that blessed Saint our Noble Queene Elizabeth And of this our most gratious King Iames hath beene a pregnant example God grant he may alwaies so be Amen When the King commands Vse 3 see thou obey for if thou refuse thou fightest against God himselfe resisting his ordinance so the Lord himselfe interprets namely himselfe to be opposed when the commands of Magistrates are not obeyed o See Exod. 16.8 Pretend not conscience Num 16.11 1 Sam. 8.7 or religion for thy refusall Thy conscience thou saist smites thee if thou submit to orders Ecclesiasticall commanded but for disobeying the Magistrate and resisting the ordinance of God thy conscience smites thee not Take heed this is the way to plucke vpon thy selfe the wrath of God to thy condemnation VERSE 3. For Rulers are not a terrour to goed workes but to the euill wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same 4. For he is the Minister of God to thee for good THe occasion and order of this Text may be from the latter part of the second verse but the Argument is principally to be applied to the precept in the first verse So Chrisostome and Caluin The Argument is taken from the end for which powers were ordained which is the good of mankind in these two branches Reward and punishment the sinewes of gouerment Thus That which is ordained for the singular good of Man is to be obeyed submitted vnto and not resisted But Powers or Magistrates were so ordained For there can be nothing better then that good men should be rewarded and euill men punished This Argument is first set downe in these words For Rulers are not a terror to good workes but to euill and afterward repeated to the end of the 4. verse Rulers This word is so generall that it extendeth it selfe to domesticke gouernors but here is to be vnderstood only of them which haue the power of the sword whether they be supreme or subordinate Are not a terror to good workes but to euill We must feare God and the King and authority languisheth where it is not feared But yet Rulers are not that is ought not to be a terrour To good workes workes for workers the effect for the cause but to ill workes that is workers the Apostle so speaking because men are to be rewarded or punished according to their workes Good and ill workes Not so Theologically as a good worke that is done of faith of a sincere minde and for the glory of God ill works contrarilie for the Magistrate cannot iudge of this but ciuilly good or euill which are according or contrary to the lawes diuine humane positiue municipall of Kingdomes Cities and Corporations whereby the conuenient and necessary discipline of euery State is established This is repeated in the words following and the repetition elegantly set forth by a Rhetoricall communication whereby both parts are declared first that Rulers are not a terrour to the good Secondly that they are a terrour to the euill The first in these words Wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same verse 4. For he is the Minister of God to thee for good The second in the words following to the end of the 4. verse The first hath two parts A Question and an Answer The Question Wilt thou then not be afraid of the power As if Paul called vnto him a fearefull and carefull subiect who studied so to liue as that he might not offend the Ruler nor come within the dint of his sword The Answer Doe that which is good c. Where we haue an aduice exhortation or praecept and the reason The Aduice Doe good that is obey and resist not He meaneth not the profession of Christianity for that bred hatred but such good as was so in the iudgement of the Heathen themselues which is a ciuill conuersation agreeing to the lawes of the State wherein we liue The Reason And thou shalt haue praise of the same The fruit of subiection is praise a sweet fruit and of all exceedingly desired though it may be deserued but of a few Praise is here largely taken as Tehillah in the Hebrew implying not onely immunity of punishment as a verball commendation but a partaking of all liberties freedomes priuiledges commodities of a good subiect according to the lawes This is confirmed for better assurance and incouragement from the end why Magistrates were ordained which is the good of man as before He is the Minister of God to thee for good He is the Minister of God The word which is ordinarily giuen to Ministers of the word is here giuen to the Ministers of the sword There is a great agreement betweene them in regard of the Lord whom they serue which is one and the same euen the Lord Iesus and in regard of the common end of both their Ministeries which is the good of men But there is also great difference in regard of the obiect and the manner The ciuill Magistrate is for the Naturall Morall Ciuill and Spirituall good by the power of the sword The Minister of the Word is for the Spirituall good not by Law or force but by preaching the word administring the Sacraments and execution of Ecclesiasticall discipline vnto which also reacheth the power of the Magistrate not to execute them in his owne person but to see them executed For good What good For naturall good that thy life and safety may be preserued For Morall that thou maist bee brought from vice to vertue Ciuill that thou maiest safely enioy thy possessions and that society and publike honesty may be defended and maintained For Spirituall establishing the true worship of God as the keeper of the first Table of the Law To thee euen thee which art a Christian also who of all others wert least in safety if there were no Rulers nor Lawes Magistrates are ordained for the praise and good Doctr. of the good and them which liue in order Prou. 14.35 The Kings fauour is toward a wise seruant And 16.13 Righteous lips are the delight of Kings and they loue him that speaketh right 1 Pet. 2.14 Gouernours are sent for the praise of them which doe well Of this Dauid is an example Psal 101.6 Mine eyes shall be vpon the faithfull in the Land c. But many liue in order and doe good Obiect which yet receiue no praise but vexation How is the Magistrate then for their good It is thus answered by one a Anselmus in locum Si bonus nutritor tuus Answ si malus tentator tuus est Nutrimenta libenter accipe sic etiam tentationem vt aurum probere If he be a good Magistrate he is thy nourisher if an ill one he is thy prouer take thy nourishment willingly and also thy triall that thou mayest be proued to bee gold And thus by another b
auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words
Caietanus in locum when a man doing good is persecuted this commeth to passe non ex natura operum sed ex abusu potestatis Not of the nature of the workes but by the abuse of the power The Vse is for Magistrates and Subiects Vse For Magistrates 1. They are the Ministers of God therefore let them take heed what they doe for they iudge not for man but for the Lord who is with them in the iudgement let them feare the Lord and take heed for there is no iniquity with the Lord nor respect of persons nor taking of gifts as said King Iehoshaphat to his Iudges c 2. Chron. 19.6.7 as also our good Iehoshaphat to this purpose admonisheth the reuerend Iudges before the riding of their Circuits 2. Let good Magistrates bee comforted many troubles accompany gouernment and the due execution of Iustice many slaundrous speeches of euill men but Magistrates are Gods seruants and he will beare them out and reward them 3. Magistrates must remember that they are aduanced for the good of subiects not for the honour onely of their persons and families nor at all that they should be licentious without controulment as Nero Tiberius Caligula c. Magistrates differ from the rest of the people not by Impunity but by vertue and equity and are to respect the vtility of the people not their lust It was the word of Aelius Adrianus who succeeded Troiane in the Empire of Rome Non mihi sed populo signifying that which he often was heard to say Ita se Rempublicam gesturum vt seiret rem populi esse non suā that is that he would so gouerne the Commonwealth as knowing it was the wealth of the people not his owne The principall ayme of Kings Princes and Magistrates must be the good of them which obey them and therefore they are called Benefactors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 and indeed a good King or Magistrate is a Benefactor and mans greatest friend vpon earth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Magistrate procureth the good of subiects three wayes 1. By establishing and maintaining true Religion A State without the true Religion is like a City without wals or a house without a foundation and stories record infinit euils to haue betide Kingdomes for the neglect of true Religion Kings are to be nursing Fathers of the Church and of Religion Such of old were Dauid Ezechias Iosias Constantine Theodosius such of late was our famous Elizabeth such a one now is blessed be our God our most Noble King Iames the tenderest Father of the true Church and the greatest