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

bee questioned 3 For testifying our duty and submission to Christ as our Lord and mine opinion is that it were a most comely thing if whensoeuer we speake of God or of our blessed and deare Master Iesus Christ we would by putting off the hat or bowing of the knee or both acknowledge our dutifull reuerence Seneca neuer thought of Cato Laelius Socrates Seneca epl 64. and such like famous men but with great respect Ego illos veneror et tantis nominibus semper assurgo I reuerence them quoth he and alwaies rise vp at their names There is small reason then that any should quarrell with our Church for requiring this antient rite to be practised and for my part I endeuour at euery mention of Gods mercies to testifie some reuerence which I know I can neuer sufficiently performe Bowing of the knee is taken for the worship of God Vse 1 and the subiection of the Soule and Spirit to God therefore it is not vnlawfull to be vsed in the worship of God Nay it is the most decent forme of prayer or receiuing the Sacrament because in the one we beg and in the other wee receiue the greatest blessing at the hands of God It may seeme that God hath made our knees flexible euen for this purpose So Ambrose was of opinion Ambros Hex l. 6. c. 9. Flexibile genu quo domini mitigatur offensa ira mulcetur gratia prouocatur Our knee saith he is made bowing by the which wee craue pardon for offence mitigate the anger of the Lord and obtaine grace alledging the Text in the 2. of the Philippians That at the Name of Iesus euery knee should bowe c. By this gesture wee declare our selues to be impotent and needy It is the gesture of suppliants for fauour It is both a testimony and a stirring vp of yeelding affections Reuerent gestures doe not a little foster religion and inflame and prouoke the reuerence of the minde so that I cannot but maruaile at many who at prayers rather choose to stand then to kneele though they may very conueniently so doe Let all acknowledge and submit vnto Christ Vse 2 with heart and tongue and life Hee is God and our Iudge let vs adore him which we doe when we beleeue and liue well He that liues wickedly Hieron com in epl ad Eph. lib. 2. bowes to the Diuell Toties Diabolo flectimus genu quotieseunque peceamus so often doth a man make a leg to the Diuell as hee sinnes saith S. Hierome The blasphemer the drunkard c. acknowledge the Diuell to be their Lord. I warne thee that thou speedily submit thy selfe to Christ If thou doest not now so doe by his word the time will come when thou shalt bee compelled to doe it spight of thy heart and to thy damnation Behold it is sealed As I liue saith the Lord it shall be so Thou shalt bee made to stoope for the Lord hath sworne it Rather now let vs fall downe and worship him that we may haue comfort to saluation VERSE 12. So then euery one of vs shall giue account of himselfe to God IN this verse is set downe the end of our standing before the Iudgement seat of Christ which is to giue account and it is amplified three waies First from the Persons accomptant Second from the matter of which account must bee made and third the person to whom it is to be accounted Shall giue account for this end must wee appeare to account for things done and receiued The processe of the last Iudgement being set downe vnder the similitude of things Ciuill As a Master deliuering money and goods to his seruants afterwards exacts a reckoning and as a Schoolemaster calles his schollers to render the lesson hee hath taken thence so shall wee appeare to render an account of our stewardship Euery one of vs of vs men and so good and bad to be included or of vs beleeuers and so the wicked to be concluded from the lesse The person accountant euery one hee saith not all but euery one not all shuffled together and in the grosse Reuel 20.12 but eueuery one seuerally Euery one without exception both small and great Emperours Kings Princes Iudges must there giue account and be iudged as well as others Here not euery man that comes to the Assises is iudged or standeth forth but there we shall all be actors our selues as well as spectators of others But the Saints shall iudge the world 1 Cor. 6.2 Obiect True but that is as they are considered Answ either as members vnited to their head or in comparison of the wicked or in regard of comprobation and assent notwithstanding they shall bee iudged not with the iudgement of Reprobation or condemnation but of Approbation hauing obtained their Quietus est and full discharge from the Iudge Of himselfe This is the matter of the account We shall giue account for others as fathers for the bringing vp of their children Kings for the gouerning of their Subiects c. But of others onely so far as any thing of theirs belongs to our calling as Ministers must giue account for the soules of the people as S. Paul saith Here we may haue an Atturney to appeare for vs Heb. 13.17 and a Counsellor to pleade for vs but there euery one of vs shall giue account of himselfe Of himselfe that is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions But this seemes impossible because wee are not able to number or to remember all which hath passed vs in our life But God