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
〈◊〉 〈◊〉 〈◊〉 what 171. more vide Stumbling-blocke Punishment the Magistrate appointed for the punishment of them that doe euill 21 Purpose that mens purposes are ouer-ruled by God 292 Put on Christ is to be put on two wayes 87. hee that hath put on him hath put on all vertue 89. two putters on of Christ reproued 90.91 wee must labour for it ibid. reasons of the negligent putting on of Christ 92. a notable triall whether wee haue put him on or no. 95 Q Questions a good ruic for asking of Questions 84. that the weake are not to be troubled with doubtfull Questions 103 R Receiue to receiue one vvhat 102.103.253 Regeneration wee ought to manifest it by the light of our life 63 Religion a great honour any way to aduance religion 332 Repetition how and when both laudable and lawfull 270 271 Reproofe Magistrates may be reproued though not resisted 13 Resistance that grieuous punishments remaine for them that resist authority 12. though it be not to be resisted yet it is to be reproued 13 Resurrection that Christ rose not for himselfe but for vs 148. A threefolde comfort of Christs resurrection 149 Reuiue what it is 147. by it Christ brings vs to heauen 148. a threefold comfort hereof 149 Riches they being bestowed vpon the Church will be comfortably accounted for 332 Righteousnes what 193 Riot what it is to be riotous 73 S SacrameÌ„t a good note for a weak receiuer 128 Sacrifice the end of hearing and preaching is to be sacrificed 275. their happinesse that are so sacrificed ibid. Saints beleeuers so called 329 what it admonisheth ibid. Salutation its signification both according to the Hebrew and Greeke 317. why Paul saluted so many ibid. it ought not to be neglected 318 two exceptions hereunto ibid. and 319 Sanctification that grace called light in three respects 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 171. twofold ibid it is ant to destroy our brethren 184. A threeâ—old Admonition inferred the â—on 185 Scandall giuen or taken for things indifferent destroyeth the worke of God 204 Scriptures the word Scripture what it signifies 245. they are written for our edification 246. they are most excellent in three regards ibid. against which doe erre both Papists and Anabaptists 246 247. they are necessary for all men 247 Separation that there ought to be no separation for things indifferent 111 Seruant euery beleeuer is Gods seruant 122. a title gloryed in ibid. what wee must doe being Gods seruants 126 127. the comfort of being so ibid. a title of honor 315 Scrue what it is to scrue Christ 336 Sleepe a two fold sleepe 55 56 Soule it is put for the whole man 3 Strangers they are to be receiued 315. the reason thereof 316 Strength the longer wee professe the Gospell the stronger in faith wee ought to bee 56. strong how taken 234. that the strong must beare with the weake 235. how 236 Strife vid. Contention Strife enuy are contrary to honest walking 83. reasons against strife 84 Striue what it is in the originall 306 Stumbling a stumbling-blocke what 171. three sorts of men that lay stumbling-blocks before their brethren 173 Subiect no good subiects that refuse to pay Princes their dues 36 Subiection what it signifies 3. that it must be yeelded to ciuill gouernment ibid. the limitation thereof ibid. it is a debt and that of conscience to be paid to Princes in all the parts thereof 36 T Thanksgiving the reasons of Thanks at meate 138 139 thanks are to be giuen euen to the instaments by whose meanes God bestoweth them on vs 321 examples hereof Ibid. Tâ—â—e the lare of Grace is no time of sleeping but of waking 57 we must lay hold on the present time Ibid. Tribule the paying of tribute is an acknowledges â—t of our subiection to the Magistrate 32. excellent things both of taking and giuing tribute 33. it is to be giuen euen to bad Magistrates 34. what tribute is 35 Trusty how the word is vsed 291 Truth wee must bee wise as well wise to discerne as ready to obey the truth 340 Try wee must first try before we allow our actions 226. it is the first thing required to true vertue Ibid. V Vnitie that wee should bee studious of vnitie 151. Vnitie in truth and goodnesse commended 251. where vnitie is not there God is not glorified Ibid. the Lords Supper is instituted as a band of vnitie but it is made a fountaine of discord Ib. c. Vncleannesse what it is in its proper signification 175. the reason why so many things were vncleane to the Iewes 176 Vnregenerate the state of the vnregenerate 289 W Walke a Christian must not bee idle but hee must be walking 71. Walking implyes a going forward 16 Wantonnesse what with the vse thereof 79 Weake that the weake are not to be troubled about doubtfull questions 103. they must be gently dealt withall by the strong 104. they ought to be tractable Ibid. charitie must be vsed towards such as are weake 105. it is not for the weake and vnleained to dispute Ibid. diuers reasons why some are so weake 109. that the weake are grieued three wayes by the libertie vsed by the strong 180. wee ought to haue a care of the weake 182. 