vnto vs. Iudge not thy brother Vse 1 this were to incroach vpon that right of Chirst for which he died rose and reuiued Here is the vniuersality of the Church Vse 2 it comprehends all beleeuers liuing dead and also the vnity for these all liuing and dead are seruants to one Lord Iesus Christ Here is a threefold comfort Vse 3 1 Of assurance of remission of sinnes and of eternall life for though hee died yet hee rose againe and reuiued which hee could not haue done if he had not fully satisfied for all our sinnes Also he is able to saue them to the vttermost Heb. 7.25 which come to God by him seeing hee euer liueth to make intercession for them 2 Of supply of all necessary grace and good things He is our Lord and will maintaine his seruants The Lord is my shepheard I shall not want saith Dauid Psal 23.1 3 Of encouragement against all opposites we haue many enemies but our Master is stronger then all Hee cannot forsake vs now hee liues who loued vs so that for our sakes he died Will he suffer that to perish through any tentation which he purchased at such a price By no meanes Ionas makes great account of a gourd which he laboured not for and we neglect not a beast which hath cost vs money much more will our Lord care for vs for whom hee hath suffered so much and whom hee hath redeemed not with corruptible things as gold and siluer but by his owne blood If Christ died for all then were all dead and hee died for all Vse 4 that they which liue should not henceforth liue vnto themselues 2 Cor. 5.14.15 but vnto him which died for them and rose againe Let vs therefore sanctifie our bodies and soules to his seruice who hath redeemed both our soules and bodies Ye are bought with a price 1 Cor. 6.20 1 Cor. 7.23 therefore glorifie God in your body and in your spirit which are Gods Ye are bought with a price be not the seruants of men much lesse the seruants of sinne or of Satan Obey Christ whatsoeuer it cost thee If thou walkest and continuest in drunkennesse vncleannesse or any sinne not repenting thou art more guilty then the very Diuell for he died not for the Diuell nor euer offered him grace and the Diuell neuer denyed the Lord that bought him 2 Pet. 2.2 which is affirmed of euery vnrepentant sinner in the time of the Gospell Consider wicked wretch that thy soule which thou castest away through thy abhominable life was purchased with no meaner price then the blood of the Sonne of God and therefore thou shalt haue the sorer damnation if thou repentest not VERSE 10. But why doest thou iudge thy brother or why doest thou set at nought thy brother we shall all stand before the iudgement seat of Christ HEre is a new Argument from the last Iudgement In which we haue the Admonition repeated which we had in the third verse and the Reason it selfe The Repetition is with aduantage hauing two things which we had not in the third verse The first a Reproofe The second a Reason The Reproofe is in the manner of deliuering it by a chiding Apostrophe in an Interrogation But why doest thou iudge thy brother or why c. which is a sharpe manner of reproouing pointing out particulars and speaking as it were face to face Why doest thou The Reason is from the condition of both they are brethren not by blood nor by nation but by faith and profession not by naturall generation but by supernaturall regeneration for for the most part they were Iewes and Gentiles that so dissented From the Repetition we may obserue Obs 1 that it is a generall corruption of our natures and hardly to be remoued to censure and to contemne one another If wee haue a little more knowledge then other men wee are ready to despise them and if we haue a conceit of our owne hatching wee censure euery man that doth not approoue it and daunce in our ring From the Obiurgation Obser 2 note that it is no small fault to censure our brethren because Paul chides so angerly them which are faulty From the Reason obserue that we are to be charitable Obser 3 and studious of vnity because we are brethren It is of very ill report for brethren to quarrell about trifles it was Abrahams reason to Lot for peace Gen. 13.8 Art thou strong despise not him that is weake for though he be weake yet he is thy brother Art thou weake iudge not him that is strong for hee is strong and also thy brother We would be loath that other men should iudge or despise vs let not vs doe so to others The new Argument to enforce this Admonition is taken as I said from the consideration of the iudgement day thus They which shal stand before the iudgement seat of Christ to be iudged themselues ought not to iudge others But all both strong and weake must stand before Christ to be iudged themselues Therefore c. Some apply this Argument onely against the weake Chrysost Musculas but in as much as S. Paul spake to both in the admonition therefore I think it concernes both but principally the weake In this Reason are two things The thing it selfe spoken of standing before the iudgement seat and the Amplification Standing before the iudgement seat put for being iudged by a figure the signe put for the thing signified a tribunall or iudgement seat being attributed to Christ by a similitude of the sitting of earthly Iudges The throne is for the King the chaire for the Doctor the tribunall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Iudge which vsually is a seat erected on high whither the Iudge ascendeth both for the more reuerence of his person and also that hee may the better beholde the malefactours the witnesses c. The Amplification is from the persons iudging to bee iudged The person iudging is Christ which is the name of our Mediator God and man Christ is our iudge and hee shall execute this iudgement in his humane nature He hath appointed a day in which he will iudge the world by that Man whom he hath ordained Acts 17.31 The authority to iudge which is in Christ as hee is God by nature is in Christ as he is man by grace But yet he shal not iudge as a Delegate but as the Principall from whom there is no appeale And though the pronouncing of sentence shall be by his humane nature yet the validity and force of it is from the Diuine The persons to be iudged are set downe two waies by their generality all and by their manner of appearing shall stand before All Angels and men good and bad strong and weake great and small Shall stand The Iudge sitteth the malefactors to be arraigned must stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might bee rendered shall be presented though we be vnwilling and hang backe or
is now vsed in some colleges Hereby also wee are kept from surfetting and drunkennesse and from feeding our selues vnto an inflaming to lust Saint Chrysostome speaketh of this excellently Opus est nos et mensam petentes et desistentes gratias agere c. It is needfull that sitting down to meat and rising from meate we should giue thankes For he that is prepared hereunto shall neither fall into drunkennesse or insolence nor be swollen with gurmundizing but hauing the expectation of prayer as a bridle to his senses Chrys loco supra citato hee will with due modesty take of those things which are set before him and so fill his body and his soule with a plentifull blessing Holy Christians eate to the Lord but such as giue not thankes but surfet themselues and are drunke eate and drink to the Diuell VERSE 7. For none of vs liueth to himselfe and no man dyeth to himselfe THis verse hath another Reason to proue that the beleeuing Gentiles and Iewes the strong and the weake doe eate or not eate to the glory of God The reason is taken à generali intentione fidelium Aquinas Caluinus Pareus from the generall intention of the faithful which is to consecrate their whole life and death also to God Or you may say it is taken à toto ad partes from the whole to the parts thus They who liue and die to the Lord doe eate or not eat c. to the Lord. But both the strong and weake beleeuer doe liue and die to the Lord. Therefore c. For all our particular actions and passages are comprehended vnder life and death and therefore Peter Martyr calleth this Argument a generall cause and Rollocke a general reason from the end of life and death Here are the Thing Life and Death and the Amplification first from the Subiect None of vs secondly from the End denyed Not to our selues Life and Death A liuing to righteousnesse and dying to sinne is not here meant though only such glorifie God Neither is here meant a good life and a dying in sinne as Chrysostome expoundeth for this will not agree with that in the next verse Wee are the Lords for they which dye in sinne are not his children But here Naturall life and death are meant comprehending generally all actions and passions and whatsoeuer befalleth vs in life or death None of vs Though all men liue and dye yet here only the faithfull are vnderstood which are set downe generally in respect of themselues None and restrictiuely