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
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
The first is vsed as an Introduction to vsher in the second And it hath two parts First The Prohibition not to iudge one another By Iudging he meaneth censuring condemning not all Iudging forbidden not publike by the Magistrate but priuate and rash such principally which hath with a diuersitie of opinion an alienation of affections as hath beene shewed before There are foure things we may not iudge 1 Secret things Deut. 29.29 of God so saith Moses The secret things belong to the Lord our God but things reuealed to vs c. If thou seest a wicked man say not a reprobate for the decree of God is secret and he which hath shewed mercy to thee may shew mercy to thy neighbour also Of Man as the heart for no man knoweth his neighbours heart 1. Cor. 2.11 When thou seest a man in prayer lift vp his eyes take heed of rash iudgement to say an Hypocrite for thou knowest not his heart Duo sunt in quibus temerarium iudicium cauere debemus Aug. ser 202. de Tempore cum incertum est quo animo quicquam factum fit vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet There are two things saith Anselme here out of Saint Augustine in which we must beware of rash iudgement when it is vncertaine with what minde a thing is done and when it is vncertaine what he may be who now appeareth to bee good or bad 2 Things doubtfull when things may haue a double interpretation take the fairest this is charitie 3 Things to come Prou. 27.1 Thou knowest not what a day may bring forth 4 Things indifferent of the which Saint Paul intreateth in this Chapter Things openly and certainly euill we may and must iudge and it were to bee wished that Drunkards vncleane persons c. were more censured Aug. loco supra citato but yet with Saint Augustines prouiso that we hate and detest non hominem sed peccatum non vitiosum sed vitium morbum potius quam aegrotum not the man but his fault the disease rather then the patient The Amplification is three-fold 1 From the Illation Therefore In as much as our brother standeth or falleth to his owne Master and whether he liue or die is the Lords and that wee must all stand before the Iudgement-seat of Christ to giue an account for himselfe let vs chamber our tongues and not iudge and censure one another 2 From the persons who may not iudge implied in the verbe and expressed in the English Vs Let vs not hee annumbreth himselfe eyther because hee is a fellow-member with them of the same body and so in some sort it pertaineth to him as one who is sensible of his brothers failings Musculus or vt hoc tolerabilior sit admonitio quo minus habet pudoris that the Admonition might bee the more tolerable the lesse it shameth them or from the remembrance of his owne pronenesse and forwardnesse to rash censuring in former times for he was a Pharisie whose sect was intemperately censorious In many things we sinne all James 3.1 Optimus ille est qui minimis vrgetur Happie is he that hath least and fewest faults 3 From the consideration of something spoken or done before in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more wherein there is a secret accusation of some thing past and a warning of something to come as if hee should say Indeed it hath beene your fault heretofore to be too busy and forward in censuring your brethren but now being admonished and taught the contrary you ought to leaue such rash iudging From this part of the Amplification wee haue this Doctrine After admonition and instruction Doctr. wee must bee carefull to amend our wayes Matth. 3.10 Now is the â—xe layd to the roote of the trees c. Now though heretofore you haue beene fruitlesse yet now seeing I haue admonished you and God hath sent his owne Sonne to teach you see you bring forth good fruit and repent So Iohn 5.14 Act. 17.30.31 1. Pet. 4 1 2 3. When a Minister hath instructed and admonished his people Vse 1 hee may looke that they should leaue their sinnes and be conformable to good orders The Husbandman reioyceth in his good croppe and the Physitian in the health of his patient to whom hee hath administred So wee reioyce if our admonitions preuaile and haue good successe to your amendment if otherwise it is a great griefe to vs and not profitable to you Admonition is necessary Vse 2 as may appeare by this Admonition repeated This necessitie appeareth 1 Because wee are hardly drawne from our errours conceited opinions and sinnes therefore our Sauiour requireth three Admonitions Matth. 