235. 242. the weake must be warie of taking offence at the libertie of their brethren 185. that in respect of the weake how and how long we must abstaine from things indifferent 208. 212. weake ones not to bee nourished in their we kenesse 213. that weake Christians that are docible they are to bee gently entreated 229. how the weake should carry themselues 236 237 Whoredome helps against it 81. it begets strife 82. Will that a man may will some things contrary to Gods Will without sinne 293. a distinction of Gods Wills Ibid. that in all our proiects and purposes wee must say if God will 294 Workes good and ill workes how sometimes taken 15. ill courses called the workes of darkenesse in three respects 66 Z Zeale when a vertue when a vice 82 The Scriptures that are expounded by the way  Chap. vers page Matth. 5. 9. 219  22. 3. 148  22. 39. 46 1 Cor. 6. 2. 161  14. 40. 216 1 Pet. 2. 13. 8 Reuel 20. 12. 162 THE DOCTRINES OF THE Thirteenth Chapter Doct. 1 THat all that liue vnder any ciuill gouernement must yeeld vnto the gouernors obedience and subiection pag 3 Doct. 2 That God hath appointed and ordained and in an excellent order established policies and states p. 8 Doct. 3 That a grieuous punishment remaines for them that resist Authority 12 Doct. 4 That Magistrates are ordained for the good of the good 17 Doct. 5 That the Magistrate is appointed for the punishment of them which doe euill 21 Doct. 6 That euery soule is bound in conscience to bee subiect to the Magistrate 25 Doct. 7 That paying of tribute is an acknowledgement of our subiection to the Magistrate and his Lawes 32 Doct. 8 That
subiection to Magistrates is a debt and of conscience to be paid in all the parts thereof 36 Doct. 9 That Loue alone is a perpetuall debt 38 Doct. 10 That loue is a fulfilling of the Law 43 Doct. 11 That we must loue our Neighbours as our selues 46 Doct. 12 That the longer we professe the Gospell the more strong in faith and zealous in godlinesse wee ought to bee 56 Doct. 13 That the time of Infidelitie is darke night and the time of Grace is the comfortable day 62 Doct. 14 That the consideration of our holy calling to the state of Grace ought to teach vs to hate and abhorre euill workes and to doe the good 68 Doct. 15 That Christians must haue a speciall care that their behauiours bee honest and such as becometh the Gospell 71 Doct. 16 That Drunkennesse doth disgrace both the persons and professions of Christians 75 Doct. 17 That all fedity obscene and filthy behauiour is contrary to honest walking 79 Doct. 18 That strife and enuie are contrary to honest walking 83 Doct. 19 That he that hath put on Christ hath put on all vertue 89 Doct. 20 That the body is not so to be tended for as that the lusts thereof should bee fulfilled 95 The Doctrines of the fourteenth Chapter Doct. 1 THat those which are wâ—ake are not to bee troubled with doubtfull disputations but friendly to be instructed 103 Doct. 2 That there hath beene alwayes in the Church of God different opinions 108 Doct. 3 That for things indifferent there ought to bee no breach of charitie or separation among Christians 111 Doct. 4 That a Christian ought to be able to warrant his opinion and particular actions by the word 131 Doct. 5 That in things indifferent we are to propound to our selues to glorifie God 135 Doct. 6 That we must both liue and dye to the Lord and not to our selues 141 Doct. 7 That they are not rashly to be iudged and condemned whom God hath receiued to grace 116 Doct. 8 That it is against right that one Christian should iudge another 120 Doct. 9 That the censure of mens deeds and behauiour belong to God 126 Doct. 10 That all true beleeuers are in the Lords seruice and vnder his care and protection 145 Doct. 11 That Christ by dying rising and reuiuing obtained power ouer vs to saue vs and bring vs vnto Heauen 148 Doct. 12 That the consideration of the last iudgement should perswade vs to our duties and to refraine from that that is euill 152 Doct. 13 That all men must and shall submit themselues to Christ as to their Iudge 158 Doct. 14 That all must giue account of all matters to our Lord Iesus Christ 162 Doct. 15 That after admonition and instruction we must be carefull to amend our liues 167 Doct. 16 That we must not giue offenâ—e one to another 172 Doct. 17 That things indifferent are cleaue in themselues but vncleane to him that so esteemeth them 177 Doct. 18 That to vse things indifferent to the griefe of our brother is against charitie 180 Doct. 19 That scandall is apt to destroy our Brother 184 Doct. 20 That euery Christian ought to be carefull that he cause not the Gospell of the Kingdome and our Christian liberty a part of the same to be euill spoken of 188 Doct. 21 That the Kingdome of God is not in things of a middle nature but in things