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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	moses_n	world_n	48	3	4.1527	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

corruption of our hearts and our reprobatenesse vnto that which is good Pray that thou maist profit vnto godlinesse by the word Sacraments Iudgements of God which is a signe thou hast the Spirit dwelling in thee Pray for that Spirit For thy heauenly Father will giue the holy Spirit to them which aske him Luke 11.13 VERSE 19. So that from Hierusalem and round about vnto Illyricum I haue sully preached the Gospell of Christ 20. Yea so haue I striuen to preach the Gospell not where Christ was named lest I should build vpon another mans foundation 21. But as it is written To whom he was not spoken of they shall see and they that haue not heard shall vnderstand IN these words are the two other things set downe concerning Pauls bringing the Gentiles to obedience namely his trauell about it and his earnest desire to doe Christ seruice therein The first in the 19. verse the other in the 20. and 21. verses In the first we haue the Execution of his office and the Place The execution of his office preaching the Gospell of Christ set forth by the manner fully Fully preached The word in the Greeke signifies to fulfill Some thinke that Paul vseth a Metaphor Tolet. in which hee should compare the Gospell to a net which Paul hath filled with the Gentiles Some expound Luther I haue filled all places with the Gospell Some Caluin I haue supplyed that which was lacking carrying the Gospell of Christ farre off which was neer-hand preached by others But the best is that is here translated fully preached that is fully discharged the duty of an Apostle as Archippus is wished to fulfill his ministery Coloss 4.18 which Paul by another word somewhere * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.24 calleth finishing his ministery and declaring the whole councell of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.27 The place is set downe by the two termini or vttermost bounds of his trauell Hierusalem and Illyricum and the medium or middle places betweene round about not by a right line but circlewise Hierusalem a Citie of Iudea in the East Illyricum a country westward from Hierusalem hauing on the North Hungary on the West Istria a part of Italy on the South the Adriatickesea it is now called Sclauonia Danubius the greatest riuer in Europe entring into Illyricum receiueth into it 60. Riuers and is thenceforth called Ister S. Hierom was borne in this country in a towne called Strido though the Italians contend this towne to be in Istria From Hierusalem to Illyricum by a right line is about 1000. miles but Paul trauelled not so for it had not beene difficult so to haue done in a short time both Iury Illyricum being scituated vpon the Sea he began at Hierusalem though his first Sermon were preached at Damascus from whence he went into Arabia and so to Damascus againe and then to Hierusalem then to Syria Phaenicia Cilicia Pamphilia Licia to Phrygia Pisidia to Galatia Bithinia Cappadocia and many other Countries Northward from Hierusalem many hundred miles thence Westward into Greece and so through Macedonia and Achaia to Illyricum and this not once onely but diuers times returning to the same places So that that was fulfilled which Christ spake vnto him being in a traunce at Hierusalem I will send thee farre hence vnto the Gentiles Act. 22.21 The horses which Habakkuk speaketh of Habak 3.15 Thou diddest walke through the sea with thine horses Hicrom there expounds of the Apostles which carried Christ Psal 45.4 riding prosperously to the Gentiles and among all the Apostles he saith that Paul is that white horse in the 19. of the Reuelation I thinke hee might rather haue said Reu. 6.2 Hierom also cals Paul the Arrow of God Hieron tom 3. in expos Psal 45. ad prin●ipiam virg applying to him that of Psal 127.4 As arrowes in the hand of a mighty man S. Chrysostome compares him to the Sunne so speedily and powerfully did hee illustrate the whole world almost with the Gospell of Christ Moses and Aaron conuerted not one country namely Aegypt with their signes and wonders but Paul many Cities and Countries sauing innumerable soules The second which is Pauls earnest desire is in the 20. and 21. verses where we may consider two things 1. The intention of his desire 2. The obiect of it The intention is notably expressed in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a high ambition to preach the Gospell that which he did he was ambitious to doe The obiect to preach the Gospell set forth by the condition of the place where which is set downe negatiuely and affirmatiuely The negatiue not where Christ was named and preached before declared by a reason lest he should build on another mans foundation not that it was vnlawfull for him so to doe but because it was proper to Apostles to lay foundations of Churches hee would not enter vpon other mens labours and so deriue the