18. and an Hereticke to be twice admonished before auoided 2 Because when we are recouered by Admonition into the right way we easily steppe aside as waxe melteth with the heate and loseth the former impression He is miserable which wanteth a faithfull Admonitour but he is more who hauing one will not heare him and bee reformed The Vse of all Admonition is that we should cease to doe euill Vse 3 and beginne to doe well that we may be perfect in the way of righteousnesse 2. Tim. 3.16.17 Here are to bee reproued such who will not obey Admonition but notwithstanding still continue the same which is to make voyd the end why God hath commanded Admonition and to wrappe our selues in grieuous guiltinesse for an euill man not admonished shall bee damned much more admonished if hee amend not Iohn 15.22 Not to be bettered by Admonitions Deut. 21.20 is a signe of a very wretch as in the vncorrigible sonne and in the sonnes of Ely may appeare 1. Sam. 2.25 Ecclesiastas 4.13 and Salomon saith Better is a poore and wise childe then an old and a foolish King that will no more be admonished It is the way by the iust iudgement of God to runne into farther and more dangerous errours and sinnes It is a rule Minus peccatum cum arguitur Remigius citatus à Chemnitio Har. c. 31. non corrigitur causa fit maioris peccati A lesse sinne reprooued and not amended is made the cause of a greater sinne as Herod not reforming his incest vpon admonition fell into the sinne of murder cutting off the head of Iohn Baptist. So the Brownists wee see by experience haue by the iudgement of God runne farther and farther into absurd errours as many also among vs finding fault with the gouernment of the Church and not being reclaymed by admonition haue turned Brownists Let euery man therefore looke to it how he behaue himselfe after admonition This shall one day torment thee thou drunkard because thou hast beene often admonished and repentest not To bee bettered by admonition is the token of a wise man but to harden the necke Pro. 9.9 and 17.10 Pro. 29.1 is the fore-runner of destruction I am blacke but
3.17.20 1. Thess 2.1 c. 2. Tim. 3.10 and Saint Paul often maketh mention of it in his Epistles His Miracles Through mightie signes and wonders Signes not Sacraments though they be visible signes of inuisible grace Aquin. in loc but lesser miracles as Thomas which are things which might in time haue beene done by naturall meanes as healing of some diseases Wonders Greater Miracles which altogether exceed the power of Nature as to conuert the substances of things to raise the dead c. Or Signes and Wonders that is Miracles called Signes for their vse Wonders for their forme Miracles are True or False True Miracles are things done by the power of God beyond the course and strength of Nature to manifest the omnipotencie of God and to confirme the truth of the doctrine reuealed in the Word Such were the wonders wrought by our Sauiour and by his Apostles and by Apostolicall men for the first three hundred yeares of the Church of the New Testament which about that time ceased and they were eyther in the things themselues or in the manner of them as in putting life into a dead carkasse or in healing a disease otherwise curable by naturall meanes by a word and in an instant False miracles are wrought by the power of Satan for the confirmation of lies and to deceiue being eyther truly beyond the strength of nature or onely in shew as delusions of sense or which haue hidden causes in nature Mighty signes and wonders or through the might of signes c. Being meant eyther of Pauls might to worke them or of their might in the hearts of such as saw them By the power of the Spirit of God Which blessed the words deeds miracles of the Apostles and effectually wrought by them in the people Christ furnished his Apostles with the gifts of vtterance Doctr. holy life and miracles to make the world obedient to the Gospell Mar. 16.20 And they preached euery where the Lord working with them and confirming the word with signes following Amen 2 Cor 12.12 The signes of an Apostle were wrought among you in all patience with signes and wonders and mighty deedes Heb. 2.4 The preaching of the word is the power of God to saluation to all that beleeue Vse 1 Rom. 1.16 By this Word Paul conuerted the Gentiles and this word we haue Let vs be thankfull and suffer the power of it to conuert vs. This is the Word which was confirmed with mighty signes and wonders if thou beleeuest it not thou shalt be damned The word and life of Preachers must edifie Vse 2 They must haue a trumpet at their mouth and a light in their hand Iudg. 7.20 Math. 23.4 as Gidâ—ons souldiers The Scribes and Pharisies are taxed because they lay heauy burdens vpon other mens shoulders but themselues would not moue them with one of their singers Alexander would bragge that he was a good Leader and a stout Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers must not only require of others but doe themselues Miracles were a time in vse Vse 3 to perswade men of the truth of the Gospell as Nichodemus argued that Christ was a teacher sent from God because of his miracles Iohn 3 2. Aposteliâ—miraculorum sagena homines expiscantes Damasc orth fid l. 1. c. 3. paulo post initium ex ignorantiae profundo respirare fecerunt The Apostles fishing with the net of miracles drew men out of