3.17.20 1. Thess 2.1 c. 2. Tim. 3.10 and Saint Paul often maketh mention of it in his Epistles His Miracles Through mightie signes and wonders Signes not Sacraments though they be visible signes of inuisible grace Aquin. in loc but lesser miracles as Thomas which are things which might in time haue beene done by naturall meanes as healing of some diseases Wonders Greater Miracles which altogether exceed the power of Nature as to conuert the substances of things to raise the dead c. Or Signes and Wonders that is Miracles called Signes for their vse Wonders for their forme Miracles are True or False True Miracles are things done by the power of God beyond the course and strength of Nature to manifest the omnipotencie of God and to confirme the truth of the doctrine reuealed in the Word Such were the wonders wrought by our Sauiour and by his Apostles and by Apostolicall men for the first three hundred yeares of the Church of the New Testament which about that time ceased and they were eyther in the things themselues or in the manner of them as in putting life into a dead carkasse or in healing a disease otherwise curable by naturall meanes by a word and in an instant False miracles are wrought by the power of Satan for the confirmation of lies and to deceiue being eyther truly beyond the strength of nature or onely in shew as delusions of sense or which haue hidden causes in nature Mighty signes and wonders or through the might of signes c. Being meant eyther of Pauls might to worke them or of their might in the hearts of such as saw them By the power of the Spirit of God Which blessed the words deeds miracles of the Apostles and effectually wrought by them in the people Christ furnished his Apostles with the gifts of vtterance Doctr. holy life and miracles to make the world obedient to the Gospell Mar. 16.20 And they preached euery where the Lord working with them and confirming the word with signes following Amen 2 Cor 12.12 The signes of an Apostle were wrought among you in all patience with signes and wonders and mighty deedes Heb. 2.4 The preaching of the word is the power of God to saluation to all that beleeue Vse 1 Rom. 1.16 By this Word Paul conuerted the Gentiles and this word we haue Let vs be thankfull and suffer the power of it to conuert vs. This is the Word which was confirmed with mighty signes and wonders if thou beleeuest it not thou shalt be damned The word and life of Preachers must edifie Vse 2 They must haue a trumpet at their mouth and a light in their hand Iudg. 7.20 Math. 23.4 as Gidâ—ons souldiers The Scribes and Pharisies are taxed because they lay heauy burdens vpon other mens shoulders but themselues would not moue them with one of their singers Alexander would bragge that he was a good Leader and a stout Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers must not only require of others but doe themselues Miracles were a time in vse Vse 3 to perswade men of the truth of the Gospell as Nichodemus argued that Christ was a teacher sent from God because of his miracles Iohn 3 2. Aposteliâ—miraculorum sagena homines expiscantes Damasc orth fid l. 1. c. 3. paulo post initium ex ignorantiae profundo respirare fecerunt The Apostles fishing with the net of miracles drew men out of the bottome of the Sea of ignorance that they might breathe in the comfortable ayre of the Gospell saith Damascen Such miracles were eyther to prepare the mindes of men to receiue the truth or to confirme it being receiued So before the Sermon in the Mount Luke 6.17.18.19.20 seq Leo Mag. serm in fest om Sanct. our Sauiour did many miracles Vt cuius potentiam experiebantur tam benignam non ambigerent salutarem esse doctrinam That hauing experience of the goodnesse of his doings they need not doubt of the soundnesse of his doctrine saith Leo. Also Signes fellowed the preaching of the word Marke 16.20 Bellarmine endeuoureth to shew the Church of Rome to bee the true Church Bellarm. tom 2. lib. 4. de eccl c. 14 because of the power it alwayes had and hath saith hee to worke miracles and for want of this power vpbraydeth the Protestants among fifteene notes of the church making the glory of miracles to be the eleuenth But many * Canus loc l. 11. c. 6. Caiet opusc tom 2. tract 1. c. 5. Eling loc com l. 4. c. 42. Espen in 2 Tim. 4. Digr 21. and those not the meanest of his side disclaim their Legends and are ashamed of their miracle-workers affirming that there is no stable more full of dung then such stories are of lies There is now no necessity of miracles so affirmeth S. Chrysostome a Chrys hom 19. oper impers And Saint Augustine saith that hee which now requireth a miracle to beleeue makes himselfe prodigious b Aug. de C. Dei l. 