which are necessary 194 Doct. 22 That the iust and peaceable are acceptable to God and approued of men as the true seruants of Christ 197 Doct. 23 That the Churches peace and mutuall edification must specially be furthered 200 Doct. 24 That scandall giuen and taken for things indifferent destroy the worke of God 204 Doct. 25 That we must abstaine from things indifferent for the weake brothers sake 208 Doct. 26 That faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested by practice 222 Doct. 27 That a Conscience not condemning is a great blessing 225 Doct. 28 That faith and knowledge of Christian liberty in things indifferent is necessary is preserue vs from sinne and condemnation 22â— The Doctrines of the fifteenth Chapter Doct. THat the stronger must beare with the weake pag. 235 Doct. 2 That euery man must seeke the good of his neighbour p. 238 Doct. 3 That Christ in all his life and death was not indulgent to himselfe pleasing himselfe but hee pleased vs. 242 Doct. 4 That the Scriptures were written for our edification in learning and hope by patience and comfort 246 Doct. 5 That the members of the same Church ought to be like-minded one to another 250 Doct. 6 That by Christs example we are kindly to loue one another 254 Doct. 7 That Christ came in the flesh to make good the truth of God and to confirme his promise to the Iewes for their saluation 257 Doct. 8 That the Gentiles are receiued to the glory of God by his mercy in Christ Jesus 260 Doct. 9 That we must wish our brethren ioy and peace in beleeuing 262 Doct. 10 That we ought to acknowledge and prâ—ise the graces of God in others 265 Doct. 11 That Ministers must faithfully and dilâ— ently performe their office 269 Doct. 12 That Ministers by â—reaching offer vp the people an acceptable â—acrifice to God 273 Doct. 13 That it is lawfull for a Minister when God blesseth his lâ—bours to glorie 〈◊〉 bat through Iesuâ— Christ 277 Doct. 14 That Christ furnished his Apostles with gists of vtterance holy life and miracles to make the world obedient to the Gospell 281 Doct. 15 That Ministers of the Word must earnestly labour in the discharge of their office 286 Doct. 16 That the purposes and desires of men are ruled and ouer-ruled by the prouidence of God 292 Doct. 17 That we must contribute to the reliefe of the poore Saints 298 Doct. 18 That euery man is faithfully to performe that which he is to vndertake 301 Doct. 19 That beleeuers stand in neede of the prayers of their brethren and ought to pray one for another 306 The Doctrines of the sixteenth Chapter Doct. THat we must if occasion require commend good Christians to others 314 Doct. 2 That to salute our friends present or absent is not to be neglected 318 Doct. 3 That false teachers and brethren are carefully to be marked and auoyded 335 Doct. 4 That su h as cause diuisions and offences contrarie to the true doctrine serue not Christ but their owne affections deceiuing the simple 337 Doct. 5 That as we must be ready to obey the trueth so wise to try and discerne what is such 340 Doct. 6 That God will make his Church and Children conquer Satan 343 Doct. 7 That God is specially to be glorified of his Church in confirming his elect by the Gospell 349 FINIS A PLAINE EXPOSITION VPON THE THIRTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes IN the two first verses of the twelfth Chapter was a Generall
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
that which the strong lawfully might doe and therefore were the cause of all the broyles Afterwards he deales against them both verse 10. and principally against the strong verse 13. and so to the end of the Chapter The weake then may not iudge the strong for eating The reason is taken from the dignity of the strong God hath receiued him Those whom God hath receiued men may not censure as profane But God hath receiued the Gentile called strong by reason of his knowledge of Christian liberty Therefore c. In this argument are two things The thing to receiue and the persons receiuing God receiued the strong God hath receiued him we had the word before verse 1. but as Gods loue is greater then ours so the sense of this word here is accordingly exâ—ended Receiued that is louingly to the good of the receiued vt suus esset Anselmus Aretius Ambrosius Toletus Caluinus 2 Pet. 1.4 that hee might bee his owne vt membrum Christi esset that hee might bee a member of Christ ad gratiam to grace ad gratiam Euangelij to the grace of the Gospell He suffered them not to remaine in their sinner but so receiued them as to adopt them that they might bee partakers of the diuine nature as S. Peter speaketh It may be noted that whereas Dauid saith Blessed is the man whom thou chusest and causest to approach vnto thee Psal 65 4. The Septuagints translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Pauls word here which in Hebrew is vthekareb of karab from which roote comes Korbau an offering and Kereb bowels or