the bottome of the Sea of ignorance that they might breathe in the comfortable ayre of the Gospell saith Damascen Such miracles were eyther to prepare the mindes of men to receiue the truth or to confirme it being receiued So before the Sermon in the Mount Luke 6.17.18.19.20 seq Leo Mag. serm in fest om Sanct. our Sauiour did many miracles Vt cuius potentiam experiebantur tam benignam non ambigerent salutarem esse doctrinam That hauing experience of the goodnesse of his doings they need not doubt of the soundnesse of his doctrine saith Leo. Also Signes fellowed the preaching of the word Marke 16.20 Bellarmine endeuoureth to shew the Church of Rome to bee the true Church Bellarm. tom 2. lib. 4. de eccl c. 14 because of the power it alwayes had and hath saith hee to worke miracles and for want of this power vpbraydeth the Protestants among fifteene notes of the church making the glory of miracles to be the eleuenth But many * Canus loc l. 11. c. 6. Caiet opusc tom 2. tract 1. c. 5. Eling loc com l. 4. c. 42. Espen in 2 Tim. 4. Digr 21. and those not the meanest of his side disclaim their Legends and are ashamed of their miracle-workers affirming that there is no stable more full of dung then such stories are of lies There is now no necessity of miracles so affirmeth S. Chrysostome a Chrys hom 19. oper impers And Saint Augustine saith that hee which now requireth a miracle to beleeue makes himselfe prodigious b Aug. de C. Dei l. 22. c. 8. Signes are for vnbeleeuers 1 Cor. 14.22 What glory Bellarmine getteth to his Church by miracles may be discerned by these Scriptures Mat. 7.22 and 24.24 2 Thes 2.9 Reuel 13.13.14 Where miracles in these dayes are the note of wicked men false prophets and of Antichrist especially if they be to admiration onely and not to profit as to flye in the ayre to make images walke speake c Chrys loc sup citat c. such as are the miracles of the Romanists for the most part It is necessary that a new doctrine be confirmed with miracles saith Bellarmine but the doctrine wee teach is as old as the Bible and therefore wee willingly leaue to them the glory of their monkish wonders And yet we are not without miracles We cannot cast out Diuels by exorcismes as their Fryers doe till they make themselues ridiculous to all the world but wee through preaching the Gospell cast out sinne Wee cannot raise the bodily dead as euery petty Saint in the Church of Rome but wee through the blessing of God raise them which are spiritually dead in trespasses and sinnes I desire no other miracle to proue the truth of the Religion I professe but the worke of Faith and Repentance in my heart manifested in my life By the power of the Spirit of God Vse 4 Miracles preuaile not to perswade without the Spirit of God So Moses tels the Israelites Yee haue seene the great tentations the signes Deut. 29.2.3.4 and those great miracles which God did to Pharaoh and vnto all his seruants and vnto all his Land But the Lord hath not giuen you an heart to perceiue eyes to see and eares to heare vnto this day Neyther doth the word nor the iudgements and exemplary punishments which God inflicteth in our eyes vpon lewd persons as drunkards c. auaile to bring vs to repentance without the effectuall operation of the holy Ghost O the vnutterable
station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way
resolution wee know not what hangs ouer our heads We haue cause to feare the worst for our barren and fruitlesse profession and Iam proxim us ardet Vcalegon our neighbours and brethren in Germany and France are vnder the fiery tryall Prepare thy selfe Happy are they which endure See that there remaine no sinne vnrepented of for if any thing this will make vs cowards and shame vs. The prayers of the Church are most excellent and necessary Obser 3 or else Paul would not in such termes haue begged them Thinke thou reuerently of them as of meanes which God hath appointed and blessed for the great good of such as are in distresse The Prayer of one righteous man auayleth much more of a whole Congregation Tertull. Apolog. City Kingdome If many quasi manu facta Deum ambiunt orantes as Tertullian speaketh Act. 12.5 et seq banding themselues together sue vnto God praying for things agreeable to his will they must needs obtaine When the Church prayes for Peter hee is miraculously deliuered When a legion of Christian souldiers vpon their bare knees make supplication to God when the Army of Aurelius the Emperour was ready to ioyne battell with the Germanes and Sarmatians Euseb Eccl. Hist lib. 5. ca. 5. These their enemies were discomfited by thundring and lightning and the whole army ready to perish for thirst is refreshed with water In the time of the Holy Emperour Theodosius the Younger Socra Scholast Eccl. hist l. 7. c. 22. at the prayers of the whole City being come together vpon another occasion a grieuous tempest was sodainly turned into calmnesse and the former dearth and scarsity into