22. c. 8. Signes are for vnbeleeuers 1 Cor. 14.22 What glory Bellarmine getteth to his Church by miracles may be discerned by these Scriptures Mat. 7.22 and 24.24 2 Thes 2.9 Reuel 13.13.14 Where miracles in these dayes are the note of wicked men false prophets and of Antichrist especially if they be to admiration onely and not to profit as to flye in the ayre to make images walke speake c Chrys loc sup citat c. such as are the miracles of the Romanists for the most part It is necessary that a new doctrine be confirmed with miracles saith Bellarmine but the doctrine wee teach is as old as the Bible and therefore wee willingly leaue to them the glory of their monkish wonders And yet we are not without miracles We cannot cast out Diuels by exorcismes as their Fryers doe till they make themselues ridiculous to all the world but wee through preaching the Gospell cast out sinne Wee cannot raise the bodily dead as euery petty Saint in the Church of Rome but wee through the blessing of God raise them which are spiritually dead in trespasses and sinnes I desire no other miracle to proue the truth of the Religion I professe but the worke of Faith and Repentance in my heart manifested in my life By the power of the Spirit of God Vse 4 Miracles preuaile not to perswade without the Spirit of God So Moses tels the Israelites Yee haue seene the great tentations the signes Deut. 29.2.3.4 and those great miracles which God did to Pharaoh and vnto all his seruants and vnto all his Land But the Lord hath not giuen you an heart to perceiue eyes to see and eares to heare vnto this day Neyther doth the word nor the iudgements and exemplary punishments which God inflicteth in our eyes vpon lewd persons as drunkards c. auaile to bring vs to repentance without the effectuall operation of the holy Ghost O the vnutterable
station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way
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
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
a bright shining candle into a duskish lanthorne thus say the Rabbines 2 To distinguish them from other nations and that they should auoid their company with whom they might not feed on the same meats 3 For a mysticall signification of manners these meats not being by Nature vncleane but onely in signification which was the reason that Saint Augustine called the Iewes a Propheticall people Their very meate was an instruction they might not eate the swine to teach them to auoid sluttishnes nor the Hauk to teach them to abhor rapacity c. So their garments they might not weare Linsey woolsey to teach them sincerity 4 To restraine their desire of dainty fare Chrysost 5 To inure them to obedience Ambr. and to take downe their pride and stubbornnesse by this yoke By it selfe By nature saith Chrysostome for to the Iewes they were not vncleane by nature but by a positiue law Hee denieth not but that serpents and dogges c. are vnwholsome but nothing was forbidden for morall vncleannesse in it selfe Gen. 9.3 for all creatures were giuen to Noah without exception as the greene hearbs Here wee haue a distinction That a thing may bee vncleane per se aut per accidens by it selfe or by accident But to him that esteemeth any thing to bee vncleane Meat may be considered in it selfe or in relation to the Law or to the conscience to him which was vnder the Leuiticall law some meat was vncleane so is it to him who esteemeth it so in his conscience Not that cleane and vncleane is determined by mans opinion as affirme the Libertines Man is not the measure of things as Aristotle hath taught long ago but my conscience may make a thing vncleane to me because to doe against conscience is sinne Things indifferent are cleane of themselues Doctr. but vncleane to him that so esteemeth them The first branch is proued Act. 10.5 What God hath cleansed call not thou common 1. Tim. 4.4 Euery creature of God is good and nothing to be refused if it bee receiued with thankesgiuing The second is proued by the fifth verse before and the two and twentieth and three and twentieth following The reason hereof is this An erroneous conscience maketh a thing vnlawfull For Actions receiue their qualification according to the will of the Agents and the will is moued by the thing apprehended If Reason iudge that thing to to be sinne and yet the will be carried vnto it it is manifest that such a one hath a will to sinne and so the outward action which is informed by the will whether it be lawfull or vnlawfull in it selfe is a sinne We are to praise God for his bountie Vse 1 in giuing vs free libertie to eate of all creatures and the more if we consider that we are sinners not deseruing to liue for whom the creatures