defender of the faith vpon earth 2. By hearing the cries of the poore receiuing their petitions and redressing their wrongs So did Dauid so did Salomon so doth King Iames I thinke neuer any King more neuer pretending want of leisure as sometimes Antipater in matters of this kind 3. By seeing to the making of good lawes and their execution Populi salus suprema lex Law is the chiefe safety of the people But what are good lawes if not duly executed and without respect of persons we haue good Lawes against drunkennesse and yet for want of due execution through the negligence doubtlesse of inferiour magistrates it daily encreaseth to the great damage of the Commonwealth The not executing of good lawes vprightly is an intolerable iniury to the supreme Magistrate for from hence is many times the alienation of the subiects from their Prince This caused many to depart from Saul to Dauid 1. Sam. 22.2 and this was the pretended ground of Absolons rebellion and this alledged as the cause of the deposition of Richard the second Most worthy therefore are all Iudges Iustices and subordinate Magistrates of most seuere punishment which shall through negligence corruption fauour hatred c. wrong the Maiesty of the supreame Magistrate the authority of good lawes and the safety of the common people As it is a damned thing for a Physitian to be corrupted to destroy his patient whom he hath vndertaken to restore to health so for a Iudge or Iustice any way to peruert iustice and not duly to execute good lawes Cambyses caused such a Iudge to be slaine e Herodot l 5. Valer. Max. l 6. c. 3. For Subiects 1. To reuerence loue and pray for their Gouernours as for the ministers of God sent for their good 2. To obey the Lawes vnto which here are two motiues First obedience bringeth praise of thy fellow Citizens of the Magistrate of God Secondly such obedience is called doing good whom then doth it better become then such as glory to be accounted professors of the Gospell But in what degree a good worke euen in the highest of the second Table in which obedience to Magistrates is in the first place commanded and Saint Paul wisheth Titus to put the people in remembrance that they be subiect to Magistrates and obedient and ready to euery good worke f Tit. 3.1 as if there were no good workes to be expected from him that obeieth not the Rulers I wish such seriously and in the feare of God to consider hereof who resist and oppose the lawes and constitutions of the Magistrate in certaine matters of order in the holy seruice both refusing to obey and making a sleight matter of such disobedience though it pertaine to one of the highest transgressions of the second Table VERSE 4. But if thou doe that which is euill be afraid For he beareth not the sword in vaine For he is the Minister of God a reuenger to execute wrath vpon him that doth euill IN these words the Apostle by a like figure as before sheweth that Magistrates are a terrour to cuill workes as he hath shewed the Magistrate to be amiable to the good and that they may reioyce in him so here he maketh him terrible to the wicked that such as will not doe well for the loue of vertue may by feare of punishment be kept in awe Here are two things a Proposition He that doth ill hath iust cause to feare a Reason from his power and authority He beareth not the sword in vaine and this is set forth by the Author of his power which is God Hee is the Minister of God and by the end wherefore he receiueth such power in regard of the wicked To execute vengeance or wrath vpon him that doth euill If thou doe that which is euill Morall euill or Ciuill contrary to the Decalogue or particular positiue lawes and Canons of the Church or Commonwealth or place where thou liuest which Lawes and Canons to be the same in all places and Countries is not necessary He beareth not the sword in vaine There is a twofold sword of the Word in the mouth of the Minister by admonition suspension excommunication and of iustice in the hand of the Magistrate which is here meant and here are two figures 1. a Metonymie of the signe for the thing signified the sword for authority
of God who bids vs in all lawfull things to obey the Magistrate And thus things indifferent in Nature may become necessary in their vse and binde the conscience if the vse be determined by the Magistrate which is in his power to do though not to alter their Nature Is my conscience discharged of sinne before God Quest for not obeying the Ecclesiasticall or Ciuill lawes of the Magistrate in things indifferent if I willingly submit my selfe to the punishment No Answ For the Magistrate in his lawes which are of things iust and profitable for humane societies intends first the subiects obedience in doing of it And such lawes which are called mixt are confirmed with a double band the wrath of the Magistrate and conscience towards God And so euery transgression of such lawes implies a double guiltinesse the one before the Magistrate the other before God The first is an iniury to man the second a sinne against God If thou vndergoest the punishment thou art discharged of and hast satisfied for the iniury done to man but thou hast resisted the Magistrate in his primary intent and broken a profitable and iust law and so remainest vnder the imputation of sinne before God from which no meere man can discharge thy conscience We may pitty such Princes Vse 1 who by subiecting themselues to the Pope are but halfe Rulers being depriued of their authority in things Ecclesiasticall We must obey of conscience Vse 2 How vniust censurers are many then who are ready to taxe and reproue others for their obedience and subiection to lawes and constitutions established if any deserue censure they are such as resist authority refusing to be obedient Let vs all in the feare of God submit our selues to God and the King Vse 3 according to lawes Ciuill or Ecclesiasticall We vse to say must is for the King and the King of Kings commands that we should obey authority we must needs be subiect for conscience saith the Spirit It is strange that any should dare to pretend conscience to disobey the Magistrate or the Church commanding things lawfull Thou saiest thou wilt not for thy conscience and Paul saith thou must needs for thy conscience When thy seruant obeyes not thy word thou saiest what conscience when thou obeyest not the word of the Magistrate it may much more iustly bee said to thee what conscience Disobedience to lawfull authority is for want of conscience But thou canst not bee perswaded of the lawfulnesse of things commanded For answer I desire thee well to consider these following aduertisements 1. When Statutes are made by His royall Maiesty and the three estates of the Kingdome the Lords spirituall the Lords temporall and the Commons and when by his Maiesties Authority Constitutions and Canons are set forth by the reuerend and learned Bishops with the assistance of a multitude of learned and godly Diuines is it tolerable or conscionable that the priuate opinion of some Nouell Diuine and inferiour vnlettered persons should bee preferred before the Graue determinations of such Reuerend and Honourable assemblies Be modest and think not thy selfe wiser then all other men 2. Princes are not bound to render to euery one a reason of their Lawes a good Subiect examines not whether this or that be more conuenient but is contented with this This is commanded If in making lawes euery particular mans fancy were to be regarded there would be no end no order Submit thy selfe therefore to the present gouernment and follow the custome of the Church wherein thou liuest in the receiued rites which are not impious nor vndecent in the iudgement of the best Be not contentious 1. Cor. 11.15 Hoc hominum genus authoritate potius compescendum quam longis disputationibus refellendum Such kind of men are rather to be repressed by authority then refuted by long disputations said a learned and moderate Diuine a Pareus in c. 11. epist 1. a. Corinth 3. If thou doubtest of things commanded neuer goe for resolution or counsell to them which are opposite to authority and the State but to the peaceable and here apply the counsell of Syracides Ecclesiasticus 37.10.11.12 Consult not in matters of obedience with them which refuse to obey By this haue many simple mindes beene dangerously misled But feare thou God and the King and meddle not with the seditious or them which are giuen to change b Pro. 24 2â— 4. Iudge charitably of the Magistrate that he intends to gouerne according to Gods word and interpret things commanded at the fairest Curse not the King no not in thy thought saith Salomon c Eccles 10.20 And he that stretcheth his wit to make the worst construction of a law is a very lewd person 5. A certaine gesture or kinde of garment is commanded thou canst not proue it vnlawfull by any testimony of Gods word Be not inquisitiue of the lawfulnesse or vnlawfulnesse Aske no question for conscience sake This is the counsell of the holy Apostle in the like