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<DATE>2014-02-13</DATE>
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<NAME>Brian Matzge</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: x *Add TEMPHEAD, change DATE, validate x *Review structure: FRONT,BODY, BACK, DIV or rarely GROUP x *Add DIV TYPEs, make sure that types makes sense as a navigational aide, and work in the context of the whole text, validate x *Survey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. x *Proof title page(s) x *Examine marginalia. Is it all best tagged as NOTE? x *Observe divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, TRAILER, OPENER, CLOSER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. x *Check for GAPs x *Check PB placement and completeness, ensure sequence of N="" x *Check ^, italic I / J, _Initals, space between &amp;c. x *Check for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. x *Check q; startq endq Q x *If appropriate, check for yoghs. x *If appropriate, check for Latin problems, e.g. oe and ae digraphs x *If appropriate, check for abbreviation and brevigraph problems. x *If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. x *Correct illegibles from proofsheet x *Check illegible page, para, line, span, word, dollar signs x * Run Check x *Final validate Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<EEBO>
<IDG S="marc" R="UM" ID="B15167">
<STC T="S">19321</STC>
<STC T="C">S114077</STC>
<BIBNO T="umi">99849305</BIBNO>
<VID>177751</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<P>A PLAINE EXPOSITION vpon the whole thirteenth, four|teenth, fifteenth, and &s;ixteenth Chap|ters of the Epi&s;tle of Saint PAVL to <HI>the ROMANES.</HI></P>
<P>Wherein the Text is diligently and methodi|cally re&s;olued, the &s;en&s;e giuen, and many Do|ctrines thence gathered, are by liuely v&s;es applied <HI>for the benefit of Gods Children.</HI></P>
<P><HI>Performed with much varietie, and conuenient breuitie,</HI> BY ELNATHAN PARR <HI>Bachelor in Diuinity, and</HI> Preacher of Gods word.</P>
<P>To which is prefixed an Alphabeticall Table, containing the chiefe Points and Doctrines handled in the Booke.</P>
<Q><BIBL><HI>PSAL. 122.6.</HI></BIBL>
<P>Pray for the peace of Ieru&s;alem.</P></Q>
<P><HI>LONDON,</HI> Printed by G. ELD for SAMVEL MAN, dwelling in Pauls Church-yard at the &s;igne of <HI>the Swanne.</HI> 1622.</P>
</DIV1>
<DIV1 TYPE="dedications">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE VERY NOBLE, RELIGIOVS, AND MOST WORTHY, Ma&s;ter <HI>Nathaniel Bacon, ESQVIRE:</HI> and The Lady <HI>Iane Cornwalleys,</HI> his <HI>WIFE:</HI> Grace and Peace be multiplyed from God the Father, and from our Lord <HI>IESVS CHRIST.</HI></HEAD>
<DIV2 TYPE="dedication">
<OPENER><SALUTE>SIR;</SALUTE></OPENER>
<P>_MAy it plea&s;e you once a|gain to giue me leaue to <HI>Grace</HI> my labours with your <HI>Noble</HI> name, which &s;hall bee to them, as a <HI>Good Light</HI> to a <HI>Picture.</HI></P>
<P>For thereby &s;hall they <HI>appeare</HI> the more <HI>Specta|ble;</HI> and <HI>bee</HI> the more fa|uourably <HI>a&s;pected</HI> of the Reader.</P>
<PB REF="3">
<P>I wi&s;h that they could <HI>re|flect,</HI> as much <HI>brightne&s;&s;e</HI> vp|on your <HI>Noblene&s;&s;e,</HI> as they <HI>receiue</HI> &s;plendor from it. But as a gla&s;&s;e more <HI>weakely</HI> re|turneth the <HI>irradian Beames;</HI> &s;o The&s;e.</P>
<P>I doe hereby (in what mea&s;ure I am able) te&s;tifie my <HI>thankfulne&s;&s;e</HI> for <HI>former</HI> Fauours, and beare witnes to your true <HI>Noblene&s;&s;e;</HI> who haue, <HI>not onely</HI> the <HI>Pictures</HI> of the vertues and graces, (rarely done with your own hand) for the ornament of your hou&s;e (though many in the&s;e daies <HI>virtutem ne pictam quidem viderunt</HI>) But <HI>them&s;elues</HI> by a <HI>heauenly</HI> pen|cill drawne in the <HI>table</HI> of your heart; which do <HI>ado<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne</HI> your life, and make mee to bee</P>
<CLOSER><SIGNED>Yours addicted, in all re&s;pectfull ob&s;eruance, ELNATHAN PARR.</SIGNED></CLOSER>
</DIV2>
<DIV2 TYPE="dedication">
<PB REF="2">
<OPENER><SALUTE>MADAME;</SALUTE></OPENER>
<P><HI>_AS is the</HI> boun|tie <HI>of the</HI> Gi|uer, <HI>&s;o in</HI> Iu|&s;tice <HI>ought to bee the</HI> Ac|knowledgment <HI>of the</HI> recei|uer. <HI>Your Ladi&s;hip was the</HI> fir&s;t aduancer <HI>of my &s;tudies, and e&s;tate; and &s;o you haue</HI> continued; <HI>which is not the lea&s;t</HI> Ornament <HI>of</HI> Honour.</P>
<P><HI>Of</HI> Due <HI>therefore what|&s;oeuer I can performe is your Lady&s;hips; then</HI> whom <HI>I
<PB REF="3">know</HI> none <HI>more</HI> truely Ho|nourable, <HI>for (which is the Crowne of Ladyes and of all the daughters of</HI> Eue) <HI>Cha&s;ti|ty; for</HI> meekene&s;&s;e of Spirit (<HI>an Ornament of price for all the Daughters of</HI> Sara) <HI>for</HI> Charity &amp;c.</P>
<P><HI>For neither will your</HI> excel|lent mode&s;ty &s;uffer, <HI>nor this &s;hort Epi&s;tle</HI> &s;uffice <HI>to the re|lation of your de&s;erued prai&s;es.</HI></P>
<P><HI>As we behold the</HI> maie&s;ty <HI>of things</HI> &s;acred <HI>with</HI> venerable &s;ilence <HI>&amp;</HI> admiration; &s;ee <HI>I your</HI> incomparable <HI>vertues.</HI></P>
<P><HI>I burne this Incen&s;e at</HI> their <HI>Altar: And I wi&s;h the</HI> world <HI>had more</HI> &s;uch Ladyes; <HI>the</HI> Church <HI>&s;uch</HI> ornaments; <HI>&amp;</HI> painefull <HI>and</HI> peaceable <HI>Mi|ni&s;ters</HI> &s;uch <HI>Patrone&s;&s;es, as</HI> your Ladi&s;hip <HI>hath beene to</HI> mee, <HI>who am</HI></P>
<CLOSER><SIGNED>Yours addicted, in all re&s;pectfull ob&s;eruance, ELNATHAN PARR.</SIGNED></CLOSER>
</DIV2>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="3">
<HEAD>TO THE CHRISTIAN READER, <HI>increa&s;e of Peace and Loue.</HI></HEAD>
<P>_NO part of holy Scripture hath been &s;o <HI>happy</HI> in the Expo&s;itions of <HI>elder</HI> and <HI>later</HI> Diuines, as this prime E|pi&s;tle of our <HI>ble&s;&s;ed Apo&s;tle.</HI></P>
<P>What <HI>need</HI> then (thou wilt &s;ay) of <HI>thy home&s;pun</HI> lucubrations? Why doe&s;t <HI>thou yet</HI> write?</P>
<P>My an&s;wer is, (warrantable enough in the&s;e times) It is the <HI>fa&s;hion.</HI></P>
<Q><HI>Scribimus indocti docti&abque;</HI>&mdash;</Q>
<P>When <HI>Diogenes</HI> &s;aw the people of Athens all of them in <HI>bu&s;ie imployments</HI> vpon occa&s;ion of a pre&s;ent danger; <HI>he</HI> al&s;o <HI>agitates,</HI> and <HI>liuely</HI> be&s;tirres him&s;elfe in his <HI>Tub,</HI> le&s;t in a time &s;o <HI>negotious</HI> he might &s;eeme to <HI>&s;it &s;till</HI> and be <HI>idle:</HI> So I in this &s;cribling age.</P>
<P>And yet I hope I &s;hall not <HI>moue</HI> onely with <HI>Dioge|nes,</HI> but <HI>promoue</HI> &s;omething among the <HI>re&s;t</HI> which haue taken paines in this kinde.</P>
<P>The <HI>lea&s;t &s;tarre</HI> hath his <HI>light</HI> and <HI>in&s;tuence;</HI> and there may be &s;ome v&s;e of <HI>Goats-haire</HI> to the fini&s;hing of the <HI>Tabernacle.</HI></P>
<P>My <HI>ayme</HI> herein is, fir&s;t, the <HI>glory</HI> of God: then, (ac|cording to grace giuen) to <HI>reenforce</HI> in the&s;e decli|ning times, <HI>&s;ubiection to Magi&s;trates, loue to neigh|bours, &s;obriety toward our &s;elues,</HI> and <HI>peace</HI> and <HI>order in our Church,</HI> the two <HI>pre&s;eruers</HI> thereof.</P>
<PB REF="4">
<P>I am a&s;&s;ured that the <HI>&s;ub&s;tance</HI> of things affirmed are <HI>con&s;onant</HI> to the <HI>Scriptures,</HI> and not without the <HI>con&s;ent</HI> of the <HI>&s;ounde&s;t</HI> Diuines <HI>antient</HI> and <HI>moderne;</HI> how <HI>rude</HI> &s;oeuer thou finde the <HI>&s;tyle</HI> and <HI>phra&s;e,</HI> it be|ing all written <HI>volante calamo.</HI></P>
<P>What&s;oeuer it is, I be&s;eech <HI>God</HI> thou mai&s;t <HI>profit</HI> by it; which thou &s;halt the <HI>&s;ooner</HI> doe, if thou bring a minde without <HI>preiudice,</HI> and not <HI>wedded</HI> to thy owne will. And I <HI>pray</HI> thee to <HI>commend</HI> to the <HI>ble&s;|&s;ing</HI> of God, both <HI>it,</HI> and</P>
<CLOSER><SIGNED>Thy true Friend in our common Sauiour, ELN: PARR.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="index">
<PB REF="4">
<HEAD>THE TABLE.</HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM><HI>ADmonition:</HI> after <HI>Admonition</HI> wee mu&s;t bee carefull to amend our liues. <HI>page</HI> 167.</ITEM>
<ITEM><HI>Admonition</HI> nece&s;&s;arie in two re&s;pects, 168. the v&s;e and end of it. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Amendment:</HI> that after in&s;truction we &s;hould <HI>amend.</HI> 167</ITEM>
<ITEM><HI>Apparell,</HI> an excellent v&s;e of it both in put|ting on and putting off. 92</ITEM>
<ITEM><HI>Armour:</HI> where there is v&s;e of <HI>Armour</HI> there is feare of danger. 69</ITEM>
<ITEM><HI>Authoritie,</HI> a grieuous puni&s;hment remayning to them that re&s;i&s;t lawfull <HI>Authoritie.</HI> 12</ITEM>
<ITEM><HI>Awake,</HI> what it is in its proper &s;en&s;e. 55</ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM><HI>Begin:</HI> a reproofe of &s;uch as <HI>beginne</HI> well and afterwards grow &s;leepie. 58</ITEM>
<ITEM><HI>Beleeue:</HI> that wee mu&s;t wi&s;h our Brethren ioy and peace in <HI>beleeuing,</HI> 262. <HI>Beleeuers</HI> &s;tand in neede of one anothers prayers, 306. the loue that ought to be betweene them, 316. <HI>Beleeuers</HI> called Saints, 329. what this title admoni&s;heth. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Bla&s;phemie,</HI> what it is, 186. the kinds of it. 187</ITEM>
<ITEM><HI>Body,</HI> the <HI>Body</HI> is to be &s;erued but not its lu&s;ts, 97, 98. pretty rules about the care and car|riage of the <HI>Body,</HI> 98. ouermuch care for the <HI>Body</HI> condemned. 99</ITEM>
<ITEM><HI>Bookes,</HI> God hath three <HI>Bookes.</HI> 162</ITEM>
<ITEM><HI>Borrow,</HI> whether it bee lawfull to <HI>Borrow, aff:</HI> 39. with a di&s;tinction, <HI>Ibid.</HI> a fruit of &s;in, and a kind of ba&s;ene&s;&s;e. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Bowing, Bowing</HI> of the knee, what it meanes, 156, 157. <HI>Bowing</HI> of the knee at the Name of <HI>Ie&s;us,</HI> approued. 158</ITEM>