inward parts that are nearest and dearest to vs and so the meaning that God doth so receiue vs Gentiles as to esteeme vs as an acceptable oblation euen as his owne heart or bowels There is a double receiuing to the visible Church to inward and inuisible grace to the meanes of the promises and to their possession here Paul speaks generally presupposing both They are not rashly to be iudged and condemned Doctr. whom God hath receiued to grace Rom. 8.33.34 Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is he that condemneth c. We are to be admonished Vse 1 to beware of censuring our brethren for vsing their Christian liberty in apparell dyet c. especially for their obedience to the Magistrates the Church in such orders which in their conscience they know to bee lawfull for a man for such things to be condemned as a time-seruer a manpleaser of no conscience profane c. is most horrible This is to reproach Gods fauourite this is to condemne them whom God approueth and hath receiued yea this is to reproach God himselfe for receiuing such Nay thou wilt say I finde no fault with the Lord and if I knew that God had receiued him I would not iudge him Dost thou know the contrary till then thou must in charity iudge thy brother receiued of God so doth Paul here hee saith God hath receiued him that eateth How did Paul know it in charity hee so iudgeth Bee thou in like manner charitable toward thy brethren toward thy teachers and giue them not profane vnconscionable damned for euery fancy of thine owne braine When thou seest a man enlightened with the knowledge of God satis testimonij habes saith one Caluin in loc thou hast testimony sufficient that God hath receiued him Things censured are either words and deedes or opinions If it be doubtfull whether a thing were spoken or done or no or being certaine to be done whether well or ill in charity take things at the fayrest and iudge the best There is a notable instance hereof in Deuteronomy Deut. 22.23.24.25.26.27 If a man lye with a maide betroathed to a husband in the towne she also shall dye because she cryed not out when violence was offered to her but if it bee in the fields then the man onely shall dye for the damosell cryed and there was none to saue her How did they know she cryed In charity it is so to be supposed and the best to be iudged in a thing doubtfull If the thing be certainly spoken or done and good commend it If euill iudge the fact but not the person Be not faith Bernard eyther a busie and curious examiner Bern. ser 40. in Cant. or a rash Iudge of another mans conuersation If any thing be ill done excuse the intention seeing thou canst not the fact Puta ignorantiam thinke it might bee ignorance chance or some grieuous tentation In matter of opinion if it be controuerted and vncertaine whether an error or no suspend thy iudgement till thou know more certainty and leaue thy brother to his Conscience and Christian liberty and so much the more if he be more learned then thy selfe why shouldest thou not thinke that hee may see as much as thy selfe into that which is in question If it be certaine that the opinion bee erroneous yet thy brother is not presently to be cast away wilt thou be more iust then God We are men and therefore may yea must erre as said a witty man * Ego me labi errare non posse solum fatcor sed debere Lips monit ad Lect. in lib. politic And hence the Lutheranes are to be reproued who condemne vs for our opinions about the Sacrament thinking we erre when a man may be a Christian without the Sacrament but not without Charity So the Brownists and other among vs who iudge vs though vniustly in matters of discipline when a true Church may be without the same which they deuise We all erre if thy brother bee otherwise faithfull and conscionable â—â—â—s cruell vncharitablenesse to condemne him for his â—pinion of things indifferent as the lawfulnesse of a garment or gesture though he should erre Saint Augustine is a sweet example of Charity this way when the Donatists obiected for themselues the opinion of Cyprian concerning rebaptization Aug. Vincentio contra Donat. Ragat de vi orrig Haeret. epist 48. Saint Austen answeres for him that either he did not in euery respect hold it as the Donatists alledged him or if he did that afterward hee retracted it or that hunc quasi naenum candidissimi pectoris cooperuit vbere Charitatis hee couered this blemish of his most faire brest with the brest of charity while he did maintaine the vnity of the Church and firmely retaine the bond of peace Gods receiuing should be a Protection against vniust taxing and censuring Vse 2 But yet men will censure such what then is â—o be done Comfort thy selfe that God hath receiued thee If nor God nor thy conscience condemne thee esteeme the peruerse censures of captious controllers no more then the barking of dogges against the Moone What if men praise if God dispraise and contrarily Feare not saith the Lord the reproach of men Esay 51.7 neither be afraid of their reuilings Yet this is our great fault