knowes and remembers though we know not nor remember For there are books of remembrance the booke of Gods predestination wherein the persons of men are recorded and the bookes of conscience wherein euery mans particular thoughts words and deedes with their circumstances are registred Reuel 20.12 Aug. lib. de Ciu. Dei ca. 14. Orig. comment in Rom. 14. I saw the dead saith Iohn both small and great stand before God and the bookes were opened of the Olde an New Testament saith Augustine of Conscience saith Origen and another booke was opened which was of life and the dead were iudged out of those things which were written in the bookes according to their works God will put a kinde of diuine power into the conscience Qua fiat vt cuique opera sua bona vel mala cuncta in memoriam reuocentur mentis intuitu mira celeritate cernantur Aug. loco mod● citat whereby the conscience shall remember and wonderfully apprehend and the minde discerne all our works good or bad said S. Augustine We shall see our owne and each others faults Before God This is the person vnto whom the account must be made Before he said Christ here hee saith God therefore Christ is God In the same humane forme and shape in which Christ came to be iudged Reuel 1.7 shall he come

pop Anteoch euery little filing the least ray is of great value Singuli sermones syllabae apices puncta in diuinis Scripturis plena sunt sensibus In the diuine Scriptures euery word syllable accent point is full of sense said S. Hierome e Hieron com in 3. ca. Ep. ad Ephes The Anabaptists are here confuted Vse 2 who refuse the Old Testament Also the Papists to be taxed for diuers points 1 For equalling vnwritten traditions to the written word in authority 2 For denying lay people as they call them to reade the Scriptures lest they should thereby proue Hereticks but in very deed lest the common people by that light should discerne their impostures and therefore whereas the Councell of Trent licenced young men to reade the Bible hauing a certificate from their Curate of their wisdome and sincerity the Pope after restrained that liberty 3 For holding the Scriptures not to be necessary but onely to the well and more conuenient being of the Church They make them necessary no otherwaies then riches to our life or a horse to our trauaile but we hold them as necessary as our daily bread for life and as our legges for trauailing on foot Though when God spake face to face to the Patriarcks and by dreames c. there was not such necessity of writing yet now those meanes being ceased S. Iude said Iude v. 3. it was needfull for me to write The Scripture is necessary for all Vse 3 for learned and vnlearned for old and young if they desire knowledge comfort and hope Quae nullis animis nullis non congruit annis Esp in 2. Tim. Lacte rigans paruos pane cibans validos Saint Augustine saith His praua corriguntur Aug. Velus Ep. 3. parua nutriuntur magna oblectantur ingenia Here ill dispositions may find for them amendment weak ones for their nourishment good ones for their delight Let the vnlearned study them that they may come to knowledge and the learned that they may be put in mind and stirred vp to doe according to that they know If thou beest faint here are the Flaggons of wine and apples of Paradise to comfort thee if thou beest strong and healthfull in grace here is the salt which will keepe thee from putrifying and corrupting If the Diuell assault thee here is the Riuer out of which thou maist choose thee smooth stones to repell and throw him vnder thy feet If thy lusts rebell here is the Sword to cut them off If thou beest sicke here is the Apothecaries shop of Cordials Conseruatiues and Restoratiues It were infinite to trauaile in this commendation Let vs all reade the Scriptures and learne them let vs teach our children to say Hosanna Timothy knowing the Scriptures from a child proued an admirable man Get thee a Bible at the least a new Testament it is the best implement of houshold As he is a simple Souldier that wants a sword so hee is a very sory Christian that wants a Bible The booke of the Scriptures giuen for our learning Vse 4 also to teach vs patience and consolation and hope They are Gods letters to vs to make vs not onely more learned but also more godly Apply the Scriptures to thy life and turne the words into workes or thou losest thy labour Many the more they know the nearer they are to hell because they liue not according to their knowledge As meat plentifully eaten and vndigested destroyeth the body so much knowledge not digested into works damneth the soule Therefore If you know these things happy are ye if ye doe them Iohn 13.17 VERSE 5. Now the God of patience and consolating grant you to be like minded one towards another according to Christ Iesus 6. That ye may with one mind and one mouth glorifie God the Father of our Lord Iesus Christ THese two Verses are a Prayer for vnity and peace among the now dissenting Romanes It is a singular light and ornament of Pauls discourse It is brought in by a Prolepsis as if some should say to Paul you haue brought many strong reasons but doe you euer thinke to bring the weake to yeeld to the strong or the strong to forbeare their liberty for the weake