whatsoeuer due from the subiect to the Magistrate by what name soeuer you call them For they are Gods Ministers as before verse 4. though the word here be different signifying a publike officer yet the sense is the same with a little increase of it by this terme Attending continually vpon this very thing that is the good of the people according to their calling from God The Reason in these words to vrge conscionable subiection is taken from the signe of it which is paying Tribute or from the part to the whole paying tribute being a part of that conscionable subiection spoken of in the first verse and this is shewed by the terme also The Reason may be thus framed To whom wee pay tribute of conscience to their lawes we ought to be subiect of conscience But we pay tribute of conscience to Magistrates Therefore c. The Minor is the Apostles The Maior is confirmed from the end of paying tribute which is that the Magistrate may make lawes for the good of the subiects thus For the making of which we pay tribute to such lawes we are to be subiect of conscience But for the making of good lawes we pay tribute Therefore c. The Minor is the Apostles For they attend continually vpon this very thing The Maior is grounded vpon common Reason For what manner of thing were it to offer the Magistrate tribute and to sue for lawes and when they are iustly enacted to refuse to obey them God who ordained that thou shouldest maintaine the Minister that hee might preach to thee ordaines thereby that thou shouldest heare him so of the case of the subiect toward the Magistrate There are then two parts of this verse first a duty paying tribute Second a reason from the original of such tribute paying which is the Magistrates care for the common wealth and well gouerning the people as in our Parliaments plainly appeares Paying of tribute is an acknowledgement of our subiection to the Magistrate and his lawes Doctr. Mat. 17.24 25 26 27. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tribute there spoken of was a payment gathered for the temple and maintaining Gods worship in testimony of Gods dominion ouer them and the Recognition of their subiection from a law Exod. 30.13 of all other payments the Iewes could least disgest that this should be paid to the Emperour because it was a signe of their subiection to him which our Sauiour Christ was pleased to pay Pompey first conuerted that Capitation or headsiluer to the City of Rome some sixty yeeres before the Natiuity of our Sauiour Ester 10.1 Ahashuerus laies a tribute vpon his prouinces which was a token of their subiection to him Luke 2.1 When Augustus Caesar was stablished in his Empire ouer all the world hee caused by a decree that all the World should be taxed which was a signe that he was an absolute Emperor ouer all Here subiects are to be admonished willingly to pay tribute Vse 1 We loue no paiments and subsidies seeme grieuous but if wee looke vpon the reason of Paul hee is vnreasonable that should grudge them The Magistrate watcheth for our good and attendeth continually therevpon He defendeth from enemies abroad hee represseth robbers at home The Administration of Iustice the security of our liues the safety and peaceable possession of our goods are from him Men scan at the reuenewes of the Prince but not at the issues Counsellers Iudges Officers of State a Guard sending forth Embassadours rewards to the well deseruing for generall encouragement and many other occasions cannot be discharged without a great treasure which is the ornament of peace and the sinew of war Beside a King is to bee maintained like a King for his honour and his care is worthy of great reward We must pay of conscience for not the greedinesse of Princes deuised tribute but it is by the ordinance of God himselfe It is not for subiects Vse 2 to determine how much the Prince shall haue but they should moderately exact and warily dispose of the tributes for their owne honour and the publike good Tiberius liked not the Shepheard that flayed the sheepe in stead of clipping Nor Alexander the Gardner which pulled vp the root of the hearbs Nor Tully him which so cut the wings that they should neuer grow againe The Turkes call the tribute of the Prouinces Saarum the blood of the people which to conuert otherwayes then for the good of the people should be vniust If we owe tribute to Princes Vse 3 for the good of their gouernment then what tribute and subiection doe we owe to God from whom wee receiue all good things for this life and for a better But what could enemies and traytors doe more then many among vs doe treading vnder foot and contemning the very Lawes of God and violating all good order What shall wee render to