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
labour not for it doing the things which make for it but rather which make against it If thou wouldest haue peace put to thy helping hand be wise and earnest in the pursuit and procuring it The Churches peace Doctr. and mutuall edification must especially be regarded and furthered for peace Psal 34.14 Heb. 12.14 for edification Eph 4.29 1 Thess 5.11 Breake not Vse 1 but maintaine the peace of the Church one of the sixe things which God hateth is to sow discord amongst brethren now the most excellent brotherhood is that which is spirituall therefore the more to be hated are they which dissolue that There are three things principally necessary to him who would preserue the peace of the Church 1 Wisedome and knowledge and that is of the truth and of the weightinesse thereof Be sure the point thou contendest for be the truth for he that fighteth in the darke may as soone hit his friend as his foe Examine the weight of the truth for all truths weigh not a like It is one thing to affirme that Christ is God another to say that it is lawfull to eate of all meates for the first I will contend to the death for the second I will not breake the peace of the Church It is indiscretion to be alike zealous for a thing indifferent as for the maine Articles of Faith 2 Meekenesse which is a great friend to peace when we are not stiffe in our opinions nor froward for Salomon saith that a froward man soweth strife Pro. 16.28 there is no pacification to be had with wilfull men a meeke man will not easily bee prouoked neither doth he delight in contradicting others which is a way of preseruing peace 3 Humility For onely by pride commeth contention Pro. 13.10 Some men when they haue once spoken the word they will maintaine it for their credit as they thinke though it be with the ruine of the Church If men stood not so much vpon a vaine conceit of their owne glory they might bee more peaceable But many are more carefull of their owne then of the Glory of God and in euery cause which they haue vndertaken to defend they must ouercome or else there can bee no peace and hence comes controuersie vpon controuersie and that for small matters till the Church bee miserably distracted and obiected to the scorne of wicked men I haue read that in Sweueland of antient time if two had contended and any man had but said or pronounced this word peace it had beene mortall if they had not ceased their quarrell Surely they are much guilty which will not bee perswaded to liue peaceably in the Church Euery man must edifie his brother in goodnesse Vse 2 by his good counsell example instructions reproofe c. No man is so perfect but that he stands in need of edification nor any man so imperfect Vse 3 but that he may be a helpe to another The right hand washeth the left and though the stronger yet is washed of the left The weakest members and parts of the body serue and are vseful to the stronger neither could they be without them and this is the wisedome of God that there might bee peace So haue I seene a small peece of timber shore vp the side of a great house and a few small stickes set on fire many great logges The two maine ends of all our actions Vse 4 toward the Church and our Brethren are peace and edification which God hath in his wisedome ioyned together that there can be no edification without peace If men take in hand to build and agree not there must needs be a very Babel Pray for the peace of the Church for when peace is within her wals then will prosperity be within her Palaces then will the wals of Syon goe vp apace if there be peace Peace is an Adamant to draw men to the Church One of the maine arguments whereby Hamor and Schechem went about to perswade their people to entertaine Iacob and his family and their religion Gen. 34.21 was because they were peaceable And let all things be done to edifying 1 Cor. 14.26 which cannot be as was said without peace Examine therefore thine opinions if they tend not to peace and to build men vp in faith and repentance better that they were buried as low as the center of the earth then that thou shouldest broach them to the people If all Preachers and hearers did conscionably weigh this I am perswaded there would bee lesse contention in the Church VERSE 20. For meat destroy not the worke of God HEre is a new argument against scandall I call it new not in regard of the substance of it for wee haue had the same before in the latter end of the 15. verse but in regard of the termes which are all diuers from the former as we shall see in the opening of them The argument is taken either from the pernicious effect of scandall which is destruction or from the dignity of our brother who is here called the worke of God thus That which destroyeth the worke of God is to bee auoyded But scandall destroyeth the worke of