<ITEM><HI>Browni&s;ts,</HI> a prettie note for their meekene&s;&s;e or rather waywardne&s;&s;e. 104</ITEM>
</LIST>
<LIST>
<HEAD>C</HEAD>
<ITEM><HI>Care,</HI> to <HI>care</HI> for the body is not vnlawfull, 96. ouermuch <HI>Care</HI> condemned, 99. three things &s;hould make vs <HI>Carefull</HI> again&s;t the day of Iudgement. 163</ITEM>
<ITEM><HI>Cenchrea</HI> what, and where it is. 312, 313</ITEM>
<ITEM><HI>Cen&s;ure,</HI> to beware of it. 116, 117. Gods re|ceiuing &s;hould be a protection again&s;t vn|iu&s;t <HI>cen&s;ure,</HI> 118. it is again&s;t right to <HI>cen|&s;ure</HI> one another, 120. a rea&s;on not to <HI>cen|&s;ure,</HI> 123.152. the <HI>Cen&s;ure</HI> of mens deedes pertaine to God, 126. it is a great corrupti|on of nature to <HI>cen&s;ure</HI> others. 150, 151</ITEM>
<ITEM><HI>Chambring,</HI> what. 78</ITEM>
<ITEM><HI>Chance,</HI> that the Go&s;pell comes not to any place by <HI>chance.</HI> 292</ITEM>
<ITEM><HI>Chri&s;t,</HI> hee is all good things to vs, 89. how to v&s;e <HI>Chri&s;t</HI> that we may be the better for him, <HI>Ibid.</HI> wee mu&s;t giue our account to <HI>Chri&s;t,</HI> 162. three excellent v&s;es hereof, <HI>Ibid.</HI> 163, 164. the end of <HI>Chri&s;ts</HI> comming in the fle&s;h, 257. it is the top of euery mans am|bition to honour <HI>Chri&s;t,</HI> 288. <HI>Chri&s;t</HI> ruleth amid&s;t his enemies. 327</ITEM>
<ITEM><HI>Church,</HI> that we ought &s;o to gouerne our hou|&s;es as that they may worthily be called a <HI>Church,</HI> 321. that euen among the wicked God hath &s;ometimes a <HI>Church,</HI> 327. two things which &s;trike at the very heart of the <HI>Church.</HI> 335</ITEM>
<ITEM><HI>Commend,</HI> what it is to <HI>commend,</HI> 312. that good Chri&s;tians mu&s;t bee <HI>commended</HI> to o|thers, 314. wee mu&s;t bee warie whom wee <HI>commend, Ibid.</HI> two faults herein repro|ued. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Companie,</HI> the comfort of good <HI>Companie.</HI> 295</ITEM>
<ITEM><HI>Concupi&s;cence,</HI> it is euill three wayes, 94. it is not fulfilled without a great deale of care
<PB REF="5">and torment. 98, 99</ITEM>
<ITEM><HI>Condemnation,</HI> tho&s;e are not ra&s;hly to bee <HI>con|demned</HI> whom God hath receiued to grace, 116. a con&s;cience not <HI>condemning</HI> is a great ble&s;&s;ing. 225</ITEM>
<ITEM><HI>Con&s;cience,</HI> what, 25. whether the Lawes of man may binde the <HI>con&s;cience,</HI> 26.27. rules to per&s;wade the <HI>con&s;cience</HI> of the lawful|ne&s;&s;e of thing, commanded, 28.29. <HI>Con&s;ci|ence</HI> a guard of piety, 30. a good rule or two for an erring <HI>con&s;cience,</HI> 138. a <HI>Con&s;ci|ence</HI> not condemning is a great ble&s;&s;ing, 225. <HI>Con&s;cience</HI> is either a mans be&s;t friend or greate&s;t foe. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Contention, vide</HI> Strife. The <HI>contentious</HI> like the Ba&s;iliske. 83. like the Salamander, 84. in the Church mo&s;t odious, 84. a good rule in asking que&s;tions. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Cu&s;tomes,</HI> the diuers acceptation of the word. 35</ITEM>
</LIST>
<LIST>
<HEAD>D</HEAD>
<ITEM><HI>Damnation,</HI> how taken. 12</ITEM>
<ITEM><HI>Darkene&s;&s;e,</HI> how mi&s;erable they are that &s;it in <HI>darkene&s;&s;e,</HI> 62. what it is, 65. the Analogie betweene the bodily and &s;pirituall <HI>darke|ne&s;&s;e.</HI> 65, 66</ITEM>
<ITEM><HI>Day,</HI> how accepted, 59.60. the time of grace called <HI>The day,</HI> 62. concerning ob&s;eruation of <HI>dayes,</HI> 129. whether it bee lawfull to ob|&s;erue <HI>Holy-dayes,</HI> 136. rea&s;ons <HI>Ibid.</HI> of <HI>Holy|dayes</HI> called by the names of Saints, 137: a good rule in the ob&s;eruation of them, <HI>Ibid. Holy-dayes</HI> to be ob&s;erued in the Lord. 138</ITEM>
<ITEM><HI>Death,</HI> a good <HI>death</HI> followes a good life 142. Chri&s;ts <HI>death</HI> &s;hould teach vs obedience. 149.150.</ITEM>
<ITEM><HI>Debts,</HI> of a double <HI>debt.</HI> 38. loue alone is a perpetuall <HI>debt, Ibid.</HI> wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t to doe to keepe out of debt, 39. three &s;orts de&s;eruing re|proofe herein. 40</ITEM>
<ITEM><HI>Deralogue,</HI> pretty ob&s;eruations about the de|uiding it. 44.45.</ITEM>
<ITEM><HI>Decencie,</HI> what. 216.</ITEM>
<ITEM><HI>Deeciue,</HI> what it is. 336.</ITEM>
<ITEM><HI>De&s;pi&s;e,</HI> what. 111</ITEM>
<ITEM><HI>Diui&s;ions,</HI> &s;uch as cau&s;e <HI>diui&s;ions</HI> contrary to the doctrine of Chri&s;t, &s;erue not Chri&s;t, 337. a nece&s;&s;ary caueat, 338. he that makes <HI>diui&s;ions</HI> we may bee iealous that hee is but &s;anctified in &s;hew. 341</ITEM>
<ITEM><HI>Doubting,</HI> how dangerous to doe any good thing <HI>doubting,</HI> 133. the acceptation of the word <HI>doubting.</HI> 228, 229.</ITEM>
<ITEM><HI>Drunkenne&s;&s;e,</HI> what and how vile, 74. it di&s;gra|ceth the per&s;ons and profe&s;&s;ions of men, 75. its fearefull effects. 76, 77. not po&s;&s;i|ble to bee religious and a <HI>drunkard,</HI> 78. <HI>drunkenne&s;&s;e</HI> and whoredome &s;eldome &s;un|der, 80. <HI>drunkenne&s;&s;e</HI> begets &s;trife. 82</ITEM>
</LIST>
<LIST>
<HEAD>E</HEAD>
<ITEM><HI>Eate,</HI> foure rea&s;ons why the I&s;raelites were forbidden to <HI>eate</HI> certaine meates, 107, 108. rules in <HI>eating.</HI> 177</ITEM>
<ITEM><HI>Edifie,</HI> what it is to <HI>edifie.</HI> 199.</ITEM>
<ITEM><HI>Enuie,</HI> contrary to hone&s;t walking, 83. it is compared to the Ba&s;iliske, <HI>Ibid</HI> it is to bee abhorred, 85 it is a mo&s;t iu&s;t &s;inne, <HI>Ibid.</HI> an <HI>enuious</HI> man mo&s;t vnhappie, 86. what <HI>en|uie</HI> doth. <HI>Ibid.</HI></ITEM>
<ITEM><HI>Epiretus,</HI> who, and how de&s;cribed. 322.</ITEM>
<ITEM><GAP DESC="foreign">, the difference betweene it and <GAP DESC="foreign">, a Companion or Fellow. 41</ITEM>
<ITEM><HI>Euill,</HI> it is threefold, 50. <HI>Euill</HI> in fact three wayes, <HI>Ibid. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uill,</HI> called the workes of Darkene&s;&s;e three wayes, 66. <HI>euill</HI> mu&s;t bee put off with hatred of it, &amp;c. 69</ITEM>
</LIST>
<LIST>
<HEAD>F</HEAD>
<ITEM><HI>Fauorite,</HI> a pretty Hi&s;tory of a Princes <HI>fauo|rite</HI> &s;uing for an vniu&s;t thing. 23</ITEM>
<ITEM><HI>Faith,</HI> that wee may both haue and keepe <HI>faith,</HI> fiue things are required. 230, 231.</ITEM>
<ITEM><HI>Faithfull,</HI> that all the <HI>faithfull</HI> are vnder Gods care and protection, 145. what it &s;hould teach vs, <HI>Ibid.</HI> it breeds comfort in di&s;tre&s;|&s;es, 146. that men mu&s;t bee faithfull in their vndertakings, 301. notably applyed to all &s;orts. 304</ITEM>
<ITEM><HI>Fea&s;ting,</HI> it is lawfull, but &amp;c, 75. examples and rules therein. 76</ITEM>
<ITEM><HI>Fruit,</HI> we mu&s;t bring forth <HI>fruit.</HI> 303</ITEM>
<ITEM><HI>Fulfill,</HI> a twofold <HI>fulfilling</HI> of the Law. 42</ITEM>
</LIST>
<PB REF="5">
<LIST>
<HEAD>G</HEAD>
<ITEM><HI>Garment,</HI> Chri&s;t is a <HI>Garment</HI> two wayes, 87. the white <HI>Garment</HI> &s;ignifieth three notable things, 89. a pretty Hi&s;torie of the white <HI>Garment</HI> in Bapti&s;me. 93</ITEM>
<ITEM><HI>Glorie,</HI> how a Mini&s;ter may <HI>glory.</HI> 277, 278</ITEM>
<ITEM><HI>Go&s;pell,</HI> the ble&s;&s;ings of the <HI>Go&s;pell</HI> what. 301</ITEM>
<ITEM><HI>Grace,</HI> what it teacheth vs, 68. the <HI>Graces</HI> of God ought to be prai&s;ed in others. 265</ITEM>
<ITEM><HI>Griefe,</HI> what it is, 180. the weake lye open to <HI>Griefe</HI> three wayes by the liberty v&s;ed by the &s;trong, <HI>Ibid.</HI> whether wee may <HI>grieue</HI> our brother in nothing, 181. of v&s;ing things indifferent to the <HI>griefe</HI> of our brother, <HI>Ibid.</HI> with two cautions, <HI>Ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>H</HEAD>
<ITEM><HI>Hearers,</HI> what they owe to their Preachers. 320</ITEM>
<ITEM><HI>Hone&s;ty,</HI> diuer&s;ly accepted, 70. our care mu&s;t be that our behauiour be <HI>hone&s;t.</HI> 71</ITEM>
<ITEM><HI>Honor,</HI> as referred to, or conferred on Princes, what it &s;ignifies, 35, 36. To bee in Chri&s;t is a great <HI>honor,</HI> 326. It is a great <HI>honor</HI> any way to aduance Religion. 332</ITEM>
<ITEM><HI>Hou&s;hold,</HI> that we ought to gouerne our <HI>hou|&s;holds</HI> &s;o, as that they may worthily be called Churches. 321</ITEM>
</LIST>
<LIST>
<HEAD>I</HEAD>
<ITEM><HI>Iewes,</HI> why not to be de&s;pi&s;ed. 260</ITEM>
<ITEM><HI>Ignorance,</HI> totall <HI>ignorance</HI> de&s;troyeth faith. 109</ITEM>
<ITEM><HI>Illyricum,</HI> where it is, 284. how farre off Ieru|&s;alem. 285</ITEM>
<ITEM><HI>Indifferent:</HI> whether and how things <HI>indifferent</HI> bind the con&s;cience, 24.27, 28. That for things <HI>indifferent</HI> there ought to bee no breach of charity, nor &s;eparation among Chri&s;tians, 111.137.138. a notable example hereof, 138. That things are <HI>indifferent</HI> two wayes, 111. Things <HI>indifferent</HI> how cal|led by the ancient, 112. Vnity about things <HI>indifferent,</HI> 113, 114. We mu&s;t not iudge our brethren for things <HI>indifferent,</HI> 114. a great &s;inne &s;o to do, 121.126. That a full per&s;wa|&s;ion from the word is nece&s;&s;ary for the do|ing or leauing vndone things <HI>indifferent,</HI> 131. Excellent things concerning things <HI>indiffe|rent,</HI> 131, 132. In things <HI>indifferent</HI> we are to propound to our &s;elues the glory of God, 135. Cautions, <HI>ibid.</HI> A mo&s;t con&s;cionable Rule for oppo&s;ers of things <HI>indifferent,</HI> 143. A mo&s;t earne&s;t exhortation to vnity about things <HI>indifferent,</HI> 113, 114. That things <HI>in|different</HI> are cleane in them&s;elues, but vn|cleane to him that &s;o e&s;teemeth them, 177. a good rea&s;on hereof, <HI>ibid.</HI> To v&s;e thing <HI>in|different</HI> to the griefe of our brother is a|gain&s;t charity, 180. two cautions herein, 181. A reproofe of &s;trong and weake in the v&s;e of things <HI>indifferent,</HI> 189. The king|dome of heauen is not of things <HI>indifferent,</HI> but of things nece&s;&s;ary, 194. the &s;triuers about things <HI>indifferent</HI> are guilty of three &s;innes, 195. &s;candall giuen and taken for things <HI>indifferent,</HI> de&s;troyeth the worke of God, 204. The blame both of Preachers and hearers herein, <HI>ibid.</HI> a threefold admo|nition hence, 205, 206. <HI>Indifferent</HI> things mu&s;t bee ab&s;tained from for the weake bro|thers &s;ake, 208. how long we mu&s;t ab&s;taine for the weake brothers &s;ake, 212. Of the Churches authority in determining the v&s;e of things <HI>indifferent,</HI> 214, 215. Whether our faith &amp; knowledge in things <HI>indifferent</HI> be alwaies to be m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nife&s;ted by practice, 222.</ITEM>
