saints with joy, and strick the wicked with horror. Every one must give account of all his matters to God, Doctr. to our Lord jesus Christ. 1 Pet. 4.5. Who shall give account to him that is ready to judge the quick and dead. So 2 Cor. 5.10. and in the parables, Use 1 Matth. 25.19. Luk. 16.2. & seq. Look to thyself, and to thine own matters; leave meddling with thy brother, and censuring him: put not thine care into another man's boat, but regard thine own; for thou must give account of thyself: of thy judging thy brother, of thy breaking thy peace, and unity of the Church: even for these thou shalt be questioned at that day: Therefore be not rash. The righteous may be comforted, Use 2 their account is ready made by Christ himself: they shall be absolved, not by the virtue of their own innocency, but of a free pardon by the mercy of the judge. Prepare carefully for the day of judgement, Use 3 and see thou have thy account cast up and ready, against the day of that great Audit. The most part of men neglect it, suffering the score of their sins so to increase, and their debt to grow, that in the end, they will be found tardy to their condemnation. Three things should make us careful: The consideration of the judge; of the suddenness of our accounting; and of the matters to be accounted for. 1 The judge is our Lord Christ: infinite in knowledge and justice; who cannot be deceived by cunning, nor corrupted by gifts; and whose glory it is to render in most strict justice, unto every man his due. Now he is infinitely merciful; then he will be infinitely rigorous and severe. The consideration of this judge made devout Arsenius to fear, who being in his sickness told by his friends, that he needed not to fear, because he had led a holy life: answered, Indeed I fear, for God's judgement is not as man's. 2 This judgement, and our giving account may be sudden, ere we be ware: When jesabel had painted her face, she little thought her judgement and account had been so near. So neither thought Ammon at the feast; nor Absalon being mounted on his Mule; nor Dives upon the view of his goods: that so soon they should have been called to a reckoning. The day of the general judgement shall not be yet, but the time of any man's particular judgement and account may be this very hour: How many diseases are we subject unto, which knock us down on a sudden? Every man hath his particular judgement in death; and as death leaves him, so the last judgement finds him. Death is the gate of judgement, and the judgement the gate of heaven or hell. Spend not the rest of this hour, before thou hast examined thyself: look to thy account; if thou hast it not yet ready, consider in what a fearful estate thou wert, if God should at this instant call thee to thy reckoning. 3 The matters to be 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. ourselves, 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 every pin, how much more for pounds, and great sums of money; So if God will reckon with us for idle words, how much more for cursing, lying, common swearing, and blaspeming his Name: If for the utmost farthing, how much more for Covetousness, Oppression, Drunkenness, Whoredom, Theft, Murder, etc. Thou shalt be called to account, for that which thou hast received: for the gifts of nature and grace, for thy body and soul; for every Sermon thou hast heard, for every good occasion and opportunity offered of well doing. And this; before God, before Angels and men, yea before the Devils. How great must the shame of the wicked be, when all their abominable, and secretest sins shall be laid open. Then shall that be published on the house top, which thou wouldst not now should be discovered for the whole world. It may be thou wouldst blush, if that which thou didst the last night should be published at the market Cross, in the hearing but of a few in comparison; how wilt thou be confounded, when all thy damnable practices shall be 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 do to avoid the shame and horror of that day? Let us every day cast up our account: Let us unfeignedly repent: Every sin we commit is scored up; and so soon as we repent, it is wiped and blotted out: Repent and be converted, that your sins may be blotted; said Peter, Act. 3.19. who had experience of the force of repentant tears, which blotted out his horrible denial of his Master. The jesuits report of a Student at Paris, who coming to Confession, and not being able for tears and sobbing to speak, was willed by his Confessor to write down his sins, which he did; and when the Confessor received it, the writing vanished, and there remained nothing but the white and clean paper: this, say they, was by a miracle, because of his great contrition. Let the credit of this story be upon the Reporters; but upon the credit of the word of God, if we repent unfeignedly, all our sins shall be blotted out, and a book of clean paper (in respect of sin) shall be presented to the judge. Repent therefore, and bring forth good fruits, for this also shall further our reckoning at that day. So Paul telleth the Philippians, that their charity in relieving him, was a fruit that did abound to their account. Thy Prayers, Philip. 4.17. thine Alms deeds, thy Tears for sin, thy conscionable walking in thy Calling, shall exceedingly further thy reckoning. VERSE 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's 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 Controversies among the Romans about meats and days. This second is a Dehortation from Scandal, with diverse Reasons following, to the end of the Chapter. This Dehortation is set down by an Antithesis, where two things are opposed; the one is denied, the other affirmed. The first hath a Prohibition, showing what we must not do: We must not judge one another any more: The second hath a precept showing what we must do, We must judge this rather, that we put not a stumbling block, or an occasion to fall in our brother's way. The first is used as an Introduction to usher in the second. And it hath two parts: First, The Prohibition, not to judge one another. By judging, he meaneth censuring, condemning; not all judging forbidden, not public by the Magistrate; but private and rash; such principally, which hath with a diversity of opinion, an alienation of affections, as hath been showed before. There are four things we may not judge: 1 Secret things; Deut. 29.29. of God, so saith Moses, The secret things belong to the Lord our God, but things revealed to us, etc. If thou seest a wicked man, say not a reprobate, for the decree of God is secret; and he which hath showed mercy to thee, may show mercy to thy neighbour also. Of Man: as the heart, for no man knoweth his neighbour's heart, 1. Cor. 2.11. When thou seest a man in prayer lift up his eyes, take heed of rash judgement, to say an Hypocrite, for thou knowest not his heart. Duo sunt in quibus temerarium iudicium cavere 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 judgement; when it is uncertain, with what mind a thing is done; and when it is uncertain, what he may be, who now appeareth to be good or bad. 2 Things doubtful: when things may have a double interpretation, take the fairest; this is charity. 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 evil, we may and must judge, and it were to be wished, that Drunkards, unclean persons, etc. were more censured; Aug. loco supra citato. but yet with Saint Augustine's proviso, 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, than the patiented. The Amplification is threefold: 1 From the Illation, Therefore: In as much as our brother standeth or falleth, to his own Master, and whether he live or die, is the Lords; and that we must all stand before the judgement-seat of Christ, to give an account for himself, let us chamber our tongues, and not judge and censure one another. 2 From the persons who may not judge, implied in the verb, and expressed in the English, Us, Let us not, he annumbreth himself, either because he 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, ut hoc tolerabilior sit admonitio, quo minus habet pudoris, that the Admonition might be the more tolerable, the less it shameth them: or from the remembrance of his own proneness, and forwardness to rash censuring in former times, for he was a Pharisee, whose sect was intemperately censorious. In many things we sinne all: James 3.1. — Optimus ille est, qui minimis urgetur— Happy 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 he should say, Indeed it hath been your fault heretofore, to be too busy and forward in censuring your brethren, but now being admonished and taught the contrary, you ought to leave such rash judging. From this part of the Amplification we have this Doctrine. After admonition and instruction, Doctr. we must be careful to amend our ways, Matth. 3.10. Now is the ●xe laid to the root of the trees, etc. Now though heretofore you have been fruitless, yet now seeing I have admonished you, and God hath sent his own Son to teach you, see you bring forth good fruit, and repent: So john 5.14. Act. 17.30.31. 1. Pet. 4 1, 2, 3. When a Minister hath instructed and admonished his people, Use 1 he may look that they should leave their sins, and be conformable to good orders. The Husbandman rejoiceth in his good crop, and the Physician in the health of his patient, to whom he hath administered: So we rejoice if our admonitions prevail, and have good success to your amendment; if otherwise, it is a great grief to us, and not profitable to you. Admonition is necessary, Use 2 as may appear by this Admonition repeated. This necessity appeareth, 1 Because we are hardly drawn from our errors, conceited opinions and sins: therefore our Saviour requireth three Admonitions, Matth. 18. and an Heretic to be twice admonished, before avoided. 2 Because when we are recovered by Admonition into the right way, we easily step aside, as wax melteth with the heat, and loseth the former impression. He is miserable which wanteth a faithful Admonitour, but he is more, who having one, will not hear him and be reform. The Use of all Admonition is that we should cease to do evil, Use 3 and begin to do well, that we may be perfect in the way of righteousness, 2. Tim. 3.16.17. Here are to be reproved such, who will not obey Admonition, but notwithstanding, still continue the same: which is to make void the end why God hath commanded Admonition, and to wrap ourselves in grievous guiltiness: for an evil man not admonished, shall be damned, much more admonished, if he amend not, john 15.22. Not to be bettered by Admonitions, Deut. 21.20. is a sign of a very wretch, as in the uncorrigible son; and in the sons of Ely may appear: 1. Sam. 2.25. Ecclesiastas 4.13 and Solomon saith, Better is a poor and wise child, than an old and a foolish King, that will no more be admonished. It is the way by the just judgement of God, to run into farther, and more dangerous errors and sins. It is a rule, Minus peccatum cum arguitur, Remigius, citatus à Chemnitio, Har. c. 31. & non corrigitur, causa fit maioris peccati: A less sin reproved and not amended, is made the cause of a greater sin: as Herod not reforming his incest upon admonition, fell into the sin of murder, cutting off the head of john Baptist. So the Brownists we see by experience, have by the judgement of God run farther and farther into absurd errors: as many also among us, finding fault with the government of the Church, and not being reclaimed by admonition have turned Brownists. Let every man therefore look to it, how he behave himself after admonition: This shall one day torment thee thou drunkard, because thou hast been often admonished and repentest not. To be bettered by admonition is the token of a wise man: but to harden the neck, Pro. 9.9. and 17.10. Pro. 29.1. is the forerunner of destruction. I am black, but comely, saith the Church, Canticles 1.5. Black, saith one, for her defects: Comely, Origen. for amending upon admonition. He that continueth in sin is doubly black, for his sin, and for persevering in sin being admonished: Peter and Paul, etc. had never been so famous and beautiful in the Church, if they had not yielded to admonitions. Cain was admonished; if he had obeyed it he had been happy; for whosoever being reproved, repenteth and amendeth his life, shall have mercy and be pardoned. VERSE 13.— But judge this rather, that no man put a stumbling block, or an occasion to fall, in his brother's way. IN this part of the Verse is a Dehortation to the strong, unto which the former part of the Verse was an Introduction, showing thereby that as this is to be performed, so the other is not to be forgotten. The sum of all to the end of the Chapter, is, that as the weak may not judge the strong for the use of Christian liberty, so the strong must not in such use contemn the weak, but moderate his liberty for their good. The method is this: Chrysost. Gryneus. First, he setteth down a general Precept, which is in these words: I say general, because it belongs to both parts, not to give offence: all are bound to this. There are diverse reasons brought, all which principally are applied to the strong, as in the other part they were to the weak. In these words are two parts: First, the sum of the Precept, We may not give 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 evil, edifying (or emboldening) unto sin, 1 Cor. 8.10. as speaketh Tertullian, using Paul's 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, yielding occasion of falling, as saith Aquinas, and the Schoolmen generally from S. Hieron. in ca 15. Matth. Jerome. A word or deed; for thoughts though they offend God, yet not men unless they be manifested in word or deed. Not so well performed; not only implying things unlawful in themselves, but things lawful to be done, as things indifferent, but done indiscreetly. Yielding occasion of falling: For though by that which a man doth no man falleth, yet it is a scandal if it be apt to give occasion thereof. As when Peter gave counsel to our Saviour Christ, proceeding from great affection, but from as great indiscretion, our Saviour told him that he was an offence to him, Mat. 16.23. though it was impossible that he should fall thereby. The second part is the Amplification or setting forth of this sum which is threefold. 1 From the care every one should use not to give scandal, in these words, But judge this rather. Where there is an elegant Antanaclasis or reverberation of the same word in a divers sense. In the first part of the Verse, to judge signified to condemn or censure: here accurately to examine, and singularly to advice and consider. Before it was used of persons, here of works: as if he should have said, Caiet. in locum. Non exerceamus iudicia personarum, sed transite ad iudicium operis, Let us not judge the persons of others, but use judgement in your own works. 2 From two Metaphors, in the words rendered A stumbling block, 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 heedless, the blind, the aged, or the weak: and then the meaning is, that we should have a care of the weakness of our brethren, that they may not be hurt or hindered in the way of godliness: for, Eccles. 12.5. as the old man is afraid of that which is high, so they easily stumble in regard of their weakness. The second word signifies to halt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and this seems to follow upon 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, used for an occasion of spiritual falling, whereby a man is any manner of way made worse, and backewarder in goodness. Grammarians say that Scandalum is the bridge in a trap, which when the mouse puts down she is taken: as if to give scandal were as the laying a trap in our brother's way to destroy him. Some make the first to be the lesser, and the second the greater, but so in things denied it followeth not so well, rather in apt speaking the first should be the greatest, though for my part I think with them, who take them both to be of equal latitude, expressing the same thing, one word expounding another. Offence or scandal is either active and given, or passive and taken. That which is given is that which hath activity in itself to scandalise, as things merely evil and unlawful: or that which being good and lawful in itself (as a thing indifferent) yet hath such activity by accident, namely by the unseasonable doing thereof. That which is taken is either of the little ones so called from Mat. 18.6. or of the pharisees, from Mat. 15.14. That wherein the little ones suffer, is either justly given, & so taken, as when things are merely evil: or not justly given, nor justly taken, as when things indifferent are lawfully used. That wherein the pharisees suffer, is when by the malice of their own minds, they are offended at things lawful and good. Here the Apostle forbids giving scandal to the little and weak ones by an undiscreet and unseasonable use of things indifferent; whose use 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 weak: Sometimes the strong to the weak, and sometimes the weak to the strong, in a self persuasion of strength, giveth offence. His brother: not determinately, but rather comparatively; not in any man's way, much less in our brothers. We must not give offence one to another. Doctr. 1. Cor. 8.9. Take heed lest by any means this liberty of yours become a stumbling to them which are weak: and verse 13. If meat make my brother offend, I will eat no flesh while the world standeth, lest I make my brother to offend. 1 Cor. 10.32. Give none offence neither to the jews, nor to the Gentiles, nor to the Church of God. Of this Paul had a care that his Ministry might not be blamed. 2 Cor. 6.3. M. Use 1 Caluin here observeth that Paul taxeth malignos istos censores, these hard censurers of others, who spend all their Acumen in prying into other men's doings, neglecting their own: Busie thyself at home, in thine own bosom. judgement is necessary to a Christian in his walking: Use 2 he must pick his way, and be advised of his doings, whether lawful by the word; if lawful, whether convenient and expedient; whether any hurt may come to our brother thereby: 1 Cor. 9.12. of this Paul is an example, who will not use his liberty, where the Gospel may be hindered by it. Those are to be reproved which give offence, Use 3 and put a stumbling block in their brother's 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 diet, apparel, recreation, for their weak brother's sake, making a bad use of their liberty, which is given us to do good withal. 2 Curious persons, who broach new opinions, and bring up new orders in the public Holy Service, without authory, canilling at rites ancient, approved, and commanded. It is the cause of great stirs in the Church when private men especially unlearned, will censure their Ministers and Magistrates in matters of their office: This is an occasion given of wrath and indignation; and that many accuse our whole profession of Novelty. 3 Persons openly profane, who licentiously rush into all lewdness; of whom if a man should begin to speak, he should never make an end: there are cartloads of offences given in this kind: O the abominable uncleanness, drunkenness, pride, etc. which fill all places! Let us use all our judgement herein, that we no way give offence, or put a stumbling block in our brother's way. Thou shalt not put a stumbling block before the blind, but thou shalt fear thy God, Levit. 19.14. It were better that a millstone were hanged about a man's neck, and he so cast into the depth of the sea, Mat. 18.6. then that he should offend one of the little ones. When at the day of judgement it shall be laid to our charge that we have given scandal, we will wish rather to have been drowned. A greivouser punishment remains for them which cause others to offend, then for them which do such things themselves. So the Serpent was punished more than Eve, and Eve more than Adam, So jesabel, had a more grievous judgement than 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 sin hath not so much perdition in it, as to induce others to sin, saith Saint chrysostom. Use judgement also that thou take not offence; Use 4 It is grievous to give, so to take scandal, if there be not just cause. Blessed is he that is not offended at me, saith our Saviour: and again, These things have I spoken unto you that you should not be offended: and in another place, Woe unto the world because of offences. There is sin on both sides, but specially on the side of the party offended in indifferent things; and therefore wo. Tertullian saith, Tertul. lib. de. velan. virgin. Bonae res neminem scandalizant nisi malam mentem; Good things and lawful offend none but them which have evil and corrupt minds. Where we are therefore so ready to take offence at the liberty of our brethren in things indifferent, it is a sign of unmortified reason, and affections, Mat. 18.8, 9 If thine eye cause thee to offend, pluck it out, etc. it is the counsel of our blessed Saviour. Let this be thy judgement and wisdom, in nothing to give, and in things indifferent not to take offence. VERSE 14. I know and am persuaded by the Lord jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15. But if thy brother be grieved 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 contain a reason by itself, and that he thereby persuadeth to peace, thus: All meats are clean, and therefore the weak have no cause to be offended, in as much as they defile not the strong: and the strong have no reason to stand so strictly upon their liberty, but that they might abstain, 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 drawn from Charity, and brought in by a Prolepsis: and this and all the rest urged upon the strong Christian principally, to this end, that he should moderate his liberty for his weak brother's sake. Now the instance in all the arguments is only of meats; but to be applied unto all indifferent things. In the setting down of this first argument, are to be considered; The objection of the strong, and the answer of Paul. The objection is gathered out of the 14. verse, and was thus: There is nothing, said the strong, unclean of itself, though it be unclean to him that thinks it so. Therefore seeing I know and am persuaded of the cleanness of the creatures, I may and will use my liberty in eating of them. Unto 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 unclean of itself: Second, that to him that thinketh a thing to be unclean, it is so. The amplification from Paul's assurance of these things: He knows and is persuaded, set forth by the author, the Lord jesus. I know and am persuaded: these two are necessary to faith, and it is as much as if he should have said, I steadfastly believe. By the Lord jesus: this to be referred, not to that which follows, but to Paul's knowledge, and persuasion; jesus 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 unclean of itself. Unclean. The word properly signifieth common, and (only by the language of the Scriptures) taken for impure, or unclean, so common hands, that is unclean. Mark 7.2. So Peter saith that he never ate that which is common and unclean, Act. 10.14. That which was common to other people, Levi. 11. Deut, 14. and interdicted to the jews was called unclean. divers meats were forbidden the jews, and before Christ were unclean to them, as appears in the law, which law had diverse reasons of it, 1 It was for their health; that they might avoid certain diseases unto 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 incline, and so be hindered from the contemplation of heavenly things, and from the service of God, and (by distemper caused through ill juice in the body) be made sluggish unto good works; all alike as if you put a bright shining candle into a duskish lantern; thus say the Rabbins. 2 To distinguish them from other nations, and that they should avoid their company, with whom they might not feed on the same meats. 3 For a mystical signification of manners: these meats not being by Nature unclean, but only in signification: which was the reason that Saint Augustine called the jews a Prophetical people: Their very meat was an instruction, they might not eat the swine to teach them to avoid sluttishness, nor the Hawk, to teach them to abhor rapacity, etc. So their garments; they might not wear Linsey woolsey, to teach them sincerity. 4 To restrain their desire of dainty fare. Chrysost. 5 To enure them to obedience, Ambr. and to take down their pride and stubbornness, by this yoke. By itself: By nature saith chrysostom; for to the jews they were not unclean by nature, but by a positive law: He denieth not, but that serpents, and dogs, etc. are unwholesome; but nothing was forbidden for moral uncleanness in itself: Gen. 9.3. for all creatures were given to Noah without exception, as the green herbs. Here we have a distinction: That a thing may be unclean per se, aut per accidens, by itself, or by accident. But to him that esteemeth any thing to be unclean. Meat may be considered, in itself; or in relation, to the Law, or to the conscience: to him which was under the Leviticall law some meat was unclean, so is it to him who esteemeth it so in his conscience. Not that clean and unclean is determined by man's opinion, as affirm the Libertines; Man is not the measure of things, as Aristotle hath taught long ago; but my conscience may make a thing unclean to me, because to do against conscience is sin. Things indifferent are clean of themselves, Doctr. but unclean to him that so esteemeth them. The first branch is proved: Act. 10.5. What God hath cleansed, call not thou common. 1. Tim. 4.4. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving. The second is proved 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 unlawful: For Actions receive their qualification, according to the will of the Agents; and the will is moved by the thing apprehended: If Reason judge that thing to to be sin, and yet the will be carried unto it; it is manifest that such a one hath a will to sin; and so the outward action which is informed by the will, whether it be lawful or unlawful in itself, is a sin. We are to praise God for his bounty, Use 1 in giving us free liberty to eat of all creatures: and the more, if we consider that we are sinners, not deserving to live, for whom the creatures daily suffer death: we may say with David, Lo, we have sinned, but these sheep what have they done? 2. Sam. 24.17. We may eat, but with these provisoes. 1 That we eat not in idleness, but in the sweat of our brows. 2 That we labour in that which is good, having an honest vocation, not to live by thieving, gaming, etc. 3 That we eat with thanksgiving. 4 That we give part to the poor, and send portions to them for whom nothing is prepared; to give at least some crumbs 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 live to eat, I eat to live. 6 That we give no offence, of which this part of the Chapter speaketh. I know and am persuaded: Use 2 not first to be persuaded, and then to seek to know: knowledge must go before persuasion, as a candle to direct it. It is the fault of our ignorant Papists, of our Brownists, and of much people among us, who are great fault finders; ask them why they dislike such and such things; this is their reason, they are persuaded, being notwithstanding destitute of knowledge of those things which they reprove. First know by good ground from the Word, then resolve and be persuaded: Augustinus. Praiudicium non est iudicium sed vitium; Prejudice, or judgement before knowledge, is not true judgement, but presumptuous opinion and vice. It is a miserable thing to doubt in things commanded; Use 3 for instance, in the commanded rites of our Church. Not to obey is sin, because the Magistrate is resisted; and to obey, is sin also, because the conscience doubteth. O perplexity! but yet no man is perplexed simply: such than must put away their erroneous and doubting conscience, by learning, and being persuaded. But here is a great corruption; many among us desire rather to hear that which may confirm them in their doubting, then take it away, and conform them to the peace of the Church. Rightly labour to be informed, for as an unskilful Pilot, so an erring conscience bringeth into danger. Terrible is the state of wicked men, Use 4 they know and are persuaded of the evilness of things, and yet they do them. These sin against the light of Nature; Cicero. Offic. l. 1. for, Nihil faciendum de quo dubites, sit necne rectè factum; Nothing is to be done, which thou doubtest whether it may lawfully be done or no, said a Heathen man. Tell me, thou Drunkard, thou Whoremaster, etc. dost not thou know that whoredom and drunkenness are sins? And yet darest thou do them, and wound thy conscience? What peace canst thou have, when thy heart accuseth thee? 1. John 3.20. and GOD is greater than thy heart. Saint Augustine compareth Conscience to a wife which continually scoldeth. It is better to dwell in the wilderness, then with a contentious and angry woman: and a man were as good to be in hell, as have a wounded and accusing conscience. VERSE 15. But of thy brother be grieved with thy meat, now walk●st thou not charitably: Destroy not him with thy meat, for whom Christ died. THese words are the second part of Paul's answer, which is a correction; in which is the Argument itself, urged upon the strong, that he ought not to offend his weak brother by his liberty in things indifferent. The Argument is taken from the Cause, removing scandal, which is charity. And here we have the Argument, and the proof of it. The Argument is thus: That which is contrary to charity, is not to be done. But to give offence is contrary to charity. Therefore etc. The first Proposition is sure, for charity is the fulfilling of the Law, as we have heard before, Chap. 13. The second Proposition, is proved from two effects of Scandal set down in this verse: The first is Grief: the second Destruction. From the first effect, the Argument is thus: To grieve our brother is contrary to charity. But to give scandal is to grieve him. Therefore etc. Of the other effect we will consider by itself. But if thy brother be grieved with thy meat, now walkest thou not charitably. In this part of the verse, by itself considered, we have two parts: a Supposition, and an Accusation. The Supposition, If thy brother be grieved with thy meat. 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 use indifferent things, as meat, apparel, etc. is lawful, if charity put not in a bar: we must set more by our brother's grieved conscience, then by the use of our liberty in such things. We may at no hand forgo our liberty in such things, (for it is a part of the purchase by the blood of Christ) but the use of it. In the Supposition, we have the thing supposed, Grief; and the Amplification, from the subject grieved; thy brother, and from the object, with thy meat. Grief is a passion, whereby the appetite doth abhor with perturbation, evil present; whether so indeed, or in apprehension. This affection is natural and good, if it be directed upon the right object, which is sin, with the appurtenances, and that it be in due measure, and to the right end. The subject, thy brother: whether strong or weak, for it is against charity, either to grieve other; but here the brother grieved is the weak one; who three ways lieth open to grief, by the liberty used by the strong. 1 By the sin of the strong, as the weak supposeth; for this he is grieved, thinking that thereby God is offended, and the soul of his brother in danger. 2 By reprehension: taking indignation to be reproved by the strong, for the retaining of differences of meats, days. 3 By being drawn by the example of the strong, to do against his conscience, which breedeth grief, post factum, after the deed done. With thy meat, that is, thy liberty in eating meats, supposed by the weak to be unlawful. 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 charity altogether, but to step awry herein. The Imputation is great, because charity is the Rule of our life. To use things indifferent to the grief of our Brother, Doctr. is against charity. Or, To give scandal is against charity, because thereby my brother is grieved. 1. Corinth. 8.12. To sinne so against the brethren, is to wound their weak conscience. May I in nothing grieve my brother? Quest. Yes, in somethings I may: Answ. as by severe reproving him for sin, that he may be brought to godly sorrow, unto repentance: Thus did S. Peter prick the hearts of the jews, Acts 2.37. So Paul tells the Corinthians, that though he made them sorry by a Letter, he did not repent, though he did repent. Look how the affection of a father is in the correcting of his child, he is grieved to beat him, and yet he is glad if it do him good; so was Paul toward the Corinthians, it never repent him that he had made them to grieve, in as much as it profited them to repentance and salvation. It is not against charity for Ministers to reprove sharply, and for Magistrates severely to punish notorious offenders; nay it is true charity to correct them unto their amendment; and to neglect this, is want of charity: let disordered persons be grieved; let drunkards and such like smart for it, that if it be possible, they may be thereby brought to repentance, and so be saved. But to use our liberty in indifferent things to the grief of our brother, and so to stand upon it, as not to omit the use of it for our weak brother's sake, is unlawful, and against charity. Yet here are two cautions to be remembered. Note. 1 It must be in such indifferent things, the use whereof is not determined by the authority of the Magistrate: as, in itself it is indifferent to sit or kneel at the Communion; but if the Magistrate determine the gesture by his authority; then though our brother be grieved, we are to use that gesture: For not to obey the Magistrate in a lawful command is a sin. The use of our liberty is not in our power. 2 The brethren grieved, must be weak ones; Sarcerius in locum. If they be stiff, and obstinate in their opinion, we are not bound, but may, nay sometimes we ought to use our liberty before them, as we shall note afterwards. The phrase is to be observed: If thy brother be grieved; Obs. 1 he saith not, thou grievest thy brother; to note, that the fault is rather in the patiented then in the agent. And therefore weak ones are to know, that it is no virtue in them to be scrupulous in every thing, and to be grieved at their brother's lawful liberty; but a sin, which is to be amended by knowledge and charity. Faith gives liberty, Obser. 2 but charity is a binder. Omnia libera per fidem, serua per charitatem: I may do all things by faith, I may eat of any meats, or abstain, I may wear any colours in my apparel, etc. But by charity I must do or not do 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 have great care of the weak: Use 1 A mother love's all her children, but she is most tender over them that are sick: A man most favours that part of his body that is hurt or weak. Even nature (much more grace) teacheth not to hurt, but to love our brethren. Weak brethren are not to be contemned, but to be tolerated, if so be they grow not perverse and obstinate. We ought not to strike the strong: but to fall upon him that is sick and weak, is no credit. To grieve a weak brother, is to wound him: What more inhuman thing, then to wound a brother? Especially being sick and weak; yea and to wound not his head or face, but his very conscience, the weakest part in him, and the preciouest; whose hurt cannot be without great danger. Off with that hair, away with that apparel, those colours, etc. which wound thy weak brother's soul. We must have care of all, Use 2 not to grieve any. Grief is a sickness, a consumption of the soul: he that giveth just cause of grief, is accessary after a sort to his brother's death. He that careth not how he grieves the godly by his carriage, is no true Christian: for without love we are no Christians. How many are they which by their beastly living make the hearts of good Christians sad! Who that hath but a mite of piety can abstain from grief, to hear the blasphemies, to see the drunkenness, and wretched behaviour of wicked men? If thou walkest in these sins, know that thou offendest God, and grievest good men; and then is the Devil pleased and his angels, Luke 15.7. even as the good Angels rejoice at the conversion of a sinner. If thou hast made the good to sorrow by thy sins, 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 died. THe Apostle here proves by another Argument, that scandal is contrary to charity, namely by another effect of it. Thus: That which destroys our brother is contrary to charity. But to give scandal destroys him. Therefore, etc. This Argument is set down in the manner of a prohibition. Where we have the thing prohibited, to destroy our brother: And the Illustration. In the thing prohibited is the action, to destroy: the object, him, that is, our brother. Both these are illustrated: the action, from the instrument of destruction, with thy meat: The object, from his dignity, which is, that he is beloved of Christ; declared by an infallible token of such love, he died for him. Destroy not. The word signifies total destruction. It is no light loss that comes to our brother by giving offence, but even the loss of body and soul. Not that every one who is scandalised is so lost: but that scandal is apt so to do, and where it is taken, without the mercy of God bringeth forth such effect. Such a destruction is here meant which came to judas, john 17.12. 2 Thess. 2.3. which shall come to Antichrist, who are both called the sons of perdition, from this word. Such a destruction as wicked men shall have at the day of judgement, 2 Pet. 3.7. which is therefore called the day of perdition of men. Such a destruction which the devil endeavours to bring upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reuel. 9.11. who is therefore called Apollyon, the destroyer. So that here is an Auxesis, scandal, not only grieves, but destroys our brother. Him: the strong, saith Ambrose, who by the abstinence of the weak, begins to doubt of his liberty; as diverse at this day among us, doubtless, have by the scrupulousness of some, begun to stagger at such things, whereof before they have been well persuaded. But it is rather meant of the weak: destroy not him, that is, Aretius. thy weak brother: he saith not brother, but him, though that term be used 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 Pistol: and so surely many perish through riotous eating and drinking; but he means here, by using our liberty in eating of all things, without the respect of our weak brother, who is in danger of destruction thereby three ways. 1 In regard of a passive scandal through rash judgement. 2 By being in danger of eating against conscience, by the example of the strong, which brings shipwreck of faith. 3 From the danger of Apostasy and alienation from the faith. For whom Christ died. For him, for whom Christ died, we should be careful and esteem him above our meat, apparel, or any indifferent thing: here a comparison being as interpreters observe, between our meat, and our brother redeemed by the death of Christ. Scandal is apt to destroy our Brother, Doctr. 1. Cor. 8.11. And through thy knowledge shall thy weak brother perish, for whom Christ died. And verse 20. of this Chapter. For meat destroy not the work of God. Can any of them be destroyed for whom Christ died? Quest. If we consider the counsel and decree of God, Answ. and the promise of salvation unto them, they cannot: But divide and separate them from these, and then they may in regard of their own infirmity, of the malice of Satan, and of the innumerable offences which are given, which they were never able to outstand if they were left to themselves. Here is a comfort for the weak: Christ died for them. Use 1 Though thou hast not so strong a faith as Abraham, so much patience as job, etc. yet if thou hast a true faith, though small; and strivest against corruption, though weakly, thou art to be reputed one belonging to Christ, and shalt have benefit by his death. Here is a threefold admonition. Use 2 1 To the strong, that out of their indulgence to their weak brethren, they should abstain from the use of their liberty in things indifferent. They are their Brethren, Charity requires it, and Christ also who died for them: and not so to do, Paul elsewhere calleth sinning against Christ. 