case 1. Cor. 10.25 This is the way of peace and obedience and the itching after questions hath loaden many a good mind with much guilti-nesse 6. In matters that seeme doubtfull follow the old rule Tenecertum relinque incertum Hold that which is certaine leaue that which is vncertaine The lawfulnesse of such a gesture such a garment such a rite is vncertaine to thee but this is certaine that thou must needs obey the Magistrate Leaue disputing then and obey for wee are certaine that God hath commaunded vs to obey the Magistrates and when they command our vncertainty will not excuse vs either before them here or before God at the day of Iudgement Let vs all make conscience and obey Obserue the power of thy conscience if thou desirest a peaceable and quiet conscience Vse 4 pollute it not with sinne offend it not if thou doest euill it will torment thee and no force no cunning no gifts can appease the fury of it Lipsius cals conscience Pietatis laciniam c Lipsius politic lib. 1. cap. 5. in Summa aut titulo a iagge or gard of piety but I am sure it is much more then so and that there is no piety at all to be expected from him which regards not his conscience He that feares not his conscience will not feare God and he that puts away conscience makes shipwracke of faith VERSE 6. For for this cause pay you tribute also For they are Gods Ministers attending continually vpon this very thing THe first syllable of this Verse shewes that it depends on something going before M. Caluin makes it thus The magistrate must defend the good and punish the bad but this he cannot do without meanes therefore we must pay him tribute Pareus thus for conscience sake we must pay tribute true but better it is an Argument to vrge conscionable subiection which is the meaning of for this cause Pay you tribute This word tribute by a Synechdoche implies all payments and taxes
the sicknesse 3 They which loue dissemblingly Aug. ep 54. as Ioab and Iudas who will speake faire to a mans face and cut his throat behind his backe 4 They which loue and loue but their neighbour is neuer the better for their loue their loue is fruitlesse as is the faith S. Iames speakes of 5 They which loue not good men their best neighbours their truest friends thou must loue a wicked man much more him that is godly thine enemy much more him that is Gods friend Wee ought to pray and striue to loue our neighbours as our selues Vse 3 if all would doe so it would be a golden world Euery Science hath his principles the proper principle of Christian discipline is charity And there is nothing so vsefull and profitable as Charity Chrys hom 51. ad Pop. Ant. A better good then all riches a greater good then health and light said Chrysostome Suppose ten men to loue each other as themselues and so a hundred a thousand c. None of the ten is one alone but euery one is ten Charity contracts ten into one and multiplies one into ten None of the ten can liue in want for euery one hath ten harts to care for him twenty eies to see for him twenty hands to worke for him and twenty feet to trauaile for him Neither can any of the ten be conquered for offend one and offend all c. Thus S. Chrysostome VERSE 10. Loue worketh no ill to his neighbour therefore is loue the fulfilling of the law THis verse may be referred both to the 8. and also to the 9. verse as a probation of either If to the latter end of the 8. then it containes a Syllogisme onely there is a Crypsis of the Maior Thus That which doth no hurt or worketh no ill to his neighbour fulfilleth the Law But loue doth no hurt to his neighbour Therefore is loue the fulfilling of the Law The argument is taken from the proper effect of loue If you referre it to the 9. verse then it proueth by the same argument that all the law is comprehended in the loue of our neighbour Thus To doe no ill to our neighbour is the summe of the whole Law But loue doth no ill to our neighbour Therefore loue is the summe of the Law or the whole Law is comprehended briefly in loue And then out of this is inferred according to the 8. verse that Loue is the fulfilling of the Law So in this verse are two propositions the second inferred out of the first and the first the ground of the second The first proposition Loue worketh no ill to his neighbour The arguments disposed in this proposition are the cause loue and the effect denyed doth no ill amplified by the Patient to his neighbour The affirmatiue effect doth any good but the negatiue is set downe that it may haue the better correspondence with the 9. verse where onely negatiues are repeated but the affirmatiue is included and so by a figure lesse is said and more is signified Loue not onely doth no hurt but also doth good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because this is not alwaies in the power of him that loueth he saith not doth good but not euill and in this the other necessarily to be vnderstood for as one saith well subtrahere debitum bonum est malum Caietan to subtract or not to doe the due good is euill Loue the holy loue of my neighbour proceeding from the loue of God No ill mischiefe damage hurt or sinne for in the second table euery sinne is to the hurt of our neighbour Ill is either of omission or commission and either are three-fold 1. in fact 2. in word 3. in desire 1. In fact three waies 1. either about his single person in the sixth commandement 2. or his person conioyned in the seuenth commandement 3. or his goods in the eight commandement 2. In word in the ninth commandement 3. In desire in the tenth commandement He that loueth will breake none of these either in committing or omitting The illation Therefore loue is the fulfilling of the Law What loue and what law The loue of our neighbour and the whole law or decalogue for though in proper speaking the loue of our neighbour is but the fulfilling of the second table yet the loue of God is necessarily supposed because that flowes from this and so sometime the loue of God is named alone where both are vnderstood for the necessary connection of the tables Also the Apostles brings forth the commandements of the second table rather then of the first because it is more easie for vs to discerne true obseruers of the law by the second then by the first Charity toward our neighbour is the fulfilling of the law Therefore Charity simply Therefore our loue to God is to bee demonstrated by our loue to our neighbour The doctrines are two according to the propositions in their very words The second that loue is the fulfilling of the Law is proued before verse 8. The first that loue doth no ill to his neighbour 1 Cor. 13.5 6. Charity thinketh no euill it reioyceth not in iniquity Also it is proued from the rule Ephe 5.29 No man hateth his owne flesh but cherisheth himselfe and true loue is to our neighbour as to our selues Also from the contrary To doe ill is to breake the law But loue is the fulfilling of it Non potest peccari per illam qua legis est perfectio Amb. in loc We cannot doe ill by that which is the perfection and fulfilling of the law said Ambrose The Papists from hence inferre two things that wee can keepe the law and that we are iustified by charity To the first He that loueth keepeth the law but how euen as hee loueth if he loue perfectly hee perfectly keepes the law if imperfectly then he keepeth it imperfectly But we cannot keepe it perfectly in this life which is necessary to iustification as they meane keeping Deut. 27.26 Jam. 3.2 for Cursed is euery one that continueth not in all things written in the Law and in many things we offend all We know in part onely and according to our knowledge is our loue Though in the regenerate there be a perfection of parts yet not of degrees in this life Aug. tom 7. l. de Natura et gratia contra Pola c. 70. Saint Augustine also saith thus Charitas inchoata incheata iustitia est prouecta prouecta iustitia est Charitas magna magna iustitia est Charitas perfecta perfecta iustitia est Our righteousnesse is according to our charity which is not perfect in this life To the second Perfect fulfilling of the law may iustifie But loue in the concrete is not such fulfilling but in the abstract The Apostle here propounds that which ought to be in the concrete but not that which is Perfect fulfilling is propounded to vs as a patterne to the which we ought to conforme not as