God Therefore This Argument is brought in by way of opposition to something in the verse going before there he wished vs to follow those things which make for edification hence hee infers for meat destroy not the worke of God It is set downe in the manner of a prohibition where we haue the thing prohibited and the amplification In the first is the action prohibited destroy not and the obiect not to be destroyed the worke of God The amplification is from the mouing cause For meat Destroy not The word thus rendred was before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I kill or make to perish here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vndoe or loosen and is as much as if hee had said breake not downe pull not downe ouerthrow not the worke of God which he hath edified the word being translated from the demolishing of buildings The worke of God Before he said Him for whom Christ died here the worke of God which some expound faith so called Pet. Martyr Pareus alii Iohn 6.29 This is the worke of God that ye beleeue Some the weake brothers saluation Some the worke of grace Chrisost Aquinat which is wrought in vs. And the Chaldee paraphrast in the plurall opera the workes of God Some the Church out of Eph. Rolloâ—us 4.12 If so then the whole is vsed for a part for euery beleeuer is a part a liuing stone of that edifice this comes neare vnto the point All these expositions are good but I preferre that of Saint Ambrose whose comprehends them all the worke of God that is saith he Man who is two wayes the worke of God first by Creation and yet not so onely the worke of God as a stone or a beast but
for his mercy So we are one people of one Church small matters should not disunite our mindes and affections The Iewes were receiued for the truth of God Vse 2 the Gentiles for his mercy Christ was promised to them there was no promise made to vs. There were Oracles and Prophecies of the Grace which should be shewed vs but no Promise and yet wee are not saued without truth for the Oracles are fulfilled nor the Iewes without mercy for the promise was of mercy It is mercy that the Iew is saued by Christ but greater that thou art which art a Gentile The Iew might expect saluation because of the promise but he is found of vs which sought him not Esay 65.1 nor called vpon his name The Gentiles praise God for his mercy and reioyce Vse 3 True ioy is because of our Calling and receiuing to grace This allayeth the force of the fiery trials making vs not onely to reioyce in hope of glory but euen in afflictions and tribulations Rom. 5.2 3. Doest thou laugh and reioyce Thou hast more cause to weepe if Christ haue not receiued thee Christ is our Emperour and Generall Vse hee hath set vp his Standard among vs which is the Word and Sacraments The Diuell the world and the flesh are our enemies Let vs fight manfully vnder Christs Banner let vs neither play the Cowards nor the Traytors for hauing such a Captaine if we follow him and obey him wee cannot but conquer and be saued VERSE 13. Now the God of Hope fill you with all ioy and peace in beleeuing that yee may abound in hope through the power of the holy Ghost THis verse containeth a Prayer with which Paul sweetly concludeth whatsoeuer hath been before written of faith and obedience but especially the last Discourse of Things indifferent about which they were exceedingly troubled and distracted to the diminution of their Hope Now he prayeth that being vnited in charity they may feele abundantly the ioy and peace of Faith and Hope Herein are two things The thing prayed for which is double Ioy and Peace and the Amplification Ioy and Peace two most excellent things of which chap. 14 vers 17. Peace that is of Conscience within vs of Charity with our Neighbours Ioy that which issueth from this double peace For the want of either Peace breedeth griefe and sadnesse and without doubt for the distractions of the Christians at Rome there were great thoughts of heart These are amplified diuersly 1 From the Author of them which is God who is here described to be the God of Hope so called either because hee giueth Hope as well as Ioy and Peace or because he is the Obiect of our hope in whom wee trust as in the latter end of the verse last before And this is a most magnificent title for He who is the God of hope must be a Sauiour Good Faithfull and Omnipotent for which cause we cannot say Angels of Hope nor Kings of Hope For Angels are not omnipotent nor Princes and besides men are not faithfull and therefore it were in vaine to trust in them 2 From the measure Fill you with ioy and peace He wisheth these things vnto them not in a sparing manner but that they may be filled and well filled for we are emptie by nature and worldly ioy filleth not but with winde but this is a full ioy and it is the will of Christ Iohn 10.10 that wee should haue life more abundantly so also ioy 3 From the kind of Ioy and Peace All ioy not filthy ioy nor wicked peace but perfect by all noting not an vniuersall comprehension of the species of Ioy but the perfection of that one species which is spirituall ioy and holy peace so all faith 1. Cor. 13.2 for a perfect faith of 〈◊〉 Allioy then is true perfect and constant which passeth not but remarneth Iohn 16.22 Philip. 