by arguments no they are too much heat in the controuersie to heare reason To this Paul may be supposed to answer that which corruption denieth praier obtaineth Now the God of patience and consolation vnite their minds For he is able to make the Lion and the Lambe so to dwell together that a little childe may lead them In this prayer are two things The thing prayed for and the Amplification The thing prayed for to be like minded which implieth a vnion of their thoughts iudgements sentences affections this we call Concord which is a ioyning together of hearts that as they are concorporated into one outward profession Ephes 3.6 so they may be coanimated as I may say into one inward loue in Christ The Amplification is diuers 1 From the Author God the Father of the raine c. but especially the giuer and maintainer of vnity and peace God is here described by two effects Patience and Consolation Of Patience before Consolation because by diuine dispensation the way to mount Thabor is by mount Caluary Of Patience and Consolation together Because of the abundant sweetnesse and comfort which hee powreth into the hearts of his children vnder the Crosse But why of Patience and Consolation here rather then of Faith and Hope Because in prayer it is most comely to suite the thing wee pray for with attributes to God accordingly The strong were not patient toward the weake nor the weake toward the strong for if they had been so they might in time better haue vnderstood the Doctrine of Christian liberty If hot spirits would haue patience they should not so much ouershoot themselues and the Church should haue more peace 2 The persons which should be like minded one towards another the strong with the weake and the weake with the strong not onely with them of their owne party but also of the other that so parting and siding may be taken away 3 According to Christ which you may call the Kind of vnity an vnity in truth and godlinesse Agreement is a thing indifferent in it selfe but good or bad according as the things are in which the agreement is The agreement of drunkards and theeues c. is against Christ but this according to Christ. Or you may say according to Christs example and commandement which seemeth to be fittest for this place because of the Argument of Christs example of which this prayer is an illustration and because this implyeth the other 4 From the End of like-mindednesse which is the glory of God and this is amplified two wayes First from the instrument of this glory which is double the Inward Anselmus one minde the Outward one mouth that is Quando vnus idem sensus sermo per

and manners Beare with him and seeke his amendment the holiest man that euer was Christ only excepted had his faults wherewith he was blemished Wee all haue our infirmities Though wee may be strong in one thing yet wee may bee weake in another some are hastie some are worldly some are suspitious euery one hath some fault or other wee must of necessitie beare one with another Let the yong man beare with the forwardnesse of age let old men beare with the indiscretion of greene youth Beare thou with my hastinesse that I may beare with thy pride c. this is the way of concord and loue We are all trauailing to heauen if any saint or fall sicke by the way let vs which are strong and in health beare and helpe that he may keepe company with the rest Hee that is bound to succour his enemies fainting beast is much more bound to releeue his brothers weake and sinfull soule What must I beare Vse 2 my brothers infirmities not the blasphemie whoredome drunkennesse c. of filthy beasts let the impudence and insolence of such abominable wretches be repressed by iust seueritie Art thou ignorant Vse 3 doest thou erre in opinion art thou rash in iudgement rude in speech then art thou sicke and weake Art thou weake then art thou burthensome to thy Teacher to thy brethren to the Church which beareth thy infirmities and thou hast cause to loue them therefore Art thou weake then carry thy selfe according to thy condition It is the fault of the weake and a great sicknesse of their mind to take vpon them the parts of the strong viz. to determine things doubtfull to reade the bookes of aduersaries to consure their brethren c. Ah how vnsufficient are they vnto such things So sometimes a sicke man longs for that which the stomacke of a strong man can hardly digest Are blind men fit to iudge of colours or sicke men to fight with enemies Let euery man weigh and examine himselfe Quid valeant humeri quid ferre recusent what hee is able to doe and what is fit for his strength as we seek to recouer out of bodily sicknesse so out of our infirmities of the mind Let vs amend our ignorance and errour that wee may bee in malice children 1 Cor. 14.20 but in vnderstanding men VERSE 2. Let euery one of vs please his neighbour for his good to edification IN this Verse is a Reason of the Admonition specially applied to the Negatiue part of it Not to please our selues and set downe by way of Antithesis Let euery one of vs please his neighbour The Reason is taken from the end thus That which makes to the good and edification of our neighbour is to be done But to please our neighbour and not our selues makes to