daily suffer death we may say with Dauid Loe wee haue sinned but these sheepe what haue they done 2. Sam. 24.17 We may eate but with these prouisoes 1 That we eate not in idlenesse but in the sweat of our browes 2 That wee labour in that which is good hauing an honest vocation not to liue by theeuing gaming c. 3 That we eate with thankesgiuing 4 That wee giue part to the poore and send portions to them for whom nothing is prepared to giue at least some crummes to Lazarus 5 That we feed moderately and soberly as those who remember they must die When Socrates was asked how he differed from others answered Others liue to eate I eate to liue 6 That we giue no offence of which this part of the Chapter speaketh I know and am perswaded Vse 2 not first to be perswaded and then to seeke to know knowledge must goe before perswasion as a candle to direct it It is the fault of our ignorant Papists of our Brownists and of much people among vs who are great fault finders aske them why they dislike such and such things this is their reason they are perswaded being notwithstanding destitute of knowledge of those things which they reproue First know by good ground from the Word then resolue and be perswaded Augustinus Praiudicium non est iudicium sed vitium Preiudice or iudgement before knowledge is not true iudgement but presumptuous opinion and vice It is a miserable thing to doubt in things commanded Vse 3 for instance in the commanded rites of our Church Not to obey is sinne because the Magistrate is resisted and to obey is sin also because the conscience doubteth O perplexitie but yet no man is perplexed simply such then must put away their erroneous and doubting conscience by learning and being perswaded But here is a great corruption many among vs desire rather to heare that which may confirme them in their doubting then take it away and conforme them to the peace of the Church Rightly labour to be enformed for as an vnskilfull Pilot so an erring conscience bringeth into danger Terrible is the state of wicked men Vse 4 they know and are perswaded of the euilnesse of things and yet they do them These sinne against the light of Nature Cicero Offic. l. 1. for Nihil faciendum de quo dubites sit necne rectè factum Nothing is to bee done which thou doubtest whether it may lawfully be done or no said a Heathen man Tell mee thou Drunkard thou Whore-master c. doest not thou know that whoredome and drunkennesse are sinnes And yet darest thou doe them and wound thy conscience What peace canst thou haue when thy heart accuseth thee 1. John 3.20 and GOD is greater then thy heart Saint Augustine compareth Conscience to a wife which continually scoldeth It is better to dwell in the wildernesse then with a contentious and angry woman and a man were as good to be in hell as haue a wounded and accusing conscience VERSE 15. But of thy brother be grieued with thy meat now walkâ—st thou not charitably Destroy not him with thy meat for whom Christ dyed THese words are the second part of Pauls answer which is a correction in which is the Argument it selfe vrged vpon the strong that he ought not to offend his weake brother by his libertie in things indifferent The Argument is taken from the Cause remouing scandall which is charitie And here we haue the Argument and the proofe of it The Argument is thus That which is contrary to charity is not to be done But to giue offence is contrary to charity Therefore c. The first Proposition is sure for charity is the fulfilling of the Law as we haue heard before Chap. 13. The second Proposition is proued from two effects of Scandall set downe in this verse The first is Griefe the second Destruction From the first effect the Argument is thus To grieue our brother is contrary to charity But to giue scandall is to grieue him Therefore c. Of the other effect we will consider by it selfe But
the forme of a prohibition where wee haue the thing prohibited and the amplification The thing prohibited is the causing of our good to be euill spoken of Where is the euill action prohibited and the obiect of such action The euill action speaking euill the obiect good Be euill spoken of or blasphemed according to the sound of the Greek word which is now familiar with vs in our tongue Blasphemy is a speech hurting anothers good name The vse of Diuines hath obtained by custome of speaking that it is taken for euill speaking against God or persons and things which are nearly conioyned to God as his Word and his Saints Now blasphemy against God is when it is affirmed that that is in him which is not in him or that not to be in him which is in him And so of his word and ordinances And this is eyther of the minde or of the tongue or of