4.4 and shall not be taken away and by which we reioyce and againe I say reioyce 4 From the root of these sweet fruits which is Faith for from the sense of our Reconciliation these things proceed 5 From the End that they may abound in hope amplified from the Worker of such hope the Holy Ghost to whom is attributed Power in the working of these which worketh them not as an outward instrument but as the third Person in the Trinity from whence may be obserued a distinction of the Persons Wee must wish vnto our brethren ioy and peace in beleeuing Doctr. Paul in the beginning of his Epistles wisheth peace to the Churches and Saint Iohn Ioy 1. Ioh. 1.4 These things write we vnto you that your ioy may be full Pauls often praying Vse 1 and concluding his matters with prayer teacheth vs to be frequent in this duty and that prayer is as sweet a close to a businesse as marmalade is for the stomacke to a plentifull dinner Prayer sanctifieth all things and maketh them profitable therefore doe Preachers begin and end their Sermons with Prayer from hence is it that in the holy Seruice Pet. Martyr in loc prayers are so often mingled with reading of the Scriptures which Peter Martyr calleth an Healthfull custome and hence Augustine oftentimes confuted the Pelagians who attributed a power to our selues to performe holy duties by our free will And of this I willingly write the rather to admonish all good Christians that they should not so lightly esteeme of the Publike prayers in the Church as many doe who will come to the Church if there be a Sermon only but so they will not doe if there be prayers only whereby it commeth to passe that there is some knowledge in diuers in whom there is not a â—ot of true piety and godlinesse Ioy and Peace are more to be desired then gold Vse 2 miserable is the conscience which is without them and so is the Church which wanteth them they come from Faith Rom. 5.1 1. Pet. 1.8 and the want of them either in the conscience or in the Church is a signe of the want of faith Fill you with all ioy and peace Labour to be rich in these Vse 3 as thou desirest not a little corne but so much as may serue for thy expence all the yeare so labour to haue so much of these that thou mayest abound in hope which is a sure Anchor of the soule and Seale of saluation The sick mans heart is euen as dead who is without hope of recouery and if the Husbandman sow his corne without hope he is full of heauinesse Sinne taketh away ioy and peace and destroyeth hope Alas what peace ioy or hope can a wicked man haue But they which abound in the fruits of righteousnesse abound also in the sure hope of eternall life The whole strength of men and Angels Vse 4 cannot make the conscience of a sinner to reioyce and to be in peace nor to haue hope in the houre of death It requireth the very Almightie power of the Holy Ghost So
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
resolution wee know not what hangs ouer our heads We haue cause to feare the worst for our barren and fruitlesse profession and Iam proxim us ardet Vcalegon our neighbours and brethren in Germany and France are vnder the fiery tryall Prepare thy selfe Happy are they which endure See that there remaine no sinne vnrepented of for if any thing this will make vs cowards and shame vs. The prayers of the Church are most excellent and necessary Obser 3 or else Paul would not in such termes haue begged them Thinke thou reuerently of them as of meanes which God hath appointed and blessed for the great good of such as are in distresse The Prayer of one righteous man auayleth much more of a whole Congregation Tertull. Apolog. City Kingdome If many quasi manu facta Deum ambiunt orantes as Tertullian speaketh Act. 12.5 et seq banding themselues together sue vnto God praying for things agreeable to his will they must needs obtaine When the Church prayes for Peter hee is miraculously deliuered When a legion of Christian souldiers vpon their bare knees make supplication to God when the Army of Aurelius the Emperour was ready to ioyne battell with the Germanes and Sarmatians Euseb Eccl. Hist lib. 5. ca. 5. These their enemies were discomfited by thundring and lightning and the whole army ready to perish for thirst is refreshed with water In the time of the Holy Emperour Theodosius the Younger Socra Scholast Eccl. hist l. 7. c. 22. at the prayers of the whole City being come together vpon another occasion a grieuous tempest was sodainly turned into calmnesse and the former dearth and scarsity into abundance and plenty of all things Absent not thy selfe from the Common prayers of the Church in the times