in respect of others none of vs. None liue c. True of right but not of fact but here of fact is to be vnderstood and therefore he saith None of vs iudging charitably that they were beleeuers in truth as himselfe Paul from their thankesgiuing iudgeth charitably of them Obser so where thou seest any signes of goodnesse iudge the best if thou knowest not the contrary The want of this charity is the cause of much contention Liueth Dieth To himselfe The end is denyed not to our selues and it is affirmed in the next verse To the Lord. To liue and die to a mans selfe may be taken Ciuilly or Theologically To liue to a mans selfe Ciuilly hath two Expositions First to be suiiuris as they say to be his owne man not to be subiect to the command and direction of others as a seruant and bondmen are and this is a Ciuill good 1. Cor. 7.21 and therefore Paul saith to a bondman if thou mayest be made free vse it rather Secondly In liuing onely to care for and respect a mans solfe and this is euill for wee are not borne for our selues but partly for our Countrey partly for our parents c. To liue and die to our selues Theologically both must bee denyed We may not liue to our selues for we are not our owne wee must liue to God and respect him in all things preferre his will before our owne to be at his becke and to refer all things to his glory To dye to a mans selfe is to die so as that wee respect no body and no body respecteth or careth for vs No man saith Ah my brother To die to the Lord is to acknowledge God to trust in God to haue hope of going to the Lord to beare our sicknesse and death patiently and to be content to glorifie God in any manner of death which God shall appoint All Christians must liue and dye to the Lord Doctr. not to themselues 2. Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him 1. Pet. 42. That hee no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Pauls drift is to perswade to vnity Vse 1 whomsoeuer therefore we see to haue a care to please God and to auoid the sinnes of the times wee ought not to iudge and censure them and to contend with them but to loue and embrace them for with whom should a man liue louingly if not with them which liue to the Lord ayming at nothing but how to please him Our whole life and Death must be to the glory of God Vse 2 Euery thought euery word and deed must bee directed to this maine end the glory of God at home abroad in the Church in the market in prosperitie in aduersitie Many wil shew a face of glorifying God and liuing to him while they are taking and while they thriue but if God beginne to take and in stead of health and riches send the Crosse then they murmure It was falsely said of Iob Doth he serue God for naught let vs take heed it be not truly said of vs that we serue God onely for our bellies Some would be contented to dye to the Lord but haue no care to liue in the Lord It was Balaams wish to dye well but the onely way to this is to liue well True Christians both liue and dye to the Lord. Hee that liues to God shall die to God hee that liues to himselfe shall dye to himselfe and it is a thousand to one but that he which liues not to God shall die to the diuell None of vs Vse 3 as if wicked men had no such care as indeed they haue not Here we learne that the conuersation of beleeuers and the godly must bee otherwise directed then is the conuersation of wicked and profane beasts Their practices become not vs as they care not how they liue so they care not how they dye neither doth God care for them which is fearefull But all our care ought to bee for a good life and a comfortable death Wouldst thou not dye like a drunkard nor rise to the last iudgement as the Reprobates then liue not as they liue to themselues to Satan to sinne to vanity but to the Lord. A good death followes a good life Vse 4 and to liue well is to liue to the Lord and the first and hardest
step of liuing to the Lord is not to liue to our selues Dimidium facti qui benè caepit habet It is easy to liue to God when we haue once learned not to liue to our selues If thou hast thoughts of seruing God then thy selfe that is thy flesh will say If thou wilt serue God then bid adieu to thy pleasures thy profits thou must be hated scorned and suffer persecution If thou canst ouercome this and deny thy selfe thou hast wonne the goale and hee that beginnes not here will neuer proue Christs disciple for thus saith our Sauiour Luke 9.23 If any man will be my disciple let him deny himselfe and take vp his crosse and follow me If a man be called in question for the Gospel and haue not learned this lesson he will renounce Christ before he will dye for him Pride couetousnesse enuy malice reuenge c. were easily conquered and banisht if we could deny our selues Thou hast opposed the Church a long time refusing to kneele at the Sacrament and to submit to orders established It appeares that they are lawfull and thou art not able to gaine-say it and yet thou yeeldest not What is the caus thou hast not yet learned to deny thy selfe Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while especially hauing beene peraduenture violent against the orders Now I beseech thee whosoeuer thou art that standest out in these things whether thou be Minister or other that thou wilt examine thy heart hereupon Examine whether thou doest respect thy credit before men more then the glory of the truth and the peace of the Church Yea let vs all examine whether we would not sooner being put to it offend or deny Christ for our commodity sake then lose our commodity for Christs sake Paul sometime complained that all seeke their owne Philip. 2.21 and not the things which are Iesus Christs If we doe so preserring our base dunghill names before the duty wee owe to God will not Christ say to vs at the last day Nay thou preferredst thy profit pleasure before me thine owne will before mine thy credit before the glory of my name thou hast thy reward what shall become of vs if we be so found Let vs therefore deny our selues let vs giue our selues to the Lord and to his Word and if any motion thought 2 Cor. 8.5 inclination affection desire arise in our hearts contrary to Christ and his word let vs kill it and cast it out as a most vile enemy confederate with the Diuell VERSE 8. For whether wee liue we liue vnto the Lord or whether we dye wee dye vnto the Lord whether we liue therefore or dye we are the Lords THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death viz. to liue and die to the Lord of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong The other part of this verse Whether we liue therefore or dye we are the Lords is a most sweet and comfortable Illation hauing the force of a reason to proue that wee should not liue and dye to our selues but to the Lord. The reason is taken à relatis from things that haue a necessary relation one to another They which are the Lords seruants must liue and dye to the Lord. But we are the Lords seruants Therefore c. Here is an affirmation of a thing and an amplification of it The affirmation is We are the Lords The amplification is from the extent of it which is double 1. of State 2. of Time Of State in life and not onely so but in death Of Time both in life and death We that is which beleeue not with a temporary or historicall faith onely but with a true liuely applying iustifying sauing faith The Lords How his creatures it is true but so are the stones in the street yea the diuels how then not his enemies though there be many such euen in his Church but his seruants bound to doe his will and to bee at his disposition whether if it be to liue or dye He hath created vs and doth daily preserue vs It is equall that hauing our being and maintenance from him we should be subiect to his will He hath redeemed vs and so the Father hath giuen vs to him which is most proper to this place as the next verse sheweth we were in captiuity vnder the diuell bound and holden downe vnder him but Christ hath rescued and redeemed vs and therefore we are his bounden seruants in life and death But we are brethren with Christ Obiect and coheyres with him True Answ as we are sonnes of God the Couenant makes vs sonnes but the Redemption seruants The Lords yet we haue not all the meaning We are then the Lords that is in subiection to him and also vnder his tuition Our seruice to him is not onely hereby implyed but and that principally his care and protection of vs. As Colos 4.1 Masters giue to your seruants that which is iust and equall Iust that is feed them gouerne them protect them reward them So we are the Lords to receiue from him as well as to performe vnto him Whether we liue or dye That is in all estates of health sicknesse riches pouerty prosperitie aduersity life death and also at all times euen for euer All true beleeuers are in the Lords seruice Doctr. and vnder his care and protection Psal 55.22 Cast thy burden vpon the Lord and he shall sustaine thee 1 Pet. 5.7 Casting all your care vpon him for he careth for you 1 Cor. 3.21.22.23 All are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods We ought not to dissent and wrangle one with another Vse 1 wee are holden in a common seruice to one Master and are entertained of him with an equall care and loue Wilt thou iudge thy fellow seruant Is it equall that hee should order his life and conscience according to the Rule of thy will or of the Lords Workes of seruants in regard of vertue or faultinesse are to be measured by the will and law of our absolute Lord and Master It is a great dignity to serue King Salomon Vse 2 but vnspeakable honour and happinesse to be the feruant of Christ 1 Kings 10.8 Iohn 15.15 Heb. 2.11 a wiser richer and more gracious Master then Salomon could be who vseth his seruants not as vassals but as his deare friends and brethren protecting them prouiding for them and rewarding them with euerlasting life Be patient vnder the crosse euen in death Vse 3 for in life and death we are the Lords be thou in vtrumque paratus liue willingly and if it be thy Lords will willingly die Be willingly rich and not vnwillingly poore willingly enioy thy children and if thy