the life for sinne is a kinde of blasphemy because hee that sinneth signifieth thereby that he thinkes not well of God and therefore for such cause we call common swearing blaspheming because such a one seemeth to haue a base opinion of God that he dares so to transgresse The blasphemy of the minde is when wee doe conceiue amisse of God according to the former description of blasphemie The blasphemy of the tongue when wee speake in such manner And both these are committed eyther enuntiatiuè Greg. de Valen. tom 3. cō Theol. Disp 1. Q. 13. puncto 1. or optatiuè by the way of simple enunciation or wishing as to say there is no God or to wish there were no God to say God is not iust or to wish that hee were not iust so to say there is no day of iudgement or to wish there were no such day to come so of the Word to affirme there was neuer merry world since there was so much preaching or to wish there were no preaching And that of the tongue may be committed eyther actu signato expresly vttering such things or actu exercito couertly signifying so much as when one speaketh that which is true of God or his word but in a contemning and diriding and scoffing manner Good Translated before Commodity Some say faith Chrysost Ambr. piety and the hope of eternall life Some Doctrina dominica the Lords doctrine Hierome saith our liberty Some the Gospell Oleuian very well obserueth by good to be meant the kingdome of grace as it followeth in the next verse so that I thinke by good here to be meant in generall the Gospell in particular the right of our Christian liberty which is a notable part thereof and which is taught therein This good which he speaks of is set forth by this possessiue your And herein is the other part of the prohibition comprehended which is the amplification from the persons which may be considered to be twofold First Ambr. in locum to whom he giues this prohibition S. Ambrose saith to the weake Blasphematur bonum cum dubitatur de Dei creatura Our good is blasphemed when we doubt of the creature He meanes of meat which was the fault of the weake And surely it is meant to both though principally to the strong yet the weake not to be excluded for they haue no more liberty to obiect the good to blasphemy then the strong And doubtlesse it was euill spoken of as well by the nice curiosity and rash iudgement of the weake as by the despising of the strong And therefore the Commentaries ascribed to Hierom Blasphematur si propter talia contendimus It is blasphemed if we striue about such things applying it to both Secondly the persons who should speake ill of our good Those without saith Chrysostome the weake saith Martyr I thinke it may be meant of both or of any whosoeuer Euery Christian ought to be carefull that he cause not the Gospell of the Kingdome Doctr. and our Christian liberty a part of the same to be euill spoken of 1 Tim. 6.1 Seruants must so behaue themselues that the name of God and his doctrine be not blasphemed Which also is to be vnderstood of all So 1 Pet. 2.12 and 1 Cor. 10.29 Why is my liberty iudged of another mans conscience and verse 30. Why am I euill spoken of for that for which I giue thankes In the generall the Gospell is our good Vse 1 a rich Commodity though many be not sensible of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it were not our great good the Papists and the rest of the world would not so enuy vs for it as they doe and seeke to get it from vs. To haue a house well built well watered well woodded and in a good aire a great good but what 's all this without the Gospell vnlesse we haue the Heauenly dew the Manna and Quailes to fall euery day about our Tents Liberty also a great good to haue a Patent for trading in woll in wines in spices c. matters of much good and greatly esteemed But who is able to value the good of our Christian liberty euen in this that we may with a free conscience ioyne with the people of God in the word and Sacraments and vse the good creatures of God what benefit to be compared to a quiet conscience They are surely vngratefull to the blood of Christ who in such things lay bands and fetters vpon themselues in which Christ hath purchased them freedome as in apparell diet recreation and such like But chiefely they are herein guilty which place a part of Gods worship in the vsing or abstayning from certaine habits or gestures in the Diuine seruice which is a sinne against the second Commandement and a will worship But doth not the Magistrate and the Church enioyne a certaine habit Obiect and gesture in the administration of Holy things Yes but not as a necessary worship of God Answ but as a comely rite and ceremony to be changed when it seemeth vnto them to be