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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

people of my Lord liue soberly chastly c. and shall I commit such things As the Lord liueth I will not doe this thing 2. Sam. 11.11 Let the loue of Christ to vs Vse 3 constraine vs to loue and obey him Christ tooke vpon him our sinnes and dyed vnder the burthen for vs. He sought not his owne pleasure but our good let not vs seeke to please our selues but him What should haue become of Manasses Dauid Mary Magdalen Peter Yea what should haue become of vs all if he had sought to ease and please himselfe Yea if he should not beare with vs euery day Let nothing draw thee from his obedience whom nothing could draw from effecting thy good If most vnspeakable torments most bitter death most shamefull reproches could haue done it hee had neuer redeemed thee If counsell euen Peters counsell could haue preuailed Matth. 16.22 he had pleased himselfe to our eternall displeasure But he ouercame all impediments to please and profit thee though to his infinite paine so doe thou to please and obey him though it should cost thee ten thousand liues Sinnes are reproches against God to commit drunkennesse Vse 4 whoredome to blaspheme lye slander is to reuile the most High Hee that curseth and reuileth his Parents is worthy of death much more if the Creature shall reproach his Creator God accounteth himselfe honored when wee obey him and dishonored by our rebellions remember what is written and reproch him not The Lord saith Them that honor me 1. Sam. 2.30 I will honor and they that despise me shall be lightly esteemed VERSE 4. For whatsoeuer things were written aforetime were written for our learning that we throughpatience and comfort of the Scriptures might haue hope THe first Proposition of the Argument vers 3. was this Whatsoeuer is written of Christ we must follow This is here proued by an argument taken from the end of the Scriptures they are written for our learning It seemeth to be inferred by a Prolepsis It is written that Christ pleased not himselfe some might say what is that to vs Much saith Paul For whatsoeuer is written aforetime is written for our learning That of Christ is written afore Therefore c. Here are two things deliuered of the Scriptures making for the commendation of them Their end which is Doctrine Their vse which is Hope which Hope is set forth by the meanes whereby it is nourished Patience and Consolation which are noted by their Instrument whereby they are wrought the Scriptures Whatsoeuer things are written aforetime This notifieth the old Testament which was then onely written and is to be applied to the New also for there is the same end of both which is Christ Learning that is heauenly learning For other matters as the Art of Nauigation Husbandry c. may be learned by other writings but to know God aright to vnderstand his prouidence the Redemption of man by Christ c. by no booke to be attained but onely by the Scriptures There is a great booke which sheweth vs the Inuisible things of God which is the Booke of the Creatures but the Scripture onely able to make vs wise in such things to saluation That we might haue hope through patience and comfort of the Scriptures Hope is the certaine expectation of eternall life to be giuen freely for Christ the daughter of faith yet being as ancient as the mother Faith beleeues hope expects Patience is a voluntary suffering of things grieuous for piety sake Comfort is better felt then by words declared yet you may say that it is a sweet effect of our Iustification vpon the affections whereby we re●oyce in the promises of God Some reade exhortation because the Greeke word signifies both and M. B●za doth not much disallow it Ambrose but it cannot bee so taken here for the resuming of both these in the next verse The God of patience and consolation for I remember not that God is any where called the God of exhortation Patience and comfort though they beget not hope yet they are as the two brests which nourish and confirme it Iob said Though hee slay me I will trust in him and againe All the dayes of my appointed time will I wait Iob 13.15 Iob 14.14 till my change come His patience and the comfort he felt sustained him in this hope Of the Scriptures Scripture is a Latine word and signifies writing now the bookes of the Old and New Testament are called the Scriptures or writings in regard of their excellency as onely worthy to bee written Scriptures with this addition Holy So we call the Scriptures in one volume the Bible which is a Greekish word as if wee should say The Bible because as Dauid said of Goliahs sword there is none to that so we may say of this Booke a Caedar in Lebanon not more exceeding the lowliest shrub then this all other bookes As the gold and siluer and raiment of the Israelites comming out of Aegypt was nothing comparable to the riches of Ierusalem in the dayes of Salomon August l. 2. de Doct. Christ ca. 42. so neither the learning of all prophane writings with the holy Scriptures as saith Saint Augustine For saith he Quicquid homo extra didicerit c. Whatsoeuer a man learnes in other bookes if it be ill it is in the Bible condemned if it be good it is there to be found and ouer and aboue there are things of exceeding profit to bee found which we shall meet with in no other booke These holy Scriptures worke patience and consol●tion that patience and comfort which is gotten elsewhere will faile in the time of need The Scriptures were written for our edification in learning Doctr. and hope by patience and comfort Psal 19 7.8.9.10.11 where the effects of the law or Scriptures of the old Testament are set downe to bee most soueraigne and wholesome much more now in the addition of the New Testament Rom. 4.23 1 Cor. 10.11 Ioh. 20.31 2 Tim. 3.15.16.17 The Scriptures are most excellent Vse 1 1 In regard of their Author which is God but this is not in our Text. 2 In regard of their Contents which is the heauenly Doctrine whereby the wounded and dead conscience is comforted and reuiued 3 In regard of their perfection there is no errour in them there is nothing idle or superfluous for whatsoeuer is written as Paul here and elsewhere all Scripture is exceeding profitable to learning and hope We reade the ancient Fathers with singular comfort but in them as in all moderne writers there is something if not erroneous a Consule Aug. Marcellino Ep. 7 yet that might bee spared but this Booke the whole and euery part of it is profitable vsefull and necessary and this onely hath this priuiledge as S. Augustine twice in one Epistle acknowledgeth b Aug. Hieron Ep 19. and elsewhere c Aug. Vincent Ep. 48. Quaeuis bracteola d Chrysost Hom. 1. ad