1 Cor. 8.12. Thy meat or apparel are thine, but thy brother is Christ's: he came to save thy brother, wilt thou go about to destroy him? that were in some sort to bean Antichrist. Christ did that which was hard, he parted with his blood and life for thy brother: what madness is it, if we will not do that which is easy, as to refrain some dish of meat, or some colour or fashion of garment, for our brothers, nay for Christ's sake. 2 To the weak, 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 own sin, It is a rule, Aquinas in loc. Scandalum passiwm non est sine peceato scandalizati: A passive scandal is not without the sin of him that is scandalised: but it may be without the sin of the scandalising. As first, if he do an indifferent thing by the commandment of the Church or Magistrate. Secondly, if he do it, not knowing, nor being able upon any probability to suspect that any would be offended at his liberty. Now in these cases to be offended is a sin: and sin hath a destroying nature. Do then as thou pleasest in indifferent things, whose use is not determined by authority; but leave thy brother to his liberty, and judge him not. He may use his liberty and not sin, but thou canst not be offended at it, but thou must needs sin. Men speak of tenderness of conscience and grace, but it is a sign of neither, to find fault and be offended at that which we cannot sound prove to be unlawful by God's word. 3 To all men. That they have a care of the salvation of their brethren; also of their own. Give no ill example: entice no man to theft, drunkenness, uncleanness, to lie, to forswear themselves, or to any sin; for this is to play the Devil, and to oppose Christ in the work of man's salvation. Christ died for thee; have a care of thy own soul for which Christ died, and damn not thyself by thy sins. VERSE. 16. Let not then your good be evil spoken of. IN this Verse is another Argument to dissuade from scandal, from the pernicious effect thereof: which is the defamation of our good. That which makes our good to be evil spoken of is not to be done. But giving offence makes our good to be evil spoken of. Therefore, etc. The Argument is set down in the form of a prohibition: where we have the thing prohibited, and the amplification. The thing prohibited is the causing of our good to be evil spoken of. Where is the evil action prohibited, and the object of such action. The evil action, speaking evil: the object, good. Be evil spoken of, or blasphemed, according to the sound of the Greek word, which is now familiar with us in our tongue. Blasphemy is a speech hurting another's good name. The use of Divines hath obtained by custom of speaking, that it is taken for evil speaking against God, or persons and things which are nearly conjoined 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, either of the mind, or of the tongue, or of the life: for sin is a kind of blasphemy, because he that sinneth, signifieth thereby that he thinks not well of God; and therefore for such cause we call common swearing blaspheming, because such a one seemeth to have a base opinion of God, that he dares so to transgress. The blasphemy of the mind is, when we do conceive amiss of God, according to the former description of blasphemy. The blasphemy of the tongue, when we speak in such manner. And both these are committed, either 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 just, or to wish that he were not just: so to say there is no day of judgement, or to wish there were no such day to come: so of the Word, to affirm there was never merry world since there was so much preaching, or to wish there were no preaching. And that of the tongue may be committed, either actu signato, expressly uttering such things, or actu exercito, covertly 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 eternal life. Some Doctrina dominica, the Lords doctrine. Hierome saith, our liberty. Some the Gospel. Olevian very well observeth by good to be meant the kingdom of grace, as it followeth in the next verse: so that I think by good here to be meant in general the Gospel, 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 possessive 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 gives this prohibition. S. Ambrose saith to the weak; Blasphematur bonum, cum dubitatur de Dei creatura: Our good is blasphemed when we doubt of the creature. He means of meat, which was the fault of the weak. And surely it is meant to both, though principally to the strong; yet the weak not to be excluded: for they have no more liberty to object the good to blasphemy then the strong. And doubtless it was evil spoken of as well by the nice curiosity and rash judgement of the weak, as by the despising of the strong. And therefore the Commentaries ascribed to Hierom, Blasphematur si propter talia contendimus: It is blasphemed, if we strive about such things; applying it to both. Secondly, the persons who should speak ill of our good. Those without, saith chrysostom: the weak, saith Martyr. I think it may be meant of both, or of any whosoever. Every Christian ought to be careful that he cause not the Gospel of the Kingdom, Doctr. and our Christian liberty a part of the same, to be evil spoken of. 1 Tim. 6.1. Servant's must so behave themselves, that the name of God, and his doctrine, be not blasphemed. Which also is to be understood of all. So 1 Pet. 2.12. and 1 Cor. 10.29. Why is my liberty judged of another man's conscience? and verse 30. Why am I evil spoken of for that for which I give thankes. In the general the Gospel is our good, Use 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 envy us for it as they do, and seek to get it from us. To have a house well built, well watered, well wooded, and in a good air, a great good: but what's all this without the Gospel? unless we have the Heavenly dew, the Manna and Quails, to fall every day about our Tents? Liberty also a great good, to have a Patent for trading in will, in wines, in spices, etc. matters of much good; and greatly esteemed. But who is able to value the good of our Christian liberty even in this; that we may with a free conscience join with the people of God in the word and Sacraments, and use the good creatures of God? what benefit to be compared to a quiet conscience? They are surely ungrateful to the blood of Christ, who in such things lay bands and fetters upon themselves, in which Christ hath purchased them freedom; as in apparel, diet, recreation, and such like. But chiefly they are herein guilty which place a part of God's worship, in the using or abstaining from certain habits, or gestures in the Divine service: which is a sin against the second Commandment, and a will worship. But doth not the Magistrate and the Church enjoin a certain habit, Object. 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 unto them to be requisite so to do. Here are to be reproved both the strong and the weak, Use 2 who by their contentions about indifferent things, cause the whole profession of the Gospel to be evil spoken of. The strong because they will yield nothing to the weak, nor forbear the use of their liberty to give them any satisfaction. The weak because they are so ready to censure and speak evil of the strong, who do nothing but that which in itself is lawful to be done: and also because in some things they resist authority, and government. And thus, as in Rome in those days, so in our days, partly through the indiscretion of the strong, and partly through the peevish obstinacy of the weak, there are great contentions: whereby the minds of believers are distracted: discipline is dissolved; the licentiousness of the multitude is confirmed, who think that the word and Sacraments are not things so sacred and of such reverence and necessity, because such which would be accounted the top of profession, refuse them for a vesture or gesture. And hence profane people account all profession to be curiosity, and the preaching of the Gospel to be the cause of contention, and while we contend about such things, they laugh all religion to scorn. Let the strong gratify the weak in abstaining from their liberty in such things which are in their power: and let the weak, because nothing is imposed upon their consciences, suffer themselves to be persuaded to conformity and uniformity, that so we may redeem the Gospel, and our liberty from contempt. All are to be admonished to have a special regard to our good, Use 3 that it be not blasphemed by our evil lives. If by our drunkenness, whoredom, etc. we cause the Gospel to be ill spoken of, God will severely punish it, as he did in David. If we which should shine as lights, be turned into darkness; if we who by our conversation should win others to the Gospel, cause them to abhor it, how shall we escape? To sinne ignorantly, is damnable; but for him, which professeth knowledge, to err in that which he doth profess, is abominable. The Church hath never sustained more damage than from her own children. S. Bernard alleging 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 bitterness most bitter, saith thus; Many ways hath the Devil hurt the Church, but never more then now. Bernh. in ser ad pastors in Synod. Ecclesiam incipientem por tyrannos, proficientem per haereticos, iam laetam et florentem per motus illicitos, he hurt the Church when she began, by Tyrants; when she had well profited and proceeded, by Heretics, (and Schismatics;) and now she flourisheth, by the unlawful motions and inordinate lives of wicked men: Fuit amara in persecutione Tyrannorum, amarior in versutia Haereticorum, amarissima in pravitate filiorum. She was bitter under the persecution of Tyrants, more bitter by the subtlety of the Heretics, and most bitter by the pravity of her own children. Wisdom is justified of her children; let us not eat out the bowels of our Mother the Church of England, by our contentions and profaneness; but justify her, and adorn and grace her, and the Gospel which she holdeth forth unto us, by our peace and piety, Amen. VERSE 17. For the Kingdom of God, is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. NOw followeth a reason why the strong and the weak should not by their contentions about indifferent things, cause their good to be evil spoken of. This reason is brought in by a Prolepsis unto which also belong the two next verses. chrysostom well observes that this pertains to both of them: for indeed both of them seem to have good ground for their contentions, and not yielding each to other, thus: For that wherein the Kingdom of God consisteth, we ought to contend. But the Kingdom of God is, in not eating (saith the weak) by the Law; in eating, saith the strong, by the Gospel. Therefore. Now hereunto Paul answers, denying the minor, and in stead thereof putteth down a contrary assertion in this verse, which is confirmed in the 18 and applied in the 19 verse, He proveth herein that they ought not to contend, by an argument drawn for a definition of the Kingdom of God: or from the nature of things indifferent; or from a comparison of things necessary to the promoting of God's kingdom, and things not necessary, thus: For those things which further not the Kingdom of God we ought not to contend. But meat and drink further not the kingdom of God. Therefore. In this assertion are two things. The thing itself, and the description of it. The thing itself is the Kingdom 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 Kingdom of grace, or for the Kingdom of Glory in the world to come. chrysostom understandeth it of the Kingdom of Glory, that it is not attained by eating or not eating; others understand the Kingdom of Grace. Some interpret our justification not to consist in meat, Hier. in locum. Aug. 1. 2. quaest. Euan. c. 11. Aquinas. Melanchton. Olevianus. Gualterus. or drink; some, that whereby we are brought to Heaven; some that, by the which God reigneth in us; some, spiritual motions in our hearts; some, the administration of salvation by the Word & Spirit, which was before called, our good; some, the whole business of our salvation, of which Christ is the Author, destroying the Kingdom of Satan, and setting up the Kingdom of God; setting certain notes, whereby the citizens of this Kingdom should be known, which are, not meat and drink, but righteousness, etc. as if ye should say, Christianity is not meat, etc. These several expositions are as a large commentary, and all to be received, that of Saint Hierome concerning justification being warily understood. This Kingdom is described here Negatively, it is not meat and drink; and affirmatively, but righteousness and peace, and joy, amplified by the Author of them, the Holy Ghost. Is not meat and drink: that is, is not conserved and maintained, 1 Cor 8.8. by meat and drink, or such transitory things; meat commendeth not us to God, saith Paul in another place, for neither if we eat, are we the better, nor if we eat not, are we the worse; to which purpose speaketh Saint Ambrose. He saith not; is not liberty, for this is an especial privilege of this Kingdom. This must also warily be understood; for in some construction, the Kingdom of GOD may be furthered or hindered by meat and drink, and things indifferent. Here therefore we must distinguish, that principally and substantially the kingdom of God is not in such things; for substantialia regni, as one saith, Caietanus. the substantial things of the kingdom are righteousness, joy, peace: For meat is for the belly, not for the conscience; for the temporal health of the body, not for the eternal salvation of the soul; for this life, not for that which is to come. Accidentally the kingdom of God may be in such things, which Aquinas here excellently showeth, Externa, etc. Outward things, saith he, do so fare belong to this kingdom, as the affections are ordered, or disordered about those things in which principally consisteth this kingdom; not per se, but in regard of using, or abstaining, which he confirmeth by the sentence of Saint Augustine. We may so eat, as that we may destroy the kingdom of God in ourselves, as in surfeiting and drunkenness; and we may so abstain, that we may help to build it up, as in fasting and abstinence, for our more humiliation and fervency in prayer. We may consider Adam: The kingdom of God was not in the Apple; for what is an Apple thereto: but Adam's obedience in abstaining, and his disobedience in eating, pertained to the kingdom of God. So, what is meat? What is a white or black garment? What is colour or fashion? What is kneeling, or sitting, or any other gesture? And yet a man may so use or refuse these things, as thereby to procure much good or hurt to his soul. But righteousness etc. This is the Affirmative part of the description, from the effects or notes of such in whom God reigneth. Righteousness imputed; Peace of conscience proceeding from our justification: joy, the sweet and comfortable estate of the heart and affections, issuing from such peace. It is true that these are the great privileges of such who belong to God's kingdom; but in mine opinion not principally meant here. I understand therefore by righteousness, 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 strive one with another; and by joy, that holy affection whereby we delight in such righteousness and peace; and thus expoundeth Thomas Aquinas. My reason of this exposition, is, first, because these are called Services, in the next verse, He that in these things serveth Christ, etc. Now imputed righteousness is not a service of ours, but a free gift of God to us, in which we are Passives, rather than actives: and therefore learned men observe that we are called, faithful, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And peace of Conscience and joy, are rather rewards than services. Secondly, the peace here meant, is that which is in the nineteenth verse, which is that which ought to be between Christians, the stablishing of which among the Saints at Rome, is Paul's whole drift in this Chapter. In the holy Ghost, who is the procreant cause of sanctity, unity and joy: added, to distinguish this peace and righteousness from that which is Civil; and this joy, from that which is Carnal. The kingdom of God is not in things of a middle nature, Doctr. but in things which are necessary. Luke 17.20.21. The kingdom of God cometh not with observation, that is, with washing of hands and pots, etc. saith Christ to the pharisees, that put righteousness in such things; but the kingdom of God is within you, as if he should have said, Look into your hearts what the Spirit worketh there, and show the presence of that holy Spirit, by righteousness, and peace, and joy. 1. Cor. 8.8. Meat commendeth us not to God: for neither if we eat, are we the better, nor if we eat not, are we the worse. So, 1. Tim. 4.8. Bodily exercise, that is, meat, drink, apparel, sitting, kneeling, profiteth little, but godliness, etc. Paul's Assertion should quiet and appease all quarrels in the Church, Use 1 about the use of things indifferent. The contentions in our Church have been grievous about Vestures and Gestures; Tertul lib. de jeiun. adversus Psych. but I would say of these, as Tertullian about meat or abstinence; Etsiclaves macelli tibi tradidit, permittens esui omnia, non tamen in macello regnum Dei inclusit, nec enim esus aut potus est regnum Dei: though he hath delivered to thee the keys of the market, permitting thee to eat of all things, yet he hath not locked up the kingdom of God in the market. Or as Basil; Abstinence from meats, of itself, Basil. Mag. citat. à Bened. Justiniano. profiteth not to salvation, seeing for the most part they which eat, are equal or superior in piety to them which eat not. Let us not then contend about such things, but if any man will contend, let it be for the faith that was once delivered to the Saints. And let no man or woman so impudently slander 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 stubbornness and disobedience to lawful Authority; he being justly thought unfit to teach others obedience to Powers, Titus 3.1. according to Paul's commandment to Titus, which refuse to obey themselves. Note a difference between things indifferent and righteousness, peace and joy: These are necessary to perform, Use 2 not the other: The kingdom of God cannot be without these, but it may be without them. And yet here behold the subtlety of the Devil; many contend about these so, as if Christianity itself consisted in them; refusing to hear 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, covetousness, etc. so much, as from a garment or a gesture: but it appeareth to me that they are three ways guilty. 1 Of gross 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 do not displease him: as to put it in the doing of things, as though such things did please God, when they do not please him. 3 Of resisting lawful Authority. He doth not worthily enough esteem of the Kingdom of God, Use 3 who doth not prefer righteousness, and peace, and joy in goodness, before all outward things whatsoever, Matth. 6.33. It is a great comfort to know ourselves to be subjects of the kingdom of God: such are the righteous, the peaceable, and such which delight in good things: but such as are of an unrighteous and unpeaceable life, and of vile and disordered affections, are fare from this kingdom: God ruleth not in such, but Satan. VERSE. 18. For he that in these things serveth Christ, is acceptable to God, and approved of men. PAUL'S Assertion, that the kingdom of God is righteousness, peace and joy, is here confirmed by two Arguments. The first from the Genus of those things: they are services unto God. The second from their effects, which are two: God's Acceptation; Man's Approbation. That which is the service of God, and acceptable to God and approved of men, in that is the kingdom of God. But such is righteousness, peace, and joy. Therefore, etc. He that in these things: Whosoever in doing these things. Serveth Christ: For it is the will of the Father, that all men should honour the Son, john 5.23. even as they honour the Father. Serveth, that is, behaves himself as a servant, applying himself to the will of his Master in all things. By which kind of speaking, is understood in many places the whole obedience of man in all the duties of godliness, Psal. 2.11. and 110.2. Mat. 6.24. Act 20.19. Rom. 7.6. and 12.11. and such like. These (viz. Righteousness, Peace, joy) are understood with an Antithesis, of meat and drink, and the like, which are not services of God; neither necessary to salvation, as are these, which are so connected to the kingdom 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 themselves have a free use; and may, and sometimes aught to be omitted for our brother's sake; which is otherwise in those things, which of themselves do belong to a blessed life. Acceptable to God: as he is our Father now reconciled by the merits of jesus Christ; so God is said to be well pleased with our devotion, Heb. 13.16. But if we consider God as a judge, than all our service is too deficient to procure acceptation; and we and our sacrifices are acceptable only by jesus Christ, as S. Peter speaketh. 1 Pet. 2.5. Approved of men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word taken from the allowance of Coin as if he should have said, that he which serveth Christ in these things is a Currant Professor. Of men: that have a sincere judgement; Caluinus. for wicked men revile and disgrace such; and yet outward righteousness and peace, have praise among such; for unjust dealing, and contention are things odious to all. The just and peaceable, are acceptable to God, Doctr. and approved of men, as the true servants of Christ. Pro. 3.1.2.3.4. My son forget not my law &c, let not mercy and truth forsake thee, etc. So shalt thou find favour and good understanding 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 increasing in wisdom and stature was in favour with God and man, Luke 2.52. Whether thou usest indifferent things, or usest them not; Use 1 whether thy garments be white or black, whether thou sittest or kneelest, do righteousness, abstain from sin, obey the Magistrate, and live peaceably in the Church, for in these things thou servest Christ, not in the other. Acceptable to God, and approved of men: Use 2 Here note the order and the conjunction of these: first acceptable to God before approved of men; and these are so knit together, that whosoever is, or is not acceptable to God, aught, or ought not to be approved of men: but it doth not hold backward, that they which are approved of men, aught to be, or are acceptable to God. Hence we have three things. 1 A direction: wouldst thou be acceptable to God? be righteous and peaceable: wouldst thou be approved of men? labour to be acceptable of God. The way to credit and glory even in this life, is to glorify God: 1 Sam. 2.30. joh. 12.43. Them that honour me, I will honour, saith the Lord. And because the Pharisees love the praise of men more than the praise of God, therefore are they contemptible even before men. Hence it comes to pass that many Noble and rich men are despised notwithstanding: because, though they desire to be honoured, yet they begin not at God. 2 An admonition; that we should approve of them which are acceptable to God, and improve them which are not. The just and peaceable are accepted of God: approve thou of them. How canst thou justify to approve of drunkards, common swearers, and to contemn such who conscionably serve God? How canst thou justify to neglect the just and peaceable, and to esteem of the unjust and contentious? and yet we have some who will vilify them which keep peace and good order, and highly esteem only of those who break the same. It is wonderful that to obey Magistrates and to live peaceably should be accounted a fault; and to resist Magistrates and be contentious, a virtue. What is it to call good evil; and evil, good; if this be not? 3 Consolation. If men do not approve thee, yet if God accept of thee, it is enough, thou hast great cause to be of good cheer. The safest way is to please God, howsoever men think of us. I would be approved of men, and please them, if they will be pleased with doing good; but if they will not be pleased unless I be unjust, and unpeaceable; I dare not buy at so dear a rate the approbation of any mortal creature. The Kingdom of God is not in words but in power. Use 3 If thou hast a form of godliness, show the power of it in thy life: If thou professest that thou knowest God; deny him not in thy works. This the blemish of religion that to twenty good words, we have not one good work: But Christ will not be served with words, but really in the works of righteousness, and with a peaceable conversation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Nazianzen. Nazian. in Tetrast. A speechless work is better than a deedless word. VERSE 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. THis verse is the application of the 17. and 18. verses: In the which is an exhortation to peace and mutual 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 understood, which is either general, and may be called Civil, which is to be with all men, of which we have written, Rom. 12.18. or more particular, which is Ecclesiastical, with the Brethren: and may be described, to be, a mutual concord and consent of Christians, in opinion, affection, words, and behaviour in their whole life. A precious jewel. To edify, is a Latin word, and signifies to build a house, chiefly a Temple. And here translated to signify the promoting of our brethren, in faith and grace, that they may be made better, and more and more grow up in Christ. As builders of a house, do mutually help one another till they have finished; so every one is to be ready to do service to his brother, till he obtain the glory. The faithful 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 jerusalem, built up of the believers as of living stones, as divinely the Prophet Esay declareth: Esay 54.11, 12. and S. john, Revel 21.10. & seq. The Amplification is threefold. 1 From the Illative, therefore; In as much as the Kingdom of God is peace, and so Christ is served; therefore let us put away strife, and embrace peace. 2 From the persons; let us, implying the strong and weak also, we must all live peaceably one with another, and edify one another: I am bou●● to thee, and thou art bound to me in these things. 3 From the manner; these must be done, wisely; let us endeavour unto things, which make for peace, etc. by avoiding those things which may hinder, and by doing such things which may further the same. There is wisdom required to discern 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 we 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 wouldst have peace, put to thy helping hand; be wise, and earnest in the pursuit and procuring it. The Church's peace, Doctr. and mutual edification must especially be regarded and furthered: for peace, Psal. 34.14. Heb. 12.14. for edification, Eph 4.29. 1 Thess. 5.11. Break not, Use 1 but maintain the peace of the Church: one of the six things which God hateth, is to sow discord amongst brethren; now the most excellent brotherhood is that which is spiritual, therefore the more to be hated are they which dissolve that. There are three things, principally necessary to him who would preserve the peace of the Church. 1 Wisdom and knowledge; and that is, of the truth: and of the weightiness thereof. Be sure the point thou contendest for be the truth: for he that fighteth in the dark, may as soon hit his friend as his foe. Examine the weight of the truth; for all truths weigh not a like: It is one thing to affirm that Christ is God; another to say that it is lawful to eat of all meats; for the first, I will contend to the death; for the second, I will not break the peace of the Church. It is indiscretion to be alike zealous for a thing indifferent, as for the main Articles of Faith. 2 Meekness, which is a great friend to peace, when we are not stiff in our opinions, nor froward; for Solomon saith, that a froward man soweth strife, Pro. 16.28. there is no pacification to be had with wilful men: a meek man will not easily be provoked, neither doth he delight in contradicting others, which is a way of preserving peace. 3 Humility. For, only by pride cometh contention: Pro. 13.10. Some men, when they have once spoken the word, they will maintain it, for their credit: as they think, though it be with the ruin of the Church. If men stood not so much upon a vain conceit of their own glory, they might be more peaceable. But many are more careful of their own, then of the Glory of God: and in every cause which they have undertaken to defend, they must overcome, or else there can be no peace; and hence comes controversy upon controversy, and that for small matters, till the Church be miserably distracted, and objected, to the scorn of wicked men. I have read that in Sweveland of ancient time, if two had contended, and any man had but said or pronounced this word peace, it had been mortal if they had not ceased their quarrel. Surely they are much guilty which will not be persuaded to live peaceably in the Church. Every man must edify his brother in goodness, Use 2 by his good counsel, example, instructions, reproof, etc. No man is so perfect but that he stands in need of edification, nor any man so imperfect, Use 3 but that he may be a help 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, serve and are useful to the stronger, neither could they be without them; and this is the wisdom of God, that there might be peace. So have I seen a small piece of timber shore up the side of a great house, and a few small sticks set on fire many great logs. The two main ends of all our actions, Use 4 toward the Church and our Brethren, are peace and edification: which God hath in his wisdom joined 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 walls, then will prosperity be within her Palaces: then will the walls of Zion go up apace, if there be peace. Peace is an Adamant to draw men to the Church. One of the main arguments whereby Hamor and Schechem went about to persuade their people to entertain jacob 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 up in faith and repentance, better that they were buried as low as the centre of the earth, then that thou shouldest broach them to the people. If all Preachers and hearers did conscionably weigh this, I am persuaded there would be less contention in the Church. VERSE 20. For meat destroy not the work of God:— HEre is a new argument against scandal; I call it new, not in regard of the substance of it; for we have had the same before in the latter end of the 15. verse: but in regard of the terms, which are all diverse from the former, as we shall see in the opening of them. The argument is taken either from the pernicious effect of scandal, which is destruction; or from the dignity of our brother, who is here called the work of God: thus, That which destroyeth the work of God, is to be avoided. But scandal destroyeth the work of God. Therefore. This Argument is brought in by way of opposition to something in the verse going before: there he wished us to follow those things which make for edification: hence he infers, for meat destroy not the work of God. It is set down in the manner of a prohibition; where we have the thing prohibited; and the amplification. In the first, is the action prohibited, destroy not: and the object not to be destroyed, the work of God. The amplification is from the moving cause, For meat. Destroy not. The word thus rendered, was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I kill, or make to perish: here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I undo or loosen; and is as much as if he had said, break not down, pull not down, overthrew not the work of God, which he hath edified: the word being translated from the demolishing of buildings. The work of God. Before he said, Him for whom Christ died: here, the work of God; which some expound faith, so called, Pet. Martyr. Pareus & alii. john 6.29. This is the work of God that ye believe. Some, the weak brother's salvation. Some the work of grace, Chrisost. Aquinat. which is wrought in us. And the Chaldee paraphrast, in the plural, opera, the works of God. Some the Church, out of Eph. Rollo●us. 4.12. If so, than the whole is used for a part; for every believer is a part, a living stone of that edifice: this comes near unto the point. All these expositions are good, but I prefer that of Saint Ambrose, whose comprehends them all: the work of God, that is, saith he, Man, who is two ways the work of God; first, by Creation; and yet not so only the work of God, as a stone, or a beast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an excellent work, brought forth with the consultation of the Trinity. Secondly, by Regeneration, and here, faith, redemption, charity, grace, etc. are concluded; according to that of Paul, We are his workmanship, etc. Eph. 2.10. and the believers are the temple of God in particular, 1 Cor. 6.19. For meat: not as though meat were not the work of God; but to note that there is a great distance, as Ambrose saith, between meat and Man, especially a believer, the very child of God. Among all the visible works of God. Man hath the pre-eminence, as the Sun above the lesser Stars. The life, saith our Saviour, is more than meat, and our body then raiment. No wisdom therefore to destroy a brother for the sake of any indifferent thing. Man is God's work, not man's, it is therefore a kind of impiety to destroy it for meats sake. Man is a little world, as Philosophers have affirmed; to destroy a man for meat sake, is to destroy a whole world, which were madness, for between these there is no comparison. Scandal given and taken for things indifferent, Doctr. destroyeth the work of God: this was proved before, v. 18. & 1 Cor. 8.11.12. Hence a learned man reproves the practice of mercenary Soldiers, Use 1 Gualther. in loc. because, for money they destroy the work of God. But whatsoever becomes of these, sure I am, the case is desperate of those that destroy the work of God by furious duels upon private and petty brabbles. In the 19 Use 2 verse we were admonished to edify one another, here we are commanded, not to destroy one another: Some build with one hand, and pull down with another; and some build with the tongue, & pluck down with the hands: these are good Preachers, and wicked livers: the former such which do teach and do some things well, but in other things they walk amiss: but we must every 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 general, do famously and build much; but when they breed conceits in the hearer's minds against orders established in the Church, and persuade them to a mislike of the present government, they do pull down faster than they built up. For the people being forward to listen unto novelties, and having received such accusations, and calumniations of the state, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tertul. lib. adverse Valentinianos. do bend themselves more eagerly against the comely orders enjoined, then against the capital crimes which are forbidden in the Decalogue. Here also many hearers, being the passive disciples of such affectate leaders, as Tertullian calls them; are justly to be reproved, and that with severity, who in all their conferences only inveigh against the present discipline of the Church; for this is not to build, but to destroy the Church, the faith, themselves and all. Here is a threefold Admonition. 1 To the strong, Use 3 that they should so preciously esteem of their weak brethren, because they are the work of God, as no way justly to offend them by their Apparel, Recreations, or other indifferent things: but how fare the weak are in such things to be respected, we 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 weak: That they should be more temperate and discreet; and not to object themselves to perdition for things indifferent: To be offended at the commanding of things indifferent, or at the use of them, not being commanded or forbidden, is to be guilty of their own destruction. My weak brother, thou art the work of God, destroy not thyself for a garment or a gesture. The holy Sacrament is the work of God; sitting or kneeling the conceit of man; destroy not, nor renounce the work of God, for such conceits. The Ministry is the work of God; a Garment the work of man; destroy not, nor forsake the work of God, for a garment. When a King shall command many workmen to build him an house; and some work standing, some sitting, some kneeling; some clad in black, some in white, etc. If some of the workmen should forsake the King's work, because this man useth 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 livery, wouldst thou refuse to build in the King's work therefore? The Church, I mean the Communion of faithful people in the Word and Sacraments, is God's work; wilt thou destroy it by faction, or separation, for a Garment, etc. Suppose some outward circumstance might (in thy conceit) be amended; is not peace better, then to move contention thereabout? Will a wise man pull down a fair building, because some one tile is laid awry? Indeed the Brownists would overthrew our Material Temples, the places of our Assemblies; but do thou spare the Church of God. But thou wouldst bring in some better Discipline: So have I seen some unwise men, who not content with the strong and substantial buildings, wherein their Ancestors kept good hospitality, have plucked them down, to build others more fair, curious, and more finely set forth; but with what success? Even with this, That they have been never able to do the good their Ancestors did, and that within a few years, themselves have been utterly undone, and their gay house become a nettle-bush. Remember always this of Paul, For meat destroy not the work of God: there is no comparison between them. 3 To all: That we destroy not the work of God, that is, the souls of others, and our own, by evil counsel, example, by an evil conversation. If it be a heinous thing to destroy the work of God for meat; much more heinous is it to destroy it, for whoredom, drunkenness, and the beastly satisfying of our lewd lusts. He that shall break open thy house to steal, shall be guilty of Burglary; much more guilty shall he be that destroyeth his own or his neighbour's soul. No Painter can endure to have his pictures defaced; even a child will be angry, if you put down his childish building; much more will God be angry, if you destroy his work. Herod exceedingly sinned, in destroying john Baptist for Herodias daughters sake: judas more, for betraying our jesus for thirty pieces of silver: So also thou most grievously sinnest, which for riches, or pleasure, or the accomplishing of thy vile mind in the committing of any sin, destroyest thine own soul, or enticeth others to sin, that together with thee, and with the Devil they might be destroyed. Sin is the Devil's engine, whereby he destroyeth the work of God. And for this purpose the Son of God was manifested, 1. john 3.8. that he might destroy the works of the Devil. Build thou the work of God, in thyself and others, by faith and repentance; and destroy the works of the Devil. VERSE 20.— All things indeed are pure, but it is evil for that man which eateth with offence. 