glory due to them to himselfe Where Christ was already knowne there was not so much need of him and therefore he applied him to such places where he was not knowne that hee might enlarge his kingdome and saue the moe not vnlike our Master who left the ninety nine sheepe in the wildernesse and seeketh the lost one The affirmatiue but where Christ is not named which he deliuereth in the words of Esay the Prophet Esay 52.15 To whom hee was not spoken of they shall see c. Paul greatly and with earnest desire laboureth in preaching the Gospell as appeareth in the booke of the Acts. Ministers of the word must earnestly labour in discharging their office Doctr. Mat. 9.38 Ministers are called Haruest labourers 2 Tim. 4.5 They must watch they must suffer they must worke that they may make their ministery fully knowne For preuention Vse 1 Pauls trauell from place to place is not to be followed of ordinary Ministers In a Church planted a rouing and vagrant Ministery is vncomely It was said to the Apostles Act. 1.8 yee shall be witnesses to me both in Hierusalem and in all Iudea and in Samaria and to the vttermost part of the earth Tit. 1.5 but Titus must ordaine Elders in euery City 1 Pet. 5.2 and to vs it is said Feed the flocke which is among you Pastor is a word of relation to a flocke so that no flock no Pastor properly Minister is a tearme of action and requires a place for lawfull imployment Booke of Constit Can. 33. Therefore it is well prouided in our Church against making Deacons or Priests which haue not first some certaine place where to vse their function though there be Titular Bishops at Rome yet we are not to reckon of the Ministery as of a title onely Those therefore which haue no station are to be accused for we are to be as starres fixed in our seuerall orbs those also which hauing a

whatsoeuer due from the subiect to the Magistrate by what name soeuer you call them For they are Gods Ministers as before verse 4. though the word here be different signifying a publike officer yet the sense is the same with a little increase of it by this terme Attending continually vpon this very thing that is the good of the people according to their calling from God The Reason in these words to vrge conscionable subiection is taken from the signe of it which is paying Tribute or from the part to the whole paying tribute being a part of that conscionable subiection spoken of in the first verse and this is shewed by the terme also The Reason may be thus framed To whom wee pay tribute of conscience to their lawes we ought to be subiect of conscience But we pay tribute of conscience to Magistrates Therefore c. The Minor is the Apostles The Maior is confirmed from the end of paying tribute which is that the Magistrate may make lawes for the good of the subiects thus For the making of which we pay tribute to such lawes we are to be subiect of conscience But for the making of good lawes we pay tribute Therefore c. The Minor is the Apostles For they attend continually vpon this very thing The Maior is grounded vpon common Reason For what manner of thing were it to offer the Magistrate tribute and to sue for lawes and when they are iustly enacted to refuse to obey them God who ordained that thou shouldest maintaine the Minister that hee might preach to thee ordaines thereby that thou shouldest heare him so of the case of the subiect toward the Magistrate There are then two parts of this verse first a duty paying tribute Second a reason from the original of such tribute paying which is the Magistrates care for the common wealth and well gouerning the people as in our Parliaments plainly appeares Paying of tribute is an acknowledgement of our subiection to the Magistrate and his lawes Doctr. Mat. 17.24 25 26 27. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tribute there spoken of was a payment gathered for the temple and maintaining Gods worship in testimony of Gods dominion ouer them and the Recognition of their subiection from a law Exod. 30.13 of all other payments the Iewes could least disgest that this should be paid to the Emperour because it was a signe of their subiection to him which our Sauiour Christ was pleased to pay Pompey first conuerted that Capitation or headsiluer to the City of Rome some sixty yeeres before the Natiuity of our Sauiour Ester 10.1 Ahashuerus laies a tribute vpon his prouinces which was a token of their subiection to him Luke 2.1 When Augustus Caesar was stablished in his Empire ouer all the world hee caused by a decree that all the World should be taxed which was a signe that he was an absolute Emperor ouer all Here subiects are to be admonished willingly to pay tribute Vse 1 We loue no paiments and subsidies seeme grieuous but if wee looke vpon the reason of Paul hee is vnreasonable that should grudge them The Magistrate watcheth for our good and attendeth continually therevpon He defendeth from enemies abroad hee represseth robbers at home The Administration of Iustice the security of our liues the safety and