<ITEM><HI>Ioy:</HI> that wee mu&s;t wi&s;h our brethren <HI>ioy</HI> in beleeuing. 262</ITEM>
<ITEM><HI>Judging, vid.</HI> Cen&s;ure: there are foure things that we man not <HI>iudge.</HI> 166</ITEM>
<ITEM><HI>Iudgement,</HI> that there &s;hall be a generall <HI>iudge|ment,</HI> 153. it appeares by many rea&s;ons, <HI>ibid.</HI> it is comfort to the good, but terrour to the bad, 154. that &s;hould per&s;wade vs to repen|tance, <HI>ibid.</HI> Three things &s;hould make vs carefull again&s;t the day of <HI>iudgement,</HI> 163. What to doe to auoid horror and &s;hame at that day. 164.165</ITEM>
</LIST>
<LIST>
<HEAD>K</HEAD>
<ITEM><HI>Ki&s;&s;e,</HI> of diuers &s;orts of <HI>ki&s;&s;es,</HI> 330. A holy <HI>ki&s;&s;e</HI> what, <HI>ibid.</HI> the v&s;e of it in time of old. <HI>ibid.</HI> how abu&s;ed in Rome. <HI>ibid.</HI></ITEM>
<ITEM><HI>Kingdome:</HI> the <HI>kingdome</HI> of God diuer&s;ely accepted. 192.</ITEM>
<PB REF="6">
<ITEM><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ee:</HI> what the bowing of the <HI>knee</HI> &s;ignifies, 156, 157. The antiquity and lawfulne&s;&s;e of the bowing of the <HI>knee</HI> at the name of Ie&s;us approued. 158. the end of this ceremony threefold, 159. taken for the wor&s;hip of God. <HI>ibid.</HI></ITEM>
<ITEM><HI>Knowledge,</HI> it mu&s;t goe before per&s;wa&s;ion, 178. Of their e&s;tate that know euill, and yet doe it. <HI>ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>L</HEAD>
<ITEM><HI>Law,</HI> how fulfilled, 42. two fal&s;e conclu&s;ions from this; That loue is the fulfilling of the <HI>Law.</HI> 51</ITEM>
<ITEM><HI>Liberty:</HI> the weake brother lieth open to griefe three waies, by the <HI>liberty</HI> v&s;ed by the &s;trong, 180. the vnfolding of Chri&s;tian <HI>liberty,</HI> 209. Chri&s;tian <HI>liberty</HI> what, <HI>ibid.</HI> three parts thereof, <HI>ibid.</HI> two generall rules, <HI>ib.</HI> 210. two moderators of this <HI>liberty,</HI> 210. Wee &s;hould labour &s;oundly to vnder&s;tand the doctrine of Chri&s;tian <HI>liberty,</HI> 214. not v&s;e it alwaies, 220. a &s;harpe reproofe for &s;uch as pretending Chri&s;tian <HI>liberty</HI> doe notwith|&s;tanding abu&s;e the gifts of God to their lu&s;ts. 220</ITEM>
<ITEM><HI>Life,</HI> what it is to <HI>liue</HI> or to dye to the Lord, or to a mans &s;elfe, 141. that wee mu&s;t doe both, not to our &s;elues but to the Lord. <HI>ibid.</HI> An admonition that our good be not euill &s;poken of by our euill <HI>liues,</HI> 190. Three per|&s;ons for whom we are to venture our <HI>liues,</HI> 320. Hearers owe their <HI>liues</HI> to their Prea|chers. <HI>ibid.</HI></ITEM>
<ITEM><HI>Light:</HI> the be&s;t things called <HI>light,</HI> 63. Wee are to examine our e&s;tates whether wee are in the <HI>light</HI> or no, 64. The grace of &s;anctifica|tion called <HI>light</HI> in three re&s;pects. 67</ITEM>
<ITEM><HI>Loue:</HI> that <HI>loue</HI> is a perpetuall debt, 38 40. it is the broad &s;eale of our faith, 40. <HI>Loue</HI> what, 41. How <HI>loue</HI> is the fulfilling of the Law, 42.52. Gods goodne&s;&s;e in that hee com|mands vs nothing but to <HI>loue,</HI> 43. Things done either for feare or &s;hame, and not of <HI>loue,</HI> are nothing worth, <HI>ibid.</HI> The Com|mandements of <HI>louing</HI> God and our neigh|bour are both alike in three re&s;pects, 46. whether a man may <HI>loue</HI> his neighbour more then him&s;elfe, <HI>ibid.</HI> or more then ano|ther, 47. Of &s;elfe-<HI>loue</HI> that it is twofold, 47. a direction therein, <HI>ibid.</HI> of them that <HI>loue</HI> them&s;elues onely, <HI>ibid.</HI> diuers <HI>louers</HI> repro|ued, 48. euill men are to bee <HI>loued</HI> as &s;icke men, <HI>ibid.</HI> nothing &s;o v&s;efull as <HI>loue, ibid. Done</HI> doth not onely doe no hurt, but al&s;o doth good, 49, 51. how faith and <HI>loue</HI> agree in one, 53. What <HI>loue</HI> is more then other vertues, <HI>ibid.</HI> that Chri&s;ts <HI>loue</HI> &s;hould con|&s;traine vs to <HI>loue</HI> and obey him, 243. and to <HI>loue</HI> one another, 254. of the <HI>loue</HI> that ought to be among beleeuers. 316</ITEM>
<ITEM><HI>Lu&s;ts:</HI> That the body is to be &s;erued but not the <HI>lu&s;ts</HI> of the body, 97.98. <HI>Lu&s;ts</HI> not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ulfilled without a great deale of paines. 98.99</ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM><HI>Magi&s;trates:</HI> obedience denied to them by di|uers &s;orts of Schi&s;matickes and Heretickes, 4, 5. comfort for lawfull <HI>Magi&s;trates,</HI> 9. what reuerence and obedience they ought to haue, 10. wee ought to bee thankfull for them, 10, 11, 23: they are for the good of the good, 17. they procure the good of their &s;ubiects three wayes, 18, 19, 23. two duties of &s;ubiects to <HI>Magi&s;trates,</HI> 20. Whether a <HI>Magi&s;trate</HI> may pardon a malefactor de&s;er|uing to dye by the law of God or no, aff. 22. Clemency and &s;euerity in a <HI>Magi&s;trate,</HI> when and how nece&s;&s;ary, 22, 23. that euery &s;oule is bound to bee &s;ubiect to the <HI>Magi|&s;trate,</HI> 25. Sixe excellent rules for the obey|ing <HI>Magi&s;trates,</HI> 28.29. Tribute to bee gi|uen <HI>Magi&s;trates.</HI> 34</ITEM>
<ITEM><HI>Man:</HI> he is two wayes the worke of God, 203. how turned into a bea&s;t. 289</ITEM>
<ITEM><HI>Marke,</HI> what it &s;ignifies in the originall. 334</ITEM>
<ITEM><HI>Meaning:</HI> that good <HI>meanings</HI> without grounds from the Word will not &s;erue. 131</ITEM>
<ITEM><HI>Meate:</HI> that <HI>meate</HI> may be a de&s;truction of our brethren three wayes. 184</ITEM>
<ITEM><HI>Mind:</HI> what it is to bee <HI>like-mined,</HI> 249. the members of Chri&s;ts Church ought to be &s;o. 250</ITEM>
<ITEM><HI>Mini&s;ters,</HI> they ought to preach to the capaci|ty of their weake hearers, 103. their office
<PB REF="6">not to be contemned, 257. without faith he profiteth nothing, 258. they mu&s;t bee dili|gent, 269, 286. bold, 271. painefull, 287 A <HI>Mini&s;ter</HI> in the Greeke word what it &s;ig|nifieth, 273. they are &s;acred per&s;ons. 274 they are Prie&s;ts. <HI>ibid.</HI> how they may glory, 277, 278. their liues attractiue, 280. how they mu&s;t plea&s;e, 309. they and the people mu&s;t pray mutually one for another. 310</ITEM>
<ITEM><HI>Miracles,</HI> of what v&s;e they both were, and are, 281, 282. of popi&s;h <HI>miracles, ibid.</HI> they pre|uaile not to per&s;wade without the Spirit. 283</ITEM>
<ITEM><HI>Multitude,</HI> what like. 8</ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM><HI>Narci&s;&s;us,</HI> who. 327</ITEM>
<ITEM><HI>Nece&s;&s;ary:</HI> that wee mu&s;t not preferre things vnnece&s;&s;ary before thing <HI>nece&s;&s;ary.</HI> 293</ITEM>
<ITEM><HI>Neighbour,</HI> who is &s;o, 45, 46. how to loue him, and that two wayes, 46. whether a man may loue him&s;elfe more then his <HI>neighbour, ibid.</HI> 47. how euill <HI>neighbours</HI> are to be loued, 48</ITEM>
<ITEM><HI>Night,</HI> how accepted, 59, 60, 61. The time of infidelity is darke <HI>night.</HI> 62</ITEM>
</LIST>
<LIST>
<HEAD>O</HEAD>
<ITEM><HI>Obedience:</HI> Popes how to bee obeyed, 8, 9 a pretty rea&s;on of <HI>obedience</HI> to them, 9. <HI>Obe|dience</HI> that it might be acceptable and per|fect, it mu&s;t be done in loue. 43</ITEM>
<ITEM><HI>Offence:</HI> what it is, 170. three &s;orts of <HI>offenders</HI> of their brethren. 173</ITEM>
<ITEM><HI>Opinion:</HI> That different <HI>opinions</HI> haue alwayes beene in the Church, 108. that we ought to warrant our <HI>opinions</HI> by the Word. 131</ITEM>
<ITEM><HI>Ordaine,</HI> what it implies. 7</ITEM>
<ITEM><HI>Order,</HI> what, 7. without it the Church cannot &s;tand, 217. wee mu&s;t not contemne it, 218. that we mu&s;t not put religion either in v&s;ing or forbearing outward <HI>order.</HI> 220</ITEM>
</LIST>
<LIST>
<HEAD>P</HEAD>
<ITEM><HI>Peace:</HI> that the <HI>peaceable</HI> are acceptable to God, 197. that <HI>peace</HI> mu&s;t bee pre&s;erued, 200. three things nece&s;&s;ary there unto, 201 <HI>Peace</HI> and edification two maine ends of our actions. <HI>ibid.</HI></ITEM>
<ITEM><HI>Per&s;wa&s;ion:</HI> aduerti&s;ements to <HI>per&s;wade</HI> vso the lawfulne&s;&s;e of things commanded, 28.29 what it is to be fully <HI>per&s;waded.</HI> 130</ITEM>
<ITEM><HI>Phoebe,</HI> who &s;he was. 312</ITEM>
<ITEM><HI>Plea&s;e:</HI> how to bee a man-<HI>plea&s;er,</HI> 198. Mini|&s;ters mu&s;t <HI>plea&s;e,</HI> but with a caueat. 309</ITEM>
<ITEM><HI>Poore:</HI> that we mu&s;t giue to the <HI>poore.</HI> 298</ITEM>
<ITEM><HI>Powers:</HI> what, and how taken, 2. diuers kinds, <HI>ibid.</HI> that God hath a &s;peciall care of higher <HI>Powers.</HI> 14</ITEM>
<ITEM><HI>Prayer:</HI> we ought to be frequent herein, 262. a fault &s;o lightly to e&s;teeme of publike <HI>prayers</HI> without preaching, 263. the excel|lency and power of publike <HI>Prayer,</HI> 308 we &s;hould begin all our lawfull acts therewith, 309. again&s;t coldnes herein, <HI>ib.</HI> three things mouing vs thereto. <HI>ibid.</HI> Mini&s;ters &amp; people &s;hould <HI>pray</HI> mutually one for another. 310</ITEM>
<ITEM><HI>Pray&s;e:</HI> that wee ought to <HI>prai&s;e</HI> the graces of God in others, 265. the <HI>pray&s;es</HI> of good men are to be e&s;teemed. 266</ITEM>
<ITEM><HI>Preaching:</HI> that the end of <HI>preaching</HI> and hea|ring, is to be &s;acrificed, 275. it is the power of God to &s;aluation, 281. that euery one ought to bee a furtherance thereto, 320, what hearers owe their <HI>Preachers.</HI> 320</ITEM>