requisite so to doe Here are to bee reproued both the strong and the weake Vse 2 who by their contentions about indifferent things cause the whole profession of the Gospell to be euill spoken of The strong because they will yeeld nothing to the weake nor forbeare the vse of their liberty to giue them any satisfaction The weake because they are so ready to censure and speake euill of the strong who do nothing but that which in it selfe is lawfull to bee done and also because in some things they resist authority and gouernment And thus as in Rome in those dayes so in our dayes partly through the indiscretion of the strong and partly through the peeuish obstinacy of the weake there are great contentions whereby the mindes of beleeuers are distracted discipline is dissolued the licentiousnesse of the multitude is confirmed who thinke that the word and Sacraments are not things so sacred and of such reuerence and necessity because such which would bee accounted the top of
thitherward by you if first I be somewhat filled with your company HItherto he hath excused his manner of writing now in these words and so to the end of this Chapter hee excuseth his not comming to the Romanes And this he excuseth two wayes first that hee hath not come yet secondly that he doth not come now The first of these in these verses the other in the rest This is brought in by a Prolepsis for from the 19. verse some might obiect Paul you haue trauelled into many Countries for the space of these 20. yeares in all this while could you find no time to see vs must we of all other bee the most neglected To this Paul answeres of which his answer there are two parts first the rendring of the reason why hee came not to them as yet The other a promise to come vnto them The reason he was hindred as if he should say It was not my brethren any want of good will but I haue bin hindred This is amplified first by the greatnesse of the impediment I haue beene much hindred if it had beene but a sleight matter Paul would haue stept ouer it and haue come but it was very waighty Secondly by setting downe the thing it selfe which hindred him in these words for which cause namely preaching Christ where hee had not beene named mentioned in the 20. and 21. verses The Romanes were conuerted already and if Paul had gone to them he had lost so much time for the conuerting of many people which neuer heard of Christ and so had preferred a matter not so necessary before the necessary and most waighty duty of his Apostleship which was to plant Churches where there were none In some other place he mentioneth Satans hindring him who is most busie to oppose the preaching of the Gospell as that which brings ruine to his kingdome 1 Thes 2.18 but here hee mentioneth the other which is the let he speakes of Chap. 1.13 His promise is in the 23. and 24. verses where we haue the promse I will come to you and the amplification First by two reasons the first a kind of necessity seing I haue no more place in these parts being now come to the borders of Italy and to the sea coast planting the Gospell euery where The second from his desire to come vnto them set forth by the antiquity of it these many yeares That which wee truly desire we endeauour to enioy but I haue had a long desire to come vnto you therefore I will come Secondly from the time whensoeuer I take my iourney into Spaine It is probable that Paul neuer was in Spaine though some and those ancients too bee of another mind Howsoeuer Pauls proiect was to haue by Rome trauelled into Spaine and there to haue preached Christ Thirdly from an exposition for I trust c. where is first a correction I trust to see you hee doth not absolutely promise but he trusteth which word here importeth fallability and vncertainty though when it is vsed of the Supernaturall grace of hope grounded vpon saith it notes certainty infallible but here Paul had no word of faith though afterward he came to Rome as in the Story of the Acts. He was not ignorant that many things fall betweene the Chalice and the chinne according to the prouerb and therefore he addeth this correction Secondly here is mentioned the benefit comming to Paul by his iourney to Rome which maketh vp a most Christian complement The benefit is double First to bee brought on his way toward Spaine by them not that Paul affected any state but to be furthered by their aduice and intelligence that being one of their famous Prouinces The other contentation and much satisfaction in their company that I may be filled somewhat with your company He saith filled lest they should thinke he meant to make no stay with them and somewhat filled to let them vnderstand that in his opinion he could neuer be weary of