Lord will haue it so willingly resigne them vnto him Whether the one or the other it is the Lord let him doe what seemeth him good as sayd old Eli. Not as I will 1 Sam. 3.18 but as thou wilt Mat. 26.39 said our blessed Sauiour So Saint Paul Christ shall bee magnified in my body whether it be by life or by death If I liue by preaching if I dye by suffering A great comfort Vse 4 If we beleeue we are Christs He preserues vs while we liue and he takes care for vs when we dye Not as we doe doth Christ we when a seruant growes old turne him away But our Master tenderly cares for vs to old age in death and after death We cannot doe as Christ doth when our seruants dye it is out of our power both to command them and to doe for them But death cannot separate vs from Christ but it euen lets vs in to our Masters ioy O how sweet a thing is it Christ to be a good Master to vs when we are dying not to be forsaken in death and left to our selues O the miserable estate of an impenitent sinner As hee hath liued like a wretch and a beast so he dyes Thinke of it you drunkards c. you may liue in some pleasure here for a time but your death shall be a very euill death then you shall bee cast out The Hauke while it liues is in price and vpon the Masters fist sometimes but when it dyes it is cast vpon the dunghill The Partrich is hunted while it liues but when it dyes it is prepared for the Masters owne Table such is the difference betweene a wicked man and a true beleeuer in death He which hath no care to liue to Christ it is iust that in death Christ should take no care for him It belongs to him to care for vs in death to whom we haue directed our liues To whom hast thou liued to Satan O truly miserable for whom none takes care in the houre of death but the diuell our deadly enemy Happy is the man that in the houre of death hath the God of Iacob for his helpe so haue all those which haue liued to him If thou forsakest not God in thy life he will neuer forsake thee in death thy Master Iesus Christ will then stick close to thee when thou hast most need and all the world can doe thee no good Thou shalt haue assurance of the pardon of thy sinnes Thou shalt tread downe Satan vnder thy feet Thou shalt lye downe in the peace ioy and comfort of a good conscience For thy blessed Lord and Master lesus Christ careth for thee and his honour is great in thy saluation VERSE 9. For to this end Christ both died and rose and reuiued that he might be Lord both of the dead and liuing THat we are the Lords was concluded in the end of the 8. verse of which the reason is in this verse where we haue two parts 1. who is this our Lord. 2. what is the cause of his Lordship ouer vs. The person who is our Lord is Christ a title of the second person in the sacred Trinity noting both the Diuine and Humane nature in one person being the name of our Mediator declaring his office In the cause of his Lordship are the actions causing and the effect caused The actions are three 1. He died I call this an action because it was voluntary Potuit mori Iohn 10.18 he could dye if it pleased him No man taketh my life from me but I haue power to lay it downe saith himselfe The 2. He rose that is from death 3. He reuiued Ambrose inuerts the order of these speaking in the first place of his life as meaning his naturall life Hee liued he dyed and rose againe Chrysostome leaues out the second his resurrection the Vulgar which the Papists follow leaues out the last He reuiued Tolet censures the third to be superfluous Caietamu but one of his owne side approues it noting thereby such a reuiuing which shall neuer be subiect to death or one might say the pretertense is put for the present He reuiued that is Erasinus Beza he now liueth or rather hee reuiued to a new state of life not subiect to hunger wearinesse c. but free from such things The effect caused or the end That hee might bee Lord both of the dead and the liuing where we haue the authority that he might be Lord and the obiect both of the dead and liuing That he might be Lord that is so Lord as to protect and saue vs as well as command vs a Lord not onely ouer vs but for vs to deliuer vs from the bondage of other cruell Lords we haue need of such a Lord to defend vs he hath no need of such seruants as we are to serue him Both of the dead and of the liuing sometime quicke and dead comprehends all men both good and bad as in the Creed but here it is meant onely of beleeuers of whom some be dead and some are now liuing and some shall be liuing at the comming of Christ His sauing power reacheth to all beleeuers it is sufficient for all but in regard of the Application the wicked are excluded Christ by dying Doct. rising and reuiuing obtained power ouer vs to saue vs and bring vs to heauen Matthew 28.18 All power is giuen me in heauen and earth which words he spake after his rising and reuiuing Iohn 17.2 Thou hast giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him Ephesians 1.19 seq Philippians 2.6.7.8.9 Obiect But God is said not to bee the God of the dead Matth. 22.32 Answ The Sadduces denied the resurrection of the body and the Immortality of the soule holding that men dyed as doe beasts now Christ affirmeth that God is not the God of men so dying Then by dead the Sadduces vnderstood men ceasing to liue at all Paul here by dead vnderstands men ceasing to liue this naturall and common life Quest Did he merit and deserue this Lordship for himselfe by his death and resurrection Answ c. So say the Schoolemen but I find no sound ground for it Amb. de fide resur c. 24. The Scripture no where saith that hee died or rose for himselfe but for vs men and for our saluation as saith the Nicene Creed Si nobis non resurrexit vtique non resurrexit qui cur sibi resurgeret non habebat If he rose not for vs he rose not at all who had no cause why he should rise for himselfe Also such power and glory was due to him as hee was God for euer as he was man from the time of his Incarnation by reason his manhood was assumed into the vnity of his person But God appointed and ordained that he should this way enter vpon the execution of his right and that it should be thus made manifest
people of my Lord liue soberly chastly c. and shall I commit such things As the Lord liueth I will not doe this thing 2. Sam. 11.11 Let the loue of Christ to vs Vse 3 constraine vs to loue and obey him Christ tooke vpon him our sinnes and dyed vnder the burthen for vs. He sought not his owne pleasure but our good let not vs seeke to please our selues but him What should haue become of Manasses Dauid Mary Magdalen Peter Yea what should haue become of vs all if he had sought to ease and please himselfe Yea if he should not beare with vs euery day Let nothing draw thee from his obedience whom nothing could draw from effecting thy good If most vnspeakable torments most bitter death most shamefull reproches could haue done it hee had neuer redeemed thee If counsell euen Peters counsell could haue preuailed Matth. 