to iudge and euery eye shall see him the wicked shall see him to their confusion the righteous to their comfort There shall bee no difference on the part of the Obiect appearing but on the part of the Subiect seeing the same brightnesse of glory shall fill the Saints with ioy and stricke the wicked with horror Euery one must giue account of all his matters to God Doctr. to our Lord Iesus Christ 1 Pet. 4.5 Who shall giue account to him that is ready to iudge the quicke and dead So 2 Cor. 5.10 and in the parables Vse 1 Matth. 25.19 Luk. 16.2 seq Look to thy self and to thine own matters leaue medling with thy brother and censuring him put not thine care into another mans boat but regard thine owne for thou must giue account of thy selfe of thy iudging thy brother of thy breaking thy peace and vnity of the Church euen for these thou shalt be questioned at that day Therefore be not rash The righteous may be comforted Vse 2 their account is ready made by Christ himselfe they shall be absolued not by the vertue of their owne innocency but of a free pardon by the mercy of the Iudge Prepare carefully for the day of iudgement Vse 3 and see thou haue thy account cast vp and ready against the day of that great Audit The most part of men neglect it suffering the score of their sinnes so to increase and their debt to grow that in the end they will be found tardy to their condemnation Three things should make vs carefull The consideration of the Iudge of the suddennesse of our accounting and of the matters to be accounted for 1 The Iudge is our Lord Christ infinite in knowledge and iustice who cannot be deceiued by cunning nor corrupted by gifts and whose glory it is to render in most strict iustice vnto euery man his due Now he is infinitely mercifull then he will be infinitely rigorous and seuere The consideration of this Iudge made deuout Arsenius to feare who being in his sicknes told by his friends that he needed not to feare because he had led a holy life answered Indeed I feare for Gods iudgement is not as mans 2 This iudgement and our giuing account may be sudden ere we be aware When Iesabel had painted her face she little thought her iudgement and account had beene so neare So neither thought Ammon at the feast nor Absolon being mounted on his Mule nor Diues vpon the view of his goods that so soone they should haue beene called to a reckoning The day of the generall iudgement shall not bee yet but the time of any mans particular iudgement and account may be this very houre How many diseases are we subiect vnto which knock vs downe on a sudden Euery man hath his particular iudgement in death and as death leaues him so the last iudgement findes him Death is the gate of iudgement and the iudgement the gate of heauen or hell Spend not the rest of this houre before thou hast examined thy selfe looke to thy account if thou hast it not yet ready consider in what a fearfull estate thou wert if God should at this instant call thee to thy reckoning 3 The matters to bee accounted of Eccles. 12. vlt. Act 8.22 Rom. 2.15.16 Mat. 12.37 2 Cor. 5.10 Mat. 5.26 Mat. 12.36 our selues our thoughts our words deeds committed omitted yea the smallest and least things farthings idle words How great rigour If a King call his Treasurer to account for euery pinne how much more for pounds and great summes of money So if God will reckon with vs for idle wordes how much more for cursing lying common swearing and blaspeming his Name If for the vtmost farthing how much more for Couetousnesse Oppression Drunkennesse Whoredome Theft Murther c. Thou shalt be called to account for that which thou hast receiued for the gifts of nature and grace for thy body and soule for euery Sermon thou hast heard for euery good occasion and opportunity offered of well doing And this before God before Angels and men yea before the Diuels How great must the shame of the wicked bee when all their abhominable and secretest sinnes shall be layd open Then shall that bee published on the house top which thou wouldest not now should be discouered for the whole world It may bee thou wouldest blush if that which thou diddest the last night should bee published at the market Crosse in the hearing but of a few in comparison how wilt thou bee confounded when all thy damnable practices shall bee brought forth to light before the whole world Then shall be emptied in the view of all that end of the wallet which we now hang at our back What shall we doe to auoide the shame and horror of that day Let vs euery day cast vp our account Let vs vnfainedly repent Euery sinne wee commit is scored vp and so soone as wee repent it is wiped and blotted out Repent and bee conuerted that your sinnes may bee blotted said Peter Act. 3.19 who had experience of the force of repentant teares which blotted out his horrible deniall of his Master The Iesuits report of a Student at Paris who comming to Confession and not being able for teares and sobbing to speake was willed by his Confessour to write downe his sinnes which hee did and when the Confessour receiued it the writing vanished and there remained nothing but the white and cleane paper this say they was by a miracle because of his great contrition Let the credit of this storie bee vpon the Reporters but vpon the credite of the word of God if wee repent vnfainedly all our sinnes shall bee blotted out and a booke of cleane paper in respect of sinne shall bee presented to the Iudge Repent therefore and bring foorth good fruits for this also shall further our reckoning at that day So Paul telleth the Philippians that their charitie in relieuing him was a fruit that did abound to their account Thy Prayers Philip. 4.17 thine Almes deeds thy Teares for sinne thy conscionable walking in thy Calling shall exceedingly further thy reckoning VERSE 13. Let vs not therefore iudge one another any more but iudge this rather that no man put a stumbling block or an occasion to fall in his brothers way HEre beginneth the second part of the Explication spoken of in the second verse The first was a Direction for the compounding of the Controuersies among the Romanes about meates and dayes This second is a Dehortation from Scandall with diuers Reasons following to the end of the Chapter This Dehortation is set downe by an Antithesis where two things are opposed the one is denied the other affirmed The first hath a Prohibition shewing what we must not do We must not iudge one another any more The second hath a precept shewing what we must do We must iudge this rather that we put not a stumbling blocke or an occasion to fall in our brothers way

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