when some are set apart for trading proceeding in law c. Nor naturall obserued by the husbandman for plowing and sowing his corne planting grafting Nor Medicall for opening a veine purging c. Nor Astrologicall whereby some are fained to be good and fortunate some to be euill and vnfortunate But such an Obseruation is here meant whose end is reputed to be the worship of God yea where the very obseruation of the Day is so esteemed For the second some haue applied the first point of the case to the strong vnderstanding it of our Sabbath the proper feast of Christians One man that is say they the strong esteemeth the Lords day to be precisely kept aboue others Others apply the same to the weake concluding therefrom the abrogation of the Sabbath But the first to esteeme one day aboue another is the opinion of the weake one and to esteeme euery day alike the opinion of the strong And the dayes here spoken of are the Iewish ceremoniall holy dayes appointed to be kept ouer and aboue the Sabbath prescribed in the 4. Commandement Now the Iewes being trained vp in the obseruation of such solemne feasts ordained of God thought reuerently and holily of them not vnderstanding that they were as shadowes now abrogated and therefore they censured all them which did not obserue them But on the other side the strong Christian knowing that such differences had an end in Christ for obseruation of them despised the Iewes The Ebionites both obserued the Iewish holy daies and our Sunday Euseb hist ccel l. 3. c. 24. so also doe the Aethiopians at this day The same Doctrine ariseth from hence which wee had verse 2. The direction followes which is double First how each of them should carry themselues toward themselues in particular Secondly how each to other The first is in these words Let euery man be fully perswaded in his owne minde which is a caution to each seuerally wherein we haue the Thing full perswasion amplified by the subiect in his owne mind The Persons euery one Bee fully perswaded in his owne minde The vulgar reade it abound in his owne sense which a libertine might lay hold on to be of any or no religion But neither are the words so rendred nor the sense To abound in ones owne sense is the part of one addicted to his own conceipt or much affected to an vnlimited liberty We may not abound in a false sense it is not to be permitted in points of doctrine though in things indifferent some such thing be implied in the next verse To be fully perswaded is by good arguments out of the word to be assured that that which we doe is neither displeasing to God nor contrary to his Word It is not enough if the conscience doe not checke vs but the conscience must be certainely grounded and informed by the Word that a man may be able to say as verse 14. I know and am perswaded by the Lord Iesus This is the plerophory or full perswasion hee speaketh of not I thinke but I know vpon certaine and infallible arguments In his owne minde not to walke by another mans conceit but himselfe to vnderstand what he doth Let euery man be fully perswaded the strong and the weake But how can there bee a warrantable perswasion in both that they please God when their opinions are contrary In things commanded and forbidden both cannot haue such perswasion but in things indifferent they may And yet the Apostle saith not thus as though the weake had a warrantable perswasion of his courses but that hee might haue it Doctr. A Christian ought to be able to warrant his opinion and particular actions by the word Esay 8.20 To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Rom. 14.23 Whatsoeuer is not of faith is sinne Vse 1 Bee fully perswaded in his owne minde Then good meanings if groundlesse will not serue the turne nor the implicit and colliarike faith of the Papists which beleeueth as the Church beleeueth not knowing what the Church beleeues In things indifferent a man must haue full perswasion much more in the point of his iustification before God To the welfare of a good conscience Vse 2 a full perswasion is necessary from the word about our doing or leauing vndone things indifferent In deed herein differ things necessary from those of a middle nature those are mentioned in the word by precept or prohibition these are not For these it is enough to faith if they be not forbidden for then they are not reproued For the vnderstanding of the simple A thing is lawfull where the word hath not determined the manner and the circumstances there it is lawfull for a Christian man to doe and for the Magistrate to command that which agrees with nature and reason so that it contrary not the generall rules of that thing in the word But where the word hath determined there onely such determinations are lawfull For instance It is lawfull to weare apparell now for the stuffe the colour the fashion because they are not determined in the word a man hath liberty to vse any he likes so be they agree with the generall rules of apparell in the word Also the Magistrate hath power to prescribe lawes for apparell and then the vse of our liberty is restrained and limited thereby So prayer is lawfull nay commanded but inasmuch as the Scriptures determine not whether on a booke or presently conceiued a Christian hath liberty the magistrate authority So in gestures we are commanded by our Sauior to receiue the Holy Sacrament now because our Sauiour hath not determined the gesture sitting or kneeling the Christian hath liberty and the Magistrate authority who if hee determine the gesture the vse of a mans liberty is also thereby determined So in all other indifferent things Ciuill or Ecclesiastical and then are such our actions according to the Scriptures when they are not determined by the Scriptures as aforesaid Whereas therefore many will say where doe you read kneeling at the Communion or the Surplisse c. commanded in the Bible it is no good reasoning In matters of faith and of the substance of Gods worship it is true which Tertullian saith Tertul lib. de monogamia Negat Scriptura quod non notat The Scripture denies that which it noteth not and it followes well to say The Scripture mentioneth it not therefore it is not a matter of faith But in matters of fact not so It is not mentioned therefore it was not done it followes not Or from a deniall of fact to a deniall of right As Paul lead not about a sister a wife as did other Apostles therefore it was vnlawfull for him so to haue done it followes not He tooke no maintenance of the Corinthians therefore hee had no right so to haue done It is no good consequence Wisely apply this to all