his good and edification Therefore we ought not to please our selues but our neighbour This being to be vnderstood in such cases where both could not be pleased as in the point of difference about meats and dayes at Rome This is set downe by way of precept where is the duty To please our neighbour and the Amplification Please that is to condescend vnto to accommodate our selues vnto to gratifie to behaue our selues so that we may be accepted and if it be an indifferent thing out of a Christian indulgence to abstaine The Amplification is double First from the persons which must please which must be pleased Euery one must please and it is significantly expressed Euery one of vs which are strong Poore men please rich men and meane men the mighty c. this is easie to bee obtained but here the rich must please the poore the learned such as are vnlearned c. this is hard because we thinke that it is a falling from our selues to yeeld to our inferiours and to giue them content and to please them Here the perfectest and strongest not exempted Hee that must be pleased is our neighbour though the meanest The second Amplification is from a limitation for his good to edification For his good edification Comment Hier. adscripti some say because there is an euill edification edificacio ad delictum of which 1 Cor. 8.10 But seuerally they more effectually teach and then appoint duo grana salis Caietan two graines of salt to season the duty of pleasing our neighbour the first on the part of the matter that it must be good or at the least not euill and referred to that which is good the second in regard of the vtility that it may profit to edification For all things which are good and lawfull edifie not 1 Cor. 10.23 Or for good that is our neighbours good as is well expressed in his Maiesties translation and this good expounded Sarcerius to edification of our neighbour of the Church saith one and the stablishing of the peace thereof and to the conseruation of the weake Euery man must seeke the good of his neighbour Doctr. 1 Cor. 10.24 Let no man seeke his owne but euery man anothers wealth of the which Paul is an example in the same Chapter vers 33. Euen as I please all men in all things not seeking mine owne profit but the profit of many that they may be saued 1 Cor. 13.5 Loue seeketh not her owne To edifie our neighbours is and ought to be one of the chiefe ends of our actions carry thy selfe so Vse 1 that thy weake brother may the more esteeme thee that thou maist haue aduantage to doe him good and that hee may admit of thy counsell He that is weake will speake and doe many things absurd and offensiue thou must as a Physitian handle him gently as thou wouldest a sicke man that he may receiue thy admonition Thou must so please him that he may be saued we gently stroke our horses that they may be the more handsome and vsefull much more are we to please our neighbours that we may liue the more comfortably and peaceably with them and that they may become more obedient to God This is hard vnlesse we deny our selues hee will neuer please his Ruler his Minister his weake brother his neighbour who trusteth in his owne wit and hunteth after glory If thou be weake Vse 2 learne wherein thou shouldest desire to be pleased namely for thy good and edification not that thy weakenesse should so farre be tendered till thou grow obstinate and stubborne this were to destroy not to edifie A louing Father yeelds to please his child in many things but not to giue him a knife or that which may hurt him It were a vaine thing to please the Iewes Papists Brownists in their desires for this were not for their good The Ciuill Supreme Magistrate and the Church may yeeld to many among vs and please them in giuing them liberty to sit at the receiuing of the holy Sacrament but this were a way to make them more troublesome and if they held a necessity of sitting not at all is it to be

with our brethren 1 King 1. as Dauid with Adoniah we see them and suffer them to runne into hell it selfe and neuer will say why doe you so for displeasing of them Admonish one another but wisely Vnto this two things are necessary goodnesse and knowledge the first that we may be willing the second that wee may be able to doe it He which admonisheth without goodnesse is malitious and ambitious he that without knowledge is inconsiderate and foolish VERSE 15. Neuerthelesse Brethren I haue written the more boldy vnto you in some sort as puting you in mind because of the grace which is giuen to me of God IN this Verse beginnes the second part of Pauls answer which is a correction in which he shewes how that by a kind of necessity he was enforced so to write vnto them and herein Paul sets vs a copy of a most louing modest courteous and ciuill manner of writing In it there are 2. parts 1. an affirmation 2. a confirmation The affirmation in these words I haue written the more boldly vnto you in some sort where we haue first the fact secondly the manner of it The fact I haue written The manner the more boldly in some sort In some sort ex parte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not on the part of some nor I haue written in part that is imperfectly as Stapleton would haue it nor in part of