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
Donatists Vse 3 who tooke away the Authoritie of Ciuill Magistrates expounding this place onely of Ecclesiasticall Gouernours whom Saint Augustine confutes d Aug. l. 1. cont epist Parm. c. 7. Also the Anabaptists and Libertines they being so called for vrging a libertie in outward things who deny the vse of a Magistrate among Christians to be lawfull and which in the memory of our Fathers armed the rude multitude in Germany against their Magistrates and Princes Also the Popish Clergie who from the highest to the lowest of them hold themselues not bound and subiect to the Ciuill Magistrate but in all criminall causes appeale to their Ordinary and are not punishable vnlesse they bee first degraded and so deliuered to the Secular power But the Apostle saith Euery soule and Saint Chrysostome e Chrysost in locum expounds If thou be an Apostle an Euangelist a Prophet or whatsoeuer thou art thou must be subiect and these things are commanded to all both Priests and Monkes and not only to Seculars S. Bernard f Ad Henric. Ep. Sen. epist 42. also to a Bishop writeth of this matter thus Si omnis anima vestra Quis vos excepit ab vniuersitate Si quis tentat excipere tentat decipere If euery soule then yours who excepted you from this vniuersalitie He which attempteth to except you attempteth to deceiue you The priests of the olde Testament were subiect to their Kings our blessed Sauiour submitted himselfe So Paul Act. 25.10 11 12. and yet the Pope intolerably vsurpeth and his Bishops ouer Emperours and Kings The Emperours Henry the fourth Henry the fifth Frederick the first Otho the fourth Frederick the second and Conradus his sonne were deposed by Popes And of the Insolencie of Bishops contrary to this precept doe our owne Chronicles make mention as of Becket against Henry the second Longchamp against Richard the first S. Hugh of Lincolne Sainted for his treason against King Iohn and Henry the third his sonne This was that good Sir Hugh whose day was the seuenteenth of Nouember in whose stead the Coronation of Queene Elizabeth was placed at the which the Papists stormed The persons of all Clericks are to be subiect to the ciuill Magistrate Emperors Kings and Princes I confesse haue endowed Clergy men with many Immunities long agoe and in this land statutes haue beene made for the priuiledge of Clergy men g Anni 14. Edw. 3. c. 1. et 1. Rich. 2. c. 3. by which priuiledges they are not exempted from the bond of subiection but from certaine taxations or impositions of seruice as from warfare from watching and warding and such like For no King can make void the bond of the obedience of his subiects no more then a father can discharge his sonne or a husband his wife The Gospell taketh not away ciuill authority but rather stablisheth the same Vse 4 so that a King Popish is but halfe a king in comparison of a king Protestant who vnder Christ supremely gouerneth ouer all persons causes and things within his dominions according to the Gospell It is necessary for the people to vnderstand that the Gospel constituteth not new gouernments but commandeth to reuerence and obey them that are The froward peruersnesse of some vnder a pretence of conscience refusing to submit vnto the reasonable constitutions of authority hath caused the Gospell to be disgraced as a profession denying obedience to Magistrates let all be subiect that we may win due credit to the religion we professe VERSE 1. For there is no power but of God the powers that be are ordained of God IN these words is the first reason of the Precept where we haue the Reason and the Amplification The Reason is taken from the efficient cause or Author which is God All powers are of God set downe Negatiuely for the more force Those things which haue God for the Author are to be acknowledged But God is the Author of all powers of Monarchies Aristocraties Democraties and of those which are subordinate vnto them They are not of Satan as Fanaticall spirits haue affirmed neither hath mans reason the honour of this inuention but the very wisedome of God whereby it appeares that good lawes and Magistracy are things diuine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callimachus The Amplification is from the manner how they are of God they are ordained of God Not by toleration as sinnes and sinfull men nor as the punishments of sinne as famine the sword sicknesse wild beasts we may pray against these and oppose them but we must pray for the Magistrate b 1 Tim. 2.1 2. and submit to him the Magistrate is by diuine ordination as a thing exceedingly beneficiall to the state of Mankind Ordained this word implyeth two things Inuention and Ratification God inuented and deuised the order that some should gouerne and the rest obey and hee maintaines and vpholds it Order is an apt disposition of things equall and vnequall which to be marshalled together so as thereby they should be accomplished made perfect and durable must needs be a worke of Gods singular wisedome Both the beauty and safety of the Vniuerse or whole world is in order If wee consider the heauen and earth the orbs and spheares the starres wandring and fixed the elements the faculties of mans soule the diuers members of the body and their vse and situation there is a most comely and vseful order So some to be rich some poore some high some low some of one quality and aptnesse some of another and so to be arranged together that they should mutually respect second and strengthen one another must needs be from a Diuine beginning and from hence did the Philosopher affirme that right law authority politicall was nothing else but an order betweene the Citizens c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist So are the three States