appointment and obseruation is indifferent and so the Church hath power and the Christian Magistrate to constitute them as things seruing to the promoting of the worship of God as that there might be assembling together for the reading of holy Scripture for prayer and preaching of the word No man will deny but that it is conuenient to celebrate the memoriall of the Passion and Resurrection of our Sauiour on some particular day But if euery man should choose his owne time there would be confusion Therefore for order in the Church Consule Zanch. tom 4. in 4. praeceptum pag. 668. seq and for diuers benefits accrewing thereby it is very fit that there should be some Holy dayes appointed to be obserued besides the Sabbath 1 Hereby our selues our seruants our cattell haue rest which is one of the ends of the Sabbath The Iewes had need of such addition of dayes of rest and therefore God instituted diuers holy dayes and so haue we need also 2 Faith and good manners are furthered hereby Aug. Ianuario Epist 118.119 whatsoeuer is not contrary to Faith and good manners may be done saith S. Augustine but hereby they are builded vp by publique prayers reading and preaching of the Word 3 Hereby the loue and ioy of Christians is increased Hieron com in Epist ad Gal. c. 4 through their mutuall beholding one another as Hierome affirmeth 4 The poore haue the more time to bee instructed in Religion 5 Hereby the principall patefactions of God and benefits which he hath bestowed vpon vs also the holy vertues of the Saints are being vpon such dayes inculcated made the better knowne vnto vs. 6 Hereby wee keepe conformitie with the Primitiue Church and with the Fathers from whom to dissent in things indifferent which may be vsefull vnto good life were arrogancy and indiscretion But some Holy dayes are called by the names of Saints Obiect They are dedicated not to them but to God Answ they are called after their names because their story is then commended to the Church and on those dayes wee make no supplication to the Saints but onely praise God for them and pray for grace to imitate their vertuous and holy liues as did the Antients But here the errour of the Papists and Anabaptists and Familists is to bee taken heede of These will haue no holy and festiuall dayes They will haue too many troubling the Church with their single and double feasts c. putting Religion in the day and dedicating it not to God but to the Saint yea sometime to such a Saint which neuer was vpon earth or neuer shall bee in heauen also they preferre the reuerence of many of their holy dayes before the Sabbath Neglect not thou the holy daies appointed in our Church but yet make a difference betweene the Lords day and them For that is called the Queene of dayes Ignatius And therefore as is the Virgin Mary blessed amongst women so is the Lords day amongst other holy dayes for the dignitie whereof the whole weeke among the Iewes was called Sabbatum the Sabbath as some Learned haue obserued Tremel in annot ad suam Syram trans Noui Test Mat. 28.1 the dayes of the weeke being thus distinguished prima Sabbati secunda Sabbati c. It is requisite there should be some holy dayes for order sake and gouernment 1. But not ouer many that the Church be not burdened 2. Holden indifferent in their owne nature that Christian libertie be not indangered Diuersitie of opinion for obseruation of daies and such like indifferent things Vse 1 ought not to breake charity and vnity among the Brethren when that we doe is of conscience Hereof we haue a notable example of Polycarpus and Anicetus Bishop of Rome who differing in opinion and obseruation of dayes and fasting yet continued in loue and maintained vnitie as witnesseth Irenaeus in a Letter written to Victor Bishop of Rome yea and Irenaeus giueth this testimonie to the Church then and before his time that all such which held contrary obseruations Luseb hist eccl l. 5. c. 23. Socat schol hist Eccl. l. 5. c. 21. did notwithstanding hold fast the bond of loue and vnity Holy dayes are religiously to be obserued to the Lord according the end of their institution Vse 2 But many make them daies of vanity and carnal delight least of all thinking of glorifying God so that God is more prouoked in one of them nay on the Lords day it selfe by some wicked wretches then all the weeke after When a man walks according to the warning of his conscience Vse 3 although he erre in doing yet his religious and well nurtured conscience pleaseth God In things wee discerne not nor conceiue it is good for a man to walke according to his conscience so that he neglect not to be rightly enformed and bee ready to obey when it shall be otherwise reuealed The Iew may not vse Christian liberty till he may enioy it with a good conscience For it is better to follow an erring conscience when it cannot be informed and corrected then to doe against conscience In all things giue thankes Vse 4 without which all things are impure both our meat and our abstinence also and with it euery creature of God is good vnto vs 1. Tim. 4.4 as the Apostle witnesseth Many little better then Atheists and like vnto Swine sit downe to their meat without any acknowledgement of the giuer of it Doe thou giue thankes For 1 Thus they did in old time 1 Sam 9.13 Mat. 14.19 Luk. 24.30 Act. 27.35 Plutar. in Symp. Samuel must blesse the sacrifice before the people will eate Our blessed Sauiour alwayes gaue thankes before meat The blessed Apostle Saint Paul vsed so to doe as we reade of him in the Acts. Yea the very Gentiles vsed not to eate till they had offered a part as first fruits vnto their gods And I haue read that the Turkes vse thanksgiuing or some forme of benediction before they eate 2 Thereby thou acknowledgest that God by his prouidence maintaineth and preserueth thee Cornel. Cor. a lap com in 1. Tim. c. 4. 