Lact. in carm paschal Fulgentes animas vestis quoque candida signat Et grege de mueo gaudia pastor habet And these Inde parens sacro ducit de fonte sacerdos Infantes niueos corpore Paulinus corde habitu And Saint Ambrose speaketh of it as of a Ceremony generally receiued and vsed in his time which was about some 370. yeares after Christ and therefore M. Zanchy might wel say of the white vesture Amb. tom 4. lib. de ijs qui initiantur mysterijs cap. 7. Zanchius in explic ep ad Eph. ca. 5. Credo fuisse in illa vetustissima Ecclefia vsitatam I beleeue that it was ordinarily vsed in that most antient Church meaning the time next after the Apostles The manner was this so soone as any was baptized hee receiued of the hands of the Priest a white vestment where such Ceremony is yet vsed the Priest saith thus at the deliuery of the white garment Accipe vestem candidam sanctam immaculatam quam proferas sine macula ante tribunal domini nostri Iesu Christi c. Receiue this white holy immaculate vestment which thou mayst bring forth without spot at the iudgement seat of our Lord Iesus Christ This garment hee was to weare a whole weeke at the end whereof hee came and rendered it to the Priest and in antient time baptisme was administred but at two times in the yeare vnlesse there were necessitie namely at Easter and at Whitsontide and therefore was the weeke after Easter called Dominica in albis as wee yet call the feast of Penticost from this ceremony Whitsontide as I take it This was the antient order so in offensiue was a white garment euen at the Sacrament of Baptisme being there a significant Ceremony and it signified notably three things 1 Liberty that the parties so indued were set free from sinne and Satan by Iesus Christ as the Romanes when they manumitted their bondmen among other tokens thereof Tertull. de resurrectione carnis they put them on a white garment of which Tertullian makes mention 2 Iâ—y for the grace and victory by the holy Sacrament for of both is white a token of Ioy where the Scripture saith Eccles. 9 8. Let all thy garments be white of Victory so saith Christ to the Angell of the Church of Sardis He that ouercometh Reuel 3.5 the same shall be clothed in white raiment 3 Innocency and purity of life that they which were baptized should liue candidè fairly not defiling themselues with sinne but hating the very garment spotted with the flesh To put on Christ then is abundantly to expresse him following in all things the holy rules and patterne which hee hath left in his word Constancy also may be here implyed for we are to put him on as our garments which we tie fast and button to vs. Doctrine in the words of Saint Chrysostome Doctr. Qui Christum induit omnem simul in vniuersum virtutem habet He that hath put on Christ hath together all vertue or To walke honestly is to put on Christ that is to follow his example 1. Iohn 2.6 He that saith he abideth in him that is Christ ought himselfe also to walke euen as hee walked So when Saint Paul dehorts the Ephesians from their Heathenish conuersation hee saith But yee haue not so learned Christ in sense the same with our Put on in this place Christ is all good things to vs He is our King Priest Obs 1 and Prophet our Aduocate our Lord our friend our brother our husband our way our life our meate our apparell as here Christ an absolute example no man may bee so vnto vs Obs 2 not Paul himselfe for we are to be followers of him 1 Cor. 11.1 onely as he is of Christ Here we are taught how to vse Christ Vse 1 so as wee may be the better for him If a man haue money and vse it not or a workeman tooles or a scholler bookes and know not how to vse them what profit are they If thou wouldest vse Christ aright put him on It is not enough to beare him preach for so did many of the Scribes and Pharisies nor to be in his company for so was Iudas nor to eate at his table for so did the man that had not put him on as his wedding garment Mat. 22.11.12.13 and was throwne for it into vtter darknes He must be put on as our Iustification and Sanctification as was said before He hath set vs in the way and hath gone before vs in it and as I may say chalked it out for vs shewing vs by his owne example how we should walke Many can be content to put him on as their Iesus but not as their Lord like naughty seruants letting their Master walk all alone they will not follow him in humilitie patience sobrietie c. But we are in vaine called Christians if we doe not imitate Christ who therefore called himselfe The way vt conuersatio Magistri forma esset discipuli Leo Mag. Ser. 5. in Natiuit Dom. in ipso fine Aug. Volusiano Epist 3. that the conuersation of the Master might be the fashion of the disciple said Leo. Venit hominibus in magisterium adiutorium Christ came to men to helpe and rescue them as a Redeemer and to teach them obedience as a Master said Augustine He that walketh in drunkennesse chambering wantonnesse c. hath put on the Diuell and not Christ for hee nor did nor taught so No maruell if the Heathens committed whoredomes robberies drunkennesse c. for such things are reported of their gods whom they worshipped For which cause said Menippus in Lucian I approued and followed such things for I thought the gods would neuer haue done such things if they had not iudged them to bee good But in as much as the God whom we serue is of pure eyes and cannot behold iniquity and the Master whom wee follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnspotted Lambe in whose mouth is no guile who is holy harmlesse and vndefiled wee must needs be damned if we walke contrary vnto him Here are two sorts of men to be reproued Vse 2 First they which put him not on at all of whom in the former Vse Secondly they which put him on but so slouenly as I may say and vnhansomly that they haue no benefit by him Of these some put him on as a cloake or loose garment which they may cast off at their pleasure these are holy day Christians who at good times or when they goe abroad into some company will walke soberly but at other times and in other companies are of another straine But Christ must be a close well-girt garment to vs neuer to be put off by day or by night Some put him on their heads and no farther hauing knowledge but being altogether without the power of godlinesse Some put him on their tongues also they will talke well but their hands and feet and foule
we immoderately desire that which is lawfull to bee desired when there is no measure of our study for riches meat and drinke house and land c. as indeed it is very hard to bound our concupiscence in such things 3 In regard of the end when wee desire such things to wrong ends and not to the glory of God in the preseruation of nature for the seruice of God and of our neighbour and the furthering of our owne saluation This exorbitant and inordinate concupiscence or lust is vnderstood in this place The meaning then is Prouide not so for the body that thereby the lusts thereof should be fulfilled and satisfied This is brought in by way of preuenting an Obiection Some might say from the prohibition of drunkennesse and wantonnesse c. What must we cast away the care of bodies is nothing to be granted to our fragility and infirmity may we not eate and drinke and be merry Paul answereth you may make prouision for the body but with limitation that you fulfill not the lusts of the body which will easily vpon a small occasion grow vnruly as wee may discerne in our selues how soone in the putting on of a new garment c. Corruption will discouer it selfe There ought to be a care had of health and state of wholsome meat competent medicines comely apparell but excesse is to be taken heed of Eate and drinke but not to enflame thy lusts A little is enough for nature but nothing for our lusts Make not prouision for the body If Paul had stayed here he had writ no good diuinity therefore he addeth to fulfill the lusts thereof warning vs to keep downe concupiscence and not to set her on cockhorse as they say The body is not so to bee tended and prouided for that the lusts thereof should be fulfilled or strengthned Mat. 6.25 Doctr. Take no thought for your life what you shall eate c. We must not haue an immoderate care for necessaries much lesse for superfluities to the fulfilling of our lusts Galathians 5.13 Vse not liberty for an occasion to the flesh Saint Paul there spake of Legall ceremonies and it is true in all matters of like nature God hath giuen vs liberty to eate and drinke c. this liberty is not to bee vsed to nourish lust 1 Peter 2.11 As Pilgrimes abstaine from fleshly lusts which fight against the soule Pilgrimes comber not themselues with vnnecessary things Here wee may discerne whether wee haue put on Christ or no Vse 1 namely if wee prouide not for the body so as to fulfill our lusts this is to follow Christs example Christ did eate and drinke but his fare was meane and moderate after forty dayes fast hee being hungry would not turne stones into bread the most ordinary refection to retaine nature but stayed for an ordinary prouision When he was weary how did he prouide for his body Iohn 4.6 7. did he take vp his Inne call for dainty cheere and a soft bed no but rested himselfe vpon a Well and asked a little water though there was a good towne hard by For his sleepe his body had need of it as well as ours and besides his nature was most pure and without the danger of inordinate lusting and yet he would not follow innocent nature herein but broke himself of his sleep to spend whole nights in prayer to his Father Luke 6.12 It may be thou wilt sleepe at a Sermon ordinarily and at prayer This is not to be like Christ to put him on It is not vnlawfull