327. two things which strike at the very heart of the Church 335 Commend what it is to commend 312. that good Christians must bee commended to others 314. wee must bee warie whom wee commend Ibid. two faults herein reproued Ibid. Companie the comfort of good Companie 295 Concupiscence it is euill three wayes 94. it is not fulfilled without a great deale of care and torment 98 99 Condemnation those are not rashly to bee condemned whom God hath receiued to grace 116. a conscience not condemning is a great blessing 225 Conscience what 25. whether the Lawes of man may binde the conscience 26.27 rules to perswade the conscience of the lawfulnesse of thing commanded 28.29 Conscience a guard of piety 30. a good rule or two for an erring conscience 138. a Conscience not condemning is a great blessing 225. Conscience is either a mans best friend or greatest foe Ibid. Contention vide Strife The contentious like the Basiliske 83. like the Salamander 84. in the Church most odious 84. a good rule in asking questions Ibid. Customes the diuers acceptation of the word 35 D Damnation how taken 12 Darkenesse how miserable they are that sit in darkenesse 62. what it is 65. the Analogie betweene the bodily and spirituall darkenesse 65 66 Day how accepted 59.60 the time of grace called The day 62. concerning obseruation of dayes 129. whether it bee lawfull to obserue Holy-dayes 136. reasons Ibid. of Holy-dayes called by the names of Saints 137 a good rule in the obseruation of them Ibid. Holy-dayes to be obserued in the Lord. 138 Death a good death followes a good life 142. Christs death should teach vs obedience 149.150 Debts of a double debt 38. loue alone is a perpetuall debt Ibid. whâ—t to doe to keepe out of debt 39. three sorts deseruing reproofe herein 40 Deralogue pretty obseruations about the deuiding it 44.45 Decencie what 216. Deeciue what it is 336. Despise what 111 Diuisions such as cause diuisions contrary to the doctrine of Christ serue not Christ 337. a necessary caueat 338. he that makes diuisions we may bee iealous that hee is but sanctified in shew 341 Doubting how dangerous to doe any good thing doubting 133. the acceptation of the word doubting 228 229. Drunkennesse what and how vile 74. it disgraceth the persons and professions of men 75. its fearefull effects 76 77. not possible to bee religious and a drunkard 78. drunkennesse and whoredome seldome sunder 80. drunkennesse begets strife 82 E Eate foure reasons why the Israelites were forbidden to eate certaine meates 107 108. rules in eating 177 Edifie what it is to edifie 199. Enuie contrary to honest walking 83. it is compared to the Basiliske Ibid it is to bee abhorred 85 it is a most iust sinne Ibid. an enuious man most vnhappie 86. what enuie doth Ibid. Epiretus who and how described 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference betweene it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Companion or Fellow 41 Euill it is threefold 50. Euill in fact three wayes Ibid. â—uill called the workes of Darkenesse three wayes 66. euill must bee put off with hatred of it c. 69 F Fauorite a pretty History of a Princes fauorite suing for an vniust thing 23 Faith that wee may both haue and keepe faith fiue things are required 230 231. Faithfull that all the faithfull are vnder Gods care and protection 145. what it should teach vs Ibid. it breeds comfort in distresses 146. that men must bee faithfull in their vndertakings 301. notably applyed to all sorts 304 Feasting it is lawfull but c 75. examples and rules therein 76 Fruit we must bring forth fruit 303 Fulfill a twofold fulfilling of the Law 42 G Garment Christ is a Garment two wayes 87. the white Garment signifieth three notable things 89. a pretty Historie of the white Garment in Baptisme 93 Glorie how a Minister may glory 277 278 Gospell the blessings of the Gospell what 301 Grace what it teacheth vs 68. the Graces of God ought to be praised in others 265 Griefe what it is 180. the weake lye open to Griefe three wayes by the liberty vsed by the strong Ibid. whether wee may grieue our brother in nothing 181. of vsing things indifferent to the griefe of our brother Ibid. with two cautions Ibid. H Hearers what they owe to their Preachers 320 Honesty diuersly accepted 70. our care must be that our behauiour be honest 71 Honor as referred to or conferred on Princes what it signifies 35 36. To bee in Christ is a great honor 326. It is a great honor any way to aduance Religion 332 Houshold that we ought to gouerne our housholds so as that they may worthily be called Churches 321 I Iewes why not to be despised 260 Ignorance totall ignorance destroyeth faith 109 Illyricum where it is 284. how farre off Ierusalem 285 Indifferent whether and how things indifferent bind the conscience 24.27 28. That for things indifferent there ought to bee no breach of charity nor separation among Christians 111.137.138 a notable example hereof 138. That things are indifferent two wayes 111. Things indifferent how called by the ancient 112. Vnity about things indifferent 113 114. We must not iudge our brethren for things indifferent 114. a great sinne so to do 121.126 That a full perswasion from the word is necessary for the doing or leauing vndone things indifferent 131. Excellent things concerning things indifferent 131 132. In things indifferent we are to propound to our selues the glory of God 135. Cautions ibid. A most conscionable Rule for opposers of things indifferent 143. A most earnest exhortation to vnity about things indifferent 113 114. That things indifferent are cleane in themselues but vncleane to him that so esteemeth them 177. a good reason hereof ibid. To vse thing indifferent to the griefe of our brother is against charity 180. two cautions herein 181. A reproofe of strong and weake in the vse of things indifferent 189. The kingdome of heauen is not of things indifferent but of things necessary 194. the striuers about things indifferent are guilty of three sinnes 195. scandall giuen and taken for things indifferent destroyeth the worke of God 204. The blame both of Preachers and hearers herein ibid. a threefold admonition hence 205 206. Indifferent things must bee abstained from for the weake brothers sake 208. how long we must abstaine for the weake brothers sake 212. Of the Churches authority in determining the vse of things indifferent 214 215. Whether our faith knowledge in things indifferent be alwaies to be mâ—nifested by practice 222. Ioy that wee must wish our brethren ioy in beleeuing 262 Judging vid. Censure there are foure things that we man not iudge 166 Iudgement that there shall be a generall iudgement 153. it appeares by many reasons ibid. it is comfort to the good but terrour to the bad 154. that should perswade vs to repentance ibid. Three things should make vs carefull against the day of iudgement 163. What to doe to
the first tasting liketh well but a little cloyes vs so the beginnings of many haue been feruent but their latter end drowsie and cold This was the disease of Ephesus Reuel 2. and we are dangerously sicke of it Many trees are very forward in the Spring but a little frost nips the buds and then there is no fruit for that yeare so it is with vs The forwardnesse of many haue come to nothing Take heed of falling from thy first loue of growing cold of going backward Leo Mag. ser 8. de Passione in fine Qui non proficit deficit 〈◊〉 qui 〈◊〉 acquirit non nihil perdit Hee that proceedeth not decayeth and he that getteth nothing loseth something said Leo. Naturall motions grow stronger at the last a sâ—one that falleth from a high place the neerer it comes to the proper place the faster it moues so the neerer we come to heauen the more zealous we should be in godlinesse What a thing were it if after ten or twentie yeares profession a man should fall a sleepe at the comming of the Bridegroome or walke so as if he regarded not whether he came at heauen or no. A man though weary of his iourney yet if hee be within sight of the towne where his dwelling is he puts on cheerily yea the beast comming neere home goeth freely though dull and halfe tyred before Take courage proceed on liuelily Behold the toppes of those holy mountaines within lesse then an houre thou shalt be in heauen A foule thing were it to faint in the sight of our Countrey and in the very Hauens mouth to be sluggish and negligent VERSE 12. The night is farre spent the day is at hand Let vs therefore cast off the workes of darkenesse and let vs put on the armour of light IN the eleuenth verse was the Preface containing an Exhortation to the diligent and studious performing our dutie as in things going before so in things following The thing it selfe Paul exhorts vnto is a temperate and sober walking and this in this verse generally with a Reason and in the two next verses repeated with a speciall and particular Exposition In this verse are an Exhortation and a Reason The Reason set before the Exhortation and is laid downe as a foundation and the Exhortation raised out of it and built vpon the same The Night is farre spent the Day is at hand In these words is the Reason which is taken from a comparison of diuers estates to a diuers kind of life The same things doe not alwayes become Old and Yong Noble and Ignoble persons Otherwise is the behauiour of them which liue in darkenesse then is theirs who dwell in the light In the day ought to be done the workes of light But the night is farre speat and the day at hand Therefore cast off the workes of darknesse and put on the Armour of light The Maior is grounded vpon a Rule which is that our life must bee answerable to our condition and state our workes to the time The Minor is in the words of Paul The Night the Day These are taken either properly or figuratiuely Properly the Day is either Naturall or Artificiall Here such a day is considered which hath a Night opposed to it which the Artificiall hath not the Naturall being the space of foure and twentie houres comprehending in it Night and Day The Hebrewes began the Naturall day at Euen the Grecians at Sun-rise the Romans as we at Midnight the Arabians at Noone All begin the Artificiall day at the Rising and end it at the Setting of the Sunne The Day is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or came because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of the Sunne In Latine it is Dies à Deo of God as a diuine thing as some also haue deriued the Hebrew word it being the measure which God hath giuen for the world Night is the absence of the Sunne when there is nothing but darknesse which is the priuation of light It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in Latine Nox à nocendo of Hurting because though there bee singular vse of it yet in comparison of the day it is not so comfortable Day and Night are not here taken properly but Metaphorically and so 1. Day is taken for Prosperitie Night for Aduersitie Esay 9.1 and not vnfitly for as in the Night a man meeting with his friend Colos 1.12 neither knowes nor salutes him so is it in Aduersitie Thus Heauens blisse is called Light and the Paines of Hell Darkenesse Matth. 