3 By this thy meat becomes wholesome and nourishing to thee which otherwise would be as a stone For man liueth more by Gods blessing then by bread Mat. 4.4 4 Hereby thou hast alwaies a table prepared Chry. hom 79. ad pop Ant. For as Chrysostome saith Mensa ab oratione sumens initium et in orationem desinens nunquam deficit c. Where men begin and end their refections with prayer there shall be no want 5 By this our mindes are furthered to some holy meditation while we are eating drinking as of labouring for the meat which perisheth not of our mortality Aug in Regula Monacharum Ep. 109. of eating bread in the Kingdome of Heauen For which purpose the Antients vsed to haue a Chapter read out of the Bible in the time of their meales as
alwayes fallowing his land with the plough it will runne out with weeds so will our hearts with noysome lusts through want of the daily practice of good duties We must walke that is goe forward in godlinesse Vse 2 that we may euery day be nearer heauen then other as he that walketh commeth nearer and nearer to his iourneyes end A Nurse delighteth to see her babe battle and thriue and it is a shame for a scholler to bee alwayes in the lowest forme Go on therefore and be euery day better then thy selfe Not to goe forward is to goe backward Philip. 3.13.14 I forget that which is behind saith Paul and reach forth vnto that which is before and I prease toward the marke We are not yet at our iourneyes end wee must walke on and there are many impediments Et ibi incidimus in deficiendi periculum vbi proficiendi deposuerimus appetitum There wee beginne to grow worse Leo Mag. ser 2. de Quadrag where wee striue not and desire to grow better said Leo. Our walking to heauen is like the forcing of a Boate against the streame or a Chariot vp a hill if the oares and horses stand still they go backe as fast as they went forward As in walking Vse 3 there are many paces so in our life many passages we must carry our selues decently in all Let thy speech gesture eating drinking sleeping clothing recreations c. be honest and such as becommeth a Christian Be sober toward thy selfe iust toward thy neighbour religious and deuout toward God ioyne them all together which many doe not Saint Paul vseth this word when he giueth warning of our behauiour in the Church Let all things be done decently 1. Cor. 14.40 When thou commest to Church let thy behauiour be venerable It is not a prophane Theater but Gods house Vncouer thy head bow thy knee pray heare sing with the rest of the congregation when they pray reade not thou when they kneele sit not thou vniformity and order is most honest and comely in the Lords house otherwise there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walke honestly at Church at market at thine owne house Haue such care of thy liuing Vse 4 as thou hast of thy putting on apparell No man in his right wits will appeare abroad and in publike either disguised or naked Nature teacheth vs to couer our vncomely parts 1. Cor. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and grace should teach vs that drunkennesse whoredome c. agree not with the honestie and comelinesse of Christians A vertuous conuersation doth a man a great deale of honestie and credit Vse 5 as a comely garment Age it selfe without Vertue is not honorable Prou. 16.31 Follow vertue Sinne disgraceth vs Rom. 1.26 Rom. 1.24 lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile dishonorable affections which doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonor bodies Hate vice VERSE Not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying THese words and the next verse following containe an exposition of the exhortation to walke honestly as in the Day That exhortation is two wayes expounded First negatiuely in these words then affirmatiuely in the verse following In the negatiue are diuers particular vices enumerated which are contrary to this honest walking There are set downe three paire of vices not that there are no more but these are reckoned vp as the foulest and most common which most staine and dedecorate a Christian and vnder these all other to be vnderstood The first paire are rioting and drunkennesse There are two staffes of our bodily life meat and drinke hee forbiddeth here intemperance in both Rioting The Latine reads non in comessationibus which comes not of the Latine comedere which signifies to eate but of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in this place and signifies as Saint Ambrose expounds luxurious feasting and banquetting wherein men take liberty vnto all lasciuious and riotous behauiour so called as some thinke because such feasting and riotous feeding brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauy sleepe when men are as the Poet speakes Somno vinoque Virgil. or somnoque ciboque sepulti Euen buried in sleep caused by good cheere And because in such feasting oftentimes there is Musick the Syriack translation