of our land the Lords Spirituall Temporall and the Commons called ordines regni the orders of the kingdome So Mat. 8.9 Ordained that is ratified constituted confirmed allowed commanded or any other word which you can inuent for the being and remaining of Authority and Gouernment As the order and motion of the Heauens is continued by the power of God so is Magistracy and Authority It were impossible that so many heads should be subiect vnto One especially if he be such a one as Nero if God did not bring it to passe For the multitude is bellua multorū capitum a beast of many heads and mobile vulgus the common people are as wauering as the sea so that he who rules the waues of the sea doth ouerrule the vnstable multitude herein Hence Dauid saith that it is God which subdueth in order the people vnder him d Psa 144.2 Haroded Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag The Diuell is such an enemy to Magistracy and our corrupt nature so contrary to rule and order we being also of such diuers and contrary dispositions that if God should
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
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
picke his way and be aduised of his doings whether lawfull by the word if lawfull whether conuenient and expedient whether any hurt may come to our brother thereby 1 Cor. 9.12 of this Paul is an example who will not vse his liberty where the Gospell may be hindred by it Those are to bee reproued which giue offence Vse 3 and put a stumbling blocke in their brothers way These are of 3. sorts 1 Contemners of their brethren See more hereof at the 20 21. verses which will not bate an ace of their liberty in their dyet apparell recreation for their weake brothers sake making a bad vse of their liberty which is giuen vs to doe good withall 2 Curious persons who broach new opinions and bring vp new orders in the publike Holy Seruice without authory canilling at rites ancient approued and commanded It is the cause of great stirs in the Church when priuate men especially vnlearned will censure their Ministers and Magistrates in matters of their office This is an occasion giuen of wrath and indignation and that many accuse our whole profession of Nouelty 3 Persons openly profane who licentiously rush into all lewdnesse of whom if a man should begin to speake hee should neuer make an end there are cartloads of offences giuen in this kinde O the abominable vncleannesse drunkennesse pride c. which fill all places Let vs vse all our iudgement herein that wee no way giue offence or put a stumbling blocke in our brothers way Thou shalt not put a stâ—mbling blocke before the blind but thou shalt feare thy God Leuit. 19.14 It were better that a mill-stone were hangd about a mans neeke and he so cast into the depth of the sea Mat. 18.6 then that hee should offend one of the little ones When at the day of Iudgement it shall bee laid to our charge that wee haue giuen scandall we will wish rather to haue bin drowned A greiuouser punishment remaines for them which cause others to offend then for them which doe such things themselues So the Serpent was punished more then Eue and Eue more then Adam So Iesabel had a more grieuous iudgement then Ahab Peccare non tantum in se perditionis habet Chrys Hom. 25. in Epl. ad Rom. in Morali ad locum quantum quod reliqui ad peccandum inducuntur To sinne hath not so much perdition in it as to induce others to sinne saith Saint Chrysostome Vse iudgement also that thou take not offence Vse 4 It is grieuous to giue so to take scandall if there be not iust cause Blessed is he that is not offended at me saith our Sauiour and againe These things haue I spoken vnto you that you should not be offended and in another place Woe vnto the world because of offences There is sinne on both sides but specially on the side of the party offended in indifferent things and therefore woe Tertullian saith Tertul. lib. de velan virgin Bonae res neminem scandalizant nisi malam mentem Good things and lawfull offend none but them which haue euill and corrupt mindes Where we are therefore so ready to take offence at the liberty of our brethren in things indifferent it is a signe of vnmortified reason and affections Mat. 18.8 9. If thine eye cause thee to offend plucke it out c. it is the counsell of our blessed Sauiour Let this be thy iudgement and wisedome in nothing to giue and in things indifferent not to take offence VERSE 14. I know and am perswaded by the Lord Iesus that there is nothing vncleane of it selfe but to him that esteemeth any thing to be vncleane to him it is vncleane 15. But if thy brother be grieued with thy meat now walkest not thou charitably IN these words is the first reason of the Dehortation Aretius though some make the 14. verse to containe a reason by it selfe and that he thereby perswadeth to peace thus All meats are cleane and therefore the weake haue no cause to be offended in as much as they defile not the strong and the strong haue no reason to stand so strictly vpon their liberty but that they might abstaine because they are not the purer for eating and therefore that they should not contend about meats But indeed the substance of the Reason lies in the 15. verse and is drawne from Charity and brought in by a Prolepsis and this and all the rest vrged vpon the strong Christian principally to this end that he should moderate his liberty for his weake brothers sake Now the instance in all the arguments is onely of meats but to be applyed vnto all indifferent things In the setting downe of this first argument are to be considered The obiection of the strong and the answer of Paul The obiection is gathered out of the 14. verse and was thus There is nothing said the strong vncleane of it selfe though it be