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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

Lord will haue it so willingly resigne them vnto him Whether the one or the other it is the Lord let him doe what seemeth him good as sayd old Eli. Not as I will 1 Sam. 3.18 but as thou wilt Mat. 26.39 said our blessed Sauiour So Saint Paul Christ shall bee magnified in my body whether it be by life or by death If I liue by preaching if I dye by suffering A great comfort Vse 4 If we beleeue we are Christs He preserues vs while we liue and he takes care for vs when we dye Not as we doe doth Christ we when a seruant growes old turne him away But our Master tenderly cares for vs to old age in death and after death We cannot doe as Christ doth when our seruants dye it is out of our power both to command them and to doe for them But death cannot separate vs from Christ but it euen lets vs in to our Masters ioy O how sweet a thing is it Christ to be a good Master to vs when we are dying not to be forsaken in death and left to our selues O the miserable estate of an impenitent sinner As hee hath liued like a wretch and a beast so he dyes Thinke of it you drunkards c. you may liue in some pleasure here for a time but your death shall be a very euill death then you shall bee cast out The Hauke while it liues is in price and vpon the Masters fist sometimes but when it dyes it is cast vpon the dunghill The Partrich is hunted while it liues but when it dyes it is prepared for the Masters owne Table such is the difference betweene a wicked man and a true beleeuer in death He which hath no care to liue to Christ it is iust that in death Christ should take no care for him It belongs to him to care for vs in death to whom we haue directed our liues To whom hast thou liued to Satan O truly miserable for whom none takes care in the houre of death but the diuell our deadly enemy Happy is the man that in the houre of death hath the God of Iacob for his helpe so haue all those which haue liued to him If thou forsakest not God in thy life he will neuer forsake thee in death thy Master Iesus Christ will then stick close to thee when thou hast most need and all the world can doe thee no good Thou shalt haue assurance of the pardon of thy sinnes Thou shalt tread downe Satan vnder thy feet Thou shalt lye downe in the peace ioy and comfort of a good conscience For thy blessed Lord and Master lesus Christ careth for thee and his honour is great in thy saluation VERSE 9. For to this end Christ both died and rose and reuiued that he might be Lord both of the dead and liuing THat we are the Lords was concluded in the end of the 8. verse of which the reason is in this verse where we haue two parts 1. who is this our Lord. 2. what is the cause of his Lordship ouer vs. The person who is our Lord is Christ a title of the second person in the sacred Trinity noting both the Diuine and Humane nature in one person being the name of our Mediator declaring his office In the cause of his Lordship are the actions causing and the effect caused The actions are three 1. He died I call this an action because it was voluntary Potuit mori Iohn 10.18 he could dye if it pleased him No man taketh my life from me but I haue power to lay it downe saith himselfe The 2. He rose that is from death 3. He reuiued Ambrose inuerts the order of these speaking in the first place of his life as meaning his naturall life Hee liued he dyed and rose againe Chrysostome leaues out the second his resurrection the Vulgar which the Papists follow leaues out the last He reuiued Tolet censures the third to be superfluous Caietamu but one of his owne side approues it noting thereby such a reuiuing which shall neuer be subiect to death or one might say the pretertense is put for the present He reuiued that is Erasinus Beza he now liueth or rather hee reuiued to a new state of life not subiect to hunger wearinesse c. but free from such things The effect caused or the end That hee might bee Lord both of the dead and the liuing where we haue the authority that he might be Lord and the obiect both of the dead and liuing That he might be Lord that is so Lord as to protect and saue vs as well as command vs a Lord not onely ouer vs but for vs to deliuer vs from the bondage of other cruell Lords we haue need of such a Lord to defend vs he hath no need of such seruants as we are to serue him Both of the dead and of the liuing sometime quicke and dead comprehends all men both good and bad as in the Creed but here it is meant onely of beleeuers of whom some be dead and some are now liuing and some shall be liuing at the comming of Christ His sauing power reacheth to all beleeuers it is sufficient for all but in regard of the Application the wicked are excluded Christ by dying Doct. rising and reuiuing obtained power ouer vs to saue vs and bring vs to heauen Matthew 28.18 All power is giuen me in heauen and earth which words he spake after his rising and reuiuing Iohn 17.2 Thou hast giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him Ephesians 1.19 seq Philippians 2.6.7.8.9 Obiect But God is said not to bee the God of the dead Matth. 