it may be rendered it non in musica not in musick meaning vaine and filthy songs and petulant behauiour according to the rude doings in many places at mariages From hence the Heathen called their god of wantonnes and reuelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the abhominable Idoll of Moab Chemosh 1 Kings 11.7 so called from some filthy behauiour vsed or seene in the worship of that Idol This was Priapus the Israelites grieuously sinned Numb 25.1 2 3. in ioyning themselues to Baal-peor or Beelphegor Pudendum idolū Targ. Ionathae consule Hieron in loc Hoseae of which the Prophet Osee speaketh chap. 9.10 They went to Baal-peor and separated themselues vnto that shame Nor feasting nor eating that which is dainty is here forbidden but rioting in our eating bringing forth proteruous and dissolute behauiour Drunkennesse When this odious sinne is named wee conceiue a man vomiting reeling and staggering not being able to speake nor able to goe we thinke of the deformity of his visage the inordinate and vncomely motion of his body his dementation or alienation of mind But drunkennesse properly is not in these These are the effects of it or as the Schoolemen say well rather poena then culpa ebrietatis Esay 51.21 the punishment then the fault of drunkennes Drunkennesse is manifold there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet Esay speaketh to the Iewes thou afflicted and drunken but not with wine with sinne then or with plagues for they were opplete with both There is Panaria ebrietas and drunkennesse with bread prouerbiall vsed in the Dutch language Eras chil 1. Cent. 3. Adag 3. as the learned Dutchman of Roterdam saith in his Adagies noting petulant and impudent manners There is also giddinesse by Tobacco the immoderate and vnreasonable vse wherof is so much the more to be damned because it is the nurse of this brutish drunkennesse we haue to intreat of The drunkennesse here ment is an immoderate drinking of any liquor which may inebriate The very forme of this sinne is in the terme Immoderate now that is immoderate in drinking which is beyond the necessity of nature the good health and strength of the body and the reasonable refreshing of the spirits whether alienation of mind follow or not For whatsoeuer in the excesse in drinking is contrary to Sobriety is ebriety But all Immoderate drinking is contrary to sobriety 1 Pet. 4.3 and therefore Saint Peter doth not onely forbid walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in drunkennesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any excesse of wine when we begin to be heat with it and in drinkings and
would hide our selues yet sistemur we shall be set or presented before the Iudge The consideration of the last iudgement Doctr. should perswade vs to our duties and to refraine from that which is euill Act. 17.30.31 God commandeth all men euery where to repent because hee hath appointed a day wherein he will iudge the world c. 2 Cor. 5.10.11 We must all appear before the iudgement seat of Christ that euery one may receiue c. Knowing therefore the terror of the Lord we perswade men Iudge not thy brother Vse 1 for thou thy selfe shalt bee iudged Shall the prisoner that stands at the barre for his life leap vp into the seate of the Iudge Anselmus Qui iudicat fratrem tantum crimen elationis in currit vt Christi tribunal fibi videatur assumere eius iudicium praeuenire Hee which iudgeth his brother shewes so great pride as if hee should aduance into Christs tribunall and preuent his iudgement Iudge nothing before the time vntill the Lord come saith Paul elsewhere 1 Cor. 4.5 Let vs not meddle with iudging wee shall haue iudging enough at that day let vs rather be carefull that wee may stand with boldnesse and confidence before the Iudge Saint Paul giueth vs here to vnderstand that one of the bils of enditement that shall be put in against vs and to bee enquired of is for Iudging our Brethren for which he cueth the Romanes to answer it before the great Iudge at that day There shall be a day of generall Iudgement Vse 2 though many scoffers beleeue it not of whom Saint Peter speaketh 2. Pet. 3.3 4. and though thousands wish it might neuer be Oh how much would the Drunkard and other abominable sinners giue to buy off that day But we must all stand before the Iudgement seate of Christ It is most true that euery particular mans soule in death vndergoeth a particular iudgement and in the same moment is eleuated intellectually to heare the Sentence of the Iudge by an illumination or locution intellectuall and so knoweth it selfe to be saued or damned by the authority of Christ by the law appointed by God and accordingly at that instant goeth vnto or is in ioy or torment But this is but Particular and there must bee a Generall Iudgement as the Scripture signifieth which may also appeare by reason 1 Many iust persons are here afflicted and wicked prospered there shall be therefore a time wherein exact Iustice shall be manifested 2 Many wicked men are punished here and many are not there must be therefore a time of generall iudgement or else there may seeme to be some inequalitie 3 Many iust persons are condemned here to death as if they were wicked and many wicked dye with an opinion left of their sanctine 4 Also in the particular iudgement onely the soule is iudged but the body must also therefore there must in iustice be a generall Iudgement 5 Some affirme Bellarm. in Explicatione Symb-Apostol art 7. that our good and ill deeds are not finished in death but our sinne or worthinesse encreaseth to the day of Iudgement as any are bettered or corrupted by our example speeches writings c. and therefore because euery one shall receiue according to his workes that there must be a generall Iudgement euen for this It is a