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. THe Apostle having hitherto by diverse 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 main objections, whereby the strong fortified themselves in their practice, not regarding the weak. The first Objection is taken away in these words of the twentieth, and the one and twentieth verses, where we have the Objection, and the Answer. The Reason is taken from the Nature of things, from whence the Objection may be framed in this Enthymeme. All things are pure, and God hath given liberty to eat of all. Therefore I will eat of all, and will not be restrained, take offence at it who will. Unto 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 divideth fidem à facto, the faith of the strong, from his fact. By faith he might eat, by charity he might not eat, namely, with the offence of his brother. There was sin on both sides: Obser. but the sin of the weak was against faith; the sin of the strong against charity. All things indeed are pure. Of this before, vers. 14. But it is evil. Malum morale, Moral evil, Caietanus. which bringeth also malum poenale, penal evil. To him that eateth. To him that offereth; so to him that suffereth offence. With offence: of his own, here of his neighbour's conscience; not simply to him that eateth, but, with offence; if none be offended, we have liberty to eat at our pleasure; this being understood 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, etc. And it containeth an Advice, or general sentence inferred by an Antithesis: by which we may consider the matter of the Advice, and the Illustration of it. The matter is, not to eat flesh, not to drink wine, nor any thing. The Illustration is from the Commendation of the Advice, It is good: and the limitation, whereby thy brother stumbleth, or is offended, or is made weak. It is good: Profitable, pleasing to God, morally good. Not to eat flesh, nor to drink wine: flesh and wine, which are praecipua inter appetibilia cibi & potus, Caietanus. the daintiest of the kinds of meat and drink, 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 weak: Here is a threefold restraint, from the more grievous, to the less grievous. The first noteth falling away: the second some hindrance in the way of godliness, without falling away from the faith: the third showeth the cause of the former, which is weakness: If any man be offended at Christian liberty, it is a note of weakness. We must abstain from indifferent things, Doctr. though lawful, for our weak brother's sake. 1. Cor. 6.12. and 10.23. All things are lawful for me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any, and all things edify 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 whosoever is scandalised at Indifferent things, doth commit an offence. Now that all these things formerly in this Chapter delivered, may be the better understood, Explication. I will here briefly unfold the point of Christian liberty, as it is agreed upon 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 liberty, is a spiritual manumission, whereby the faithful are by Christ delivered from the tyranny of sin, 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 cheerfully serve God, to his glory, the edifying of their brethren, and the salvation of their own souls. Hence we observe three parts of this liberty: The first from sin and eternal death, which is the greatest: The second, from the Leviticall 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 bear. The third, from the obligation of the conscience in things Indifferent, which also is a very great benefit, and purchased with no less than the blood of Christ. This last belongeth to this place, which is called Christian, and of the faithful and spiritual, to distinguish it from Civil, and from that licentiousness which many bad Christians use, being a liberty of the flesh, and not of the spirit. Concerning this liberty, we may in general out of this Chapter, but especially out of this text, vers. 20.21. observe two general Rules. The first Rule is, Rule 1 that all indifferent things (in themselves) are free and lawful to Christians to use or not to use, at their pleasure. There is one manner flesh of beasts, another of birds, another of fishes, etc. they may eat of all: they may drink water, beer, wine, what they please: In their garments they may wear all stuffs, colours, etc. This is proved from hence, All things are pure: and in the places of the Corinthians, All things are lawful; not whoredom, theft, etc. but Indifferent things; for those sayings are to be restrained to the kind of such things, which are of a middle Nature, as being neither commanded nor forbidden in the Word. Also, 1. Cor. 10.25.26. Whatsoever is sold in the shambles, that eat, ask no question for conscience sake: For the earth is the Lords, and the fullness thereof, as David saith, Psalm 24.1. In this place observe, Obser. that Paul affirmeth it to be lawful to use and eat that meat which was offered to an Idol: his reason, 1. Cor. 3.21. because the earth is the Lords, and the fullness thereof: and if all things be Christ's, than ours also in Christ. Any creature offered to an Idol, is pure to the believer; so that it is a frivolous objection, to say, this was used in and to Idolatry, therefore not lawful to be used; which is the main Argument of many against Garments enjoined to Ministers in the public Service, which yet by this place are lawful, unless we should use them after an Idolatrous manner. If any shall say, that it is lawful to use them in civil affairs, but not in the holy Service: I would ask, whether when any man hath made him an ordinary garment of some vestment used and dedicated to Idolatry, it be not lawful for him to go to the Church in such garment, and to hear divine Service: and if lawful for him to hear, why not for the Minister to say Service in such garment. Also we find that Groves were planted and dedicated to Idols, and yet Gideon commanded by the Lord to offer sacrifice, judges 6.26. with the wood of such a Grove. The second Rule is, Rule 2 that a believer must not always use and practise his Christian liberty, but that he ought sometimes to refrain 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 liberty: The one General, the other Special. 1 The General is charity, which directeth when and where it is to be used. 2 The Special is lawful Authority, by Sanctions, Civil or Ecclesiastical: For the Civil Magistrate, for the common good, may abridge our liberty in things indifferent: as for instance. It is lawful for a man to use any trade: but for the common good, it may be enacted, that no man may use or set up a Trade, for the which he hath not served certain years; and also that no man, though so serving, shall set up such Trade in certain places, without a special Freedom. Also it is lawful for the Magistrate, to forbid the Exportation of Corn, Leather, etc. though it be as lawful for Merchants to use traffic in those things, in regard of the things themselves, as in other commodities. So to restrain the eating of flesh on certain days, both to give an occasion to the subjects of fasting and prayer, and also for the preservation of the breed of cattles, and for the maintaining of Navigation. Also the Church hath power to determine the use of indifferent rites and ceremonies in Gods public worship, for the maintaining of good Order and Uniformity, as for instance. It is in itself indifferent, to pray standing or kneeling, to receive the Lords Supper sitting or kneeling. Now the Church hath authority 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. Neither by this do I give any power to the Civil or Ecclesiastical Magistrate over the consciences of men: For by their laws the inward liberty of the conscience is not taken away, but the outward use only restrained, for good order sake. Hence may be deduced two Conclusions, concerning the abstaining and the using of our liberty. 1 When the Magistrate hath determined, than we must abstain from the use of our liberty, and hold to the Determination, whosoever be offended; because, not to obey the Magistrate, is a sin, unto which no man upon any respect is bound. Also we must abstain, when such abstinence may be to the glory of God, and the edifying of our brother; and when the use of our liberty (understand in such things which are left in our power) may endanger our weak brother. Now he is to be accounted the weak one, who is yet ignorant of Christian liberty, and yet willing to learn, as the jews of whom Paul entreateth in this Chapter. But how long must I abstain for the weeks sake? Quest. till he be persuaded? No, Answ. but till he may conveniently be taught: and then, if after such time and pains bestowed for his information, he will not be satisfied; he is to be taken for one that is obstinate: this is confirmed by the practice of the Apostles, who for a time bore with Circumcision, Purification, Vows, etc. namely, till the Gospel, and the Doctrine of Christian liberty was sufficiently and fully published by them. And yet there ought to be a great difference put between the weak jews, and such among us, who will sometime pretend weakness: because the jews had direct command from God, for that which they did; but ours have nothing to ground upon, but their own conceits; so that it may be questioned, whether among us, after so much teaching, any are to be accounted weak. To make this plain by an instance. Some man is offended at the fashion or colour of my garments: what shall I do? I must discreetly and gently inform him of my liberty, rendering him a reason grounded upon the Word: If he will still be offended; then it is not weakness, but perverseness and peevishness. Such, is not a little one, Matth. 18.6. which must be regarded: for little ones, will easily be persuaded. If a plain countryman coming to the Court, and seeing the rich apparel of Nobles, and their fashions, should be offended; should the Princes and Nobles abstain from such apparel, for his offence? No: but he is rather to be corrected, and taught to keep himself within his bounds. An inferior is no meet censurer or judge, of the colours, fashions, cost, of the garments of their superiors. A husbandman may be a competent judge of that which is fit for a husbandman to wear, but not of that which is fit for Nobles. The second conclusion. We may use our Christian liberty before them which know it: before them which know it not, our knowledge is sufficient, our use is forbidden. And, We ought and must use our liberty before the obstinate: as Paul circumcised Timothy, because of the jews, Act. 16.3. becoming a jew to them that he might win them. 1 Cor. 9.20. But he would not be compelled to circumcise Titus. Gal. 2.3. Yea he rebukes Peter to his face, for yielding to the jews: and inveighes in his Epistle to the Galathians against those which urged Cireumcision. For weak ones are not to be nourished in their weakness, and the wilful, both by words and practice are to be opposed. Non minus interest proximorum libertatem in eorum bonum et aedificationem interdum usurpare, quam pro ipsorum commodo eam loco moderari: It is as much to our neighbours good sometimes to use our liberty, as to abstain from the use of it, Calu. inst. l. 3. ca 19 sect. 12. saith M. calvin sound. Hence are diverse uses. Pray for wisdom and discretion, Use 1 when and where to use thy liberty. Virtus cum indiscrete tenetur, amittitur; cum discretè intermittitur, plus tenetur. Virtue undiscreetly 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 use or not use 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 private men; and the Magistrates and Ministers will be offended: rather offend private men, than the Magistrate and thy Minister. And take heed always, lest thy actions betaken for an example to the ignorant. Labour sound to understand the Doctrine of Christian liberty in things indifferent: it is most necessary to be known for diverse weighty reasons. First, for the peace of our consciences. If a man begin to make question and to doubt of his meat, Use 2 of his apparel, of his sleep, Consul Calu. de tota hac doctrina Libertatis Christianae Jnstit. l. 3. ca 19 sect. 7. ad finem capitis. recreations; it comes to pass many times, that such a one will be afraid, super transuersam festucam incedere, to step over two straws lying a cross, as Master Caluine speaks. Therefore, that our consciences wander not in such labyrinths, it is profitable to know that God hath not taken from us, the use of outward things, but given us great liberty therein; even as he gave Adam liberty to eat of all the trees in the Garden, that which was expressly forbidden only excepted. Secondly, lest we injury the creatures, accounting them, nay making them to be unclean unto us through ignorance; which are clean in themselves. Thirdly, that we may be able cheerfully to give thankes for the creatures whereby we are maintained. But he which doubteth whether God gives him leave and liberty to use them, cannot seriously give him thankes for them. To avoid superstition, of which there is no end, nor measure, if we be ignorant of our Christian liberty; for than we put conscience and Religion in things which of themselves are indifferent, and free to be used, or forborn. It is lawful for the Civil Magistrate in the commonwealth: Use 3 also for the Church in the administration of holy things to determine the use of things indifferent. For, if I be bound to one part for the good of a private man, much more may Authority in such things bind me, for a common good of all. Now for the satisfying and pacifying of doubtful minds concerning their submission to the constitutions and ordinances of our Church, I will briefly show 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 find, that Master Zanchy in the setting down 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 calvin. The actions of Divine worship are twofold; Essential, and Ordinate. The Essential, are such as differ not from the worship itself; as Piety and Sanctity of mind. 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, etc. In these are to be considered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that such things be performed, and the outward order or manner of their performance. The first sort of action it is only in the power of God to institute, whose will is the perfect rule of good life, and who only is able to infuse into the heart true piety and sanctimony: And of this kind whatsoever are not commanded in the word, are thereby forbidden; neither hath the Church here any power, to add, to detract, or to change. Of the second sort; Prayer, Preaching, etc. in regard of the things themselves, are necessary, and instituted of God; neither can the Church abrogate them, or appoint other things in their room. But as concerning the manner of performing these; as time, place, gesture, etc. God hath so fare permitted them to the Arbitrement and Authority of the Church, as may stand and agree with the condition, comeliness, and edification of that particular Church. So that in these, the Church hath power to abrogate, altar, or institute such rites and courses, (as the Pilot hoiseth, striketh, or turneth his sails) that the common course of edification may be the better holden and maintained. That the Church hath this authority is proved 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 suitable to the reverence of the holy administration, that the faithful may be admonished with what veneration such sacred things are to be handled: so we pray bareheaded, and upon our knees; we administer and receive the communion, yea we bury the dead, with a venerable comeliness, etc. In order; to this are to be referred, the times of assembling, the place, the uniformity of gesture, the silence, and quietness, &c, that all tumults, and barbarous confusion and dissension may be avoided. 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 known what is expedient by presence and sight. The second argument, is taken from the continued practice of the Church from Christ's time, hitherto, disannulling and ordaining such things, as best served for the present times and state of the Church. The Apostolical Church enjoined 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 used from Easter to Whitsuntide to pray standing, this is out of use now. After the time of Constantine, in the public service, 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 have now ceased in the Church. But to receive the Communion in the morning, and fasting; in Baptism to use the sign of the cross; to make abrenunciation; to sit with our faces toward the East; not to fast upon the Sundays; to join the contracted in matrimony publicly 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 men's manners there is so much diversity, in their mind's variety; and contrariety in their opinions and judgements; if a Church should not be knit and bound together by such Decrees and Laws as by certain bands, it must of necessity be soon dissolved. 2 Whatsoever by the judgement 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 general such constitutions of the Church are of divine authority. Hence come brawlings and confusion, when matters of order are left to the will of every particular man; and when any such may change or alter that which belongs to the common state of the Church; for it is never to be hoped in the best ordered Church, that one and the same thing should please all. 2 Whatsoever by the judgement 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 General, such constitutions of the Church are of divine authority; according to that before alleged, 1 Cor. 14.40. Let all things be done decently and in order. These Conclusions afford two Admonitions. 1 That we contemn nor, nor with supine and gross negligence forbear, much less with pride and arrogancy openly violate and break the established orders of the Church wherein we live. It was the counsel which S. Ambrose gave to S. Augustine, in a question of the saturdays fast, Nec disciplinaulla est in his melior gravi prudentique Christiano, quàm ut eo modo agate, quo agere viderit Ecclesiam, ad quamcunque forte devenerit: Neither is there any discipline better to be observed of a grave and wise Christian, then to do as he seethe the Church to do, unto which he shall fortune to come. This counsel gave S. Aug januario. Epist. 118. ca 2. Austen to januarius, making some question of the different rites of diverse Churches; and confirms this his advice with the authority of S. Ambrose, who gave advice to S. Austen, and to his Mother, not to fast at Milan, but to fast on saturdays when they came to Rome, according to the fashion of the Church there, as he himself was wont to do. 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, observe the manner thereof, if thou wilt not offend others, nor have others offend thee. This counsel S. Austen confesseth that he esteemed and received as by heavenly Oracle. The same counsel in another Epistle before he gave to a certain Priest called Casulanus, Aug. Casulano. Epist. 86. repeating the story of S. Ambrose his counsel 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 be kept and followed which they observe; quibus corum populorum congregatio reganda commissa est, to whom the congregation of such people is committed to govern: and so in the last words of the Epistle he writeth thus: Quapropter, etc. Wherefore if you will rest in my counsel, Episcopo tuo in hac re noli resistere, & quod facit ipse, sine ullo scrupulo aut desceptatione sectare: Do not resist your Bishop herein, but follow that which he doth, without any scruple or desceptation. A point to be considered by all inferior Ministers, and by the people. But in vain do they worship me, Object. teaching for doctrines the commandments of men, Mat. 5.9. This Scripture toucheth not the ceremonies enjoined in the Church of England: Answ. For the commandments of men were appointed for parts of God's worship, and therefore it was superstition; these for decency: those were appointed as necessary to salvation; these for common order. Cal. Jnst. l. 4. c. 10. sect. 28. Zanch tom. 8. loc. 16. de trad. Eccl. And when this shall be published, as it hath been long ago in our Church, then by the judgement of M. Caluin and M. Zanchy, the Church is to be freed from such imputation, and hereof we have an example in Scripture. The children of Gad, the children of Reuben, and the half Tribe of Manasse, whose portions were beyond jordan, built by jordan 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 been set up for offering and sacrifice: but when they were informed by their brethren that it was only for a witness between 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 used superstitiously, Object. and invented by the Papists. 1 It is an hard task to prove that they were invented first by Pope or papists. But if so, 2. Answ. the evil of the inventor makes not the thing invented to be evil and unlawful: for many lawful and laudable sciences were invented by the wicked posterity of Cain: Gen. 4. Neither doth the superstitious use of a thing, make it to be unlawful in itself to be used, the superstition removed: for all things are pure to the believer, and the earth is the Lords, as hath been declared before in the first Rule of the explication of the Doctrine. It is as lawful to use the invention of a Papist for matter of outward order in the service of God, as to use the prescriptions of popish Physicians, or the plots invented by popish Masons and Carpenters. 2 The second admonition is that we put no religion or worship, either in the using, or forbearing and refusing of outward orders. Hereby some deserve blame, who account themselves the more pure and holy for not submitting themselves to the constitutions of the Church: which hath a show of wisdom and sanctity, but indeed is nothing else but will-worship, and a making void the Commandment of God, for the invention and device of man: men being more zealous about these things, then for true piety. Use not all thy liberty always: Use 4 but know, that thy liberty consists as well in abstaining, as in using. It is sufficient that thou know that it is all one before God, whether thou eat, or eat not, etc. and so when the conscience is freed from a false opinion of necessity one way, than there is liberty. Some think liberty is taken away if they may not eat flesh every day: But our Christian liberty is not in eating, but in knowing that no meat is unclean, but that we may eat of it. If therefore we know that it skils not before God whether we eat flesh or fish, wear white, or yellow, or black, it is enough; for now the conscience is free; though afterwards we perpetually abstain from flesh, or use only one colour in our garments: yea, because we are free, we do with free conscience abstain. It is a sin to use all thy liberty to the offence of thy weak brother; much more a sin is it, to live licentiously to the dishonour and offence of God. Here are to be reproved such who pretend Christian liberty, Use 5 that they may abuse the gifts of God to their lusts. Many offend in the excess and vanity of apparel: when they are reproved, they say, all stuffs, colours, etc. are indifferent. But thou must know, that when thou dost proudly and luxuriously use the creatures of God, than they are unclean to thee, not by their own fault, but by thine, who abusest them. In the word we find them reproved, who laugh, Luke 6.25. who have music at their feasts, etc. Esay 5.12. and yet neither do we find laughing forbidden, nor music in the Scripture: but to wallow in delights, and to have our minds drunken and besotted with these things, is fare from their lawful use. Where the mind is composed to sobriety, there such things are to us pure: but where moderation is wanting, course fare and homely attire is too much. Whether therefore we far meanly or plentifully, be attired homely or costly, let us all know, that we are maintained by God, that we should be the more expedite and cheerful in in his service. VERSE 22. Hast thou faith? Have it to thyself before God.— THe second objection of the strong is taken away in these words, and so to the end of the Chapter. We have then to consider, the Objection, and the Answer to it. The Objection is thus framed. He that hath faith must not dissemble it, but publicly profess it. But I have faith saith the strong Christian. Therefore, etc. 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. He granteth the Minor, but correcteth and denyeth the Mayor. The faith here spoken of must not always be showed, it is enough if we have it within, before God. There is some difference in the Copies, about the pointing of these words; but because it nothing varies the sense we pass it over. Hast thou faith? I prefer to read it with an Interrogation, as fit to beat down the stoutness of the strong. Faith, is not here meant of justifying faith: for that hates nothing more than to be hid; He that believes with his heart, must confess with his mouth, and also show his faith by his works. A dumb or lame faith in this kind, will not profit us. Faith here signifies knowledge and persuasion of our Christian liberty. Of which before, Verse 5. and 14. called knowledge, 1 Cor. 8.7.11. Have it to thyself before God. This Correction is set down in manner of a precept. The precept, Have faith to thyself: A reason is added, Before God. In the precept is the duty, Have faith: and the manner, to thyself. Have it: It is necessary thou shouldest know thy liberty given by Christ. To thyself: within, in thine own 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 undiscreet manifesting our faith about indifferent things: as if he should say, If thou so dost, thou shalt answer it before God at the day of judgement Or rather, it is taken from a chief end of such faith, which is to pacify the conscience before God: before God being here opposed to before men. As if he should say, This faith is for thy own use and benefit; though men know it not, it is sufficient if thou be at peace with and before God in that which thou dost. The faith and knowledge of Christian liberty in things indifferent, is not always 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 gives an instence of it in Marriage, A man knows that he may lawfully marry; yet he is not bound to manifest this is knowledge, by taking of a wife. Have faith. Use 1 It is necessary for all Christians sound 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 minds, and of much unpeaceable living with our brethren. Have faith to thyself. Use 2 Christian liberty consists more in the knowledge of it, then in the use and actual possession. Have it to thyself before God. If thou be wise, Use 3 thou shalt be wise for thyself, saith Solomon. So, Prou. 9.12. have thy faith for the benefit and comfort of thine own soul before God. Many are the worse for their knowledge, as they are for their wealth: they use their knowledge to quarrel and contend, troubling by their unprofitable jangling, the peace of the Church. Better it were for such that they had less knowledge. Many have knowledge and are quiet enough, but they live brutishly, their damnation is the greater. Be not a loser but a gainer by thy knowledge. Use 4 Before God. Our greatest care should be to have a quiet conscience before God. We must, as Paul did, Acts 24.16. exercise ourselves to have a good conscience and void of offence before men, but specially before God. Thou thinkest, it may be, well of thyself: but what doth God think of thee? thine own hearts is deceitful. Thou art esteemed or reproved before men, but examine how thou standest before God. Vain is the breath of men: but God's approbation is an haven against all storms. For he is approved or reproved, whom God commends or disallows. VERSE 22.— Happy is he which condemneth not himself in that thing which he alloweth. IN these words gins the third part of Paul's answer, which is a direction, containing two Aphorisms or short pithy sentences: the one directing the strong, which is in these words; the other directing the weak, in the next Verse. In this sentence are two parts to be considered: the Subject, and the Predicate. The subject in these words, He that condemneth not himself in that thing which he alloweth. The predicate, is happy. In the subject, the person capable of this happiness is described by the effect denied, condemneth not himself. Where we have the action, condemneth; the object personal, himself. Both these amplified from the generality, He, this indefinite being equipollent to a general: and from the object real, the thing about which he condemneth not himself, in that thing which he alloweth. He that condemneth not himself. For the variety of the signification of the Greek word which signifies to judge as well as to condemn, this Aphorism is diversely applied. Some say that Paul here strikes the weak, Chrysost. telling him that he is blessed and happy, if he cease judging of others, yea, if he judge not himself to be justified or more righteous for his abstinence. Caiet. Others, Sarcerius. Happy is he which makes not a conscience to himself, and binds not himself when God binds him not. Others still applying it to the weak, Corn. C. à lapide refert. that he is happy which takes not upon him to determine of things on his own head, that trusts not to his own judgement, but adviseth himself by them which have more knowledge in the Scriptures, Fathers, and stories of the Church. But with Mr. Caluin, Aretius, and other many, I refer it to the strong, not only in the particular of meats, but of all indifferent things, lawful in themselves, but unlawful in the case of scandal. In that which he alloweth. The word signifieth allowance upon due examination and trial, and so implies allowance upon sound judgement and unerring. He that knoweth the lawfulness of things indifferent, and doth not so use them (namely giving offence to the weak) that his conscience check him for it, is happy. Happy. We 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 inversion of the terms put in the first place, as is usual with David in the Psalms, and with our Saviour in the Gospel, for the greater commendation of the thing, being uttered with a kind of acclamation or admiration: so that here we have 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 lawful beware of a condemning conscience: eat, Use 1 drink, apparel thyself, etc. but not against conscience. Do nothing against thy conscience, the good testimony whereof is thy glory and happiness. Conscience is either thy best friend, or thy worst enemy. What if the Scribes and pharisees, with the Priests, clap judas on the back for betraying his Master; yet his Conscience will never leave condemning and tormenting him, till he go out and hang himself. The times pass, and we know not how soon we may be called to appear before the great judge of all; let us so spend the remainder of our life, that we may have the well-informed approbation of the little judge in our breasts, and lie down in peace. Here they are pronounced happy which condemn not, Use 2 nor judge themselves: 1 Cor. 11.30. and in another place they are by Paul commended which do judge themselves. They are both true, and not meant of the same: he that doth not that for which his conscience may check him, that is Paul's meaning here. He that having so done, repenteth of it, that is Paul's meaning to the Corinthians. It is a happiness not to sin, or to do that whereof we have need to repent: and it is a happiness when we have sinned, if we can repent. I writ unto you that you sinne not, that you condemn not yourselves in that which you allow: but if any man fin, happy is he if he obtain pardon, and judge himself, repenting of the same. In the Corinthians he means judging 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 keep the ship from shipwreck: but if shipwreck be suffered, to swim out on some board's end. He that condemneth not himself in his doings, because of the error of his conscience, Use 3 is not happy, this not condemning must proceed from a sound and right judgement. Many approve better of drunkenness, whoredom, etc. then of sobriety and chastity, and condemn not themselves, though they daily walk in such beastliness; but they are therefore the more miserable. O that they did condemn themselves, and that their conscience would awake, and sting and check them for their evil deeds: for then there might be some hope that they might be saved. Though thou condemnest not thyself in thy evil doings, yet God will, unless thou repent. First try, Use 4 and when upon sound trial thou allowest, wisely proceed to action, and not before. Thou weighest thy gold before thou receive it, weigh thy opinions and thy actions, before thou entertain and execute them: but weigh them, not by the false skoales of thy conceit, or by the judgement of man; but by the equal, true, and unerring beam of the Sanctuary. The heathen Orator could see that the first thing required to true virtue, Ciccero Offic. 1. was that we should discern the truth, and not incognita pro cognitis habere, hisque temerè assentiri; to receive things doubtful for things certainly known, and rashly to assent unto them. Which vice he that would avoid (as all are so to will) adhibebit ad res considerandas & tempus, & diligentiam; must saith he, take time and use 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 down 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 counsel, and a course or race. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hastiness of many to vent their raw and ill digested opinions, hath been a great trouble to the Church. If wicked men would take time to consider of their doings, they would not be so mad upon drunkenness, theft, murder, uncleanness, etc. Consider thou drunkard, what thou dost think of the present turpitude and infamy, and of the shame and torment to come. He that is not finally hardened must needs be moved upon such consideration. VERSE. 23. And he that doubteth, is damned if he eat, because he eateth not of faith: For whatsoever is not of faith, is sin. IN this Verse is the other Aphorism for the direction of the weak: to take heed how they use or refuse things indifferent to the hurt of their souls. Here are to be considered the Aphorism, and the Confirmation of it. The Aphorism is this, He that doubteth is damned if he eat. The Confirmation is from the procreant cause of our actions, which is faith: because he eateth not of faith. And this further confirmed by a general Rule, Whatsoever is not of faith is sin. In the Aphorism propounded, are the Subject and the Predicate to be noted. The Subject, He that doubteth, if he eat; The Predicate, is damned. In the Subject are the Action, attributed to the weak, and the Manner. The Action, eating; the Manner, with doubting. Both which are to be joined together, that the Predicate may follow affirmatively: For of itself it is neither damnable to eat, nor to doubt: but sometimes to make question or put a doubt deserves praise. But he that eateth doubting: and therefore doubting is here restrained with a condition, if be cate. Is damned, of his own 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 understanding and the will: yet as they are referred to God, they must spring from faith, which supposeth an understanding well informed as a beginning imperant, and a will pliant as a beginning obsequent and exequent. The Reason may be thus form. He that eateth not of faith is damned. But he that eats doubting eats not of faith. Therefore, etc. The Minor is in the Text; the reason whereof is, because contraries expel one another: for as it is between light and darkness, so it is between faith and doubting; they mutually expel one another. The Proposition Maior is proved from the cause of damnation, which is sin. Thus: Sin is the cause of damnation: or, Whosoever sinneth is damned. But he that eateth not of faith, sinneth. Therefore, etc. The Mayor is manifest; Rom. 6.23. The wages of sin is death. The Minor is in the Text. All the terms are easy are familiar, saving doubting and Faith. Doubteth. The word signifieth to discern sometime, and to put a difference, as a weak Christian holding this meat lawful, and that unlawful: this is more than to doubt, and so is à minore here included. But here it is better rendered, doubteth; as also it is used, Acts 10.20. james 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 himself, but at variance; sometime being of one mind and sometime of another. Mr. Caluin and Aretius, with others, render it dijudicat, which is when the judgement is carried into diverse parts. So dubius signifies such doubting, as when a man of two ways knows not which to take: this is james his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double minded man, who is now of the mind that he may kneel, now that he ought to sit; james 1.8. halting between two opinions. Faith: this many take for a justifying faith, whereby our persons are accepted before God: and surely what is not done out of this faith, it shall be accounted as a sin to the doer. But I refuse this, because Paul speaks not of a profane 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 persuasion, of which we have spoken before; whereby, by the word of God, or good reason from the same, a man is persuaded of the lawfulness of indifferent things. To do any thing without this persuasion, is a sin. In this persuasion we speak of; that which faith understandeth, Conscience applieth to the work: If therefore when faith understandeth a thing to be unlawful, or doubteth of the lawfulness, we do the same; we sin, and are in danger of damnation, because we do that which we believe may be contrary to the word of God. These two faiths therefore are to be distinguished, neither do they always concur in one person; but the one may be without the other. justifying faith is applied to the person; the faith of indifferent things, only to the work. By the first we obtain remission of sins, and acceptation of our imperfect obedience. By the second only we understand that this particular is not a sin, whether we do it, or abstain from doing thereof. The faith and knowledge of Christian liberty in things indifferent, is necessary to preserve us from sin and condemnation: Doctr. proved before by vers. 5.14.22. Weak Christians that are docible, and not obstinate, Use 1 are not severely but gently to be dealt withal, because that which they are urged to do, may be to their damnation, if they repent not. Labour for this Faith and persuasion, Use 2 of the which there is a continual and necessary use through our whole lives. Without it, not only things middle, but things commanded and good become evil to us and damnable if we do them: for it argues a contempt of God and a profane mind, when we dare do a thing (whatsoever it be in itself) which we are persuaded tends to the contumely and dishonour of God. That we may have and keep this faith. First, 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. study the Scriptures, and search them, for they bear true witness of all things: the Word of God is a more sure word, on which a man may safely rely. When our Saviour bade Peter and his fellows, to launch forth, and let down their nets for a draught, after a whole nights labour lost; Nevertheless, saith Peter, at thy word I will let down the Net. So if thou have the word for thy warrant be confident: thou mayest do it. Yet it is not necessary that we should have an express word, it is enough if we have it by Collection. So baptising of children is warranted, not by an express word but by collection: so the public solemnisation of matrimony by the Minister in the Church, etc. So Rahab received the spies by faith, not of an express word, but by collection, as appears. Iosh. 2.9, 10.11.12. Correspondence to the general rules of things, is sufficient unto 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 yield upon better information. Saint Augustine's rule is, Quod neque contra sidem nec contra boros mores iniungitur, &c Aug. Ia●uarto. cp. 118 c. 2. that whatsoever is not contrary to faith and good manners, is indifferent, and to be observed, for their society among whom we live. Secondly; timely resist doubting, and give not place to the Devil: he will iniect and throw doubts apace into thy heart, do thou throw them out as fast. Thirdly, trust not too much to thine own wit and knowledge; neither be thou partial: Bring not affections without judgement; but let judgement rule affections. Fourthly, be careful not to trouble thy own peace, with every doubt that may be put in. Many desire to be resolved, and yet never leave seeking objections, and refuse all resolution, till they understand an answer to all arguments: which is the way not to be settled in any article of the Faith, against which objections may be framed, which (especially unlearned men) cannot answer. Fiftly, pray to be enlightened, and so to be settled, and of such stayed judgement that thou mayst not be carried about with every wind of doctrine. Here are diverse to be reproved. Use 3 1 Those who refuse to kneel 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 have alleged that Christ sat; it is frivolous: for suppose it should be granted, which I verily think he did not at that time; how weakly doth it follow: Christ sat when he delivered the Bread, therefore we must sit when we receive it: But many have thought that Christ did receive the Supper with his Apostles, which is absurd to imagine. 2 The Papists, who teach doubting. 