peaceable possession of our goods are from him Men scan at the reuenewes of the Prince but not at the issues Counsellers Iudges Officers of State a Guard sending forth Embassadours rewards to the well deseruing for generall encouragement and many other occasions cannot be discharged without a great treasure which is the ornament of peace and the sinew of war Beside a King is to bee maintained like a King for his honour and his care is worthy of great reward We must pay of conscience for not the greedinesse of Princes deuised tribute but it is by the ordinance of God himselfe It is not for subiects Vse 2 to determine how much the Prince shall haue but they should moderately exact and warily dispose of the tributes for their owne honour and the publike good Tiberius liked not the Shepheard that flayed the sheepe in stead of clipping Nor Alexander the Gardner which pulled vp the root of the hearbs Nor Tully him which so cut the wings that they should neuer grow againe The Turkes call the tribute of the Prouinces Saarum the blood of the people which to conuert otherwayes then for the good of the people should be vniust If we owe tribute to Princes Vse 3 for the good of their gouernment then what tribute and subiection doe we owe to God from whom wee receiue all good things for this life and for a better But what could enemies and traytors doe more then many among vs doe treading vnder foot and contemning the very Lawes of God and violating all good order What shall wee render to the Lord for his infinite goodnesse euen the tribute of willing and thankefull obedience VERSE 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour IN this verse Paul brings a new argument to inferre conscionable obedience and subiection to Magistrates and so concludes this whole matter The Argument is taken from Iustice which giues euery one that which is his To pay debts is conscionable But subiection to Magistrates is a debt Therefore c. Paul vrgeth this point with many strong arguments both because the Emperours were then Heathen and also because it is hard to corrupt nature to bee subiect euery man would be a Ruler Here are two parts The argument set downe in manner of a precept Render to all men their dues The amplification in the rest of the words In the precept we haue the duty To render dues and the persons to whom To all Render not giue as if it were an almes or gratuity but render or pay Dues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts the same word which is vsed in the Lords Prayer Sabiection and tribute debts so that he is perfidious and vniust which payeth them not To all If you say men then it followes well from the lesse if to all men then to Magistrates which are the worthiest men If you say Magistrates then All respecteth either their quality or degree Their Quality To all to the good to the bad The euilnesse of the Magistrate discharges not the subiect of duty no more then the euilnesse of parents their children The ordinance of God not the vnworthinesse of men must bee respected Their Degree to the chiefe and to all inferiour Magistrates sent from him The amplification is from a speciall enumeration of dues which may be referred to two heads to the maintenance and countenance of the Magistrate Tribute and custome are for his maintenance Feare and honour for his reputation and countenance Some distinguish these foure thus Tribute to be rendred to the Treasurer custome to the Publicans and collectors Feare to the

diuersorum or a procedit When one and the same meaning and speech proceedeth out of the mouthes of diuers men Secondly from a description of God the Father of our Lord Iesus Christ adding force to his prayer by the mention of Christ whom the Father gaue to death to vnite vs to himselfe and together The members of the same Church Doctr. ought to be like minded one to another that God may be glorified 1. Cor. 1.10 Paul prayeth that the Corinthians may all speake the same thing that there be no diuisions among them but that they may perfectly be ioyned together in the same mind and in the same iudgement Phil. 3.16 and the Apostolicall Church is an example Act. 4.32 And the multitude of them that beleeued were of one heart and one soule In trouble seeke patience and consolation from God Vse 1 and hauing obtained them be thankefull Many thinke by their owne strength and manly stomack to beare trouble but if God giue not patience a little paine or crosse will moue vs to impatience Also to finde comfort in their calamities from their purses from their friends from merry company seeking to driue away the euill spirit by musicke as Saul but it is the Holy Spirit which is the Comforter Resort thou in thy trouble to God the Author and to the word of God the Instrument of Patience and Consolation Paul vnto his preaching Vse 2 and writing and disputing addes Prayer for disputation and sound arguments will not preuaile vnto concord though they doe to conuiction vnlesse God moue the heart as wee haue experience with the Papists and