the Lord for his infinite goodnesse euen the tribute of willing and thankefull obedience VERSE 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour IN this verse Paul brings a new argument to inferre conscionable obedience and subiection to Magistrates and so concludes this whole matter The Argument is taken from Iustice which giues euery one that which is his To pay debts is conscionable But subiection to Magistrates is a debt Therefore c. Paul vrgeth this point with many strong arguments both because the Emperours were then Heathen and also because it is hard to corrupt nature to bee subiect euery man would be a Ruler Here are two parts The argument set downe in manner of a precept Render to all men their dues The amplification in the rest of the words In the precept we haue the duty To render dues and the persons to whom To all Render not giue as if it were an almes or gratuity but render or pay Dues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts the same word which is vsed in the Lords Prayer Sabiection and tribute debts so that he is perfidious and vniust which payeth them not To all If you say men then it followes well from the lesse if to all men then to Magistrates which are the worthiest men If you say Magistrates then All respecteth either their quality or degree Their Quality To all to the good to the bad The euilnesse of the Magistrate discharges not the subiect of duty no more then the euilnesse of parents their children The ordinance of God not the vnworthinesse of men must bee respected Their Degree to the chiefe and to all inferiour Magistrates sent from him The amplification is from a speciall enumeration of dues which may be referred to two heads to the maintenance and countenance of the Magistrate Tribute and custome are for his maintenance Feare and honour for his reputation and countenance Some distinguish these foure thus Tribute to be rendred to the Treasurer custome to the Publicans and collectors Feare to the
Administrators of Iustice and Honour to the Person of the supreme Gouernour but I thinke it is easier to vnderstand these to be rendred to the chiefe Magistrate and for the manner to be left to his will Tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is brought into the Kings treasury or Exchequer and so it is a generall word but vsually translated Tribute which is dersued from tribuo which is diuido because Princes must not take all but a part as Lipsius Lips polit l. 4. c. 11. but rather à tribu from the Tribes The people of Rome were diuided into three parts each part had a gouernor which was therefore called a Tribune and the payments made to the State a Tribute So Capitation or payments by the poll or out of lands and goods with vs may bee called Tribute Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publican of which kinde of men there is often mention in the Gospell after this manner Publicans and sinners In Latine vectigal à vehendo and hereby are meant Imposts and taxations vpon merchandise exported or imported called with vs custome and his Maiesties officer herein a customer whom the Romanes called a Publican an office of honour among the Romanes but in disgrace among the Iewes who vnwillingly paid any thing to the Romanes for their subiection and bondage signified thereby and for the oppression vsed by the officers and especially if any of their owne countrey-men had bought the office Such an one was Matthew before his conuersion The office was lawfull but odious to the Iewes for the causes rehearsed Feare Feare and honour are the Lords due but hee communicateth them to Princes which beare his Image vpon earth Feare Not the feare of an euill conscience which followeth euill facts of which verse 3 4. but reuerence to their Persons and regard to their lawes which preserues from euill facts It is better to be loued then feared and Nero was hated for his Oderint dum metuant but if subiects were in no feare the Magistrate would be contemptible Honour This word comprehends all the former being expounded according to the meaning of the fifth Commandement As first Reuerence inward of the heart outward in word behauiour Second Obedience Third Thankefulnesse vnto which due payments are to be referred Subiection to Magistrates Doctr. is a debt and of conscience to bee paid them in all the parts of it Matthew 22.21 Render vnto Caesar the things which are Caesars Ephesians 6.1 Children are commanded to obey their Parents for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust or right much more iust to obey the Father of the Common-wealth When the Sonne of Fabius Max. was Consul Fabius taking horse before him and setting forward was commanded by his Sonne to