and naked Some are clad halfe way as the messengers of Dauid to Hanun in some things they are carefull but in other they take liberty But we must be cloathed with Christ from top to toe that no part of our owne filthy ragges may be seene nor our nakednesse but that whatsoeuer is heard or seene in vs may be of Christ As a man is contained in his garments Aquinas in loc and seene in their colour so in him who imitates Christ must nothing be seene but the workes of Christ Christ is a neat hansome straite garment it is not easie to put him on He that hath a bunch of pride drunkennesse can neuer get him ouer all such things must be pared off before it will fit vs. In other garments if they be too short or too strait they may be pieced or eeked out or if too wide or long they may be cut lesse or shorter till they be fit to our bodies but our Garment we speake of may not be patcht nor curtailed nor fitted to vs but we must be fitted to that The Taylor fits our garments to our bodies but we must be fitted to this garment Christs will may not submit to ours but ours to Christ Labour to put on Christ Vse 3 It is horrible to see what monstrous attires for fashion and vnreasonable for charge men and women daily inuent and weare beyond their abilitie and rancke and contrary to their sexe but the best and seemliest garment which is Christ is not regarded or put on Men and women seeke for rich cloathing for their body but esteeme not the nakednesse of their soules The reason of this strange negligence is this Euery one would be esteemed and taken forth they cannot for their vertue and honesty and therefore they thinke to carry it away with their sine cloathes these are they which lay their whole substance on their backes these are they which bestow so much time in trimming and trussing and cutting and poudering c. that betweene the combe and the glasse as they say they can neuer finde leasure to serue God These are they who had rather the Common-wealth should bee out of order then their perriwigs and disordered apparell Apelles his prentice not doing his part in the face of Helen whom hee was to draw all to be dawbed her apparell with gold and garish colours Notat Clemens Alex. 3. paeda ca. 10. to whom Apelles O adolescens cum non posses pingere pulchram pinxisti diuitem O young man seeing thou couldst not paint her beautifull thou hast painted her rich So many their liues be not faire therefore their clothes are rich It is our folly to esteem of men more for a gold ring Iames 2.2 as Saint Iames speaketh then for vertue which hath caused this madnesse in many more to seeke gay and costly garments then to put on Christ Mat. 6.25 Our Sauiour sayd that the body is more then the rayment but I verely thinke that there are some so besotted who if a rich suit of apparell and vertue nay Christ himselfe were set to sale would rather giue a hundred pounds for the gay cloathes then a hundred pence for Christ Let vs not esteeme of men but for their vertues and let vs seeke to put on Christ rather then outward apparell In the morning when thou dressest thy selfe examine whether thou haue put on Christ Thou art ashamed of a foule garment and art thou not ashamed of drunkennes whoredome c. If thy garments need mending doth not thy life much more Thou art ashamed of the nakednesse of thy body and therefore thou puttest on apparell Oh consider if the vildenesse of thy heart and thy wicked thoughts and desires were known or it may bee if that which thou didst this last night were knowne what great cause shouldst thou haue to bee ashamed God knowes it put on therefore the Lord Iesus Christ by faith and repentance that thy spirituall nakednes may be couered from the sight of God and men Hast thou put on Christ weare him honestly and carefully Vse 4 if thou puttest on thy bodie a new garment thou keepest it from the dust and spots so hauing put on Christ in thy baptisme suffer not that white garment to be spotted otherwise how wilt thou be able to bring it forth at the last day Muritta a Deacon baptized one Elpidophorus who afterward persecuted Muritta and others but the Deacon brought out his white garment and held it vp and shooke it against him saying These linnen garments Elpidophorus shal accuse thee at the comming of the Iudge of all which I haue kept by me as a witnesse of thy Apostasie c. Haue a care then that thou staine not thy profession and dishonour his name after which thou art called If thou hast put on Christ wallow not with that pretious garment in the mire of thy former sinnes VERSE 14. And make not prouision for the flesh to fulfill the lusts thereof THe exhortation to put on Christ in the former part of the verse is here amplified from the Effect of such putting on which is that we doate not on the things of this life and that our care for worldly things abates He that putteth on Christ is rid of a great deale of care and thought for the flesh This Effect is brought in by an Occupation of which after the exposition of the words These words containe two parts a Prohibition Make not prouision for the flesh and a Limitation to fulfill the lusts thereof which limitation is added because that which is forbidden is not simply euill Flesh This word is of diuers significations here it either signifies our corrupt nature or the body If you take it for nature corrupt then the second part is an exposition of the first But it is best to take it for the body as the very words must needs import Make not prouision that is with care as it was sormerly translated which must also be here vnderstood according to that of our Sauiour Mat. 6.25 Take no thought for your life what you shall eate c. To fulfill the lusts To fulfill is added to fill the sense Lusts Lust or concupiscence is a naturall faculty of the soule desiring obiects conuenient to nature and abhorring the contrary That which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in insensible things in sensible and reasonable creatures is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This concupiscence or lust in entire and pure nature was euery way ordinate In corrupt nature the faculty it selfe as it is naturall is to be reckoned among naturall good things put into vs by God and the motions of it vnto things naturall as desiring of meat drink sleepe apparell c. are indifferent but by prauity adherent they are euill three waies 1 In regard of the obiect when that is desired and coueted which is forbidden as in the tenth commandement that which is our neighbours 2 In regard of the measure as when
to esteeme the praise or dispraise of men yea of the multitude more then of the Magistrate or of God himselfe which hath depriued the Church of England of many an able Yeacher Let vs put a case The Magistrate and the Church command certaine orders for comelinesse in the seruice of God the Minister knowes that he may lawfully vse them If he refuse to vse them the people will praise him if hee vse them they will dispraise him What shall he doe In any case let him obey but if he doe not obey the people will commend him But what is that to the cause or to his conscience Can they discharge a man before the Iudgement seat of God for not obeying the Church and Magistrate Regard not the praises of the multitude though there were ten thousand of them no more then thou wouldest the chattering of Pyes saith an ancient Father * Sint innumeri qui te applaudant nihil tamē illi omnes à graculis desuper garrientibus different Immo si Angelorum theatrū c. Chrysost hom 17. in Rom. in Moral nay the commendation of Angels is too infirme to rest vpon but if God the Church and thine owne conscience approue thee reioyce Great is the dignity of a beleeuer hee is receiued of God Vse 3 Gods people are a people Rerobo neare vnto him Psal 128.14 euen neare vnto his heart Woe be then to the wicked for they are reiected If thou beest a drunkard a blasphemer c. and repentest not God will neuer receiue thee and not being receiued thou art left to thy selfe to the Diuell barred from Paradise and from the entrance into glory VERSE 4. Who art thou that iudgest another mansseruant IN this Verse is the second Reason bred out of