3 All our profane people among us: for what faith can there be in committing drunkenness, etc. Nay such things are contrary to faith and good manners. They doubt not but they know that these things are unlawful, and yet they do them. To do a thing indifferent doubting, is damnable; but not to doubt of evil and yet to do it; is a thousand times more damnable. Let us believe, and live according to the Word. The three last verses of the sixteenth Chapter are here placed in some copies, and here added and expounded by chrysostom, but we leave them to their more due place. A PLAIN EXPOSITION UPON THE FIFTEENTH CHAPTER OF THE EPISTLE OF Saint PAUL to the Romans. IN the thirteen first verses of this Chapter, is the third part of the Explication of the Admonition delivered 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 Apostolical sweetness accustomed, that it might be the more effectual, as no doubt it was, to reconcile the minds of the strong and weak among them, and to reduce them to concord and unity, which is the sum. The Method is this: In the first verse there is a general Admonition; in the rest a Confirmation by diverse reasons. VERSE 1. We then that are strong, aught to bear the infirmities of the weak, and not to please ourselves. THis Admonition I call General, because it not only concerneth the strong and weak in the Particular of Christian Liberty, but comprehendeth the duty of all strong, to all weak ones. In it we may consider the Sum of the Admonition; and the Amplification. The sum is, that the strong must bear the infirmities of the weak, and not please themselves. In this, are the Duty, and the Persons. The Duty set down Affirmatively, To bear the infirmities of the weak; and Negatively, not to please themselves. The Persons are two: First, which ought to perform this duty, and bear: secondly, which must be borne withal; The strong must bear with the weak. Strong: There are some strong in their own opinions, strong in errors, but this is weakness: Esay reporteth of some who have great strength to pour in wine and strong drink; Esay 5.22. but this is wickedness: But here strong is taken in a good sense: strong in faith, in knowledge, in grace, who have received a greater measure of any good gifts, natural or spiritual, than others. Weak: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are opposed to the strong; and are such which have but a little faith, knowledge, understanding to judge of matters in question, which meddling with controversies are easily drawn away, which overshoot themselves in rash judgement; such of whom Paul speaketh, 1. Cor. 3.2. and Heb. 5.13. Babes that had need of milk; such as have small power to withstand temptations, and to subdue rebellious affections, generally such as are weak in body or mind. To bear with the infirmities of the weak: That is, to bear at their hands, their rash censures, their inconsiderate carriage, till they may be better instructed, and grow stronger, as a father with his child, or a man with his sick friend, not to disdain him, and laugh him to scorn for his weakness. Not to please themselves: That is, not to give themselves only satisfaction, but to endure something, though displeasant, that we may do our brethren good. The Amplification is from diverse circumstances. 1 From the person of Paul: We, not only Apostles or Ministers, as some would put off this duty only to them, but in general, we that are strong, whosoever: nor doth he speak ambitiously; he might truly put himself in the number of the strong; for who so strong as Paul? But he saith, We, putting himself among the rest as an Example. 2 From a Debt or Duty, we ought: We use to say that Must is for God and the King: God requireth it as a debt to be paid. We ought, he saith not, It were good, or convenient that ye did bear, etc. But, we ought, not leaving it at our choice, but imposing a necessity of performance. 3 From the Cause of this duty; because strong: God giveth to some more strength then to other for this cause, that they may bear with the weaker, as riches to some, that they may relieve the poorer, etc. so the bones in the body bear up the weak flesh, and the principal pillars in a building, the weaker parts thereof, and the Nurse her little child. 4 From a figurative setting down of the Affirmative part of the Duty, must bear: a metaphor taken from Porters, which carry other men's burdens, and as by the Porter's strength and pains, the owner of such burden is eased, so must the strong so bear the infirmities of the weak, that they may rid them of them: they must tollere, take them up, and take them away, the end of the action being here employed. 5 From a figurative description, of the ignorance, rash judgement, etc. of the weak: they are called infirmities, sicknesses, diseases: as we bear with the waywardness of a sick man, so we ought with weak Christians. 6 From an Opposition of the cause of the contrary; Not to please ourselves: for the cause why we bear not with infirmities of our brethren, is, because we are loath to be troubled, we love our own ease, more than their good; we only seek to please and content ourselves. The stronger must bear with, Doctr. and tolerate them which are weak. Galath. 6.2. Bear ye one another's burden, as ignorance, hastiness, etc. 1. Thess. 5.14. Support the weak. The strong are to be admonished to use indulgence toward the weak: Use 1 not presently to cast them out for their weakness: they may be strong: thou also thyself wert weak. Burdens are troublesome, I confess; but charity will make it easy. Act. 13.18. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did suffer, and bear with the manners of the Israelites forty years in the Wilderness. How did Christ many times bear the rudeness of his Apostles! nay he hath in our room borne that insupportable burden of our sins, and wholly eased us of them; we then at his commandment ought to bear the infirmities of our brethren. Let the husband bear with the wife, who is the weaker vessel; let the wise bear with the unwise, etc. Doth thy brother err in opinion? Bear with him awhile, if he be not obstinate, and instruct him; the learnedest have had their errors; in this life we know but in part. 1. Cor. 13.9. Doth he err in life and manners? Bear with him, and seek his amendment; the holiest man that ever was, Christ only excepted, had his faults, wherewith he was blemished. We all have our infirmities: Though we may be strong in one thing, yet we may be weak in another: some are hasty, some are worldly, some are suspicious, every one hath some fault or other; we must of necessity bear one with another. Let the young man bear with the forwardness of age; let old men bear with the indiscretion of green youth. Bear thou with my hastiness, that I may bear with thy pride, etc. this is the way of concord and love. We are all travailing to heaven, if any saint or fall sick by the way, let us which are strong and in health, bear, and help, that he may keep company with the rest. He that is bound to secure his enemies fainting beast, is much more bound to relieve his brother's weak and sinful soul. What must I bear? Use 2 my brother's infirmities; not the blasphemy, whoredom, drunkenness, etc. of filthy beasts; let the impudence and insolence of such abominable wretches be repressed by just severity. Art thou ignorant? Use 3 dost thou err in opinion? art thou rash in judgement? rude in speech? then art thou sick and weak. Art thou weak? then art thou burdensome to thy Teacher, to thy brethren, to the Church which beareth thy infirmities, and thou hast cause to love them therefore. Art thou weak? then carry thyself according to thy condition; It is the fault of the weak, and a great sickness of their mind, to take upon them the parts of the strong: viz. to determine things doubtful; to read the books of adversaries; to censure their brethren, etc. Ah, how unsufficient are they unto such things! So sometimes a sick man longs for that which the stomach of a strong man can hardly digest. Are blind men fit to judge of colours? or sick men to fight with enemies? Let every man weigh and examine himself, — Quid valeant humeri, quid ferre recusent: what he is able to do, and what is fit for his strength: as we seek to recover out of bodily sickness, so out of our infirmities of the mind: Let us amend our ignorance and error, that we may be in malice children, 1 Cor. 14.20. but in understanding men. VERSE 2. Let every one of us please his neighbour for his good to edification. IN this Verse is a Reason of the Admonition, specially applied to the Negative part of it, Not to please ourselves; and set down by way of Antithesis; Let every one of us 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 ourselves, makes to his good and edification. Therefore we ought not to please ourselves, but our neighbour. This being to be understood in such cases, where both could not be pleased, as in the point of difference about meats and days at Rome. This is set down by way of precept; where is the duty; To please our neighbour: and the Amplification. Please: that is, to condescend unto, to accommodate ourselves unto, to gratify, to behave ourselves so that we may be accepted, and if it be an indifferent thing, out of a Christian indulgence, to abstain. The Amplification is double. First, from the persons, which must please, which must be pleased. Every one must please: and it is significantly expressed; Every one of us, which are strong. Poor men please rich men; and mean men the mighty, etc. this is easy to be obtained: but here the rich must please the poor; the learned such as are unlearned, etc. this is hard, because we think that it is a falling from ourselves to yield to our inferiors, and to give them content, and to please them. Here the perfectest and strongest not exempted. He 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 evil edification, edificacio ad delictum, of which 1 Cor. 8.10. But severally they more effectually teach: and then appoint duo grana salis, Caietan. two grains 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 evil, and referred to that which is good: the second in regard of the utility; that it may profit to edification. For all things which are good and lawful edify not: 1 Cor. 10.23. Or, for good, that is, our neighbours good, as is well expressed in his Majesty's 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 conservation of the weak. Every man must seek the good of his neighbour. Doctr. 1 Cor. 10.24. Let no man seek his own, but every man another's wealth: of the which Paul is an example, in the same Chapter, vers. 33. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved. 1 Cor. 13.5. Love seeketh not her own. To edify our neighbours is and aught to be one of the chief ends of our actions: carry thyself so, Use 1 that thy weak brother may the more esteem thee, that thou mayst have advantage to do him good, and that he may admit of thy counsel. He that is weak will speak and do many things absurd, and offensive: thou must as a Physician handle him gently, as thou wouldst a sick man, that he may receive thy admonition. Thou must so please him that he may be saved: we gently struck our horses that they may be the more handsome and useful, much more are we to please our neighbours, that we may live the more comfortably and peaceably with them, and that they may become more obedient to God. This is hard unless we deny ourselves: he will never please his Ruler, his Minister, his weak brother, his neighbour, who trusteth in his own wit, and hunteth after glory. If thou be weak, Use 2 learn wherein thou shouldest desire to be pleased; namely for thy good and edification: not that thy weakness should so fare be tendered, till thou grow obstinate and stubborn; this were to destroy, not to edify, A loving Father yields to please his child in many things, but not to give him a knife, or that which may hurt him. It were a vain thing to please the jews, Papists, Brownists, in their desires, for this were not for their good. The Civil Supreme Magistrate, and the Church, may yield to many among us, and please them, in giving them liberty to sit at the receiving 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 unto them. The Prince may please his people, but not in suffering them to violate the laws: The Pastor must please his flock, but not to suffer them to arrogate power to themselves, to make innovations in the house of God. Please not thy neighbour in that which is evil: Use 3 Some man would be pleased if thou wilt drink with him, as a beast; or forswear thyself for him, like a Devil, etc. but if thou shalt please men in such things, thou wert not the servant of Christ. Gal. 1.10. If men will be pleased with that which is good, please them on God's name; but if they will not be pleased, unless thou do evil; displease them, and please God. Some would be pleased exceedingly, if their Minister would not preach, and so sharply reprove sin; but we must reprove sin, though we displease. It is a sign of a very ill mind, not to be pleased with good, but with evil; as it is a sign of a very ill affected stomach, to prefer the eating of coals before wholesome meat. If thou be'st humble, sober, godly, thou shalt please God and man. VERSE 3. For even Christ pleased not himself, but, as it is written, The reproaches of them which reproached thee, fell on me. IN this Verse is another Argument proving that we should not please ourselves, and it is richly amplified in the verses following. It is taken from example: Longum iter per praecepta, breve & efficax per exempla, Seneca. said a Philosopher: A compendious way to virtue, is to observe and follow good example: and therefore Paul urgeth the precept with example, yea, with the best example of all others, even of Christ; Christ pleased not himself; therefore nor we must. Or thus: Whatsoever is written of Christ (in regard of his moral obedience) we must follow. But it is written that he pleased not himself: Therefore. The mayor is proved in the fourth verse. The minor is in this. The Conclusion in the seventh verse. In this verse we have two things: The Proposition of the Example, and the Proof of it. The Proposition in these words: Christ pleased not himself, but. The Proof, from a written testimony, in the rest. In the Proposition, are; The person from whom the Example is drawn, which is Christ, and the Illustration of the person; first from a particle of special note, whereby he is accented: Even Christ. Secondly, from dissentany effects; He pleased not himself, but us, or others. Even Christ: The lively and only absolute pattern of all virtue, in whom we never want matter of imitation. All others are to be followed, with this restraint, si rectè praecesserint, if they have 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 himself and others, as Types and Copies, not as Prototypes and Principals, for so only is Christ. Pleased not himself: not that he was displeased in taking upon him, and working our Redemption; for he most willingly undertook it, Luke 12.50. and was straitened and grieved till it was finished. But he sought not his own ease, or the content and satisfaction of the inclination of Nature, which abhorreth pain and the destruction of itself. He took such a course which demonstrated, that he sought therein our good more than his own ease or pleasure. But; here is an Elipsis of some thing, which is supplied thus; but us, or but others: and it is an elegant bringing in of the proof, where in stead of the other Dissentany, the probation is inferred. It is written, The reproaches of them which reproached thee, fell on me. This testimony is taken out of Psal. 69.9. the first part of the verse, The zeal of thine house hath eaten me up, is applied to our Saviour by his Disciples, joh. 2.17. the other part here by Paul: in the first he showeth his zeal to God; in the second his love to us: for he grievously took the sins of men against his Father; and translated the sins of the Elect upon himself, 1. Pet. 2.24. and expiated them: His own self bore our sins in his body on the tree. By reproaches he meaneth the sins of the Elect, by a Synecdoche, one outrageous kind being put for all; and indeed all sin is a kind of reproach and despite to God. Here also is another figure, the cause being put for the effect, sin for the punishment of it. Fell on me, as a most heavy burden, unto which no strength was sufficient but Christ's. Christ was not in all his life and death indulgent to himself, Doctr. pleasing himself, but he pleased us. 1. Cor. 11.1. Be ye followers of me, even as I also am of Christ: which words depend upon the last verse of the tenth Chapter, where Paul declared that he pleased not himself; as Christ sought not his own glory, joh. 8.50. so nor to please himself. Hence we are to be admonished, Use 1 to bear with the infirmities of our neighbours: Christ was without sin or any defect, and needed not that any should bear with him; we need ourselves to be borne withal: Christ bore the abominable sins of his enemies, we the infirmities of our neighbours; Christ was not obliged by precept to have done it, but we are; therefore if he did so much for us, freely of his own accord, we are to do so small a thing for our brethren at his commandment: otherwise the reproof of the unmerciful servant will lie upon us: I forgave thee ten thousand Talents, shouldest not thou have had compassion on thy fellow servant, and have forgiven him an hundred pence? He that will live godly, Use 2 must follow the example of our Saviour Christ; judges 7.17. as Gideon bade his soldiers, look on him, and do likewise: Matth. 11.29. so Christ provoketh us to his example, and also the Apostles; as Peter, 1. Pet. 2.21. and Paul in many places, for many particular duties: for Forgiveness, Ephe. 4.32. for Love, 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. etc. Examine thyself whether thou be conformable to his example; if not, than art thou so fare wicked, as thou followest not his steps. He was peaceable, obedient to Magistrates, frequent in prayer; if thou be'st contrary, neither art thou holy, nor belonging to his discipline. Christ was a pattern of temperance, sobriety, etc. The drunkard then, of all other, is one, who liveth most contrary to our Saviour Christ. No marvel, if the Heathen were notoriously guilty of whoredom, drunkenness, etc. for such things are spoken of their gods: but our God, he is holy; our Master most innocent, a Lamb without spot, wholly pure, and without all sin; like whom we must live here, if we would live like him hereafter. When then thou shalt be tempted to drunkenness, or any other sin, say as Vriah did; My Lord, and the people of my Lord, live soberly, chastely, etc. and shall I commit such things? As the Lord liveth, I will not do this thing. 2. Sam. 11.11. Let the love of Christ to us, Use 3 constrain us to love and obey him. Christ took upon him our sins, and died under the burden for us. He sought not his own pleasure, but our good: let not us seek to please ourselves, but him. What should have become of Manasses, David, Mary Magdalen, Peter? Yea what should have become of us all, if he had sought to ease and please himself? Yea if he should not bear with us every day. Let nothing draw thee from his obedience, whom nothing could draw from effecting thy good. If most unspeakable torments, most bitter death, most shameful reproaches, could have done it, he had never redeemed thee. If counsel, even Peter's counsel could have prevailed, Matth. 16.22. he had pleased himself, to our eternal displeasure: But he overcame all impediments, to please and profit thee, though to his infinite pain; so do thou, to please and obey him, though it should cost thee ten thousand lives. Sins are reproaches against God, to commit drunkenness, Use 4 whoredom, to blaspheme, lie, slander, is to revile the most High. He that curseth and revileth his Parents, is worthy of death; much more if the Creature shall reproach his Creator. God accounteth himself honoured, when we obey him, and dishonoured by our rebellions: remember what is written, and reproach him not. The Lord saith, Them that honour me, 1. Sam. 2.30. I will honour, and they that despise me, shall be lightly esteemed. VERSE 4. For whatsoever things were written aforetime, were written for our learning, that we throughpatience, and comfort of the Scriptures, might have hope. THe first Proposition of the Argument, vers. 3. was this: Whatsoever is written of Christ we must follow. This is here proved 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 himself: some might say, what is that to us? Much saith Paul; For, whatsoever is written aforetime, is written for our learning. That of Christ is written afore. Therefore etc. Here are two things delivered of the Scriptures, making for the commendation of them: Their end, which is Doctrine; Their use, which is Hope; which Hope, is set forth by the means whereby it is nourished; Patience and Consolation, which are noted by their Instrument whereby they are wrought, the Scriptures. Whatsoever things are written aforetime: This notifieth the old Testament which was then only written, and is to be applied to the New also; for there is the same end of both, which is Christ. Learning: that is, heavenly learning: For other matters, as the Art of Navigation, Husbandry, etc. may be learned by other writings; but, to know God aright, to understand his providence, the Redemption of man by Christ, etc. by no book to be attained, but only by the Scriptures. There is a great book which showeth us the Invisible things of God, which is the Book of the Creatures: but the Scripture only able to make us wise in such things to salvation. That we might have hope, through patience and comfort of the Scriptures. Hope is the certain expectation of eternal life to be given freely for Christ, the daughter of faith, yet being as ancient as the mother. Faith believes, hope expects. Patience is a voluntary suffering of things grievous, for piety sake. Comfort is better felt then by words declared; yet you may say that it is a sweet effect of our justification, upon the affections, whereby we rejoice in the promises of God. Some read exhortation, because the Greek word signifies both, and M. B●za doth not much disallow it; Ambrose but it cannot be 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 breasts which nourish and confirm it. job said, Though he slay me I will trust in him: and again, All the days of my appointed time will I wait, job 13.15. job 14.14. till my change come. His patience, and the comfort he felt, sustained him in this hope. Of the Scriptures: Scripture is a Latin word, and signifies writing: now the books of the Old and New Testament are called the Scriptures or writings, in regard of their excellency; as only worthy to be written: Scriptures, with this addition, Holy. So we call the Scriptures in one volume, the Bible; which is a Greekish word, as if we should say, The Bible, because as David said of Goliahs' sword, there is none to that, so we may say of this Book: a Cedar in Lebanon not more exceeding the lowliest shrub, than this all other books. As the gold and silver, and raiment of the Israelites coming out of Egypt was nothing comparable to the riches of jerusalem in the days of Solomon: August. l. 2. de Doct. Christ. ca 42. so neither the learning of all profane writings, with the holy Scriptures, as saith Saint Augustine; For, saith he, Quicquid homo extra didicerit, etc. Whatsoever a man learns in other books, if it be ill, it is in the Bible condemned, if it be good it is there to be found; and over and above, there are things of exceeding profit to be found, which we shall meet with in no other book. These holy Scriptures work patience and consolation: that patience and comfort which is gotten elsewhere, will fail 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 down to be most sovereign and wholesome; much more now in the addition of the New Testament: Rom. 4.23. 1 Cor. 10.11. joh. 20.31. 2 Tim. 3.15.16.17. The Scriptures are most excellent. Use 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 heavenly Doctrine, whereby the wounded and dead conscience is comforted and revived. 3 In regard of their perfection; there is no error in them; there is nothing idle or superfluous: for whatsoever is written, (as Paul here (and elsewhere, all Scripture) is exceeding profitable to learning and hope. We read the ancient Fathers with singular comfort, but in them as in all modern writers, there is something, if not erroneous a Consul Aug. Marcellino. Ep. 7 , yet that might be spared; but this Book, the whole and every part of it is profitable, useful, and necessary; and this only hath this privilege, as S. Augustine twice in one Epistle acknowledgeth b Aug. Hieron. Ep 19 , and elsewhere c Aug. Vincent. Ep. 48. . Quaevis bracteola d Chrysost. Hom. 1. ad pop. Anteoch. , every little filing, the least ray, is of great value. Singuli sermons, syllabae, apices, puncta, in divinis Scripturis plena sunt sensibus: In the divine Scriptures every word, syllable, accent, point, is full of sense, said S. Hierome e Hieron. come. in 3. ca Ep. ad Ephes. . The Anabaptists are here confuted, Use 2 who refuse the Old Testament. Also the Papists to be taxed for diverse points. 1 For equalling unwritten traditions, to the written word in authority. 2 For denying lay people as they call them, to read the Scriptures, lest they should thereby prove Heretics, but in very deed lest the common people by that light should discern their impostures; and therefore whereas the Council of Trent licenced young men to read the Bible, having a certificate from their Curate of their wisdom and sincerity: the Pope, after restrained that liberty. 3 For holding the Scriptures not to be necessary but only to the well, and more convenient being of the Church. They make them necessary no otherways, than riches to our life, or a horse to our travail: but we hold them, as necessary as our daily bread for life; and as our legs for travailing on foot. Though when God spoke face to face to the Patriarcks, and by dreams, etc. there was not such necessity of writing, yet now those means being ceased, S. jude said, jude v. 3. it was needful for me to write. The Scripture is necessary for all, Use 3 for learned and unlearned, 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 prava 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 unlearned study them that they may come to knowledge; and the learned, that they may be put in mind, and stirred up to do according to that they know. If thou be'st faint, here are the Flagons of wine, and apples of Paradise to comfort thee: if thou be'st strong and healthful in grace, here is the salt, which will keep thee from putrifying and corrupting. If the Devil assault thee, here is the River out of which thou mayst choose thee smooth stones to repel and throw him under thy feet. If thy lust's rebel, here is the Sword to cut them off. If thou be'st sick, here is the Apothecary's shop of Cordials, Conseruatives, and Restoratives. It were infinite to travail in this commendation. Let us all read the Scriptures and learn them; let us teach our children to say Hosanna, Timothy, knowing the Scriptures from a child, proved an admirable man. Get thee a Bible, at the least a new Testament; it is the best implement of household: As he is a simple Soldier that wants a sword, so he is a very sorry Christian that wants a Bible. The book of the Scriptures given for our learning, Use 4 also to teach us patience, and consolation, and hope. They are Gods letters to us to make us not only more learned, but also more godly. Apply the Scriptures to thy life, and turn the words into works, or thou losest thy labour. Many the more they know, the nearer they are to hell, because they live not according to their knowledge. As meat plentifully eaten, and undigested, destroyeth the body; so much knowledge, not digested into works, damneth the soul. Therefore If you know these things, happy are ye if ye do them: john 13.17. VERSE 5. Now the God of patience and consolating grant you to be like minded one towards another, according to Christ jesus: 6. That ye may with one mind, and one mouth, glorify God, the Father of our Lord jesus Christ. THese two Verses are a Prayer for unity and peace among the now dissenting Romans. It is a singular light and ornament of Paul's discourse. It is brought in by a Prolepsis; as if some should say to Paul: you have brought many strong reasons, but do you ever think to bring the weak to yield to the strong? or the strong to forbear their liberty for the weak, by arguments? no, they are too much heat in the controversy to hear reason. To this Paul may be supposed to answer; that which corruption denieth, prayer obtaineth: Now the God of patience and consolation unite their minds: For he is able to make the Lion and the Lamb so to dwell together, that a little child 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 union of their thoughts, judgements, sentences, affections: this we call Concord, which is a joining 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 love in Christ. The Amplification is diverse. 1 From the Author, God, the Father of the rain, etc. but especially the giver and maintainer of unity and peace. God is here described by two effects, Patience and Consolation: Of Patience before Consolation, because by divine dispensation, the way to mount Thabor is by mount Caluary. Of Patience and Consolation together: Because of the abundant sweetness and comfort, which he poureth into the hearts of his children under the Cross. But why of Patience and Consolation here, rather than of Faith and Hope? Because in prayer it is most comely to suit the thing we pray for with attributes to God accordingly: The strong were not patiented toward the weak, nor the weak toward the strong, for if they had been so, they might in time better have understood the Doctrine of Christian liberty. If hot spirits would have patience, they should not so much overshoot themselves, and the Church should have more peace. 2 The persons which should be like minded, one towards another, the strong with the weak, and the weak with the strong, not only with them of their own 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 unity; an unity in truth and godliness. Agreement is a thing indifferent in itself, but good or bad, according as the things are, in which the agreement is: The agreement of drunkards and thiefs, etc. is against Christ; but this, according to Christ. Or you may say, according to Christ's example and commandment, which seemeth to be fittest for this place, because of the Argument of Christ's example, of which this prayer is an illustration, and because this implieth the other. 4 From the End of like-mindednesse, which is the glory of God; and this is amplified two ways. First, from the instrument of this glory, which is double; the Inward, Anselmus. one mind: the Outward, one mouth, that is, Quando unus & idem sensus & sermo per diversorum or a procedit; When one and the same meaning, and speech, proceedeth out of the mouths of diverse men. Secondly, from a description of God, the Father of our Lord jesus Christ; adding force to his prayer by the mention of Christ, whom the Father gave to death, to unite us to himself, and together. The members of the same Church, Doctr. aught to be like minded one to another, that God may be glorified, 1. Cor. 1.10. Paul prayeth that the Corinthians may all speak the same thing, that there be no divisions among them, but that they may perfectly be joined together in the same mind, and in the same judgement, Phil. 3.16. and the Apostolical Church is an example, Act. 4.32. And the multitude of them that believed were of one heart, and one soul. In trouble seek patience and consolation from God; Use 1 and having obtained them, be thankful. Many think by their own strength and manly stomach to bear trouble, but if God give not patience, a little pain or cross will move us to impatience. Also to find comfort in their calamities, from their purses, from their friends, from merry company, seeking to drive away the evil spirit, by music, 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 unto his preaching, Use 2 and writing, and disputing, adds Prayer: for disputation and sound arguments will not prevail unto concord, though they do to conviction unless God move the heart, as we have 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 entreated for the increase. As in the nourishment of the body, many feed of the daintiest, and yet are lean and sickly; so many hear and read the Word, which is the food of the soul, and yet are not nourished, because they pray not. Be at the Prayers as well as at the Preaching, if thou wouldst profit. Unity and Concord are here specially commended unto us, Use 3 not in error or evil, but in truth and goodness. How good and pleasant it is for brethren to dwell together in unity: It is precious as the ointment 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 jews: Let us agree and hold together for the defence of Christ and his Gospel. The Papists brag of Unity, as of an infallible note of the Church; and surely Jerusalem is a City compact together: Psal. 122.3. they also face the world down, that we cannot have the Truth, because of our Contentions: this is that which they lay in our dish, in all their Pamphlets; the more guilty are they which broach new opinions, which contend for trifles, and so cause the Truth, which we profess, to be evil spoken of by the Adversaries. God is not glorified there, where there is no unity, Use 4 where men agree not in affection, and speech, and gesture. He cannot endure them which call him Father, and will not live quietly and in unity with their brethren. By strife and contention God is not glorified, but blasphemed. The Lord's Supper is instituted, as a band and nourisher of Unity and Concord, but it is made a fountain of discord and variance by some, and that for a gesture: there can be no religion in this, neither is God glorified thereby. What is the reason that our contentions are not conjured down by that most effectual charm of the Apostle to the Corinthians, in the beginning of his first Epistle to them? Now I beseech you brethren, by our Lord jesus Christ, that there be no divisions among you, 1. Cor. 1.10. etc. 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, live in peace, and the God of Love and Peace shall be with you. Whom should not that Pathetical prayer of our Saviour going to his Cross, move to unity: Holy Father, keep through thine own Name, those whom thou hast given me, that they may be one, john 17.11.21. as we are, that the world may believe that thou baste sent me. Surely if we have not put off Christianity, these speeches must and will prevail with us unto Peace and Unity. VERSE 7. Wherefore receive ye one another, as Christ also received us 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 himself: Therefore we ought to receive one another: The phrase Receiving one another, being put for, Not pleasing ourselves, because pleasing ourselves is the cause why we receive not one another. Not to please ourselves, To bear the infirmities of our brethren, To receive one another, are Synonimons, with Paul here. And thus not only is repeated the Argument of Christ's Example, but also the main Admonition, set down, Chap. 14.1. and Chap. 15.1. The Argument is repeated novo modo, after a new manner, ut pondus addat, Aretius. that he might add weight thereunto. The Admonition is now the third time iterated, here the word Receiving being used, that so by a holy kind of Art, Pet. Martyr. he might end this disputation in the same term in which he began it. This Conclusion is set down by way of precept, that it may be the stronglier imprinted in us. In it we have the Duty commanded; and the Rule of it, wherein is the Argument of the example of Christ. The Duty hath the action, Receive; and the object, one another. Receive: as before, Chap. 14.1. not only to entertain our brethren coming to us, but to seek them up; not to shun their company, but with all love to embrace them, and to admit them to familiar conversation, fellowship, and communication of offices. One another. In the 14. Chapter, verse 1. the admonition was charged upon the strong toward the weak; but here both are charged, the strong must receive the weak, and the weak the strong. As Christ also received us to the glory of God. In these words is the Rule; in which we have the Note of the Rule, and the Argument from Christ's example. As: This notes the Rule. We must receive one another, as Christ hath received us: this note signifies sincerity, not equality: there being as much difference in the degree of receiving and disproportion, as is between that which is infinite, and that which is finite. The Argument is taken from the effect of Christ; where is the Action, hath received, which containeth all his love; he redeemed us, purchased life for us with his blood, of enemies made us the children of God, reconciled us to God, bore with our manifold infirmities, and yet doth bear. The persons received, us: here is a great Emphasis, miserable sinners, enemies, etc. that we might be admonished not to make nice to receive our brethren. The condition, to the which we are received, 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 heavenly glory with himself. By Christ's example we are kindly to love one another, Doctr. joh. 13.34. 1 Thess. 4.9. Ephes. 5.2. There aught to be inwardness and friendly familiarity upon all occasions, Use 1 between them of the same Church and faith, though in country fare distant one from another: much more between them of the Church in the same kingdom, in the same town, enjoying one and the same ministry. A foul thing it were if such should not love, agree, and receive one another. Thy brother hath not offended thee, then do not reject him: or, he hath offended thee, yet receive him, for Christ received thee when thou hadst ten thousand times more offended him. Receive ye one another. Paul commands it, the Spirit commands it, Christ jesus himself commands it, and gives us an example. Let us no longer study for dissension, but for peace and love. Let us not quarrel for circumstances, as if the substance of Religion were contained in them: we may peradventure think it zeal, but it can be no good zeal which is contrary to the precept and example of Christ: For we see by experience, that contentions about such things as have been spoken of, draw our affections one from another, that we are more ready to separate, then to receive or be received. We many times are together in the same place and duty of prayer, but not like minded one to another, which is fearful. Dost thou receive a rich drunkard, Use 2 etc. and reiectest a poor believer? Beware lest Christ refuse to receive thee. The foot of a believer is better and more honourable than the head of a wicked man: and if Christ vouchsafe to receive him into Paradise, disdain not thou to receive him into thy company. Christ hath received us to the glory of God. Use 3 Without Christ we are inglorious, base, contemptible, as the worms of the earth, nay as the very dung of the streets. We were created glorious, but we abased ourselves by transgression, we have all sinned, and come short, or are deprived of the glory of God. Rom. 3.23. Now our Lord jesus hath received us: From whence? from shame, from slavery, from the Kilnes mouth, burning brick as the Israelites, from the very bottom of misery: whither? to the glory of God, Joh. 17.5, 22, 24 to the glory that himself had with the Father before the world was: By what means? Even by his Agony end bloody sweat, by his Cross and passion, by his precious Death and burial, etc. Tantae molis erat— So much did it cost to bring us to glory. Let us not be ashamed of him in his glory, which was not ashamed of us in our baseness: let us receive him in his word and Sacraments, that we may be fit for that glory. O the happiness of such which believe, Use 4 and live in peace and unity, and holiness! Behold what glory our Master hath put upon us, that we should be the children of God, and fellow heirs with him in that glory. If thou livest wickedly, thou shalt never have the glory to enjoy his presence in that kingdom. If thou be'st a drunkard, a filthy unclean liver, etc. shouldest thou enter into that glory? Avaunt, wretch, into hell, and shame everlasting, if thou repentest not. Dost thou look that thy very body should be a vessel of such glory? deform it not with sin, repent, make thy hands and thy heart clean: this is the generation of them which enter into their Master's joy and glory. VERSE 8. Now I say that jesus Christ was a Minister of the Circumcision, for the truth of God, to confirm the promises made unto the Fathers. THat Christ hath received us all, is here proved in this and in the verses following. The Argument is taken from a Distribution: thus, He that receiveth jews' and Gentiles, receiveth all: for all men may be so distributed. But Christ hath received jews and Gentiles. Therefore, etc. That he receiveth the jews is proved in this Verse; and that he receiveth the Gentiles, in those which follow. The Argument whereby he proveth the assumption of the jews, is taken from the destinate end of his humiliation, which was, to confirm the truth of God, and the promises of the Fathers: thus, He who became the minister of Circumcision to confirm the truth of God, and the promises of the Fathers, assumeth the jews. But for such end was Christ the minister of the Circumcision. Therefore, etc. In this Verse are two parts: a Description of the humiliation of Christ, and the end thereof. The humiliation of Christ in these words; jesus Christ was a minister of Circumcision: not that he administered the Sacrament of Circumcision, john 4.2. as neither did he baptise; but because by his coming he sanctified Circumcision, and all other Shadows and Ceremonies, Faius. and made them effectual, as a learned man expounds: which sense if it be admitted, it affords this Observation. If the Sacraments be effectual unto us, Obser. to confirm us in grace, and to work us unto a power against sin unto godliness; it is a sign that we are received: but if we being baptised, and coming to the Lords Table, are not so enabled, it is a sign we are not received. But there is another more apt interpretation, which the most do follow, and that is, to take Circumcision for the Circumcised, the Abstract for the Concrete; meaning the jews, 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 mean and laborious service, as our Saviour speaks of himself, The son of man came not to be ministered unto, Mat. 20.28. but to minister, and give his life a ransom for many. For the truth of God, to confirm, etc. In these words is the end of his humiliation; which is double: the utmost end, for the truth of God; the next, to confirm the promises made unto the Fathers. For the truth of God. That God might be justified in his sayings and promises. To confirm the promises made to the Fathers; of his coming, and of the effect thereof; to make good unto them eternal life. And so the New Testament is a fulfilling of the Old. These Promises were made to Adam, Noah, Abraham, and to the jews, that Christ should be the salvation of the world: and he came in the fullness of time to make them good. Not but that the promises were of virtue and force to Adam; but the Action or Passion from whence such virtue came, was performed at the coming of Christ. All this is amplified by Paul's asseveration: Now I say. Christ came in the flesh to make good the truth of God, Doctr. and to confirm his promise to the jews, for their salvation. Luke 1.68. & seq. The first part of the Song of Zachary is to bless God for visiting & redeeming his people by the coming of Christ, As he spoke by the mouth of his holy Prophets, etc. To perform the mercy promised to our Fathers, etc. Matth. 