to prouide for the body Vse 2 Religion requireth not that a man should not giue nature her due or cleere his forehead as they say and be merry in which morosities hypocrites faine perfection Yea to neglect the body is a sinne if it bee not prouided for and nourished how shall it be a fit instrument of the soule for good To deny food and raiment conuenient to the necessity of nature to our callings and estate is ostentation and rigidity rather then true vertue Our Sauiour furnished the feast Ioh. 2 10. Psal 104.13 with excellent and neate wine which God created to make the heart of man glad and S. Paul reproues such neglecting of the body Coloss 2.23 Saint Augustine writing to Proba a rich Widow Aug. Probae ep 121. who had a great retinue and prouision for her body and for her table sutable willeth her not to cease to be so attended and serued as was fit for her estate and place but that shee should temper and moderate her selfe in the vse of them and to seeke nothing therein but integram valetudinem quae non contemnenda propter necessarios vsus huius vitae good health which is not to be contemned for the necessary vses of this life and he alledgeth this place Also hee alledgeth Pauls aduice to Timothy 1 Tim. 5.23 Drinke no longer water but vse a little wine It was so that Timothy to giue an example of sobriety to the riotous and dissolute Ephesians ouer whom hee was Bishop did so take downe his body with vnreasonable abstinence from wine and continuall drinking of water that Paul was faine to write to him and charge him for his stomacke sake and often infirmities to drinke wine For such abstaining Saint Augustine giueth the holy Bishop this censure that he was nimius corporis castigator too great a chastiser of his body for his very studying and contemplation with his continuall preaching were sufficient to weaken his body though hee had not vsed such abstinence and for this is wine necessary for Timothy for the preseruation of his health Philosophers affirme that there is but one soule in man which is both vegetatiue senfitiue and rationall which together intendeth to vegetation sensation and vnderstanding when therefore the soule is wholly busie in the braine about contemplation it must needs follow that shee cannot attend in the stomacke at the same time to concoction and so the stomack being destitute of conuenient heate and spirit and the influence of the soule must needs abound with crudities and for this cause Physitians giue this rule to be merry at meate that through such remission of study the soule may attend vnto necessary nutrition and hence also it commeth ordinarily that great students haue weake stomacks Hee therefore who is weary with labour or study the spirits languishing thereby may with a good conscience drinke wine and vse other comforts of Nature especially if he beleeue and repent for God hath created such good things principally for such That therefore which Saint Bernard saith of Timothy Serm. 30. in Cant. we may say of euery Saint Giue mee a Bishop or Preacher like to Timothy or a holy man like him and hee shall eate gold and drinke Ypocras Though we may serue the necessitie of the body Vse 3 yet wee may not the lusts Deus prudenter vult sibi seruiri An brosius God will haue vs prudent in
we may enuy and haue iust cause to be ashamed of as a learned man speakes Our Sauiour oft disputed with the Scribes and Pharisies but hee would not turne his Disciples to them and Saint Paul a great learned Apostle disputed daily in the schoole of Tyrannus Act. 19.9 It is not for simple men and ignorant women to dispute of points of religion nor to enter combate with the cunning Brownists It is not for euery Protestant no not for euery Minister or Preacher to dispute with learned Iesuits that haue Schoole distinctions at their fingers ends and trauell in nothing else but controuersies What if thou hast a good wit and a great and strong apprehension praise God for it and so vse it that the Church may be the better not the worse for thee I reade of a Philosopher among the Lacedemonians who boasted that hee could holde argument and dispute of any position true or false a whole day but the Magistrates considering that such a fellow might bee dangerous among the common people to disturb the peace of the state banisht him for it Children delight in kniues which will hurt them and for the most part the weakest are busiest in questioning the laudable customes and orders of the Church Study rather to liue well then to dispute and when thou meetest with thy neighbour spend thy time in conferring not of controuersies or of things which concerne thee not or be aboue thy capacity but of obedience repentance mortification preparation for death and such like VERSE 2. For one beleeues he may eat of all things another who is weake eates hearbes IN this verse begins the Explication of the generall precept of which there are three parts A direction to the strong and weake A speciall dehortation to the strong and a repetition of the precept The Direction is from the beginning of this verse to the 13. The Effect of it is to remedy the offence betweene them by teaching them how to carry themselues one toward another They were both faulty but in this part principally the weak one is taxed In the dehortation the strong In the Direction are two things 1. The cause of their dissention which was the diuersitie of their opinions in things indifferent 2. The remedie or direction it selfe Both these are propounded in two cases the one of meats the other of dayes Of meates in the 2.3 and 4. verses of daies in the rest In that of meates we haue the case and the remedy The case ver 2. The remedy ver 3.4 In the case are set downe the parties dissenting and their opinions concerning meates The parties are the strong and the weake Christian The opinion of the strong that he may eate of all things the opinion of the weake that hee ought not to eate of some meats One that is the strong who for the most part was a Gentile Beleeueth it is not onely his opinion but his faith that is he certainly knowes and is fully perswaded vpon good ground He may eate of all things he hath liberty by Christ to eate of all things wholesome to mans body without scruple or hurt to his conscience But he that is weake for the most part the Iew weake in knowledge Eateth hearbs Not let him eate hearbs as the vulgar Latine vpon which the ordinary glosse makes Paul as a Physitian directing dyet for the repressing of lust But eateth hearbs as being of opinion that some meates were vncleane and therefore not to be eaten Some thinke that these weake ones ate no flesh at all but onely hearbs some which is likelier that when they could come by no meat but that which was forbidden by Moses that then they chose to eate of hearbs which wee read not to be forbidden They abstained not as Pythagoreans holding the passing of mens soules into beasts sometimes of which opinion Herod smelt of when hee thought that Christ had beene Iohn nor as Marcionites and Manichees who held flesh to be vnlawfull and to haue come from an ill beginning whom Augustine confutes in his bookes against Faustus but they abstained for the reuerence of Moses law Some hold opinion that the Fathers had no liberty to eate flesh before the flood and some that no beast was actually carniuorous before that time But it is manifest that after the flood liberty to eate of euery mouing thing that liueth was granted vnto them De vtroque consule Pererium in Genesim lib. 4. de creat hom num 256. et lib. 14. de car esu nu 9. ad num 26. Gen. 9.3 Afterwards when God chose the people of Israel to be a peculiar people to himselfe he forbad them certaine beasts and fowles both for sacrifice and with certaine fishes for meat of which Leuit. 11. Deut. 14. There are foure reasons alledged why God forbad some fowles beasts and fishes to be eaten of the Iewes First to acknowledge Gods Dominion Secondly to inure them to obedience Thirdly to teach them to liue holily since their diet must be so choice much more must their liues Fourthly to distinguish them from other people and that they might abhor the fashions of the nations This difference of meats was taken away by Christ Mat. 15.17 Act. 10.11 1 Tim. 4.4 and the liberty granted to Noah renewed as appeares in the New Testament But the Iew did not well vnderstand that point and so the Church of Rome others also were exceedingly troubled In the Church of God vpon earth there are alwaies some which thinke one thing Doctr. and some another So was it in Pauls time at Rome as appeares in this place and at Corinth what differences of opinions were about things offered to Idols and some maine fundamentall points may appeare in Pauls first Epistle to the Corinthians And after this before two hundred yeeres were expired after the Incarnation of Christ what variance in opinions concerning the time of keeping the feast of Easter was in the Church Euseb bist eccl l. 5. ca. 21 22 23. with the arrogancy of Victor Bishop of Rome about the same Eusebius makes mention It were infinite to reckon the sundry opinions which haue at all times beene in the Church In Germany to this day there is irreconcileable difference of opinions concerning the presence of Christ in the Sacrament and concerning the breaking of the bread which is doubtlesse of the integrity of the Sacrament And at this very time none can be ignorant of the difference of opinions in the Lowcountries about the doctrine of Arminians and in our owne Church about Church-discipline and ceremonies though through the great blessing of God the vigilant care of our gratious Lord King Iames and the worthy diligence of our Reuerend Bishops and other learned men both these places are notably quieted estabilished But thus it must be to the end for Pauls reason viz. That they which are approued may be made manifest 1 Cor. 11.19 Saint Paul attributes faith to the strong Vse 1 he