16.22 he had pleased himselfe to our eternall displeasure But he ouercame all impediments to please and profit thee though to his infinite paine so doe thou to please and obey him though it should cost thee ten thousand liues Sinnes are reproches against God to commit drunkennesse Vse 4 whoredome to blaspheme lye slander is to reuile the most High Hee that curseth and reuileth his Parents is worthy of death much more if the Creature shall reproach his Creator God accounteth himselfe honored when wee obey him and dishonored by our rebellions remember what is written and reproch him not The Lord saith Them that honor me 1. Sam. 2.30 I will honor and they that despise me shall be lightly esteemed VERSE 4. For whatsoeuer things were written aforetime were written for our learning that we throughpatience and comfort of the Scriptures might haue hope THe first Proposition of the Argument vers 3. was this Whatsoeuer is written of Christ we must follow This is here proued by an argument taken from the end of the Scriptures they are written for our learning It seemeth to be inferred by a Prolepsis It is written that Christ pleased not himselfe some might say what is that to vs Much saith Paul For whatsoeuer is written aforetime is written for our learning That of Christ is written afore Therefore c. Here are two things deliuered of the Scriptures making for the commendation of them Their end which is Doctrine Their vse which is Hope which Hope is set forth by the meanes whereby it is nourished Patience and Consolation which are noted by their Instrument whereby they are wrought the Scriptures Whatsoeuer things are written aforetime This notifieth the old Testament which was then onely written and is to be applied to the New also for there is the same end of both which is Christ Learning that is heauenly learning For other matters as the Art of Nauigation Husbandry c. may be learned by other writings but to know God aright to vnderstand his prouidence the Redemption of man by Christ c. by no booke to be attained but onely by the Scriptures There is a great booke which sheweth vs the Inuisible things of God which is the Booke of the Creatures but the Scripture onely able to make vs wise in such things to saluation That we might haue hope through patience and comfort of the Scriptures Hope is the certaine expectation of eternall life to be giuen freely for Christ the daughter of faith yet being as ancient as the mother Faith beleeues hope expects Patience is a voluntary suffering of things grieuous for piety sake Comfort is better felt then by words declared yet you may say that it is a sweet effect of our Iustification vpon the affections whereby we reâ—oyce in the promises of God Some reade exhortation because the Greeke word signifies both and M. Bâ—za doth not much disallow it Ambrose but it cannot bee so taken here for the resuming of both these in the next verse The God of patience and consolation for I remember not that God is any where called the God of exhortation Patience and comfort though they beget not hope yet they are as the two brests which nourish and confirme it Iob said Though hee slay me I will trust in him and againe All the dayes of my appointed time will I wait Iob 13.15 Iob 14.14 till my change come His patience and the comfort he felt sustained him in this hope Of the Scriptures Scripture is a Latine word and signifies writing now the bookes of the Old and New Testament are called the Scriptures or writings in regard of their excellency as onely worthy to bee written Scriptures with this addition Holy So we call the Scriptures in one volume the Bible which is a Greekish word as if wee should say The Bible because as Dauid said of Goliahs sword there is none to that so we may say of this Booke a Caedar in Lebanon not more exceeding the lowliest shrub then this all other bookes As the gold and siluer and raiment of the Israelites comming out of Aegypt was nothing comparable to the riches of Ierusalem in the dayes of Salomon August l. 2. de Doct. Christ ca. 42. so neither the learning of all prophane writings with the holy Scriptures as saith Saint Augustine For saith he Quicquid homo extra didicerit c. Whatsoeuer a man learnes in other bookes if it be ill it is in the Bible condemned if it be good it is there to be found and ouer and aboue there are things of exceeding profit to bee found which we shall meet with in no other booke These holy Scriptures worke patience and consolâ—tion that patience and comfort which is gotten elsewhere will faile in the time of need The Scriptures were written for our edification in learning Doctr. and hope by patience and comfort Psal 19 7.8.9.10.11 where the effects of the law or Scriptures of the old Testament are set downe to bee most soueraigne and wholesome much more now in the addition of the New Testament Rom. 4.23 1 Cor. 10.11 Ioh. 20.31 2 Tim. 3.15.16.17 The Scriptures are most excellent Vse 1 1 In regard of their Author which is God but this is not in our Text. 2 In regard of their Contents which is the heauenly Doctrine whereby the wounded and dead conscience is comforted and reuiued 3 In regard of their perfection there is no errour in them there is nothing idle or superfluous for whatsoeuer is written as Paul here and elsewhere all Scripture is exceeding profitable to learning and hope We reade the ancient Fathers with singular comfort but in them as in all moderne writers there is something if not erroneous a Consule Aug. Marcellino Ep. 7 yet that might bee spared but this Booke the whole and euery part of it is profitable vsefull and necessary and this onely hath this priuiledge as S. Augustine twice in one Epistle acknowledgeth b Aug. Hieron Ep 19. and elsewhere c Aug. Vincent Ep. 48. Quaeuis bracteola d Chrysost Hom. 1. ad
receiued the beginnings of grace Pareus or not of finall perseuerance but of standing in some particular thing The censure and iudgement of mens deeds and behauiour pertaineth to God Doctr. This is proued by the two parables Matth. 18.23 and Matth. 25.14.19 where the King or Lord is brought in taking account of his seruants for as it appeareth in that of the Talents the diligence or negligence of the seruants is to the Masters either benefit or losse This Doctrine taketh not away charitable reproofe of my brother if he offend doing that which is euidently contrary to Gods word but it taketh away rash iudgement concerning things indifferent which are not commanded or forbidden in Gods word Condemne no man for the lawfull vse of things indifferent Vse 1 for such shall be stablished but rather iudge charitably If thou seest thy brother standing wish his establishing if falling pray for him and despaire not of his rising againe considering not his Humane condition but the Diuine vertue It was an excellent speech of M. Caluin in locum Caluin Semper benè speremus de eo in quo cernimus aliquid Dei Let vs alwayes hope well of him in whom we see any grace of God though the least tokens of adoption It is our fault to require that euery man by and by should be as Paul or Abraham but God accepteth of the least grace if it be in truth Let vs therefore be charitable Our deeds belong to God Vse 2 not that hee receiueth either profit or damage by them but our selues Not as we are benefited or hindered by our seruants Plato in Euthyphrone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de Gen. ad lit lib. 8. cap 11. Jrenaeus aduers Haereses l. 4. c. 31. so is God by vs godlinesse is gratefull to him but not profitable as on the contrary sinne is hatefull but not hurtfull to him Ille seruitute nostra non indiget nos vero dominatione illius indigemus saith Saint Augustine wee need such a Master he needeth not such seruants To this purpose also Irenaeus in a certaine chapter shewing that God commandeth that wee should loue him not that he wanteth our loue sed homini deest gloria Dei c. but wee want his glory which wee by no meanes can be partakers of but by louing and obeying him Ibid. ap 32. and a little after that God commanded sacrifices not for his gaine but to honour vs and to haue occasion to bestow his benefits vpon vs. So Eliphaz to Iob Can a man be profitable to God Iob 22.2 3. as he that is wise may be profitable to himselfe Is it any pleasure to the Almightie that thou art righteous or gaine to him that thou makest thy wayes perfect And thus Elihu also to him If thou sinnest Iob 35 6 7 8. what doest thou against him c. If thou be righteous what giuest thou him c. Thy wickednesse may hurt a man as thou art c. but not God If thou doest well God will blesse thee if ill he will slay thee not as a King doth a traytor because he feareth him but to manifest his iustice Doe well because God acknowledgeth it Doe not ill because thou fallest to God Remember thou wretch when thou art drunke blasphemest c. to whom thou fallest euen to thine owne Master to whom thou art bound a thousand wayes to such a Master as is able to kill bodie and soule and throw them into hell to such an one as hath and is readie to offer grace if thou repentest seeking thy good thereby not his owne O how this wounded Dauids heart when he fell hee fell to God Against thee thee onely haue I sinned c. Psal 51.4 So this broke the Prodigals heart it was his Father whom hee had offended We haue a Lord who standeth not for a Cyphar but who will call vs to account Let vs so liue as remembring wee must giue vp an account and that to God Here is comfort he that standeth shall be stablished Vse 3 To him that hath shall be giuen We haue a louing and bountifull Master who is able and willing to