<ITEM><HI>Prie&s;t,</HI> that both Mini&s;ters and Chri&s;tians are <HI>Prie&s;ts.</HI> 274</ITEM>
<ITEM><HI>Princes:</HI> that their per&s;ons are &s;acred, 23. that God hath a &s;peciall care of them, 14. that they mu&s;t be honored though they bee euill, 36. wherein. <HI>ibid.</HI></ITEM>
<ITEM><GAP DESC="foreign">, what, 171. more <HI>vide</HI> Stumbling|blocke</ITEM>
<ITEM><HI>Puni&s;hment:</HI> the Magi&s;trate appointed for the <HI>puni&s;hment</HI> of them that doe euill. 21</ITEM>
<ITEM><HI>Purpo&s;e:</HI> that mens <HI>purpo&s;es</HI> are ouer-ruled by God. 292</ITEM>
<ITEM><HI>Put on:</HI> Chri&s;t is to be <HI>put on</HI> two wayes, 87. hee that hath <HI>put on</HI> him hath <HI>put on</HI> all ver|tue, 89. two <HI>putters on</HI> of Chri&s;t reproued, 90.91. wee mu&s;t labour for it, <HI>ibid.</HI> rea&s;ons of the negligent <HI>putting on</HI> of Chri&s;t, 92. a no|table triall whether wee haue <HI>put him on</HI> or no. 95</ITEM>
</LIST>
<LIST>
<HEAD>Q</HEAD>
<ITEM><HI>Que&s;tions:</HI> a good ruic for asking of <HI>Que|&s;tions,</HI>
<PB REF="7">84. that the weake are not to be trou|bled with doubtfull <HI>Que&s;tions.</HI> 103</ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM><HI>Receiue,</HI> to <HI>receiue one</HI> vvhat. 102.103.253</ITEM>
<ITEM><HI>Regeneration,</HI> wee ought to manife&s;t it by the light of our life. 63</ITEM>
<ITEM><HI>Religion,</HI> a great honour any way to aduance <HI>religion.</HI> 332</ITEM>
<ITEM><HI>Repetition,</HI> how and when both laudable and lawfull. 270, 271</ITEM>
<ITEM><HI>Reproofe.</HI> Magi&s;trates may be <HI>reproued,</HI> though not re&s;i&s;ted. 13</ITEM>
<ITEM><HI>Re&s;i&s;tance,</HI> that grieuous puni&s;hments remaine for them that <HI>re&s;i&s;t</HI> authority, 12. though it be not to be <HI>re&s;i&s;ted,</HI> yet it is to be repro|ued. 13</ITEM>
<ITEM><HI>Re&s;urrection,</HI> that Chri&s;t <HI>ro&s;e</HI> not for him&s;elfe, but for vs, 148. A threefolde comfort of Chri&s;ts <HI>re&s;urrection.</HI> 149</ITEM>
<ITEM><HI>Reuiue,</HI> what it is, 147. by it Chri&s;t brings vs to heauen, 148. a threefold comfort here|of. 149</ITEM>
<ITEM><HI>Riches,</HI> they being be&s;towed vpon the Church will be comfortably accounted for. 332</ITEM>
<ITEM><HI>Righteou&s;nes,</HI> what. 193</ITEM>
<ITEM><HI>Riot:</HI> what it is to be <HI>riotous.</HI> 73</ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM><HI>Sacrame~t,</HI> a good note for a weak receiuer. 128</ITEM>
<ITEM><HI>Sacrifice,</HI> the end of hearing and preaching is to be <HI>&s;acrificed,</HI> 275. their happine&s;&s;e that are &s;o <HI>&s;acrificed. ibid.</HI></ITEM>
<ITEM><HI>Saints,</HI> beleeuers &s;o called, 329 what it admo|ni&s;heth. <HI>ibid.</HI></ITEM>
<ITEM><HI>Salutation,</HI> its &s;ignification both according to the Hebrew and Greeke, 317. why Paul <HI>&s;a|luted</HI> &s;o many, <HI>ibid.</HI> it ought not to be neg|lected, 318 two exceptions hereunto. <HI>ibid.</HI> and 319</ITEM>
<ITEM><HI>Sanctification,</HI> that grace called light in three re&s;pects. 67</ITEM>
<ITEM><GAP DESC="foreign">, what, 171. twofold, <HI>ibid</HI> it is ant to de&s;troy our brethren, 184. A three<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">old Admonition inferred the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on, 185 <HI>Scandall</HI> giuen or taken for things indifferent, de|&s;troyeth the worke of God. 204</ITEM>
<ITEM><HI>Scriptures,</HI> the word <HI>Scripture</HI> what it &s;ignifies, 245. they are written for our edification, 246. they are mo&s;t excellent in three re|gards, <HI>ibid.</HI> again&s;t which doe erre both Pa|pi&s;ts and Anabapti&s;ts, 246, 247. they are nece&s;&s;ary for all men. 247</ITEM>
<ITEM><HI>Separation,</HI> that there ought to be no <HI>&s;eparation</HI> for things indifferent. 111</ITEM>
<ITEM><HI>Seruant,</HI> euery beleeuer is Gods <HI>&s;eruant,</HI> 122. a title gloryed in, <HI>ibid.</HI> what wee mu&s;t doe being Gods <HI>&s;eruants,</HI> 126, 127. the comfort of being &s;o, <HI>ibid.</HI> a title of honor. 315</ITEM>
<ITEM><HI>Scrue,</HI> what it is to <HI>&s;crue</HI> Chri&s;t. 336</ITEM>
<ITEM><HI>Sleepe,</HI> a two fold <HI>&s;leepe.</HI> 55, 56</ITEM>
<ITEM><HI>Soule,</HI> it is put for the whole man. 3</ITEM>
<ITEM><HI>Strangers,</HI> they are to be receiued, 315. the rea|&s;on thereof. 316</ITEM>
<ITEM><HI>Strength,</HI> the longer wee profe&s;&s;e the Go&s;pell, the <HI>&s;tronger</HI> in faith wee ought to bee, 56. <HI>&s;trong,</HI> how taken, 234. that the <HI>&s;trong</HI> mu&s;t beare with the weake, 235. how. 236</ITEM>
<ITEM><HI>Strife, vid.</HI> Contention. <HI>Strife</HI> &amp; enuy are con|trary to hone&s;t walking, 83. rea&s;ons again&s;t <HI>&s;trife.</HI> 84</ITEM>
<ITEM><HI>Striue,</HI> what it is in the originall. 306</ITEM>
<ITEM><HI>Stumbling,</HI> a <HI>&s;tumbling-blocke</HI> what, 171. three &s;orts of men that lay <HI>&s;tumbling-blocks</HI> before their brethren. 173</ITEM>
<ITEM><HI>Subiect:</HI> no good <HI>&s;ubiects</HI> that refu&s;e to pay Princes their dues. 36</ITEM>
<ITEM><HI>Subiection,</HI> what it &s;ignifies, 3. that it mu&s;t be yeelded to ciuill gouernment, <HI>ibid.</HI> the li|mitation thereof, <HI>ibid.</HI> it is a debt, and that of con&s;cience to be paid to Princes in all the parts thereof. 36</ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM><HI>Thanksgiving,</HI> the rea&s;ons of <HI>Thanks</HI> at meate, 138, 139 <HI>thanks</HI> are to be giuen euen to the in&s;taments by who&s;e meanes God be&s;tow|eth them on vs 321 examples hereof. <HI>Ibid.</HI></ITEM>
<ITEM><HI>T<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e</HI> the <HI>lare</HI> of Grace is no <HI>time</HI> of &s;leeping but of waking 57 we mu&s;t lay hold on the pre&s;ent <HI>time. Ibid.</HI></ITEM>
<ITEM><HI>Tribule</HI> the paying of <HI>tribute</HI> is an acknow|ledges <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t of our &s;ubiection to the Magi|&s;trate, 32. excellent things both of taking
<PB REF="7">and giuing <HI>tribute,</HI> 33. it is to be giuen euen to bad Magi&s;trates, 34. what <HI>tribute</HI> is. 35</ITEM>
<ITEM><HI>Tru&s;ty,</HI> how the word is v&s;ed, 291</ITEM>
<ITEM><HI>Truth,</HI> wee mu&s;t bee wi&s;e, as well wi&s;e to di&s;|cerne as ready to obey the <HI>truth.</HI> 340</ITEM>
<ITEM><HI>Try,</HI> wee mu&s;t fir&s;t <HI>try</HI> before we allow our a|ctions, 226. it is the fir&s;t thing required to true vertue. <HI>Ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>V</HEAD>
<ITEM><HI>Vnitie,</HI> that wee &s;hould bee &s;tudious of <HI>vnitie,</HI> 151. <HI>Vnitie</HI> in truth and goodne&s;&s;e com|mended, 251. where <HI>vnitie</HI> is not, there God is not glorified, <HI>Ibid.</HI> the Lords Sup|per is in&s;tituted as a band of <HI>vnitie;</HI> but it is made a fountaine of di&s;cord. <HI>Ib. &amp;c.</HI></ITEM>
<ITEM><HI>&V;ncleanne&s;&s;e,</HI> what it is in its proper &s;ignifica|tion, 175. the rea&s;on why &s;o many things were <HI>vncleane</HI> to the Iewes. 176</ITEM>
<ITEM><HI>Vnregenerate,</HI> the &s;tate of the <HI>vnregenerate.</HI> 289</ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM><HI>Walke,</HI> a Chri&s;tian mu&s;t not bee idle, but hee mu&s;t be <HI>walking,</HI> 71. <HI>Walking</HI> implyes a go|ing forward. 16</ITEM>
<ITEM><HI>Wantonne&s;&s;e,</HI> what, with the v&s;e thereof. 79</ITEM>
<ITEM><HI>Weake,</HI> that the <HI>weake</HI> are not to be troubled a|bout doubtfull que&s;tions, 103. they mu&s;t be gently dealt withall by the &s;trong, 104. they ought to be tractable <HI>Ibid.</HI> charitie mu&s;t be v&s;ed towards &s;uch as are <HI>weake,</HI> 105. it is not for the <HI>weake</HI> and vnleained to di&s;pute <HI>Ibid.</HI> diuers rea&s;ons why &s;ome are &s;o <HI>weake,</HI> 109. that the <HI>weake</HI> are grieued three wayes, by the libertie v&s;ed by the &s;trong, 180. wee ought to haue a care of the <HI>weake,</HI> 182. 235. 242. the <HI>weake</HI> mu&s;t be warie of taking of|fence at the libertie of their brethren, 185. that in re&s;pect of the <HI>weake,</HI> how, and how long we mu&s;t ab&s;taine from things indif|ferent, 208. 212. <HI>weake</HI> ones not to bee nouri&s;hed in their <HI>we kene&s;&s;e,</HI> 213. that <HI>weake</HI> Chri&s;tians that are docible they are to bee gently entreated, 229. how the <HI>weake</HI> &s;hould carry them&s;elues. 236, 237</ITEM>
<ITEM><HI>Whoredome,</HI> helps again&s;t it, 81. it begets &s;trife. 82.</ITEM>
<ITEM><HI>Will,</HI> that a man may <HI>will</HI> &s;ome things contrary to Gods <HI>Will</HI> without &s;inne, 293. a di&s;tincti|on of Gods <HI>Wills, Ibid.</HI> that in all our pro|iects and purpo&s;es wee mu&s;t &s;ay, if God <HI>will.</HI> 294</ITEM>
<ITEM><HI>Workes,</HI> good and ill workes how &s;ometimes taken, 15. ill cour&s;es called the <HI>workes</HI> of darkene&s;&s;e in three re&s;pects. 66</ITEM>
</LIST>
<LIST>
<HEAD>Z</HEAD>
<ITEM><HI>Zeale,</HI> when a vertue when a vice. 82</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="Scriptural citations">
<HEAD>The Scriptures that are expounded by the way.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label">&nbsp;</CELL>
<CELL ROLE="label">Chap.</CELL>
<CELL ROLE="label">ver&s;.</CELL>
<CELL ROLE="label">page.</CELL>
</ROW>
<ROW>
<CELL><HI>Matth.</HI></CELL>
<CELL>5.</CELL>
<CELL>9.</CELL>
<CELL>219</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>22.</CELL>
<CELL>3.</CELL>
<CELL>148</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>22.</CELL>
<CELL>39.</CELL>
<CELL>46</CELL>
</ROW>
<ROW>
<CELL>1 <HI>Cor.</HI></CELL>
<CELL>6.</CELL>
<CELL>2.</CELL>
<CELL>161</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>14.</CELL>
<CELL>40.</CELL>
<CELL>216</CELL>
</ROW>
<ROW>
<CELL>1 <HI>Pet.</HI></CELL>
<CELL>2.</CELL>
<CELL>13.</CELL>
<CELL>8</CELL>
</ROW>
<ROW>
<CELL><HI>Reuel.</HI></CELL>
<CELL>20.</CELL>
<CELL>12.</CELL>
<CELL>162</CELL>
</ROW>
</TABLE></P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="8">
<LIST>
<HEAD>THE DOCTRINES OF THE Thirteenth Chapter.</HEAD>
<ITEM>Doct. 1 <HI>THat all that liue vnder any ciuill gouernement mu&s;t yeeld vnto the gouernors obedience and &s;ubiection.</HI> pag 3</ITEM>