dismount and to giue him place being Consul Plularch in Apo. Liuius l. 4. d. 3. The Father saith to his Sonne Euge fili sapis qui intelligas quibus imperes et quam magnum Magistratum susceperis It is well done my Sonne thou art wise and vnderstandest the greatnesse of thy Office He is no good subiect that refuseth Vse 1 or vnwillingly and grudgingly paies his dues to his Prince Thinke it not hard or that it is extorting It is his due and to render it conscionably and willingly is an acceptable seruice to the King to God It is an Iniustice for him that is able to desire to be freed from payments from finding armes and such like this were to desire to reape the benefit of a good Prince and good Lawes and not to bee thankefull and to maintaine them Onely let Assessours bee admonished to rate men equally that the poore man beare not the rich mans burden Vse 2 Princes must be reuerenced and honoured though they bee euill indeed glory is due to vertue but honour to their dignity Defame not their persons couer their faults cauill not at their lawes but obey For a diuine sentence is in the lips of the King his mouth transgresseth not in iudgement He that saith he honoureth God and obeyeth not lieth so he that obeyeth not the King is guilty of dishonouring him Render to Caesar that which is Caesars and vnto God the things that are Gods VERSE 8. Owe no man any thing but to loue one another IN this and the two next Verses following is the second part of this Chapter teaching loue to our Neighbours M. Caluin makes this another argument to vrge subiection to Magistrates because to resist them is a violation of Charity M. Beza and Gualter make it also to pertaine vnto the former and to be the remouing of a grand impediment of due subiection which impediment is the vnkind suit and contention betweene men which when the Magistrate hath determined the party which is cast begins many times through corruption to hate the Magistrate and to deny due respect now say they that such suits the occasion of such deniall might be taken away the Apostle bids them to owe nothing one to another but loue But I thinke rather that here is a new matter though the manner of propounding it vnder the terme of owing might bee occasioned from the verse precedent and indeed the precepts of godlinesse are of neare acquaintance and runne as we may say in a bloud In this whole part are two things A commandement and the reason The commandement that wee should loue one another set downe in these words which haue a prohibition Owe no man any thing and a correction or exception but to loue one another Owe no man any thing whether mony labour c. But to loue one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but this is not declaratiue pay your debts that mutuall loue may flourish but exceptiue Owe nothing but loue One another Not the Magistrate onely who can compell nor friends onely which can requite nor rich onely who can reward but one another Let the rich loue the poore and the poore the rich The summe is in two precepts A negatiue owe nothing to any an affirmatiue owe loue to all these seeme but are not contrary Debt is double Ciuill as money c. which wee must not owe. Naturall and Diuine as loue which wee alwayes must owe. Betweene these two debts there is great difference beside the Excellency of one which is loue aboue the other 1. Ciuill debts when they are once paid the Obligation is void Loue is alwayes to be payed and alwayes to be owed 2. In Ciuill debts he that payes hath the lesse and hee that receiues hath the more not so in loue for he that loues the more he loues the more his loue increaseth 3. Ciuill debts may be pardoned and forgiuen a man may giue out his bond and release his debtour but no man hath power to discharge his neighbour of his loue though it may be in pride or heat we sometimes say wee care not for such a ones loue yet this
Caietanus in locum when a man doing good is persecuted this commeth to passe non ex natura operum sed ex abusu potestatis Not of the nature of the workes but by the abuse of the power The Vse is for Magistrates and Subiects Vse For Magistrates 1. They are the Ministers of God therefore let them take heed what they doe for they iudge not for man but for the Lord who is with them in the iudgement let them feare the Lord and take heed for there is no iniquity with the Lord nor respect of persons nor taking of gifts as said King Iehoshaphat to his Iudges c 2. Chron. 