abundance and plenty of all things Absent not thy selfe from the Common prayers of the Church in the times appointed Beware thou disparage them not nor thinke basely of them in comparison of preaching or when they are alone wise and conscionable Christians and such as are truly religious will euen for prayer alone resort to the house of prayer and if all would so doe reuerently how might we preuaile with God Vse 1 By Pauls example beginne all thy lawfull affaires with prayer he that doth not begins without Gods good speed But striue in prayer for God delights to haue his blessings and the kingdome of heauen to be wrung out of his hands by the violence of our prayers Cold and drowsie praying getteth nothing at the hands of God thou must wrestle with the Lord as Iacob did Ignauis precibus fortuna repugnat when he obtained to be called Israel He will not let goe his hold till the Lord blesse him though hee receiue a blow which lameth him he will striue for a blessing Gen. 32.24 25 26. though it cost him a limbe Such an Orator was Moses in the behalfe of the Israelites when the Israelites had sinned in the golden Calfe God is ready to destroy them and Moses is ready to pray for them which when the Lord seeth he saith to Moses Let me alone Moses Exod. 32.10 as if Moses prayers so bound his hands that he could not strike O infinite goodnesse of the inuincible God to suffer himselfe to be as conquered by the feruent prayers of his seruants In this manner also prayed the Syrophenissian and obtained to her great commendation Marke 7.25 seq Three things amongst others should mooue vs thus to pray 1 The excellencie of blessings wee stand in need of as Remission of sinnes Faith Repentance c. in which is our happinesse 2 The strength of corrupt nature and of our lusts as Couetousnesse Pride c. which are to be subdued by prâ— 3 The subtiltie malice and vnwearied violence of the Diuell seeking to destroy vs who is not made to flye without faithfull and feruent prayer Paul not only dischargeth his conscience in gathering and bringing the Almes of the Greeke Church Vse 2 but desireth it may be accepted of the Saints So Ministers and others must endeuour so to performe their duties that their seruice may not onely bee done quali quali modo but acceptably to the Church To be popular may be a iust imputation neither may wee seeke to please and satisfie curious humours or wicked men and yet we must not be carelesse how our labours are accepted but account it a blessing if sober and wise Christians esteeme of our paines The God of peace be with you Vse 3 Paul requesteth the prayers of the Romanes for him and hee will not be in their debt but thus he prayeth for them It is a comely thing when Ministers and people mutually pray one for another Art thou a Minister Say with Samuel that it should be thy sinne 1. Sam. 12.23 to cease to pray for thy people Art thou a Hearer Leo Mag. ser 2. de Pass Dom. in initio pray for thy Teacher and great reason Ad commune lucrum pertinet saith one quia vestrae impenditur aedificationi quicquid nostrae tribuitur facultati It is the common gaine for if by thy prayers thy Teacher be the more endued with deuotion gifts of vtterance and holy life he is the better able to edifie thee thereby If thou wilt say Endue O Lord our Minister with righteousnesse Thy Minister will say And make my people ioyfull with thy saluation If thou wilt say Blessed be he that commeth and speaketh to vs in the name of the Lord Wee will say with Paul The God of peace be with you all Amen A PLAINE EXPOSITION VPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes VERSE 1. I commend vnto you Phoebe our sister which is a seruant of the Church which is at Cenchrea 2. That you receiue her in the Lord as becommeth Saints and that you assist her in whatsoeuer busines shee hath need of you for shee hath been a succourer of many and of my selfe also THe Conclusion of this Epistle began at the fourteenth verse of the fifteenth Chapter and is absolued in this The first part of the Conclusion was an Excuse the rest of the parts follow now to be considered which are in number fiue 1 A commendation of a certaine woman vnto the Romanes 2 Salutations 3 An Admonition interserted but handled after all the Salutations 4 A Comprecation or the Apostolicall Seale or Benediction 5 A Doxologie or acknowledgement of praise and glory to God The first of these parts which is the second of the Conclusion is in these two verses where are two parts 1 A description of the partie commended by three Arguments First By her name Phoebe Secondly by her profession a Christian in this Title Our Sister Thirdly The fruit of her Profession A seruant of the Church which is at Cenchrea 2 The end why she is commended set forth by a Reason The End is double 1. That they should receiue her amplified by the manner expressed in two phrases First In the Lord Secondly As becommeth Saints 2. That they should assist her