their company nor satisfie himselfe with it The summe is that Paul desires to come to Rome but is yet hindred and he will come if God permit The purposes and desires of men Doctr. are ruled and ouer-ruled by the prouidence and will of God Prou. 16.9 A mans heart deuiseth his way but the Lord directeth his steppes We haue a quotidian experience hereof as witnesseth our ordinary speech Man purposeth but God disposeth The Gospell commeth to a Countrey not by chance Vse 1 nor by the will of man but by the will of God and the iourneyes of Ministers are specially directed yea their words as a godly man hauing to admiration spoken Moyses Abbas apud Cassian collat 1. c. vlt. confessed saying That though at that time he was so enabled yet he had obserued that at some other time being entreated and hauing a desire he could not vtter one sentence profitably Augustine also saith That at a Sermon hee conuerted an Hereticke by a passage which was giuen him at that instant of which he had no way meditated before In the Reuelation Christ is said to haue Starres in his hight hand which are the Preachers of the Word enlightning the world with the Gospell and said to bee in the right hand of Christ not onely for protection but because they rise and sette at his appointment now shining in one Country now in another By the mercifull and good prouidence of God the Gospell hath shined many hundred yeares agoe to this Land Let vs take heed vnto it and walke in the light while wee haue it that it neuer may be said to vs as sometime to Corazin Bethsaida and Capernaum If the preaching that hath been in England had been in the East or West Indyes they would long since haue conuerted at least not so haue sleighted and abased it as England doth From Pauls practice obserue a point of wisdome Obser 1 Paul preferreth planting of Churches before seeing eyther Rome or the Romanes So preferre thou things necessarie before vnnecessarie the maine duties of godlinesse and thy calling before things of meaner consequence Martha is reprooued by our Sauiour Christ Luke 10.41.42 for want of this wisdome and they are not to be excused in the Parable who preferre the trying of Oxen c. Luke 14.16.17 seq before comming to the great Supper Esteeme not by-matters as maine nor the maine as those of the by It is the great fault of many that pursue matters of pleasure profit and vnnecessary and vnprofitable trauaile leauing the principall and necessary duties of their calling and grauer and more weightie employments Phrasis Ennianae apud Gell. Noct. Att. l. 19. c. 10. praeterpropter vitam viuentes liuing to any end rather then that to which they should liue Here also note a secret Obser 2 A man may will that which is contrary to Gods will without sinne This Riddle is assoyled by distinguishing Gods will which is eyther of the signe and reuealed or of his good pleasure
auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words
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
of it The Gospell of which are three things set downe First the administring cause thereof which is Saint Paul according to My Gospell not the History of the Gospell written or dictated by Paul but according to the Doctrine of the Gospell preached by Paul and the rest of the Apostles or written vnto the Romanes in this Epistle wherein indeed the summe of the Gospell is contayned Secondly The materiall cause of it The preaching of Iesus Christ For Christ is the scope and summe of the Gospell and as Paul desired to know nothing but Christ crucified and gloried in nothing else so he preached nothing else Vnlesse wee would expound the words actiuely Heb. 2.3 according to that which was preached by our Sauiour Christ according vnto that in the Epistle to the Hebrewes where the Doctrine of saluation is called the Word spoken by the Lord. Thirdly The formall cause The Reuelation of the Mystery kept secret since the world began but now made manifest and knowne Concerning which wee may here note foure things First to whom it is now manifested and made knowne to all Nations before there was a great silence of the Gospell it being shadowed with many types and figures but now such veyles are taken away there is a Reuelation and manifesting of it before it was knowne to the Iewes onely but now to all Nations Secondly the meanes whereby it was made knowne the Scriptures of the Prophets For to him that is to Christ giue all the Prophets witnesse Act. 10.43 Act 26.22 and therefore Saint Paul in his preaching said none other things then those which were spoken by Moses and the Prophets and when he came to Rome he expounded and testified vnto them the Kingdome of God perswading them concerning Iesus both out of the