promote vs in the grace he hath bestowed Hee is not so able but wee stand in as much need wee are weake wee cannot beare a crosse word euerie little temptation foyleth vs pray to him who is able and hath promised 2. Tim. 1.12 Hee is able to keepe that which thou hast committed vnto him vnto that day God is only able to make vs stand Vse 4 without whom we haue no more power then an infant of a day old Man falleth by his owne will and weaknesse but hee standeth by the will and power of God If God forsake they which stand must fall and they which fall must perish for euer If Christ had not held Peter hee had sunke to the bottome and if God had not raised Dauid he had layne in his sinne to this day Let him that thinketh he standeth 1 Cor. 10.12 take heed lest he fall It is fearefull to be without grace but to fall from grace much more What is then to be done Pray heare the Word come to the Lords Table and receiue his holy Supper for this especially was instituted for our establishing and confirmation If thou commest to the holy Communion with faith and repentance This was preached a few daies before a Communion thou shalt receiue strength against Satan against sinne against thy corruptions Feelest thou thy selfe weake come that thou mayest bee strengthened Cypr. l. 4. Epist epist 6. Art thou afraid of persecution consider Te calicem sanguinis Christi bibere vt possis et ipse propter Christum sanguinem fundere That thou drinkest of the Chalice of Christs blood that thou thy selfe mightest bee able to shed thy blood for Christ saith Cyprian Wouldest thou that the Diuell should be more afraid of thee then thou of him Come to that holy Sacrament in faith and repentance and it shall so come to passe For Quasi leones ignem spirantes ab illa mensa recedimus Daemonibus terribiles Chrysost hom 61 ad pop Antioch As lyons breathing fire we goe from that Table terrible euen to the Diuels themselues saith Chrysostome If the woman which touched the Hemme of Christs garment Matth. 9.21 was made whole of her infirmitie much more they which touch and eate the very body of Christ by faith shall be confirmed in spirituall health VERSE 5. One man esteemeth one day aboue another another esteemeth euery day alike Let euery man be fully perswaded in his owne minde HEre is the second instance of Dayes where we haue the Case and the Remedy or Direction In the case wee haue two things First what daies are meant Second what was the opinion of each part concerning such dayes Concerning the first neither is here meant an obseruation of fasting dayes appoynted by the Church Nor the Ciuill difference of daies
of it and the substance The Quality it is a written Testimony Obser taken-out of Esay 45.23 Sinne is to be conuinced Errours reproued and Doctrines proued by the Scriptures Yet of points taught there is difference Some things are Substantiall some things Circumstantial The first must haue plaine proof out of the Scripture for the second it is enough if they agree with the generall Rules of such things deliuered in the Word In matters of substance that which the Scriptures command not Matth. 12.30 they forbid He that is not with Christ here is against him In matters of circumstance and outward order that which the Scripture forbiddeth not Luke 9.50 it permitteth He that is not against Christ here is with him In the substance of the Testimony wee haue the Argument to proue that we must all stand before the Iudgement seate of Christ thus To whom euery knee must bow and whom euery tongue must confesse before his tribunall we must stand But euery knee must bow to Christ and euery tongue confesse him Therefore c. If any shall take exception to the Argument because the prophet Esay speaketh of the vocation of the Gentiles it may be thus answered that the Prophecie containeth more being begunne to be fulfilled in the Gentiles and to bee consummate at the last iudgement when all shall submit and aptly did the Apostle bring such an Allegation speaking of the Gentiles because the Iewes thought not so friendly of them as they ought Herein we haue two things An Affirmation and a Confirmation The Affirmation is that all shall acknowledge Christ for their Iudge and submit vnto him This is set downe in two phrases The first Euery knee shall bow to mee Where are the Action and the Persons The Action shall bow that is shall submit to me shall adore me shall be subiect to my sentence the signe put for the thing signified for by making a legge or kneeling wee acknowledge his Maioritie towards whom wee vse such gesture and therefore among the Aegyptians the Elephant that scarce hath or boweth the knee ioynts is the Hieroglyphick of Regall power The persons are bowing or bowed vnto Bowing noted generally Euery knee that is euery man noted by the Instrument of bowing Iew and Gentile yea euery reasonable creature Angels good and bad and Men Editio Complutii as one Greeke copy hath it Euery knee of things in heauen of things in earth of things vnder the earth which our Beza thinketh to be added out of Philip. 2.10 And although the knee be a part of the body yet it is translated to the minde also of whose submission this is a signe Wee must bowe the knees of bodies and soules also to Christ The Person bowed vnto Christ named in the verse before to whom Adoration is due Christ is a name of our Mediator signifying his whole Person and therefore this bowing must be to the Humanity with the Deity to the God-head perse by it selfe to the Manhood in the person of the Sonne of God and for the Godhead It is due to the Person and because the Person cannot bee diuided so neither may the Adoration but as the person is one and the same so must it be worshipped with one and the same Adoration But all doe not bowe vnto him The Iewes doe not Obiect nor the Turkes nor the wicked They doe not but they ought and they shall bowe Answ will they nill they That which the righteous doe now of faith to saluation the wicked shall be compelled to doe against their wills and though not to their saluation yet to the Honour of Christ For at the last iudgement perceiuing his Power Glory and Godhead they shall be compelled to acknowledge him for their Lord and Iudge The second phrase Euery tongue shall confesse to God Here we haue also The Action and the persons The Action confesse What shall they confesse Whatsouer they haue done saith one rather as Philip 2.11 Sarcerius that Iesus Christ is Lord. In the Prophet Esay it is read Euery tongue shall sweare which is all one in sense For in euery oath there is a confession and an acknowledgement of a witnesse a Iudge and a reuenger of falshood and iniustice The Confirmation is from the Oath of God As I liue saith the Lord He sweares by himselfe who hath no greater to sweare by The manner of this swearing is as if God should haue said It shall as surely come to passe as it is sure that I liue and am God Doctr. All men must and shall submit themselues to Christ as to their Iudge Ioh. 5.22 The Father hath committed all iudgement vnto the Sonne Philip 2.9 10 11. Where are the very words of this Text declaring that all shall bowe at the Name of Iesus this name was contemptible among the Iewes but it was declared glorious in all the world by the preaching of the Apostles and shall much more be glorified at the last day All knees haue not yet bowed to Christ Obser 1 but they shall therefore there must needs bee both the resurrection of the dead and a day of Iudgement That which in Esay is attributed to Iehouah Obser 2 is here attributed to Christ therefore Christ is that Iehouah We may here note the originall of that Antient Ceremony of putting off the hat Obser 3 and making a leg at the Name of Iesus in the Congregation in token of reuerence and Adoration not of the bare Name as the Papists doe superstitiously attributing force and vertue to the very letters pronounced written and worn making it a part of Gods worship but vnto the person so named This Ceremony is not onely of antient practice in the Church but hath approbation of as great learned and holy men as any haue written in these daies Master Zanchy saith Zanch. com in Philip. c. 2. v. 10. that it is Consuetudo non improbanda a custome not to be found fault with if it be vsed without superstition For there is no other Name whereby we must be saued and therefore it is worthily exalted aboue euery Name shewing that hee which bore that name being accounted among the Iewes a meere man a Carpenter a sorcerer a wine-bibber is declared to bee the very Sonne of the liuing God by nature Pareus also Pare com in loc Si vt ritus indifferens praestetur externa reuerentia nemo improbat No man doth finde fault with bowing the knee at the Name of Iesus if such reuerence be vsed not as a necessary part of Gods worship but as an indifferent rite and I am sure that it is vsed no otherwaies in the Church of England The end of this Ceremony was threefold 1 For confutation of the Arians being mixt with the Orthodoxall Christians in their assemblies who thereby also were discouered 2 For working attention to the holy Scriptures when they are read for vnlesse they attended they might easily faile in performance of such reuerence and so