vncleane to him that thinkes it so Therfore seeing I know and am perswaded of the cleannes of the creatures I may and will vse my liberty in eating of them Vnto this Paul answers of which are two parts the first is a concession verse 14. The second a correction where lies the argument verse 15. In the concession we may consider the thing granted and the amplification The thing is twofold First that there is nothing vncleane of it selfe Second that to him that thinketh a thing to bee vncleane it is so The amplification from Pauls assurance of these things He knowes and is perswaded set forth by the author the Lord Iesus I know and am perswaded these two are necessary to faith and it is as much as if he should haue said I stedfastly beleeue By the Lord Iesus this to bee referred not to that which followes but to Pauls knowledge and perswasion Iesus taught Paul these things though the sense were good if they should be read with that which followeth viz. that through Christ no indifferent thing is now vncleane of it selfe Vncleane The word properly signifieth common and onely by the language of the Scriptures taken for impure or vncleane so common hands that is vncleane Marke 7.2 So Peter saith that he neuer ate that which is common and vncleane Act. 10.14 That which was common to other people Leui. 11. Deut 14. and interdicted to the Iewes was called vncleane Diuers meats were forbidden the Iewes and before Christ were vncleane to them as appeares in the law which law had diuers reasons of it 1 It was for their health that they might auoid certaine diseases vnto the which the temperament of that people De his omnibus penè consul Th. Aqu. prim secund q. 102. Art c. ad primum by eating such things might encline and so be hindred from the contemplation of heauenly things and from the seruice of God and by distemper caused through ill iuice in the body be made sluggish vnto good workes all alike as if you put
if thy brother be grieued with thy meate now walkest thou not charitably In this part of the verse by it selfe considered wee haue two parts a Supposition and an Accusation The Supposition If thy brother be grieued with thy meate The Accusation Now walkest thou not charitably Grant the Supposition and the Accusation holdeth take away the Supposition and the Accusation is of no force To vse indifferent things as meat apparell c. is lawfull if charity put not in a barre wee must set more by our brothers grieued conscience then by the vse of our libertie in such things We may at no hand forgoe our libertie in such things for it is a part of the purchase by the blood of Christ but the vse of it In the Supposition we haue the thing supposed Griefe and the Amplification from the subiect grieued thy brother and from the obiect with thy meate Griefe is a passion whereby the appetite doth abhorre with perturbation euill present whether so indeed or in apprehension This affection is naturall and good if it be directed vpon the right obiect which is sinne with the appurtenances and that it be in due measure and to the right end The subiect thy brother whether strong or weake for it is against charitie either to grieue other but here the brother grieued is the weake one who three wayes lyeth open to griefe by the liberty vsed by the strong 1 By the sinne of the strong as the weake supposeth for this he is grieued thinking that thereby God is offended and the soule of his brother in danger 2 By reprehension taking indignation to be reproued by the strong for the retaining of differences of meates dayes 3 By being drawne by the example of the strong to doe against his conscience which breedeth griefe post factum after the deed done With thy meate that is thy libertie in eating meats supposed by the weake to be vnlawfull Now walkest thou not charitably Though in other things yet now thou walkest not charitably in this particular He condemneth not the strong as to be without charitie altogether but to step awry herein The Imputation is great because charity is the Rule of our life To vse things indifferent to the griefe of our Brother Doctr. is against charity Or To giue scandall is against charity because thereby my brother is grieued 1. Corinth 8.12 To sinne so against the brethren is to wound their weake conscience May I in nothing grieue my brother Quest Yes in somethings I may Answ as by seuere reprouing him for sinne that he may be brought to godly sorrow vnto repentance Thus did S. Peter pricke the hearts of the Iewes Acts 2.37 So Paul tels the Corinthians that though hee made them sory by a Letter he did not repent though he did repent Looke how the affection of a father is in the correcting of his child he is grieued to beat him and yet hee is glad if it doe him good so was Paul toward the Corinthians it neuer repented him that he had made them to grieue in asmuch as it profited them to repentance and saluation It is not against charity for Ministers to reproue sharply and for Magistrates seuerely to punish notorious offenders nay it is true charity to correct them vnto their amendment and to neglect this is want of charity let disordered persons be grieued let drunkards and such like smart for it that if it be possible they may be thereby brought to repentance and so be saued But to vse our liberty in indifferent things to the griefe of our brother and so to stand vpon it as not to omit the vse of it for our weake brothers sake is vnlawfull and against charity Yet here are two cautions to be remembred Note 1 It must be in such indifferent things the vse whereof is not determined by the authority of the Magistrate as in it selfe it is indifferent to sit or kneele at the Communion but if the Magistrate determine the gesture by his authority then though our brother bee grieued