25.30 2 Day also is taken for Life Iohn 9.4 and Night for Death as the Poet Soles occidere redire possunt Nobis cum semel occidat lux breuis Nox est perpetua vna dormienda 3 Night is taken sometimes for this life and Day for the life to come as Psal 49.14 though wicked men prosper here yet illo manè in that morning the vpright shall haue the vpper hand of them In that morning that is in the day of the Resurrection which shall neuer haue a Night 4 Sometimes also Night is taken for the time of the law Malachy 4.2 and Day for the time of the Gospell so is the law called the time of shadowes Heb. 10.1 Ambr. tom 1. l. exhor ad virg non procul ab initio and the time of the Gospell the day of saluation 2 Cor. 6.2 as Christ is some where called the Sunne of righteousnesse and Saint Ambrose expounds that of the Psalme Day vnto day vttereth speech and night vnto night sheweth knowledge thus Day that is one Christian teacheth another Christian and night that is one Iew teacheth another Iew. 5 And sometimes these termes are thus taken namely the night for the time of our vnregenerate estate when wee were without faith repentance c. and Day for the time of our regeneration and conuersion to God as is manifest in these places 2 Cor. 4.6 1 Thess 5.5 2 Pet. 1.19 Ouid. 6. Metam Ignorance and rebellion are called night by the Poet. Proh superi quantum mortalia pectora caecae Noctis habent The question is how Day and Night are taken here by our Apostles for interpreters iudge diuersly But not the first way though to be without grace be the greatest aduersity can be fall vs and on the contrary Nor the second though indeed onely beleeuers liue and vnbeleeuers are dead in sinne Nor the third because the Resurrection is not our morning our morning is in this life for here we haue some light of Grace Nor the fourth which interpreters ancient and later haue much stood vpon For first the night of Iewish ceremonies is not onely farre passed but cleane gone and ended Secondly Paul wrote principally to the Gentiles
appointment and obseruation is indifferent and so the Church hath power and the Christian Magistrate to constitute them as things seruing to the promoting of the worship of God as that there might be assembling together for the reading of holy Scripture for prayer and preaching of the word No man will deny but that it is conuenient to celebrate the memoriall of the Passion and Resurrection of our Sauiour on some particular day But if euery man should choose his owne time there would be confusion Therefore for order in the Church Consule Zanch. tom 4. in 4. praeceptum pag. 668. seq and for diuers benefits accrewing thereby it is very fit that there should be some Holy dayes appointed to be obserued besides the Sabbath 1 Hereby our selues our seruants our cattell haue rest which is one of the ends of the Sabbath The Iewes had need of such addition of dayes of rest and therefore God instituted diuers holy dayes and so haue we need also 2 Faith and good manners are furthered hereby Aug. Ianuario Epist 118.119 whatsoeuer is not contrary to Faith and good manners may be done saith S. Augustine but hereby they are builded vp by publique prayers reading and preaching of the Word 3 Hereby the loue and ioy of Christians is increased Hieron com in Epist ad Gal. c. 4 through their mutuall beholding one another as Hierome affirmeth 4 The poore haue the more time to bee instructed in Religion 5 Hereby the principall patefactions of God and benefits which he hath bestowed vpon vs also the holy vertues of the Saints are being vpon such dayes inculcated made the better knowne vnto vs. 6 Hereby wee keepe conformitie with the Primitiue Church and with the Fathers from whom to dissent in things indifferent which may be vsefull vnto good life were arrogancy and indiscretion But some Holy dayes are called by the names of Saints Obiect They are dedicated not to them but to God Answ they are called after their names because their story is then commended to the Church and on those dayes wee make no supplication to the Saints but onely praise God for them and pray for grace to imitate their vertuous and holy liues as did the Antients But here the errour of the Papists and Anabaptists and Familists is to bee taken heede of These will haue no holy and festiuall dayes They will haue too many troubling the Church with their single and double feasts c. putting Religion in the day and dedicating it not to God but to the Saint yea sometime to such a Saint which neuer was vpon earth or neuer shall bee in heauen also they preferre the reuerence of many of their holy dayes before the Sabbath Neglect not thou the holy daies appointed in our Church but yet make a difference betweene the Lords day and them For that is called the Queene of dayes Ignatius And therefore as is the Virgin Mary blessed amongst women so is the Lords day amongst other holy dayes for the dignitie whereof the whole weeke among the Iewes was called Sabbatum the Sabbath as some Learned haue obserued Tremel in annot ad suam Syram trans Noui Test Mat. 28.1 the dayes of the weeke being thus distinguished prima Sabbati secunda Sabbati c. It is requisite there should be some holy dayes for order sake and gouernment 1. But not ouer many that the Church be not burdened 2. Holden indifferent in their owne nature that Christian libertie be not indangered Diuersitie of opinion for obseruation of daies and such like indifferent things Vse 1 ought not to breake charity and vnity among the Brethren when that we doe is of conscience Hereof we haue a notable example of Polycarpus and Anicetus Bishop of Rome who differing in opinion and obseruation of dayes and fasting yet continued in loue and maintained vnitie as witnesseth Irenaeus in a Letter written to Victor Bishop of Rome yea and Irenaeus giueth this testimonie to the Church then and before his time that all such which held contrary obseruations Luseb hist eccl l. 5. c. 23. Socat schol hist Eccl. l. 5. c. 21. did notwithstanding hold fast the bond of loue and vnity Holy dayes are religiously to be obserued to the Lord according the end of their institution Vse 2 But many make them daies of vanity and carnal delight least of all thinking of glorifying God so that God is more prouoked in one of them nay on the Lords day it selfe by some wicked wretches then all the weeke after When a man walks according to the warning of his conscience Vse 3 although he erre in doing yet his religious and well nurtured conscience pleaseth God In things wee discerne not nor conceiue it is good for a man to walke according to his conscience so that he neglect not to be rightly enformed and bee ready to obey when it shall be otherwise reuealed The Iew may not vse Christian liberty till he may enioy it with a good conscience For it is better to follow an erring conscience when it cannot be informed and corrected then to doe against conscience In all things giue thankes Vse 4 without which all things are impure both our meat and our abstinence also and with it euery creature of God is good vnto vs 1. Tim. 4.4 as the Apostle witnesseth Many little better then Atheists and like vnto Swine sit downe to their meat without any acknowledgement of the giuer of it Doe thou giue thankes For 1 Thus they did in old time 1 Sam 9.13 Mat. 14.19 Luk. 24.30 Act. 27.35 Plutar. in Symp. Samuel must blesse the sacrifice before the people will eate Our blessed Sauiour alwayes gaue thankes before meat The blessed Apostle Saint Paul vsed so to doe as we reade of him in the Acts. Yea the very Gentiles vsed not to eate till they had offered a part as first fruits vnto their gods And I haue read that the Turkes vse thanksgiuing or some forme of benediction before they eate 2 Thereby thou acknowledgest that God by his prouidence maintaineth and preserueth thee Cornel. Cor. a lap com in 1. Tim. c. 4. 3 By this thy meat becomes wholesome and nourishing to thee which otherwise would be as a stone For man liueth more by Gods blessing then by bread Mat. 4.4 4 Hereby thou hast alwaies a table prepared Chry. hom 79. ad pop Ant. For as Chrysostome saith Mensa ab oratione sumens initium et in orationem desinens nunquam deficit c. Where men begin and end their refections with prayer there shall be no want 5 By this our mindes are furthered to some holy meditation while we are eating drinking as of labouring for the meat which perisheth not of our mortality Aug in Regula Monacharum Ep. 109. of eating bread in the Kingdome of Heauen For which purpose the Antients vsed to haue a Chapter read out of the Bible in the time of their meales as