19.6.7 as also our good Iehoshaphat to this purpose admonisheth the reuerend Iudges before the riding of their Circuits 2. Let good Magistrates bee comforted many troubles accompany gouernment and the due execution of Iustice many slaundrous speeches of euill men but Magistrates are Gods seruants and he will beare them out and reward them 3. Magistrates must remember that they are aduanced for the good of subiects not for the honour onely of their persons and families nor at all that they should be licentious without controulment as Nero Tiberius Caligula c. Magistrates differ from the rest of the people not by Impunity but by vertue and equity and are to respect the vtility of the people not their lust It was the word of Aelius Adrianus who succeeded Troiane in the Empire of Rome Non mihi sed populo signifying that which he often was heard to say Ita se Rempublicam gesturum vt seiret rem populi esse non suā that is that he would so gouerne the Commonwealth as knowing it was the wealth of the people not his owne The principall ayme of Kings Princes and Magistrates must be the good of them which obey them and therefore they are called Benefactors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 and indeed a good King or Magistrate is a Benefactor and mans greatest friend vpon earth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Magistrate procureth the good of subiects three wayes 1. By establishing and maintaining true Religion A State without the true Religion is like a City without wals or a house without a foundation and stories record infinit euils to haue betide Kingdomes for the neglect of true Religion Kings are to be nursing Fathers of the Church and of Religion Such of old were Dauid Ezechias Iosias Constantine Theodosius such of late was our famous Elizabeth such a one now is blessed be our God our most Noble King Iames the tenderest Father of the true Church and the greatest defender of the faith vpon earth 2. By hearing the cries of the poore receiuing their petitions and redressing their wrongs So did Dauid so did Salomon so doth King Iames I thinke neuer any King more neuer pretending want of leisure as sometimes Antipater in matters of this kind 3. By seeing to the making of good lawes and their execution Populi salus suprema lex Law is the chiefe safety of the people But what are good lawes if not duly executed and without respect of persons we haue good Lawes against drunkennesse and yet for want of due execution through the negligence doubtlesse of inferiour magistrates it daily encreaseth to the great damage of the Commonwealth The not executing of good lawes vprightly is an intolerable iniury to the supreme Magistrate for from hence is many times the alienation of the subiects from their Prince This caused many to depart from Saul to Dauid 1. Sam. 22.2 and this was the pretended ground of Absolons rebellion and this alledged as the cause of the deposition of Richard the second Most worthy therefore are all Iudges Iustices and subordinate Magistrates of most seuere punishment which shall through negligence corruption fauour hatred c. wrong the Maiesty of the supreame Magistrate the authority of good lawes and the safety of the common people As it is a damned thing for a Physitian to be corrupted to destroy his patient whom he hath vndertaken to restore to health so for a Iudge or Iustice any way to peruert iustice and not duly to execute good lawes Cambyses caused such a Iudge to be slaine e Herodot l 5. Valer. Max. l 6. c. 3. For Subiects 1. To reuerence loue and pray for their Gouernours as for the ministers of God sent for their good 2. To obey the Lawes vnto which here are two motiues First obedience bringeth praise of thy fellow Citizens of the Magistrate of God Secondly such obedience is called doing good whom then doth it better become then such as glory to be accounted professors of the Gospell But in what degree a good worke euen in the highest of the second Table in which obedience to Magistrates is in the first place commanded and Saint Paul wisheth Titus to put the people in remembrance that they be subiect to Magistrates and obedient and ready to euery good worke f Tit. 3.1 as if there were no good workes to be expected from him that obeieth not the Rulers I wish such seriously and in the feare of God to consider hereof who resist and oppose the lawes and constitutions of the Magistrate in certaine matters of order in the holy seruice both refusing to obey and making a sleight matter of such disobedience though it pertaine to one of the highest transgressions of the second Table VERSE 4. But if thou doe that which is euill be afraid For he beareth not the sword in vaine For he is the Minister of God a reuenger to execute wrath vpon him that doth euill IN these words the Apostle by a like figure as before sheweth that Magistrates are a terrour to cuill workes as he hath shewed the Magistrate to be amiable to the good and