the former If the Gentiles be Gods fauorites and receiued into his family what haue we to doe to iudge them Here we haue the Argument and the Amplification The Argument is taken from the common right or equity which is that euery man hath the rule and ordering of his owne family and that none ought to be so polypragmaticall as to iudge other mens seruants He which arrogateth right ouer other mens seruants is vniust But he that iudgeth another mans seruant arrogateth to himselfe such right Therefore he is vniust The strong Christian is Gods seruant who hath receiued him The Amplification is double 1. from the manner of setting downe the Argument 2. from an Occupation in the rest of the words of this verse In setting downe the Argument the Apostle vseth an Obiurgatory Apostrophe to the weake one Who art thou which iudgest c. He doth more grieuously taxe the weake ones ne sibi blandiantur Pareu◠saith one lest they should flatter themselues Thus seuerity was necessary that they might vnderstand they were in an errour Who art thou as if he said Thou who art thou art not thou weake and so much the weaker that being weake thou presumest to iudge the strong why dost not keepe thy selfe within thy compasse Consider what thou art and be not so rash The like speech Rom. 9.20 Which iudgest that is condemnest as before Another mans seruant The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a domesticall seruant which alwayes waiteth vpon his master in such seruices as are nearest to his person The Gentile is taken into Gods family not as a slaue but as a free seruant and therefore such in old time were called familiares noting their liberty and indeed Gods seruice is perfect freedome The Gentiles are receiued into Gods family with the Iews not to be their vnderlings but their fellow seruants enioying all the priuiledges of the house as well as themselues He saith not who art thou which giuest good counsell but iudgest nor thine owne seruant for that is lawfull but anothers this is vnlawfull It is against right that one Christian should iudge another Doctr. Mat. 7.1.2 Iudge not that ye be not iudged For with what iudgement ye iudge ye shall be iudged c. Iames 4.11.12 He that iudgeth his brother iudgeth the Law but if thou iudge the Law thou art not a doer of the Law but a Iudge There is one Lawgiuer who is able to saue and to destroy who art thou which iudgest another It is a great sinne for a weake Christian to iudge another for matters indifferent it can be no small offence Vse 1 as appeares by Pauls manner of speaking Who art thou c. he speaketh with much indignation and heat No Apostle so full of bowels so pitifull and tender towards the weake as Paul yet if they fall to censuring and iudging hee cannot forbeare but takes them vp as short as he did the cauiller at Gods predestination Cap. 9.20 So that as the fault is great so weake Christians are not to be soothed herein but seuerely and with some acrimony to be reproued that they may amend Iulian the Apostata taxed Christianity Vse 2 as if it tooke away Magistracy from this and the like places So the Anabaptists also from such places conclude that it is not lawfull for a Christian to bee a Magistrate because hee is forbidden to iudge But they take things which are spoken secundum quid after a sort as if they had beene spoken simply Neither is Iudgement forbidden to Magistrates but to priuate men nor all Iudgement to priuate men but rash Iudgement may be either of persons or their deeds In persons their present or their future estate to be considered To iudge finally of mens future estate meddle not for God may call thy Neighbour as he hath called thee For his present estate If I see a man walke in drunkennesse common swearing whoredome c. I may iudge him to be a wicked man in this estate and that he shall be damned if he repent not I may iudge the tree by the fruit and this is not rash iudgement because it is not mine but the iudgement of the word of God Deeds are either good or bad or indifferent or doubtfull Of good and bad deeds there ought to bee Iudgement in the Common-wealth Church priuate Family And that censure should passe vpon mens vertues arts faculties offices religion words deeds gestures and whole behauiour is of singular vse Most well gouerned States haue had officers for the purpose The Grecians had such whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawkeepers The Aegyptians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents of the Law The Romanes had their Censors censurers of manners who examined and punished all disorders If a man tilled not his land Aulus Gellius Noct. Attic. lib. 4. c. 12. 20. dressed not his Vine If a Knight kept not his horse seruiceable c. It were to bee wished that we had such Officers created among vs or that such Officers as we haue already would more carefully see to their offices We ought to commend good deeds and to reproue bad
is now vsed in some colleges Hereby also wee are kept from surfetting and drunkennesse and from feeding our selues vnto an inflaming to lust Saint Chrysostome speaketh of this excellently Opus est nos et mensam petentes et desistentes gratias agere c. It is needfull that sitting down to meat and rising from meate we should giue thankes For he that is prepared hereunto shall neither fall into drunkennesse or insolence nor be swollen with gurmundizing but hauing the expectation of prayer as a bridle to his senses Chrys loco supra citato hee will with due modesty take of those things which are set before him and so fill his body and his soule with a plentifull blessing Holy Christians eate to the Lord but such as giue not thankes but surfet themselues and are drunke eate and drink to the Diuell VERSE 7. For none of vs liueth to himselfe and no man dyeth to himselfe THis verse hath another Reason to proue that the beleeuing Gentiles and Iewes the strong and the weake doe eate or not eate to the glory of God The reason is taken à generali intentione fidelium Aquinas Caluinus Pareus from the generall intention of the faithful which is to consecrate their whole life and death also to God Or you may say it is taken à toto ad partes from the whole to the parts thus They who liue and die to the Lord doe eate or not eat c. to the Lord. But both the strong and weake beleeuer doe liue and die to the Lord. Therefore c. For all our particular actions and passages are comprehended vnder life and death and therefore Peter Martyr calleth this Argument a generall cause and Rollocke a general reason from the end of life and death Here are the Thing Life and Death and the Amplification first from the Subiect None of vs secondly from the End denyed Not to our selues Life and Death A liuing to righteousnesse and dying to sinne is not here meant though only such glorifie God Neither is here meant a good life and a dying in sinne as Chrysostome expoundeth for this will not agree with that in the next verse Wee are the Lords for they which dye in sinne are not his children But here Naturall life and death are meant comprehending generally all actions and passions and whatsoeuer befalleth vs in life or death None of vs Though all men liue and dye yet here only the faithfull are vnderstood which are set downe generally in respect of themselues None and restrictiuely in respect of others none of vs. None liue c. True of right but not of fact but here of fact is to be vnderstood and therefore he saith None of vs iudging charitably that they were beleeuers in truth as himselfe Paul from their thankesgiuing iudgeth charitably of them Obser so where thou seest any signes of goodnesse iudge the best if thou knowest not the contrary The want of this charity is the cause of much contention Liueth Dieth To himselfe The end is denyed not to our selues and it is affirmed in the next verse To the Lord. To liue and die to a mans selfe may be taken Ciuilly or Theologically To liue to a mans selfe Ciuilly hath two Expositions First to be suiiuris as they say to be his owne man not to be subiect to the command and direction of others as a seruant and bondmen are and this is a Ciuill good 1. Cor. 7.21 and therefore Paul saith to a bondman if thou mayest be made free vse it rather Secondly In liuing onely to care for and respect a mans solfe and this is euill for wee are not borne for our selues but partly for our Countrey partly for our parents c. To liue and die to our selues Theologically both must bee denyed We may not liue to our selues for we are not our owne wee must liue to God and respect him in all things preferre his will before our owne to be at his becke and to refer all things to his glory To dye to a mans selfe is to die so as that wee respect no body and no body respecteth or careth for vs No man saith Ah my brother To die to the Lord is to acknowledge God to trust in God to haue hope of going to the Lord to beare our sicknesse and death patiently and to be content to glorifie God in any manner of death which God shall appoint All Christians must liue and dye to the Lord Doctr. not to themselues 2. Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him 1. Pet. 42. That hee no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Pauls drift is to perswade to vnity Vse 1 whomsoeuer therefore we see to haue a care to please God and to auoid the sinnes of the times wee ought not to iudge and censure them and to contend with them but to loue and embrace them for with whom should a man liue louingly if not with them which liue to the Lord ayming at nothing but how to please him Our whole life and Death must be to the glory of God Vse 2 Euery thought euery word and deed must bee directed to this maine end the glory of God at home abroad in the Church in the market in prosperitie in aduersitie Many wil shew a face of glorifying God and liuing to him while they are taking and while they thriue but if God beginne to take and in stead of health and riches send the Crosse then they murmure It was falsely said of Iob Doth he serue God for naught let vs take heed it be not truly said of vs that we serue God onely for our bellies Some would be contented to dye to the Lord but haue no care to liue in the Lord It was Balaams wish to dye well but the onely way to this is to liue well True Christians both liue and dye to the Lord. Hee that liues to God shall die to God hee that liues to himselfe shall dye to himselfe and it is a thousand to one but that he which liues not to God shall die to the diuell None of vs Vse 3 as if wicked men had no such care as indeed they haue not Here we learne that the conuersation of beleeuers and the godly must bee otherwise directed then is the conuersation of wicked and profane beasts Their practices become not vs as they care not how they liue so they care not how they dye neither doth God care for them which is fearefull But all our care ought to bee for a good life and a comfortable death Wouldst thou not dye like a drunkard nor rise to the last iudgement as the Reprobates then liue not as they liue to themselues to Satan to sinne to vanity but to the Lord. A good death followes a good life Vse 4 and to liue well is to liue to the Lord and the first and hardest
ought to be subiect for that is to be done whose contrary is to be abhorred The Antecedent is proued by two arguments the first from the quality of the fault the second from the greatnesse of the Punishment The quality of the fault is that he which resisteth powers resisteth the ordinance of God The punishment is great euen Damnation He which resisteth To resist saith one a Musculus in loc is not to be subiect and the Greeke word b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a resisting as when a man is contrary to the order established and this is either by force as rebels or without force as by contumacious denying of the lawfull commandement in things Ciuill or Ecclesiasticall or by a cunning cluding and crafty auoiding of the Law or by hindring iustice from due execution by wrong information and false suggestion For Princes often see and heare by other mens eyes and eares and therefore seldome see and heare the truth And by this meanes a good and wary and wise Prince is bought and sold the subiects abused and wronged without the knowledge and contrary to the intention of the Prince as Ziba abused Dauid and his master also c 2 Sam. 16.1 seq 19.24 seq Resisteth the ordinance of God Here is another word which is translated to resist which signifies to stand against d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it bee by force of armes or arguments It is a military word and such Paul vseth that wee may vnderstand refusing to obey to bee a greater sinne then wee make reckoning of And he which resisteth Here is the same word with the last the word resisteth is three times vsed and euery time put in the present tense but in the Greeke onely the first is in the present the two last in the time past as if you should render it He that resisteth the power hath resisted the ordinance of God and he that hath resisted shall receiue damnation This is obserued by a learned man f Caietane who thereby noteth that many times when we doe not obey Magistrates we intend not to resist them but when we haue not obeyed then it is plaine we haue resisted Shall receiue to himselfe damnation He saith not it is like or it may so fall out but peremptorily He shall receiue Damnation Punishment here by the hand of the Magistrate whose lawes he hath broken and eternall punishment in the world to come if he repent not Receiue to himselfe They are the cause of their owne iudgement and hurt themselues more then the Magistrate by their disobedience A grieuous punishment remaines for them which resist authority Doctr. Pro. 17.11 A cruell messenger shall bee sent against an euill man who seeketh rebellion Pro. 24.21.22 My sonne feare the Lord and the King and meddle not with them that are giuen to change or are seditious For their calamity shall rise suddenly and who knoweth the ruine of them both Ecclesiastes 8.1.2.3.4.5 and 10.20 Though we must not resist Obser 1 yet we must not obey vnlawfull commands by doing them for the power of a Prince is limited and if it agree not with the word of God then hath place that saying We ought to obey God rather then men It was the nefarious voice of Antoninus Bassianus Caracalla Emperour of Rome which hee sucked from his mother Si libet licet If it like mee it is lawfull Hee murdered his brother Geta and requiring Papinian a famous Lawyer to defend his fact receiued this answer It is easier to commit parricide then to excuse it for which he caused him also to be slaine Godly Princes are contrary to Caracalla and godly subiects are like to Papinian rather choosing to dye then to doe that which is worse then death The men of Calecut will doe whatsoeuer their Emperour commands though it be to worship the diuell as they say they doe but we must Feare God and the King Princes may not bee resisted Obser 2 but they may be reproued by them which haue a calling to doe it so it bee in wisedome and humility and so that the reproofe of the fault no wayes tend to the preiudice of their power It is not lawfull by any humane or diuine law reuealed Vse 1 for a subiect or inferiour Magistrate to take armes against his Prince though a wicked man Though Saul vniustly and tyrannically persecuted Dauid yet he neuer lift vp his hand against him but honoured him aliue and dead as you may reade in his Story of which Bucanus writes dangerously and erroneously f Buca l. com loc 49. de Magistratu quaest 77. Our blessed Sauiour would not suffer Peter to defend him with his sword against the present authority though it did vniustly Peter commands all seruants to bee subiect not onely to good masters but to the froward g 1 Pet. 2.18 Take heed how thou resistest thy Prince vpon any pretence or takest part with such and suffer not thy selfe to be deceiued by any thing thou shalt reade in any learned mans workes which may tend thereunto and of these especially beware of a book intituled Vindiciae contra tyrannos set forth by Stephanus Iunius Brutus to the dishonour and disparagement of Kings and Princes Abhor Insurrections rebellion treason great is the sinne Vse 2 and great is the punishment as may appeare in the punishment of Corah Dathan Abiram of Absolon Sheba