teeth It is the duty of Christians to receiue strangers Vse 2 so did Abraham and Lot and others The Israelites must loue strangers Deut 10.19 and Christians may not forget it Heb. 13.2 But Christian strangers which professe true Religion must be receiued in the Lord and as it becommeth Saints Doe good vnto al men but specially to the houshold of Faith saith S. Paul elsewhere So of true Protestant Christians there must be a speciall and honourable regard The Saints are consecrated to God looke what difference we make betweene the Lords day and the other dayes of the weeke so much ought we betweene the Saints and other men as there is another manner of vse of things holy and of things common O happy England which knowest not what it is to bee a stranger But there may a storme arise and for thy fruitlesse profession driue of thy Children into forraine parts as in the dayes of Queene Mary therefore receiue thou strangers especially the persecuted members of Iesus Christ In the middest of the Noone-day make thy shadow as the Night to hide the outcasts of the Lord Let them dwell with thee and be a couert to them from the face of the Spoyler Esay 16.3 4. as the Prophet Esay admonisheth Moab Whatsoeuer is done to such strangers Mat. 18.5.6 25.34 seq Christ accounteth done to himselfe eyther by way of offence or defence It is a gainfull office to receiue such as witnesseth the example of Abraham Lot the Widow of Sarepta and others And I am perswaded that England fares the better for kindnesse shewed in dangerous times to French and Dutch strangers long may England be a Sanctuarie refuge and harbour for the persecuted Saints For hee that receiueth a righteous man in the name of a righteous man shall haue a righteous mans reward Mat. 10.41 Let vs remember therefore the monition of Saint Peter 1. Pet. 4.9 Vse hospitality one towards another without grudging and in these times of domesticall peace and forraine troubles let vs cheerefully and with a liberall minde and not Nabal-like relieue such as fly vnto vs. Account it no small blessing if God by his prouidence send one of his poore Saints a stranger to thee to be relieued and say after the words of Elizabeth Luke 1.43 Whence is it that a brother of my Lords comes vnto me God honours thee if he giue thee such occasion and commits to thy trust such a Iewell Make such thy friends that when thou failest they may receiue thee into euerlasting habitations Vouchsafe them a roome in thy house whom Christ disdaines not a place in Paradise and if it were needfull euen wash their feete knowing that the foote of a true beleeuer is more honourable then the head of the proudest wicked man on earth The Romanes must assist Phoebe in all her affaires Vse 3 Such loue ought to be betwixt beleeuers that they ought to support vphold and by all kind offices further one another As one hand washeth another so wee being members of the same body ought mutually to be helpfull Wicked men will take part with wicked men and ride and goe in the behalfe one of another yea euen the Deuils back and second one another much more ought Christians to countenance and further one another but alwayes in that which is good onely and among good things in spirituall chiefly It is iust that such as haue by their place birth Vse 4 authoritie goods countenance prayers counsels example labors or otherwayes done good whether of superiour or inferiour rancke should be singularly respected vpon all occasions The Church is a debter vnto such But such as haue beene no way seruiceable of due can expect no such regard much lesse may they who haue wronged and disgraced the Church and members thereof by their cruell and euill life VERSE 3. Greet Priscilla and Aquila my helpers in Christ Iesus 4. Who haue for my life layd downe their owne necks vnto whom not onely I giue thankes but also all the Churches of the Gentiles THe second part of this Chapter beginnes in these Verses and is continued to the end of the 16. Verse and againe in the 21. V. and so to the end of the 23. In the verses betweene the 16. and 21. is the third part of this Chapter This part is nothing but salutations which are eyther from Paul or from sundrie others A Salutation is a signification of our loue whereby wee wish all temporall and spirituall welfare to our brethren Barac Imperatiuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word as also a Greeke word are vsed to this purpose both at meeting and parting of friends The Greeke word in this place implyes the performance of such courtesie and well wishing The Latine word comes of a terme which signifies health Salus The reason of Pauls saluting so many here is threefold 1 That he might winne them by such courtesie the readilier to entertaine and follow the good admonitions giuen them about indifferent and other things in this Epistle and for a preparation against his comming 2 That the Romanes might take speciall knowledge of these aboue the rest that they might imitate their graue and peaceable courses and follow their counsell 3 That these persons saluted by the praises which Saint Paul giueth them might be prouoked to perseuere in such praise-worthy vertues for euery commendation implyeth a secret admonition of perseuerance These things premitted our order in handling of this part shall be first to note the generall Doctrine of Salutations and then briefely to passe it ouer making some few obseruations out of some of the verses To Salute our friends Doctr. present or absent is a courtesie not to be neglected This is to be proued by the practice of holy men of all times of Iethro and Moses Exod. 18.7 of the Angell to Gideon Iudges 6.12 of the Angell to Mary Luke 1.28 So Christ commanded Matth. 10.12 and practised Iohn 20.19 so Saint Paul here and in other of his Epistles So Peter 1. Pet. 5.13.14 Christians are not to omit this dutie Vse it being a singular meanes to adorne our profession and to nourish loue and whom should blessing better become then the Heires of blessing But see it be from the heart There are notwithstanding two exceptions hereunto 1 The first Luke 10.4 Our Sauiour chargeth the seuentie disciples sent forth to preach to salute no man by the way By which prohibition hee doth not vtterly take away such complements as the Anabaptists from that place but sheweth that they were to vse no delay but to set all other occasions aside and speedily to attend the preaching of the Gospell When friends meete they are loth to part and therefore such courtesies to be omitted when weightier matters are to be performed When we should preach or heare or resort to the Congregation to publike prayer c. it is then no time of visiting friends entertaining them with discourse or
A PLAINE EXPOSITION vpon the whole thirteenth fourteenth fifteenth and sixteenth Chapters of the Epistle of Saint PAVL to the ROMANES Wherein the Text is diligently and methodically resolued the sense giuen and many Doctrines thence gathered are by liuely vses applied for the benefit of Gods Children Performed with much varietie and conuenient breuitie BY ELNATHAN PARR Bachelor in Diuinity and Preacher of Gods word To which is prefixed an Alphabeticall Table containing the chiefe Points and Doctrines handled in the Booke PSAL. 122.6 Pray for the peace of Ierusalem LONDON Printed by G. ELD for SAMVEL MAN dwelling in Pauls Church-yard at the signe of the Swanne 1622. TO THE VERY NOBLE RELIGIOVS AND MOST WORTHY Master Nathaniel Bacon ESQVIRE and The Lady Iane Cornwalleys his WIFE Grace and Peace be multiplyed from God the Father and from our Lord IESVS CHRIST SIR MAy it please you once again to giue me leaue to Grace my labours with your Noble name which shall bee to them as a Good Light to a Picture For thereby shall they appeare the more Spectable and bee the more fauourably aspected of the Reader I wish that they could reflect as much brightnesse vpon your Noblenesse as they receiue splendor from it But as a glasse more weakely returneth the irradian Beames so These I doe hereby in what measure I am able testifie my thankfulnesse for former Fauours and beare witnes to your true Noblenesse who haue not onely the Pictures of the vertues and graces rarely done with your own hand for the ornament of your house though many in these daies virtutem ne pictam quidem viderunt But themselues by a heauenly pencill drawne in the table of your heart which do adoâ—ne your life and make mee to bee Yours addicted in all respectfull obseruance ELNATHAN PARR MADAME AS is the bountie of the Giuer so in Iustice ought to bee the Acknowledgment of the receiuer Your Ladiship was the first aduancer of my studies and estate and so you haue continued which is not the least Ornament of Honour Of Due therefore whatsoeuer I can performe is your Ladyships then whom I know none more truely Honourable for which is the Crowne of Ladyes and of all the daughters of Eue Chastity for meekenesse of Spirit an Ornament of price for all the Daughters of Sara for Charity c. For neither will your excellent modesty suffer nor this short Epistle suffice to the relation of your deserued praises As we behold the maiesty of things sacred with venerable silence admiration see I your incomparable vertues I burne this Incense at their Altar And I wish the world had more such Ladyes the Church such ornaments painefull and peaceable Ministers such Patronesses as your Ladiship hath beene to mee who am Yours addicted in all respectfull obseruance ELNATHAN PARR TO THE CHRISTIAN READER increase of Peace and Loue. NO part of holy Scripture hath been so happy in the Expositions of elder and later Diuines as this prime Epistle of our blessed Apostle What need then thou wilt say of thy homespun lucubrations Why doest thou yet write My answer is warrantable enough in these times It is the fashion Scribimus indocti doctique When Diogenes saw the people of Athens all of them in busie