the Epistle nor referring it to the words following in part putting you in mind as Faius though this be very good yet it is sufficiently there implied with a quasi but more boldly in part in some sort or as wee vse so he what boldly More boldly this boldnesse is to be referred both to the seuerity and to the prolixity of his Epistle The nice and dainty stomackt Romanes could abide neither not the first because they were great ones not the last because they were learned Neither can great ones endure plaine and sharpe reproofes nor learned ones long and tedious discourses Verbum sapienti Our Apostle is sharpe and seuere to the Gentiles in the first Chapter to the Iewes in the second to Iewes and Gentiles in the 11. and 14. Chapters And if we measure his Epistle by the due proportion of a Letter it seemes rather a booke then a Letter The confirmation is in the rest of the words wherein Paul excuseth not himselfe as Siracides in the beginning or the author of the Machabees in the end of his worke but iustifies and auowes his boldnesse yet with such sweetnesse as becomes his Apostolicall brest and is for our imitation Boldnesse is confessed not culpable but commendable There are two arguments of iustification The first taken from the persons writing and written vnto the second from the causes of writing The persons appeare in this word Brethren a terme much vsed by Paul but scarce in any place more forcibly and to purpose then in this I am saith Paul your brother the force of my loue hath extorted this both seuerity and prolixity When friends meet they draw out the time in discoursing a day seemes but an houre and in the end they are loath to part and he is no true friend who when he sees there is need will not admonish his friend The causes are two Finall Efficient The Finall as putting you in minde He saith not to teach you being ignorant nor to correct you being disordered but to put you in mind being a wise and very good people The word signifies in the double composition a light and secret putting in mind as by a becke or holding vp of the finger by which euen the diligent are admonished which is farther allayed by a quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were that the curstest among them might haue no occasion to be offended The efficient is his calling duty thereby enioined which calling is in the last words of this verse more generally set downe according to the grace giuen to me of God and more particularly in the next verse In the generall we haue the quality it is a Grace the Author giuen of God Grace that is speciall fauour with the gifts issuing there from fit for the Apostolicall function This and these are from God and it is as if Paul should say By Diuine Grace I am appointed a Preacher an Apostle and a Teacher of the Gentiles and you are the top of the Gentiles 2 Tim. 1.11 therefore I could not omit to write vnto you more boldly it may bee you thinke but not then is warrantable and fit it being from God Ministers must faithfully and diligently performe their office Doctr. 1 Cor. 4.2 It is required in Stewards that a man be found faithfull 1 Cor. 9.16 Necessity is layd vpon mee yea woe is mee if I preach not the Gospell Read also the 4. Chapter of 2 Tim. ver 1 2. A modest and ciuill writing and speaking Vse 1 exceedingly becomes religion Saint Paul excelled all others herein who if euer any knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change his voice Gal. 4.20 and to attemper his style that he might profit Some are so sowre and rigid that they account ciuill and well nurtured language dawbing with vntempered morter and interpret that to bee zealously spoken which is vnciuilly and rudely But Paul teacheth and practiseth otherwise as in that his famous Apology in the 26. Chapter of the Acts of the Apostles verse 25 26 27 28 and 29. As also in all his Epistles 1 Tim 5.1 2. Blanditiis enim obtineri solent quae authoritate non possunt Amb. in loc Tim. To this belong those instructions hee gaue Timothy that hee should not rebuke an Elder but intreat him as a Father younger men as brethren c. Wee preuaile many times more with gentle then with rough speeches The very beasts are tamed more with gentle stroking and coyeing then with fierce blowes The best need to be put in mind euen the Romanes Vse 2 a wise and good people Acer et ad palmae per se cursurus honores Si tamen horteris fortius ibit equus A free horse if you remember him with the spurre will the more eagerly put forward 1 Joh. 2.21 I haue not written vnto you saith Saint Iohn because you know not the truth but because you know it 2 Pet. 1.12 13. And Saint Peter writeth I will not bee negligent to stir you vp by putting you in remembrance of these things though you know them and be stablished in the present truth and againe to stirre vp your pure mindes by putting you in remembrance 2 Pet. 3.1 So also Iude verse 5. This is profitable and safe Phil. 3.1 A Garment double died holds the colour the surer so decies repetita placebunt manebunt often teaching the same things deeply imprints them God bids vs remember the Sabbath in the fourth Commandement Christ bids vs remember Iohn 15.20 We are all dull to learne that which wee should doe and flow