<ITEM>Doct. 2 <HI>That God hath appointed and ordained, and in an excellent order e&s;tabli&s;hed policies and &s;tates.</HI> p. 8</ITEM>
<ITEM>Doct. 3 <HI>That a grieuous puni&s;hment remaines for them that re&s;i&s;t Authority.</HI> 12</ITEM>
<ITEM>Doct. 4 <HI>That Magi&s;trates are ordained for the good of the good.</HI> 17</ITEM>
<ITEM>Doct. 5 <HI>That the Magi&s;trate is appointed for the puni&s;hment of them which doe euill.</HI> 21</ITEM>
<ITEM>Doct. 6 <HI>That euery &s;oule is bound in con&s;cience to bee &s;ubiect to the Magi&s;trate.</HI> 25</ITEM>
<ITEM>Doct. 7 <HI>That paying of tribute is an acknowledgement of our &s;ubiection to the Magi&s;trate and his Lawes.</HI> 32</ITEM>
<ITEM>Doct. 8 <HI>That &s;ubiection to Magi&s;trates is a debt, and of con&s;cience to be paid in all the parts thereof.</HI> 36</ITEM>
<ITEM>Doct. 9 <HI>That Loue alone is a perpetuall debt.</HI> 38</ITEM>
<ITEM>Doct. 10 <HI>That loue is a fulfilling of the Law.</HI> 43</ITEM>
<ITEM>Doct. 11 <HI>That we mu&s;t loue our Neighbours as our &s;elues.</HI> 46</ITEM>
<ITEM>Doct. 12 <HI>That the longer we profe&s;&s;e the Gospell the more &s;trong in faith and zealous in godline&s;&s;e wee ought to bee.</HI> 56</ITEM>
<ITEM>Doct. 13 <HI>That the time of Infidelitie is darke night, and the time of Grace is the comfortable day.</HI> 62</ITEM>
<ITEM>Doct. 14 <HI>That the con&s;ideration of our holy calling to the &s;tate of Grace ought to teach vs to hate and abhorre euill workes, and to doe the good.</HI> 68</ITEM>
<ITEM>Doct. 15 <HI>That Chri&s;tians mu&s;t haue a &s;peciall care that their behauiours bee hone&s;t and &s;uch as becometh the Go&s;pell.</HI> 71</ITEM>
<ITEM>Doct. 16 <HI>That Drunkenne&s;&s;e doth di&s;grace both the per&s;ons and profe&s;&s;ions of Chri&s;tians.</HI> 75</ITEM>
<ITEM>Doct. 17 <HI>That all fedity, ob&s;cene and filthy behauiour is contrary to hone&s;t walking.</HI> 79</ITEM>
<ITEM>Doct. 18 <HI>That &s;trife and enuie are contrary to hone&s;t walking.</HI> 83</ITEM>
<ITEM>Doct. 19 <HI>That he that hath put on Chri&s;t hath put on all vertue.</HI> 89</ITEM>
<ITEM>Doct. 20 <HI>That the body is not &s;o to be tended for, as that the lu&s;ts thereof &s;hould bee fulfilled.</HI> 95</ITEM>
</LIST>
<LIST>
<HEAD>The Doctrines of the fourteenth Chapter.</HEAD>
<ITEM>Doct. 1 <HI>THat tho&s;e which are w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ake are not to bee troubled with doubtfull di&s;putations but friendly to be in&s;tructed.</HI> 103</ITEM>
<ITEM>Doct. 2 <HI>That there hath beene alwayes in the Church of God different opinions.</HI> 108</ITEM>
<PB REF="8">
<ITEM>Doct. 3 <HI>That for things indifferent there ought to bee no breach of charitie, or &s;eparation among Chri&s;tians.</HI> 111</ITEM>
<ITEM>Doct. 4 <HI>That a Chri&s;tian ought to be able to warrant his opinion and particular actions by the word.</HI> 131</ITEM>
<ITEM>Doct. 5 <HI>That in things indifferent we are to propound to our &s;elues to glorifie God.</HI> 135</ITEM>
<ITEM>Doct. 6 <HI>That we mu&s;t both liue and dye to the Lord and not to our &s;elues.</HI> 141</ITEM>
<ITEM>Doct. 7 <HI>That they are not ra&s;hly to be iudged and condemned whom God hath receiued to grace.</HI> 116</ITEM>
<ITEM>Doct. 8 <HI>That it is again&s;t right that one Chri&s;tian &s;hould iudge another.</HI> 120</ITEM>
<ITEM>Doct. 9 <HI>That the cen&s;ure of mens deeds and behauiour belong to God.</HI> 126</ITEM>
<ITEM>Doct. 10 <HI>That all true beleeuers are in the Lords &s;eruice and vnder his care and protection.</HI> 145</ITEM>
<ITEM>Doct. 11 <HI>That Chri&s;t by dying, ri&s;ing and reuiuing, obtained power ouer vs, to &s;aue vs and bring vs vnto Heauen.</HI> 148</ITEM>
<ITEM>Doct. 12 <HI>That the con&s;ideration of the la&s;t iudgement &s;hould per&s;wade vs to our duties, and to refraine from that that is euill.</HI> 152</ITEM>
<ITEM>Doct. 13 <HI>That all men mu&s;t and &s;hall &s;ubmit them&s;elues to Chri&s;t as to their Iudge.</HI> 158</ITEM>
<ITEM>Doct. 14 <HI>That all mu&s;t giue account of all matters to our Lord Ie&s;us Chri&s;t.</HI> 162</ITEM>
<ITEM>Doct. 15 <HI>That after admonition and in&s;truction we mu&s;t be carefull to amend our liues.</HI> 167</ITEM>
<ITEM>Doct. 16 <HI>That we mu&s;t not giue offen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e one to another.</HI> 172</ITEM>
<ITEM>Doct. 17 <HI>That things indifferent are cleaue in them&s;elues but vncleane to him that &s;o e&s;teemeth them.</HI> 177</ITEM>
<ITEM>Doct. 18 <HI>That to v&s;e things indifferent to the griefe of our brother is again&s;t charitie.</HI> 180</ITEM>
<ITEM>Doct. 19 <HI>That &s;candall is apt to de&s;troy our Brother.</HI> 184</ITEM>
<ITEM>Doct. 20 <HI>That euery Chri&s;tian ought to be carefull that he cau&s;e not the Go&s;pell of the Kingdome, and our Chri&s;tian liberty a part of the &s;ame to be euill &s;poken of.</HI> 188</ITEM>
<ITEM>Doct. 21 <HI>That the Kingdome of God is not in things of a middle nature, but in things which are ne|ce&s;&s;ary.</HI> 194</ITEM>
<ITEM>Doct. 22 <HI>That the iu&s;t and peaceable are acceptable to God and approued of men as the true &s;eruants of Chri&s;t.</HI> 197</ITEM>
<ITEM>Doct. 23 <HI>That the Churches peace and mutuall edification mu&s;t &s;pecially be furthered.</HI> 200</ITEM>
<ITEM>Doct. 24 <HI>That &s;candall giuen and taken for things indifferent, de&s;troy the worke of God.</HI> 204</ITEM>
<ITEM>Doct. 25 <HI>That we mu&s;t ab&s;taine from things indifferent for the weake brothers &s;ake.</HI> 208</ITEM>
<ITEM>Doct. 26 <HI>That faith and knowledge of Chri&s;tian liberty in things indifferent, is not alwayes to be mani|fe&s;ted by practice.</HI> 222</ITEM>
<ITEM>Doct. 27 <HI>That a Con&s;cience not condemning is a great ble&s;&s;ing.</HI> 225</ITEM>
<ITEM>Doct. 28 <HI>That faith and knowledge of Chri&s;tian liberty in things indifferent, is nece&s;&s;ary is pre&s;erue vs from &s;inne and condemnation.</HI> 22<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</ITEM>
</LIST>
<LIST>
<HEAD>The Doctrines of the fifteenth Chapter.</HEAD>
<ITEM>Doct. <HI>THat the &s;tronger mu&s;t beare with the weake.</HI> pag. 235</ITEM>
<ITEM>Doct. 2 <HI>That euery man mu&s;t &s;eeke the good of his neighbour.</HI> p. 238</ITEM>
<ITEM>Doct. 3 <HI>That Chri&s;t in all his life and death was not indulgent to him&s;elfe plea&s;ing him&s;elfe, but hee plea&s;ed vs.</HI> 242</ITEM>
<ITEM>Doct. 4 <HI>That the Scriptures were written for our edification in learning and hope, by patience and comfort.</HI> 246</ITEM>
<ITEM>Doct. 5 <HI>That the members of the &s;ame Church ought to be like-minded one to another.</HI> 250</ITEM>
<ITEM>Doct. 6 <HI>That by Chri&s;ts example we are kindly to loue one another.</HI> 254</ITEM>
<PB REF="9">
<ITEM>Doct. 7 <HI>That Chri&s;t came in the fle&s;h to make good the truth of God and to confirme his promi&s;e to the Iewes for their &s;aluation.</HI> 257</ITEM>
<ITEM>Doct. 8 <HI>That the Gentiles are receiued to the glory of God by his mercy in Chri&s;t Je&s;us.</HI> 260</ITEM>
<ITEM>Doct. 9 <HI>That we mu&s;t wi&s;h our brethren ioy and peace in beleeuing.</HI> 262</ITEM>
<ITEM>Doct. 10 <HI>That we ought to acknowledge and pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;e the graces of God in others.</HI> 265</ITEM>
<ITEM>Doct. 11 <HI>That Mini&s;ters mu&s;t faithfully and dil<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ently performe their office.</HI> 269</ITEM>
<ITEM>Doct. 12 <HI>That Mini&s;ters by <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">reaching offer vp the people an acceptable <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">acrifice to God.</HI> 273</ITEM>
<ITEM>Doct. 13 <HI>That it is lawfull for a Mini&s;ter when God ble&s;&s;eth his l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bours to glorie <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> bat through Ie&s;u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Chri&s;t.</HI> 277</ITEM>
<ITEM>Doct. 14 <HI>That Chri&s;t furni&s;hed his Apo&s;tles with gi&s;ts of vtterance, holy life and miracles, to make the world obedient to the Go&s;pell</HI> 281</ITEM>
<ITEM>Doct. 15 <HI>That Mini&s;ters of the Word mu&s;t earne&s;tly labour in the di&s;charge of their office.</HI> 286</ITEM>
<ITEM>Doct. 16 <HI>That the purpo&s;es and de&s;ires of men are ruled and ouer-ruled by the prouidence of God.</HI> 292</ITEM>
<ITEM>Doct. 17 <HI>That we mu&s;t contribute to the reliefe of the poore Saints.</HI> 298</ITEM>
<ITEM>Doct. 18 <HI>That euery man is faithfully to performe that which he is to vndertake.</HI> 301</ITEM>
<ITEM>Doct. 19 <HI>That beleeuers &s;tand in neede of the prayers of their brethren, and ought to pray one for another.</HI> 306</ITEM>
</LIST>
<LIST>
<HEAD>The Doctrines of the &s;ixteenth Chapter.</HEAD>
<ITEM>Doct. <HI>THat we mu&s;t if occa&s;ion require commend good Chri&s;tians to others.</HI> 314</ITEM>
<ITEM>Doct. 2 <HI>That to &s;alute our friends pre&s;ent or ab&s;ent is not to be neglected.</HI> 318</ITEM>
<ITEM>Doct. 3 <HI>That fal&s;e teachers and brethren are carefully to be marked and auoyded.</HI> 335</ITEM>
<ITEM>Doct. 4 <HI>That &s;u h as cau&s;e diui&s;ions and offences contrarie to the true doctrine, &s;erue not Chri&s;t but their owne affections deceiuing the &s;imple.</HI> 337</ITEM>
<ITEM>Doct. 5 <HI>That as we mu&s;t be ready to obey the trueth, &s;o wi&s;e to try and di&s;cerne what is &s;uch.</HI> 340</ITEM>
<ITEM>Doct. 6 <HI>That God will make his Church and Children conquer Satan.</HI> 343</ITEM>
<ITEM>Doct. 7 <HI>That God is &s;pecially to be glorified of his Church in confirming his elect by the Go&s;pell.</HI> 349</ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="exposition of Romans">
<DIV2 TYPE="chapter">
<PB N="1" REF="9">
<HEAD>A PLAINE EXPOSITION VP|ON THE THIRTEENTH CHAP|TER OF THE EPISTLE OF Saint PAVL to the <HI>Romanes.</HI></HEAD>
<P>_IN the two fir&s;t ver&s;es of the twelfth Chapter, was a Generall exhorta|tion to obedience: and at the third ver&s;e began particular expre&s;&s;ions of the Generall in diuers ca&s;es; among which, obedience to Ma|gi&s;trates is a principall, and is han|dled in this thirteenth Chapter.</P>