Law of Moses and out of the Prophets Act 28.23 Thirdly the Authority The Commandement of God set forth by another of his attributes Euerlasting without beginning and without end Fourthly the end of the manifesting and publishing of the Gospell for the obedience of Faith not onely that wee should know it and taste of it but beleeue it and obey it The second Attribute in the description of God is his Wisedome v. 27. set forth by this Exclusiue Only To God only Wise So 1. Tim. 1.17 the onely wise God and Iude v. 25. the only wise God our Sauiour which exclusiue is to be added to all his Attributes 1. Tim. 6.15 1. Tim. 6.16 Reuel 15.4 as Onely Potentate Onely hath immortality Onely Holy There are many wise men and women so the Angels But men by institution and meanes and Angels and men by participation and the Gift of God and in part But God is wise absolutely Hieron in locum infinitely and by Nature being the Fountaine and Ocean from whence the drops and small streames of wisedome are deriâ—â—ed vnto the Creatures The publishing and preaching the Gospell to all Nations Obser was by the Commandement of the Euerlasting God who is omnipotent and Onely wise As no other wisedome and power could haue so brought it to passe so though the Deuill Tyrants Infidels Atheists Papists and all wicked men ioyne their power and cunning they shall neuer be able to roote it out This is our comfort though our enemies be strong and wise yet our God is stronger and wiser then they 2 From the meanes by whom wee are to giue glory to God which is by our Lord Iesus Christ so Colos 3.17 Giuing thanks to God and the Father by Him For our spirituall sacrifices are acceptable to God by Iesus Christ as Saint Peter speaketh 1. Pet. 2.5 3 From the continuance of performing this duty for euer 4 From the Affection wherewith Paul glorifies God which is vehement testified in this word Amen God is specially to bee glorified of his Church Doctr. for his power and wisedome in confirming of his Elect by the Gospell Ephes 3.20.21 Now to him that is able to doe exceeding abundantly aboue all that we aske or thinke according to the power that worketh in vs. Vnto him be glory in the Church by Christ Iesus throughout all ages world without end Amen Iude v. 24.25 Now to him that is able to keepe you from falling and to preserue you faultlesse before the presence of his glory with exceeding ioy To the onely wise God our Sauiour bee glory and maiesty dominion and power now and euer Amen REVELATION 5.13.14 Blessing Honour Glory and Power be vnto him that sitteth vpon the Throne and vnto the Lambe for euer and euer And let the whole Church in Heauen and Earth fall downe worship and say Amen Amen Amen
profession refuse them for a vesture or gesture And hence prophane people account all profession to bee curiosity and the preaching of the Gospell to bee the cause of contention and while wee contend about such things they laugh all religion to scorne Let the strong gratifie the weake in abstaining from their liberty in such things which are in their power and let the weake because nothing is imposed vpon their consciences suffer themselues to be perswaded to conformity and vniformity that so we may redeeme the Gospell and our liberty from contempt All are to be admonished to haue a speciall regard to our good Vse 3 that it be not blasphemed by our euill liues If by our drunkennesse whoredome c. wee cause the Gospell to be ill spoken of God will seuerely punish it as hee did in Dauid If wee which should shine as lights bee turned into darknesse if wee who by our conuersation should winne others to the Gospell cause them to abhorre it how shall we escape To sinne ignorantly is damnable but for him which professeth knowledge to erre in that which hee doth professe is abominable The Church hath neuer sustained more damage then from her owne children S. Bernard alledging in a Sermon the words of Ezechias Esay 38.17 In pace amaritudo mea amarissima that is according to that letter In peace is my bitternesse most bitter saith thus Many waies hath the Diuell hurt the Church but neuer more then now Bernh in ser ad pastores in Synod Ecclesiam incipientem por tyrannos proficientem per haereticos iam laetam et florentem per motus illicitos hee hurt the Church when she began by Tyrants when she had well profited and proceeded by Hereticks and Schismaticks and now she florisheth by the vnlawfull motions and inordinate liues of wicked men Fuit amara in persecutione Tyrannorum amarior in versutia Haereticorum amarissima in prauitate filiorum She was bitter vnder the persecution of Tyrants more bitter by the subtilty of the Hereticks and most bitter by the prauity of her owne children Wisedome