of the Guizes in France of the Gowries in Scotland of the popish Priests and diuers Iesuited Gentlemen in England both in Queene Elizabeths dayes and now in the dayes of our most gratious King Iames whom all God the ordainer and defender of Kings brought to shame and ruine for their treasonable practices The persons of Kings and Princes are sacred The Poet said and wee say Sacred Maiesty i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer They are the Lords anointed and God hath a speciall care of them Great deliuerance giueth he to his King k Psal 18.50 It is hee that giueth saluation to Kings that deliuereth Dauid from the hurtfull sword l Psal 144.10 From a wonderfull escape of Titus at the view of the wals of Hierusalem Iosephus collects Imperatorū pericula Deum curare m Ioseph bel Iud. l. 6. ca. 2. that God takes care of Princes in their danger Aulus Gellius n A Gellus Noct. At. l. 5. c. 9. also reports of a strange deliuerance of King Craesus Hee being ouercome in battell and being followed by a souldier who was ready to haue run him through not knowing he was the King * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a yong man the Kings sonne being borne dumb suddenly spake Man kill not Craesus wherevpon his life was saued Alphonsus King of Arragon would say that the liues and soules of kings were not subiect to the will of priuate men but in security vnder the care and protection of God This may euidently appeare in the manifold deliuerances of
Administrators of Iustice and Honour to the Person of the supreme Gouernour but I thinke it is easier to vnderstand these to be rendred to the chiefe Magistrate and for the manner to be left to his will Tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is brought into the Kings treasury or Exchequer and so it is a generall word but vsually translated Tribute which is dersued from tribuo which is diuido because Princes must not take all but a part as Lipsius Lips polit l. 4. c. 11. but rather à tribu from the Tribes The people of Rome were diuided into three parts each part had a gouernor which was therefore called a Tribune and the payments made to the State a Tribute So Capitation or payments by the poll or out of lands and goods with vs may bee called Tribute Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publican of which kinde of men there is often mention in the Gospell after this manner Publicans and sinners In Latine vectigal à vehendo and hereby are meant Imposts and taxations vpon merchandise exported or imported called with vs custome and his Maiesties officer herein a customer whom the Romanes called a Publican an office of honour among the Romanes but in disgrace among the Iewes who vnwillingly paid any thing to the Romanes for their subiection and bondage signified thereby and for the oppression vsed by the officers and especially if any of their owne countrey-men had bought the office Such an one was Matthew before his conuersion The office was lawfull but odious to the Iewes for the causes rehearsed Feare Feare and honour are the Lords due but hee communicateth them to Princes which beare his Image vpon earth Feare Not the feare of an euill conscience which followeth euill facts of which verse 3 4. but reuerence to their Persons and regard to their lawes which preserues from euill facts It is better to be loued then feared and Nero was hated for his Oderint dum metuant but if subiects were in no feare the Magistrate would be contemptible Honour This word comprehends all the former being expounded according to the meaning of the fifth Commandement As first Reuerence inward of the heart outward in word behauiour Second Obedience Third Thankefulnesse vnto which due payments are to be referred Subiection to Magistrates Doctr. is a debt and of conscience to bee paid them in all the parts of it Matthew 22.21 Render vnto Caesar the things which are Caesars Ephesians 6.1 Children are commanded to obey their Parents for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust or right much more iust to obey the Father of the Common-wealth When the Sonne of Fabius Max. was Consul Fabius taking horse before him and setting forward was commanded by his Sonne to dismount and to giue him place being Consul Plularch in Apo. Liuius l. 4. d. 3. The Father saith to his Sonne Euge fili sapis qui intelligas quibus imperes et quam magnum Magistratum susceperis It is well done my Sonne thou art wise and vnderstandest the greatnesse of thy Office He is no good subiect that refuseth Vse 1 or vnwillingly and grudgingly paies his dues to his Prince Thinke it not hard or that it is extorting It is his due and to render it conscionably and willingly is an acceptable seruice to the King to God It is an Iniustice for him that is able to desire to be freed from payments from finding armes and such like this were to desire to reape the benefit of a good Prince and good Lawes and not to bee thankefull and to maintaine them Onely let Assessours bee admonished to rate men equally that the poore man beare not the rich mans burden Vse 2 Princes must be reuerenced and honoured though they bee euill indeed glory is due to vertue but honour to their dignity Defame not their persons couer their faults cauill not at their lawes but obey For a diuine sentence is in the lips of the King his mouth transgresseth not in iudgement He that saith he honoureth God and obeyeth not lieth so he that obeyeth not the King is guilty of dishonouring him Render to Caesar that which is Caesars and vnto God the things that are Gods VERSE 8. Owe no man any thing but to loue one another IN this and the two next Verses following is the second part of this Chapter teaching loue to our Neighbours M. Caluin makes this another argument to vrge subiection to Magistrates because to resist them is a violation of Charity M. Beza and Gualter make it also to pertaine vnto the former and to be the remouing of a grand impediment of due subiection which impediment is the vnkind suit and contention betweene men which when the Magistrate hath determined the party which is cast begins many times through corruption to hate the Magistrate and to deny due respect now say they that such suits the occasion of such deniall might be taken away the Apostle bids them to owe nothing one to another but loue But I thinke rather that here is a new matter though the manner of propounding it vnder the terme of owing might bee occasioned from the verse precedent and indeed the precepts of godlinesse are of neare acquaintance and runne as we may say in a bloud In this whole part are two things A commandement and the reason The commandement that wee should loue one another set downe in these words which haue a prohibition Owe no man any thing and a correction or exception but to loue one another Owe no man any thing whether mony labour c. But to loue one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but this is not declaratiue pay your debts that mutuall loue may flourish but exceptiue Owe nothing but loue One another Not the Magistrate onely who can compell nor friends onely which can requite nor rich onely who can reward but one another Let the rich loue the poore and the poore the rich The summe is in two precepts A negatiue owe nothing to any an affirmatiue owe loue to all these seeme but are not contrary Debt is double Ciuill as money c. which wee must not owe. Naturall and Diuine as loue which wee alwayes must owe. Betweene these two debts there is great difference beside the Excellency of one which is loue aboue the other 1. Ciuill debts when they are once paid the Obligation is void Loue is alwayes to be payed and alwayes to be owed 2. In Ciuill debts he that payes hath the lesse and hee that receiues hath the more not so in loue for he that loues the more he loues the more his loue increaseth 3. Ciuill debts may be pardoned and forgiuen a man may giue out his bond and release his debtour but no man hath power to discharge his neighbour of his loue though it may be in pride or heat we sometimes say wee care not for such a ones loue yet this