appointed Beware thou disparage them not nor thinke basely of them in comparison of preaching or when they are alone wise and conscionable Christians and such as are truly religious will euen for prayer alone resort to the house of prayer and if all would so doe reuerently how might we preuaile with God Vse 1 By Pauls example beginne all thy lawfull affaires with prayer he that doth not begins without Gods good speed But striue in prayer for God delights to haue his blessings and the kingdome of heauen to be wrung out of his hands by the violence of our prayers Cold and drowsie praying getteth nothing at the hands of God thou must wrestle with the Lord as Iacob did Ignauis precibus fortuna repugnat when he obtained to be called Israel He will not let goe his hold till the Lord blesse him though hee receiue a blow which lameth him he will striue for a blessing Gen. 32.24 25 26. though it cost him a limbe Such an Orator was Moses in the behalfe of the Israelites when the Israelites had sinned in the golden Calfe God is ready to destroy them and Moses is ready to pray for them which when the Lord seeth he saith to Moses Let me alone Moses Exod. 32.10 as if Moses prayers so bound his hands that he could not strike O infinite goodnesse of the inuincible God to suffer himselfe to be as conquered by the feruent prayers of his seruants In this manner also prayed the Syrophenissian and obtained to her great commendation Marke 7.25 seq Three things amongst others should mooue vs thus to pray 1 The excellencie of blessings wee stand in need of as Remission of sinnes Faith Repentance c. in which is our happinesse 2 The strength of corrupt nature and of our lusts as Couetousnesse Pride c. which are to be subdued by prâ— 3 The subtiltie malice and vnwearied violence of the Diuell seeking to destroy vs who is not made to flye without faithfull and feruent prayer Paul not only dischargeth his conscience in gathering and bringing the Almes of the Greeke Church Vse 2 but desireth it may be accepted of the Saints So Ministers and others must endeuour so to performe their duties that their seruice may not onely bee done quali quali modo but acceptably to the Church To be popular may be a iust imputation neither may wee seeke to please and satisfie curious humours or wicked men and yet we must not be carelesse how our labours are accepted but account it a blessing if sober and wise Christians esteeme of our paines The God of peace be with you Vse 3 Paul requesteth the prayers of the Romanes for him and hee will not be in their debt but thus he prayeth for them It is a comely thing when Ministers and people mutually pray one for another Art thou a Minister Say with Samuel that it should be thy sinne 1. Sam. 12.23 to cease to pray for thy people Art thou a Hearer Leo Mag. ser 2. de Pass Dom. in initio pray for thy Teacher and great reason Ad commune lucrum pertinet saith one quia vestrae impenditur aedificationi quicquid nostrae tribuitur facultati It is the common gaine for if by thy prayers thy Teacher be the more endued with deuotion gifts of vtterance and holy life he is the better able to edifie thee thereby If thou wilt say Endue O Lord our Minister with righteousnesse Thy Minister will say And make my people ioyfull with thy saluation If thou wilt say Blessed be he that commeth and speaketh to vs in the name of the Lord Wee will say with Paul The God of peace be with you all Amen A PLAINE EXPOSITION VPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes VERSE 1. I commend vnto you Phoebe our sister which is a seruant of the Church which is at Cenchrea 2. That you receiue her in the Lord as becommeth Saints and that you assist her in whatsoeuer busines shee hath need of you for shee hath been a succourer of many and of my selfe also THe Conclusion of this Epistle began at the fourteenth verse of the fifteenth Chapter and is absolued in this The first part of the Conclusion was an Excuse the rest of the parts follow now to be considered which are in number fiue 1 A commendation of a certaine woman vnto the Romanes 2 Salutations 3 An Admonition interserted but handled after all the Salutations 4 A Comprecation or the Apostolicall Seale or Benediction 5 A Doxologie or acknowledgement of praise and glory to God The first of these parts which is the second of the Conclusion is in these two verses where are two parts 1 A description of the partie commended by three Arguments First By her name Phoebe Secondly by her profession a Christian in this Title Our Sister Thirdly The fruit of her Profession A seruant of the Church which is at Cenchrea 2 The end why she is commended set forth by a Reason The End is double 1. That they should receiue her amplified by the manner expressed in two phrases First In the Lord Secondly As becommeth Saints 2. That they should assist her
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
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