imployments vpon occasion of a present danger he also agitates and liuely bestirres himselfe in his Tub lest in a time so negotious he might seeme to sit still and be idle So I in this scribling age And yet I hope I shall not moue onely with Diogenes but promoue something among the rest which haue taken paines in this kinde The least starre hath his light and instuence and there may be some vse of Goats-haire to the finishing of the Tabernacle My ayme herein is first the glory of God then according to grace giuen to reenforce in these declining times subiection to Magistrates loue to neighbours sobriety toward our selues and peace and order in our Church the two preseruers thereof I am assured that the substance of things affirmed are consonant to the Scriptures and not without the consent of the soundest Diuines antient and moderne how rude soeuer thou finde the style and phrase it being all written volante calamo Whatsoeuer it is I beseech God thou maist profit by it which thou shalt the sooner doe if thou bring a minde without preiudice and not wedded to thy owne will And I pray thee to commend to the blessing of God both it and Thy true Friend in our common Sauiour ELN PARR THE TABLE A ADmonition after Admonition wee must bee carefull to amend our liues page 167. Admonition necessarie in two respects 168. the vse and end of it Ibid. Amendment that after instruction we should amend 167 Apparell an excellent vse of it both in putting on and putting off 92 Armour where there is vse of Armour there is feare of danger 69 Authoritie a grieuous punishment remayning to them that resist lawfull Authoritie 12 Awake what it is in its proper sense 55 B Begin a reproofe of such as beginne well and afterwards grow sleepie 58 Beleeue that wee must wish our Brethren ioy and peace in beleeuing 262. Beleeuers stand in neede of one anothers prayers 306. the loue that ought to be betweene them 316. Beleeuers called Saints 329. what this title admonisheth Ibid. Blasphemie what it is 186. the kinds of it 187 Body the Body is to be serued but not its lusts 97 98. pretty rules about the care and carriage of the Body 98. ouermuch care for the Body condemned 99 Bookes God hath three Bookes 162 Borrow whether it bee lawfull to Borrow aff 39. with a distinction Ibid. a fruit of sin and a kind of basenesse Ibid. Bowing Bowing of the knee what it meanes 156 157. Bowing of the knee at the Name of Iesus approued 158 Brownists a prettie note for their meekenesse or rather waywardnesse 104 C Care to care for the body is not vnlawfull 96. ouermuch Care condemned 99. three things should make vs Carefull against the day of Iudgement 163 Cenchrea what and where it is 312 313 Censure to beware of it 116 117. Gods receiuing should be a protection against vniust censure 118. it is against right to censure one another 120. a reason not to censure 123.152 the Censure of mens deedes pertaine to God 126. it is a great corruption of nature to censure others 150 151 Chambring what 78 Chance that the Gospell comes not to any place by chance 292 Christ hee is all good things to vs 89. how to vse Christ that we may be the better for him Ibid. wee must giue our account to Christ 162. three excellent vses hereof Ibid. 163 164. the end of Christs comming in the flesh 257. it is the top of euery mans ambition to honour Christ 288. Christ ruleth amidst his enemies 327 Church that we ought so to gouerne our houses as that they may worthily be called a Church 321. that euen among the wicked God hath sometimes a Church
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
difference but in sense a great deale for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who eateth at the same table with vs a familiar and therefore the feastings of friends were called among the Heathen Sodalitia and Sodalitates fellowships Tertul. lib. 2. ad vxorem Cicero in lib de Senect Plin. Epist l. 10. epist 79. ad Traianum and the meeting of the Saints to worshippe God were in the primitiue times called Hetaeriae but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Pauls word here signifies any which is another from our selues be he friend or foe Another not meaning that if a man loue one or two other then himselfe it is any thing but that whosoeuer is another must be loued so that the bounds of the Earth are not larger then loue Loue is naturall as betweene parents and children Or Sociall as betweene friends but the loue of vncleane persons and of drunkards and other wicked men and women one toward another is not here meant neither is their mutuall affection worthy the name of loue being a dissoluing of all law and not a fulfilling the same Or Supernaturall when the affection is renued sanctified and directed to the right obiect according to the word of God This loue is a fulfilling of the Law Hath fulfilled The Law is emptie till we doe it God hath giuen it that wee should doe it and then is it fulfilled according to Pauls word here or finished and perfected according to Iames his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2.8 The Law is as an vnperfect thing till we obey it The Law of God the second Table as in the next verse yea and the first Table for the law is copulatiue the lawes of man also Hath fulfilled the law The fulfilling of the law is eyther actually in regard of the singular precepts Affirmatiue and Negatiue and so he that loueth fulfilleth it not Or it is modo generali after a generall manner and that as I take it in foure respects 1 In regard of the root and inward beginning of obedience which is loue so that he stealeth not but liueth iustly by an inward beginning and so virtually fulfils the law being able by such principium within himselfe vpon occasion to keepe any branch of it 2 In respect of that on which the whole Law and the Prophets depends Matth. 22.40 which is loue 3 In respect of that vnto the which the law is ordained which is mutuall loue and societie The end of the Commandement is charitie 1. Tim. 1.5 4 In respect of that whereby euery thing is perfectly done which the Law requires which is that it be done in loue as Saint Paul exhorts the Corinthians 1. Cor. 16.14 Let all your things bee done in charitie By loue are things done perfectly for not only that such things should bee done and others vndone hath God commanded but that they should be so out of loue Charitie is the fulfilling of the law Luk. 10.25 26 27. Doctr. eternall life is attributed to loue which is not attained but by fulfilling the law either in our persons or by our surety the same is also confirmed in the next verse The fatherly goodnesse of God herein appeareth toward vs Vse 1 who hauing absolute power to command vs what hee pleased yet hath commanded nothing but loue then which nothing is more diuine for God is loue and loue is of God 1. Ioh 4.7 8. and nothing more profitable to vs and comfortable What more sweet then to loue and be beloued ex amore amicitia from loue comes friendship which to take out of the world were a greater damage then to take the Sunne out of the firmament O our vile nature which is prone to hatred and enuy the destroyers of mankind let vs lament that we are so backward to keepe this diuine profitable and comfortable law If the Lord had commanded things hard burthensome and vnprofitable we must haue obeyed how much more ought wee when hee sayes only Loue and inherite eternall life That our obedience should be acceptable and perfect Vse 2 it must be done in loue The Lord requires a pure affection as well as the outward act Thou doest not steale defile thy neighbours wife It is well but wouldest thou not if thou haddest opportunitie Doth feare only or shame or the sword of the Magistrate restraine thee Then thou doest not such things because thou darest not doe if thou darest this is not to keepe the law Hee that loueth will not doe such things though it were in his power and though he were sure neuer to be called into question euen for the loue he beareth to God and to his neighbour If thou giuest all thy goods to the poore c. and hast not loue it is nothing 1. Cor. 13.3 True loue seasoneth all things and maketh them well taken being the life of vertue as prudence is the light of it As therefore there is great difference betweene the speech of a Parrot and of a wise man so betweene the obedience of him that loueth and of him that loueth not Balaams Asse speakes so a wicked man sayes ouer prayers heares the Word giues almes abstaineth from some euils yet fulfilleth not the law because he loueth not Let vs labour then for loue Iohn 13.35 which is the worke of a true disciple of Christ for as the Grecians are distinguished by their clokes Romans by their gownes Graduats by their habits so we by Charitie VERSE 9. For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefely comprehended in this saying namely Thou shalt loue thy neighbour as thy selfe HEre is a proofe that he which loueth fulfilleth the law and the argument is taken from an induction or enumeration of the particular commandements in the Law which are comprehended in the precept of loue Loue is all the Commandements Therefore hee that loueth fulfilleth them all Here are to be considered the seuerals or the summe The Seuerals are the particular precepts rehearsed The summe is Thou shalt loue thy neighbour as thy selfe In the Enumeration something is to be marked 1 The fift commandement is not mentioned which requires Honoring of Parents Pet. Martyr Some answer that Paul reckons them as the Iewes did who put that Commandement into the first table making fiue in each table From whence we may note what a sacred thing they thought obedience to Magistrates and parents to be Or he hath so plentifully spoken of that Commandement in the first part of this Chapter as there seemes to bee no need of any repetition Or he takes the Negatiues only because they are most contrary to Charitie and also that Commandement is comprehended in these words and if there be any other Commandement 2 The seuenth Commandement forbidding adultery is put before the sixt forbidding murder The reason is