that they may reioyce in him so here he maketh him terrible to the wicked that such as will not doe well for the loue of vertue may by feare of punishment be kept in awe Here are two things a Proposition He that doth ill hath iust cause to feare a Reason from his power and authority He beareth not the sword in vaine and this is set forth by the Author of his power which is God Hee is the Minister of God and by the end wherefore he receiueth such power in regard of the wicked To execute vengeance or wrath vpon him that doth euill If thou doe that which is euill Morall euill or Ciuill contrary to the Decalogue or particular positiue lawes and Canons of the Church or Commonwealth or place where thou liuest which Lawes and Canons to be the same in all places and Countries is not necessary He beareth not the sword in vaine There is a twofold sword of the Word in the mouth of the Minister by admonition suspension excommunication and of iustice in the hand of the Magistrate which is here meant and here are two figures 1. a Metonymie of the signe for the thing signified the sword for authority
this had been Thrasonicall and vaine boasting but he glorieth in Christ The second is expounded thus To make the Gentiles obedient that is by the preaching of the Gospell to bring them to the obedience of faith and of this there are diuers things declared as shall appeare in the due place It is lawfull for a Minister when God blesseth his labours Doctr. to glory in it but through Iesus Christ. Exod. 6.26.27 These are that Auron and Moses c. These are they which spake to Phoraoh c. This Moses wrote not without some touch of glory but in the whole story he attributeth all the wonders vnto God 1. Cor. 15.10 Gods grace was not bestowed vppon me in vaine But I laboured more abundantly thon they all yet not I but the grace of God which was with mee The matter of Law and Physick is Vse 1 things pertaining to the body and State but of Diuinity and the Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministery ought to be the more commendable to vs. That of Ieremy twice repeated by Paul Vse 2 is here to be remembred Let him that glorieth Ierem. 9.24 1. Cor. 1.31 2. Cor. 10.17 glory in the lord Hast thou done any good in thy calling to Church or Common-wealth or to any particular place or person giue God the glory for from him hast thou had wisdome counsel ability opportunity so to doe that thy endeuours succeed is from him when thou giuest a poore man a peny it is God who gaue thee ability it is he who brought the poor man to thee and who moued thy heart who art by nature cruell and couetous to commiserate him We are but Instruments and are greatly honoured if God will vouchsafe to make vs which are euill meanes and instruments of good to any so the carkeyse and ribbes of that ship is honored as a monument in which some skilfull Nauigator hath surrounded the Globe of sea and land and yet the glory not giuen to the ship but to the Nauigator We are not worthy to be instruments let vs not rob God of his due glory if so then will the Lord curse vs and take away our gifts or the opportunity or the good successe When the proud King of Assyria Isay 10.12 will not attribute the glory of his victories to God he shall be punished and when Nabuchadnezzar remembreth the honor of his owne Maiesty and forgetteth Gods Dan. 4.30 Acts 13.23 he shall become a beast and when Herod swalloweth vp the glory due to God hee shall be eaten of wormes For this are many great ones vnplaced and meane ones vngifted because they proudly glory in themselues and not in God Let vs imitate Paul Iohn 1.20.27 also Iohn Baptist and Peter who when the people gazed vpon him and Iohn for healing the cripple lame from his mothers wombe said Why looke you so earnestly vpon vs Acts 3.12.16 as though by our owne power and holinesse we had made this man to walke The God of Abraham c. hath glorified his Sonne Iesus c. and his Name through faith in his name hath giuen him this perfect soundnesse As the chiefest glory of a seruant Vse 3 is his faithfull and profitable seruice so of a Minister in winning mens soules plucking them out of the fire and making them obedient to God Paul glorieth not in that hee was rapt into the third heauen c. but in the blessing of his labours It is not great learning nor great liuing c. which is a good Ministers chiefe glory for these a wicked man may haue but by his labours to bring men to heauen So art thou a Magistrate glory not in the money thou hast heaped vp and in the land thou hast purchased by thy office for these may be wiâ—nesses of thy corruption but if thou hast done good in iustice and equity thou mayest glory but in the Lord. Damned wretches they are who glory in their shame as that they haue drunke downe so many men that they haue defiled so many women that they haue so reuenged themselues of their enemies Philip. 