we are to vse that gesture For not to obey the Magistrate in a lawfull command is a sinne The vse of our liberty is not in our power 2 The brethren grieued must be weake ones Sarcerius in locum If they bee stiffe and obstinate in their opinion we are not bound but may nay sometimes we ought to vse our liberty before them as we shall note afterwards The phrase is to be obserued If thy brother be grieued Obs 1 he saith not thou grieuest thy brother to note that the fault is rather in the patient then in the agent And therefore weak ones are to know that it is no vertue in them to bee scrupulous in euery thing and to be grieued at their brothers lawfull liberty but a sinne which is to be amended by knowledge and charity Faith giues liberty Obser 2 but charity is a binder Omnia libera per fidem serua per charitatem I may doe all things by faith I may eate of any meats or abstaine I may weare any colours in my apparell c. But by charitie I must doe or not doe that which most makes for the peace of the Church and the good of my brethren Paul by faith may circumcise Timothy by charity he will not circumcise Titus We must haue great care of the weake Vse 1 A mother loues all her children but shee is most tender ouer them that are sicke A man most fauours that part of his body that is hurt or weake Euen nature much more grace teacheth not to hurt but to loue our brethren Weake brethren are not to be contemned but to be tolerated if so be they grow not peruerse and obstinate We ought not to strike the strong but to fall vpon him that is sicke and weake is no credit To grieue a weake brother is to wound him What more inhumane thing then to wound a brother Especially being sicke and weake yea and to wound not his head or face but his very conscience the weakest part in him and the pretioussest whose hurt cannot be without great danger Off with that hayre away with that apparell those colours c. which wound thy weake brothers soule We must haue care of all Vse 2 not to grieue any Griefe is a sicknesse a consumption of the soule hee that giueth iust cause of griefe is accessory after a sort to his brothers death Hee that careth not how he grieues the godly by his cariage is no true Christian for without loue wee are no Christians How many are they which by their beastly liuing make the hearts of good Christians sad Who that hath but a mite of pietie can abstaine from griefe to heare the blasphemies to see the drunkennesse and wretched behauiour of wicked men If thou walkest in these sinnes know that thou offendest God and grieuest good men and then is the Diuell pleased and his angels Luke 15.7 euen as the good Angels reioyce at the
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
is he which makes not a conscience to himselfe and bindes not himselfe when God bindes him not Others still applying it to the weak Corn. C. à lapide refert that he is happy which takes not vpon him to determine of things on his owne head that trusts not to his owne iudgement but aduiseth himselfe by them which haue more knowledge in the Scriptures Fathers and stories of the Church But with Mr. Caluin Aretius and other many I referre it to the strong not onely in the particular of meates but of all indifferent things lawfull in themselues but vnlawfull in the case of scandall In that which he alloweth The word signifieth allowance vpon due examination and tryall and so implyes allowance vpon sound iudgement and vnerring Hee that knoweth the lawfulnesse of things indifferent and doth not so vse them namely giuing offence to the weake that his conscience checke him for it is happy Happy Wee may take it largely for the aggregation of all profitable things for certainly he is in a most blessed estate which doth nothing contrary to his conscience well and rightly instructed by the word The predicate happy is by an inuersion of the tearmes put in the first place as is vsuall with Dauid in the Psalmes and with our Sauiour in the Gospell for the greater commendation of the thing being vttered with a kinde of acclamation or admiration so that here wee haue sententiam Apostoli affectum both the sentence and the affection of our Apostle declared A Conscience not condemning is a great blessing Pro. 15.15 2 Cor. 1.12 In things lawfull beware of a condemning conscience eate Vse 1 drinke apparell thy selfe c. but not against conscience Doe nothing against thy conscience the good testimony whereof is thy glory and happinesse Conscience is eyther thy best friend or thy worst enemy What if the Scribes and Pharisies with the Priests clap Iudas on the backe for betraying his Master yet his Conscience will neuer leaue condemning and tormenting him till he goe out and hang himselfe The times passe and wee know not how soone wee may be called to appeare before the great Iudge of all let vs so spend the remainder of our life that wee may haue the well-informed approbation of the little Iudge in our breasts and lye downe in peace Here they are pronounced happy which condemne not Vse 2 nor iudge themselues 1 Cor. 11.30 and in another place they are by Paul commended which doe iudge themselues They are both true and not meant of the same hee that doth not that for which his conscience may checke him that is Pauls meaning here He that hauing so done repenteth of it that is Pauls meaning to the Corinthians It is a happinesse not to sinne or to doe that whereof wee haue need to repent and it is a happinesse when we haue sinned if we can repent I write vnto you that you sinne not that you condemne not your selues in that which you allow but if any man finne happy is hee if he obtaine pardon and iudge himselfe repenting of the same In the Corinthians hee meanes iudging in the practice of repentance Hier. epist ad Demetr de virginitate