a thing to be attained in this life True charity is not to do hurt but good to our neighbour Vse 1 to doe good rather then to receiue else it is selfe loue not the loue of our neighbour I must loue my neighbour for his owne sake A man loues his horse his meat c. for the good hee receiues by them but we must loue our neighbour for himselfe otherwise wee put no difference betweene a neighbour and a horse now the best good wee can doe for our neighbour is to bring him to God and saue his soule All the Law is comprehended in loue and loue doth no ill Vse 2 but keepes all the commandements as a good mother tends all her children and carefully nourisheth them Loue is a Mother the ten commandements are her ten children she forgets none is vnkinde to none neglects none fulfileth all Dauid had an instrument of ten strings loue is that instrument the tenne strings are the tenne commandements if one string bee out of tune the harmony is marred so the breaking of one commandement destroyes loue and corrupts it as one dead flye the pretious ointment of the Apothecary The law is copulatiue founded and comprehended in charity Iames 2.11 vertues are coherent He that said Doe not commit adultery said also Doe not kill Endeuour then to keepe euery commandement if thou wouldest auoyd the curse of the law For then shall I not bee ashamed saith Dauid when I haue respect to all thy commandements Psal 119.6 Charity is a good Catholike Charity fulsils the law Vse 3 Out loue is discerned by our obedience to the law If you say Charity suppose doing good for it is as possible to separate heate from the fire and light from the Sunne as good workes from Charity Many speake of charity and deepely protest it but words will not carry it It is the shame of Christians that charity is so much in our tongues and so little in our hands There are many which without any wit can turne house and land into smoake as our idle Tobacconists but to turne the fume and breath of loue into workes requires wit and grace too Shew me thy faith by thy charity and thy charity by thy workes Let vs not loue in tongue onely but in deed and truth saith Saint Iohn 1 Ioh. 3.18 Ama vt videam let mee see thy loue as well as heare it for a verball loue is like a painted fire for shew not for vse Loue is a substantiue it must bee seene felt and vnderstood Charity is a beautifull Lady which desires to be seene she is no Nun she is not of that religion she is conuersant abroad doing good to her neighbours Faith alwayes keepes within to defend the conscience but charity is alwayes without feeding the poore visiting the sicke c. The proper act of faith is to receiue of loue to giue and distribute of faith to doe our selues good of loue to doe good to our neighbour and this is the fulfilling of the law As the Moone among the lesser stars Vse 4 so is charity among the graces called a more excellent way 1. Cor. 12.31 then things greatly excelling I would we were sicke of loue as the Church in the Canticles and yet loue is not a sicknesse Cant. 2.5 but the sanitie of the soule What is loue more then other vertues Loue is the comfort of life If a poore man liue in a towne where loue is he cannot want for loue will vndoe all locks and if a rich man want loue towards his poore neighbour he is as if he had lost the key of his money cupboard If a wicked man dwell where loue is hee shall haue good counsell good admonition good examples good prayers c. If a man be rich and not beloued his life is miserable c. Loue is the spirit of pietie and good life Non faciunt bonos aut malos mores nisi boni vel mali amores as our loue is Aug. Macedoni epist 52. so are our manners said Augustine Loue is the life of faith Iames 2.17 Bern. ser 2. de Resur 24. sup cant He that doth any hurt to his neighbour though he be not a fratricide yet is fideicida a killer of faith said Saint Bernard Loue is the strength of the Common-wealth A Citie diuided cannot stand Matth. 12. as stones without morter in a building so are men without loue in a Common-wealth Loue is the Nurse of the Church Ephes 4.16 So Tertullian Corpus Ecclesiae fibula charitatis connexum crescit in deum The body of the Church being buttoned and knit together in loue groweth vp in God Loue is the soule of the law Where there is loue Aristot Ethis l. 8. c. 1. Cic. l. de Amici there needs no law but where there is law there needs loue as Heathen wise men haue obserued Nay loue can doe more then all lawes There are good lawes against theft murder drunkennesse whoredome c. and yet there are many offenders but if there were loue none of these euils would be done to our neighbours Will a man take away his life whom he loues and for the sauing of whose life hee will venture his owne it cannot bee and so of the rest Thus and much more excellent is loue as the tongue of Angels is nothing without loue so it is not sufficient to commend loue The law therefore non dispendium sed compendium consecuta est hath not lost but gotten by being reduced into one precept of loue Let vs labour for loue The Corinthians had abundance of knowledge but they wanted loue and were rent into Schismes we are sicke of the Corinthian disease I wish wee were truely humbled for it that we might be healed If thou wishest well to the Church of England liue in loue If thou wishest well to thine owne soule and desirest to keepe the law Chrysost hom 33. in 1. Cor. loue thy neighbour Magnus Doctor charitas said Saint Chrysostome Loue is a great Doctor It will teach vs to obey the Magistrate to reuerence the Minister to reliue the poore to doe good to all and hurt to none and to doe these things Iames 2.8.12 Galath 5.13 willingly and freely Therefore called a royall law and of libertie by Saint Iames yea it makes vs very seruants to our neighbours as Saint Paul affirmes The Lord giue vs this loue VERSE 11. And that knowing the time that now it is high time to awake out of sleepe for now is our saluation neerer then when we beleeued HEre begins the third and last part of this Chapter which sheweth our dutie toward our selues which is Temperance This part containeth two Exhortations The first concerning the manner of performing the dutie required in this verse The second concerning the things themselues about which this dutie is conuersant in the rest of the verses The manner is that it be done not sleepily and negligently but
who had no night of ceremonies Thirdly Paul sets downe verse 13. what be the works of the night hee meanes viz. Chambering and wontonnesse gluttony and drunkennesse c. We therfore take the fifth and last to be the true meaning of this place The Night is farre spent the Day is at hand The Apostles so speakes to note the goodnesse and yet the imperfection of our estate It is not so Day with vs but that we haue much darknesse nor so Night but that blessed be God wee haue some light some knowledge some Faith some power against sinne c. Our estate is excellently called by the Fathers Crepusculum which is a middle time betweene darknesse and light it is as the grey morning with vs betweene the darknes of sin and the light of the vision and glory of God Infidelity is midnight Faith is the morning The vision of God is as High noone If we looke vpon Infidelity it is day with vs If to the blessed vision of God it is as night The Angels haue a day which we haue not yet and we haue a day which Turkes and Infidels haue not yet Infidels see nothing We see in part The blessed in heauen see all things The time of Infidelity Doctr. is darke night and the time of grace as the comfortable day Act. 26.18 Paul is sent to the Gentiles that they may turne from darknesse to light Eph. 5 8. Yet were sometime darknesse but now are yee light in the Lord. As the euening was before the morning Vse 1 so first it is night with vs through our corruption before it be day with vs by grace No man is borne in this day but as when darknesse was vpon the face of the deepe God made the light by his word so by the preaching of his Word hath he turned our spirituall darknesse into light according to that comfortable saying God 2 Cor. 4.6 who commanded the light to shine out of darknesse hath shined in our hearts to giue the light of the knowledge of God in the face of Iesus Christ The Creation of light no greater worke then thy conuersion Be thankfull to him who by his word hath brought thee which satest in darknesse and in the shadow of death into the comfortable light of sauing grace Happy are beleeuers Vse 2 vnbeleeuers and wicked men are most miserable when these with the Aegyptians are vnder darknesse which may be felt then are the children of God with the Israelites in the blessed light of Goshen Truely the light is sweet Eccle. 