22.32 Answ The Sadduces denied the resurrection of the body and the Immortality of the soule holding that men dyed as doe beasts now Christ affirmeth that God is not the God of men so dying Then by dead the Sadduces vnderstood men ceasing to liue at all Paul here by dead vnderstands men ceasing to liue this naturall and common life Quest Did he merit and deserue this Lordship for himselfe by his death and resurrection Answ c. So say the Schoolemen but I find no sound ground for it Amb. de fide resur c. 24. The Scripture no where saith that hee died or rose for himselfe but for vs men and for our saluation as saith the Nicene Creed Si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat If he rose not for vs he rose not at all who had no cause why he should rise for himselfe Also such power and glory was due to him as hee was God for euer as he was man from the time of his Incarnation by reason his manhood was assumed into the vnity of his person But God appointed and ordained that he should this way enter vpon the execution of his right and that it should be thus made manifest

is now vsed in some colleges Hereby also wee are kept from surfetting and drunkennesse and from feeding our selues vnto an inflaming to lust Saint Chrysostome speaketh of this excellently Opus est nos et mensam petentes et desistentes gratias agere c. It is needfull that sitting down to meat and rising from meate we should giue thankes For he that is prepared hereunto shall neither fall into drunkennesse or insolence nor be swollen with gurmundizing but hauing the expectation of prayer as a bridle to his senses Chrys loco supra citato hee will with due modesty take of those things which are set before him and so fill his body and his soule with a plentifull blessing Holy Christians eate to the Lord but such as giue not thankes but surfet themselues and are drunke eate and drink to the Diuell VERSE 7. For none of vs liueth to himselfe and no man dyeth to himselfe THis verse hath another Reason to proue that the beleeuing Gentiles and Iewes the strong and the weake doe eate or not eate to the glory of God The reason is taken à generali intentione fidelium Aquinas Caluinus Pareus from the generall intention of the faithful which is to consecrate their whole life and death also to God Or you may say it is taken à toto ad partes from the whole to the parts thus They who liue and die to the Lord doe eate or not eat c. to the Lord. But both the strong and weake beleeuer doe liue and die to the Lord. Therefore c. For all our particular actions and passages are comprehended vnder life and death and therefore Peter Martyr calleth this Argument a generall cause and Rollocke a general reason from the end of life and death Here are the Thing Life and Death and the Amplification first from the Subiect None of vs secondly from the End denyed Not to our selues Life and Death A liuing to righteousnesse and dying to sinne is not here meant though only such glorifie God Neither is here meant a good life and a dying in sinne as Chrysostome expoundeth for this will not agree with that in the next verse Wee are the Lords for they which dye in sinne are not his children But here Naturall life and death are meant comprehending generally all actions and passions and whatsoeuer befalleth vs in life or death None of vs Though all men liue and dye yet here only the faithfull are vnderstood which are set downe generally in respect of themselues None and restrictiuely in respect of others none of vs. None liue c. True of right but not of fact but here of fact is to be vnderstood and therefore he saith None of vs iudging charitably that they were beleeuers in truth as himselfe Paul from their thankesgiuing iudgeth charitably of them Obser so where thou seest any signes of goodnesse iudge the best if thou knowest not the contrary The want of this charity is the cause of much contention Liueth Dieth To himselfe The end is denyed not to our selues and it is affirmed in the next verse To the Lord. To liue and die to a mans selfe may be taken Ciuilly or Theologically To liue to a mans selfe Ciuilly hath two Expositions First to be suiiuris as they say to be his owne man not to be subiect to the command and direction of others as a seruant and bondmen are and this is a Ciuill good 1. Cor. 7.21 and therefore Paul saith to a bondman if thou mayest be made free vse it rather Secondly In liuing onely to care for and respect a mans solfe and this is euill for wee are not borne for our selues but partly for our Countrey partly for our parents c. To liue and die to our selues Theologically both must bee denyed We may not liue to our selues for we are not our owne wee must liue to God and respect him in all things preferre his will before our owne to be at his becke and to refer all things to his glory To dye to a mans selfe is to die so as that wee respect no body and no body respecteth or careth for vs No man saith Ah my brother To die to the Lord is to acknowledge God to trust in God to haue hope of going to the Lord to beare our sicknesse and death patiently and to be content to glorifie God in any manner of death which God shall appoint All Christians must liue and dye to the Lord Doctr. not to themselues 2. Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him 1. Pet. 42. That hee no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Pauls drift is to perswade to vnity Vse 1 whomsoeuer therefore we see to haue a care to please God and to auoid the sinnes of the times wee ought not to iudge and censure them and to contend with them but to loue and embrace them for with whom should a man liue louingly if not with them which liue to the Lord ayming at nothing but how to please him Our whole life and Death must be to the glory of God Vse 2 Euery thought euery word and deed must bee directed to this maine end the glory of God at home abroad in the Church in the market in prosperitie in aduersitie Many wil shew a face of glorifying God and liuing to him while they are taking and while they thriue but if God beginne to take and in stead of health and riches send the Crosse then they murmure It was falsely said of Iob Doth he serue God for naught let vs take heed it be not truly said of vs that we serue God onely for our bellies Some would be contented to dye to the Lord but haue no care to liue in the Lord It was Balaams wish to dye well but the onely way to this is to liue well True Christians both liue and dye to the Lord. Hee that liues to God shall die to God hee that liues to himselfe shall dye to himselfe and it is a thousand to one but that he which liues not to God shall die to the diuell None of vs Vse 3 as if wicked men had no such care as indeed they haue not Here we learne that the conuersation of beleeuers and the godly must bee otherwise directed then is the conuersation of wicked and profane beasts Their practices become not vs as they care not how they liue so they care not how they dye neither doth God care for them which is fearefull But all our care ought to bee for a good life and a comfortable death Wouldst thou not dye like a drunkard nor rise to the last iudgement as the Reprobates then liue not as they liue to themselues to Satan to sinne to vanity but to the Lord. A good death followes a good life Vse 4 and to liue well is to liue to the Lord and the first and hardest

step of liuing to the Lord is not to liue to our selues Dimidium facti qui benè caepit habet It is easy to liue to God when we haue once learned not to liue to our selues If thou hast thoughts of seruing God then thy selfe that is thy flesh will say If thou wilt serue God then bid adieu to thy pleasures thy profits thou must be hated scorned and suffer persecution If thou canst ouercome this and deny thy selfe thou hast wonne the goale and hee that beginnes not here will neuer proue Christs disciple for thus saith our Sauiour Luke 9.23 If any man will be my disciple let him deny himselfe and take vp his crosse and follow me If a man be called in question for the Gospel and haue not learned this lesson he will renounce Christ before he will dye for him Pride couetousnesse enuy malice reuenge c. were easily conquered and banisht if we could deny our selues Thou hast opposed the Church a long time refusing to kneele at the Sacrament and to submit to orders established It appeares that they are lawfull and thou art not able to gaine-say it and yet thou yeeldest not What is the caus thou hast not yet learned to deny thy selfe Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while especially hauing beene peraduenture violent against the orders Now I beseech thee whosoeuer thou art that standest out in these things whether thou be Minister or other that thou wilt examine thy heart hereupon Examine whether thou doest respect thy credit before men more then the glory of the truth and the peace of the Church Yea let vs all examine whether we would not sooner being put to it offend or deny Christ for our commodity sake then lose our commodity for Christs sake Paul sometime complained that all seeke their owne Philip. 2.21 and not the things which are Iesus Christs If we doe so preserring our base dunghill names before the duty wee owe to God will not Christ say to vs at the last day Nay thou preferredst thy profit pleasure before me thine owne will before mine thy credit before the glory of my name thou hast thy reward what shall become of vs if we be so found Let vs therefore deny our selues let vs giue our selues to the Lord and to his Word and if any motion thought 2 Cor. 8.5 inclination affection desire arise in our hearts contrary to Christ and his word let vs kill it and cast it out as a most vile enemy confederate with the Diuell VERSE 8. For whether wee liue we liue vnto the Lord or whether we dye wee dye vnto the Lord whether we liue therefore or dye we are the Lords THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death viz. to liue and die to the Lord of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong The other part of this verse Whether