Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	aaron_n	church_n	religion_n	15	3	4.7580	4	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

be giuen to the flesh lest eyther the weake should thinke themselues neglected Matth. 26.41 Rom. 6.19 or the strong take occasion to contemne them because weaknesse is attributed to the flesh therefore he falleth here to direct both the one and the other how they should louingly and charitably conuerse together Pauls Method is this first he setteth downe a generall Precept in this verse then an Explication of it in all the verses following to the fourteenth verse of the fifteenth Chapter In this generall Precept are the Dutie to receiue him that is weake in the faith and the Amplification from the persons who are to performe the Dutie implied in the Greeke vnfolded in the English You and from the end Negatiuely set downe by way of correction but not to doubtfull Disputations Receiue you You that is you that are strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 15. vers 1. which haue more able knowledge Receiue that is ioyne vnto you take and entertaine vnto your company as a friend as a brother When a friend commeth to our houses we vse not to chide him away but receiue him with all courtesie so would Paul haue the strong to receiue the weake in all loue cherishing them and bearing with their weaknesse Chap. 15.1 The same word is vsed by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon 12. when he intreats Philemon to receiue Onesimus as his owne bowels so the strong must receiue the weake as their own bowels Him that is weak in the faith not weake in bodie yet such are to be receiued but in the faith not iustifying faith though such are especially to be tendred but in the doctrine of faith not weake in regard of the power of faith to apply the promise of mercy in Christ to the conscience but here weake to apprehend the doctrine of Christian liberty in things indifferent Weake that is sicke and queasie stomacks which cannot brooke strong meate such as Paul calles babes in Christ 1 Cor. 3 1. opposed to them which are strong and of full age Heb. 5.13.14 who by reason of vse haue their senses exercised to discerne good and euill But not to doubtfull disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things here ambiguity doubting as the verbe is vsed before in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.20 Hee staggered not at the promise through vnbeliefe Receiue the weake but not quarrell and contend with him in his opinions as the vulgor reading is expounded nor to iudge him for his opinions knowing not his heart as Augustine nor to fill his head full of curious and intricate questions and doubtfull disputations The Affirmatiue end to receiu● him to edification Chap. 15.2 Those which are weake are not to bee troubled with doubtfull disputations but friendly to bee instructed Rom. 15.1.2 Doctr. The strong are to bear the infirmities of the weak to please them for their good to eaification Gal. 6.1 If any be ouer taken with a fault in regard of manners or by proportion of opinion restore him in the spirit of meeknesse 1 Thess 5 14. Support the weake Ministers ought to preach to the capacity of their hearers Vse 1 if they bee of the weaker sort not to trouble them with profound matters which they are not able to vnderstand much lesse with conceits and subtilties which profit not but rather to teach such things which may bee vnderstood and may breed godly edifying Our Sauiour is an example who would not trouble his Disciples heads with that which they could not then beare Ioh. 16.12 Also Paul in his preaching had regard to his hearers whether milke or stronger meate were to be giuen them 1 Cor. 3.1.2 The strong must sweetly Vse 2 friendly and brotherly conuerse with the weake they must ioyne him to them that by their wise and gentle courses they may winne him to the truth they must not separate from them either in affection or conuersation Hence it may appeare that the practice of our Brownists it cleane contrary to the precept of Paul They suppose themselues to be strong and vs to be weake and because wee presently receiue not their conceits they separate from vs as from Heathens and Publicans for which we may iustly suspect their charity for if we bee weake here is Pauls direction how we are to be dealt withall before a separation they must take vs to them beare with our infirmities and teach vs soundly from the Word But alas they are weake themselues I would they were not wayward For euen as a froward or sullen childe if it may not haue the will refuseth the meate and strikes the spoone out of the Nurses hand so these because they may not haue their will and their new deuised and groundlesse discipline they will haue nothing no preaching no Sacraments no spirituall communion with vs. If the strong must gently take the weake vnto them Vse 3 then the weake must be admonished not to bee wilfull but aocible and tractable What if thou hast spoken the word stubbornly persist not therefore in thy opinion against Gods word Many doubtlesse would haue long agoe submitted themselues in the Church of England to orders inioyned had they not held the contrary and now the Church must bee troubled lest they should be thought to haue erred O Germany famous for the reformation of religion how hast thou beene torne with dissentions wasted with miseries plowed with the sword and watered with blood through the weakenes of euen Luther himselfe who hauing once affirmed it to Carolostadius for his credit may not publikely recant and reuerse his word Be not stubborne in thy weakenes Chrysost in loc and because Paul commands that thou must be gently vsed account not thy weaknesse a vertue for here is a secret reproofe of thee as one obserues when thou art called weake Charitie must bee vsed toward thee that thou mayst not forsake the faith but discretion also that thou mayst growe vnto strength We would wonder to see a childe hang fiue or six or ten yeeres at the breast If thou wert weake foure or ten yeares agoe and yet art weake surely ther eis some defect either thou prayest not or thou art stubborne or proud or there is some secret sin that keeps thee from growing Disputations not fit for weake Christians Vse 4 Disputations are not to be disallowed for as the whetting of a knife forward and backward scoures it bright and begets an edge so truth is cleared and fortified by disputations but it is not for the weake and vnlearned to dispute The liberty that all sorts of men and women also take to dispute of curious points and to question euery thing is a great hinderance to the peace of the Church In Turkie it is deadly to question the generall receiued religion whereby in a libertie of all religions they enioy pace inuidenda I. Lips lib. aduersus diologistū nobis pudenda such a peace which

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