11.7 and a pleasant thing is it for the eyes to behold the Sunne but darknesse is hideous How tedious to a sick man is the night how desires hee and longs for the Day for light of it selfe cheareth and mitigates griefe so is the time of grace most comfortable As is he who lyeth in the bottome of a dark stinking dungeon so is the man who hath a conscience without the light of grace There is nothing more pure more pretious more delightfull more powerfull then the light Damasc Ort. fid l. 2. c. 7. it is pulchritudo et ornamentum omnis visibilis creaturae the beauty and ornament of euery visible creature said Damascene The best things are called light God dwells in the light Christ is the light of the world The good Angels are Angels of light the Word is light Saints are light Baptisme is light c. and the night or darknesse is contrary To bee bodily blind is a great misery but to bee spirituall blind is an excesse of misery As it is easie to make the blind fall into the ditch so if our eyes spirituall be darkned how great is the darknesse how easily can Satan lead such men into the very pit of hell If thou hast receiued grace shew forth his prayses who hath called thee out of darknesse in to his maruellous light 1 Pet. 2.9 Night and Day are two contrary states Vse 3 It is not possible to bring mid-night and mid-day together so impossible that a man being in the state of sinne and infidelity should bee a good Christian Examine thy estate whether it be night with thee or day thou shalt know this by thy inward affections and by thy outward actions 1 Thou readest in the Psalmes that God makes darknesse and it is night and then all the beasts of the forest creepe forth the Lyons seeke after their prey c. But when the Sunne ariseth they lay them downe in their dennes and then man goeth forth to his worke and to his labour till the euening Looke now to thy heart is pride there malice couetousnesse c. Surely if these beasts be abroad it is night with thee these are not to be seene in the light of grace but are hunted out to Hell the Diuels den from whence they came 2 Thou readest in S. 1 Thess 5.6 7. Paul Let vs watch and be sober for they that sleepe sleepe in the night they that are drunken are drunken in the night Looke now to thy life Ioh. 3.20 Euery one that doth euill hateth the light Iob. 24.14 15.16.17 saith our Sauiour and the theefe the murderer the Adulterer wait for the twilight saith Iob and the morning is to them as the shadow of death If therefore whoredome drunkennesse theft c. be thy practices then certainly it it midnight with thee stand vp from these dead workes that Christ may giue thee light The Night is farre spent Vse 4 the Day is at hand Though wee haue some light yet wee haue some darkenesse which the Regenerate see and bitterly complaine of O the dulnesse ignorance rebellious corruptions that yet remaine wee are not perfectly renewed in euery degree let it admonish vs to proceed in faith and the daily practice of repentance that the Day-Starre may more and more dawne in our hearts Heare the Word and pray that thy light may increase Democritus the Philosopher put out the eyes of his body A. Gellius Noct. Attic. l. 10.17 perswading himselfe that the cogitations and commentations of his minde in the contemplation of nature would bee the more liuely and exact thereby so one way doubtlesse to further the light of the soule is to pluck off the scales of worldlinesse and voluptuousnesse and to put out the carnall eye wherewith with so much doting we behold the things of this world Euery day dresse thine eyes that thou maist see more and more Pre. 4.18 He that is righteous let him be more righteous that he may be like the morning light which shineth more and more vnto perfect day VERSE 12. Let vs therefore cast off the workes of darknesse and let vs put on the Armour of light IN these words are the generall Exhortation issuing out of the Reason contained in the first words of this verse of which before This Exhortation hath two branches according to the two parts of the Reason The night is farre spent therefore cast off
Professour against Professour who getteth thereby Not Wee but Satan but the Papists to whom wee haue giuen this staffe to smite vs with namely our Contentions Striue not for this were to sinne grieuously as we may see by the companions of strife here which are of the blackâ—st iniquities Striue not for that sheweth thee to be a carnall man 1. Cor. 3.3 yea if thou gloriest that thou beleeuest Iames 3.14 thou lyest against the truth saith Saint Iames. If thou wilt needs striue striue to do good to enter in at the straite gate to master thy corruptions c. Abhorre Enuie Vse 2 It is a diuellish sinne and commeth from hell The Diuell is called the Enuious man Matth. 13.28 hee enuied our first parents and so brought them vnder the power of death Through enuy of the Diuell came death into the world Wisd 2. vlt. saith the Author of the booke of Wisedome and Saint Iames saith That the wisdome which sheweth it selfe in strife and enuie is earthly sensuall and diuellish Iames 3.15 It is one of the torments of hell Luke 13.28 There shall be weeping and gnashing of teeth when yee shall see Abraham Isaak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out saith Christ to the Iewes now gnashing of teeth is a token of enuy It is to be hated because it is the fore-runner of blood witnesse Abel and Ioseph also whom the enuy of his brethren had murthered had not God specially hindered it witnesse our blessed Sauiour whom the Iewes deliuered for enuy Matth. 27.18 as Pilate knew very well Enuy opposeth the Prouidence of God grieuing that God should dispose of his blessings as he doth Enuy is contrary to such things which most commend a man as Mercy and Charitie It is a most vniust sinne for it is offended with nothing but that which is good and the more it is the greater is the enuy and the offence as the brighter the Sunne shineth the more are weake and sore eyes offended And it is a most iust sin Iustius Inuidia nihil est c. Horat. Cypr. serm de Liuore Prou. 14.30 because it excruciateth and gnaweth vpon the heart of him that enuieth as a moth breeding in the garment consumeth it and as rust eateth and fretteth the yron so Enuie is the rottennesse of the bones Socrates said is was serra animae a saw to torment the soule An enuious man is more vnhappie then other sinners for in other sinnes there is some pleasure though carnall in enuie nothing but griefe and torment He is doubly miserable more then other for other men are troubled onely for their owne euils the enuious man is also vexed for other mens good things It is a generall sinne raigning among Souldiers Courtiers Schollers Citizens Tradesmen Country-men among all It discouereth the enuious man to be in goodnesse farre inferiour to him which is enuied It destroyeth friendship Cleobulus Basil ser de Inuidia Greg. Mag. l. 6. Moral in fine the comfort of mans life and therefore a wise man was wont thus to aduise to take heed of the trappes of enemies and of the enuy of friends The most effectuall remedy which the Fathers haue obserued of this foule euill are the contempt of the glory of this world and of all earthly things and the loue of the glorie of God and of heauenly things For pride breedeth enuie if pride therefore were mortified enuy would vanish and hee that contemneth all earthly things cannot for them enuy his neighbour no more then we enuy a begger for his ragges or a Lazar for his sores Enuy is for things at least deemed excellent and worth the hauing by which wee thinke our neighbour aduanced and our selues disgraced And he that seeketh Gods glory and heauenly things will reioyce when God is honored in his neighbour as well as in himselfe desiring that he may be glorified in all Let vs bewaile the want of goodnesse which wee see to be in others and striue to attaine it and to imitate them VERSE 14. But put yee on the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof IN these words is the Affirmatiue part of the Exposition of Honest walking To walke honestly is to put on the Lord Iesus Christ Vnder which phrase is emphatically comprehended sobrietie temperance chastitie continencie peace loue and whatsoeuer vertue is requisite to a Christian conuersation Neither doth hee follow his former manner of speaking saying Not in rioting c. but in putting on the Lord Iesus but deliuereth this part in the manner of an Exhortation for more force In this we haue two parts First the dutie exhorted vnto in the first part of the verse Secondly an Amplification in the last But put yee on the Lord Iesus Christ. In these words is the Dutie wherein are considerable The Act Put on the Obiect The Lord Iesus Christ The Lord Iesus Christ These titles describing the second Person in the most sacred Trinitie who was annointed to be our Sauiour redeeming vs by his blood and therefore of right our Lord and Master are expounded in the Catechisme and therefore I passe them ouer here Put yee on This phrase is figuratiue wherein Christ is compared to a Vesture and our obedience to the putting of it on Christ is our Vesture two wayes as our Satisfaction and as our Sanctification as the Cause of our Saluation and as the patterne of our life Wee put him on as our satisfaction when we beleeue of which principally is that Scripture Gal. 3.27 As many as haue beene baptised into Christ haue put on Christ As our Sanctification when we follow his example resemble him and are conformable to his holy life and this is chiefly meant here though the other not excluded As it was meate and drinke to him to doe his Fathers will Iohn 4.34 so ought it to be to vs. This phrase is frequent in Paul and he is much delighted with it commending Loue and other vertues vnder such manner of speaking vnto vs as Coloss 3.12 seq For the graces of Gods Spirit will beautifie vs more and set vs forth then Iewels chaines of gold or any rich garments As all Samsons strength was in his haire so our strength is in Faith but our beautie is in holinesse and in vertue Put on Christ so put on the new man Ephes 4.24 a kinde of speaking taken from a rite or ceremony antiently euen in Saint Pauls time vsed in Baptisme Beza schol in ca. 3. ep ad Gal. v. 27. as M. Beza acknowledgeth when persons baptized by dipping or putting their bodies vnder the water did either put on new garments or their owne quasi nouis as new as he speaketh But all Antiquitie witnesseth that such garments were white so doe these verses signifie Candidus egreditur niueis exercitus vndis Atque vetus vitium purgat in amne nouo
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