seruanda Poenitentia quasi secunda post naufragium miseris tabula sit not so here The first care of the Pilot is to keepe the shippe from shipwracke but if shipwracke be suffered to swim out on some boards end He that condemneth not himselfe in his doings because of the errour of his conscience Vse 3 is not happy this not condemning must proceede from a sound and right iudgement Many approue better of drunkennesse whoredome c. then of sobriety and chastity and condemne not themselues though they daily walke in such beastlinesse but they are therefore the more miserable O that they did condemne themselues and that their conscience would awake and sting and checke them for their euill deeds for then there might be some hope that they might be saued Though thou condemnest not thy selfe in thy euill doings yet God will vnlesse thou repent First try Vse 4 and when vpon sound tryall thou allowest wisely proceed to action and not before Thou weighest thy gold before thou receiue it weigh thy opinions and thy actions before thou entertaine and execute them but weigh them not by the false skoales of thy conceit or by the iudgement of man but by the equall true and vnerring beame of the Sanctuary The heathen Orator could see that the first thing required to true vertue Ciccero Offic. 1. was that we should discerne the truth and not incognita pro cognitis habere hisque temerè assentiri to receiue things doubtfull for things certainly knowne and rashly to assent vnto them Which vice he that would auoid as all are so to will adhibebit ad res considerandas tempus diligentiam must saith he take time and vse diligence to consider of things if he had added the word of God he had spoken like a Christian Philosopher and Orator indeed In a matter of opinion be sure it be the truth when thou art sure of that sit downe and consider whether it be fit to broach it or no what profit what hurt may come by the same There is not the same end of counsell and a course or race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hastinesse of many to vent their raw and ill digested opinions hath beene a great trouble to the Church If wicked men would take time to consider of their doings they would not be so mad vpon drunkennesse theft murder vncleannesse c. Consider thou drunkard what thou doest thinke of the present turpitude and infamy and of the shame and torment to come He that is not finally hardned must needs be moued vpon such consideration VERSE 23. And hee that doubteth is damned if hee eate because he eateth not of faith For whatsoeuer is not of faith is sinne IN this Verse is the other Aphorisme for the direction of the weake to take heed how they vse or refuse things indifferent to the hurt of their soules Here are to be considered the Aphorisme and the Confirmation of it The Aphorisme is this He that doubteth is damned if he eate The Confirmation is from the procreant cause of our actions which is faith because hee eateth not of faith And this further confirmed by a generall Rule Whatsoeuer is not of faith is sinne In the Aphorisme propounded are the Subiect and the Predicate to be noted The Subiect He that doubteth if he eate The Predicate is damned In the Subiect are the Action attributed to the weake and the Manner The Action eating the Manner with doubting Both which are to be ioyned together that the Predicate may follow affirmatiuely For of it selfe it is neyther damnable to eate nor to doubt but sometimes to make question or put a doubt deserues praise But he that eateth doubting and therefore doubting is here restrained with a condition if
and manners Beare with him and seeke his amendment the holiest man that euer was Christ only excepted had his faults wherewith he was blemished Wee all haue our infirmities Though wee may be strong in one thing yet wee may bee weake in another some are hastie some are worldly some are suspitious euery one hath some fault or other wee must of necessitie beare one with another Let the yong man beare with the forwardnesse of age let old men beare with the indiscretion of greene youth Beare thou with my hastinesse that I may beare with thy pride c. this is the way of concord and loue We are all trauailing to heauen if any saint or fall sicke by the way let vs which are strong and in health beare and helpe that he may keepe company with the rest Hee that is bound to succour his enemies fainting beast is much more bound to releeue his brothers weake and sinfull soule What must I beare Vse 2 my brothers infirmities not the blasphemie whoredome drunkennesse c. of filthy beasts let the impudence and insolence of such abominable wretches be repressed by iust seueritie Art thou ignorant Vse 3 doest thou erre in opinion art thou rash in iudgement rude in speech then art thou sicke and weake Art thou weake then art thou burthensome to thy Teacher to thy brethren to the Church which beareth thy infirmities and thou hast cause to loue them therefore Art thou weake then carry thy selfe according to thy condition It is the fault of the weake and a great sicknesse of their mind to take vpon them the parts of the strong viz. to determine things doubtfull to reade the bookes of aduersaries to consure their brethren c. Ah how vnsufficient are they vnto such things So sometimes a sicke man longs for that which the stomacke of a strong man can hardly digest Are blind men fit to iudge of colours or sicke men to fight with enemies Let euery man weigh and examine himselfe Quid valeant humeri quid ferre recusent what hee is able to doe and what is fit for his strength as we seek to recouer out of bodily sicknesse so out of our infirmities of the mind Let vs amend our ignorance and errour that wee may bee in malice children 1 Cor. 14.20 but in vnderstanding men