3.19 Their end is damnation To make them obedient Vse 4 True conuersion is accomplished in our obedience and then are wee acceptable sacrifices to God Not hearing but doing of the law iustifieth saith Saint Iames Not saying Lord Lord saueth but doing Gods will saith our blessed Sauiour A good Christian as the good Huswife is praised in the gates by his workes It is not boasting and bragging speech which is required in a souldier but stout fighting so not speaking but doing is the praise It is commendable to heare and to repeate but to doe is the principall ornament of a Christian Gods children shall be equall to the Angels to haue the face of an Angell worketh not this nor to speake like an Angell but to doe as Angels doe Let thy will be done in earth as it is in heauen I dare not glory in my selfe saith Paul why Vse 5 for feare of the vengeance of God This ought to be the voice of a Christian I dare not steale lye be drunke c. O the audaciousnesse and madnesse of our times wherein men dare prouoke God to his face by their lewd conuersation How darest thou liue so prophanely Doest thou not know that That God whom thou offendest is a consuming fire and that the end of thy wicked life is to dwell with perpetuall burnings Though wicked men dare sinne yet we dare not A godly man is not afraid of banishment imprisonment the Racke the strappado he feareth not a Tyrant a Tormentor a sword a gibbet c. but he is afraid to offend God He dareth dye for Christ he dareth euen be burned at a stake but he dareth not sinne This is true Fortitude and Heroicall Magnanimitie VERSE 18. By word and deed 19. Through mightie signes and wonders by the power of the Spirit of God THe matter of Pauls glory was to make the Gentiles obedient concerning which hee deliuereth three things First The meanes thereof Secondly His Trauaile Thirdly His Desire to doe Christ seruice therein THe meanes of making the Gentiles obedient is in these words the other two in the rest to the end of the one and twentieth verse The Meanes are twofold Outward Inward The Outward Audible or Visible The Audible The Word that is the preaching of it to which may be referred his Conferences Disputations Letters The Visible two First His holy life Secondly His Miracles His holy life in this word Deed as Chrysostome Aretius Sarcerius and others expound Not a Generall expounded or diuided in the words following Signes and Wonders nor his labours cares and troubles vndergone in preaching for his labours are spoken of in the latter part of the nineteenth verse and his cares and troubles were rather Sufferings then Deeds The holy life of a Preacher is a great attractiue to winne vnto the Gospell the good liking of men 2. Cor. 1.12 Philip.
The people were commanded from God by Moses to offer the first fruits of their corne c. to God and this was a pledge of the blessing of God vpon the rest As God accepted of the first fruits and such are most acceptable as the first Cherries c. so was Epenetus before God and men And as the first fruits drew after them the rest of the crop so was Epenetus Chrys in loc Porta introitus aliorum a meanes to draw others vnto Christ Paul speaketh of none of these Obser 1 but with some addition of praise so ought wee when we haue occasion to mention their names who giue good testimony of a godly life to speake to their praise both that vertue may haue the due honour and that wee may manifest our selues to be admirers and louers of vertue and godlinesse He that would be commended it is euery mans desire Obser 2 must liue commendably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this see my Exposition vpon Rom. 12.10 vpon these words In honour preferring one anther Vse 3. It is a great praise to be the first in good things Obser 3 It is to the perpetuall commendation of the Church of Antioch that their forwardnesse was such that the Disciples were there first called Christians He that first inuented the profitable Science of Printing shall be famous to the worlds end To be the first Professor in a towne is a great credit or the first that stepped forth to reforme disorders To beleeue at any time is our happinesse but to bee the first in towne or Citie deserues praise As hee that is first knighted hath precedence before those which are knighted after him so seniority in profession is not without some glory which is part of the commendation of Andronicus and Iunia verse 7. But to be the first drunkard in a towne or the first inuenter of a new disguised fashion or of any euill