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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

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

auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words