great consolation to true Beleeuers Vse 3 that there shall be a day of Iudgement and that Christ shall be their Iudge who dyed for them who yet maketh intercession for them who is their Aduocate their Friend their Brother whose members they are Surely this day will be the happiest day that euer dawned vpon vs It shall neuer repent vs that we haue serued God mortified our corruptions denyed our selues refused the pleasures of sinne which are but for a season that we haue fasted prayed wept for our sinnes endured the Crosse c. for we shall then receiue a thousand fold by the sentence of the Iudge This day is not so comfortable to the good as it will bee terrible euen a day of blacknesse and confusion to the wicked when their greatest Enemy shall sit vpon his greatest Enemies Oh how shall Iudas and Pilate tremble and be confounded at that day Thinke of it thou Drunkard thou blasphemer c. He whom thou hast condemned shall be thy Iudge How darest thou expect pardon and mercy Now indeed is the time of mercy but then only of Iudgement The remembrance of the day of Iudgement should perswade vs to repentance Vse 4 for this end Christ commanded his Apostles especially to testifie this to all men Act. 10.42 that he is ordained Iudge of quicke and dead So Saint Paul vseth this as the last Argument to draw men from their sinnes 2. Cor. 5.11 And truely who can haue any desire or delight in sinne when he shall thinke of that Iudge of that Iudgement of that Sentence of that neuer dying worme of those vnquenchable flames Magna est peccati poena Aug. ser 120. de Temp. metum memoriam futuri perdidisse Iudicij It is a great punishment of sinne to lose the feare and remembrance of the Iudgement to come said Saint Augustine But if thou dost remember it and heare of it and yet not feare it is a signe of the infinite Anger of God vpon thee The found of the last Trumpet was alwayes in the eares of Saint Hierome who wheresoeuer he was thought he heard the voyce of the Arch-angell Arise yee dead and come to Iudgement Act. 24.25 Yea Foelix himselfe trembled to heare Paul preach of the Iudgement to come Alwayes thinke of this day and repell the temptations vnto sinne with the remembrance thereof Consider what it will cost thee Now the Drunkard the vncleane person the proud the couetous c. see not the foulnesse of their faults but then thou shalt see and wonder that thou wert so mad to runne into such danger for such small and idle satisfactions When thou shalt appeare before that Iudge when Satan and thine owne conscience shall accuse thee when thou shalt behold the frowning and irefull countenance of the Iudge and those fires prepared for thee What wilt thou doe whither wilt thou goe nor friends nor riches nor promises nor prayers nor teares can auaile What shall we doe if that day shall finde vs often forewarned but vnprepared How shall wee endure that fire that cannot endure the tooth-ake the stone a fit of an Ague Let vs vse all care while wee liue here so to behaue and discharge our selues that that day may be happy and comfortable vnto vs. Amen VERSE 11. For it is written As I liue saith the Lord euery knee shall bow to me and euery tongue shall confesse to God IN this verse is prooued that wee shall all stand before the Iudgement seat of Christ and in the next verse the end of such appearance there is declared The proofe is by a Testimony In which wee may note the qualitie
to iudge and euery eye shall see him the wicked shall see him to their confusion the righteous to their comfort There shall bee no difference on the part of the Obiect appearing but on the part of the Subiect seeing the same brightnesse of glory shall fill the Saints with ioy and stricke the wicked with horror Euery one must giue account of all his matters to God Doctr. to our Lord Iesus Christ 1 Pet. 4.5 Who shall giue account to him that is ready to iudge the quicke and dead So 2 Cor. 5.10 and in the parables Vse 1 Matth. 25.19 Luk. 16.2 seq Look to thy self and to thine own matters leaue medling with thy brother and censuring him put not thine care into another mans boat but regard thine owne for thou must giue account of thy selfe of thy iudging thy brother of thy breaking thy peace and vnity of the Church euen for these thou shalt be questioned at that day Therefore be not rash The righteous may be comforted Vse 2 their account is ready made by Christ himselfe they shall be absolued not by the vertue of their owne innocency but of a free pardon by the mercy of the Iudge Prepare carefully for the day of iudgement Vse 3 and see thou haue thy account cast vp and ready against the day of that great Audit The most part of men neglect it suffering the score of their sinnes so to increase and their debt to grow that in the end they will be found tardy to their condemnation Three things should make vs carefull The consideration of the Iudge of the suddennesse of our accounting and of the matters to be accounted for 1 The Iudge is our Lord Christ infinite in knowledge and iustice who cannot be deceiued by cunning nor corrupted by gifts and whose glory it is to render in most strict iustice vnto euery man his due Now he is infinitely mercifull then he will be infinitely rigorous and seuere The consideration of this Iudge made deuout Arsenius to feare who being in his sicknes told by his friends that he needed not to feare because he had led a holy life answered Indeed I feare for Gods iudgement is not as mans 2 This iudgement and our giuing account may be sudden ere we be aware When Iesabel had painted her face she little thought her iudgement and account had beene so neare So neither thought Ammon at the feast nor Absolon being mounted on his Mule nor Diues vpon the view of his goods that so soone they should haue beene called to a reckoning The day of the generall iudgement shall not bee yet but the time of any mans particular iudgement and account may be this very houre How many diseases are we subiect vnto which knock vs downe on a sudden Euery man hath his particular iudgement in death and as death leaues him so the last iudgement findes him Death is the gate of iudgement and the iudgement the gate of heauen or hell Spend not the rest of this houre before thou hast examined thy selfe looke to thy account if thou hast it not yet ready consider in what a fearfull estate thou wert if God should at this instant call thee to thy reckoning 3 The matters to bee accounted of Eccles. 