bee questioned 3 For testifying our duty and submission to Christ as our Lord and mine opinion is that it were a most comely thing if whensoeuer we speake of God or of our blessed and deare Master Iesus Christ we would by putting off the hat or bowing of the knee or both acknowledge our dutifull reuerence Seneca neuer thought of Cato Laelius Socrates Seneca epl 64. and such like famous men but with great respect Ego illos veneror et tantis nominibus semper assurgo I reuerence them quoth he and alwaies rise vp at their names There is small reason then that any should quarrell with our Church for requiring this antient rite to be practised and for my part I endeuour at euery mention of Gods mercies to testifie some reuerence which I know I can neuer sufficiently performe Bowing of the knee is taken for the worship of God Vse 1 and the subiection of the Soule and Spirit to God therefore it is not vnlawfull to be vsed in the worship of God Nay it is the most decent forme of prayer or receiuing the Sacrament because in the one we beg and in the other wee receiue the greatest blessing at the hands of God It may seeme that God hath made our knees flexible euen for this purpose So Ambrose was of opinion Ambros Hex l. 6. c. 9. Flexibile genu quo domini mitigatur offensa ira mulcetur gratia prouocatur Our knee saith he is made bowing by the which wee craue pardon for offence mitigate the anger of the Lord and obtaine grace alledging the Text in the 2. of the Philippians That at the Name of Iesus euery knee should bowe c. By this gesture wee declare our selues to be impotent and needy It is the gesture of suppliants for fauour It is both a testimony and a stirring vp of yeelding affections Reuerent gestures doe not a little foster religion and inflame and prouoke the reuerence of the minde so that I cannot but maruaile at many who at prayers rather choose to stand then to kneele though they may very conueniently so doe Let all acknowledge and submit vnto Christ Vse 2 with heart and tongue and life Hee is God and our Iudge let vs adore him which we doe when we beleeue and liue well He that liues wickedly Hieron com in epl ad Eph. lib. 2. bowes to the Diuell Toties Diabolo flectimus genu quotieseunque peceamus so often doth a man make a leg to the Diuell as hee sinnes saith S. Hierome The blasphemer the drunkard c. acknowledge the Diuell to be their Lord. I warne thee that thou speedily submit thy selfe to Christ If thou doest not now so doe by his word the time will come when thou shalt bee compelled to doe it spight of thy heart and to thy damnation Behold it is sealed As I liue saith the Lord it shall be so Thou shalt bee made to stoope for the Lord hath sworne it Rather now let vs fall downe and worship him that we may haue comfort to saluation VERSE 12. So then euery one of vs shall giue account of himselfe to God IN this verse is set downe the end of our standing before the Iudgement seat of Christ which is to giue account and it is amplified three waies First from the Persons accomptant Second from the matter of which account must bee made and third the person to whom it is to be accounted Shall giue account for this end must wee appeare to account for things done and receiued The processe of the last Iudgement being set downe vnder the similitude of things Ciuill As a Master deliuering money and goods to his seruants afterwards exacts a reckoning and as a Schoolemaster calles his schollers to render the lesson hee hath taken thence so shall wee appeare to render an account of our stewardship Euery one of vs of vs men and so good and bad to be included or of vs beleeuers and so the wicked to be concluded from the lesse The person accountant euery one hee saith not all but euery one not all shuffled together and in the grosse Reuel 20.12 but eueuery one seuerally Euery one without exception both small and great Emperours Kings Princes Iudges must there giue account and be iudged as well as others Here not euery man that comes to the Assises is iudged or standeth forth but there we shall all be actors our selues as well as spectators of others But the Saints shall iudge the world 1 Cor. 6.2 Obiect True but that is as they are considered Answ either as members vnited to their head or in comparison of the wicked or in regard of comprobation and assent notwithstanding they shall bee iudged not with the iudgement of Reprobation or condemnation but of Approbation hauing obtained their Quietus est and full discharge from the Iudge Of himselfe This is the matter of the account We shall giue account for others as fathers for the bringing vp of their children Kings for the gouerning of their Subiects c. But of others onely so far as any thing of theirs belongs to our calling as Ministers must giue account for the soules of the people as S. Paul saith Here we may haue an Atturney to appeare for vs Heb. 13.17 and a Counsellor to pleade for vs but there euery one of vs shall giue account of himselfe Of himselfe that is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions But this seemes impossible because wee are not able to number or to remember all which hath passed vs in our life But God knowes and remembers though we know not nor remember For there are books of remembrance the booke of Gods predestination wherein the persons of men are recorded and the bookes of conscience wherein euery mans particular thoughts words and deedes with their circumstances are registred Reuel 20.12 Aug. lib. de Ciu. Dei ca. 14. Orig. comment in Rom. 14. I saw the dead saith Iohn both small and great stand before God and the bookes were opened of the Olde an New Testament saith Augustine of Conscience saith Origen and another booke was opened which was of life and the dead were iudged out of those things which were written in the bookes according to their works God will put a kinde of diuine power into the conscience Qua fiat vt cuique opera sua bona vel mala cuncta in memoriam reuocentur mentis intuitu mira celeritate cernantur Aug. loco modâ— citat whereby the conscience shall remember and wonderfully apprehend and the minde discerne all our works good or bad said S. Augustine We shall see our owne and each others faults Before God This is the person vnto whom the account must be made Before he said Christ here hee saith God therefore Christ is God In the same humane forme and shape in which Christ came to be iudged Reuel 1.7 shall he come
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. â—â— 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 dispropâ—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
station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way
and secret Whatsoeuer thought or desire is contrary to the first is a sin but not so in the second if it be subordinate thereunto Paul desireth and plotteth to come to Rome and commeth not to goe into Spaine and goeth not Act. 16.6.7 to preach the Word in Asia and is not suffered for God willeth otherwise and yet Paul sinneth not Augustine giueth a notable instance A man lyeth very sicke God willeth that hee shall dye of that sicknesse Aug. tom 3. Enchir cap. 101. hee hath two sonnes one prayeth heartily for his fathers life the other heartily wisheth his death The piety of the one pleaseth God though willing another thing then hee willeth and the impiety of the other displeaseth him though willing the same thing which he willeth Dauid also is an ensample He purposeth to build a sumptuous house for the Arke I saith he to Nathan dwell in an house of Cedars 1 Chron. 17. and the Arke of the Couenant remaineth vnder curtaines I will therefore build an house for it Nay saith God thou shalt not build me an house yet thou shalt be no loser by it for I will build thee an house and raise vp thy seed after thee and stablish thy kingdome Though God willed otherwise then Dauid yet Dauids will was accepted as may appeare by the blessing for which Dauid feelingly gaue thankes Let vs studie and desire to glorifie God to doe good in our callings and in the places where we dwell in repressing and reforming sinne and in countenancing and furthering godlinesse we haue a sweet encouragement though our purposes want effect yet they shall not want a reward In all thy promises and purposes Vse 2 haue this reseruation Act. 18.21 Rom. 1.10 1. Cor. 4.19 Philip. 