if thy brother be grieued with thy meate now walkest thou not charitably In this part of the verse by it selfe considered wee haue two parts a Supposition and an Accusation The Supposition If thy brother be grieued with thy meate The Accusation Now walkest thou not charitably Grant the Supposition and the Accusation holdeth take away the Supposition and the Accusation is of no force To vse indifferent things as meat apparell c. is lawfull if charity put not in a barre wee must set more by our brothers grieued conscience then by the vse of our libertie in such things We may at no hand forgoe our libertie in such things for it is a part of the purchase by the blood of Christ but the vse of it In the Supposition we haue the thing supposed Griefe and the Amplification from the subiect grieued thy brother and from the obiect with thy meate Griefe is a passion whereby the appetite doth abhorre with perturbation euill present whether so indeed or in apprehension This affection is naturall and good if it be directed vpon the right obiect which is sinne with the appurtenances and that it be in due measure and to the right end The subiect thy brother whether strong or weake for it is against charitie either to grieue other but here the brother grieued is the weake one who three wayes lyeth open to griefe by the liberty vsed by the strong 1 By the sinne of the strong as the weake supposeth for this he is grieued thinking that thereby God is offended and the soule of his brother in danger 2 By reprehension taking indignation to be reproued by the strong for the retaining of differences of meates dayes 3 By being drawne by the example of the strong to doe against his conscience which breedeth griefe post factum after the deed done With thy meate that is thy libertie in eating meats supposed by the weake to be vnlawfull Now walkest thou not charitably Though in other things yet now thou walkest not charitably in this particular He condemneth not the strong as to be without charitie altogether but to step awry herein The Imputation is great because charity is the Rule of our life To vse things indifferent to the griefe of our Brother Doctr. is against charity Or To giue scandall is against charity because thereby my brother is grieued 1. Corinth 8.12 To sinne so against the brethren is to wound their weake conscience May I in nothing grieue my brother Quest Yes in somethings I may Answ as by seuere reprouing him for sinne that he may be brought to godly sorrow vnto repentance Thus did S. Peter pricke the hearts of the Iewes Acts 2.37 So Paul tels the Corinthians that though hee made them sory by a Letter he did not repent though he did repent Looke how the affection of a father is in the correcting of his child he is grieued to beat him and yet hee is glad if it doe him good so was Paul toward the Corinthians it neuer repented him that he had made them to grieue in asmuch as it profited them to repentance and saluation It is not against charity for Ministers to reproue sharply and for Magistrates seuerely to punish notorious offenders nay it is true charity to correct them vnto their amendment and to neglect this is want of charity let disordered persons be grieued let drunkards and such like smart for it that if it be possible they may be thereby brought to repentance and so be saued But to vse our liberty in indifferent things to the griefe of our brother and so to stand vpon it as not to omit the vse of it for our weake brothers sake is vnlawfull and against charity Yet here are two cautions to be remembred Note 1 It must be in such indifferent things the vse whereof is not determined by the authority of the Magistrate as in it selfe it is indifferent to sit or kneele at the Communion but if the Magistrate determine the gesture by his authority then though our brother bee grieued we are to vse that gesture For not to obey the Magistrate in a lawfull command is a sinne The vse of our liberty is not in our power 2 The brethren grieued must be weake ones Sarcerius in locum If they bee stiffe and obstinate in their opinion we are not bound but may nay sometimes we ought to vse our liberty before them as we shall note afterwards The phrase is to be obserued If thy brother be grieued Obs 1 he saith not thou grieuest thy brother to note that the fault is rather in the patient then in the agent And therefore weak ones are to know that it is no vertue in them to bee scrupulous in euery thing and to be grieued at their brothers lawfull liberty but a sinne which is to be amended by knowledge and charity Faith giues liberty Obser 2 but charity is a binder Omnia libera per fidem serua per charitatem I may doe all things by faith I may eate of any meats or abstaine I may weare any colours in my apparell c. But by charitie I must doe or not doe that which most makes for the peace of the Church and the good of my brethren Paul by faith may circumcise Timothy by charity he will not circumcise Titus We must haue great care of the weake Vse 1 A mother loues all her children but shee is most tender ouer them that are sicke A man most fauours that part of his body that is hurt or weake Euen nature much more grace teacheth not to hurt but to loue our brethren Weake brethren are not to be contemned but to be tolerated if so be they grow not peruerse and obstinate We ought not to strike the strong but to fall vpon him that is sicke and weake is no credit To grieue a weake brother is to wound him What more inhumane thing then to wound a brother Especially being sicke and weake yea and to wound not his head or face but his very conscience the weakest part in him and the pretioussest whose hurt cannot be without great danger Off with that hayre away with that apparell those colours c. which wound thy weake brothers soule We must haue care of all Vse 2 not to grieue any Griefe is a sicknesse a consumption of the soule hee that giueth iust cause of griefe is accessory after a sort to his brothers death Hee that careth not how he grieues the godly by his cariage is no true Christian for without loue wee are no Christians How many are they which by their beastly liuing make the hearts of good Christians sad Who that hath but a mite of pietie can abstaine from griefe to heare the blasphemies to see the drunkennesse and wretched behauiour of wicked men If thou walkest in these sinnes know that thou offendest God and grieuest good men and then is the Diuell pleased and his angels Luke 15.7 euen as the good Angels reioyce at the
of losing the same Meat and all indifferent things if they be considered in themselues haue a free vse and may and sometimes ought to be omitted for our brothers sake which is otherwise in those things which of themselues doe belong to a blessed life Acceptable to God as he is our Father now reconciled by the merits of Iesus Christ so God is said to be well pleased with our deuotion Heb. 13.16 But if we consider God as a Iudge then all our seruice is too deficient to procure acceptation and we and our sacrifices are acceptable onely by Iesus Christ as S. Peter speaketh 1 Pet. 2.5 Approued of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken from the allowance of Coyne as if he should haue said that he which serueth Christ in these things is a Currant Professor Of men that haue a sincere iudgement Caluinus for wicked men reuile and disgrace such and yet outward righteousnesse and peace haue praise among such for vniust dealing and contention are things odious to all The iust and peaceable are acceptable to God Doctr. and approued of men as the true seruants of Christ Pro. 3.1.2.3.4 My sonne forget not my law c let not mercy and truth forsake thee c. So shalt thou find fauour and good vnderstanding in the sight of God and man So for the acceptation of God Acts 10.35 and the approbation of man 1 Pet. 3.13 and of these was Christ a singular example who encreasing in wisedome and stature was in fauour with God and man Luke 2.52 Whether thou vsest indifferent things or vsest them not Vse 1 whether thy garments be white or blacke whether thou sittest or kneelest