or the first bringer vp of any wicked custome or order deserues to be branded with perpetuall infamy and reproach Let vs striue to be formost in that which is good but let vs perseuere in goodnesse for as it profited not Iudas to be one of the first no more will it profit vs if we after fall away To haue our latter end worse then our beginning is a foule disgrace VERSE 6. Greet Mary who bestowed much labour on vs. MARY here saluted is described two wayes first by her name Mary secondly by her loue to the Preachers of the Gospell she bestowed much labour on them Labour in entertainment maintenance c. On vs Not it may be yet on Paul himselfe but them who preached the Gospell as Paul did There was one Mary whom Ignatius highly commended calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is skilfull in all things pertaining to true wisedome and full of all good learning but whether this was shee or no there is no certainty From hence it were friuolous to collect that we ought to salute the Virgin Mary with the Angels salutation Obser because Mary whom Paul saluted was then liuing and Paul had meanes to send to her But the Virgin Mary is departed in the Lord neither can wee send to the dead to salute them and to pray to the Virgin Mary for helpe is farre from the manner of Pauls saluting this woman VERSE 7. Salute Andronicus and Iunia my kinsmen and my fellow prisoners who are of note among the Apostles who also were in Christ before me HEre are two saluted who are described First by their names Andronicus Iunia whether Iunia be the name of a man or woman is to me vncertaine Secondly by their kindred they were a kin to Paul Thirdly by their concaptiuity with Paul his fellow prisoners Where I find not whether at Philippi or in some other place for Paul was frequent in prison 2 Cor. 11.23 the cause doubtlesse for the Gospell Fourthly by their fame they were of note and speciall marke not onely with but among the Apostles not that they were of the twelue but in a large sense as the terme Apostle may be giuen to any preacher Fifthly by their seniority or priority in the faith they were in Christ before Paul A part of the commendation of these two Obser is that they were Pauls kinsmen so of Herodian verse 11. A good man is an honour and credit to all his blood as a wicked man is a shame and discredit Let vs credit the houses we come off But let no man thinke it shall auaile him to haue a godly man though Paul nay though Christ himselfe of his kinne if he beleeue not If thou hast a godly man of thy kindred imitate him in godlinesse and then thou shalt partake with him in honour and estimation They were Pauls fellow prisoners Obser Though a prison bee a place of shame and disgrace yet to be imprisoned with Paul and for Pauls cause is a great glory To be a fellow prisoner with murderers theeues drunkards c. of this we haue iust cause to be ashamed Let none of you suffer 3 Pet. 4.15 16. as a murderer or as a theife or as an euill doer c. Yet if any suffer as a Christian let him not bee ashamed but let him glorifie God on this behalfe The Saints before vs haue suffred imprisonment Vse death it selfe Let vs prepare for such things whatsoeuer hath besallen them may also befall vs. Examine thy selfe what courage thou hast and resolution if such things should come to passe These were of note among the Apostles Obser To bee of note for vertue or goodnesse is commendable beware thou beest not marked for lewdnesse or villany Abraham was famous for faith Iob for patience Andronicus and Iunia for preaching and furthering the Gospell But Iudas was infamous and branded for a Traitor and Barrabas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notorious prisoner so some are marked Mat. 27.16 and branded drunkards harlots c. better for a man to liue in perpetuall obscurity and darknesse then to be so noted VERSE 8. Greet Amplias my beloued in the Lord. AMplias his commendation is that hee is beloued of Paul for his grace and holy profession so is Stachys verse 9. so Persis verse 12. Chrys in loc It is more to be beloued of Paul then of a King Obser for Pauls loue presupposeth vertue and desert but hee is ready to anathematize such as are wicked and vngodly Wilt thou loue them that hate the Lord 2 Chron. 19.2 Psal 16.3 so was Iehoshaphat reproued Let all thy delight be in the Saints and in the excellent with Dauid VERSE 9. Salute Vrban our helper in Christ and Stachys my beloued OVr helper in Christ that is in preaching the Gospell Pauls modesty and humility may be here noted Obser who superexcelling in gifts yet acknowledgeth Vrban a meane preacher in comparison to be his fellow helper Also Vrbans zeale to help in enlarging the bonds