we liue therefore or dye we are the Lords is a most sweet and comfortable Illation hauing the force of a reason to proue that wee should not liue and dye to our selues but to the Lord. The reason is taken à relatis from things that haue a necessary relation one to another They which are the Lords seruants must liue and dye to the Lord. But we are the Lords seruants Therefore c. Here is an affirmation of a thing and an amplification of it The affirmation is We are the Lords The amplification is from the extent of it which is double 1. of State 2. of Time Of State in life and not onely so but in death Of Time both in life and death We that is which beleeue not with a temporary or historicall faith onely but with a true liuely applying iustifying sauing faith The Lords How his creatures it is true but so are the stones in the street yea the diuels how then not his enemies though there be many such euen in his Church but his seruants bound to doe his will and to bee at his disposition whether if it be to liue or dye He hath created vs and doth daily preserue vs It is equall that hauing our being and maintenance from him we should be subiect to his will He hath redeemed vs and so the Father hath giuen vs to him which is most proper to this place as the next verse sheweth we were in captiuity vnder the diuell bound and holden downe vnder him but Christ hath rescued and redeemed vs and therefore we are his bounden seruants in life and death But we are brethren with Christ Obiect and coheyres with him True Answ as we are sonnes of God the Couenant makes vs sonnes but the Redemption seruants The Lords yet we haue not all the meaning We are then the Lords that is in subiection to him and also vnder his tuition Our seruice to him is not onely hereby implyed but and that principally his care and protection of vs. As Colos 4.1 Masters giue to your seruants that which is iust and equall Iust that is feed them gouerne them protect them reward them So we are the Lords to receiue from him as well as to performe vnto him Whether we liue or dye That is in all estates of health sicknesse riches pouerty prosperitie aduersity life death and also at all times euen for euer All true beleeuers are in the Lords seruice Doctr. and vnder his care and protection Psal 55.22 Cast thy burden vpon the Lord and he shall sustaine thee 1 Pet. 5.7 Casting all your care vpon him for he careth for you 1 Cor. 3.21.22.23 All are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods We ought not to dissent and wrangle one with another Vse 1 wee are holden in a common seruice to one Master and are entertained of him with an equall care and loue Wilt thou iudge thy fellow seruant Is it equall that hee should order his life and conscience according to the Rule of thy will or of the Lords Workes of seruants in regard of vertue or faultinesse are to be measured by the will and law of our absolute Lord and Master It is a great dignity to serue King Salomon Vse 2 but vnspeakable honour and happinesse to be the feruant of Christ 1 Kings 10.8 Iohn 15.15 Heb. 2.11 a wiser richer and more gracious Master then Salomon could be who vseth his seruants not as vassals but as his deare friends and brethren protecting them prouiding for them and rewarding them with euerlasting life Be patient vnder the crosse euen in death Vse 3 for in life and death we are the Lords be thou in vtrumque paratus liue willingly and if it be thy Lords will willingly die Be willingly rich and not vnwillingly poore willingly enioy thy children and if thy

of Christs Kingdome Help thou according to thy place but hinder not the preaching and passage of the Gospell VERSE 10. Salute Apelles approued in Christ Salute them them which are of Aristobulus houshold THere was one Apelles of the I le Coos a famous Painter but this Apelles was famous for the Image of Christ drawne in his heart and vpon all occasions appearing in his life To be in Christ is a great honour Obser but to be approued in Christ exceedeth in commendation Tryed gold is pretious a tryed Souldier is of great account so vpon tryall in tentation to stand fast and hold our owne is a Christians greatest praise Peter was a valiant Champion yet vpon tryall hee failed denying his Master though afterward hee was an approued Souldier When Paul would commend Timothy to the Philippians Philip. 