<P>There was great nece&s;&s;itie of preaching this doctrine in <HI>Pauls</HI> time: for many Chri&s;tians interpreted the Liberty by Chri&s;t, to haue freed them from &s;ubiection to Gouernment; by rea|&s;on whereof, diuers cruell per&s;ecutions were rai&s;ed, and Chri|&s;tianity had gotten a very ill report, it being put into the eares of Emperours and Princes, that Chri&s;tianity allowed not of Magi&s;tracie.</P>
<P>For &s;ome &s;uch rea&s;on in effect, it is nece&s;&s;ary that in the&s;e times al&s;o, this Doctrine of obedience to Magi&s;trates &s;hould be taught, and the people throughly catechi&s;ed and punctu|ally in&s;tructed therein: which point is &s;o fully handled here, and with &s;o many rea&s;ons confirmed, as in no place the like; for the which, this Chapter is called <HI>Paul Politickes,</HI> though other things al&s;o be handled therein.</P>
<P>For it hath three parts: The fir&s;t &s;heweth our duty to Ma|gi&s;trates, which is <HI>Subiection.</HI> The &s;econd, our dutie to all men, which is <HI>Loue:</HI> The third, our duty toward our &s;elues, which is <HI>Temperance.</HI></P>
<P>The duty to Magi&s;trates is declared in the fir&s;t 7. ver&s;es.</P>
<DIV3 N="1" TYPE="verse">
<PB N="2" REF="10">
<EPIGRAPH>
<Q>VERSE 1. <HI>Let euery &s;oule be &s;ubiect to the higher Powers:</HI>&mdash;</Q>
</EPIGRAPH>
<P>IN the latter end of the twelfth Chapter hee &s;pake again&s;t Reuenge; now le&s;t any infer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, therefore not lawfull to v&s;e the Magi&s;trate in ca&s;es of wrong: Saint <HI>Paul</HI> &s;ea&s;ona|bly adioynes a commandement to be <HI>&s;ubiect</HI> to Magi&s;trates, and &s;o, not publique but priuate Reuenge to be vnlawfull.</P>
<P>This fir&s;t part containeth two things: fir&s;t a Precept: &s;e|condly, Rea&s;ons of obedience thereunto.</P>
<P>The Precept peremptorily &s;et downe in the&s;e words; hath the Thing, <HI>Subiection:</HI> and the Per&s;ons, which are two, yeel|ding &s;ubiection, <HI>Euery &s;oule:</HI> and to whom it is to bee yeel|ded, which are &s;et downe, <HI>Powers:</HI> and di&s;tingui&s;hed, <HI>Higher Powers.</HI></P>
<P>To begin with the Expo&s;ition of the la&s;t words fir&s;t.</P>
<P><HI>Powers:</HI> Not Angels (though the Greeke word
<NOTE N="a" PLACE="marg"><GAP DESC="foreign"></NOTE> may be &s;o con&s;trued el&s;ewhere) but Magi&s;trates, nor Eccle&s;ia&s;ticall Magi&s;trates properly, but ciuill Magi&s;trates, who&s;e is the Sword, and to whom <HI>Tribute</HI> is due.</P>
<P>Ciuill Magi&s;tracie is an Ordinance of God for the <HI>puni&s;h|ment</HI> of euill doers, and for the <HI>prai&s;e</HI> of them that doe well, 1. <HI>Pet.</HI> 2.14.</P>
<P>He &s;aith not, To Emperours, Kings, &amp;c. but <HI>Powers,</HI> na|ming the <HI>Thing,</HI> not the <HI>Per&s;ons:</HI> becau&s;e, though the <HI>Officer</HI> may be wicked, and in regard of his per&s;on be vnworthy of re&s;pect, yet the <HI>Office</HI> is to be honored and re&s;pected: and the <HI>Power</HI> alwayes to be obeyed.</P>
<P><HI>Powers,</HI> in the plurall, For there are diuers kinds. A <HI>Mo|narchie,</HI> an <HI>Ari&s;tocratie,</HI> a <HI>Demoeratie,</HI> when <HI>one</HI> alone, when &s;ome of the <HI>be&s;t,</HI> when the <HI>people,</HI> or <HI>mo&s;t part</HI> rule all things; vnder which of the&s;e &s;oeuer wee liue, wee mu&s;t bee <HI>&s;ubiect</HI> thereunto.</P>
<P><HI>Higher:</HI> <GAP DESC="foreign">, which are, <GAP DESC="foreign">, <HI>in authoritie,</HI> as it is tran&s;lated 1. <HI>Tim.</HI> 2.2. that is, <HI>high</HI> or <HI>excellent Authority:</HI> For there are <HI>Powers</HI> from God which are more <HI>meane,</HI> and not &s;o general and publike, as of Fathers, Ma&s;ters, &amp;c. which are not meant in this place.</P>
<PB N="3" REF="10">
<P>And not onely to the <HI>Supreame</HI> Magi&s;trate, but vnto <HI>all</HI> Gouernours <HI>&s;ent</HI> and <HI>appointed</HI> by him, as Saint <HI>Peter</HI> ex|pounds
<NOTE N="b" PLACE="marg">1. <HI>Pet.</HI> 2.13.14.</NOTE>.</P>
<P><HI>Be &s;ubiect.</HI> The word &s;ignifies an <HI>orderly &s;ubiection;</HI> and implies, the reuerence of the heart, re&s;pectfull language and ge&s;ture, obedience without re&s;i&s;ting, &amp;c. A <HI>Subiection</HI> wil|ling, and in due manner.</P>
<P><HI>Euery &s;oule. Soule</HI> for the whole Man by a <HI>Synechdoche,</HI> he being &s;o called from his <HI>mo&s;t noble</HI> part: The Magi&s;trate hath mo&s;t power ouer the <HI>bodies</HI> of their Subiects; but <HI>Soule</HI> is named, eyther by an Hebrai&s;me, or to &s;hew the manner of the obedience required, that it mu&s;t be <HI>ex animo,</HI> euen from the very <HI>&s;oule.</HI></P>
<P><HI>Euery &s;oule.</HI> No exemption of any who enioy the bene|fit of the lawes in the Common-wealth, of which <HI>they are</HI> members, vpon any pretence what&s;oeuer, in regard of Ec|cle&s;ia&s;ticall calling, or otherwi&s;e.</P>
<P><HI>All which liue vnder any ciuill Gouernment,</HI> <MILESTONE UNIT="Doctr."> <HI>mu&s;t vnto the Gouernours yeeld obedience and &s;ubiection,</HI> Matth. 22.21. <HI>Ren|der vnto Cae&s;ar the things which are Cae&s;ars,</HI> Titus 3.1. <HI>Put them in minde to be &s;ubiect to Principalities and Powers, and to obey Magi&s;trates,</HI> 1 Pet. 2.13, 14.</P>
<P>This obedience is to be <HI>limited,</HI> in things <HI>lawfull,</HI> <MILESTONE UNIT="Ob&s;er."> and not <HI>contrary</HI> to the word of God.</P>
<P>The Magi&s;trates in the Apo&s;tles time were enemies and Per&s;ecutors, and yet hee requires <HI>&s;ubiection</HI> to them; <MILESTONE N="1" UNIT="&V;&s;e"> and <HI>Titus</HI> is charged to put the people in continuall <HI>remembrance</HI> of it: much more are wee to preach <HI>obedience</HI> to the godly and religious Magi&s;trates.</P>
<P>Mu&s;t <HI>Nero</HI> be obeyed, and ought not much more King <HI>Iames,</HI> a Defender of the Faith, a Nur&s;ing Father of the Church?</P>
<P>The Go&s;pell doth in <HI>&s;ome &s;ort</HI> meddle with <HI>obedience</HI> to the Ciuill Magi&s;trate. <MILESTONE N="2" UNIT="&V;&s;e"> I &s;ay in <HI>&s;ome &s;ort,</HI> as that it is <HI>lawfull</HI> to be a Magi&s;trate, and that he <HI>may</HI> and <HI>ought</HI> to be <HI>obeyed;</HI> For we mu&s;t haue the te&s;timony of the Word of the <HI>lawful|ne&s;&s;e</HI> of the&s;e things.</P>
<PB N="4" REF="11">
<P>But to &s;et downe lawes of ciuill bu&s;ine&s;&s;e, of Contracts, of Succe&s;&s;ions, of Conueyance of Lands, of Pleas, of Pu|ni&s;hments, of Warre, &amp;c. in the Common-wealth; or of the times of meeting for the &s;eruice of God, or of reading of the Scriptures, or of Garments or Ge&s;tures to be v&s;ed in the Ad|mini&s;tration of holy things &amp;c. in the Church; it belongs not to the Go&s;pell in <HI>particular,</HI> to enact; but the&s;e things are to bee directed by <HI>rea&s;on,</HI> being not contrarie to the Word.</P>
<P>The calling of the Phy&s;itian or Carpenter, is lawfull by the Go&s;pell, and it requireth of them that they &s;hould deale con&s;cionably: but what drugges, or what cour&s;e of pre&s;cribing the one &s;hould v&s;e in euery di&s;ea&s;e: or what plot, or tooles the other &s;hould v&s;e in building, the Go&s;pell determines not; but the&s;e are left to the iudgement of right rea&s;on: So for particulars in Church or Common-wealth.</P>
<P><HI>Mo&s;es</HI> had the execution of all gouernment, both Ci|uill and Eccle&s;ia&s;ticall among the I&s;raelites, and performed it in his owne per&s;on. <HI>Iethro</HI> his father in law &s;eeing it, tells him that the thing which hee did was <HI>not good</HI>
<NOTE N="c" PLACE="marg"><HI>Exod.</HI> 18.17.</NOTE>, and adui|&s;eth him to a cour&s;e much more conuenient. In giuing &s;en|tence, and iu&s;t determining of Suites, <HI>Mo&s;es</HI> &s;aw more then <HI>Iethro;</HI> but in the orderly and more ea&s;ie proceeding there|in both for <HI>Mo&s;es</HI> and the people, <HI>Iethro</HI> &s;aw more then <HI>Mo&s;es</HI> by <HI>rea&s;on</HI> and <HI>experience.</HI></P>
<P>Hee which readeth the <HI>Gospell</HI> as a booke of <HI>State Poli|cie,</HI> or a booke of <HI>Statutes,</HI> abu&s;eth it: For the principall &s;cope of the Go&s;pell, is to reueale the will of God concer|ning Remi&s;&s;ion of &s;innes by faith in Chri&s;t, and in the Ge|nerall to exhort to a righteous conuer&s;ation.</P>
<P>The Browni&s;ts therefore and others, are greatly to bee blamed, who ab&s;urdly deny and contemne all <HI>Canons</HI> and <HI>Constitutions</HI> concerning <HI>order,</HI> which are not in &s;o many words &s;et downe and commanded in the Go&s;pell: but of this more in the next Chapter.</P>
<P>Here are to be reproued the Donati&s;ts, <MILESTONE N="3" UNIT="&V;&s;e"> who tooke away the <HI>Authoritie</HI> of Ciuill Magi&s;trates, expounding this place
<PB N="5" REF="11">onely of Eccle&s;ia&s;ticall Gouernours, whom Saint <HI>Augu&s;tine</HI> confutes
<NOTE N="d" PLACE="marg"><HI>Aug. l.</HI> 1. <HI>cont. epi&s;t. Parm. c.</HI> 7.</NOTE>.</P>
<P>Al&s;o the Anabapti&s;ts, and Libertines, they being &s;o called for vrging a libertie in outward things, who deny the v&s;e of a Magi&s;trate, <HI>among Chri&s;tians,</HI> to be lawfull, and which in the memory of our Fathers, armed the rude multitude in <HI>Germany</HI> again&s;t their Magi&s;trates and Princes.</P>
<P>Al&s;o the Popi&s;h Clergie, who from the highe&s;t to the lowe&s;t of them, hold them&s;elues not bound and &s;ubiect to the Ciuill Magi&s;trate, but in all criminall cau&s;es appeale to their <HI>Ordinary,</HI> and are not puni&s;hable, vnle&s;&s;e they bee fir&s;t <HI>degraded,</HI> and &s;o deliuered to the <HI>Secular power.</HI></P>
<P>But the Apo&s;tle &s;aith, <HI>Euery &s;oule,</HI> and Saint <HI>Chry&s;o&s;tome</HI>
<NOTE N="e" PLACE="marg">Chry&s;o&s;t. in locum.</NOTE> expounds, If thou be an <HI>Apo&s;tle,</HI> an <HI>Euangeli&s;t,</HI> a <HI>Prophet,</HI> or <HI>what&s;oeuer</HI> thou art, thou mu&s;t be <HI>&s;ubiect;</HI> and, the&s;e things are commanded to <HI>all,</HI> both <HI>Prie&s;ts</HI> and <HI>Monkes,</HI> and not on|ly to <HI>Seculars.</HI></P>
<P>S. <HI>Bernard</HI>