VERSE 2. Let euery one of vs please his neighbour for his good to edification IN this Verse is a Reason of the Admonition specially applied to the Negatiue part of it Not to please our selues and set downe by way of Antithesis Let euery one of vs please his neighbour The Reason is taken from the end thus That which makes to the good and edification of our neighbour is to be done But to please our neighbour and not our selues makes to his good and edification Therefore we ought not to please our selues but our neighbour This being to be vnderstood in such cases where both could not be pleased as in the point of difference about meats and dayes at Rome This is set downe by way of precept where is the duty To please our neighbour and the Amplification Please that is to condescend vnto to accommodate our selues vnto to gratifie to behaue our selues so that we may be accepted and if it be an indifferent thing out of a Christian indulgence to abstaine The Amplification is double First from the persons which must please which must be pleased Euery one must please and it is significantly expressed Euery one of vs which are strong Poore men please rich men and meane men the mighty c. this is easie to bee obtained but here the rich must please the poore the learned such as are vnlearned c. this is hard because we thinke that it is a falling from our selues to yeeld to our inferiours and to giue them content and to please them Here the perfectest and strongest not exempted Hee that must be pleased is our neighbour though the meanest The second Amplification is from a limitation for his good to edification For his good edification Comment Hier. adscripti some say because there is an euill edification edificacio ad delictum of which 1 Cor. 8.10 But seuerally they more effectually teach and then appoint duo grana salis Caietan two graines of salt to season the duty of pleasing our neighbour the first on the part of the matter that it must be good or at the least not euill and referred to that which is good the second in regard of the vtility that it may profit to edification For all things which are good and lawfull edifie not 1 Cor. 10.23 Or for good that is our neighbours good as is well expressed in his Maiesties translation and this good expounded Sarcerius to edification of our neighbour of the Church saith one and the stablishing of the peace thereof and to the conseruation of the weake Euery man must seeke the good of his neighbour Doctr. 1 Cor. 10.24 Let no man seeke his owne but euery man anothers wealth of the which Paul is an example in the same Chapter vers 33. Euen as I please all men in all things not seeking mine owne profit but the profit of many that they may be saued 1 Cor. 13.5 Loue seeketh not her owne To edifie our neighbours is and ought to be one of the chiefe ends of our actions carry thy selfe so Vse 1 that thy weake brother may the more esteeme thee that thou maist haue aduantage to doe him good and that hee may admit of thy counsell He that is weake will speake and doe many things absurd and offensiue thou must as a Physitian handle him gently as thou wouldest a sicke man that he may receiue thy admonition Thou must so please him that he may be saued we gently stroke our horses that they may be the more handsome and vsefull much more are we to please our neighbours that we may liue the more comfortably and peaceably with them and that they may become more obedient to God This is hard vnlesse we deny our selues hee will neuer please his Ruler his Minister his weake brother his neighbour who trusteth in his owne wit and hunteth after glory If thou be weake Vse 2 learne wherein thou shouldest desire to be pleased namely for thy good and edification not that thy weakenesse should so farre be tendered till thou grow obstinate and stubborne this were to destroy not to edifie A louing Father yeelds to please his child in many things but not to giue him a knife or that which may hurt him It were a vaine thing to please the Iewes Papists Brownists in their desires for this were not for their good The Ciuill Supreme Magistrate and the Church may yeeld to many among vs and please them in giuing them liberty to sit at the receiuing of the holy Sacrament but this were a way to make them more troublesome and if they held a necessity of sitting not at all is it to be
for his mercy So we are one people of one Church small matters should not disunite our mindes and affections The Iewes were receiued for the truth of God Vse 2 the Gentiles for his mercy Christ was promised to them there was no promise made to vs. There were Oracles and Prophecies of the Grace which should be shewed vs but no Promise and yet wee are not saued without truth for the Oracles are fulfilled nor the Iewes without mercy for the promise was of mercy It is mercy that the Iew is saued by Christ but greater that thou art which art a Gentile The Iew might expect saluation because of the promise but he is found of vs which sought him not Esay 65.1 nor called vpon his name The Gentiles praise God for his mercy and reioyce Vse 3 True ioy is because of our Calling and receiuing to grace This allayeth the force of the fiery trials making vs not onely to reioyce in hope of glory but euen in afflictions and tribulations Rom. 5.2 3. Doest thou laugh and reioyce Thou hast more cause to weepe if Christ haue not receiued thee Christ is our Emperour and Generall Vse hee hath set vp his Standard among vs which is the Word and Sacraments The Diuell the world and the flesh are our enemies Let vs fight manfully vnder Christs Banner let vs neither play the Cowards nor the Traytors for hauing such a Captaine if we follow him and obey him wee cannot but conquer and be saued VERSE 13. Now the God of Hope fill you with all