12. vlt. Act 8.22 Rom. 2.15.16 Mat. 12.37 2 Cor. 5.10 Mat. 5.26 Mat. 12.36 our selues our thoughts our words deeds committed omitted yea the smallest and least things farthings idle words How great rigour If a King call his Treasurer to account for euery pinne how much more for pounds and great summes of money So if God will reckon with vs for idle wordes how much more for cursing lying common swearing and blaspeming his Name If for the vtmost farthing how much more for Couetousnesse Oppression Drunkennesse Whoredome Theft Murther c. Thou shalt be called to account for that which thou hast receiued for the gifts of nature and grace for thy body and soule for euery Sermon thou hast heard for euery good occasion and opportunity offered of well doing And this before God before Angels and men yea before the Diuels How great must the shame of the wicked bee when all their abhominable and secretest sinnes shall be layd open Then shall that bee published on the house top which thou wouldest not now should be discouered for the whole world It may bee thou wouldest blush if that which thou diddest the last night should bee published at the market Crosse in the hearing but of a few in comparison how wilt thou bee confounded when all thy damnable practices shall bee brought forth to light before the whole world Then shall be emptied in the view of all that end of the wallet which we now hang at our back What shall we doe to auoide the shame and horror of that day Let vs euery day cast vp our account Let vs vnfainedly repent Euery sinne wee commit is scored vp and so soone as wee repent it is wiped and blotted out Repent and bee conuerted that your sinnes may bee blotted said Peter Act. 3.19 who had experience of the force of repentant teares which blotted out his horrible deniall of his Master The Iesuits report of a Student at Paris who comming to Confession and not being able for teares and sobbing to speake was willed by his Confessour to write downe his sinnes which hee did and when the Confessour receiued it the writing vanished and there remained nothing but the white and cleane paper this say they was by a miracle because of his great contrition Let the credit of this storie bee vpon the Reporters but vpon the credite of the word of God if wee repent vnfainedly all our sinnes shall bee blotted out and a booke of cleane paper in respect of sinne shall bee presented to the Iudge Repent therefore and bring foorth good fruits for this also shall further our reckoning at that day So Paul telleth the Philippians that their charitie in relieuing him was a fruit that did abound to their account Thy Prayers Philip. 4.17 thine Almes deeds thy Teares for sinne thy conscionable walking in thy Calling shall exceedingly further thy reckoning VERSE 13. Let vs not therefore iudge one another any more but iudge this rather that no man put a stumbling block or an occasion to fall in his brothers way HEre beginneth the second part of the Explication spoken of in the second verse The first was a Direction for the compounding of the Controuersies among the Romanes about meates and dayes This second is a Dehortation from Scandall with diuers Reasons following to the end of the Chapter This Dehortation is set downe by an Antithesis where two things are opposed the one is denied the other affirmed The first hath a Prohibition shewing what we must not do We must not iudge one another any more The second hath a precept shewing what we must do We must iudge this rather that we put not a stumbling blocke or an occasion to fall in our brothers way
is it to liue licentiously to the dishonour and offence of God Here are to be reproued such who pretend Christian liberty Vse 5 that they may abuse the gifts of God to their lusts Many offend in the excesse and vanity of apparell when they are reproued they say all stuffes colours c. are indifferent But thou must know that when thou doest proudly and luxuriously vse the creatures of God then they are vncleane to thee not by their owne fault but by thine who abusest them In the word wee finde them reproued who laugh Luke 6.25 who haue musicke at their feasts c. Esay 5.12 and yet neyther doe we find laughing forbidden nor musicke in the Scripture but to wallow in delights and to haue our mindes drunken and besotted with these things is farre from their lawfull vse Where the minde is composed to sobriety there such things are to vs pure but where moderation is wanting course fare and homely attire is too much Whether therefore wee fare meanly or plentifully be attired homely or costly let vs all know that wee are maintained by God that we should be the more expedite and chearfull in in his seruice VERSE 22. Hast thou faith Haue it to thy selfe before God THe second obiection of the strong is taken away in these words and so to the end of the Chapter Wee haue then to consider the Obiection and the Answer to it The Obiection is thus framed Hee that hath faith must not dissemble it but publiquely professe it But I haue faith saith the strong Christian Therefore c. To this Paul answers of which his answer are three parts 1. a Concession 2. a