<NOTE N="f" PLACE="marg"><HI>Ad Henric. Ep. Sen. epi&s;t.</HI> 42.</NOTE> al&s;o to a Bi&s;hop writeth of this matter thus: <HI>Si omnis anima, &amp; ve&s;tra: Quis vos excepit ab vniuer&s;itate? Si quis tentat excipere, tentat decipere:</HI> If <HI>euery &s;oule,</HI> then <HI>yours;</HI> who excepted <HI>you</HI> from this vniuer&s;alitie? He which attemp|teth to <HI>except</HI> you, attempteth to <HI>deceiue</HI> you.</P>
<P>The prie&s;ts of the olde Te&s;tament were <HI>&s;ubiect</HI> to their Kings: our ble&s;&s;ed Sauiour <HI>&s;ubmitted him&s;elfe.</HI> So <HI>Paul, Act.</HI> 25.10, 11, 12. and yet the Pope intolerably <HI>v&s;urpeth,</HI> and his Bi&s;hops, ouer Emperours and Kings.</P>
<P>The Emperours, <HI>Henry</HI> the fourth, <HI>Henry</HI> the fifth, <HI>Frede|rick</HI> the fir&s;t, <HI>Otho</HI> the fourth, <HI>Frederick</HI> the &s;econd, and <HI>Con|radus</HI> his &s;onne, were <HI>depo&s;ed</HI> by Popes. And of the <HI>In&s;olencie</HI> of Bi&s;hops contrary to this precept, doe our owne Chroni|cles make mention; as of <HI>Becket</HI> again&s;t <HI>Henry</HI> the &s;econd; <HI>Longchamp</HI> again&s;t <HI>Richard</HI> the fir&s;t; S. <HI>Hugh</HI> of Lincolne, Sainted for his trea&s;on again&s;t King <HI>Iohn,</HI> and <HI>Henry</HI> the third his &s;onne: This was that good Sir <HI>Hugh,</HI> who&s;e day was the &s;euenteenth of Nouember, in who&s;e &s;tead the Corona|tion of Queene <HI>Elizabeth</HI> was placed, at the which the Pa|pi&s;ts &s;tormed.</P>
<P>The per&s;ons of all <HI>Clericks</HI> are to be <HI>&s;ubiect</HI> to the ciuill Ma|gi&s;trate:
<PB N="6" REF="12">Emperors, Kings, and Princes I confe&s;&s;e, haue en|dowed <HI>Clergy men</HI> with many Immunities long agoe; and in this land &s;tatutes haue beene made for the priuiledge of <HI>Clergy men</HI>
<NOTE N="g" PLACE="marg"><HI>Anni.</HI> 14. <HI>Edw.</HI> 3. <HI>c.</HI> 1. <HI>et</HI> 1. <HI>Rich.</HI> 2. <HI>c.</HI> 3.</NOTE>, by which priuiledges they are not exempted from the bond of <HI>&s;ubiection,</HI> but from certaine <HI>taxations,</HI> or <HI>impo&s;itions</HI> of &s;eruice: as from <HI>warfare,</HI> from <HI>watching and war|ding,</HI> and &s;uch like. For no King can make <HI>void</HI> the <HI>bond</HI> of the <HI>obedience</HI> of his &s;ubiects, no more then a <HI>father</HI> can di&s;|charge his <HI>&s;onne,</HI> or a <HI>husband</HI> his <HI>wife.</HI></P>
<P>The Go&s;pell <HI>taketh not away</HI> ciuill authority but rather <HI>&s;ta|bli&s;heth</HI> the &s;ame, <MILESTONE N="4" UNIT="&V;&s;e"> &s;o that a King <HI>Popi&s;h,</HI> is but <HI>halfe</HI> a king, in compari&s;on of a king <HI>Prote&s;tant,</HI> who vnder Chri&s;t &s;upreme|ly gouerneth ouer <HI>all per&s;ons, cau&s;es</HI> and <HI>things</HI> within his do|minions, according to the Go&s;pell.</P>
<P>It is nece&s;&s;ary for the people to vnder&s;tand that the Go|&s;pel con&s;tituteth not <HI>new</HI> gouernments, but commandeth to reuerence and <HI>obey</HI> them <HI>that are.</HI></P>
<P>The froward peruer&s;ne&s;&s;e of &s;ome, vnder a pretence of con&s;cience refu&s;ing to &s;ubmit vnto the rea&s;onable <HI>con&s;tituti|ons</HI> of authority, hath cau&s;ed the Go&s;pell to be di&s;graced as a profe&s;&s;ion denying <HI>obedience</HI> to Magi&s;trates; let all be <HI>&s;ubiect,</HI> that we may win due <HI>credit</HI> to the religion we profe&s;&s;e.</P>
</DIV3>
<DIV3 N="1" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 1.&mdash;<HI>For there is no power but of God: the powers that be are ordained of God.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words is the fir&s;t rea&s;on of the Precept: where we haue the Rea&s;on: and the Amplification.</P>
<P>The Rea&s;on is taken from the efficient cau&s;e, or Author, which is God: <HI>All powers are of God,</HI> &s;et downe Negatiuely for the more force.</P>
<P>Tho&s;e things which haue <HI>God</HI> for the Author are to be ac|knowledged: But God is the Author <HI>of all powers;</HI> of <HI>Mo|narchies, Ari&s;tocraties, Democraties,</HI> and of tho&s;e which are <HI>&s;ubordinate</HI> vnto them.</P>
<P>They are not of <HI>Satan,</HI> as Fanaticall &s;pirits haue affirmed; neither hath mans <HI>rea&s;on</HI> the honour of <HI>this inuention;</HI> but the very <HI>wi&s;edome</HI> of God; whereby it appeares, that <HI>good lawes,</HI>
<PB N="7" REF="12">and <HI>Magi&s;tracy</HI> are things <HI>diuine</HI>
<NOTE N="a" PLACE="marg"><GAP DESC="foreign">. <HI>Callimachus.</HI></NOTE>.</P>
<P>The Amplification is from the manner, how they are of God: they <HI>are ordained of God.</HI></P>
<P>Not by <HI>toleration,</HI> as &s;innes and &s;infull men: nor as the <HI>pu|ni&s;hments</HI> of &s;inne, as famine, the &s;word, &s;ickne&s;&s;e, wild bea&s;ts: we may <HI>pray again&s;t the&s;e</HI> and oppo&s;e them; but we mu&s;t <HI>pray for</HI> the Magi&s;trate
<NOTE N="b" PLACE="marg">1 <HI>Tim.</HI> 2.1, 2.</NOTE> and <HI>&s;ubmit</HI> to him: the Magi&s;trate is by <HI>diuine ordination</HI> as a thing exceedingly beneficiall to the &s;tate of Mankind.</P>
<P><HI>Ordained:</HI> this word implyeth two things, <HI>Inuention;</HI> and <HI>Ratification:</HI> God <HI>inuented</HI> and deui&s;ed the order, that &s;ome &s;hould <HI>gouerne,</HI> and the re&s;t <HI>obey;</HI> and hee <HI>maintaines</HI> and vp|holds it.</P>
<P><HI>Order</HI> is an apt di&s;po&s;ition of things equall and vnequall: which to be <HI>mar&s;halled</HI> together &s;o as thereby they &s;hould be <HI>accompli&s;hed,</HI> made <HI>perfect</HI> and <HI>durable,</HI> mu&s;t needs be a worke of <HI>Gods &s;ingular wi&s;edome.</HI> Both the <HI>beauty</HI> and <HI>&s;afety</HI> of the Vniuer&s;e, or whole world, is in <HI>order:</HI> If wee con&s;ider the <HI>heauen</HI> and <HI>earth,</HI> the <HI>orbs,</HI> and <HI>&s;pheares,</HI> the <HI>&s;tarres</HI> wandring and fixed, the <HI>elements,</HI> the <HI>faculties</HI> of mans &s;oule, the <HI>diuers members</HI> of the body and their <HI>v&s;e</HI> and <HI>&s;ituation,</HI> there is a mo&s;t comely and v&s;eful order. So &s;ome to be <HI>rich,</HI> &s;ome <HI>poore,</HI> &s;ome <HI>high,</HI> &s;ome <HI>low,</HI> &s;ome of <HI>one quality</HI> and aptne&s;&s;e, &s;ome of <HI>another,</HI> and &s;o to be <HI>arranged</HI> together, that they &s;hould mu|tually re&s;pect, &s;econd, and &s;trengthen one another, mu&s;t needs be from a <HI>Diuine</HI> beginning: and from hence did the Philo&s;opher affirme that <HI>right, law, authority politicall,</HI> was nothing el&s;e but an <HI>order</HI> betweene the Citizens
<NOTE N="c" PLACE="marg"><GAP DESC="foreign">. <HI>Ari&s;t.</HI></NOTE>. So are the three States of our land, the <HI>Lords Spirituall, Temporall,</HI> and the <HI>Commons,</HI> called <HI>ordines regni,</HI> the <HI>orders</HI> of the kingdome: So <HI>Mat.</HI> 8.9.</P>
<P><HI>Ordained,</HI> that is ratified, con&s;tituted, confirmed, allow|ed, commanded, or any other word which you can inuent for the <HI>being</HI> and remaining of Authority and Gouernment.</P>
<P>As the <HI>order</HI> and <HI>motion</HI> of the Heauens is continued by the <HI>power</HI> of God, &s;o is <HI>Magi&s;tracy</HI> and <HI>Authority.</HI> It were impo&s;&s;ible that &s;o many heads &s;hould be <HI>&s;ubiect</HI> vnto <HI>One,</HI> e&s;pecially if he be <HI>&s;uch a one</HI> as <HI>Nero,</HI> if <HI>God</HI> did not bring it to
<PB N="8" REF="13">pa&s;&s;e. For the multitude, is <HI>bellua multoru~ capitum,</HI> a bea&s;t of many heads, and <HI>mobile vulgus,</HI> the common people are as wauering, as the &s;ea; &s;o that he who <HI>rules</HI> the waues of the &s;ea, doth <HI>ouerrule</HI> the <HI>vn&s;table</HI> multitude herein: Hence <HI>Dauid</HI> &s;aith that it is God <HI>which &s;ubdueth</HI> (in order) <HI>the people vnder him</HI>
<NOTE N="d" PLACE="marg"><HI>P&s;a.</HI> 144.2. <HI>Haroded Heb.</HI> <GAP DESC="foreign">. <HI>Septuag.</HI></NOTE>. The Diuell is &s;uch an enemy to Magi&s;tracy; and our corrupt nature &s;o contrary to <HI>rule</HI> and <HI>order,</HI> we being al&s;o of &s;uch <HI>diuers,</HI> and <HI>contrary</HI> di&s;po&s;itions; that if <HI>God</HI> &s;hould not lay <HI>Dauids</HI> people flat on the ground before him, hee could neuer <HI>rule</HI> them.</P>
<P><HI>God hath appointed,</HI> <MILESTONE UNIT="Doctrine."> <HI>ordained, and in excellent order e&s;tabli&s;hed politics, and &s;tates: Pro.</HI> 8.15. <HI>By me Kings reigne; and princes decree iu&s;tice. Dan.</HI> 4.25.32. <HI>The mo&s;t high ruleth in the king|dome of men, and giueth it to whom&s;ouer he will, Iohn</HI> 19.11.</P>
<P>The Diuell &s;aith, <MILESTONE UNIT="Obiect."> <HI>Luke</HI> 4.6. that <HI>all the Kingdomes of the world are his,</HI> and that he <HI>be&s;toweth</HI> them and the power of them, <HI>as he will.</HI></P>
<P>The <HI>Diuell</HI> is a <HI>lyer,</HI> <MILESTONE UNIT="An&s;w."> and the <HI>father</HI> of lyes, therefore hee is &s;oone an&s;wered. The <HI>order</HI> of the common wealth of the Bees is not from him: much le&s;&s;e of <HI>rea&s;onable</HI> men.</P>
<P>1 <HI>Pet.</HI> <MILESTONE UNIT="Obiect."> 2 13. Kings and Gouernours are &s;aid to be the <HI>ordinance of man.</HI></P>
<P><HI>Of man,</HI> <MILESTONE UNIT="An&s;w."> is not to bee vnder&s;tood <HI>cau&s;ally,</HI> but <HI>&s;ubiectiuely,</HI> becau&s;e it is executed by man; or <HI>obiectiuely,</HI> becau&s;e it is a|bout the &s;ociety of man, or <HI>finally,</HI> becau&s;e it is for the &s;ingu|lar good of man.</P>
<P>But &s;ome magi&s;trates are <HI>wicked,</HI> <MILESTONE UNIT="Obiect."> as <HI>Phocas</HI> who killed his Lord <HI>Mauritius</HI> and &s;o inuaded the Empire. So the Turke, and Pope are tyrants and enemies to the Go&s;pell: are the&s;e of God?</P>
<P>There are three things to be di&s;tingui&s;hed, <MILESTONE UNIT="An&s;w."> the <HI>power,</HI> the <HI>manner</HI> of obtaining it, and the <HI>v&s;e</HI> of it:
<NOTE N="e" PLACE="marg"><HI>Con&s;. Toletu~ in loc. Annot.</HI> 3.</NOTE> the <HI>power</HI> is of God, be he a beleeuer, or an Infidell that hath it: but the <HI>v&s;e</HI> of it, if it bee euill, and the <HI>comming to it</HI> if it bee corrupt, is of our &s;elues and of Satan.</P>