Lord will haue it so willingly resigne them vnto him Whether the one or the other it is the Lord let him doe what seemeth him good as sayd old Eli. Not as I will 1 Sam. 3.18 but as thou wilt Mat. 26.39 said our blessed Sauiour So Saint Paul Christ shall bee magnified in my body whether it be by life or by death If I liue by preaching if I dye by suffering A great comfort Vse 4 If we beleeue we are Christs He preserues vs while we liue and he takes care for vs when we dye Not as we doe doth Christ we when a seruant growes old turne him away But our Master tenderly cares for vs to old age in death and after death We cannot doe as Christ doth when our seruants dye it is out of our power both to command them and to doe for them But death cannot separate vs from Christ but it euen lets vs in to our Masters ioy O how sweet a thing is it Christ to be a good Master to vs when we are dying not to be forsaken in death and left to our selues O the miserable estate of an impenitent sinner As hee hath liued like a wretch and a beast so he dyes Thinke of it you drunkards c. you may liue in some pleasure here for a time but your death shall be a very euill death then you shall bee cast out The Hauke while it liues is in price and vpon the Masters fist sometimes but when it dyes it is cast vpon the dunghill The Partrich is hunted while it liues but when it dyes it is prepared for the Masters owne Table such is the difference betweene a wicked man and a true beleeuer in death He which hath no care to liue to Christ it is iust that in death Christ should take no care for him It belongs to him to care for vs in death to whom we haue directed our liues To whom hast thou liued to Satan O truly miserable for whom none takes care in the houre of death but the diuell our deadly enemy Happy is the man that in the houre of death hath the God of Iacob for his helpe so haue all those which haue liued to him If thou forsakest not God in thy life he will neuer forsake thee in death thy Master Iesus Christ will then stick close to thee when thou hast most need and all the world can doe thee no good Thou shalt haue assurance of the pardon of thy sinnes Thou shalt tread downe Satan vnder thy feet Thou shalt lye downe in the peace ioy and comfort of a good conscience For thy blessed Lord and Master lesus Christ careth for thee and his honour is great in thy saluation VERSE 9. For to this end Christ both died and rose and reuiued that he might be Lord both of the dead and liuing THat we are the Lords was concluded in the end of the 8. verse of which the reason is in this verse where we haue two parts 1. who is this our Lord. 2. what is the cause of his Lordship ouer vs. The person who is our Lord is Christ a title of the second person in the sacred Trinity noting both the Diuine and Humane nature in one person being the name of our Mediator declaring his office In the cause of his Lordship are the actions causing and the effect caused The actions are three 1. He died I call this an action because it was voluntary Potuit mori Iohn 10.18 he could dye if it pleased him No man taketh my life from me but I haue power to lay it downe saith himselfe The 2. He rose that is from death 3. He reuiued Ambrose inuerts the order of these speaking in the first place of his life as meaning his naturall life Hee liued he dyed and rose againe Chrysostome leaues out the second his resurrection the Vulgar which the Papists follow leaues out the last He reuiued Tolet censures the third to be superfluous Caietamu but one of his owne side approues it noting thereby such a reuiuing which shall neuer be subiect to death or one might say the pretertense is put for the present He reuiued that is Erasinus Beza he now liueth or rather hee reuiued to a new state of life not subiect to hunger wearinesse c. but free from such things The effect caused or the end That hee might bee Lord both of the dead and the liuing where we haue the authority that he might be Lord and the obiect both of the dead and liuing That he might be Lord that is so Lord as to protect and saue vs as well as command vs a Lord not onely ouer vs but for vs to deliuer vs from the bondage of other cruell Lords we haue need of such a Lord to defend vs he hath no need of such seruants as we are to serue him Both of the dead and of the liuing sometime quicke and dead comprehends all men both good and bad as in the Creed but here it is meant onely of beleeuers of whom some be dead and some are now liuing and some shall be liuing at the comming of Christ His sauing power reacheth to all beleeuers it is sufficient for all but in regard of the Application the wicked are excluded Christ by dying Doct. rising and reuiuing obtained power ouer vs to saue vs and bring vs to heauen Matthew 28.18 All power is giuen me in heauen and earth which words he spake after his rising and reuiuing Iohn 17.2 Thou hast giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him Ephesians 1.19 seq Philippians 2.6.7.8.9 Obiect But God is said not to bee the God of the dead Matth. 22.32 Answ The Sadduces denied the resurrection of the body and the Immortality of the soule holding that men dyed as doe beasts now Christ affirmeth that God is not the God of men so dying Then by dead the Sadduces vnderstood men ceasing to liue at all Paul here by dead vnderstands men ceasing to liue this naturall and common life Quest Did he merit and deserue this Lordship for himselfe by his death and resurrection Answ c. So say the Schoolemen but I find no sound ground for it Amb. de fide resur c. 24. The Scripture no where saith that hee died or rose for himselfe but for vs men and for our saluation as saith the Nicene Creed Si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat If he rose not for vs he rose not at all who had no cause why he should rise for himselfe Also such power and glory was due to him as hee was God for euer as he was man from the time of his Incarnation by reason his manhood was assumed into the vnity of his person But God appointed and ordained that he should this way enter vpon the execution of his right and that it should be thus made manifest
is it to liue licentiously to the dishonour and offence of God Here are to be reproued such who pretend Christian liberty Vse 5 that they may abuse the gifts of God to their lusts Many offend in the excesse and vanity of apparell when they are reproued they say all stuffes colours c. are indifferent But thou must know that when thou doest proudly and luxuriously vse the creatures of God then they are vncleane to thee not by their owne fault but by thine who abusest them In the word wee finde them reproued who laugh Luke 6.25 who haue musicke at their feasts c. Esay 5.12 and yet neyther doe we find laughing forbidden nor musicke in the Scripture but to wallow in delights and to haue our mindes drunken and besotted with these things is farre from their lawfull vse Where the minde is composed to sobriety there such things are to vs pure but where moderation is wanting course fare and homely attire is too much Whether therefore wee fare meanly or plentifully be attired homely or costly let vs all know that wee are maintained by God that we should be the more expedite and chearfull in in his seruice VERSE 22. Hast thou faith Haue it to thy selfe before God THe second obiection of the strong is taken away in these words and so to the end of the Chapter Wee haue then to consider the Obiection and the Answer to it The Obiection is thus framed Hee that hath faith must not dissemble it but publiquely professe it But I haue faith saith the strong Christian Therefore c. To this Paul answers of which his answer are three parts 1. a Concession 2. a Correction 3. a Direction The Concession and Correction are in these words Hee granteth the Minor but correcteth and denyeth the Maior The faith here spoken of must not alwaies be shewed it is enough if wee haue it within before God There is some difference in the Copies about the pointing of these words but because it nothing varies the sense wee passe it ouer Hast thou faith I preferre to reade it with an Interrogation as fitter to beate downe the stoutnesse of the strong Faith is not here meant of iustifying faith for that hates