Correction 3. a Direction The Concession and Correction are in these words Hee granteth the Minor but correcteth and denyeth the Maior The faith here spoken of must not alwaies be shewed it is enough if wee haue it within before God There is some difference in the Copies about the pointing of these words but because it nothing varies the sense wee passe it ouer Hast thou faith I preferre to reade it with an Interrogation as fitter to beate downe the stoutnesse of the strong Faith is not here meant of iustifying faith for that hates nothing more then to be hid He that beleeues with his heart must confesse with his mouth and also shew his faith by his workes A dumbe or lame faith in this kinde will not profit vs. Faith here signifies knowledge and perswasion of our Christian liberty Of which before Verse 5. and 14. called knowledge 1 Cor. 8.7.11 Haue it to thy selfe before God This Correction is set downe in manner of a precept The precept Haue faith to thy selfe A reason is added Before God In the precept is the duty Haue faith and the manner to thy selfe Haue it It is necessary thou shouldest know thy liberty giuen by Christ To thy selfe within in thine owne conscience make no ostentation of it Let it be enough that thy conscience is edified and sustained by this faith Thou art not troubled trouble not thou the Church nor destroy thy brother This agrees not with the nature of faith Before God This reason is taken from the danger of vndiscreet manifesting our faith about indifferent things as if he should say If thou so doest thou shalt answer it before God at the day of Iudgement Or rather it is taken from a chiefe end of such faith which is to pacifie the conscience before God before God being here opposed to before men As if he should say This faith is for thy owne vse and benefit though men know it not it is sufficient if thou be at peace with and before God in that which thou doest The faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested and declared by practice It is the scope of this Chapter and of 1 Cor. 8. and a part of the tenth Aquinas giues an instence of it in Mariage A man knowes that hee may lawfully marry yet hee is not bound to manifest this is knowledge by taking of a wife Haue faith Vse 1 It is necessary for all Christians soundly to know the doctrine of Christian liberty in things indifferent Such knowledge must be had and indeed the ignorance of it is the cause of much distraction in our mindes and of much vnpeaceable liuing with our brethren Haue faith to thy selfe Vse 2 Christian liberty consists more in the knowledge of it then in the vse and actuall possession Haue it to thy selfe before God If thou be wise Vse 3 thou shalt bee wise for thy selfe saith Salomon So Prou. 9.12 haue thy faith for the benefit and comfort of thine owne soule before God Many are the worse for their knowledge as they are for their wealth they vse their knowledge to quarrell and contend troubling by their vnprofitable iangling the peace of the Church Better it were for such that they had lesse knowledge Many haue knowledge and are quiet enough but they liue brutishly their damnation is the greater Be not a loser but a gainer by thy knowledge Vse 4 Before God Our greatest care should be to haue a quiet conscience before God Wee must as Paul did Acts 24.16 exercise our selues to haue a good conscience and void of offence before men but specially before God Thou thinkest it may be well of thy selfe but what doth God thinke of thee thine owne hearts is deceitfull Thou art esteemed or reproued before men but examine how thou standest before God Vaine is the breath of men but Gods approbation is an hauen against all stormes For hee is approued or reproued whom God commends or disallowes VERSE 22. Happy is he which condemneth not himselfe in that thing which he alloweth IN these words begins the third part of Pauls answer which is a direction containing two Aphorismes or short pithy sentences the one directing the strong which is in these words the other directing the weake in the next Verse In this sentence are two parts to be considered the Subiect and the Predicate The subiect in these words Hee that condemneth not himselfe in that thing which he alloweth The predicate is happy In the subiect the person capable of this happinesse is described by the effect denyed condemneth not himselfe Where we haue the action condemneth the obiect personall himselfe Both these amplified from the generality He this indefinite being equipollent to a generall and from the obiect reall the thing about which he condemneth not himselfe in that thing which he alloweth Hee that condemneth not himselfe For the variety of the signification of the Greek word which signifies to iudge as well as to condemne this Aphorisme is diuersly applyed Some say that Paul here strikes the weake Chrysost telling him that he is blessed and happy if he cease iudging of others yea if he iudge not himselfe to be iustified or more righteous for his abstinence Caiet Others Sarcerius Happy