2.22 You know saith he the proofe of him Many speake well and make fayre shewes who vpon proofe and tryall are altogether other men They are patient till prouokt chaste till tempted and there be opportunitie true men till a booty lye in their way which they thinke they may take vp and neuer bee espyed resolute till persecution come c. But Abraham vpon tryall proued his loue to God Susanna her chastitie Iob his patience Apelles his grace Labour thou also to be a Christian of proofe and pray to stand in tentation The effect of the next salutation wee will handle in the next Verse VERSE 11. Salute Herodian my kinsman Greet them which bee of the house of Narcissus which are in the Lord. OF Herodians description and commendation see before Verse 7. Paul saluted in the tenth Verse those of Aristobulus household here them of Narcissus his houshold What Aristobulus was is not certaine likely not conuerted The most hold Narcissus to be Claudius the Emperours great fauourite of whom histories make mention Tacit. Annal. lib. 11. Tacitus describes him as a very subtill politician in his plot vpon Messalina the Empresse whom he accused to the Emperour and also put her to death Hee was a man of infamous life hee was not conuerted nor all his houshold and therfore Paul distinguisheth them he salutes them onely which are in the Lord. Christ ruleth in the midst of his enemies Obser In the house of Narcissus he gathereth his Church Psal 110.2 There is a Moses in Pharaohs Court an Obadiah in Ahabs a Ioanna in Herods the wife of Chusa Herods steward Luke 8.2 good Christians in the family of Narcissus and after some in Neroes Court. Phil. 4.22 Yea S. Chrysostome reports that Saint Paul conuerted one of Neroes concubines which was one of the causes of his death Chrys lib. 1. adu vituperat vitae monast because her affection and loue was alienated from him If the power of the word perswade such to turne from their vncleane and wicked life it were a foule shame for vs who liue in Gods house not to be brought by it from our euill conuersation No body would haue looked for zealous Christians in Neroes Court in Narcissus his family yet there were such there And no man one would thinke should looke for drunkards theeues whoremasters strumpets c. in Gods house in the houshold of faith yet there are such to bee found VERSE 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the bel●ued Persis which laboured much in the Lord. AS there are many famous men commended in the scriptures so also many women Sarah Rebeccah Miriam Obser Hannah Deborah The blessed Virgin c. and many in this Chapter These are commended not for their beauty birth gay clothes c. but for their labour of loue to the Gospell and the Saints professing the preaching of the same and for this shall they be commended till the second comming of Christ Let all women hence learne not to set their mindes vpon outward adorning of the body as in plaiting the hayre wearing of gold and putting on of apparell but vpon the inward ornaments of the minde vpon chastitie modesty meeknesse of spirit which in the sight of God are of great price VERSE 13. Salute Rufus chosen in the Lord and his mother and mine CHosen in the Lord that is a choice Christian and Professor not speaking here of his eternall Election So Iohn writeth to the elect Lady that is who was a choyce Lady for godlinesse and vertue as Chosen men of Israel note the worthiest of that kinde His Mother and mine Our Country is our mother So is Abel a Citie 2 Sam. 20.18.19 called a mother in Israel Old women are mothers so are benefactors thus was Pharaohs Daughter a mother to Moses thus was Rufus his mother a mother to Paul and Mothers are parents which beare children in their wombe and bring them forth and thus was Pauls mother a mother to Rufus A toward sonne is a credit to his mother Obser and a vertuous mother to a toward sonne Blessed are the families where there are such rootes and such branches VERSE 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 15. Salute Philologus and Iulia Nereus and his sister and Olympas and all the Saints which are with them IN these 2. verses are some saluted by name in particular and some in generall vnder these titles Brethren Saints Of the men and women here by name saluted there is little and no certaine mention made in history for ought that I haue read and therefore I passe them ouer only this wee are to remember that they were worthy and famous for godlinesse in the Church of Rome at that time And because it were too long to reckon euery particular man and woman beleeuing therefore in generall termes he comprehendeth all the rest Brethren So are the elect professing the Gospell by reason of their Adoption They haue all one Father which is God and one Mother which is the Church therefore they are Brethren and in ancient time Jn my exposition of the 12 Chap. v. 10. the meetings of the Saints were called Fraternities as I haue some-where obserued This title notes Vnion with God Obs and communion among our selues and so vrgeth Vnity Saints Beleeuers are vsually so called by Paul and these are either such which are outward onely or such which are outward and inward also The first haue onely the outward profession of the Gospell and these are Hypocrites The other beside their outward profession haue true inward sanctification These are either perfect such as are to be found only in that part of the Church which is triumphant or Imperfect such as are in the Church militant who daily fight and striue against sinne This title admonisheth vs to liue holily according to our name to be called a Saint and to liue like a Beast Obs or a Deuill as many doe is to dishonour the holy name after which we are called and to damne our selues God is called Mercifull and True and therefore when