nothing more then to be hid He that beleeues with his heart must confesse with his mouth and also shew his faith by his workes A dumbe or lame faith in this kinde will not profit vs. Faith here signifies knowledge and perswasion of our Christian liberty Of which before Verse 5. and 14. called knowledge 1 Cor. 8.7.11 Haue it to thy selfe before God This Correction is set downe in manner of a precept The precept Haue faith to thy selfe A reason is added Before God In the precept is the duty Haue faith and the manner to thy selfe Haue it It is necessary thou shouldest know thy liberty giuen by Christ To thy selfe within in thine owne conscience make no ostentation of it Let it be enough that thy conscience is edified and sustained by this faith Thou art not troubled trouble not thou the Church nor destroy thy brother This agrees not with the nature of faith Before God This reason is taken from the danger of vndiscreet manifesting our faith about indifferent things as if he should say If thou so doest thou shalt answer it before God at the day of Iudgement Or rather it is taken from a chiefe end of such faith which is to pacifie the conscience before God before God being here opposed to before men As if he should say This faith is for thy owne vse and benefit though men know it not it is sufficient if thou be at peace with and before God in that which thou doest The faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested and declared by practice It is the scope of this Chapter and of 1 Cor. 8. and a part of the tenth Aquinas giues an instence of it in Mariage A man knowes that hee may lawfully marry yet hee is not bound to manifest this is knowledge by taking of a wife Haue faith Vse 1 It is necessary for all Christians soundly to know the doctrine of Christian liberty in things indifferent Such knowledge must be had and indeed the ignorance of it is the cause of much distraction in our mindes and of much vnpeaceable liuing with our brethren Haue faith to thy selfe Vse 2 Christian liberty consists more in the knowledge of it then in the vse and actuall possession Haue it to thy selfe before God If thou be wise Vse 3 thou shalt bee wise for thy selfe saith Salomon So Prou. 9.12 haue thy faith for the benefit and comfort of thine owne soule before God Many are the worse for their knowledge as they are for their wealth they vse their knowledge to quarrell and contend troubling by their vnprofitable iangling the peace of the Church Better it were for such that they had lesse knowledge Many haue knowledge and are quiet enough but they liue brutishly their damnation is the greater Be not a loser but a gainer by thy knowledge Vse 4 Before God Our greatest care should be to haue a quiet conscience before God Wee must as Paul did Acts 24.16 exercise our selues to haue a good conscience and void of offence before men but specially before God Thou thinkest it may be well of thy selfe but what doth God thinke of thee thine owne hearts is deceitfull Thou art esteemed or reproued before men but examine how thou standest before God Vaine is the breath of men but Gods approbation is an hauen against all stormes For hee is approued or reproued whom God commends or disallowes VERSE 22. Happy is he which condemneth not himselfe in that thing which he alloweth IN these words begins the third part of Pauls answer which is a direction containing two Aphorismes or short pithy sentences the one directing the strong which is in these words the other directing the weake in the next Verse In this sentence are two parts to be considered the Subiect and the Predicate The subiect in these words Hee that condemneth not himselfe in that thing which he alloweth The predicate is happy In the subiect the person capable of this happinesse is described by the effect denyed condemneth not himselfe Where we haue the action condemneth the obiect personall himselfe Both these amplified from the generality He this indefinite being equipollent to a generall and from the obiect reall the thing about which he condemneth not himselfe in that thing which he alloweth Hee that condemneth not himselfe For the variety of the signification of the Greek word which signifies to iudge as well as to condemne this Aphorisme is diuersly applyed Some say that Paul here strikes the weake Chrysost telling him that he is blessed and happy if he cease iudging of others yea if he iudge not himselfe to be iustified or more righteous for his abstinence Caiet Others Sarcerius Happy
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
that Paul by his Ministery might offer them vp to God through faith of the Gospell Sanctified by the Holy Ghost not a spirituall conuersation but noting the third Person in the Trinity the Author of Sanctification As S. Pauls Apostleship is here described so proportionably the ministery of the word to be continued to the end Paul is a Priest the Gentiles the sacrifice the preaching of the Gospell the sacrificing knife Ministers must by preaching offer vp the people an acceptable sacrifice to God Esay 66.20 Doctr. They shall bring your brethren as an offering to the Lord out of all Nations Eph. 4.12 Act. 26.18 Rom. 1.16 Ministers by their office are sacred persons they must therefore adorne their function with a holy life and their calling should so farre be from being a disgrace vnto them that euen in this regard they should bee had in singular estimation If the Ministery of the Law were glorious more the ministery of the Gospell The office of the Ministery is sacred Vse 2 by themselues therefore to bee reuerently performed and carefully by the people reuerently to be attended vnto Ministers are priests Vse 3 not properly but by allusion not Masse priests of the order of Rome to offer vp their Maker as a propitiatory sacrifice for the quick and the dead we abhor such blasphemy Nor Leuiticall priests of the order of Aaron they offered beasts wee men in sacrifice killing their lusts that they may be an offering sanctified and acceptable As wee are Priests so all Christians are priests or else wee haue no part in the blood of Christ Reuel 1.5 6. and we are a holy 1 Pet. 2.5.9 and a Royall priesthood saith Saint Peter alluding to Exod. 19.6 where God saith that the Israelites shall bee to him a kingdome of priests for though the Rituall priesthood were conferred vpon the tribe of Leui and appropriated to it Rom. 12.1 Phil. 2.17 Psal 51.17 Psa 50.14 Heb. 13.16 Psal 4.5 yet the Royall priesthood belonged to the whole kingdome You are all Priests your sacrifices are your selues your faith your repentance your prayers and prayses your workes of mercy offer then the sacrifices of righteousnesse and put your trust in the Lord. As Ministers are priests Vse 4 so the people are sacrifices which terme puts them in mind of their sinfulnesse deseruing death for sacrifices must be killed vnder the law there was confession of sinne by the parties bringing the sacrifice it was they which deserued to dye not the guiltles beast Also they must learne that they must be pure the sacrifices were washed and they must be sanctified or not acceptable There might be no blemish or imperfection in them Leu. 22. If we be wicked and profane we are fit for the Diuell but no sacrifices for God And if we our selues be sacrifices then our bodies soules with all the members and faculties of both must be dedicated to God We must deny our selues and liue onely to God The end of preaching and hearing is Vse 5 that wee may bee sacrificed when then thou comest to the word suffer the sacrificing knife to cut the throat of thy lusts It is painfull to be launced but if thou part not with them thou must be damned with them and canst be no sacrifice acceptable to God When thou comest therefore to a Sermon remember thou comest to be sacrificed struggle not yeeld thy selfe be not angry when thy sinnes are toucht lye as still as Isaack did when he should be made a sacrifice if thou desirest to be saued As Isaack said to his Father Here is the knife and the wood but where is the Lamb so I feare me a man may aske at our ser mons Here is the Priest and the knife but where is the sacrifice many come to the