with our brethren 1 King 1. as Dauid with Adoniah we see them and suffer them to runne into hell it selfe and neuer will say why doe you so for displeasing of them Admonish one another but wisely Vnto this two things are necessary goodnesse and knowledge the first that we may be willing the second that wee may be able to doe it He which admonisheth without goodnesse is malitious and ambitious he that without knowledge is inconsiderate and foolish VERSE 15. Neuerthelesse Brethren I haue written the more boldy vnto you in some sort as puting you in mind because of the grace which is giuen to me of God IN this Verse beginnes the second part of Pauls answer which is a correction in which he shewes how that by a kind of necessity he was enforced so to write vnto them and herein Paul sets vs a copy of a most louing modest courteous and ciuill manner of writing In it there are 2. parts 1. an affirmation 2. a confirmation The affirmation in these words I haue written the more boldly vnto you in some sort where we haue first the fact secondly the manner of it The fact I haue written The manner the more boldly in some sort In some sort ex parte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not on the part of some nor I haue written in part that is imperfectly as Stapleton would haue it nor in part of the Epistle nor referring it to the words following in part putting you in mind as Faius though this be very good yet it is sufficiently there implied with a quasi but more boldly in part in some sort or as wee vse so he what boldly More boldly this boldnesse is to be referred both to the seuerity and to the prolixity of his Epistle The nice and dainty stomackt Romanes could abide neither not the first because they were great ones not the last because they were learned Neither can great ones endure plaine and sharpe reproofes nor learned ones long and tedious discourses Verbum sapienti Our Apostle is sharpe and seuere to the Gentiles in the first Chapter to the Iewes in the second to Iewes and Gentiles in the 11. and 14. Chapters And if we measure his Epistle by the due proportion of a Letter it seemes rather a booke then a Letter The confirmation is in the rest of the words wherein Paul excuseth not himselfe as Siracides in the beginning or the author of the Machabees in the end of his worke but iustifies and auowes his boldnesse yet with such sweetnesse as becomes his Apostolicall brest and is for our imitation Boldnesse is confessed not culpable but commendable There are two arguments of iustification The first taken from the persons writing and written vnto the second from the causes of writing The persons appeare in this word Brethren a terme much vsed by Paul but scarce in any place more forcibly and to purpose then in this I am saith Paul your brother the force of my loue hath extorted this both seuerity and prolixity When friends meet they draw out the time in discoursing a day seemes but an houre and in the end they are loath to part and he is no true friend who when he sees there is need will not admonish his friend The causes are two Finall Efficient The Finall as putting you in minde He saith not to teach you being ignorant nor to correct you being disordered but to put you in mind being a wise and very good people The word signifies in the double composition a light and secret putting in mind as by a becke or holding vp of the finger by which euen the diligent are admonished which is farther allayed by a quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were that the curstest among them might haue no occasion to be offended The efficient is his calling duty thereby enioined which calling is in the last words of this verse more generally set downe according to the grace giuen to me of God and more particularly in the next verse In the generall we haue the quality it is a Grace the Author giuen of God Grace that is speciall fauour with the gifts issuing there from fit for the Apostolicall function This and these are from God and it is as if Paul should say By Diuine Grace I am appointed a Preacher an Apostle and a Teacher of the Gentiles and you are the top of the Gentiles 2 Tim. 1.11 therefore I could not omit to write vnto you more boldly it may bee you thinke but not then is warrantable and fit it being from God Ministers must faithfully and diligently performe their office Doctr. 1 Cor. 4.2 It is required in Stewards that a man be found faithfull 1 Cor. 9.16 Necessity is layd vpon mee yea woe is mee if I preach not the Gospell Read also the 4. Chapter of 2 Tim. ver 1 2. A modest and ciuill writing and speaking Vse 1 exceedingly becomes religion Saint Paul excelled all others herein who if euer any knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change his voice Gal. 4.20 and to attemper his style that he might profit Some are so sowre and rigid that they account ciuill and well nurtured language dawbing with vntempered morter and interpret that to bee zealously spoken which is vnciuilly and rudely But Paul teacheth and practiseth otherwise as in that his famous Apology in the 26. Chapter of the Acts of the Apostles verse 25 26 27 28 and 29. As also in all his Epistles 1 Tim 5.1 2. Blanditiis enim obtineri solent quae authoritate non possunt Amb. in loc Tim. To this belong those instructions hee gaue Timothy that hee should not rebuke an Elder but intreat him as a Father younger men as brethren c. Wee preuaile many times more with gentle then with rough speeches The very beasts are tamed more with gentle stroking and coyeing then with fierce blowes The best need to be put in mind euen the Romanes Vse 2 a wise and good people Acer et ad palmae per se cursurus honores Si tamen horteris fortius ibit equus A free horse if you remember him with the spurre will the more eagerly put forward 1 Joh. 2.21 I haue not written vnto you saith Saint Iohn because you know not the truth but because you know it 2 Pet. 1.12 13. And Saint Peter writeth I will not bee negligent to stir you vp by putting you in remembrance of these things though you know them and be stablished in the present truth and againe to stirre vp your pure mindes by putting you in remembrance 2 Pet. 3.1 So also Iude verse 5. This is profitable and safe Phil. 3.1 A Garment double died holds the colour the surer so decies repetita placebunt manebunt often teaching the same things deeply imprints them God bids vs remember the Sabbath in the fourth Commandement Christ bids vs remember Iohn 15.20 We are all dull to learne that which wee should doe and flow