appeare 2. Cor. 8. and 9. Chap. The persons receiuing the poore Christian Iewes described by their condition and by the place of their habitation Their Condition outward and inward The outward they are poore The inward they are Saints The place of their habitation Hierusalem Poore For through a hatred vnto Christ the Iewes vnbeleeuing grieuously persecuted all them which turned Christians spoiling them of their goods as may appeare Heb. 10.34 1 Thess 2.14 And indeed the Apostles and Christians in no place met with more grieuous aduersaries then the Iewes The manner of giuing to them It pleased the Macedonians by which word is noted that such contribution was not extorted from them but proceeded from a willing and readie minde taking delight in the same This manner is repeated in the seuen and twentieth verse with a correction It pleased them and their debters they are Though the almes was voluntary yet a debt also though almes and debt seeme to be opposite But a debt by a double law the law of Charity Rom. 13.8 and the law of Gratitude and this is prooued from a rule of Equitie For that which a man receiueth he oweth requitall But the Gentiles haue receiued the spirituall things of the Iewes Therefore their dutie is to minister vnto them in their carnall things Saluation is of the Iewes said our Sauiour John 4.22 and theirs were the Promises and the Couenant c. and wee are enriched with the Gospell and the blessing of it by them and whereas before we were as dogges not admitted to the crummes vnder the table yet now we sit downe with Abraham Isaak and Iacob in the kingdome of heauen From hence it was that all the Churches of the Gentiles vntill the time of Theodosius sent collection to the Church of the Iewes at Hierusalem as to their Mother Church vt totius orbis fouerentur ministerijs as said Hierom reproouing Vigilantius for finding fault therewith Now it is to be obserued that Saint Paul hath set a double accent vpon the Macedonians and Achaians the one of commendation the other of obligation that he might closely admonish or prepare the Romanes thereunto We must contribute to the reliefe of the poore Saints Doctr. Rom. 12.13 Distributing to the necessity of Saints Gal. 6.10 1 Ioh. 3.17 The Office to ouersee for the poore Vse 1 is honorable The chiefest Apostles yea the Angels haue borne it ministring to Eliah 1. King 19. let no man despise it but willingly vndergoe it and faithfully discharge it hauing a principall regard to the religious poore of which see more vpon the twelfth Chapter and thirteeth verse Distance of place dischargeth not from contribution Vse 2 if there be an vnity of faith If occasion be offered relieue the poore Saints beyond the Seas and among all a Christian Iew in his want Be ready to distribute Vse 3 and willing to communicate 1 Tim. 6.18 Remember the Macedonians whose deepe pouerty abounded in liberality and who beyond their power were willing of themselues intreating that they might be admitted into the fellowship of the ministration to the poore Saints at Hierusalem 1. Cor. 8.1.2 seq They intreated as if they had beene to receiue not to bestow an almes Beware thou withdraw not thy selfe when thou shouldst be called to giue almes and account him to haue done thee a great good turne who calleth thee to releeue a poore Saint Make much of such opportunities to shew thy charity thy faith to adorne thy profession and to allure to the liking of the Gospell Thus many in ancient time were won to the faith Hebr. 13.16 and with such sacrifices God is pleased and at the day of Iudgement Christ will reward for this Mat. 25. He that turnes away his face from a poore Saint may iustly feare that God will turne away his face from him of the which an ancient Father excellently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. in tetrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A poore man comes saith he if he goe away and not obtaine O Christ I feare lest needing thy hand I depart succourlesse by my owne law For he with giueth not let him not hope How prodigall are we in vanity how niggardly in charity spending wastfully vpon our lusts but not vouchsafing a halfpeny to the poore Saints Shillings and pounds in harlotry and drunkennesse c. and a few pence grudged to the poore members of Iesus Christ what hope can such haue Here is a rule Vse 4 It is our duty to minister vnto them in our carnall things from whom we receiue spirituall Hence Paul proues the maintenance of ministers 1 Cor. 9.10 Gal. 6.6 By this rule wee ought to beare a pious affection to that Church in which and by whose ministery wee are regenerated whereby the vnnaturall practice of the Brownists in reuiling their mother the Church of England it to bee reproued By this rule we discerne that spirituall things are more excellent then carnall If wee sow vnto you spirituall things 1 Cor. 9.10 is it a great matter if we reape your carnall things saith Paul as if gold and siluer were too base to enter into comparison with the Gospell and the blessing thereof By this rule wee are bound to our Benefactors most to God from whom we receiue all good things carnall and spirituall let vs no wayes offend him but performe all true and thankfull obedience Amen VERSE 28. When therefore I haue performed this and haue sealed to them this fruit I will come by you into Spaine 29 And I am sure that when I come vnto you I shall come in the fulnesse of the blessing of the Gospell of Christ IN these verses Paul promiseth his comming vnto them where we haue the Promise I will come by you into Spaine and the Amplification from two Circumstances Of the Time and of the manner of his Comming The Time in the 28. verse The manner in the 29. The Time when I haue performed this that is safely dispatched the matter of the almes of the Greeke Church and faithfully discharged my selfe thereof as he expounded himselfe with a note of his care in that affaire And haue sealed to them this fruit Sealed Paul sheweth his care by a Metaphor as men seale vp their letters and tokens that they may come with the more safety to their friends so Paul will deliuer the almes obsignatis tabulis vnder seale without any violation or impeachment Here are the persons to whom and the thing sealed The persons Chrysost to them that is to the Iewes to the Christian beleeuing Iewes Though some haue expounded it of the Gentiles because all almes and good fruits doe ratifie faith as a seale doth a writing This fruit Almes is a fruit here a fruit of the faith of the Grecians Corn. Corn. a Lapide some haue said the fruit of the faith of the Iewes for God hath promised the blessing
such complements which may take vp that time which ought otherwise to be bestowed 2 The other 2. Ioh. v. 10.11 If any come to you and bring not the doctrine of Christ receiue him not into your house nor bid him God speed For he that biddeth him God speed is partaker of his euill deeds An Hereticke and stubborne maintainer of false doctrine against the foundation is not to be saluted Polycarpus meeting with Marcion the Hereticke refused to salute him and when Marcion said Cognosce nos Irenaeus aduers Haeres l. 3. c. 3. I pray you take knowledge of vs Polycarpus answered Cognosco te primogenitum Satanae I know thee for an Impe of the Diuell Wee may pray for such but we may not familiarly salute them Thus much of the generall doctrine of Salutations now of the particular persons saluted The first whom Paul saluteth are a married couple Aquila and his wife Priscilla who are described in the third and fourth verses which description as the rest following containeth a commendation of them These are here described three wayes 1 By their Names which doubtlesse are from the Romane tongue the woman being here and elsewhere called Prisca in some copies but the Romanes very vsually called women by Diminutiues as Drusilla Petronilla Domitilla Tulliola so Priscilla either noting their loue to them or the softnesse of their sexe or their lesser stature There were other of these names but after them as one Aquila who of a Heathen became a Christian and of a Christian at length a lew who translated the old Testament into Greeke and thereby much peruerted the Scriptures Also there were diuers of the name of Priscilla some vertuous but one infamous namely one of the impure prophetesses of Montanus But these are that Aquila and Priscilla of whom we reade Acts 18.2.3 by nation a Iew borne in Pontus by occupation a Tent-maker 2 By their Helpe which they afforded Paul not onely in making of Tents for Paul was of that trade but in Christ Iesus that is in preaching the Gospell of Christ not that they preached but furthered the preaching many wayes priuately as occasion was offered Act. 18.26 as by Catechizing of Apollos and by protecting of Paul as it followeth in the next verse No man is so meane Obser but hee may be and ought to be a furtherance to the preaching of the Gospell If Parents and Masters would bring vp their children and seruants in the feare of God and vnder discipline it would be a great furtherance to a Minister Also priuate men by their prayers good life and liberalitie may much set forward the Ministery of the Word 3 By their loue to Paul set downe by an infallible token of it which was that for his life they laid downe their owne neckes Greater loue can no man shew then to venture his life for his friend This is amplified by Pauls thankefulnesse and the Churches to them for it When or where or in what manner this was done is no where set downe that euer I read It is supposed to haue bin either at Corinth or at Ephesus in both which places Paul was in danger and they in his company Acts 18. and 19. There are three persons for whom we are to venture our liues Obser 1 For our Naturall parents for we receiue our liues from them 2 And most principally for the Father of the Countrey for the King or Supreme Magistrate 2. Sam. 21.17 as Abishai for Dauid for the King is more worth then ten thousand others 2. Sam. 18.3 3 For our faithfull Preachers being publike persons and such as may by their labours saue many soules Hearers owe themselues to their Pastors as Paul telleth Philemon Phil. 19. and their liues as in the example of Aquila and Priscilla They ought not then to rayle on and slaunder their Teachers neither ought they to defraud them of their due maintenance but they ought to submit to their godly admonitions Thou owest thy life to thy Teacher much more the reformation of thy wicked life at his admonition Paul giues thankes to them so doe all the Churches of the Gentiles also for Paul was the Apostle of the Gentiles and by his death they had had an vnspeakable losse We must giue thankes to God for his blessings Obser 1 also to the instruments by whose meanes God bestoweth them vpon vs. Singular examples of thankfulnesse are Dauid and Elisha the one enquiring for some of the house of Saul that hee might shew kindnesse to them for his friend Ionathans sake 2 Sam. 9.1 the other in studying how to requite the woman of Shunem 2 Kings 4.8.13 Gen. 40.23 On the other side Pharaohs Butler is an example of vnthankfulnesse though afterwards he acknowledged his fault Gen. 41.9 So is Ioash King of Iudah who vniustly caused to bee put to death the sonne of Iehoiada the high Priest which Iehoiada had saued his life and aduanced him to the kingdome For thus is it written 2 Chron. 