ioy and peace in beleeuing that yee may abound in hope through the power of the holy Ghost THis verse containeth a Prayer with which Paul sweetly concludeth whatsoeuer hath been before written of faith and obedience but especially the last Discourse of Things indifferent about which they were exceedingly troubled and distracted to the diminution of their Hope Now he prayeth that being vnited in charity they may feele abundantly the ioy and peace of Faith and Hope Herein are two things The thing prayed for which is double Ioy and Peace and the Amplification Ioy and Peace two most excellent things of which chap. 14 vers 17. Peace that is of Conscience within vs of Charity with our Neighbours Ioy that which issueth from this double peace For the want of either Peace breedeth griefe and sadnesse and without doubt for the distractions of the Christians at Rome there were great thoughts of heart These are amplified diuersly 1 From the Author of them which is God who is here described to be the God of Hope so called either because hee giueth Hope as well as Ioy and Peace or because he is the Obiect of our hope in whom wee trust as in the latter end of the verse last before And this is a most magnificent title for He who is the God of hope must be a Sauiour Good Faithfull and Omnipotent for which cause we cannot say Angels of Hope nor Kings of Hope For Angels are not omnipotent nor Princes and besides men are not faithfull and therefore it were in vaine to trust in them 2 From the measure Fill you with ioy and peace He wisheth these things vnto them not in a sparing manner but that they may be filled and well filled for we are emptie by nature and worldly ioy filleth not but with winde but this is a full ioy and it is the will of Christ Iohn 10.10 that wee should haue life more abundantly so also ioy 3 From the kind of Ioy and Peace All ioy not filthy ioy nor wicked peace but perfect by all noting not an vniuersall comprehension of the species of Ioy but the perfection of that one species which is spirituall ioy and holy peace so all faith 1. Cor. 13.2 for a perfect faith of 〈◊〉 Allioy then is true perfect and constant which passeth not but remarneth Iohn 16.22 Philip. 4.4 and shall not be taken away and by which we reioyce and againe I say reioyce 4 From the root of these sweet fruits which is Faith for from the sense of our Reconciliation these things proceed 5 From the End that they may abound in hope amplified from the Worker of such hope the Holy Ghost to whom is attributed Power in the working of these which worketh them not as an outward instrument but as the third Person in the Trinity from whence may be obserued a distinction of the Persons Wee must wish vnto our brethren ioy and peace in beleeuing Doctr. Paul in the beginning of his Epistles wisheth peace to the Churches and Saint Iohn Ioy 1. Ioh. 1.4 These things write we vnto you that your ioy may be full Pauls often praying Vse 1 and concluding his matters with prayer teacheth vs to be frequent in this duty and that prayer is as sweet a close to a businesse as marmalade is for the stomacke to a plentifull dinner Prayer sanctifieth all things and maketh them profitable therefore doe Preachers begin and end their Sermons with Prayer from hence is it that in the holy Seruice Pet. Martyr in loc prayers are so often mingled with reading of the Scriptures which Peter Martyr calleth an Healthfull custome and hence Augustine oftentimes confuted the Pelagians who attributed a power to our selues to performe holy duties by our free will And of this I willingly write the rather to admonish all good Christians that they should not so lightly esteeme of the Publike prayers in the Church as many doe who will come to the Church if there be a Sermon only but so they will not doe if there be prayers only whereby it commeth to passe that there is some knowledge in diuers in whom there is not a â—ot of true piety and godlinesse Ioy and Peace are more to be desired then gold Vse 2 miserable is the conscience which is without them and so is the Church which wanteth them they come from Faith Rom. 5.1 1. Pet. 1.8 and the want of them either in the conscience or in the Church is a signe of the want of faith Fill you with all ioy and peace Labour to be rich in these Vse 3 as thou desirest not a little corne but so much as may serue for thy expence all the yeare so labour to haue so much of these that thou mayest abound in hope which is a sure Anchor of the soule and Seale of saluation The sick mans heart is euen as dead who is without hope of recouery and if the Husbandman sow his corne without hope he is full of heauinesse Sinne taketh away ioy and peace and destroyeth hope Alas what peace ioy or hope can a wicked man haue But they which abound in the fruits of righteousnesse abound also in the sure hope of eternall life The whole strength of men and Angels Vse 4 cannot make the conscience of a sinner to reioyce and to be in peace nor to haue hope in the houre of death It requireth the very Almightie power of the Holy Ghost So