doe righteousnesse abstaine from sinne obey the Magistrate and liue peaceably in the Church for in these things thou seruest Christ not in the other Acceptable to God and approued of men Vse 2 Here note the order and the coniunction of these first acceptable to God before approued of men and these are so knit together that whosoeuer is or is not acceptable to God ought or ought not to be approued of men but it doth not hold backward that they which are approued of men ought to be or are acceptable to God Hence we haue three things 1 A direction wouldest thou be acceptable to God be righteous and peaceable wouldst thou be approued of men labour to be acceptable of God The way to credit and glory euen in this life is to glorifie God 1 Sam. 2.30 Ioh. 12.43 Them that honour me I will honour saith the Lord. And because the Pharisees loue the praise of men more then the praise of God therefore are they contemptible euen before men Hence it comes to passe that many Noble and rich men are despised notwithstanding because though they desire to be honored yet they begin not at God 2 An admonition that we should approue of them which are acceptable to God and improue them which are not The iust and peaceable are accepted of God approue thou of them How canst thou iustifie to approue of drunkards common swearers and to contemne such who conscionably serue God How canst thou iustifie to neglect the iust and peaceable and to esteeme of the vniust and contentious and yet we haue some who wil vilifie them which keep peace and good order and highly esteeme onely of those who breake the same It is wonderfull that to obey Magistrates and to liue peaceably should be accounted a fault and to resist Magistrates and be contentious a vertue What is it to call good euill and euill good if this be not 3 Consolation If men doe not approue thee yet if God accept of thee it is enough thou hast great cause to be of good cheere The safest way is to please God howsoeuer men thinke of vs. I would bee approued of men and please them if they will be pleased with doing good but if they will not bee pleased vnlesse I bee vniust and vnpeaceable I dare not buy at so deare a rate the approbation of any mortall creature The Kingdome of God is not in words but in power Vse 3 If thou hast a forme of godlinesse shew the power of it in thy life If thou professest that thou knowest God deny him not in thy workes This the blemish of religion that to twenty good words we haue not one good worke But Christ will not bee serued with words but really in the workes of righteousnes and with a peaceable conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Nazianzen Nazian in Tetrast A speechlesse worke is better then a deedlesse word VERSE 19. Let vs therefore follow after the things which make for peace and things wherewith one may edifie another THis verse is the application of the 17. and 18. verses In the which is an exhortation to peace and mutuall edification In this exhortation are the Duty and the Amplification Of the Duty there are two branches 1. Peace 2. Edification Outward peace is here vnderstood which is either generall and may be called Ciuill which is to be with all men of which we haue written Rom. 12.18 or more particular which is Ecclesiasticall with the Brethren and may be described to be a mutuall concord and consent of Christians in opinion affection words and behauiour in their whole life A pretious Iewell To edifie is a Latine word and signifies to build a house chiefely a Temple And here translated to signifie the promoting of our brethren in faith and grace that they may bee made better and more and more grow vp in Christ As builders of a house do mutually helpe one another till they haue finished so euery one is to be ready to doe seruice to his brother till he obtaine the glory The faithfull by an elegant Metaphor are called the temple and house of God in which he dwelleth by his spirit and the whole company of the elect are compared to a great City 1 Cor. 3.16 6.19 2 Cor. 6.16 the new Ierusalem built vp of the beleeuers as of liuing stones as diuinely the Prophet Esay declareth Esay 54.11 12. and S. Iohn Reuel 21.10 seq The Amplification is threefold 1 From the Illatiue therefore In as much as the Kingdome of God is peace and so Christ is serued therefore let vs put away strife and imbrace peace 2 From the persons let vs implying the strong and weak also wee must all liue peaceably one with another and edifie one another I am bouâ—â— to thee and thou art bound to mee in these things 3 From the manner these must be done wisely let vs indeuour vnto things which make for peace c. by auoyding those things which may hinder and by doing such things which may further the same There is wisedome required to discerne what makes for peace and what for contention Also we must earnestly follow such things as the word signifies many wish for peace and say would God wee were at peace and God send peace but they
And whereas some haue alledged that Christ sate it is friuolous for suppose it should be granted which I verily thinke hee did not at that time how weakly doth it follow Christ sate when hee deliuered the Bread therefore wee must sit when we receiue it But many haue thought that Christ did receiue the Supper with his Apostles which is absurd to imagine 2 The Papists who teach doubting 3 All our profane people among vs for what faith can there be in committing drunkennesse c. Nay such things are contrary to faith and good manners They doubt not but they know that these things are vnlawfull and yet they doe them To doe a thing indifferent doubting is damnable but not to doubt of euill and yet to doe it is a thousand times more damnable Let vs beleeue and liue according to the Word The three last verses of the sixteenth Chapter are here placed in some copies and here added and expounded by Chrysostome but we leaue them to their more due place A PLAINE EXPOSITION VPON THE FIFTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes IN the thirteene first verses of this Chapter is the third part of the Explication of the Admonition deliuered in the first verse of the fourteenth Chapter This third part is a Repetition of the said Admonition whetted on with new Arguments and so tempered with Apostolicall sweetnesse accustomed that it might be the more effectuall as no doubt it was to reconcile the minds of the strong and weake among them and to reduce them to concord and vnity which is the summe The Method is this In the first verse there is a generall Admonition in the rest a Confirmation by diuers reasons VERSE 1. Wee then that are strong ought to beare the infirmities of the weake and not to please our selues THis Admonition I call Generall because it not only concerneth the strong and weake in the Particular of Christian Liberty but comprehendeth the dutie of all strong to all weake ones In it we may consider the Summe of the Admonition and the Amplification The summe is that the strong must beare the infirmities of the weake and not please themselues In this are the Dutie and the Persons The Dutie set downe Affirmatiuely To beare the infirmities of the weake and Negatiuely not to please themselues The Persons are two First which ought to performe this duty and beare secondly which must be borne withall The strong must beare with the weake Strong There are some strong in their owne opinions strong in errors but this is weaknesse Esay reporteth of some who haue great strength to poure in wine and strong drinke Esay 5.22 but this is wickednesse But here strong is taken in a good sense strong in faith in knowledge in grace who haue receiued a greater measure of any good gifts naturall or spirituall then others Weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are opposed to the strong and are such which haue but a little faith knowledge vnderstanding to iudge of matters in question which medling with controuersies are easily drawne away which ouershoot themselues in rash iudgement such of whom Paul speaketh 1. Cor. 3.2 and Heb. 5.13 Babes that had need of milke such as haue small power to withstand temptations and to subdue rebellious affections generally such as are weake in body or minde To beare with the infirmities of the weake That is to beare at their hands their rash censures their inconsiderate carriage till they may be better instructed and grow stronger as a father with his childe or a man with his sicke friend not to disdaine him and laugh him to scorne for his weaknesse Not to please themselues That is not to giue themselues only satisfaction but to endure something though displeasant that we may doe our brethren good The Amplification is from diuers circumstances 1 From the person of Paul Wee not only Apostles or Ministers as some would put off this duty only to them but in generall we that are strong whosoeuer nor doth he speake ambitiously he might truely put himselfe in the number of the strong for who so strong as Paul But hee saith Wee putting himselfe