Brownists Many learned Preachers profit not their hearers for want of Prayer Paul may plant and Apollo may water but God will be intreated for the encrease As in the nourishment of the body many feed of the daintiest and yet are leane and sickly so many heare and reade the Word which is the food of the soule and yet are not nourished because they pray not Be at the Prayers as well as at the Preaching if thou wouldest profit Vnity and Concord are here specially commended vnto vs Vse 3 not in error or euill but in truth and goodnesse How good and pleasant it is for brethren to dwell together in vnitie It is pretious as the oyntment of Aaron Psal 13. ●● and profitable as the dew of Hermon The Lord make this dew abundantly to fall about the Tents of the Church of England Herod and Pilate shake hands against Christ set on it may be by the High Priests Annas and Caiphas and the wicked Iewes Let vs agree and hold together for the defence of Christ and his Gospell The Papists bragge of Vnity as of an infallible note of the Church and surely Hierusalem is a City compact together Psal 122.3 they also face the world downe that wee cannot haue the Truth because of our Contentions this is that which they lay in our dish in all their Pamphlets the more guiltie are they which broach new opinions which contend for trifles and so cause the Truth which we professe to be euill spoken of by the Aduersaries God is not glorified there where there is no vnity Vse 4 where men agree not in affection and speech and gesture He cannot endure them which call him Father and will not liue quietly and in vnity with their brethren By strife and contention God is not glorified but blasphemed The Lords Supper is instituted as a band and nourisher of Vnity and Concord but it is made a fountaine of discord and variance by some and that for a gesture there can bee no religion in this neither is God glorified thereby What is the reason that our contentions are not coniured downe by that most effectuall charme of the Apostle to the Corinthians in the beginning of his first Epistle to them Now I beseech you brethren by our Lord Iesus Christ that there be no diuisions among you 1. Cor. 1.10 c. And by the end of the last Epistle to them Finally my brethren farewell be perfect be of good comfort 2. Cor. 13.11 be of one mind liue in peace and the God of Loue and Peace shall be with you Whom should not that Patheticall prayer of our Sauiour going to his Crosse moue to vnity Holy Father keepe through thine owne Name those whom thou hast giuen me that they may be one Iohn 17.11.21 as wee are that the world may beleeue that thou bast sent mee Surely if wee haue not put off Christianity these speeches must and will preuaile with vs vnto Peace and Vnitie VERSE 7. Wherefore receiue yee one another as Christ also receiued vs to the glory of God IN this Verse is the Conclusion of the Argument taken from the Example of Christ vers 3. Christ pleased not himselfe Therefore we ought to receiue one another The phrase Receiuing one another being put for Not pleasing our selues because pleasing our selues is the cause why wee receiue not one another Not to please our selues To beare the infirmities of our brethren To receiue one another are Synonima with Paul here And thus not onely is repeated the Argument of Christs Example but also the maine Admonition set downe Chap. 14.1 and Chap. 15.1 The Argument is repeated nouo modo after a new manner vt pondus addat Aretius that he might adde weight thereunto The Admonition is now the third time iterated here the word Receiuing being vsed that so by a holy kinde of Art Pet. Martyr he might end this disputation in the same tearme in which he beganne it This Conclusion is set downe by way of precept that it may be the stronglier imprinted in vs. In it wee haue the Duty commanded and the Rule of it wherein is the Argument of the example of Christ The Duty hath the action Receiue and the obiect one another Receiue as before Chap. 14.1 not onely to entertaine our brethren comming to vs but to seeke them vp not to shunne their company but with all loue to embrace them and to admit them to familiar conuersation fellowship and communication of offices One another In the 14. Chapter verse 1. the admonition was charged vpon the strong toward the weake but here both are charged the strong must receiue the weake and the weake the strong As Christ also receiued vs to the glory of God In these words is the Rule in which we haue the Note of the Rule and the Argument from Christs example As This notes the Rule Wee must receiue one another as Christ hath receiued vs this note signifies syncerity not aequality there being as much difference in the degree of receiuing and disprop●rtion as is betweene that which is infinite and that which is finite The Argument is taken from the effect of Christ where is the Action hath receiued which containeth all his loue hee redeemed vs purchased life for vs with his bloud of enemies made vs the children of God reconciled vs to God