15.24. I am not sent but to the lost sheep of the house of Israel, Acts 13.46. The tenure whereby Abraham and the jews held eternal life, was by the free promise of God. Read Deut. 7.7.8. Obser. None are saved by merit. Christ was a Minister not in name and title only, Use 1 but most painfully he discharged his calling, by praying, preaching, watching, fasting, doing good, and adorning his ministry with a most holy life. Let no man therefore contemn the Calling of the Ministry; though we be unworthy, yet it must be also acknowledged that there is no person on earth worthy enough to bear that office: Colos. 4.17. Let Archippus take heed to the Ministry that he hath received in the Lord, that he fulfil it. For if our Lord Christ did all the days after his inauguration most painfully labour, and to much and often weariness 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 work. Let hearers see they profit by our labours: If we labour, and they profit not, the loss is theirs; yea the more we labour, the more and greater their loss. Many account it a great blessing, and so it is, to have a learned, faithful, and painful Teacher; But they must know that if Christ himself were their Minister, it would be no advantage to them, unless they believe and obey his doctrine. Christ was the Minister of the jews, but he converted but few of them, and yet never man spoke as he did. It may be some comfort to Ministers, who by all their pains cannot turn the hearts of drunkards and other wicked livers; but it shall be the greater condemnation to such hearers, that have received the word in vain. Even Moses that famous Prophet of whom the jews boasted, John 5.45. shall accuse them to God because they believed him not: So shall thy famous Teacher accuse thee, because thou amendest not by his teaching. It is our happiness to be received, Use 2 which we are not, if the promises be not confirmed unto us. Let us then preciously account of the Word and Sacraments, which are the seals to assure us of the love of God. What shall become of our consciences without these? It will be hard to stand in the day of affliction: attend unto these, that the promises may be confirmed unto thee The truth of God is of great weight: Use 3 for that Christ was fain to come in the flesh. If thou be'st a drunkard, a blasphemer, etc. thou knowest what the word of truth saith of thee, John 10.35. and the Scripture cannot be broken. Consider, God's truth is dear unto him: If God be true, in what estate art thou? He spared not his own Son our Lord jesus, that the Scripture might be fulfilled, and that his truth might appear: and shall he be untrue, and the Scripture unfulfilled to spare thee? The promise of life shall be made good to the comfort of his Children, though it cost the abasing of the Son of God: and so the sentence of damnation shall be executed upon hypocrites and unrepentant 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 judge the quick and the dead; that God may be true in saving the godly, and in damning the which repent not. VERSE. 9 And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10. And again he saith, Rejoice ye Gentiles with his people. 11. And again, Praise the Lord all ye Gentiles, and laud him all ye people. 12. And again Esayas saith, There shall be a root of jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. IN these Verses he shows that the Gentiles are received. Here are two things; a Proposition, that the Gentiles are received: and a Confirmation by diverse testimonies, which was needful, because the jews would hardly be persuaded of the mercy of God unto the Gentiles. The Proposition is set down by the effect; The Gentiles glorify God for his mercy, for this is the effect of their receiving: they had had no cause to glorify God for his mercy, if they had not been received to mercy. The first testimony brought for proof is, Psal. 18.44. David or Christ will praise God among the Nations: therefore they are received to mercy. The second, Deut. 32.43. Rejoice ye Gentiles with his people: therefore the Gentiles are engrafted into the people of God; and the partition wall being taken away, there is become one sheepfold under one Shepherd. The third, Psal. 117.1. Praise the Lord all ye Gentiles, and laud him all ye people: But in vain 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 Saviour Christ: from his humane nature, A root of jesse: and from his office, which is, To reign over the Gentiles, as their Emperor, Captain, and King. In the Hebrew it is, that Christ shall stand as an Ensign to the people, that is, he shall gather them together by the preaching of the Cross, as by an Ensign. This is amplified by the effect: The Gentiles shall trust in him, or seek to him, as in the Hebrew, which is all one; for they would not seek if they did not trust to find him, and in him a glorious rest. The Gentiles are received to the glory of God by his mercy in Christ. Doctr. Esay 49.22.23. I will lift up my hand to the Gentiles, etc. john 10.16. Other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice, and there shall be one fold, Amb. lib. 7. come. in Lucan, c. 10. in ipso initio. and one Shepherd. This was figured by the going of the clean and unclean beasts into the Ark, and shown to Peter in a vision in the tenth of the Acts. The jews and Gentiles are become one people of the New Testament; Use 1 therefore they are not to separate one from another for such small matters as meats and days. Let not the Gentile despise the jew, because Christ was the minister of the Circumcision to perform it, etc. Let not the jew condemn the Gentile, because they are received, and do glorify God for his mercy. So we are one people, of one Church: small matters should not disunite our minds and affections. The jews were received for the truth of God; Use 2 the Gentiles for his mercy. Christ was promised to them; there was no promise made to us. There were Oracles and Prophecies of the Grace which should be showed us, but no Promise: and yet we are not saved without truth, for the Oracles are fulfilled: nor the jews without mercy, for the promise was of mercy. It is mercy that the jew is saved by Christ; but greater that thou art which art a Gentile. The jew might expect salvation because of the promise; but he is found of us which sought him not, Esay 65.1. nor called upon his name. The Gentiles praise God for his mercy and rejoice. Use 3 True joy is because of our Calling and receiving to grace. This allayeth the force of the fiery trials, making us not only to rejoice in hope of glory, but even in afflictions and tribulations. Rom. 5.2, 3. Dost thou laugh and rejoice? Thou hast more cause to weep, if Christ have not received thee. Christ is our Emperor and General, Use he hath set up his Standard among us, which is the Word and Sacraments: The Devil, the world, and the flesh are our enemies: Let us fight manfully under Christ's Banner; let us neither play the Cowards, nor the Traitors; for having such a Captain, if we follow him, and obey him, we cannot but conquer and be saved. VERSE 13. Now the God of Hope, fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost. THis verse containeth a Prayer, with which Paul sweetly concludeth whatsoever 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 united in charity, they may feel abundantly the joy and peace of Faith and Hope. Herein are two things: The thing prayed for, which is double; joy and Peace: and the Amplification. joy and Peace, two most excellent things, of which, chap. 14 vers. 17. Peace; that is, of Conscience, within us: of Charity, with our Neighbours. joy; that which issueth from this double peace. For the want of either Peace, breedeth grief and sadness; and without doubt for the distractions of the Christians at Rome, there were great thoughts of heart. These are amplified diversely. 1 From the Author of them, which is God; who is here described to be the God of Hope, so called either because he giveth Hope, as well as joy and Peace, or because he is the Object of our hope, in whom we 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 Saviour, Good, Faithful, and Omnipotent; for which cause we cannot say, Angels of Hope, nor Kings of Hope: For Angels are not omnipotent, nor Princes; and beside, men are not faithful, and therefore it were in vain to trust in them. 2 From the measure; Fill you with joy and peace. He wisheth these things unto them, not in a sparing manner, but that they may be filled, and well filled, for we are empty by nature, and worldly joy filleth not, but with wind; but this is a full joy, and it is the will of Christ, john 10.10. that we should have life more abundantly, so also joy. 3 From the kind of joy and Peace: All joy, not filthy joy, nor wicked peace, but perfect: by all noting, not an universal comprehension of the species of joy, but the perfection of that one species, which is spiritual joy 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, john 16.22. Philip. 4.4. and shall not be taken away, and by which we rejoice, and again I say rejoice. 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 observed, a distinction of the Persons. We must wish unto our brethren joy and peace in believing. Doctr. Paul in the beginning of his Epistles, wisheth peace to the Churches, and Saint john, joy, 1. joh. 1.4. These things writ we unto you, that your joy may be full. Paul's often praying, Use 1 and concluding his matters with prayer, teacheth us to be frequent in this duty, and that prayer is as sweet a close to a business, as marmalade is for the stomach, to a plentiful dinner. Prayer sanctifieth all things, and maketh them profitable; therefore do Preachers begin and end their Sermons with Prayer: from hence is it that in the holy Service, Pet. Martyr. in loc. prayers are so often mingled with reading of the Scriptures, which Peter Martyr calleth an Healthful custom; and hence Augustine oftentimes confuted the Pelagians, who attributed a power to ourselves to perform holy duties, by our free will. And of this I willingly writ, the rather, to admonish all good Christians, that they should not so lightly esteem of the Public prayers in the Church, as many do; who will come to the Church, if there be a Sermon only; but so they will not do if there be prayers only: whereby it cometh to pass, that there is some knowledge in diverse, in whom there is not a ●ot of true piety and godliness. joy and Peace, are more to be desired then gold; Use 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 sign of the want of faith. Fill you with all joy and peace: Labour to be rich in these; Use 3 as thou desirest not a little corn, but so much as may serve for thy expense all the year, so labour to have so much of these that thou mayest abound in hope, which is a sure Anchor of the soul, and Seal of salvation. The sick man's heart is even as dead, who is without hope of recovery; and if the Husbandman sow his corn without hope, he is full of heaviness. Sin taketh away joy and peace, and destroyeth hope: Alas, what peace, joy, or hope, can a wicked man have? But they which abound in the fruits of righteousness, abound also in the sure hope of eternal life. The whole strength of men and Angels, Use 4 cannot make the conscience of a sinner to rejoice, and to be in peace, nor to have hope in the hour of death: It requireth the very Almighty power of the Holy Ghost: So contrary is Satan, ourselves also to our own good. The Lord show his power on our hearts, in working Faith, Hope, joy and Peace in us, by his Holy Spirit: Amen. VERSE 14. And I myself also am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. THe Conclusion of this Divine Epistle, beginneth at this Verse: which though it be spent in compliments, yet in its kind excelleth, as the precedent parts in points Dogmatic and Moral: And, in as much as All Scripture is given by Divine inspiration; this, with as high reverence to bereceived as the other. Of this Conclusion there are diverse 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 coming 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 conceive, how they might object, and how Paul doth answer. The Romans, 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 upon you, what need such length? such sharpness? We 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 have, first, the thing granted: secondly, the Amplification. The thing granted is threefold: 1. Goodness: 2. Knowledge: 3. Ability to admonish one another: This, as the effect of the two first. Knowledge, in particular set forth by the kind of it; All knowledge, not the knowledge of Navigation, Mathematics, etc. but the best knowledge, namely, of things belonging to Faith and Salvation. Goodness; not only as it may be opposed to rigour, and so to be restrained to their mutual failings about things indifferent: but extending itself to the whole probity of a Christian connersation. Able to admonish one another: therefore not needing Paul's monitions. They were able; but they did not accordingly: and so he 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 own person; I myself also am persuaded of you. I myself: though I thus write, which am an Apostle, which am able to judge, which use not to flatter: others; I myself also. Am persuaded: The word signifies of our own an infallible, of others goodness a probable conjecture. Thirdly, from the quantity: Filled and full: and yet some understood not the doctrine of Christian liberty: and had unbrotherly contentions about things indifferent: but he either writes to the learned amongst them, from whom they all receive denomination: or such speeches are not too punctually to be examined, but to be understood, 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 himself is an ensample in the Parable, Mat. 25.21. Well done thou good and faithful servant: and S. Paul in all his Epistles. An ingenuous mind willingly believeth the good report of his neighbour, as Paul of the Romans; Use 1 but not soon the ill report: He were very malignant, who should think ill of them, who of all hands hear well. Be not sparing in commending the virtuous. Use 2 As it is injustice to add undue 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 seal, so upon whom thou fastnest praise with thy tongue. Paul went upon good ground, so do thou. It was a credit to the Romans to be commended by S. Use 3 Paul: every man's word is not a commendation. Vulgus ex veritate 〈◊〉 ex opinione multa iudicat, Pro Roscio Comaede. said Tully: The common sort use not to speak as the truth is, but as they fancy. And a lewd man's 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 praiseworthy men. If Paul commend the Romans, if john praise Demetrius, 3 joh. v. 12. Ibid. v. 3. and the Brethren report well of Gaius; this is a blessing, this may be esteemed as a rich jewel. Ministers must take knowledge of the forwardness of their people in piety and all goodness, Use 4 and commend them for it, as well as reprove them for their faults. So Paul in this Epistle. So in the 11. Chapter of his first Epistle to the Corinthians, he doth as well commend them for observing his constitutions, 1 Cor. 11.2. as reprove them for some abuse about the Lords Supper. Apoc. 2. So our blessed Saviour in his Epistle to the Churches, commendeth their virtues, reproveth their vices. The Minister must lift up his voice like a trumpet to denounce against their sins, so to proclaim their praises. Both, in wisdom performed, profit unto godliness. — Laudataque virtus— Crescit. Little children are brought to ply their books as fast for praise as for fear. It was one of the directions of S. Hierom to Laeta, for the bringing up of her daughter: Laudibus excitandum est ingenium: Hieron. Ep. ad Laet. de institu. fill. her wit and conceit must be raised and sharpened by commendation. Look what the trumpet is to great horses in the wars, and the horn and hollaing to hounds in the chase, such is praise to us in the way of virtue. Blessed be God that we can praise our people: But let our people see that such things be in them in truth, for which they are praised: For as our reprehensions are of no validity where they are not deserved, so nor our praises. Let us so preach, and the people so obey, that we may be allowed and praised, not of men only, but even of God. The Romans are filled with spiritual abilities: Use 5 Their example reproves many amongst us, who ever learn, but never profit; like the women of whom Paul speaks, 2. Tim. 3.7. He that learneth not a manual trade in seven years, is accounted a block 〈◊〉 what is he who after twenty years hearing, is grossly ignorant? The blessing of the Creation, Increase and multiply be upon us in our Recreation. Admonition (though a thankless, yet) a necessary duty. Use 6 It must be mutual. It is grievously neglected. We see men ready to fall into a pit, and admonish them; into sin, and let them alone: we deal with our brethren, 1 King. 1. as David with Adoniah, we see them and suffer them to run into hell itself, and never will say why do you so? for displeasing of them. Admonish one another: but wisely. Unto this two things are necessary, goodness and knowledge: the first that we may be willing, the second that we may be able to do it. He which admonisheth without goodness, is malicious and ambitious: he that without knowledge, is inconsiderate and foolish. VERSE 15. Nevertheless, Brethren, I have written the more boldy unto you, in some sort, as putting you in mind, because of the grace which is given to me of God. IN this Verse begins the second part of Paul's answer, which is a correction: in which he shows how that by a kind of necessity he was enforced so to write unto them: and herein Paul sets us a copy of a most loving, modest, courteous, and civil manner of writing. In it there are 2. parts: 1. an affirmation: 2. a confirmation. The affirmation in these words, I have written the more boldly unto you, in some sort. where we have, first, the fact; secondly, the manner of it. The fact, I have written: The manner, the more boldly in some sort. In some sort, ex parte, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not on the part of some; nor I have written in part; that is, imperfectly, as Stapleton would have 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 we use, so he what boldly. More boldly: this boldness is to be referred both to the severity and to the prolixity of his Epistle. The nice and dainty stomached Romans could abide neither: not the first, because they were great ones; not the last, because they were learned. Neither can great ones endure plain and sharp reproofs; nor learned ones long and tedious discourses. Verbum sapienti. Our Apostle is sharp and severe to the Gentiles in the first Chapter: to the jews in the second: to jews and Gentiles in the 11. and 14. Chapters. And if we measure his Epistle by the due proportion of a Letter, it seems rather a book then a Letter. The confirmation is in the rest of the words; wherein Paul excuseth not himself, as Siracides in the beginning, or the author of the Maccabees in the end of his work: but justifies and avows his boldness; yet with such sweetness as becomes his Apostolical breast, and is for our imitation. Boldness is confessed, not culpable, but commendable. There are two arguments of justification: The first taken from the persons writing, and written unto: the second from the causes of writing. The persons appear in this word, Brethren: a term much used 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 love hath extorted this both severity and prolixity. When friends meet, they draw out the time in discoursing, a day seems but an hour, 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: Final, Efficient. The Final; as putting you in mind: 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 beck or holding up of the finger, by which even the diligent are admonished: which is farther allayed by a quasi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were, that the cursedest among them might have no occasion to be offended. The efficient is his calling & duty thereby enjoined; which calling, is in the last words of this verse more generally set down, according to the grace given to me of God: and more particularly in the next verse. In the general, we have the quality, it is a Grace: the Author, given of God. Grace, that is, special favour, with the gifts issuing there from, fit for the Apostolical function. This, and these are from God: and it is as if Paul should say; By Divine 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 unto you; more boldly it may be you think; but not then is warrantable and fit, it being from God. Ministers must faithfully and diligently perform their office, Doctr. 1 Cor. 4.2. It is required in Stewards that a man be found faithful, 1 Cor. 9.16.— Necessity is laid upon me, yea woe is me if I preach not the Gospel. Read also the 4. Chapter of 2 Tim. ver. 1, 2. A modest and civil writing and speaking, Use 1 exceedingly becomes religion: Saint Paul excelled all others herein, who, if ever any, knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change his voice, Gal. 4.20. and to attemper his style, that he might profit. Some are so sour and rigid, that they account civil and well nurtured language, daubing with untempered mortar; and interpret that to be zealously spoken, which is uncivilly 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 he gave Timothy, that he should not rebuke an Elder, but entreat him as a Father, younger men as brethren, etc. We prevail many times more with gentle then with rough speeches. The very beasts are tamed more with gentle stroking and coyeing, then with fierce blows. The best need to be put in mind, even the Romans, Use 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 spur, will the more eagerly put forward. 1 Joh. 2.21. I have not written unto you, (saith Saint john) because you know not the truth, but because you know it. 2 Pet. 1.12, 13. And Saint Peter writeth, I will not be negligent to stir you up by putting you in remembrance of these things though you know them, and be established in the present truth: and again, to stir up your pure minds by putting you in remembrance. 2 Pet. 3.1. So also jude, 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 us remember the Sabbath in the fourth Commandment; Christ bids us remember, john 15.20. We are all dull to learn that which we should do, and flow to do that which we have learned. The sharpest knife grows blunt, and even the best are subiest to abatements and forgetfulness. Hence we may take knowledge of two things. First, of the necessity of often preaching, if it were for no other thing then this, to put us in mind. Philip the haughty King of Macedon, commanded one to cry every morning at his chamber door, Memento te esse mortalem, Remember that thou art a mortal man; which his Son Alexander the Great, though he knew, yet had almost quite forgot. For our forgetfulness we have need of often preaching. The second thing we may hereby take knowledge of, is our corruption and reprobatenesse unto that which is good, that we may be humbled for it, which as it shows itself in other things, so especially in our forgetfulness of the best things. We easily forget good things, not so things vain and worldly. As, if you put meal into a seive, the finest flower with the least motion falls through, but the bran and course skuffling ●●●●●ine: So if our memories lose any thing, it is the best not the wert. What is the reason hereof? Surely because we love not nor delight in good things as we do in vain and transitory. Did you ever know a covetous man forget where he had bestowed a bag of gold? and Can a Maid forget her ornaments, jer. 2.32. or a Bride her attire? Yet we forget good lessons without number. Did we Love these as our richest treasure, and delight in them as the beauty and ornament of our souls, we would also remember these. Be careful to remember good things, and the rather because Satan is so busy to filch these things from us. If thou hearest a Sermon, twenty to one, but the Devil by inward suggestions, or outward objects, will make thee forget it: but if thou hearest vanity, he will never tempt thee to such oblivion. As a thief breaking into a house takes not away earthen vessels, or unprositable and cumbersome luggage, but gold or silver, or plate, or jewels, or fine linen; so Satan empties not our heads of vanity, and idle stuff, but if there be a lesson of price, that he seeks for a prey. For help of your memories, hear often, repeat often, continually practise, and always pray, that you may love and delight in that which is good, and that your minds and memories may be sanctified to retain it: which God grant. The ministry of the word is a Grace: It was to Paul, Use 3 of which see my exposition upon Rom. 12.3. It is also to us: in respect of ourselves, and of our hearers. 1 We are graced by it, being hereby Christ's ambassadors, 2 Cor. 5.20. 1 Cor. 3.9. and labourers together with God in the salvation of men. 2 And it is a great grace and favour to you, that we are enabled with gifts to reveal unto you the Gospel of jesus Christ: not for our own sakes doth God thus gift us, but for yours; See that you profit by us. Among many, Use 4 there are two things required in a Minister in this place; Diligence, and boldness. He of all other men must not be idle; but either preaching, or studying or praying, etc. always in preparation, or execution, public, or private, till he be translated. As a shepherd or husbandman never wants work, as ploughing, and sowing, and reaping, and then ploughing again, and so from year to year. So ye are Christ's flock, ye are God's husbandry, we must diligently, teach you, and rather than we should have nothing to do, put you in mind of the things you have learned. But why doth God require so of us, that we may not have our liberty nor take our ease? even that you may thrive and grow fruitful. Be answerable therefore to our pains, or you are nigh unto cursing. Heb. 6.8. He must have also audacity. When jethro advised Moses for the choice of judges and justices 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 we saw cause, of their faults. Paul also desires the Ephesians to pray for him that he may boldly utter the Gospel. Eph. 6.19. By virtue of our calling we dare tell blasphemers and drunkards, etc. of their sins. If you dare offend God, we dare reprehend you. Ah my brethren these times require bold Preachers: for sin is grown impudent: It is rare, to make evil men, afraid, ashamed of their doings. It is our part to instruct the ignorant, to confirm the weak, to comfort the troubled conscience, to terrify the rebellious, to preach mercy to the penitent, to thunder out judgements against the impenitent: to commend the good, to reprove the bad; to encourage the zealous, to put in mind the negligent and forgetful: and it is your duty meekly to hear and readily to reform, that you may be blessed. Amen. VERSE 16. That I should be the Minister of jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost. SAint Paul doth in these words more particularly set down his calling, of which he made a general 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 jesus Christ to the Gentiles: where we have, first, the office, a Minister; second, the persons: First, whose Minister, jesus Christ's: second, to whom, to the Gentiles. In the form or difference, we have the principal and essential function distinguishing it from all other ministeries, Ministering the Gospel of God: amplified by the end, Act. 13.2. That the offering up of the Gentiles might be acceptable to God: this acceptation set forth by a condition requisite thereunto, sanctification: illustrated by the Author thereof, the Holy Ghost. A minister, the Greek word signifies a public officer, which though here and elsewhere used of the Ministry of the Word, yet it is given also to civil 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: always a title of great honour and public performance. Of jesus Christ, the King of his Church, the owner of his house. Heb. 3.6. To the Gentiles. Paul preached upon occasion to all; but especially by his calling, Act. 9 and by a constitution agreed upon between him and Peter, james, and john, he was a Minister of the uncircumcision, as they were over the Circumcision. Gal. 2.7, 8, 9 To minister the Gospel of God: to sanctify, to consecrate, to sacrifice. The word is Leviticall, and in it an allusion to the sacrifices of the Law; and by a Metaphor here used for preaching, or ministering. That the offering up of the Gentiles might be acceptable: either Actively, that the Gentiles might offer themselves, as Rom. 12.1. or rather Passively that Paul by his Ministry might offer them up to God through faith of the Gospel. Sanctified by the Holy Ghost: not a spiritual conversation, but noting the third Person in the Trinity the Author of Sanctification. As S. Paul's Apostleship is here described; so proportionably the ministry of the word to be continued to the end. Paul is a Priest, the Gentiles the sacrifice, the preaching of the Gospel the sacrificing knife. Ministers must by preaching offer up 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 adorn their function with a holy life; and their calling should so fare be from being a disgrace unto them, that even in this regard they should be had in singular estimation. If the Ministry of the Law were glorious, more the ministry of the Gospel. The office of the Ministry is sacred: Use 2 by themselves therefore to be reverently performed and carefully: by the people reverently to be attended unto. Ministers are priests: Use 3 not properly, but by allusion: not Mass priests of the order of Rome, to offer up their Maker as a propitiatory sacrifice for the quick and the dead: we abhor such blasphemy. Nor Leviticall priests of the order of Aaron: they offered beasts, we men in sacrifice, killing their lusts, that they may be an offering sanctified and acceptable. As we are Priests, so all Christians are priests, or else we have no part in the blood of Christ, Reuel. 1.5, 6. and we are a holy, 1 Pet. 2.5.9. and a Royal priesthood, saith Saint Peter, alluding to Exod. 19.6. where God saith that the Israelites shall be to him a kingdom of priests: for though the Ritual priesthood were conferred upon the tribe of Levi, and appropriated to it: Rom. 12.1. Phil. 2.17. Psal. 51.17. Psa 50.14. Heb. 13.16. Psal. 4.5. yet the Royal priesthood belonged to the whole kingdom. You are all Priests; your sacrifices are yourselves; your faith, your repentance; your prayers and praises, your works of mercy; offer then the sacrifices of righteousness, and put your trust in the Lord. As Ministers are priests, Use 4 so the people are sacrifices: which term puts them in mind of their sinfulness deserving death: for sacrifices must be killed, under the law there was confession of sin by the parties bringing the sacrifice: it was they which deserved to dye not the guiltless beast. Also they must learn, 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 Devil, but no sacrifices for God. And if we ourselves be sacrifices, then, our bodies, souls, with all the members and faculties of both must be dedicated to God. We must deny ourselves, and live only to God. The end of preaching and hearing is, Use 5 that we may be sacrificed: when then thou comest to the word, suffer the sacrificing knife to cut the throat of thy lusts. It is painful to be lanced, 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, yield thyself, be not angry when thy sins are touched, lie as still as Isaac did when he should be made a sacrifice, if thou desirest to be saved. As Isaac said to his Father: Here is the knife and the wood, but where is the Lamb? so I fear me a man may ask 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 be sacrificed, going from the Sermon with more sinfulness and condemnation than they brought with them. Great is the happiness of such which are sacrificed to God: Use 6 for they are acceptable. They which are not, are rejected, and a very abomination, reserved for the shambles, but if thou be converted, thou art for the holy Altar in heaven. He seems to be deprived of the sense of piety which hearing that the conversion of a sinner is an acceptable sacrifice, rejoiceth nor for it. If thou hast once been sacrificed to God, thou art for ever to be separated and set apart from common use: see then that thou take not thy body and soul being dedicated to God, to prostitute before the Devil's altar by abominable sinning. VERSE 17. I have therefore whereof I may glory through jesus Christ, in those things which pertain to God. 18. For I will not dare to speak of any of those things which Christ hath not wrought by me, 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 justly glory in it. There are two parts: First, an assertion, I have whereof I may glory. Secondly, a declaration of certain bounds, whereby his boasting is limited, which bounds are set down 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: jesus Christ. The matter: Things pertaining to God. Not in myself, but in and through jesus Christ. In things pertaining to God. All things pertain to God. Good things as to the Author and Rewarder of them. Evil things as the judge and avenger of them. But here Paul hath another meaning: In the 16. verse, he described his Apostleship, in terms borrowed from the Leviticall priesthood, calling it a Leyturgye, and Hierourgye: and here continuing the same Metaphor, he calleth the execution of his function, Hes 5.2. a performing of things pertaining to God. So in the Hebrews: 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 speak of those things which Christ hath not wrought by me, that is, I acknowledge that what good soever hath come to men by my labours it is wrought by Christ, whose instrument only I have been. It is not effected by my virtue, but by his goodness. Let the glory be to him. I have planted and watered, but the increase is of him. Paul & Apollo's are but underworking causes, Ministers by whom the Gentiles believed, even as the Lord gave to every man, 1. Cor. 3.5. not according to their will and appointing. This is amplified by Paul's modesty: I dare not; Augustine. Melior est in malis factis humilis confessio, quam in bonis superba gloriatio: An humble confession of the evil we have done, is better than a proud bragging of the good we have done: therefore Paul dareth not glory in himself; this had been Thrasonical and vain boasting, but he glorieth in Christ. The second is expounded thus, To make the Gentiles obedient, that is, by the preaching of the Gospel to bring them to the obedience of faith: and of this there are diverse things declared, as shall appear in the due place. It is lawful for a Minister, when God blesseth his labours, Doctr. to glory in it, but through jesus Christ. Exod. 6.26.27. These are that Auron and Moses, etc. These are they which spoke to Phoraoh, etc. This Moses wrote not without some touch of glory; but in the whole story he attributeth all the wonders unto God. 1. Cor. 15.10. God's grace was not bestowed upon me in vain; But I laboured more abundantly thou they all; yet not I, but the grace of God which was with me. The matter of Law and Physic, is, Use 1 things pertaining to the body and State; but of Divinity and the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Ministry ought to be the more commendable to us. That of jeremy, twice repeated by Paul, Use 2 is here to be remembered: Let him that glorieth, jerem. 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 Commonwealth, or to any particular place or person? give God the glory; for from him hast thou had wisdom, counsel, ability, opportunity so to do: that thy endeavours succeed is from him: when thou givest a poor man a penny, it is God who gave thee ability, it is he who brought the poor man to thee; and who moved thy heart, who art by nature cruel and covetous, to commiserate him. We are but Instruments: and are greatly honoured, if God will vouchsafe to make us (which are evil) means and instruments of good to any: so the carkeyse and ribs of that ship is honoured as a monument, in which some skilful Navigator hath surrounded the Globe of sea and land: and yet the glory not given to the ship, but to the Navigator. We are not worthy to be instruments; let us not rob God of his due glory: if so, then will the Lord curse us, and take away our gifts, or the opportunity, or the good success. 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 honour of his own Majesty and forgetteth Gods, Dan. 4.30. Acts 13.23. he shall become a beast: and when Herod swalloweth up the glory due to God, he shall be eaten of worms. For this are many great ones unplaced, and mean ones ungifted, because they proudly glory in themselves, and not in God. Let us imitate Paul, john 1.20.27. also john Baptist, and Peter, who when the people gazed upon him and john, for healing the cripple lame from his mother's womb, said; Why look you so earnestly upon us, Acts 3.12.16. as though by our own power and holiness we had made this man to walk? The God of Abraham, etc. hath glorified his Son jesus, etc. and his Name, through faith in his name, hath given him this perfect soundness. As the chiefest glory of a servant, Use 3 is his faithful and profitable service; so of a Minister, in winning men's souls, plucking them out of the fire, and making them obedient to God. Paul glorieth not in that he was rapt into the third heaven, etc. but in the blessing of his labours: It is not great learning, nor great living, etc. which is a good Ministers chief glory; for these a wicked man may have, but by his labours to bring men to heaven. So, art thou a Magistrate? glory not in the money thou hast heaped up, and in the land thou hast purchased by thy office: for these may be witness of thy corruption: but if thou hast done good, in justice and equity thou mayest glory, but in the Lord. Damned wretches they are, who glory in their shame, as that they have drunk down so many men, that they have defiled so many women, that they have so revenged themselves of their enemies: Philip. 3.19. Their end is damnation. To make them obedient. Use 4 True conversion is accomplished in our obedience, and then are we acceptable sacrifices to God: Not hearing, but doing of the law justifieth, saith Saint james: Not saying Lord, Lord, saveth, but doing Gods will, saith our blessed Saviour. A good Christian, as the good Huswife, is praised in the gates by his works. It is not boasting and bragging speech which is required in a soldier, but stout fight; so not speaking, but doing, is the praise. It is commendable to hear, and to repeat, but to do, is the principal ornament of a Christian. God's children shall be equal to the Angels: to have the face of an Angel worketh not this, nor to speak like an Angel; but to do as Angels do. Let thy will be done in earth, as it is in heaven. I dare not glory in myself, saith Paul, why? Use 5 for fear of the vengeance of God. This aught to be the voice of a Christian; I dare not steal, lie, be drunk, etc. O the audaciousness and madness of our times, wherein men dare provoke God to his face, by their lewd conversation. How darest thou live so profanely? Dost 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 perpetual burnings? Though wicked men dare sin, yet we dare not. A godly man is not afraid of banishment, imprisonment, the Rack, the strappado; he feareth not a Tyrant, a Tormentor, a sword, a gibbet, etc. but he is afraid to offend God: He dareth dye for Christ, he dareth even be burned at a stake, but he dareth not sin: This is true Fortitude, and Heroical Magnanimity. VERSE 18.