2.19 If God will So Paul diuers times so also the Heathen as Tully Si Dij velint as Taurus a Philosopher in Gellius Dijs beneuolentibus as Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it is a kinde of Atheisme not to acknowledge the euents of all things to be in the hands of God Though the Lawyers haue a Rule that that is idly expressed which is necessarily vnderstood because the expression thereof worketh nothing yet let vs often expresse this which is alwayes to bee vnderstood both to preserue our selues in the faith and remembrance of Gods prouidence and also to instruct others therein who heare vs. Say not thou Iames 4.13.14.15 I will goe into such a Citie and continue there a yeare and buy and sell whereas thou knowest not what shall bee on the morrow and thy life is like a vanishing vapour But say if the Lord will I shall liue and doe this or that Nor say thou wilt be reuenged on thy contrary for not thy will 1. Kings 19.2 1. Kings 20.10 but Gods shall stand Iesabel threatneth Eliah and Benhadad threatneth Ahab but it is not in their power to bring to passe Promise not to thy selfe prosperitie for a long time especially liuingwickedly for the life of all men is vncertaine and the destruction of wicked men sodaine so that they shall not escape The rich foole in the Gospell will build his barnes bigger and promiseth to his soule many merry yeares when he had not one night to liue Thou foole Luke 12.18 siq this night shall thy soule be taken from thee Boast not thy selfe of to morrow for thou knowest not what a day may bring forth Prou. 27.1 To boast of to morrow is to sell the Lions skinne while it is on his backe and he in the forrest To day heare Gods voice Nemo tam Diuos habuit fauentes Crastinum vt possit sibi polliceri Senec. in Thyeste Act. 3. Psal 102.24 thou canst not promise thy selfe a morrow Dauid prayeth O my God take mee not away in the middest of my dayes which some expound Take me not away then when I thinke to liue longer For it cannot be but exceeding dangerous then to be called to iudgement when a man thinketh of longer life a thousand to one that mans account is not ready Filled with your company Vse 3 Most sweet and full of content is the Communion of Saints a kind of Paradise to conuerse with such as feare God as to soiourne in Mesech and Kedar or in Sodom with them that hate peace and godlinesse must needs be a vexation to a righteous soule It is a great corruption not to delight in the societie of the godly and as great so to speake liue and behaue our selues that the godly can take no delight in our societie What pleasure can it be nay it is rather a kinde of Hell to liue in the company of blasphemers drunkards and prophane wretches VERSE 25. But now I goe vnto Hierusalem to minister vnto the Saints 26. For it hath pleased them of Macedonia and Achaia to make a certaine contribution for the poore Saints which are in Hierusalem 27. It hath pleased them verily and their debters they are For if the Gentiles haue been made pertakers of their spirituall things their duty is also to minister vnto them in carnall things IN these verses and so to the end of this Chapter hee excuseth his not comming to the Romanes Now. Here are the Excuse and the Amplification to bee considered The Excuse in the 25. verse The Amplification in the rest which hath three parts First An Exposition vers 26.27 Secondly a Promise vers 28.29 Thirdly a Petition to the Romanes verse 30. to the end The Excuse is brought in by a Prolepsis In the 23. verse he spake of a great and long desire he had to come to Rome Hence they might say If Paul you haue so great a desire why then doe you not instantly come vnto vs. For answer hereunto he shewes that he is vpon weighty affaires and not to be dispenced with bound for Hierusalem vers 25. where we haue his iourney and the end of it to minister to the Saints I go to Hierusalem He is now taking his iourney which admitteth of no delay To minister to the Saints That is to the Christian Iewes there and because there are diuersities of ministrations he declareth it by exposition in the 26. and 27. verses as namely that it is about a contribution or almes which he is to conuey and deliuer to them from the Greeke Churches For though his office was principally to preach and not to serue tables yet at this time there was a necessity of mercy aboue sacrifice and it was enioyned Paul specially by a decree of the Church Galath 2.10 and therefore hee could not neglect it without much imputation Contribution See the exposition of this word chap. 12. v. 13. Concerning this Contribution there are two things First the Persons Secondly the Manner of it The Persons are two fold Giuing Receiuing The Persons giuing Those of Macedonia and Achaia two famous Countries in Greece The Macedonians a poorer people the Achaians of whom were the Corinthians very rich as may
Dauid prayeth for forgiuenesse Psal 25.11 hee saith For thy Names sake O Lord pardon mine iniquities desiring that his dealings towards him may bee according to his Name So wee may say to a man Bee answerable to thy Name Thou art called a Saint liue not like a wretch but euen For thy names sake liue holy VERSE 16. Salute one another with an holy kisse PAul concludeth his owne salutations with this precept that they should mutually salute one another adding the signe of true loue and friendship A holy kisse There are vnholy kisses Pro. 7.13 1. Kings 19.18 Hos 13.2 2. Sam. 15.5 The vnchaste kisse of the Harlot the Idolatrous kisse of the Israelites to Baal and the Calues and of the Papists to their Images and Reliques The flattering kisse of Absolon The traiterous kisse of Ioab and of Iudas A holy kisse is when the loue is vnfeyned which is testified thereby As it is the fashion among vs for men meeting with their friends to shake hands so was it among the Iewes as appeares by many places in both Testaments for men to kisse men at meeting and parting 's Now because the Romanes were troubled with dissensions about meates and dayes as wee haue seene Chap. 14. therefore Paul wisheth them that they should salute one another with a holy kisse that is in a true coniunction of mindes and affections forgetting all former offence This Peter calleth Aug. tract 6. super Ioh. the kisse of charitie 1. Pet. 5.14 and Saint Augustine Osculum Columbinum the Doue-like kisse From whence it came to passe in the Primitiue times Clemens Alexan 3. Paedag. Anaxag orat ad Christian that Christians before the receiuing of the Communion kissed each other which fashion for some abuse was prudently laid downe In the stead whereof is the superstitious kissing of the Pax in the Church of Rome Christians ought to loue one another truely without dissimulation of which see Rom. 12. v. 9. Obs VERSE 16. The Churches of Christ salute you 21. Timotheus my worke-fellow and Lucius and Iason and Sosipater my kinsmen salute you 22. I Tertius which wrote this Epistle salute you in Lord. 23. Gaius mine host and of the whole Church saluteth you Erastus the Chamberlaine of the City saluteth you and Quartus a brother IN these verses are set downe the salutations of others to the Romanes and these are either whole Churches v. 16. or particular persons in the rest of the verses These are both to cherish loue betweene the Brethren in all places though farre remote and for the more confirmation and authoritie of this Epistle that it may preuaile the better with the Romanes The first particular is Timotheus whom hee calls Worke-fellow this is hee of whom Act. 16.1.2 to whom Paul wrote two Epistles whom hee commends diuers times to the Churches and whom he ordayned Bishop of Ephesus The next are three described by their names and by their kindred Their Names Lucius of whom Act. 13.1 Iason of whom Act. 17.5 seq Sosipater of whom Act. 20.4 all famous men for godlinesse These were akinne to Paul The fift is Tertius described by his Name and by his effect he wrote this Epistle Tertius so many Romanes were called Some Secundus as one of the Plinies some Quintus as Fabius some Sextus as Roscius Amerinus so in the next verse Quartus a Brother Which wrote this Epistle either from Saint Paules mouth or from his papers It is a great honour any way to further true Religion Obs to write part of the Scripture so to reade it to heare it but most to beleeue the Scriptures and to obey them The sixt is Gaius who is described and commended for his liberality and hospitality both to Paul and also to the whole Church There were diuers of this Name Act. 19.29 Act. 20.4 one of Macedonia another of Derbe another it may bee to who Saint Iohn wrote his third Epistle This Gaius most like to be the Macedonian because of the writing of this Epistle at Corinth Hast thou riches Obs Honour God with them as Gaius relieue the poore maintaine the preaching of the Word and let it not be done niggardly for Gaius maintaines and giues entertainment to the whole Church Riches so expended will bee comfortably accounted for Many haue a heauie reckoning to make who haue bestowed many great summes vpon harlots drunkards and in vanity but nothing or very little vpon pious vses When thou dyest thy goods shall not follow thee but thy workes shall