among the rest as an Example 2 From a Debt or Duty wee ought Wee vse to say that Must is for God and the King God requireth it as a debt to bee paid Wee ought hee saith not It were good or conuenient that yee did beare c. But wee ought not leauing it at our choise but imposing a necessitie of performance 3 From the Cause of this duty because strong God giueth to some more strength then to other for this cause that they may beare with the weaker as riches to some that they may releeue the poorer c. so the bones in the body beare vp the weake flesh and the principall pillars in a building the weaker parts thereof and the Nurse her little childe 4 From a figuratiue setting downe of the Affirmatiue part of the Duty must beare a metaphor taken from Porters which carry other mens burthens and as by the Porters strength and paines the owner of such burden is eased so must the strong so beare the infirmities of the weake that they may ridde them of them they must tollere take them vp and take them away the end of the action being here implyed 5 From a figuratiue description of the ignorance rash iudgement c. of the weake they are called infirmities sicknesses diseases as wee beare with the waywardnesse of a sicke man so wee ought with weake Christians 6 From an Opposition of the cause of the contrarie Not to please our selues for the cause why wee beare not with infirmities of our brethren is because wee are loath to bee troubled wee loue our owne ease more then their good wee onely seeke to please and content our selues The stronger must beare with Doctr. and tolerate them which are weake Galath 6.2 Beare yee one anothers burthen as ignorance hastinesse c. 1. Thess 5.14 Support the weake The strong are to bee admonished to vse indulgence toward the weake Vse 1 not presently to cast them out for their weaknesse they may be strong thou also thy selfe wert weak Burthens are troublesome I confesse but charitie will make it easie Act. 13.18 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did suffer and beare with the manners of the Israelites fortie yeares in the Wildernesse How did Christ many times beare the rudenesse of his Apostles nay he hath in our roome borne that insupportable burden of our sinnes and wholly eased vs of them wee then at his commandement ought to beare the infirmities of our brethren Let the husband beare with the wife who is the weaker vessell let the wise beare with the vnwise c. Doth thy brother erre in opinion Beare with him awhile if hee be not obstinate and instruct him the learnedest haue had their errours in this life wee know but in part 1. Cor. 13.9 Doth he erre in life
comming of Christ All this is amplified by Pauls asseueration Now I say Christ came in the flesh to make good the truth of God Doctr. and to confirme his promise to the Iewes for their saluation Luke 1.68 seq The first part of the Song of Zachary is to blesse God for visiting redeeming his people by the comming of Christ As he spake by the mouth of his holy Prophets c. To performe the mercy promised to our Fathers c. Matth. 15.24 I am not sent but to the lost sheepe of the house of Israel Acts 13.46 The tenure whereby Abraham and the Iewes held eternall life was by the free promise of God Reade Deut. 7.7.8 Obser None are saued by merit Christ was a Minister not in name and title onely Vse 1 but most painfully hee discharged his calling by praying preaching watching fasting doing good and adorning his ministery with a most holy life Let no man therefore contemne the Calling of the Ministery though we be vnworthy yet it must be also acknowledged that there is no person on earth worthy enough to beare that office Colos 4.17 Let Archippus take heed to the Ministery that hee hath receiued in the Lord that he fulfill it For if our Lord Christ did all the daies after his inauguration most painfully labour and to much and often wearinesse in fulfilling his office let all Ministers be ashamed especially to take the honour and maintenance of their places and callings and to neglect the worke Let hearers see they profit by our labours If wee labour and they profit not the losse is theirs yea the more we labour the more and greater their losse Many account it a great blessing and so it is to haue a learned faithfull and painfull Teacher But they must know that if Christ himselfe were their Minister it would be no aduantage to them vnlesse they beleeue and obey his doctrine Christ was the Minister of the Iewes but he conuerted but few of them and yet neuer man spake as he did It may be some comfort to Ministers who by all their paynes cannot turne the hearts of drunkards and other wicked liuers but it shall be the greater condemnation to such hearers that haue receiued the word in vaine Euen Moses that famous Prophet of whom the Iewes boasted John 5.45 shall accuse them to God because they beleeued him not So shall thy famous Teacher accuse thee because thou amendest not by his teaching It is our happinesse to be receiued Vse 2 which we are not if the promises bee not confirmed vnto vs. Let vs then pretiously account of the Word and Sacraments which are the seales to assure vs of the loue of God What shall become of our consciences without these It will be hard to stand in the day of affliction attend vnto these that the promises may be confirmed vnto thee The truth of God is of great waight Vse 3 for that Christ was faine to come in the flesh If thou beest a drunkard a blasphemer c. thou knowest what the word of truth saith of thee John 10.35 and the Scripture cannot be broken Consider Gods truth is deare vnto him If God be true in what estate art thou He spared not his owne Sonne our Lord Iesus that the Scripture might be fulfilled and that his truth might appeare and shall he be vntrue and the Scripture vnfulfilled to spare thee The promise of life shall be made good to the comfort of his Children though it cost the abasing of the Sonne of God and so the sentence of damnation shall be executed vpon hypocrites and vnrepentant sinners cost what it shall Christ came in the flesh and suffered in the flesh for the truth of God and for the truth of God he shall come to iudge the quicke and the dead that God may be true in sauing the godly and in damning the vngodly which repent not VERSE 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing vnto thy name 10. And againe he saith Reioyce ye Gentiles with his people 11. And againe Praise the Lord all yee Gentiles and laud him all yee people 12. And againe Esayas saith There shall be a root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentiles trust IN these Verses he shewes that the Gentiles are receiued Here are two things a Proposition that the Gentiles are receiued and a Confirmation by diuers testimonies which was needfull because the Iewes would hardly be perswaded of the mercy of God vnto the Gentiles The Proposition is set downe by the effect The Gentiles glorifie God for his mercy for this is the effect of their receiuing they had had no cause to glorifie God for his mercy if they had not beene receiued to mercy The first testimony brought for proofe is Psal 18.44 Dauid or Christ will praise God among the Nations therefore they are receiued to mercy The second Deut. 32.43 Reioyce ye Gentiles with his people therefore the Gentiles are ingrafted into the people of God and the partition wall being taken away there is become one sheepfold vnder one Shepheard The third Psal 117.1 Praise the Lord all yee Gentiles and laud him all ye people But in vaine should they be exhorted to praise him with them if they had not obtained like mercy The fourth Esay 11.10 where there is a Description of our Sauiour Christ from his humane nature A root of Iesse and from his office which is To raigne ouer the Gentiles as their Emperour Captaine and King In the Hebrew it is that Christ shall stand as an Ensigne to the people that is he shall gather them together by the preaching of the Crosse as by an Ensigne This is amplified by the effect The Gentiles shall trust in him or seeke to him as in the Hebrew which is all one for they would not seeke if they did not trust to finde him and in him a glorious rest The Gentiles are receiued to the glory of God by his mercy in Christ Doctr. Esay 49.22.23 I will lift vp my hand to the Gentiles c. Iohn 10.16 Other sheepe I haue which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold Amb. lib. 7. com in Lucan c. 10. in ipso initio and one Shepheard This was figured by the going of the cleane and vncleane beasts into the Arke and shewed to Peter in a vision in the tenth of the Acts. The Iewes and Gentiles are become one people of the New Testament Vse 1 therefore they are not to separate one from another for such small matters as meates and dayes Let not the Gentile despise the Iew because Christ was the minister of the Circumcision to performe it c. Let not the Iew condemne the Gentile because they are receiued and doe glorifie God
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