— By word, and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God. THe matter of Paul's glory, was to make the Gentiles obedient: concerning which, he delivereth three things: First, The means thereof: Secondly, His Travail: Thirdly, His Desire to do Christ service therein. THe means 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 Means 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 chrysostom, Aretius, Sarcerius and others expound. Not a General; expounded or divided in the words following, Signs and Wonders; nor his labours, cares, and troubles undergone in preaching, for his labours are spoken of in the latter part of the nineteenth verse; and his cares and troubles, were rather Sufferings than Deeds. The holy life of a Preacher is a great attractive to win unto the Gospel the good liking of men; 2. Cor. 1.12. Philip. 3.17.20. 1. Thess. 2.1. etc. 2. Tim. 3.10. and Saint Paul often maketh mention of it in his Epistles. His Miracles: Through mighty signs and wonders. Signs; not Sacraments, though they be visible signs of invisible grace: Aquin. in loc. but lesser miracles, as Thomas: which are things which might in time have been done by natural means, as healing of some diseases. Wonders: Greater Miracles, which altogether exceed the power of Nature; as to convert the substances of things, to raise the dead, etc. Or, Signs and Wonders, that is, Miracles, called Signs for their use, Wonders for their form. 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 omnipotency of God, and to confirm the truth of the doctrine revealed in the Word. Such were the wonders wrought by our Saviour, and by his Apostles, and by Apostolical men, for the first three hundred years of the Church of the New Testament, which about that time ceased; and they were, either in the things themselves, or in the manner of them: as in putting life into a dead carcase, or in healing a disease (otherwise curable by natural means) by a word, and in an instant. False miracles are wrought by the power of Satan, for the confirmation of lies, and to deceive; being either truly beyond the strength of nature, or only in show, as delusions of sense, or which have hidden causes in nature. Mighty signs and wonders: or through the might of signs, etc. Being meant either of Paul's might to work 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 utterance, Doctr. holy life, and miracles, to make the world obedient to the Gospel. Mar. 16.20. And they preached every where, the Lord working with them, and confirming the word with signs following. Amen. 2 Cor 12.12. The signs of an Apostle were wrought among you, in all patience, with signs and wonders, and mighty deeds. Heb. 2.4. The preaching of the word is the power of God to salvation to all that believe. Use 1 Rom. 1.16. By this Word Paul converted the Gentiles: and this word we have. Let us be thankful, and suffer the power of it to convert us. This is the Word which was confirmed with mighty signs and wonders: if thou believest it not, thou shalt be damned. The word and life of Preachers must edify. Use 2 They must have a trumpet at their mouth, and a light in their hand, judg. 7.20. Math. 23.4 as Gid●ons soldiers. The Scribes and pharisees are taxed because they lay heavy burdens upon other men's shoulders, but themselves would not move them with one of their singers. Alexander would brag that he was a good Leader and a stout Soldier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preachers must not only require of others, but do themselves. Miracles were a time in use, Use 3 to persuade men of the truth of the Gospel, as Nichodemus argued that Christ was a teacher sent from God, because of his miracles. john 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 bottom of the Sea of ignorance, that they might breathe in the comfortable air of the Gospel, saith Damascen. Such miracles were either to prepare the minds of men to receive the truth, or to confirm it being received. So before the Sermon in the Mount, Luke 6.17.18.19.20. & seq. Leo Mag. serm. in fest. om. Sanct. our Saviour did many miracles; cuius potentiam experiebantur tam benignam, non ambigerent salutarem esse doctrinam: That having experience of the goodness of his doings, they need not doubt of the soundness of his doctrine, saith Leo. Also Signs followed the preaching of the word, Mark 16.20. Bellarmine endevoureth to show the Church of Rome to be the true Church, Bellarm. tom. 2. lib. 4. de eccl. c. 14 because of the power it always had, and hath (saith he) to work miracles: and for want of this power upbraideth the Protestants: among fifteen notes of the church, making the glory of miracles to be the eleventh. But many * Canus loc. l. 11. c. 6. Caiet. opusc. tom. 2. tract. 1. c. 5. Eling. loc. come. 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, than such stories are of lies. There is now no necessity of miracles: so affirmeth S. chrysostom a Chrys. hom. 19 oper. impers. . And Saint Augustine saith, that he which now requireth a miracle to believe, makes himself prodigious b Aug. de C. Dei l. 22. c. 8. . Signs are for unbelievers, 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 days are the note of wicked men, false prophets, and of Antichrist: especially if they be to admiration only, and not to profit, as to fly in the air, to make images walk, speak c Chrys. loc. sup. citat. , etc. 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 we teach is as old as the Bible; and therefore we willingly leave to them the glory of their monkish wonders. And yet we are not without miracles. We cannot cast out Devils by exorcisms, as their Friars do, till they make themselves ridiculous to all the world: but we through preaching the Gospel cast out sin. We cannot raise the bodily dead, as every petty Saint in the Church of Rome: but we through the blessing of God raise them which are spiritually dead in trespasses and sins. I desire no other miracle to prove the truth of the Religion I profess, but the work of Faith and Repentance in my heart, manifested in my life. By the power of the Spirit of God. Use 4 Miracles prevail not to persuade without the Spirit of God. So Moses tells the Israelites, Ye have seen the great tentations, the signs, Deut. 29.2.3.4. and those great miracles which God did to Pharaoh, and unto all his servants, and unto all his Land: But the Lord hath not given you an heart to perceive, eyes to see, and ears to hear, unto this day. Neither doth the word; nor the judgements, and exemplary punishments which God inflicteth, in our eyes upon lewd persons, as drunkards, etc. avail to bring us to repentance without the effectual operation of the holy Ghost. O the unutterable corruption of our hearts, and our reprobatenesse unto that which is good. Pray that thou mayst profit unto godliness by the word, Sacraments, judgements of God, which is a sign thou hast the Spirit dwelling in thee: Pray for that Spirit: For thy heavenly Father will give the holy Spirit to them which ask him, Luke 11.13. VERSE 19— So that from Jerusalem, and round about unto Illyricum, I have sully preached the Gospel of Christ. 20. Yea, so have I striven to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation: 21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. IN these words are the two other things set down concerning Paul's bringing the Gentiles to obedience, namely his travel about it, and his earnest desire to do Christ service therein. The first in the 19 verse, the other in the 20. and 21. verses. In the first we have the Execution of his office, and the Place. The execution of his office, preaching the Gospel of Christ; set forth by the manner, fully. Fully preached. The word in the Greek signifies to fulfil. Some think that Paul useth a Metaphor, Tolet. in which he should compare the Gospel to a net, which Paul hath filled with the Gentiles. Some expound, Luther. I have filled all places with the Gospel. Some, Caluin. I have supplied that which was lacking, carrying the Gospel of Christ fare off, which was near-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 fulfil his ministry: Coloss. 4.18. which Paul by another word somewhere * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 20.24. calleth finishing his ministry, and declaring the whole council of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 20.27. . The place is set down by the two termini, or uttermost bounds of his travel, Jerusalem and Illyricum: and the medium or middle places between, round about, not by a right line, but circlewise. Jerusalem a City of judea in the East: Illyricum a country westward from Jerusalem, having on the North Hungary, on the West Istria a part of Italy, on the South the Adriatickesea: it is now called Sclavonia. Danubius' the greatest river in Europe entering into Illyricum, receiveth into it 60. Rivers, and is thenceforth called Ister. S. Hierom was borne in this country in a town called Strido, though the Italians contend this town to be in Istria. From Jerusalem to Illyricum by a right line is about 1000 miles; but Paul traveled not so, for it had not been difficult so to have done in a short time, both jury & Illyricum being situated upon the Sea: he began at Jerusalem, though his first Sermon were preached at Damascus, from whence he went into Arabia, and so to Damascus again, and then to Jerusalem, then to Syria, Phoenicia, Cilicia, Pamphilia, Licia, to Phrygia, Pisidia, to Galatia, Bithynia, Cappadocia, and many other Countries Northward from Jerusalem many hundred miles: thence Westward into Greece, and so through Macedonia and Achaia to Illyricum: and this not once only, but diverse times returning to the same places: So that that was fulfilled which Christ spoke unto him being in a trance at Jerusalem, I will send thee fare hence unto the Gentiles. Act. 22.21. The horses which Habakkuk speaketh of, Habak. 3.15. Thou didst walk 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 Revelation. I think he might rather have said, Reu. 6.2. Hierom also calls 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 arrows in the hand of a mighty man. S. chrysostom compares him to the Sun, so speedily and powerfully did he illustrate the whole world almost with the Gospel of Christ. Moses and Aaron converted not one country, namely, Egypt with their signs and wonders: but Paul many Cities and Countries, saving innumerable souls. The second, which is Paul's earnest desire, is in the 20. and 21. verses, where we may consider two things: 1. The intention of his desire: 2. The object of it. The intention is notably expressed in the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signifies a high ambition to preach the Gospel: that which he did, he was ambitious to do. The object, to preach the Gospel, set forth by the condition of the place where: which is set down negatively and affirmatively. The negative; not where Christ was named and preached before; declared by a reason; lest he should build on another man's foundation: not that it was unlawful for him so to do, but because it was proper to Apostles to lay foundations of Churches, he would not enter upon other men's labours, and so derive the glory due to them, to himself. Where Christ was already known there was not so much need of him; and therefore he applied him to such places where he was not known, that he might enlarge his kingdom, and save the more: not unlike our Master who left the ninety nine sheep in the wilderness, and seeketh the lost one. The affirmative; but where Christ is not named, which he delivereth in the words of Esay the Prophet: Esay 52.15. To whom he was not spoken of, they shall see, etc. Paul greatly and with earnest desire laboureth in preaching the Gospel, as appeareth in the book of the Acts. Ministers of the word must earnestly labour in discharging their office, Doctr. Mat. 9.38. Ministers are called Harvest labourers, 2 Tim. 4.5. They must watch, they must suffer, they must work, that they may make their ministry fully known. For prevention, Use 1 Paul's travel from place to place is not to be followed of ordinary Ministers. In a Church planted a roving and vagrant Ministry is uncomely. It was said to the Apostles, Act. 1.8. ye shall be witnesses to me both in Jerusalem and in all judea, and in Samaria, and to the uttermost part of the earth: Tit. 1.5. but Titus must ordain Elders in every City: 1 Pet. 5.2. and to us it is said, Feed the flock which is among you. Pastor, is a word of relation to a flock, so that no flock, no Pastor properly. Minister is a term of action, and requires a place for lawful employment. Book of Constit. Can. 33. Therefore it is well provided in our Church, against making Deacons or Priests, which have not first some certain place where to use their function: though there be Titular Bishops at Rome, yet we are not to reckon of the Ministry as of a title only. Those therefore which have no station, are to be accused; for we are to be as stars fixed in our several orbs: those also which having a station delight to gad abroad, and to intrude into other men's Cures, without a just and orderly calling. chrysostom justly accuseth Epiphanius Bishop of Cyprus, to have done contrary to the Canons, in making ministers in his Diocese, Socra. Scholar l. c. 11.13. and administering the Communion without his licence. The Elders of Ephesus must feed (not the Corinthians, but) the flock committed to them, Act. 20.28. over which God had made them overseers, which was the Church at Ephesus. Paul would not build on another man's foundation, Use 2 but as a wise masterbuilder lays the foundation, 1 Cor. 3.10. and we build thereupon. It is our happiness that we have a foundation already laid, for it requires more skill to lay the foundation of a Church, than any Minister in Christendom in their ordinary calling may challenge to themselves. The Apostles and apostolical men planted, and we must water: some such founded this Church of England; it is our part not to suffer the Churches we have received to be dilapidated, and fall to decay: neither is this without glory, For non minor est virtus quam quaerere parta tueri: As it is a virtue to get, so to keep that which is gotten. Though we convert not men from Gentilism to Christianity, yet we convert men from sin to righteousness, without which none can be saved. Idle and ignavous Ministers are to be reproved. Use 3 Paul laboureth, and our blessed Saviour himself even toileth in preaching, and shall we be negligent and slothful? One of the greatest commendations of a good Minister, is to be painful, and therefore Paul when he would commend himself, speaks of his labours: 1 Cor. 15.10. 2 Cor. 11.23. I have laboured more abundantly than they all: and in labours more abundant. The Husbandman cannot blow his ground, and get in his harvest without much sweat: nor a Carpenter hue his timber, and frame and raise his house without sore labour: now Ministers are Gods Husbandmen and Christ's builders, and therefore they must labour in studying, in preaching, etc. that Christ may be glorified, and their people saved. A sore travail is appointed for us, but it is in the power of our people much to ease us, though not by discharging us from labouring, yet by making our labour pleasant and delightful to us: namely, when they receive the word with meekness, being tractable, and becoming obedient thereto. A rich and plentiful crop, makes the Husbandman to rise early in harvest time, not as to labour, but as to play and pastime. If our people be stubborn and froward, it takes away our heart and courage; but if we may see good fruit of our labours, it rejoiceth us, it encourageth us, yea our healths, our lives are not dear unto us, but we cheer fully sacrifice them to Christ and his Church. The top of every man's ambition, Use 4 must be to honour Christ, and to promote the Gospel, that they which see not, nor understand may savingly acknowledge the Lord jesus. The Magistrate must, the Minister must, yea every private man must be careful hereof: which is, when we live so, as that by our godly conversation others are won to the love of Christ and the Gospel. If thou be'st a profane and wicked liver, thou hind'rest the enlarging of Christ's kingdom, not only in thyself, but in others also, who are scandalised, and speak evil of the way of godliness through thy naughtiness. It is fearful to hear how the hearing of the word, and the study of godliness is blasphemed by the nigardise, dissembling and falsehood of such who would seem the forwardest in professing the Gospel. Let us all prey and endeavour, 2 Thes. 3.1. that the word of the Lord may have free course and be glorified, which shall be, not when we only speak, but when we live like Christians, professing the Gospel of our Lord jesus. To whom he was not spoken they shall see, Use 5 and they that have not heard shall understand: Here we may note the state of an unregenerate man; he sees not nor understands: and the means to come out of that estate, to be the hearing of the word preached. It is miserable to be deprived of our bodily eyes: but to be without the eye of the soul, which is the understanding of Christ, exceeds in misery: and in this case is every one unconuerted though he have never so politic a pate, and great Acumen. Not to see and understand: that is, to be a blind beast: For understanding and reason is the specifical difference between a man and a beast; and the Psalmist saith, Psal 49. vlt. that man in honour, if he understand not, is like the beasts. So is Nabuchadnezzar said to be turned into a beast, when his understanding was taken from him. Diogenes his seeking for men in the populous city of Athens may be hither applied: for indeed, though many in shape resemble reasonable men; yet in their lives are unreasonable beasts. So are wicked men called Lions, Foxes, Dogs, Swme, etc. in the Scriptures; because either they know not and so speak evil, or what they know naturally, in those things they corrupt themselves as bruit beasts, as S. jude speaketh. jude 10. jerem. 10.14. Every man is a beast by his own knowledge, or brutish in his knowledge: Psal. 73.22. and David for uttering some erroneous speeches in a tentation, saith that he was foolish and ignorant, a very beast before God. If David for that be a beast, much more are our drunkards, and other lewd livers, beasts. And that they are so may be showed thus. A beast life's only by sense; so are the lives of lewd people merely sensual. Again, a beast foresees not future things; As a horse that hath good pasture to day, thinks not of any pasture for to morrow, for he hath no reason; so a carnal man dotes upon the things of this present life, forethinks not, nor foreprovides, of the life which is to come. Farther, speak to a beast it understands not; it is not won by entreaties, nor terrified by threatenings, nor persuaded by arguments: So when we preach the promises, or the threatenings, and use all arguments to persuade blasphemers, drunkards, etc. yet they reform not their conversation; what are they then other then very bruit beasts? would not a bruit beast profit as much as some do? Ah, it were well for them in regard of themselves, that they were dogs or toads, and not men and women, that they might not be sensible of everlasting burnings. If God by his word, hath given thee an understanding and obedient heart, praise him, and glorify him in thy life. VERSE 22. For which cause also I have been much hindered from coming to you. 23. But now having no more place in these parts, & having a great desire these many years to come unto you, 24. Whensoever I take my journey into Spain, I will come unto you: For I trust to see you in my journey, 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 he excuseth his not coming to the Romans. And this he excuseth two ways: first, that he 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 object: Paul, you have traveled into many Countries for the space of these 20. years; in all this while could you find no time to see us? must we of all other be the most neglected? To this Paul answers: of which his answer there are two parts: first, the rendering of the reason, why he came not to them as yet. The other a promise to come unto them. The reason: he was hindered: as if he should say; It was not, my brethren, any want of good will, but I have been hindered. This is amplified first by the greatness of the impediment; I have been much hindered: if it had been but a sleight matter, Paul would have stepped over it, and have come, but it was very weighty. Secondly, by setting down the thing itself which hindered him; in these words, for which cause; namely, preaching Christ where he had not been named; mentioned in the 20. and 21. verses. The Romans were converted already, and if Paul had gone to them, he had lost so much time for the converting of many people which never heard of Christ; and so had preferred a matter not so necessary, before the necessary and most weighty duty of his Apostleship, which was to plant Churches where there were none. In some other place he mentioneth Satan's hindering him, who is most busy to oppose the preaching of the Gospel, as that which brings ruin to his kingdom, 1 Thes. 2.18. but here he mentioneth the other, which is the let he speaks of, Chap. 1.13. His promise is in the 23. and 24. verses, where we have the promse; I will come to you; and the amplification. First, by two reasons: the first, a kind of necessity; seeing I have no more place in these parts, being now come to the borders of Italy; and to the sea coast, planting the Gospel every where. The second, from his desire to come unto them, set forth by the antiquity of it; these many years: That which we truly desire we endeavour to enjoy, but I have had a long desire to come unto you, therefore I will come. Secondly, from the time: whensoever I take my journey into Spain: It is probable that Paul never was in Spain, though some and those ancients too be of another mind, Howsoever, Paul's project was, to have by Rome traveled into Spain, and there to have preached Christ. Thirdly, from an exposition: for I trust, etc. where is first a correction; I trust to see you: he doth not absolutely promise, but he trusteth: which word here importeth fallability, and uncertainty, though when it is used of the Supernatural grace of hope, grounded upon 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 between the Chalice and the chin, according to the proverb, and therefore he addeth this correction. Secondly, here is mentioned the benefit coming to Paul by his journey to Rome, which maketh up a most Christian compliment. The benefit is double: First, to be brought on his way toward Spain by them: not that Paul affected any state, but to be furthered by their advice and intelligence, that, being one of their famous Provinces. The other, contentation, and much satisfaction in their company: that I may be filled somewhat with your company: He saith filled, lest they should think he meant to make no stay with them; and somewhat filled; to let them understand, that in his opinion he could never be weary of their company, nor satisfy himself with it. The sum is, that Paul desires to come to Rome, but is yet hindered; and he will come if God permit. The purposes and desires of men, Doctr. are ruled and overruled by the providence and will of God. Prou. 16.9. A man's heart deviseth his way, but the Lord directeth his steps. We have a quotidian experience hereof, as witnesseth our ordinary speech: Man purposeth, but God disposeth. The Gospel cometh to a Country not by chance, Use 1 nor by the will of man, but by the will of God: and the journeys of Ministers are specially directed, yea their words, as a godly man having to admiration spoken, Moses' Abbess, apud Cassian. collat. 1. c. vlt. confessed, saying, That though at that time he was so enabled, yet he had observed, that at some other time, being entreated, and having a desire, he could not utter one sentence profitably. Augustine also saith, That at a Sermon he converted an Heretic, by a passage which was given him at that instant, of which he had no way meditated before. In the Revelation, Christ is said to have Stars in his height hand, which are the Preachers of the Word, enlightening the world with the Gospel: and said to be in the right hand of Christ, not only for protection, but because they rise and set at his appointment, now shining in one Country, now in another. By the merciful and good providence of God, the Gospel hath shined many hundred years ago to this Land: Let us take heed unto it, and walk in the light while we have it, that it never may be said to us, as sometime to Corazin, Bethsaida and Capernaum, If the preaching that hath been in England, had been in the East or West Indieses, they would long since have converted, at least, not so have slighted and abased it, as England doth. From Paul's practice observe a point of wisdom: Obser. 1 Paul preferreth planting of Churches, before seeing either Rome or the Romans. So prefer thou things necessary before unnecessary, the main duties of godliness and thy calling, before things of meaner consequence. Martha is reproved by our Saviour Christ, Luke 10.41.42. for want of this wisdom; and they are not to be excused in the Parable, who prefer the trying of Oxen, etc. Luke 14.16.17. & seq. before coming to the great Supper. Esteem not by-matters, as main; nor the main, as those of the by. It is the great fault of many, that pursue matters of pleasure, profit, and unnecessary and unprofitable travail, leaving the principal and necessary duties of their calling and graver and more weighty employments, Phrasis Ennianae apud Gell. Noct. Att. l. 19 c. 10. praeterpropter vitam viventes, living to any end rather, then that to which they should live. Here also note a secret: Obser. 2 A man may will that which is contrary to Gods will, without sin. This Riddle is assoiled, by distinguishing Gods will: which is either of the sign, and revealed, or of his good pleasure and secret. Whatsoever 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 cometh not; to go into Spain, 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 giveth a notable instance: A man lieth very sick; God willeth that he shall dye of that sickness; Aug. tom. 3. Enchir. cap. 101. he hath two sons, one prayeth hearty for his father's life, the other hearty wisheth his death: The piety of the one pleaseth God, though willing another thing than he willeth; and the impiety of the other displeaseth him, though willing the same thing which he willeth. David also is an ensample: He purposeth to build a sumptuous house for the Ark: I, saith he to Nathan, dwell in an house of Cedars, 1 Chron. 17. and the Ark of the Covenant remaineth under curtains: 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 up thy seed after thee, and establish thy kingdom. Though God willed otherwise then David, yet David's will was accepted, as may appear by the blessing, for which David feelingly gave thankes. Let us study and desire to glorify God, to do good in our callings, and in the places where we dwell, in repressing and reforming sin, and in countenancing and furthering godliness, we have a sweet encouragement, though our purposes want effect, yet they shall not want a reward. In all thy promises and purposes, Use 2 have this reservation: Act. 18.21. Rom. 1.10. 1. Cor. 4.19. Philip. 2.19. If God will; So Paul diverse times: so also the Heathen, as Tully, Si Dij velint: as Taurus a Philosopher in Gellius; Dijs benevolentibus: as Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So that it is a kind of Atheism, not to acknowledge the events of all things to be in the hands of God. Though the Lawyers have a Rule, that that is idly expressed, which is necessarily understood, because the expression thereof worketh nothing: yet let us often express this, which is always to be understood, both to preserve ourselves in the faith and remembrance of God's providence; and also to instruct others therein who hear us. Say not thou, james 4.13.14.15. I will go into such a City, and continue there a year, and buy and sell; whereas thou knowest not what shall be on the morrow, and thy life is like a vanishing vapour: But say if the Lord will, I shall live and do this or that. Nor say thou wilt be revenged on thy contrary; for not thy will, 1. Kings 19.2. 1. Kings 20.10. but Gods shall stand: jesabel threatneth Eliah, and Benhadad threatneth Ahab, but it is not in their power to bring to pass. Promise not to thyself prosperity for a long time, especially livingwickedly: for the life of all men is uncertain; and the destruction of wicked men sudden, so that they shall not escape. The rich fool in the Gospel will build his barns bigger, and promiseth to his soul many merry years, when he had not one night to live: Thou fool, Luke 12.18. & siq. this night shall thy soul be taken from thee. Boast not thyself 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 Lion's skin while it is on his back, and he in the forest. To day hear God's voice, Nemo tam Divos habuit faventes Crastinum ut possit sibi polliceri. Senec. in Thyeste. Act. 3. Psal. 102.24. thou canst not promise thyself a morrow: David prayeth, O my God, take me not away in the midst of my days: which some expound, Take me not away then when I think to live longer: For it cannot be but exceeding dangerous, then to be called to judgement, when a man thinketh of longer life, a thousand to one that man's account is not ready. Filled with your company. Use 3 Most sweet and full of content is the Communion of Saints, a kind of Paradise to converse with such as fear God: as to sojourn in Mesech and Kedar, or in Sodom, with them that hate peace and godliness must needs be a vexation to a righteous soul. It is a great corruption not to delight in the society of the godly: and as great, so to speak, live, and behave ourselves, that the godly can take no delight in our society. What pleasure can it be, nay it is rather a kind of Hell, to live in the company of blasphemers, drunkards, and profane wretches. VERSE 25. But now I go unto Jerusalem to minister unto the Saints. 26. For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which are in Jerusalem. 27. It hath pleased them verily, and their debtors they are: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. IN these verses, and so to the end of this Chapter, he excuseth his not coming to the Romans Now. Here are the Excuse, and the Amplification to be 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 Romans, verse 30. to the end. The Excuse is brought in by a Prolepsis: In the 23. verse he spoke of a great and long desire he had to come to Rome. Hence they might say: If Paul, you have so great a desire, why then do you not instantly come unto us. For answer hereunto he shows that he is upon weighty affairs and not to be dispensed with, bound for Jerusalem, vers. 25. where we have his journey, and the end of it, to minister to the Saints. I go to Jerusalem: He is now taking his journey, which admitteth of no delay. To minister to the Saints: That is, to the Christian jews there: and because there are diversities of ministrations; he declareth it by exposition in the 26. and 27. verses, as namely, that it is about a contribution or alms, which he is to convey and deliver to them from the Greek Churches. For though his office was principally to preach, and not to serve tables, yet at this time there was a necessity of mercy above sacrifice; and it was enjoined Paul specially by a decree of the Church, Galath. 2.10. and therefore he 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, Giving, Receiving. The Persons giving, 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 appear, 2. Cor. 8. and 9 Chap. The persons receiving, the poor Christian jews, described by their condition, and by the place of their habitation. Their Condition, outward and inward. The outward, they are poor: The inward, they are Saints. The place of their habitation, Jerusalem. Poor: For through a hatred unto Christ, the jews unbelieving, grievously persecuted all them which turned Christians, spoiling them of their goods, as may appear, Heb. 10.34. 1 Thess. 2.14. And indeed the Apostles and Christians, in no place, met with more grievous adversaries than the jews. The manner of giving 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 ready mind, taking delight in the same. This manner is repeated in the seven and twentieth verse, with a correction: It pleased them, and their debtors they are. Though the alms was voluntary, yet a debt also, though alms and debt seem 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 proved from a rule of Equity. For that which a man receiveth, he oweth requital. But the Gentiles have received the spiritual things of the jews. Therefore their duty is to minister unto them in their carnal things. Salvation is of the jews, said our Saviour, John 4.22. and theirs were the Promises and the Covenant, etc. and we are enriched with the Gospel, and the blessing of it, by them: and whereas before we were as dogs, not admitted to the crumbs under the table, yet now we sit down with Abraham, Isaak and jacob, in the kingdom of heaven. From hence it was, that all the Churches of the Gentiles until the time of Theodosius, sent collection to the Church of the jews at Jerusalem, as to their Mother Church, ut totius orbis foverentur ministerijs, as said Hierom, reprooving Vigilantius for finding fault therewith. Now it is to be observed that Saint Paul hath set a double accent upon the Macedonians and Achaians, the one of commendation, the other of obligation, that he might closely admonish, or prepare the Romans thereunto. We must contribute to the relief of the poor Saints, Doctr. Rom. 12.13. Distributing to the necessity of Saints, Gal. 6.10. 1 joh. 3.17. The Office to oversee for the poor, Use 1 is honourable; The chiefest Apostles, yea the Angels have borne it, ministering to Eliah, 1. King. 19 let no man despise it, but willingly undergo it, and faithfully discharge it, having a principal regard to the religious poor, of which see more upon the twelfth Chapter, and thirtieth verse. Distance of place dischargeth not from contribution, Use 2 if there be an unity of faith. If occasion be offered relieve the poor Saints beyond the Seas, and among all, a Christian jew in his want. Be ready to distribute, Use 3 and willing to communicate: 1 Tim. 6.18. Remember the Macedonians, whose deep poverty abounded in liberality; and who beyond their power were willing of themselves entreating that they might be admitted into the fellowship of the ministration to the poor Saints at Jerusalem. 1. Cor. 8.1.2. & seq. They entreated as if they had been to receive, not to bestow an alms. Beware thou withdraw not thyself when thou shouldst be called to give alms: and account him to have done thee a great good turn, who calleth thee to relieve a poor Saint: Make much of such opportunities; to show thy charity, thy faith, to adorn thy profession, and to allure to the liking of the Gospel: 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 judgement Christ will reward for this. Mat. 25. He that turns away his face from a poor Saint, may justly fear that God will turn away his face from him; of the which an ancient Father excellently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. in tetrast. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A poor man comes, saith he; if he go away and not obtain; O Christ, I fear lest needing thy hand, I depart succourless by my own law. For he with giveth not, let him not hope. How prodigal are we in vanity, how niggardly in charity! spending wastefully upon our lusts; but not vouchsafing a halfpenny to the poor Saints. Shillings and pounds in harlotry and drunkenness, etc. and a few pence grudged to the poor members of jesus Christ, what hope can such have? Here is a rule. Use 4 It is our duty to minister unto them in our carnal things, from whom we receive spiritual. Hence Paul proves the maintenance of ministers. 1 Cor. 9.10. Gal. 6.6. By this rule we ought to bear a pious affection to that Church in which and by whose ministry we are regenerated: whereby the unnatural practice of the Brownists in reviling their mother the Church of England it to be reproved. By this rule we discern that spiritual things are more excellent than carnal. If we sow unto you spiritual things, 1 Cor. 9.10. is it a great matter if we reap your carnal things, saith Paul? as if gold and silver, were too base to enter into comparison with the Gospel and the blessing thereof. By this rule we are bound to our Benefactors: most to God from whom we receive all good things carnal and spiritual: let us no ways offend him, but perform all true and thankful obedience. Amen. VERSE 28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that when I come unto you, I shall come in the fullness of the blessing of the Gospel of Christ. IN these verses Paul promiseth his coming unto them: where we have the Promise, I will come by you into Spain: and the Amplification from two Circumstances: Of the Time: and of the manner of his Coming. The Time in the 28. verse. The manner in the 29. The Time: when I have performed this: that is, safely dispatched the matter of the alms of the Greek Church, and faithfully discharged myself thereof, as he expounded himself with a note of his care in that affair, And have sealed to them this fruit. Sealed. Paul showeth his care by a Metaphor: as men seal up their letters and tokens, that they may come with the more safety to their friends: so Paul will deliver the alms, obsignatis tabulis, under seal without any violation, or impeachment. Here are the persons to whom, and the thing sealed. The persons, Chrysost. to them: that is, to the jews: to the Christian believing jews. Though some have expounded it of the Gentiles, because all alms and good fruits, do ratify faith, as a seal doth a writing. This fruit: Alms is a fruit: here a fruit of the faith of the Grecians: Corn. Corn. a Lapide. some have said the fruit of the faith of the jews: for God hath promised the blessing of his Providence to believers: and therefore outward things and transitory, are in the word propounded to such as fear God, that they shall not want that which is good for them. Though the principal end and fruit of faith and Godliness be eternal life, yet Godliness hath the promises of this life, 1 Tim. 4.8. also. Faith is wonderful useful: as wheat being sown, not only bringeth forth the kernels of wheat for man's sustenance, but straw and chaff also for fodder for cattles: so faith furnisheth both body and soul with necessaries. But the best and most natural, is to understand the fruit of the faith of the Gentiles. The manner of his coming: in the fullness of the blessing of the Gospel. The blessing of the Gospel: what this blessing is Authors diversely expound, but we may from Paul himself fetch the meaning, in the 1. Chapter, verse 11.12. he saith: I long to see you, that I may impart unto you some spiritual gift, to strengthen and comfort you. The blessing of the Gospel is nothing else but the comfort and strength of Grace conveyed into our hearts by the preaching of the Gospel. With this Paul promises to come, wherein me thinks he deals like unto 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 return: So by this promise of his coming 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 revelation: This confidence of Paul is not so much to his commendation, as to the Romans. For not only good seed, and a good Tilths man, but good ground is also necessary to a good crop: Herein Paul implieth the confidence he bade that the Romans were a very Godly people, in whom he should have much comfort. Every man is faithfully to perform that which he undertakes: Doctr. Luke 12.42.43. Who is that faithful and wise steward, etc. Blessed is that servant, etc. so is the faithful servant commended, Mat. 25.21. and one of Moses his principal praises was that he was faithful. Numb. 12.7. Heb. 3.2. Here Paul is an example unto all men, Use 1 faithfully to discharge the trust committed unto them. Let servants apply it to themselves, that they be no pickers or stealers, or wasters of their master's goods committed to them, but let them show all good faithfulness. Also Executors that they every not themselves by the trust committed unto them by the dead, to the damage of Orphans, widows, and such who are to receive lands or legacies. Gen. 47.29, 30, 31. et 50.5, 6, 7, et seq. Let them remember joseph, who faithfully dealt with his Father jacob according to his will. Also all feoffees that they take no advantage to them and their heirs, but conscionably discharge the trust imposed in them. Also all such to whom is committed any stock of the Church or commonwealth to be employed to necessary, 2 King. 22.7. civil or pious uses, to be faithful like these good men in josiahs' time spoken of in the 2. of the Kings. And specially all Overseers for the poor, to remember Paul's example, and neither by any cunning to enrich themselves by the money collected, nor by any negligence to dissipate it: but in their states, and every other way to husband every thing for the best advantage of the poor, for whom they are put in trust. Not to give of a man's own, is a sin, but to defraud the poor of that which others give is a thing abominable: and such unfaithfulness most unworthy of pardon. Neither can any good be expected from such as saith our Saviour, Luke 16.10, 11, 12. To deceive a trust committed unto us, argues a lewd mind, and among the Pisidians such were to be put to death. Also the Imperial laws adjudged him who converted things committed to his trust, to his own use, to be guilty of theft. By proportion also Ministers hereby are to be careful to keep that good thing which is committed to them: 1 Tim. 6.20. 