be they good or bad according therefore to thy ability vpon all occasions doe good laying vp a good foundation against the time to come When the rich man increased in wealth Luke 12.16 ad 21. if he had studyed to enlarge his liberality to the poore as he did to enlarge and biggen his barnes hee had not beene so branded with the name of a Foole by our Sauiour Hee cared for himselfe and not for the poore nor for maintayning of Gods worship We are but Stewards of riches which are lent vs that we should haue comfort of them our selues and that wee should bestow them for Gods glory and the good of the Church The seuenth is Erastus of whom Act. 19.21 and 2. Tim. 4.20 described here by his office Chamberlaine of the City of Corinth It is lawfull for godly Christians Obs to beare ciuill offices and it were to bee wished that all offices in Christian Common-wealths and in the Church were bestowed vpon them who were the most prudent and zealous Christians whatsoeuer the Anabaptists say to the contrary Not onely meane persons Obs but great Personages also are by the Gospell conuerted to Christ Wise Ioseph of Arimathea Learned Nicodemus a ruler of the Iewes Noble Theophilus Vertuous Ioanna wife to Chusa Herods Steward Sergius the procorsul Erastus the Chamberlaine the Eunuch of Candace and others Not many such but in the Wisedome of God some Kings some Queenes some Princes Nobles great ones that the Church may haue countenance We are to pray for the conuersion of such and to praise God for them Their example is potent eyther way When the chiefest in a Towne are Religious and sober and enemies to disorder the meaner sort are easily gouerned but where the chiefest are contrary there it is impossible to settle any good order So much hurt as thou hast done by thy example so much heauier shall thy iudgement be if thou hadst done so much good great would haue beene thy comfort in the last day The last is Quartus described by his profession A Brother In all these wee may note the blessing which followes a good life euen in this world Obs euen a sweet remembrance of our Names when we are dead The memory of the Iust is blessed Pro. 10.7 but the name of the wicked shall rot VERSE 17. Now I beseech you Brethren marke them which cause diuisions and offences contrary to the Doctrine which ye haue learned and
granted vnto them The Prince may please his people but not in suffering them to violate the lawes The Pastor must please his flock but not to suffer them to arrogate power to themselues to make innouations in the house of God Please not thy neighbour in that which is euill Vse 3 Some man would be pleased if thou wilt drinke with him as a beast or forsweare thy selfe for him like a Diuell c. but if thou shalt please men in such things thou wert not the seruant of Christ Gal. 1.10 If men will be pleased with that which is good please them on Gods name but if they will not be pleased vnlesse thou doe euill displease them and please God Some would bee pleased exceedingly if their Minister would not preach and so sharply reproue sinne but wee must reproue sinne though we displease It is a signe of a very ill mind not to be pleased with good but with euill as it is a signe of a very ill affected stomacke to preferre the eating of coles before wholesome meat If thou beest humble sober godly thou shalt please God and man VERSE 3. For euen Christ pleased not himselfe but as it is written The reproaches of them which reproached thee fell on me IN this Verse is another Argument prouing that we should not please our selues and it is richly amplified in the verses following It is taken from example Longum iter per praecepta breue efficax per exempla Seneca said a Philosopher A compendious way to vertue is to obserue and follow good example and therefore Paul vrgeth the precept with example yea with the best example of all others euen of Christ Christ pleased not himselfe therefore nor we must Or thus Whatsoeuer is written of Christ in regard of his morall obedience we must follow But it is written that he pleased not himselfe Therefore The maior is proued in the fourth verse The minor is in this The Conclusion in the seuenth verse In this verse we haue two things The Proposition of the Example and the Proofe of it The Proposition in these words Christ pleased not himselfe but. The Proofe from a written testimonie in the rest In the Proposition are The person from whom the Example is drawne which is Christ and the Illustration of the person first from a particle of speciall note whereby hee is accented Euen Christ Secondly from dissentany effects He pleased not himselfe but vs or others Euen Christ The liuely and only absolute patterne of all vertue in whom we neuer want matter of imitation All others are to be followed with this restraint si rectè praecesserint if they haue gone aright And therefore Paul propoundeth his example to the Corinthians with this clause 1. Cor. 11.1 as I am of Christ and to the Philippians Philip. 3.17 he propoundeth himselfe and others as Types and Copies not as Prototypes and Principalls for so only is Christ Pleased not himselfe not that hee was displeased in taking vpon him and working our Redemption for he most willingly vndertooke it Luke 12.50 and was straitned and grieued till it was finished But he sought not his owne ease or the content and satisfaction of the inclination of Nature which abhorreth paine and the destruction of it selfe He tooke such a course which demonstrated that he sought therein our good more then his owne ease or pleasure But here is an Elipsis of some thing which is supplied thus but vs or but others and it is an elegant bringing in of the proofe where in stead of the other Dissentany the probation is inferred It is written The reproches of them which reproched thee fell on mee This testimony is taken out of Psal 69.9 the first part of the verse The zeale of thine house hath eaten me vp is applied to our Sauiour by his Disciples Ioh. 2.17 the other part here by Paul in the first he sheweth his zeale to God in the second his loue to vs for hee grieuously tooke the sinnes of men against his Father and translated the sinnes of the Elect vpon himselfe 1. Pet. 2.24 and expiated them His owne selfe bare our sinnes in his body on the tree By reproches he meaneth the sinnes of the Elect by a Synechdoche one outragious kinde being put for all and indeed all sinne is a kind of reproch and despite to God Here also is another figure the cause being put for the effect sinne for the punishment of it Fell on mee as a most heauie burthen vnto which no strength was sufficient but Christs Christ was not in all his life and death indulgent to himselfe Doctr. pleasing himselfe but he pleased vs. 1. Cor. 11.1 Bee yee followers of me euen as I also am of Christ which words depend vpon the last verse of the tenth Chapter where Paul declared that he pleased not himselfe as Christ sought not his owne glory Ioh. 8.50 so nor to please himselfe Hence we are to be admonished Vse 1 to beare with the infirmities of our neighbours Christ was without sinne or any defect and needed not that any should beare with him wee need our selues to be borne withall Christ bore the abominable sinnes of his enemies we the infirmities of our neighbours Christ was not obliged by precept to haue done it but we are therefore if he did so much for vs freely of his owne accord we are to doe so small a thing for our brethren at his commandement otherwise the reproofe of the vnmercifull seruant will lye vpon vs I forgaue thee ten thousand Talents shouldest not thou haue had compassion on thy fellow seruant and haue forgiuen him an hundred pence He that will liue godly Vse 2 must follow the example of our Sauiour Christ Iudges 7.17 as Gideon bade his souldiers looke on him and doe likewise Matth. 11.29 so Christ prouoketh vs to his example and also the Apostles as Peter 1. Pet. 2.21 and Paul in many places for many particular duties for Forgiuenesse Ephe. 4.32 for Loue Ephes 5.2 for Humility Philip. 2.5 for Beneficence 2. Cor. 8.9 for the Profession of faith 1. Tim. 6.13 for Fidelity Hebr. 3.2 c. Examine thy selfe whether thou be conformable to his example if not then art thou so farre wicked as thou followest not his steppes He was peaceable obedient to Magistrates frequent in prayer if thou beest contrary neither art thou holy nor belonging to his discipline Christ was a patterne of temperance sobriety c. The drunkard then of all other is one who liueth most contrarie to our Sauiour Christ No maruell if the Heathen were notoriously guilty of whoredome drunkennesse c. for such things are spoken of their gods but our God he is holy our Master most innocent a Lambe without spot wholly pure and without all sin like whom we must liue here if we would liue like him hereafter When then thou shalt be tempted to drunkennesse or any other sinne say as Vriah did My Lord and the