is iustified of her children let vs not eate out the bowels of our Mother the Church of England by our contentions and profanenesse but iustifie her and adorne and grace her and the Gospell which she holdeth forth vnto vs by our peace and piety Amen VERSE 17. For the Kingdome of God is not meat and drink but righteousnesse and peace and ioy in the Holy Ghost NOw followeth a reason why the strong and the weake should not by their contentions about indifferent things cause their good to be euill spoken of This reason is brought in by a Prolepsis vnto which also belong the two next verses Chrysostome well obserues that this pertaines to both of them for indeed both of them seeme to haue good ground for their contentions and not yeelding each to other thus For that wherein the Kingdome of God consisteth we ought to contend But the Kingdome of God is in not eating saith the weake by the Law in eating saith the strong by the Gospell Therefore Now hereunto Paul answers denying the minor and in stead thereof putteth downe a contrary assertion in this verse which is confirmed in the 18 and applied in the 19. verse Hee proueth herein that they ought not to contend by an argument drawne for a definition of the Kingdome of God or from the nature of things indifferent or from a comparison of things necessary to the promoting of Gods kingdome and things not necessary thus For those things which further not the Kingdome of God we ought not to contend But meat and drink further not the kingdome of God Therefore In this assertion are two things The thing it selfe and the description of it The thing it selfe is the Kingdome of God which being spoken of the Elect is ordinarily taken either for the state of the Church present in this world and so called the Kingdome of grace or for the Kingdome of Glory in the world to come Chrysostome vnderstandeth it of the Kingdome of Glory that it is not attained by eating or not eating others vnderstand the Kingdome of Grace Some interpret our iustification not to consist in meat Hier. in locum Aug. 1. 2. quaest Euan. c. 11. Aquinas Melanchton Oleuianus Gualterus or drinke some that whereby we are brought to Heauen some that by the which God reigneth in vs some spirituall motions in our hearts some the administration of saluation by the Word Spirit which was before called our good some the whole businesse of our saluation of which Christ is the Auther destroying the Kingdome of Satan and setting vp the Kingdome of God setting certaine notes wherby the citizens of this Kingdome should be knowne which are not meat and drinke but righteousnesse c. as if yee should say Christianity is not meat c. These seuerall expositions are as a large commentary and all to be receiued that of Saint Hierome concerning iustification being warily vnderstood This Kingdome is described here Negatiuely it is not meate and drinke and affirmatiuely but righteousnesse and peace and ioy amplified by the Author of them the Holy Ghost Is not meat and drinke that is is not conserued and maintained 1 Cor 8.8 by meat and drinke or such transitory things meat commendeth not vs to God saith Paul in another place for neither if wee eate are wee the better nor if wee eate not are we the worse to which purpose speaketh Saint Ambrose Hee saith not is not liberty for this is an especiall priuiledge of this Kingdome This must also warily bee vnderstood for in some construction the Kingdome of GOD may bee furthered or hindred by meat and drinke and things indifferent Here therefore wee must distinguish that principally and substantially the kingdome of God is not in such things for substantialia regni as one saith Caietanus the substantiall things of the kingdome are righteousnesse ioy peace For meat is for the belly not for the conscience for the temporall health of the bodie not for the eternall saluation of the soule for this life not for that which is to come Accidentally the kingdome of God may be in such things which Aquinas here excellently sheweth Externa c. Outward things saith he doe so farre belong to this kingdome as the affections are ordered or disordred about those things in which principally consisteth this kingdome not per se but in regard of vsing or abstaining which he confirmeth by the sentence of Saint Augustine We may so eate as that wee may destroy the kingdome of God in our selues as in surfetting and drunkennesse and we may so abstaine that we may helpe to build it vp as in fasting and abstinence for our more humiliation and feruencie in prayer We may consider Adam The kingdome of God was not in the Apple for what is an Apple thereto but Adams obedience in abstaining and his disobedience in eating pertained to the kingdome