2 Tim. 1.14. as Paul twice chargeth Timothy. And if we are faithfully to satisfy the trust commited by men: much more to deal faithfully in that which God committeth to our trust: as our bodies and souls that we return them unpolluted, and the gifts and talents we receive, that we employ them faithfully to our Master's use. The Grecians are an Example to all Christians, Use 2 that they bring forth fruit of their profession. A Godly man is compared to a tree which is fruitful: Psal. 1. and herein saith Christ, is my Father glorified, john 15.2 8. if you bear much fruit. To speak well, and make fair shows without fruit, is to bring forth leaves only like the cursed figtree, 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 bear ill fruit, as drunkenness, whoredom, etc. is as contrary to nature, as it is agreeable to Nature, for the Sun to shine, or the fire burne. Let us then have our fruit unto holiness, and the end everlasting life. Rom. 6.22. An admonition, to ministers, Use 3 what their principal endeavour should be when they receive any place, namely to come with the fullness of the blessing of the Gospel: they must live, and yet to make their people partakers of the blessing of the Gospel, must be as, or more dear unto them than their lives. Also to the people, to know what use they are to make of their teachers; not to make a gain of them in outward things but to receive by them the blessing of the Gospel. We bring a blessing, and treasure in earthen vessels more precious than gold: faith, repentance, remission of sins, peace of conscience, life eternal. Qui capere potest capiat. He that is able to receive them let him receive them, and woe to them which despise these things. VERSE 30. Now I beseech you brethren, for the Lord jesus Christ his sake, and for the love of the Spirit; that you strive together with me, in your prayers to God for me. 31. That I may be delivered from them which do not believe in judea, and that my service which I have for Jerusalem may be accepted of the Saints. 32. That I may come to you with joy by the will of God, and may with you be refreshed. 33. Now the God of peace be with you all. Amen. THese words contain the third amplification of Paul's excuse that he comes not now to the Romans, which is a request he makes to them. We may consider here two things. First, Paul's manner of requesting: secondly, the request itself. In the manner, there is first a compellation, Brethrens. Secondly, an obtestation, I beseech you for the Lord jesus Christ's sake, and for the love of the Spirit. Brethren. This title come in seasons, for it becomes brethren whether by Nature or Grace, to help and further one another. I beseech you, etc. In this obtestation, are the form, and the matter of it to be considered. The form, I beseech you, exhort you, call you to my help. The matter contains two arguments, whereby he adjureth them to help him by their prayers: By our Lord jesus Christ, and by the love of the Spirit. To beseech one for a thing: is so to beseech, as if you obtain, he may have comfort by it, if not, the contrary. For our Lord jesus Christ's sake, is as if he should have said: as you desire to have any benefit by our Saviour, if his love may prevail any thing with you, see you pray for me. For the love of the Spirit: Hypallage Martyr. either by a figure as some, the Spirit of love: or as you desire the Holy Spirit should love you, or for that love which he hath shed abroad in your hearts, or as you desire that the Holy Spirit should work in you a love to God, and your brethren. This manner of speaking is after a sort proper to Paul; and indeed nothing can be devised to be spoken, more grave, See more hereof Rom. 12.1. more excellent, more powerful, more divine. Some great matter it must needs be which Paul craves under these terms, even this, that the Romans would pray for him, and yet Paul fare excelled the best of the Romans in all grace. The prayers of the meanest may be profitable, Obs. and Paul shows very great modesty and humilty, in requiring them. In this request that the Romans should pray for him, are two things: 1. That which they should pray for in his behalf: 2. The amplification. That which they should pray for is twofold. First, that he may be delivered from them which do not believe in judea. Secondly, That his present service may be accepted of the Saints. The first was necessary, 2 Thess. 3.2. because in all places they chief withstood Paul. These are called unreasonable and wicked men. The second also, because even the believing jews were not so well affected to Paul and to the Gentiles among whom Paul preached, as they ought to have been, as may appear in that uproar by them occasioned, Acts 21.20. and so forward, which was the beginning of Paul's greatest and last troubles. Paul knew the Alms he should bring might well be accepted because of their necessity, but desires they might receive it with as much love as he and the Greek Church offered it to them. For this he desires them to pray; For he doubted that either they would not receive it at all, or not so kindly as he wished: For much is detracted from a gift, which comes either from one, or by one, of whom we think 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 strive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a military word, noting such fervency, as if for life and death. He prays for himself, and desires them to help him, as Aaron and Hur helped Moses. He desires not the Emperor's letters to be procured for him, nor their sharp swords, but their earnest prayers. The second, is from the fruit of such deliverance, and acceptation; which is double, in the 32. verse: 1. That he may come to them with joy, set forth by a correction, by the will of God. That he might be delivered, that he might come to them, that his service might be acceptable, that he might come with joy. By the will of God, well put in, because the event of all things is in the hands of God: and he was not delivered, and that was (by the will of God) an helping cause of his coming. The third, from an Apostolical 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 us, then have we the inexhaust fountain of all goodness, whether we understand the collation of things good, or a protection from things ill. The God of peace: that he may be appeased and peaceable towards them, that they may have peace of conscience. And that they may be peaceable among themselves, that they jar not about things indifferent. The Seal of this benediction; Amen. Of which see. Rom. 11.36.26. Believers stand in need of the Prayers of their Brethren, Doctr. and ought one to pray for another. Almost in every Epistle Paul requires the prayers of the Churches, and always prays for them. And we read: james 5.16. Pray one for another that ye may be healed: and our blessed Saviour taught every one to say, Our Father, etc. Give us, forgive us, lead us not, but deliver us, etc. It is the lot of good men many times, Obser. 1 to be ill entreated by them, of whom they deserve well. This was the lot of Miltiades and Themistocles among the Athenians; of Camillus, and Scipio Africanus among the Romans; of Moses and Samuel among the Prophets in the Old Testament: in the New Testament, of our blessed Saviour, who came into his own, and his own received him not, but preferred a murderer before him, and delivered him to be crucified. Also of our Holy Apostle, who gathered no small sum of money to relieve his Nation, and yet they persecute him; Thus is many a good Magistrate, Minister, Citizen, unkindly rewarded by them who ought to have honoured them. If it so fall out to thee. Thou art not better than Saint Paul, than Christ himself: Be not discouraged, neither let the unworthiness of others make thee to be any whit the more negligent, or to deal the less worthily in thy place, by the example of Saint Paul, who omitted no opportunity or care to do the Saints at Jerusalem good, though he knew not whether they would accept it or no. The singular courage and constancy of Paul is to be observed; Obser. 2 who though he had some intelligence of troubles that should certainly befall him at Jerusalem, yet he shrinks not, but with great resolution goes thither. In every City as he passed, the Holy Ghost witnessed that bonds and afflictions abode him: But saith he, Act. 20.23, 24. None of these things mou●me, neither count I my life dear unto myself, that Imay finish my course and ministration with joy. And being at Caesarea, he was warned by a Prophet of his bonds, and that he should by the jews be delivered into the hands of the Gentiles; whereupon the brethren with tears besought him not to go up to Jerusalem: But he answered: Act. 21.11, 12, 13. What mean you to weep and to break mine heart? For I am ready not to be bound only, but to dye at Herusalem for the Name of the Lord jesus: O worthy speech of an Apostle! O Divine Paul! Let us labour to be prepared with such resolution: we know not what hangs over our heads: We have cause to fear the worst, for our barren and fruitless profession: and,— jam proxim us ardet Vcalegon— our neighbours and brethren in Germany and France are under the fiery trial: Prepare thyself: Happy are they which endure: See that there remain no sin unrepented of; for, if any thing, this will make us cowards, and shame us. The prayers of the Church are most excellent and necessary, Obser. 3 or else Paul would not in such terms have begged them. Think thou reverently of them: as of means which God hath appointed and blessed for the great good of such as are in distress. The Prayer of one righteous man availeth: much more of a whole Congregation, Tertull. Apolog. City, Kingdom. If many, quasi manu facta Deum ambiunt orantes, as Tertullian speaketh, Act. 12.5. et seq. banding themselves together sue unto God, praying for things agreeable to his will, they must needs obtain. When the Church prays for Peter, he is miraculously delivered. When a legion of Christian soldiers upon their bare knees make supplication to God, when the Army of Aurelius the Emperor was ready to join battle with the Germans and Sarmatians; Euseb. Eccl. Hist. lib. 5. ca 5. These their enemies were discomfited by thundering and lightning, and the whole army ready to perish for thirst, is refreshed with water. In the time of the Holy Emperor Theodosius the Younger, Socra Scholast. Eccl. hist. l. 7. c. 22. at the prayers of the whole City, being come together upon another occasion, a grievous tempest was suddenly turned into calmness, and the former dearth and scarcity, into abundance and plenty of all things. Absent not thyself from the Common prayers of the Church in the times appointed. Beware thou disparage them not, nor think basely of them in comparison of preaching, or when they are alone: wise and conscionable Christians, and such as are truly religious, will even for prayer alone resort to the house of prayer: and if all would so do reverently, how might we prevail with God? Use. 1 By Paul's example begin all thy lawful affairs with prayer: he that doth not, begins without God's good speed. But strive in prayer, for God delights to have his blessings and the kingdom of heaven, to be wrung out of his hands by the violence of our prayers. Cold and drowsy praying getteth nothing at the hands of God; thou must wrestle with the Lord, as jacob did, Ignavis precibus fortuna repugnat. when he obtained to be called Israel: He will not let go his hold, till the Lord bless him, though he receive a blow which lameth him: he will strive for a blessing, Gen. 32.24, 25, 26. though it cost him a limb. Such an Orator was Moses in the behalf of the Israelites: when the Israelites had sinned in the golden Calf, God is ready to destroy them, and Moses is ready to pray for them: which when the Lord seethe, 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 goodness of the invincible God, to suffer himself to be as conquered, by the fervent prayers of his servants. In this manner also prayed the Syrophenissian, and obtained to her great commendation. Mark 7.25. & seq. Three things amongst others should move us thus to pray. 1 The excellency of blessings we stand in need of: as Remission of sins, Faith, Repentance, etc. in which is our happiness. 2 The strength of corrupt nature, and of our lusts, as Covetousness, Pride, etc. which are to be subdued by pr● 3 The subtlety, malice, and unwearied violence of the Devil, seeking to destroy us, who is not made to fly, without faithful and fervent prayer. Paul not only dischargeth his conscience in gathering and bringing the Alms of the Greek Church, Use 2 but desireth it may be accepted of the Saints: So Ministers and others, must endeavour so to perform their duties, that their service may not only be done quali, quali modo, but acceptably to the Church. To be popular, may be a just imputation, neither may we seek to please and satisfy curious humours, or wicked men; and yet we must not be careless how our labours are accepted, but account it a blessing, if sober and wise Christians esteem of our pains. The God of peace be with you: Use 3 Paul requesteth the prayers of the Romans for him, and he 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 sin, 1. Sam. 12.23. to cease to pray for thy people. Art thou a Hearer? Leo Mag. ser. 2. the Pass. Dom. in initio. pray for thy Teacher, and great reason: Add common lucrum pertinet, saith one, quia vestrae impenditur aedificationi, quicquid nostrae tribuitur facultati. It is the common gain, for if by thy prayers, thy Teacher be the more endued with devotion, gifts of utterance, and holy life, he is the better able to edify thee thereby. If thou wilt say, Endue, O Lord, our Minister with righteousness: Thy Minister will say, And make my people joyful with thy salvation: If thou wilt say, Blessed be he that cometh and speaketh to us in the name of the Lord: We will say with Paul, The God of peace be with you all. Amen. A PLAIN EXPOSITION UPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAUL to the Romans. VERSE 1. I commend unto you Phoebe our sister, which is a servant of the Church which is at Cenchrea. 2. That you receive her in the Lord, as becometh Saints, and that you assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. THe Conclusion of this Epistle began at the fourteenth verse of the fifteenth Chapter, and is absolved 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 five. 1 A commendation of a certain woman unto the Romans. 2 Salutations. 3 An Admonition interserted, but handled after all the Salutations. 4 A Comprecation, or the Apostolical Seal or Benediction. 5 A Doxology, 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 party 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 servant 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 receive her: amplified by the manner expressed in two phrases: First, In the Lord: Secondly, As becometh Saints. 2. That they should assist her: amplified by the extent of such assistance: viz. In whatsoever business she hath need of them. The reason, from common Equity: For she hath been a succourer of others: of many, and also of me: Therefore to be received and assisted. I commend unto you: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I commit: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend, that is, as the Interlineary Gloss expounds, Commendabilem estendo, I show to be commendable, as if he should say, I desire you to take knowledge of this woman, the bearer hereof, as of a virtuous and very devout 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 us, as whereby both our love may be testified to them, and theirs confirmed to us. Phoebe: Phoebus, the Sun: Phoebe, the Moon; sometimes taken for Diana, the Goddess of Hunting and Chastity; a name likely to have been imposed by her parents, being Gentiles: but whatsoever her name were, herself was most virtuous. Our sister: Not his wife, as some, nor his natural German sister, as others; but their sister in Christ, and by the profession of the same faith: For all believers are the sons and daughters of God by Adoption, and therefore brothers and sisters between themselves. A servant of the Church which is at Cenchrea: Cenchrea, A Naval station, or Port belonging to Corinth, on the East side of the Ishmus there, toward Asia; another Haven they had on the West toward the other parts of Europe, called Lechaeum, Consul Plin. n. hist. l. 4. c. 4. Ho●at Carm. l. 1. odd 7. Ouid. 4. Faster. for which double haven the Poets called Corinth, Bimarem. Here Paul preached and converted many, among whom Phoebe shined, as the Moon, in the night of persecutions, doing much service to poor and distressed Christians: and therefore here called a Seruam of the Church: Not a Deaconnesse, or one of the College of Widows, of whom Paul speaketh, 1. Tim. 5. for she was not poor, Gloss. Ordinar. Aeselmus. Caietanus in loc. but Nobilissima & ditissima faemina, a very noble and rich woman. She served the Church, favoribus & facultatibus, saith one, by her countenance and purse, succouring many, as in the next verse. That ye receive her, that is, entertain and acknowledge her with all respect. In the Lord: In the name of the Lord, because she belongeth to the Lord: as Matth. 18.5. and 10.41, 42. As becometh Saints, to receive, or to be received; not in any fashion, but after a singular and extraordinary manner, as most dear and worthy friends. That ye assist her: stand by her; a military word, and further her in any her business: whether she had any suit at the Emperor's Court, or any traffic with the Merchants, or whatsoever it was, it is not expressed, but we may be sure it was just and warrantable, or else Paul would not have written to have had it furthered. For she hath been a succourer of many, and of me also. A Succourer; A Patroness, standing between poor Christians and their dangers; standing before them to defend them, that they might be in safety. It is equal that the Romans should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to her, for she hath been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many: she relieved the Saints, received them to her house, countenanced them, and protected them. Of many, and of me 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 inferior note, which were not much regarded or sought after: yea of Paul himself, against whom Satan most of all raged, so that it could not be but much more dangerous for them who should receive 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 john, 3 joh. v. 3. and john, Demetrius, 3 john 12. And in the primative Church it was so ordinary to give Christians letters of commendations, that he which acknowledged them not, was taxed as if he had denied the faith. And there is great reason for it; Pareus. For first it concerns them which are requested to commend, that they may show their charity: Secondly, the Commended, that they may be helped. Thirdly, them to whom, that they may do good to the worthy, and not be deceived by the unworthy. Though we must commend, Obser. yet we must be wary whom we commend: It were rashness and indiscretion to speak or write in the commendation of every one that desires it. Commend not before trial. Hence are to be reproved such, who reserve their worst language for the best affected persons, always railing, and mocking such as fear God. Also such, who for a fair word, or at the entreaty of a friend, or for a present, will write or speak for them which are lewd and wicked, and in matters most unjust; commending them for honest, good and orderly persons: which is to bear false witness. Remember the reproof of joash, judges 6.31. Wilt thou plead for Baal? and the correption of jehoshaphat by the Prophet: 2. Chron. 19.2. Wilt thou help the wicked, and love them which hate the Lord? Before Paul would have written or spoken in commendation of a drunkard, a blasphemer, or profane person, he would have had his right hand chopped off, and his tongue plucked out of his head: Pro. 24.24. For, him that saith to the wicked, thou art righteous, shall the people curse and abhor. This indiscretion (though it deserve to be called by a harder name) confirms evil men in their lewdness, who being admonished, brag they can have hands and seals for their behaviour. A servant of the Church. This is a title of honour. Use 1 Kings and Princes are servants to the Church, and the Angels themselves, and he is no ways honourable before God, that doth not service 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 serveth and honoureth his Son, should honour his Spouse also: for the honour of the husband is derived to the wife. What service dost thou to the Church? whether thou be'st in or out of office, if neither by thy purse, prayers, countenance, counsel, example, etc. thou do service, thou shalt have no reward. What reward then shall drunkards, unclean persons, etc. have? even the reward of evil servants, who for their injurying, and dishonouring their Lady and Mistress the spouse of the Lord jesus, shall be cut off, have their portion with hypocrites, and be cast into utter darkness, Mat. 24.51. & 25.30. where shall be weeping and gnashing of teeth. It is the duty of Christians to receive strangers: Use 2 so did Abraham, and Lot, and others. The Israelites must love strangers, Deut 10.19. and Christians may not forget it, Heb. 13.2. But Christian strangers which profess true Religion, must be received in the Lord, and as it becometh Saints. Do good unto all men, but specially to the household of Faith, saith S. Paul elsewhere. So of true Protestant Christians there must be a special and honourable regard. The Saints are consecrated to God, look what difference we make between the Lord's day and the other days of the week, so much ought we between the Saints and other men: as there is another manner of use of things holy, and of things common. O happy England which knowest not what it is to be a stranger: But there may a storm arise and for thy fruitless profession, drive of thy Children into foreign parts, as in the days of Queen Mary, therefore receive thou strangers, especially the persecuted members of jesus Christ: In the midst of the Noonday make thy shadow as the Night, to hide the outcasts of the Lord; Let them dwell with thee and be a covert to them from the face of the Spoiler: Esay. 16.3, 4. as the Prophet Esay admonisheth Moab. Whatsoever is done to such strangers, Mat. 18.5.6. & 25.34. & seq. Christ accounteth done to himself, either by way of offence or defence. It is a gainful office to receive such: as witnesseth the example of Abraham, Lot, the Widow of Sarepta, and others, And I am persuaded that England fares the better for kindness shown in dangerous times, to French and Dutch strangers: long may England be a Sanctuary, refuge, and harbour for the persecuted Saints. For he that receiveth a righteous man in the name of a righteous man, shall have a righteous man's reward, Mat. 10.41. Let us remember therefore the monition of Saint Peter, 1. Pet. 4.9. Use hospitality one towards another without grudging; and in these times of domestical peace, and foreign troubles, let us cheerfully and with a liberal mind, and not Nabal-like relieve such as fly unto us. Account it no small blessing if God by his providence, send one of his poor Saints, a stranger to thee to be relieved; and say after the words of Elizabeth, Luke 1.43. Whence is it that a brother of my Lords comes unto me? God honours thee if he give thee such occasion, and commits to thy trust such a jewel. Make such thy friends, that when thou failest, they may receive thee into everlasting habitations. Vouchsafe them a room in thy house, whom Christ disdains not a place in Paradise, and if it were needful, even wash their feet, knowing that the foot of a true believer, is more honourable than the head of the proudest wicked man on earth. The Romans must assist Phoebe in all her affairs: Use 3 Such love ought to be betwixt believers, that they ought to support, uphold, and by all kind offices further one another. As one hand washeth another, so we being members of the same body, ought mutually to be helpful. Wicked men will take part with wicked men, and ride, and go in the behalf one of another; yea, even the Devil's back and second one another, much more ought Christians to countenance and further one another: but always in that which is good only, and among good things in spiritual chief. It is just that such as have by their place, birth, Use 4 authority, goods, countenance, prayers, counsels, example, labours, or otherways done good, whether of superior or inferior rank, should be singularly respected upon all occasions: The Church is a debtor unto such: But such as have been no way serviceable of due can expect no such regard: much less may they, who have wronged and disgraced the Church and members thereof by their cruel and evil life. VERSE 3. Greet Priscilla and Aquila, my helpers in Christ jesus. 4. (Who have for my life laid down their own necks; unto whom not only I give thankes, but also all the Churches of the Gentiles.) THe second part of this Chapter begins in these Verses, and is continued to the end of the 16. Verse, and again in the 21. V and so to the end of the 23. In the verses between the 16. and 21. is the third part of this Chapter. This part is nothing but salutations; which are either from Paul, or from sundry others. A Salutation is a signification of our love, whereby we wish all temporal and spiritual welfare to our brethren. Barac. Imperatiwm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Hebrew word, as also a Greek word, are used to this purpose both at meeting and parting of friends. The Greek word in this place implies the performance of such courtesy and well wishing. The Latin word comes of a term which signifies, health. Salus. The reason of Paul's saluting so many here; is threefold. 1 That he might win them by such courtesy, the readilier to entertain and follow the good admonitions given them, about indifferent and other things, in this Epistle; and for a preparation against his coming. 2 That the Romans might take special knowledge of these above the rest, that they might imitate their grave and peaceable courses, and follow their counsel. 3 That these persons saluted, by the praises which Saint Paul giveth them, might be provoked to persevere in such praiseworthy virtues: for every commendation implieth a secret admonition of perseverance. These things premitted, our order in handling of this part, shall be first to note the general Doctrine of Salutations; and then briefly to pass it over, making some few observations out of some of the verses. To Salute our friends, Doctr. present or absent, is a courtesy not to be neglected: This is to be proved by the practice of holy men of all times, of jethro and Moses, Exod. 18.7. of the Angel to Gideon, judges 6.12. of the Angel to Mary, Luke 1.28. So Christ commanded, Matth. 10.12. and practised, john 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 duty, Use it being a singular means to adorn our profession, and to nourish love: and whom should blessing better become, than the Heirs of blessing? But see it be from the heart. There are notwithstanding two exceptions hereunto. 1 The first, Luke 10.4. Our Saviour chargeth the seventy disciples, sent forth to preach, to salute no man by the way. By which prohibition he doth not utterly take away such compliments, as the Anabaptists, from that place; but showeth that they were to use no delay, but to set all other occasions aside, and speedily to attend the preaching of the Gospel. When friends meet they are loath to part, and therefore such courtesies to be omitted, when weightier matters are to be performed. When we should preach, or hear, or resort to the Congregation to public prayer, etc. it is then no time of visiting friends, entertaining them with discourse, or such compliments which may take up that time, which ought otherwise to be bestowed. 2 The other, 2. joh. v. 10.11. If any come to you, and bring not the doctrine of Christ, receive him not into your house, nor bid him, God speed: For he that biddeth him God speed, is partaker of his evil deeds. An Heretic and stubborn maintainer of false doctrine against the foundation, is not to be saluted. Polycarpus meeting with Martion the Heretic, refused to salute him; and when Martion said, Cognosce nos, Irenaeus adverse. Haeres. l. 3. c. 3. I pray you take knowledge of us: Polycarpus answered, Cognosco te primogenitum Satanae, I know thee for an Imp of the Devil. We may pray for such, but we may not familiarly salute them. Thus much of the general 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 ways. 1 By their Names, which doubtless are from the Roman tongue: the woman being here, and elsewhere called Prisca in some copies; but the Romans very usually called women by Diminutives, as Drusilla, Petronilla, Domitilla, Tulliola; so Priscilla; either noting their love to them, or the softness of their sex, 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 lieu; who translated the old Testament into Greek, and thereby much perverted the Scriptures. Also there were diverse of the name of Priscilla, some virtuous, but one infamous, namely, one of the impure prophetesses of Montanus. But these are that Aquila and Priscilla, of whom we read Acts 18.2.3. by nation a jew, borne in Pontus, by occupation a Tentmaker. 2 By their Help which they afforded Paul, not only in making of Tents, for Paul was of that trade; but in Christ jesus, that is, in preaching the Gospel of Christ: not that they preached, but furthered the preaching many ways privately, as occasion was offered: Act. 18.26. as by Catechising of Apollo's, and by protecting of Paul, as it followeth in the next verse. No man is so mean, Obser. but he may be, and aught to be a furtherance to the preaching of the Gospel. If Parents and Masters would bring up their children and servants in the fear of God, and under discipline, it would be a great furtherance to a Minister: Also private men, by their prayers, good life, and liberality, may much set forward the Ministry of the Word. 3 By their love to Paul, set down by an infallible token of it, which was, that for his life they laid down their own necks: Greater love can no man show, then to venture his life for his friend. This is amplified by Paul's thankfulness and the Churches to them for it. When, or where, or in what manner this was done, is no where set down that ever I read: It is supposed to have been 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 lives. Obser. 1 For our Natural parents, for we receive our lives from them. 2 And most principally for the Father of the Country, for the King or Supreme Magistrate; 2. Sam. 21.17. as Abishai for David: for the King is more worth than ten thousand others, 2. Sam. 18.3. 3 For our faithful Preachers, being public persons, and such as may by their labours save many souls. Hearers own themselves to their Pastors, as Paul telleth Philemon, Phil. 19 and their lives, as in the example of Aquila and Priscilla. They ought not then to rail on, and slander 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 gives thankes to them: so do all the Churches of the Gentiles also: for Paul was the Apostle of the Gentiles, and by his death they had had an unspeakable loss. We must give thankes to God for his blessings: Obser. 1 also to the instruments, by whose means God bestoweth them upon us. Singular examples of thankfulness, are David and Elisha: the one enquiring for some of the house of Saul, that he might show kindness to them for his friend jonathans' 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 unthankfulness, though afterwards he acknowledged his fault. Gen. 41.9. So is joash King of judah, who unjustly caused to be put to death the son of jehoiada the high Priest, which jehoiada had saved his life and advanced him to the kingdom. For thus is it written; 2 Chron. 24.22. Thus joash the king remembered not the kindness which jehoiada had done unto him, but slew his son. A people are bound to them who show kindness to their Teacher. Obser. 2 VERSE 5. Likewise greet the Church which is in their house.— SAint Paul salutes the household of Aquila, which he calls a Church, for the private duties of God's worship, as prayer, catechising, reading the Scriptures, etc. 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 public service of God, by reason of the particular salutations of diverse of them following. We ought so to govern our families that they may be worthy to be called Churches. Obser. Adam's house was called The face of God, Gen. 4.14. And so did Abraham, and jacob, Gen. 18.19. Gen. 35.2. Iosh. 24.15. Psal 101. Acts 10.2. and joshua, & David order their families: Also Cornelius, though a military man. A house where there are no exercises of religion, but where idleness, lying slandering, common swearing, cursing, are rife, and where drunkenness, uncleanness, and riotous living, are ordinarily practised, may be called an assembly of Atheists, a den of thiefs and lewd beasts, and the Devil's chapel, rather than Church of God. As our bodies and souls, so our families are to be consecrated to God as his holy Temples. VERSE 5.— Salute my well-beloved Epenetus, who is the first fruits of Achaia unto Christ. EPenetus is here saluted, and described three ways. 1 By his name, Epenetus, that is, as the Greek soundeth, praiseworthy or laudable; and doubtless his life was answerable to his name. 2 By Paul's love to him, his well-beloved, without doubt for his virtues. 3 By his forwardness in Religion; The first fruits of Achaia unto Christ: that is, one of the first that in that country received the Gospel, and gave his name unto Christ. This is expressed by a speech alluding to the Leviticall Law: The people were commanded from God by Moses, to offer the first fruits of their corn, etc. to God: and this was a pledge of the blessing of God upon the rest. As God accepted of the first fruits, and such are most acceptable, as the first Cherries, etc. 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 means to draw others unto Christ. Paul speaketh of none of these, Obser. 1 but with some addition of praise: so ought we when we have occasion to mention their names, who give good testimony of a godly life, to speak to their praise: both that virtue may have the due honour, and that we may manifest ourselves to be admirers and lovers of virtue and godliness. He that would be commended (it is every man's desire,) Obser. 2 must live commendably. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this see my Exposition upon Rom. 12.10. upon these words, In honour preferring one another. Use 3. It is a great praise to be the first in good things. Obser. 3 It is to the perpetual commendation of the Church of Antioch, that their forwardness was such, that the Disciples were there first called Christians. He that first invented the profitable Science of Printing, shall be famous to the world's end. To be the first Professor in a town is a great credit: or the first that stepped forth to reform disorders. To believe at any time is our happiness, but to be the first in town or City, deserves praise. As he 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 junia, verse 7. But to be the first drunkard in a town, or the first inventor of a new disguised fashion, or of any evil, or the first bringer up of any wicked custom or order, deserves to be branded with perpetual infamy and reproach. Let us strive to be foremost in that which is good, but let us persevere in goodness: for as it profited not judas to be one of the first, no more will it profit us, if we after fall away. To have our latter end worse than our beginning, is a foul disgrace. VERSE 6. Greet Mary who bestowed much labour on us. MARY here saluted, is described two ways: first by her name, Marry; secondly by her love to the Preachers of the Gospel, she bestowed much labour on them. Labour, in entertainment, maintenance, etc. On us: Not (it may be yet) on Paul himself: but them who preached the Gospel as Paul did. There was one Mary whom Ignatius highly commended, calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, skilful in all things pertaining to true wisdom, and full of all good learning, but whether this was she or no, there is no certainty. From hence it were frivolous to collect that we ought to salute the Virgin Mary with the Angel's salutation: Obser. because Mary whom Paul saluted was then living, and Paul had means to send to her: But the Virgin Mary is departed in the Lord, neither can we send to the dead to salute them: and to pray to the Virgin Mary for help is fare from the manner of Paul's saluting this woman. VERSE 7. Salute Andronicus and junia 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 & junia; whether junia be the name of a man or woman is to me uncertain. Secondly, by their kindred, they were a kin to Paul. Thirdly, by their concaptivity 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, doubtless for the Gospel. Fourthly, by their fame, they were of note, and special mark, not only with but among the Apostles; not that they were of the twelve, but in a large sense, as the term Apostle may be given 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 Paul's 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 us credit the houses we come off. But let no man think it shall avail him to have a godly man, though Paul, nay though Christ himself of his kin, if he believe not. If thou hast a godly man of thy kindred, imitate him in godliness, and then thou shalt partake with him in honour and estimation. They were Paul's fellow prisoners. Obser. Though a prison be a place of shame and disgrace; yet to be imprisoned with Paul, and for Paul's cause is a great glory. To be a fellow prisoner with murderers, thiefs, drunkards, etc. of this we have just cause to be ashamed. Let none of you suffer, 3 Pet. 4.15, 16. as a murderer, or as a thief, or as an evil doer, etc. Yet if any suffer as a Christian, let him not be ashamed, but let him glorify God, on this behalf. The Saints before us, have suffered imprisonment, Use. death itself: Let us prepare for such things; whatsoever hath besallen them, may also befall us. Examine thyself, what courage thou hast, and resolution, if such things should come to pass. These were of note among the Apostles: Obser. To be of note for virtue or goodness is commendable: beware thou be'st not marked for lewdness or villainy: Abraham was famous for faith, job for patience, Andronicus and junia for preaching and furthering the Gospel: But judas was infamous and branded for a Traitor; and Barrabas, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a notorious prisoner, so some are marked, Mat. 27.16. and branded drunkards, harlots, etc. better for a man to live in perpetual obscurity and darkness, then to be so noted. VERSE 8. Greet Amplias my beloved in the Lord. Amplias' his commendation is, that he is beloved 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 beloved of Paul, then of a King: Obser. for Paul's love presupposeth virtue and desert, but he is ready to anathematise such as are wicked and . Wilt thou love them that hate the Lord? 2 Chron. 19.2. Psal. 16.3. so was jehoshaphat reproved. Let all thy delight be in the Saints, and in the excellent, with David. VERSE 9 Salute Vrban our helper in Christ, and Stachys my beloved. Our helper in Christ, that is, in preaching the Gospel. Paul's modesty and humility may be here noted, Obser. who superexcelling in gifts, yet acknowledgeth urban, a mean preacher in comparison to be his fellow helper. Also Urbans zeal, to help in enlarging the bonds of Christ's Kingdom: Help thou according to thy place, but hinder not the preaching and passage of the Gospel. VERSE 10. Salute Apelles approved in Christ. Salute them them which are of Aristobulus household. THere was one Apelles of the I'll Coos, a famous Painter, but this Apelles was famous for the Image of Christ drawn in his heart, and upon all occasions appearing in his life. To be in Christ is a great honour; Obser. but to be approved in Christ, exceedeth in commendation. Tried gold is precious, a tried Soldier is of great account: so upon trial in tentation to stand fast, and hold our own, is a Christians greatest praise. Peter was a valiant Champion, yet upon trial he failed denying his Master, though afterward he was an approved Soldier. When Paul would commend Timothy to the Philippians, Philip. 