the principal city do in such cases goes abroad vnto all men He saith not Vse 2 your knowledge but your obedience is come abroad vnto all men A great commendation for the praise of godlinesse is in obedience vnto this Cities townes families priuate persons should aspire so to liue that their obedience may come abroad among all if it be rather iustly said that their disorder drunkennesse riotousnesse prophanenesse is come abroad it is a fearefull hearing Paul is glad of the good report of the Church of Rome for their readinesse to obey Vse 3 so are we to reioyce with the Angels at the conuersion and proceeding in grace of others We must be wise to that which is good Vse 4 as simple to that which is euill for as it is a sinne vnder a shew of zeale to deceiue so is it to be deceiued and mislead The Merchant buyes not all wares but those which are for his turne and commodity The Husbandman buyes not all or any corne to seed his land but that which is cleane and sound so are we to be much carefull and choise what opinions we drinke in with what faire words and vnder what faire shewes souer they be by what persons soeuer tendered vnto vs. Obserue here a direction from Paul Note this Direction In a Church where the Doctrine of Saluation by Christ onely is soundly and truly taught and receiued if any the most sanctified man in shew shall teach any thing which may tend to make a diuision or faction and to disturbe the peace of the Church suspect and be sealous thereof for it is either false or if true yet better to bee buried as low as the Center of the earth then to bee broached to breake the peace and vnity of the Church Here it is that Paul would haue them wise that if any opinion smell neuer so little of Schisme and diuision to damne and renounce it There are two things which are to bee most pretious to vs The truth of Doctrine the Peace of the Church they are as two sisters either of which without the other is vnprofitable and dyes Be wise therefore vnto that which is good as serpents Mat. 10.16 be simple vnto that which is euill as Doues As the Serpent stoppeth her eare and will not hearken to the voice of the charmer charme he neuer so wisely so stop thine eares and refuse to heare the hissing such serpents which shall goe about with their faire tongues and shewes to cause thee to eate of the forbidden fruit to oppose the state and constitutions of a true and famous Church and to disturbe the peace thereof The Lord by his Prophet complaines of the Iewes because they were wise to doe euill but to doe good they had no knowledge Ier. 4.22 1 Cor. 14.20 be thou wise to doe well and simple to doe euill in malice a child in vnderstanding a man VERSE 20. And the God of peace shall bruise Satan vnder your feet shortly The Grace of our Lord Iesus Christ be with you Amen IN this verse are the two other parts of the Amplification The first is a consolation The God of peace shall bruise Satan vnder your feet shortly The second which is a prayer to be referred to the 24. verse The consolation is a promise that howsoeuer God permit Satan to trouble the Church of Rome then by the Authors of diuisions and offences yet shortly he will bruise him vnder their feet They must fight it out but the victory is certaine of which their are foure things here considerable 1 The author of this victory The God of peace so called also in the last verse of the former Chapter because he loues peace and giues peace and surely so he loues it that the peace makers are pronounced blessed by our Sauiour and to bee marked thereby for the children of God Mat. 5.9 The god of the world which is Satan sowes dissension but the God of heauen and earth the God of his Church hee makes peace 2 The party conquered Mat. 13.39 1 Pet. 5.8 Satan that is an enemy our aduersary who stands against vs euen at the barre before God accusing and pleading against vs laying our sins to our charge that we might be damned Euen this Satan the Diuell shall by the power of God be bruised vnder our feet himselfe and his instruments tyrants hereticks schismaticks hypocrites and those things whereby his kingdome is vpholden out of the church idolatry and infidelity in the church dissension and profanenesse 3 The manner of the conquest Shall bruise vnder your feet we shall gloriously conquer and Satan shall be abased vnto the lowest degree of Deiection As Ioshuah caused the princes of Israel to set their feet on the very necks of the fiue kings so will God throwe Satan downe and make vs trample him vnder our feet 4 The Time Shortly though he now rage yet ere long he shall be throwne downe that is at the day of Iudgement Ambrosius say some Which we may expound the day of euery mans particular iudgement which is death or of the Generall Iudgement at the last day Or shortly that is prophecying of the conuersion of the Romane Empire to the faith Toletus which was in the daies of Constantine or of the Iudgements of God vpon the persecuting Emperours or rather comforting them Gualterus that shortly the dissensions caused among them by the subtilty and malice of the Diuell should be quenched and the Authors silenced which I verely thinke came to passe by this letter and by Pauls labours 〈…〉 among them God will make 〈◊〉 Church and children to conquer Satan Gen. Doctr. 3.15 It that 〈…〉 â—eeâ— of the woman shall bruise thy head that is of Saâ—aâ— This is meant of Christ and in as much as that which heâ—â—â— he did for vs who are his members we in him shall doe the same that is conquer him 1 Cor. 15.57 Thanks be to God which giueth vs victory through our Lord Iesus Satan is the author of all dissension and mischiefe wrought in the Church whosoeuer be the instruments of it Vse 1 Reuel 2.10 So the diuel is said to cast some of the Smyrnians into prison meaning the enemies of the Church by the Diuels instigation The Diuel is our deadly enemy of whom Vse 2 in regard of our sinfulnesse wee haue great cause to be afraid for his power is great and his malice not to be expressed and he hath infinite slights and policies do deceiue vs and bring vs to confusion neuer ceasing going about and seeking to deuour vs. He knowes how to fit euery mans humour and to apply a temptation according to his inclination He knowes when open force and when secret fraud will most hurt the Churche of God In Queene Maries daies when the gouernours and rulers were enemies to religion then he set vpon the Church with imprisonments banishments fire and sword Leo Mag. serm 6. de Epi. domini