Altar but they break away and will not bee sacrificed going from the Sermon with more sinfulnesse and condemnation then they brought with them Great is the happinesse of such which are sacrificed to God Vse 6 for they are acceptable They which are not are reiected and a very abomination reserued for the shambles but if thou be conuerted thou art for the holy Altar in heauen He seemes to be depriued of the sense of piety which hearing that the conuersion of a sinner is an acceptable sacrifice reioyceth nor for it If thou hast once beene sacrificed to God thou art for euer to bee separated and set apart from common vse see then that thou take not thy body and soule being dedicated to God to prostitute before the Diuels altar by abominable sinning VERSE 17. I haue therefore whereof I may glory through Iesus Christ in those things which pertaine to God 18. For I will not dare to speake of any of those things which Christ hath not wrought by mee to make the Gentiles obedient IN these words and so to the end of the 21. verse he commendeth his Apostleship from the efficacy of it which was such that he might iustly glory in it There are two parts First an assertion I haue whereof I may glory Secondly a declaration of certaine bounds whereby his boasting is limited which bounds are set downe in the 17. verse and expounded in the 18. Those bounds are either in regard of the efficient or of the matter of his boasting The efficient Iesus Christ The matter Things pertaining to God Not in my selfe but in and through Iesus Christ In things pertaining to God All things pertaine to God Good things as to the Author and Rewarder of them Euill things as the Iudge and auenger of them But here Paul hath another meaning In the 16. verse hee described his Apostleship in termes borrowed from the Leuiticall priest-hood calling it a Leyturgye and Hierourgye and here continuing the same Metaphor hee calleth the execution of his function Hes 5.2 a performing of things pertaining to God So in the Hebrewes A high priest is ordained in things pertaining to God that is to declare the will of God to the people and to offer the sacrifices of the people to God These two are expounded in the 18. verse The first I dare not speake of those things which Christ hath not wrought by me that is I acknowledge that what good soeuer hath come to men by my labours it is wrought by Christ whose instrument onely I haue bin It is not effected by my vertue but by his goodnes Let the glory bee to him I haue planted and watred but the encrease is of him Paul Apolles are but vnderworking causes Ministers by whom the Gentiles beleeued euen as the Lord gaue to euery man 1. Cor. 3.5 not according to their will and appointing This is amplified by Pauls modestie I dare not Augustine Melior est in malis factis humilis confessio quam in bonis superba gloriatio An humble confession of the euill we haue done is better then a proud bragging of the good we haue done therefore Paul dareth not glory in himselfe
title come in seasons for it becomes brethren whether by Nature or Grace to helpe and further one another I beseech you c. In this obtestation are the forme and the matter of it to be considered The forme I beseech you exhort you call you to my help The matter containes two arguments whereby hee adiureth them to helpe him by their prayers By our Lord Iesus Christ and by the loue of the Spirit To beseech one for a thing is so to beseech as if you obtaine he may haue comfort by it if not the contrary For our Lord Iesus Christs sake is as if he should haue said as you desire to haue any benefit by our Sauiour if his loue may preuaile any thing with you see you pray for me For the loue of the Spirit Hypallage Martyr either by a figure as some the Spirit of loue or as you desire the Holy Spirit should loue you or for that loue which he hath shed abroad in your hearts or as you desire that the Holy Spirit should worke in you a loue to God and your brethren This manner of speaking is after a sort proper to Paul and indeed nothing can bee deuised to be spoken more graue See more hereof Rom. 12.1 more excellent more powerfull more diuine Some great matter it must needs be which Paul craues vnder these termes euen this that the Romanes would pray for him and yet Paul farre excelled the best of the Romanes in all grace The prayers of the meanest may bee profitable Obs and Paul shewes very great modesty and humilty in requiring them In this request that the Romanes should pray for him are two things 1. That which they should pray for in his behalfe 2. The amplification That which they should pray for is twofold First that he may bee deliuered from them which doe not beleeue in Iudea Secondly That his present seruice may bee accepted of the Saints The first was necessary 2 Thess 3.2 because in all places they chiefly withstood Paul These are called vnreasonable and wicked men The second also because euen the beleeuing Iewes were not so well affected to Paul and to the Gentiles among whom Paul preached as they ought to haue beene as may appeare in that vprore by them occasioned Acts 21.20 and so forward which was the beginning of Pauls greatest and last troubles Paul knew the Almes hee should bring might well bee accepted because of their necessity but desires they might receiue it with as much loue as hee and the Greeke Church offered it to them For this hee desires them to pray For he doubted that either they would not receiue it at all or not so kindly as hee wished For much is detracted from a gift which comes either from one or by one of whom we thinke not well and a trifle from a friend and by a messenger whom we affect is welcome The Amplification is threefold First from the manner in which they should pray for him that is they must striue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military word noting such feruency as if for life and death Hee prayes for himselfe and desires them to helpe him as Aaron and Hur helped Moses Hee desires not the Emperours letters to bee procured for him nor their sharp swords but their earnest prayers The second is from the fruit of such deliuerance and acceptation which is double in the 32. verse 1. That he may come to them with ioy set forth by a correction by the wil of God That hee might be deliuered that hee might come to them that his seruice might be acceptable that hee might come with ioy By the will of God well put in because the euent of all things is in the hands of God and hee was not deliuered and that was by the will of God an helping cause of his comming The third from an Apostolicall benediction verse 33. The God of peace be with you Now three times in this Chapter doth Saint Paul pray for them and this compriseth all If God be with vs then haue wee the inexhaust fountaine of all goodnesse whether we vnderstand the collation of things good or a protection from things ill The God of peace that hee may bee appeased and peaceable towards them that they may haue peace of conscience And that they may be peaceable among themselues that they iar not about things indifferent The Seale of this benediction Amen Of which see Rom. 11.36.26 Beleeuers stand in need of the Prayers of their Brethren Doctr. and ought one to pray for another Almost in euery Epistle Paul requires the prayers of the Churches and alwaies prayes for them And we reade Iames 5.16 Pray one for another that yee may be healed and our blessed Sauiour taught euery one to say Our Father c. Giue vs forgiue vs lead vs not but deliuer vs c. It is the lot of good men many times Obser 1 to bee ill intreated by them of whom they deserue well This was the lot of Miltiades and Themistocles among the Athenians of Camillus and Scipio Africanus among the Romanes of Moses and Samuel among the Prophets in the Old Testament in the New Testament of our blessed Sauiour who came into his owne and his owne receiued him not but preferred a murderer before him and deliuered him to bee crucified Also of our Holy Apostle who gathered no small summe of money to relieue his Nation and yet they persecute him Thus is many a good Magistrate Minister Citizen vnkindly rewarded by them who ought to haue