2.22. You know, saith he, the proof of him. Many speak well, and make fair shows, who upon proof and trial are altogether other men. They are patiented, till provoked; chaste till tempted, and there be opportunity; true men, till a booty lie in their way, which they think they may take up and never be espied; resolute, till persecution come, etc. But Abraham upon trial proved his love to God; Susanna her chastity; job his patience; Apelles his grace. Labour thou also to be a Christian of proof, and pray to stand in tentation. The effect of the next salutation we will handle in the next Verse. VERSE 11. Salute Herodian my kinsman. Greet them which be 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 household. What Aristobulus was, is not certain, likely not converted. The most hold Narcissus to be Claudius the Emperor's great favourite, of whom histories make mention. Tacit. Annal. lib. 11. Tacitus describes him as a very subtle politician, in his plot upon Messalina the Empress, whom he accused to the Emperor, and also put her to death. He was a man of infamous life, he was not converted, nor all his household, and therefore Paul distinguisheth them; he salutes them only 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 joanna in Herod's, the wife of Chusa Herod's steward; Luke 8.2. good Christians in the family of Narcissus: and after, some in Nero's Court. Phil. 4.22. Yea S. chrysostom reports that Saint Paul converted one of Nero's concubines, which was one of the causes of his death, Chrys. lib. 1. adu. vituperat. vitae monast. because her affection and love was alienated from him. If the power of the word persuade such to turn from their unclean and wicked life, it were a foul shame for us, who live in God's house, not to be brought by it from our evil conversation. No body would have looked for zealous Christians in Nero's Court, in Narcissus his family, yet there were such there: And no man (one would think) should look for drunkards, thiefs, whoremasters, strumpets, etc. in God's house, in the household of faith: yet there are such to be 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, etc. and many in this Chapter. These are commended, not for their beauty, birth, gay clothes, etc. but for their labour of love to the Gospel, and the Saints professing the preaching of the same: and for this shall they be commended till the second coming of Christ. Let all women hence learn, not to set their minds upon outward adorning of the body, as in plaiting the hair, wearing of gold, and putting on of apparel; but upon the inward ornaments of the mind; upon chastity, modesty, meekness 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. Choose in the Lord: that is, a choice Christian and Professor: not speaking here of his eternal Election. So john writeth to the elect Lady, that is, who was a choice Lady for godliness and virtue: as Chosen men of Israel note the worthiest of that kind. His Mother and mine. Our Country is our mother: So is Abel a City, 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 bear children in their womb, and bring them forth, and thus was Paul's mother a mother to Rufus. A toward son is a credit to his mother, Obser. and a virtuous mother to a toward son. Blessed are the families where there are such roots and such branches. VERSE 14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15. Salute Philologus, and julia, 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 general under these titles, Brethren, Saints. Of the men and women here by name saluted, there is little, and no certain mention made in history, for aught that I have read; and therefore I pass them over: only this we are to remember, that they were worthy and famous for godliness in the Church of Rome at that time. And because it were too long to reckon every particular man and woman believing, therefore, in general terms he comprehendeth all the rest. Brethren: So are the elect professing the Gospel, by reason of their Adoption: They have all one Father, which is God; and one Mother, which is, the Church, therefore they are Brethren; and in ancient time, In my exposition of the 12 Chap. v. 10. the meetings of the Saints, were called Fraternities, as I have somewhere observed. This title notes Union with God, Obs. and communion among ourselves, and so urgeth Unity. Saints, Believers are usually so called by Paul: and these are either such which are outward only; or such which are outward and inward also. The first have only the outward profession of the Gospel, and these are Hypocrites: The other, beside their outward profession, have 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 strive against sin. This title admonisheth us to live holily according to our name; to be called a Saint, and to live like a Beast, Obs. or a Devil as many do; is to dishonour the holy name after which we are called, and to damn ourselves. God is called, Merciful, and True, and therefore, when David prayeth for forgiveness, Psal. 25.11. he saith: For thy Names sake O Lord pardon mine iniquities, desiring that his dealings towards him, may be according to his Name: So we may say to a man: Be answerable to thy Name: Thou art called a Saint, live not like a wretch, but even For thy name's sake live holy. VERSE 16. Salute one another with an holy kiss.— PAul concludeth his own salutations with this precept, that they should mutually salute one another; adding the sign of true love and friendship: A holy kiss. There are unholy kisses: Pro. 7.13. 1. Kings 19.18. Hos. 13.2. 2. Sam. 15.5. The unchaste kiss of the Harlot: the Idolatrous kiss of the Israelites to Baal, and the Calves; and of the Papists to their Images, and Relics: The flattering kiss of Absalon: The traitorous kiss of joab, and of judas. A holy kiss, is when the love is unfeigned which is testified thereby. As it is the fashion among us for men meeting with their friends, to shake hands, so was it among the jews, as appears by many places in both Testaments, for men to kiss men, at meeting and partings. Now because the Romans were troubled with dissensions about meats and days, as we have seen Chap. 14. therefore Paul wisheth them, that they should salute one another with a holy kiss, that is, in a true conjunction of minds and affections, forgetting all former offence. This Peter calleth, Aug. tract. 6. super joh. the kiss of charity: 1. Pet. 5.14 and Saint Augustine, Osculum Columbinum, the Dovelike kiss. From whence it came to pass in the Primitive times, Clemens Alexan 3. Paedag. Anaxag orat. ad Christian. that Christians before the receiving of the Communion, kissed each other, which fashion, for some abuse, was prudently laid down; In the stead whereof is the superstitious kissing of the Pax in the Church of Rome. Christian's ought to love one another truly 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 jason, 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 Chamberlain of the City saluteth you, and Quartus a brother. IN these verses are set down the salutations of others to the Romans, and these are either whole Churches, v. 16. or particular persons, in the rest of the verses. These are, both to cherish love between the Brethren in all places though fare remote; and for the more confirmation and authority of this Epistle, that it may prevail the better with the Romans. The first particular, is Timotheus, whom he calls Worke-fellow; this is he of whom Act. 16.1.2. to whom Paul wrote two Epistles: whom he commends diverse times to the Churches, and whom he ordained Bishop of Ephesus. The next are three, described by their names and by their kindred. Their Names, Lucius, of whom Act. 13.1. jason, of whom Act. 17.5. & seq. Sosipater of whom Act. 20.4. all famous men for godliness. These were akin to Paul. The fift, is Tertius, described by his Name, and by his effect: he wrote this Epistle. Tertius, so many Romans were called. Some Secundus, as one of the Pliny's; some Quintus, as Fabius; some Sextus, as Roscius Amerinus; so in the next verse, Quartus a Brother. Which wrote this Epistle: either from Saint Paul's 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 read it, to hear it, but most to believe the Scriptures and to obey them. The sixth is Gaius, who is described and commended for his liberality and hospitality, both to Paul, and also to the whole Church. There were diverse of this Name: Act. 19.29. Act. 20.4. one of Macedonia, another of Derbe, another (it may be) to who Saint john 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: relieve the poor, maintain the preaching of the Word: and let it not be done niggardly, for Gaius maintains, and gives entertainment to the whole Church: Riches so expended, will be comfortably accounted for; Many have a heavy reckoning to make, who have bestowed many great sums upon harlots, drunkards, and in vanity, but nothing or very little upon pious uses. When thou diest, thy goods shall not follow thee, but thy works shall, be they good or bad: according therefore to thy ability upon all occasions do good, laying up a good foundation against the time to come. When the rich man increased in wealth, Luke 12.16. ad. 21. if he had studied to enlarge his liberality to the poor, as he did to enlarge and biggen his barns, he had not been so branded with the name of a Fool by our Saviour. He cared for himself and not for the poor, nor for maintaining of God's worship. We are but Stewards of riches, which are lent us, that we should have comfort of them ourselves, and that we should bestow them for God's glory and the good of the Church. The seventh is Erastus, of whom Act. 19.21. and 2. Tim. 4.20. described here by his office; Chamberlain of the City of Corinth. It is lawful for godly Christians, Obs. to bear civil offices; and it were to be wished that all offices in Christian Commonwealths and in the Church were bestowed upon them who were the most prudent and zealous Christians, whatsoever the Anabaptists say to the contrary. Not only mean persons, Obs. but great Personages also are by the Gospel converted to Christ. Wise joseph of Arimathea; Learned Nicodemus a ruler of the jews; Noble Theophilus; Virtuous joanna, wife to Chusa Herod's Steward; Sergius the procorsul; Erastus the Chamberlain; the Eunuch of Candace, and others. Not many such: but in the Wisdom of God, some Kings, some Queens, some Princes, Nobles, great ones, that the Church may have countenance. We are to pray for the conversion of such, and to praise God for them: Their example is potent either way: When the chiefest in a Town are Religious, and sober, and enemies to disorder, the meaner sort are easily governed: 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 heavier shall thy judgement be; if thou hadst done so much good, great would have been thy comfort, in the last day. The last is Quartus, described by his profession; A Brother. In all these we may note the blessing which follows a good life even in this world; Obs. even a sweet remembrance of our Names when we are dead. The memory of the Justice is blessed, Pro. 10.7. but the name of the wicked shall rot. VERSE 17. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid 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 unto them with exceeding love, such manner of speaking we had before, Chap. 12. vers. 1. and Chap. 15. verse 30. In the Matter, we have the Admonition itself, vers. 17.18. and the Amplification of it, vers. 19.20. In the Admonition itself: are the Duty, vers. 17. and the Reason, vers. 18. The Duty is, to beware of false teachers, and false brethren. In this we may note a Declaration of the wariness required, and a Description of them, of whom they are to beware. Unto this wariness belong two things; first, to mark, secondly, to avoid. The Description of the parties to be marked and avoided, is from the Effects, which are two, Divisions and Offences: They which make Divisions and Offences, are to be marked and avoided. These two are amplified, by the Rule unto which they are contrary, which is, the Doctrine which they have learned. Mark them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word signifieth such a marking, as useth a watchman that standeth on a Tower to descry enemies, he marketh diligently all comers, and giveth notice accordingly for the saving of the City: Hence are the chief Pastors and Fathers in the Church called, Episcopi, Bishops. One Copy, Clarom. codex. as M. Beza noteth, hath an adverb joined to the verb; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mark so that we be in surety, and not deceived. And avoid them: Which Peter Martyr understandeth of Excommunication. Which cause divisions and offences: Pareus. The first of these some think to be referred to Doctrine, the other to Discipline: the first of Heresy, the other of Schism: and I think we may understand both of these in the first word: and by the second, the offence which cometh by such Division, and also that which cometh by a wicked life, for these also deserve to be marked and avoided. Contrary to the Doctrine of Salvation by jesus Christ only, which ye have learned, either by this Epistle, or by your first Converters. False teachers and brethren are carefully to be marked and avoided, Matth. 7.14.15. Beware of false prophets, Doctr. which come to you in sheep's clothing, but inwardly they are ravening Wolves: ye shall know them by their fruits: Which fruits are in this text, Division and Offences: Philip. 3.2. Beware of Dogs, beware of evil workers, beware of the Concision. For here Saint chrysostom would have the jews to be understood, who urged the Necessity of the Observation of the Ceremonial Law: I think also such Gentiles who maintained jewish opinions. Here note Paul's wisdom, 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 especial not to be forgotten. 2 That he interserteth it among the Salutations; that so it might the more prevail with them; for as then the wax easiliest receiveth the print of the seal, when it is softened; so having by his gentle salutations, greetings by name and commendations, prepared their affections, than he putteth in for peace and unity, and that they should beware of such which cause divisions. 3 He nameth those which were worthy amongst them, but not the factious and schismatical, that they might discern this admonition not to proceed from any private spleen, but merely out of a true and unfeigned desire of their good. We ought to have a watchful eye upon all such, Use 1 who either by their opinions, or life, contrary to the Doctrine of Salvation, which we have learned out of the Word, and to censure them. We may not keep company with Papists, Anabaptists, Use 2 Brownists, profane persons, or if there be any other which are enemies to the peace and holiness of the Church, lest we be corrupted and perverted by them, for our nature is prone to error, and slow unto the truth. There are two things which strike at the very heart of the Church, Division, and Scandal, or Offence. Use 3 If thou desirest that the Church should live and flourish, O, pray for the peace of jerusalem, and beware of faction and schism; hate evil, and lead a godly life. VERSE 18. For they that are such, serve not our Lord jesus Christ, but their own belly, and by good words, and fair speeches, deceive 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 Divisions and Offences. Their End is set down, first Negatively, They serve not Christ, then Affirmatively, but their own belly. To serve Christ: Is to submit ourselves to his will, and to seek to please him in all things, and to set forth his glory; but this the factious spirits intended not, but to serve themselves and their own turns, whatsoever became of the service of Christ. Their own belly: That is, profit, maintenance, ease: For we are tenfold more forward to bestow upon such, which shall broach a new opinion, or be factious, then upon peaceable teachers: Opposition to the present government of the Church in England, may easily be discerned to be a very mystery of gain. Also by Belly, Faius. by a Synecdoche, understand Vainglory, Ambition, and all carnal affections, and wrong ends. The Effect, They deceive the hearts of the simple, set forth by the Instrument: Good words and fair speeches. In the Effect are the Action, they deceive; the parties deceived, the Simple: The extent, how fare they are deceived, even in their hearts. They deceive: The word signifieth such a deceit, which a false thief useth to a traveller, offering himself a guide to direct him a better way to his journey's end, and so leading him into some dismal place, that he may rob him, and cut his throavand therefore the vulgar translation, and M. Beza, with the Syriack, read it, they seduce. The hearts: To note that alienation of Affections, followeth division in doctrine and opinion: Division and faction, is as a canker, not only impairing the soundness of the judgement, but diverting the current of the Affections. Of the simple: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is such a one who having a desire to do well, yet wanteth wisdom to discern the subtlety and ends of such who make divisions 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 wisdom, or care and industry, to observe and find out the packing of such contentious and factious spirits, saith Lyra. By good words, and fair speeches: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is when a man maketh show of much goodness in words, but is nothing so in substance and deeds: so Pertinax, the Emperor, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which one expounded, Aurelius' Victor citatus à Beza. blandus magis quam benignus, fair spoken, but no ways liberal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is when a man useth many good prayers and benedictions, taken here in the worst sense, for that bad eloquence and counterfeit zeal, which Heretics and schismatics use, to draw the simple to their side and opinions. Such which cause divisions and offences, Doctr. contrary to the true Doctrine, serve not Christ, but their own affections, deceiving the simple. 2. Tim. 3.4.5.6. Lovers of pleasures more than lovers of God: Having a form of godliness; for of this sort are they which creep into houses, and lead captive silly women. Tit. 1.10.11. There are many vain talkers and deceivers, specially they of the Circumcision, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Our Saviour in Matth. 7.14. calleth them ravening Wolves in sheep's clothing. This is principally to be meant of the jews professing Christ, who withal urged the necessity of the Ceremonial law, and of such Gentile Christians, who embraced such jewish opinions, these were liberally maintained by the jews. Both these Paul sharply taxeth almost in all his Epistles: Notwithstanding, this Admonition is to be applied to the necessity of the Church in all times. He that serveth his belly or carnal affections, Obser. cannot be the servant of Christ; Matth 6.24. ye cannot serve God and Mammon. Beware of the sugared and fair tongues of Heretics and Schismatics, Use 1 lest thou be seduced. For thus such subtle merchants do vent their bad wares, showing their errors, not naked, Irenaeus in prooemio, lib. 1. adverse. Haeres. but as Irenaeus saith, amiculo splendido callidè ornatos, cloaked with good works and fair speeches, that they deceive the simple and unskilful. Thus the Papists offer their Indulgences and Pardons, and such trumpery, beguiling the ignorant, and serving their own bellies. Thus the Anabaptists preach of Temperance and other virtues, and in the mean time like idle bellies live of other men's labours. Thus do the Brownists, and all factious spirits, convey the poison of their schismatical opinions, under a pretence and show of purity and zeal. Thus did the pharisees, Matth. 23.14. under a pretence of long prayer, devour widow's houses. As strumpets paint their faces, and deck and perfume their beds, Prou. 7. to allure simple ones, and young men without understanding; so false prophets wear a rough garment to deceive. Thus have many simple men and women of forward affections been inveigled, and drawn to oppose the Church and Civil Magistrate, by the fair shows of zeal and conscience of such Leaders, who have therein aimed at their own gain, or credit, and not at the glory of God, and peace of the Church. It is a detestable thing to show in words and gesture, Use 2 religion and zeal, and yet to live wickedly. These are they which cause the truly zealous profession of the Gospel to be evil spoken of, by their false dealing, lying, slandering, and other lewd behaviour. Woe to them, who by their unfaithful dealing, give just cause for men to say, that they had rather deal with Turks, Infidels, Drunkards, Whoremasters, etc. then with Professors and goers to Sermons: Matth. 7.21. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of God, which is in heaven. VERSE 19 For your obedience is come abroad unto all men: I am glad therefore on your behalf; but yet I would have you wise concerning that which is good, and simple concerning evil. THis verse and the next following contain an Amplification of the Admonition; which is threefold: An Occupation, in this verse, and a Consolation, and a Prayer in the twentieth verse. In this Occupation we must consider the Objection, and Paul's answer. For the Objection; whereas he admonisheth them to beware of those which caused divisions, because through fair speeches they deceived the hearts of the simple: hence they might perchance thus object. What do you think us so silly, that every fair word will carry us? Unto this Paul answereth, whereof there are two parts: A Concession: A Correction. The Concession: Your obedience is come abroad unto all men, I am glad therefore on your behalf. 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 unto all men, or places: that which he called simplicity, here he calls obedience, attributing to them a facility and readiness to obey the Gospel, which is a singular commendation. Simple, that is, not blockish without understanding, but honest hearted, sincere, of tender conscience, desiring to their uttermost 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 vain for me to deny it. Nay I am glad therefore on your behalf: so that he mitigates the envy of the word simple, by obedience, and showeth that it is a great part of their worthiness, that they are so ready, so teachable, so flexible to obey, signifying that it wrought this effect in him, that he therefore did singularly rejoice. The correction: But I would have you wise unto that which is good, and simple concerning evil. This correction hath a secret reproof, which was want of prudence to observe and discern the sleights of Schismatical teachers, and to suspect danger under their fair shows. Facility to obey is soon deceived, if it be not joined with Prudence. For when men shall come in the habit of the servants of God, and making a great show of zeal; here an honest heart would be loath to suspect any corrupt end, either of gain, or ambition, or such like: and therefore Paul tells them that as he would have them simple concerning evil, not to be cunning to do or cover, or persuade to evil, so to be wise unto that which is good: to use all their cunning, to try true and sound doctrine, and to retain that which they had learned. As we must be ready to obey the truth, Doctr. so wise to try and discern what is such, 1 Thess. 5.21. Prove all things, keep that which is good, 1 john 4.1. Believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Here Paul's sweetness, Use 1 wisdom, and care appears: his sweetness in admonishing them so lovingly; his wisdom in writing so cautelously; his care, that the Romans might be at peace and unity, because their example might do either much good or hurt to the Churches. If such disturbers of the Church's peace, and broachers of new opinions, be not suffered at Rome, neither will other churches give credit or audience to them: For that which the Romans, inhabiting the principal city, do in such cases, goes abroad unto all men. He saith not, Use 2 your knowledge, but your obedience is come abroad unto all men. A great commendation; for the praise of godliness is in obedience: unto this, Cities, towns, families, private persons should aspire, so to live, that their obedience may come abroad among all: if it be rather justly said, that their disorder, drunkenness, riotousness, profaneness, is come abroad, it is a fearful hearing. Paul is glad of the good report of the Church of Rome for their readiness to obey, Use 3 so are we to rejoice, with the Angels, at the conversion, and proceeding in grace of others. We must be wise to that which is good, Use 4 as simple to that which is evil: for as it is a sin under a show of zeal to deceive, so is it to be deceived and misled. The Merchant buys not all wares, but those which are for his turn, and commodity: The Husbandman, buys not all, or any corn to seed his land, but that which is clean and sound; so are we to be much careful and choice what opinions we drink in, with what fair words, and under what fair shows sooner they be, by what persons soever, tendered unto us. Observe here a direction from Paul: Note this Direction. In a Church where the Doctrine of Salvation by Christ only, is sound and truly taught and received, if any the most sanctified man in show, shall teach any thing, which may tend to make a division, or faction, and to disturb the peace of the Church, suspect, and be sealous thereof; for it is either false, or if true, yet better to be buried as low as the Centre of the earth, then to be broached, to break the peace and unity of the Church. Here it is that Paul would have them wise, that if any opinion smell never so little of Schism and division, to damn and renounce it. There are two things which are to be most precious to us: The truth of Doctrine, the Peace of the Church: they are as two sisters, either of which without the other is unprofitable and dies. Be wise therefore unto that which is good, as serpents; Mat. 10.16. be simple unto that which is evil as Doves. As the Serpent stoppeth her ear, and will not hearken to the voice of the charmer charm he never so wisely, so, stop thine ears, and refuse to hear the hissing such serpents, which shall go about with their fair tongues and shows, to cause thee to eat of the forbidden fruit, to oppose the state and constitutions of a true and famous Church, and to disturb the peace thereof. The Lord by his Prophet, complains of the jews, because they were wise to do evil, but to do good they had no knowledge: jer. 4.22. 1 Cor. 14.20. be thou wise to do well, and simple to do evil; in malice a child, in understanding a man. VERSE 20. And the God of peace shall bruise Satan under your feet shortly: The Grace of our Lord jesus 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 under your feet shortly. The second, which is a prayer, to be referred to the 24. verse. The consolation is a promise, that howsoever God permit Satan to trouble the Church of Rome then, by the Authors of divisions and offences, yet shortly he will bruise him under their feet. They must fight it out, but the victory is certain: of which their be four 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 love's peace, and gives peace: and surely so he love's it that the peace makers are pronounced blessed by our Saviour, and to be marked thereby for the children of God. Mat. 5.9. The god of the world which is Satan, sow's dissension; but the God of heaven and earth, the God of his Church, he makes peace. 2 The party conquered: Mat. 13.39. 1 Pet. 5.8. Satan, that is, an enemy, our adversary, who stands against us even at the bar before God, accusing and pleading against us, laying our sins to our charge that we might be damned. Even this Satan, the Devil, shall by the power of God be bruised under our feet: himself; and his instruments, tyrants, heretics, schismatics, hypocrites; and those things whereby his kingdom is upholden; out of the church, idolatry, and infidelity; in the church, dissension, and profaneness. 3 The manner of the conquest: Shall bruise under your feet, we shall gloriously conquer, and Satan shall be abased unto the lowest degree of Dejection. As joshuah caused the princes of Israel to set their feet on the very necks of the five kings, so will God throw Satan down, and make us trample him under our feet. 4 The Time: Shortly: though he now rage, yet ere long he shall be thrown down: that is, at the day of judgement, Ambrose. say some. Which we may expound the day of every man's particular judgement, which is death: or of the General judgement at the last day. Or shortly, that is, prophesying of the conversion of the Roman Empire to the faith; Toletus. which was in the days of Constantine: or of the judgements of God upon the persecuting Emperors: or rather comforting them, Gualterus. that shortly the dissensions caused among them by the subtlety and malice of the Devil; should be quenched, and the Authors silenced, which I verily think came to pass, by this letter, and by Paul's 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 us, who are his members, we in him shall do the same, that is, conquer him. 1 Cor. 15.57. Thanks be to God which giveth us victory through our Lord jesus. Satan is the author of all dissension and mischief wrought in the Church whosoever be the instruments of it. Use 1 Revel 2.10. So the devil is said to cast some of the Smyrnians into prison, meaning the enemies of the Church by the Devil's instigation. The Devil is our deadly enemy, of whom, Use 2 in regard of our sinfulness we have 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 deceive us and bring us to confusion, never ceasing going about, and seeking to devour us. He knows how to fit every man's humour, and to apply a temptation according to his inclination. He knows when open force, and when secret fraud will most hurt the Church; of God. In Queen Mary's days when the governors and rulers were enemies to religion, than he set upon the Church, with imprisonments, banishments, fire, and sword. Leo Mag. serm. 6. de Epi. domini. Why doth he not rage's so now? non deposuit odium, sed vertit ingenium; he hath not given over his malice, but he altars his device, Idem serm. 7. de jeium. 11. mensis. and cruentas inimicitias, ad qui●tas convertit insidias, the turns his bloody enmity, into sly and secret snares, as saith the same Author in another place. Now since God hath blessed us with a Nursing Mother and a Nursing Father of our Church, he hath not fought to take away our lives, but to corrupt our manners; he hath not set upon our Church with tyrannical open cruelty, but undermined it with subtlety, sowing dissension among us about ●●tes and orders, and the Discipline of the Church; seeking thereby to ruinated us, as he sought to ruinated the Netherlanders of late by the division of Arminius. He knows that a Church divided 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 schism and division, saving that this is more dangerous and shows his greater subtlety. For in outward opposition, we have to do with enemies but in inward division, Protestants oppose Protestant's: and indeed here is our overthrow the more shameful, if those which are the Children of the Church by his subtlety shall be brought to be the accusers and defamers of their reverend Mother, as in our Brow●●sts and other factious people is manifest. Let us all therefore pray to the God of peace that he would make us wise unto that which is good, and able to discern and defeat the stratagems and devices of the Devil, who if we be left to ourselves will easily overmatch us; but by the power of the God of peace, through jesus Christ we shall be able to bruise him under our feet. Art thou afraid of the Devil? Use 3 fear him not, Resist him by Faith and he will fly 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 under thy feet, Christ hath conquered and wounded him so, that though he may tempt and trouble thee, yet he shall not overcome thee. Roar he can and make a terrible noise, but overcome he cannot, unless thou consent to him. R●giat quantum vult, tantum non fugiat ovis Christi, Let him roar as much as he will, only let not the sheep of Christ run away, but stand to him and resist, saith Bernard. Bern. serm 13. in Psal. Qui habitat. He that runs away at the sound of the Trumpet, before a blow be stricken, is a coward. Fight therefore and be of good courage, for he that is in us is greater than he that is in the World. 1. Joh 4.4. As when Goliath was overcome by David, the Children of Israel fell upon the Philistines and slew them; so let us fall upon our sins, repenting of them; for sin is the head of the Devil: he therefore who converts unto God, he who withstandeth temptations, tramples upon the very head of the Devil: as he who is overcome in temptation, and drawn to sin, is trampled upon by the Devil. Christ hath thrown him down, and wounded him, let us keep him down and tread upon him, that we may gloriously conquer. VERSE 20.— The grace of our Lord jesus Christ be with you, Amen. 24. The grace of our Lord jesus Christ be with you all, Amen. IN the 24. verse is the fourth part of this Chapter, which is the Apostolical Benediction; and because the latter part of the 20. Verse is of the same sound, I have joined them together. In this Benediction, we have the blessing which he wisheth to them, which is, Grace: The Author of this blessing, whose grace, The Grace of our Lord jesus Christ; The parties to whom he wisheth Grace; to them all, Be with you all; and the Ratification, Amen. The grace of our Lord jesus Christ: By Grace I here understand with Peter Martyr, The Divine favour, with the rich effects thereof; called the Grace of our Lord jesus, both because he favoureth us himself, and also because he hath purchased for us the favour of God. Be with you All: All, is added in the 24. verse, which was understood in the 20. Amen, of this word see Rom. 11.36. This is the seal of Paul's Epistles, Obser. 1 and the token whereby by they are known, 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 unto them to whom he writes the Grace of Christ; for without this all health of body little availeth. And he above all the rest was the Preacher of Grace, being from a Persecutor received to so much Grace: and look what he received, he earnestly wisheth to others. chrysostom observes that Saint Paul lays the foundation of his Epistle in Grace: Obser. 2 beginning with, Grace to you and Peace, etc. Chap. 1.7. and here he finisheth with, Grace be with you; thereby showing that our justification, Sanctification, Election, Vocation, Power to resist Satan, to his bruising under our feet, and all, is of Grace. The Best thing we can wish to ourselves, Obser. 3 or our friends, is the Grace of our Lord jesus Christ. To be gracious with earthly Princes is something: but to be gracious with God in Christ surpasseth all: For this is unchangeable, and in the hour of death, when the favour of Kings can stand us in little stead; then, This, will be able to comfort us, and to let us out of this world, into the Kingdom of Heaven. VERSE 25. Now to him that is of Power to establish you according to my Gospel, and the preaching of jesus Christ, according to the Revelation of the Mystery, which was kept secret since the World began: 26. But now is made manifest, and by the Scriptures of the Prophets according to the Commandment of the Everlasting God, made known to all Nations for the obedience of Faith: 27. To God only wise, be glory through jesus Christ for ever, 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 acknowledgement of glory to God. Where we have the sum: To God be glory: and the Amplification, from diverse Arguments. From a description of God; in which, two things are attributed to him, for the which he gives him glory: The first is power, the second Wisdom. His Power set down 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 understood with the Exclusive only, which is added to his wisdom, v. 27. For such is the power of the Devil, and our weakness, that unless God himself who is Omnipotent, did establish us, we must needs utterly fall away. This establishing is amplified from the instrument of it, The Gospel, of which are three things set down. First, the administering cause thereof; which is Saint Paul: according to My Gospel: not the History of the Gospel written or dictated by Paul; but according to the Doctrine of the Gospel preached by Paul, and the rest, of the Apostles: or written unto the Romans in this Epistle, wherein indeed, the sum of the Gospel is contained. Secondly, The material cause of it: The preaching of jesus Christ: For Christ is the scope and sum of the Gospel, and as Paul desired to know nothing but Christ crucified, and gloried in nothing else, so he preached nothing else. Unless we would expound the words actively; Heb. 2.3. according to that which was preached by our Saviour Christ, according unto that in the Epistle to the Hebrews, where the Doctrine of salvation is called, the Word spoken by the Lord. Thirdly, The formal cause: The Revelation of the Mystery, kept secret, since the world began, but now made manifest and known: Concerning which we may here note four things. First, to whom it is now manifested and made known: to all Nations: before there was a great silence of the Gospel, it being shadowed with many types and figures, but now such veils are taken away; there is a Revelation, and manifesting of it: before it was known to the jews only, but now, to all Nations. Secondly, the means whereby it was made known; the Scriptures of the Prophets: For to him, (that is, to Christ) give all the Prophet's witness: Act. 10.43. Act 26.22. and therefore Saint Paul in his preaching, said, none other things, than those which were spoken by Moses and the Prophets: and when he came to Rome, he expounded and testified unto them the Kingdom of God, persuading them concerning jesus, both out of the Law of Moses and out of the Prophets. Act 28.23. Thirdly, the Authority: The Commandment of God, set forth by another of his attributes, Everlasting, without beginning and without end. Fourthly, the end of the manifesting and publishing of the Gospel, for the obedience of Faith; not only that we should know it and taste of it; but believe it, and obey it. The second Attribute in the description of God, is his Wisdom, v. 27. set forth by this Exclusive Only: To God only Wise: So 1. Tim. 1.17. the only wise God, and jude v. 25. the only wise God our Saviour: which exclusive is to be added to all his Attributes, 1. Tim. 6.15. 1. Tim. 6.16. Reuel. 15.4. as Only Potentate, Only hath immortality, Only Holy. There are many wise men and women; so the Angels: But men by institution and means; 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 Fountain and Ocean, from whence the drops, and small streams of wisdom are deri●●ed unto the Creatures. The publishing and preaching the Gospel to all Nations, Obser. was by the Commandment of the Everlasting God, who is omnipotent and Only wise. As no other wisdom and power could have so brought it to pass; so, though the Devil, Tyrants, Infidels, Atheists, Papists, and all wicked men join their power and cunning, they shall never be able to root it out. This is our comfort; though our enemies be strong and wise, yet our God is stronger and wiser than they. 2 From the means by whom we are to give glory to God: which is, by our Lord jesus Christ: so Colos. 3.17. Giving thanks to God and the Father by Him: For our spiritual sacrifices are acceptable to God by jesus Christ, as Saint Peter speaketh. 1. Pet. 2.5. 3 From the continuance of performing this duty, for ever. 4 From the Affection, wherewith Paul glorifies God, which is vehement, testified in this word, Amen. God is specially to be glorified of his Church, Doctr. for his power and wisdom in confirming of his Elect by the Gospel. Ephes. 3.20.21. Now to him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us. Unto him be glory in the Church, by Christ jesus, throughout all age's world without end, Amen. jude v. 24.25. Now to him that is able to keep you from falling, and to preserve you faultless before the presence of his glory, with exceeding joy, To the only wise God our Saviour, be glory, and majesty, dominion, and power, now and ever; Amen. REVELATION 5.13.14. Blessing, Honour, Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. And let the whole Church in Heaven and Earth fall down, worship, and say Amen. Amen, Amen.