24.22 Thus Ioash the king remembred not the kindnesse which Iehoiada had done vnto him but slew his sonne A people are bound to them who shew kindnesse to their Teacher Obser 2 VERSE 5. Likewise greet the Church which is in their house SAint Paul salutes the houshold of Aquila which he cals a Church for the priuate duties of Gods worship as prayer catechising reading the Scriptures c. performed therein and also for the good and orderly life of the family It is not like that Saint Paul meaneth the Saints which met there for the publique seruice of God by reason of the particular salutations of diuers of them following We ought so to gouerne our families that they may bee worthy to be called Churches Obser Adams house was called The face of God Gen. 4.14 And so did Abraham and Iacob Gen. 18.19 Gen. 35.2 Iosh 24.15 Psal 101. Acts 10.2 and Ioshua Dauid order their families Also Cornelius though a military man A house where there are no exercises of religion but where idlenesse lying slandering common swearing cursing are rife and where drunkennesse vncleannes and riotous liuing are ordinarily practised may bee called an assembly of Atheists a denne of theeues and lewd beasts and the Diuels chappell rather then Church of God As our bodies and soules so our families are to be consecrated to God as his holy Temples VERSE 5. Salute my welbeloued Epenetus who is the first fruits of Achaia vnto Christ EPenetus is here saluted and described three wayes 1 By his name Epenetus that is as the Greeke soundeth praise-worthy or laudable and doubtlesse his life was answerable to his name 2 By Pauls loue to him his welbeloued without doubt for his vertues 3 By his forwardnesse in Religion The first fruits of Achaia vnto Christ that is one of the first that in that countrey receiued the Gospell and gaue his name vnto Christ This is expressed by a speech alluding to the Leuiticall Law
of Christs Kingdome Help thou according to thy place but hinder not the preaching and passage of the Gospell VERSE 10. Salute Apelles approued in Christ Salute them them which are of Aristobulus houshold THere was one Apelles of the I le Coos a famous Painter but this Apelles was famous for the Image of Christ drawne in his heart and vpon all occasions appearing in his life To be in Christ is a great honour Obser but to be approued in Christ exceedeth in commendation Tryed gold is pretious a tryed Souldier is of great account so vpon tryall in tentation to stand fast and hold our owne is a Christians greatest praise Peter was a valiant Champion yet vpon tryall hee failed denying his Master though afterward hee was an approued Souldier When Paul would commend Timothy to the Philippians Philip. 2.22 You know saith he the proofe of him Many speake well and make fayre shewes who vpon proofe and tryall are altogether other men They are patient till prouokt chaste till tempted and there be opportunitie true men till a booty lye in their way which they thinke they may take vp and neuer bee espyed resolute till persecution come c. But Abraham vpon tryall proued his loue to God Susanna her chastitie Iob his patience Apelles his grace Labour thou also to be a Christian of proofe and pray to stand in tentation The effect of the next salutation wee will handle in the next Verse VERSE 11. Salute Herodian my kinsman Greet them which bee of the house of Narcissus which are in the Lord. OF Herodians description and commendation see before Verse 7. Paul saluted in the tenth Verse those of Aristobulus household here them of Narcissus his houshold What Aristobulus was is not certaine likely not conuerted The most hold Narcissus to be Claudius the Emperours great fauourite of whom histories make mention Tacit. Annal. lib. 11. Tacitus describes him as a very subtill politician in his plot vpon Messalina the Empresse whom he accused to the Emperour and also put her to death Hee was a man of infamous life hee was not conuerted nor all his houshold and therfore Paul distinguisheth them he salutes them onely which are in the Lord. Christ ruleth in the midst of his enemies Obser In the house of Narcissus he gathereth his Church Psal 110.2 There is a Moses in Pharaohs Court an Obadiah in Ahabs a Ioanna in Herods the wife of Chusa Herods steward Luke 8.2 good Christians in the family of Narcissus and after some in Neroes Court. Phil. 4.22 Yea S. Chrysostome reports that Saint Paul conuerted one of Neroes concubines which was one of the causes of his death Chrys lib. 1. adu vituperat vitae monast because her affection and loue was alienated from him If the power of the word perswade such to turne from their vncleane and wicked life it were a foule shame for vs who liue in Gods house not to be brought by it from our euill conuersation No body would haue looked for zealous Christians in Neroes Court in Narcissus his family yet there were such there And no man one would thinke should looke for drunkards theeues whoremasters strumpets c. in Gods house in the houshold of faith yet there are such to bee found VERSE 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the belâ—ued Persis which laboured much in the Lord. AS there are many famous men commended in the scriptures so also many women Sarah Rebeccah Miriam Obser Hannah Deborah The blessed Virgin c. and many in this Chapter These are commended not for their beauty birth gay clothes c. but for their labour of loue to the Gospell and the Saints professing the preaching of the same and for this shall they be commended till the second comming of Christ Let all women hence learne not to set their mindes vpon outward adorning of the body as in plaiting the hayre wearing of gold and putting on of apparell but vpon the inward ornaments of the minde vpon chastitie modesty meeknesse of spirit which in the sight of God are of great price VERSE 13. Salute Rufus chosen in the Lord and his mother and mine CHosen in the Lord that is a choice Christian and Professor not speaking here of his eternall Election So Iohn writeth to the elect Lady that is who was a choyce Lady for godlinesse and vertue as Chosen men of Israel note the worthiest of that kinde His Mother and mine Our Country is our mother So is Abel a Citie 2 Sam. 20.18.19 called a mother in Israel Old women are mothers so are benefactors thus was Pharaohs Daughter a mother to Moses thus was Rufus his mother a mother to Paul and Mothers are parents which beare children in their wombe and bring them forth and thus was Pauls mother a mother to Rufus A toward sonne is a credit to his mother Obser and a vertuous mother to a toward sonne Blessed are the families where there are such rootes and such branches VERSE 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 15. Salute Philologus and Iulia Nereus and his sister and Olympas and all the Saints which are with them IN these 2. verses are some saluted by name in particular and some in generall vnder these titles Brethren Saints Of the men and women here by name saluted there is little and no certaine mention made in history for ought that I haue read and therefore I passe them ouer only this wee are to remember that they were worthy and famous for godlinesse in the Church of Rome at that time And because it were too long to reckon euery particular man and woman beleeuing therefore in generall termes he comprehendeth all the rest Brethren So are the elect professing the Gospell by reason of their Adoption They haue all one Father which is God and one Mother which is the Church therefore they are Brethren and in ancient time Jn my exposition of the 12 Chap. v. 10. the meetings of the Saints were called Fraternities as I haue some-where obserued This title notes Vnion with God Obs and communion among our selues and so vrgeth Vnity Saints Beleeuers are vsually so called by Paul and these are either such which are outward onely or such which are outward and inward also The first haue onely the outward profession of the Gospell and these are Hypocrites The other beside their outward profession haue true inward sanctification These are either perfect such as are to be found only in that part of the Church which is triumphant or Imperfect such as are in the Church militant who daily fight and striue against sinne This title admonisheth vs to liue holily according to our name to be called a Saint and to liue like a Beast Obs or a Deuill as many doe is to dishonour the holy name after which we are called and to damne our selues God is called Mercifull and True and therefore when
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