honoured them If it so fall out to thee Thou art not better then Saint Paul then Christ himselfe Be not discouraged neither let the vnworthinesse of others make thee to bee any whit the more negligent or to deale the lesse worthily in thy place by the example of Saint Paul who omitted no opportunity or care to doe the Saints at Hierusalem good though hee knew not whether they would accept it or no. The singular courage and constancy of Paul is to bee obserued Obser 2 who though he had some intelligence of troubles that should certainly befall him at Hierusalem yet hee shrinks not but with great resolution goes thither In euery City as hee passed the Holy Ghost witnessed that bonds and afflictions abode him But saith hee Act. 20.23 24. None of these things mouâ—me neither count I my life deare vnto my selfe that Imay finish my course and ministration with ioy And being at Caesarea he was warned by a Prophet of his bonds and that hee should by the Iewes be deliuered into the hands of the Gentiles whereupon the brethren with teares besought him not to goe vp to Hierusalem But he answered Act. 21.11 12 13. What meane you to weepe and to breake mine heart For I am ready not to bee bound onely but to dye at Herusalem for the Name of the Lord Iesus O worthy speech of an Apostle O Diuine Paul Let vs labour to bee prepared with such
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
but is nothing so in substance and deeds so Pertinax the Emperour was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one expounded Aurelius Victor citatus à Beza blandus magis quam benignus faire spoken but no wayes liberall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man vseth many good prayers and benedictions taken here in the worst sense for that bad eloquence and counterfeit zeale which Heretickes and Schismatickes vse to draw the simple to their side and opinions Such which cause diuisions and offences Doctr. contrary to the true Doctrine serue not Christ but their owne affections deceiuing the simple 2. Tim. 3.4.5.6 Louers of pleasures more then louers of God Hauing a forme of godlinesse for of this sort are they which creepe into houses and lead captiue silly women Tit. 1.10.11 There are many vaine talkers and deceiuers specially they of the Circumcision who subuert whole houses teaching things which they ought not for filthy lucres sake Our Sauiour in Matth. 7.14 calleth them rauening Wolues in sheepes clothing This is principally to be meant of the Iewes professing Christ who withall vrged the necessity of the Ceremoniall law and of such Gentile Christians who embraced such Iewish opinions these were liberally maintained by the Iews Both these Paul sharpely taxeth almost in all his Epistles Notwithstanding this Admonition is to be applied to the necessitie of the Church in all times He that serueth his belly or carnall affections Obser cannot be the seruant of Christ Matth 6.24 yee cannot serue God and Mammon Beware of the sugred and faire tongues of Hereticks and Schismatikes Vse 1 lest thou be seduced For thus such subtill merchants doe vent their bad wares shewing their errours not naked Irenaeus in prooemio lib. 1. aduers Haeres but as Irenaeus saith amiculo splendido callidè ornatos cloaked with good workes and faire speeches that they deceiue the simple and vnskilfull Thus the Papists offer their Indulgences and Pardons and such trumpery beguiling the ignorant and seruing their owne bellies Thus the Anabaptists preach of Temperance and other vertues and in the meane time like idle bellies liue of other mens labours Thus do the Brownists and all factious spirits conuey the poyson of their schismaticall opinions vnder a pretence and shew of puritie and zeale Thus did the Pharisies Matth. 23.14 vnder a pretence of long prayer deuour widowes houses As strumpets paint their faces and decke and perfume their beds Prou. 7. to allure simple ones and yong men without vnderstanding so false prophets weare a rough garment to deceiue Thus haue many simple men and women of forward affections been enueigled and drawne to oppose the Church and Ciuill Magistrate by the faire shewes of zeale and conscience of such Leaders who haue therein aymed at their owne gaine or credit and not at the glory of God and peace of the Church It is a detestable thing to shew in words and gesture Vse 2 religion and zeale and yet to liue wickedly These are they which cause the truly zealous profession of the Gospell to be euill spoken of by their false dealing lying slandering and other lewde behauiour Woe to them who by their vnfaithfull dealing giue iust cause for men to say that they had rather deale with Turkes Infidels Drunkards Whore-masters c. then with Professors and goers to Sermons Matth. 7.21 Not euery one that saith Lord Lord shall enter into the kingdome of heauen but hee that doth the will of God which is in heauen VERSE 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise concerning that which is good and simple concerning euill THis verse and the next following containe an Amplification of the Admonition which is three-fold An Occupation in this verse and a Consolation and a Prayer in the twentieth verse In this Occupation we must consider the Obiection and Pauls answer For the Obiection whereas he admonisheth them to beware of those which caused diuisions because through faire speeches they deceiued the hearts of the simple hence they might perchance thus obiect What doe you thinke vs so silly that euery faire word will carry vs Vnto this Paul answereth whereof there are two parts A Concession A Correction The Concession Your obedience is come abroad vnto all men I am glad therefore on your behalfe The Correction in the rest of the words of this verse In the Concession are the things granted and the effect of it in Paul The thing granted that their obedience is come abroad vnto all men or places that which he called simplicity here he cals obedience attributing to them a facility and readines to obey the Gospell which is a singular commendation Simple that is not blockish without vnderstanding but honest harted sincere of tender conscience desiring to their vttermost to take that way which might further the peace of their consciences This is come abroad among all men saith he and therefore it were vaine for me to deny it Nay I am glad therefore on your behalfe so that he mitigates the enuy of the word simple by obedience and sheweth that it is a great part of their worthinesse that they are so ready so teachable so flexible to obey signifying that it wrought this effect in him that he therefore did singularly reioyce The correction But I would haue you wise vnto that which is good and simple concerning euill This correction hath a secret reproofe which was want of prudence to obserue and discerne the sleights of Schismaticall teachers and to suspect danger vnder their faire shewes Facility to obey is soone deceiued if it be not ioyned with Prudence For when men shall come in the habit of the seruants of God and making a great shew of zeale here an honest heart would be loth to suspect any corrupt end either of gaine or ambition or such like and therefore Paul tels them that as he would haue them simple concerning euill not to be cunning to doe or couer or perswade to euill so to be wise vnto that which is good to vse all their cunning to try true and sound doctrine and to retaine that which they had learned As we must bee ready to obey the truth Doctr. so wise to try and discerne what is such 1 Thess 5.21 Proue all things keepe that which is good 1 Iohn 4.1 Beleeue not euery spirit but try the spirits whether they are of God because many false prophets are gone out into the world Here Pauls sweetnesse Vse 1 wisedome and care appeares his sweetnes in admonishing them so louingly his wisdome in writing so cautelously his care that the Romanes might be at peace and vnity because their example might doe either much good or hurt to the Churches If such disturbers of the Churches peace and broachers of new opinions be not suffered at Rome neither will other churches giue credit or audience to them For that which the Romanes inhabiting