<P>The Pope if he be a Bi&s;hop, is to be <HI>obeyed</HI> where hee is a Bi&s;hop: the <HI>power</HI> is of God: But if hee attaine the chaire by <HI>blood&s;hed,</HI> as <HI>Dama&s;us</HI> the fir&s;t
<NOTE N="f" PLACE="marg"><HI>Sozom. hi&s;t. li.</HI> 6. <HI>c.</HI> 23.</NOTE>, by <HI>compacting with the diuell,</HI>
<PB N="9" REF="13">and doing homage to him, as <HI>Silue&s;ter</HI> the &s;econd
<NOTE N="g" PLACE="marg"><HI>Plat. in Sil.</HI> 2. <HI>Fa&s;ciculus temp.</HI></NOTE>; by <HI>&s;ub|tilty,</HI> as <HI>Boniface</HI> the eight; and by <HI>bribery</HI> and vnlawfull &s;uit, as almo&s;t all of them, as hi&s;tories record; <HI>this</HI> is of the Diuell.</P>
<P>If he be a temporall Prince, the <HI>Power</HI> is of God, and he is to be <HI>obeyed.</HI> So al&s;o of the Turke. God by the&s;e two taking vengeance on <HI>i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">olatrous</HI> and <HI>wicked</HI> Chri&s;tians.</P>
<P>God giues the Kingdome of <HI>Heauen</HI> onely to the Godly: but <HI>earthly</HI> kingdomes he giues as well to the <HI>wicked</HI> as to the <HI>godly.</HI> He which gaue the Empire to <HI>Augu&s;tus</HI> a <HI>&s;weet</HI> and <HI>gra|tious</HI> Prince, gaue it to <HI>Nero</HI> a very <HI>mon&s;ter</HI> of men: he which aduanced <HI>Con&s;tantine</HI> to the Imperiall &s;eate, who was the mo&s;t worthy Emperour that euer <HI>yet</HI> the world &s;aw: aduan|ced <HI>Iulian</HI> al&s;o a mo&s;t damned Apo&s;tata. For as S. <HI>Augu&s;tine</HI> &s;aith, <HI>Iniu&s;tu~ non e&s;t, &amp;c.</HI> It is not vniu&s;t that <HI>wicked</HI> men &s;hold receiue power ouer the world, that <HI>good</HI> mens patience &s;hold be tryed, and <HI>euill</HI> mens wickedne&s;&s;e puni&s;hed. By the power giuen to the diuell, <HI>Iob</HI> was tried, that he might appeare to be righteous; <HI>Peter</HI> was tempted, that he might not pre&s;ume of him&s;elfe; <HI>Paul</HI> was buffeted, that he might not be puffed vp; and <HI>Iudas</HI> was condemned that he might hang him&s;elfe
<NOTE N="h" PLACE="marg"><HI>Augu&s;t. tom.</HI> 6.1. <HI>de na. boni aduer&s;. Man. ca.</HI> 32.</NOTE>.</P>
<P>The v&s;e is both for <HI>Magi&s;trates</HI> and <HI>people.</HI></P>
<P>For <HI>Magi&s;trates.</HI> <MILESTONE UNIT="&V;&s;e."> </P>
<P N="1">1 <HI>In&s;truction;</HI> that they remember that they are <HI>men;</HI> that they v&s;e the authority <HI>for God,</HI> which they haue reciued <HI>from God;</HI> that they maintaine true religion, &amp;c. that they mu&s;t giue an account of their gouernment.</P>
<P N="2">2 <HI>Comfort:</HI> The calling of a Magi&s;trate is full of labour, and danger, &s;o that the Imperiall robes haue bin accounted not worth the taking vp, for the cares which are <HI>wrapped</HI> in them: This is the condition of all, &s;pecially of <HI>Prote&s;tant</HI> Prin|ces, hauing the Diuell, and &s;o many Ie&s;uites and Papi&s;ts daily &s;eeking their &s;ubuer&s;ion: But <HI>good</HI> Kings and Princes may comfort them&s;elues; for they are <HI>ordained by God,</HI> and he will protect them, as the experience of famous Queen <HI>Elizabeth,</HI> and of our mo&s;t mighty and gratious Soueraigne King <HI>Iames,</HI> doe manife&s;tly declare.</P>
<P>For the <HI>Subiects</HI> and <HI>people.</HI></P>
<P N="1">1 That they v&s;e all <HI>reuerence</HI> to their Gouernours: The
<PB N="10" REF="14"><HI>dignity</HI> of a King or Prince, is a kind of <HI>Diuinity.</HI> They dif|fer not in &s;ub&s;tance from their Subiects, but in <HI>v&s;e,</HI> &s;o much, that they are called <HI>gods</HI> in the Scriptures
<NOTE N="h" PLACE="marg"><HI>Exod.</HI> 22.28. <HI>P&s;al.</HI> 82.1.6.</NOTE>.</P>
<P>Wee mu&s;t not <HI>thinke</HI> of them, <HI>looke</HI> on them, <HI>&s;peake</HI> of them, as of <HI>meere</HI> men, but as the <HI>Deputies, Lieutenants, &V;icegerents,</HI> and <HI>magnificent repre&s;entations</HI> of the <HI>Maie&s;ty</HI> of Almighty God: honouring them <HI>next</HI> vnto God: and <HI>&s;olo Deo minores:</HI> as tho&s;e who are onely le&s;&s;e then God: For a King, <HI>Sic omnibus maior e&s;t dum &s;olo vero Deo minor e&s;t,</HI> is &s;o <HI>greater</HI> then all, while he is <HI>le&s;&s;e</HI> then the true God alone, as &s;aid <HI>Tertullian</HI>
<NOTE N="i" PLACE="marg">Tertul. ad Scapulam. paulo po&s;t initium.</NOTE>.</P>
<P>Many take a wretched liberty to taxe their Gouernours; It is meat and drinke to euill Subiects to &s;peake of the faults of their Princes
<NOTE N="k" PLACE="marg"><GAP DESC="foreign">. <HI>Thuci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ydes.</HI></NOTE>: but be thou <HI>ware,</HI> for it is written, <HI>Thou &s;halt not reuile the gods, nor cur&s;e the Ruler of the people</HI>
<NOTE N="l" PLACE="marg"><HI>Exod.</HI> 22.28.</NOTE>. Is it fit to &s;ay to a King, <HI>Thou art wicked? or to Princes, ye are vngodly? Iob.</HI> 34.18. It is not fit, but de&s;erues &s;euere puni&s;hment. <HI>Feare God, and the King: Pro.</HI> 24.21. 1. <HI>Pet.</HI> 2.17.</P>
<P N="2">2 That they bee <HI>obedient:</HI> Hee that hath comman|ded vs to obey our <HI>naturall parents,</HI> hath commanded vs much more to obey our <HI>Princes,</HI> who are more <HI>worthy</HI> fa|thers. Hee that forbids murther, forbids <HI>di&s;obedience</HI> al&s;o: from which <HI>di&s;obedience</HI> comes all di&s;order and confu&s;ion in Church and Commonwealth.</P>
<P>Many mens con&s;ciences &s;ticke at &s;ome things comman|ded by the <HI>&s;upreme Magi&s;trates,</HI> who&s;e con&s;ciences &s;ticke not to breake the peremptory commandement of God to <HI>obey</HI> the Magi&s;trate.</P>
<P N="3">3 That they bee <HI>thankefull</HI> for their Gouernours: They are the <HI>Breath of our no&s;trils</HI>
<NOTE N="m" PLACE="marg"><HI>Lam.</HI> 4.20.</NOTE>. As the taking away of the breath is the death of the body, &s;o the taking away of Gouernours is the death of the State. <HI>Dauid</HI> is called the <HI>Light of I&s;rael</HI>
<NOTE N="n" PLACE="marg">2 <HI>Sam.</HI> 21.17.</NOTE>. So are all good Kings to the Common|wealth, as the <HI>Sunne</HI> is to the world.</P>
<P>Some perhaps may thinke that to be left to our &s;elues to doe that which is good in our owne eyes were be&s;t: But as &s;eruants and children left to them&s;elues will &s;oone <HI>ruinate</HI> the family; &s;o &s;ubiects left to them&s;elues will &s;oone <HI>vndoe</HI> the
<PB N="11" REF="14">Commonwealth: The State of the Children of I&s;rael was neuer wor&s;e, then when <HI>there was no King in I&s;rael,</HI> but <HI>euery man did what was good in his owne eyes</HI>
<NOTE N="o" PLACE="marg"><HI>Judg.</HI> 21.25.</NOTE>.</P>
<P>Let vs be thankfull for our good Lawes and Gouernours, and pray that God may continue them. Amen.</P>
</DIV3>
<DIV3 N="2" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 2. <HI>Who&s;oeuer therefore re&s;i&s;teth the Power, re&s;i&s;teth the ordinance of God: and they that re&s;i&s;t, &s;hall re|ceiue to them&s;elues damnation.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is a &s;econd rea&s;on to enforce <HI>&s;ubiection</HI> to <HI>higher powers,</HI> and it is taken from the contraries, thus, We may not <HI>re&s;i&s;t,</HI> Therefore wee ought to be <HI>&s;ubiect:</HI> for <HI>that</HI> is to be done who&s;e <HI>contrary</HI> is to be abhorred.</P>
<P>The Antecedent is proued by two arguments: the fir&s;t from the quality of the fault: the &s;econd from the greatne&s;&s;e of the Puni&s;hment.</P>
<P>The quality of the fault is, that he which <HI>re&s;i&s;teth</HI> powers, <HI>re&s;i&s;teth the ordinance of God.</HI> The puni&s;hment is great, euen <HI>Damnation.</HI></P>
<P><HI>He which re&s;i&s;teth:</HI> To re&s;i&s;t, &s;aith one
<NOTE N="a" PLACE="marg">Mu&s;culus in loc.</NOTE>, is not to be &s;ubiect: and the Greeke word
<NOTE N="b" PLACE="marg"><GAP DESC="foreign">.</NOTE> notes <HI>&s;uch</HI> a <HI>re&s;i&s;ting,</HI> as when a man is <HI>contrary</HI> to the order e&s;tabli&s;hed; and this is either by force; as rebels: or without force; as by contumacious denying of the lawfull commandement in things Ciuill or Eccle&s;ia|&s;ticall: or by a cunning cluding, and crafty auoiding of the Law; or by hindring iu&s;tice from due execution, by wrong information and fal&s;e &s;ugge&s;tion: For Princes often &s;ee and heare by other mens eyes and eares, and therefore &s;eldome &s;ee and heare the truth: And by this meanes a good, and wa|ry, and wi&s;e Prince is bought and &s;old; the &s;ubiects abu&s;ed and wronged without the knowledge, and contrary to the intention of the <HI>Prince,</HI> as <HI>Ziba</HI> abu&s;ed <HI>Dauid</HI> and his <HI>ma|&s;ter</HI> al&s;o
<NOTE N="c" PLACE="marg">2 <HI>Sam.</HI> 16.1: <HI>&amp; &s;eq. &amp;</HI> 19.24. <HI>&amp; &s;eq.</HI></NOTE>.</P>
<P><HI>Re&s;i&s;teth the ordinance of God:</HI> Here is another word which is tran&s;lated to <HI>re&s;i&s;t,</HI> which &s;ignifies to &s;tand again&s;t
<NOTE N="d" PLACE="marg"><GAP DESC="foreign">.</NOTE>, whe|ther it bee by force of <HI>armes,</HI> or <HI>arguments:</HI> It is a military word; and &s;uch <HI>Paul</HI> v&s;eth, that wee may vnder&s;tand refu|&s;ing
<PB N="12" REF="15">to obey, to bee a greater &s;inne then wee make recko|ning of.</P>
<P><HI>And he which re&s;i&s;teth.</HI> Here is the &s;ame word with the la&s;t: the word <HI>re&s;i&s;teth</HI> is three times v&s;ed, and euery time put in the pre&s;ent ten&s;e: but in the Greeke onely the fir&s;t is in the pre&s;ent: the two la&s;t in the time pa&s;t: as if you &s;hould render it; He that <HI>re&s;i&s;teth</HI> the power, <HI>hath re&s;i&s;ted</HI> the ordi|nance of God; and he that <HI>hath re&s;i&s;ted,</HI> &s;hall receiue damna|tion. This is ob&s;erued by a learned man
<NOTE N="f" PLACE="marg">Caietane.</NOTE>, who thereby noteth that many times when we doe not obey Magi&s;trates, we in|tend not to <HI>re&s;i&s;t</HI> them; but when we haue not <HI>obeyed,</HI> then it is plaine we haue <HI>re&s;i&s;ted.</HI></P>
<P><HI>Shall receiue to him&s;elfe damnation.</HI> He &s;aith not, it is like, or it may &s;o fall out; but peremptorily, <HI>He &s;hall receiue.</HI></P>
<P><HI>Damnation.</HI> Puni&s;hment here by the hand of the Magi|&s;trate, who&s;e lawes he hath broken, and eternall puni&s;hment in the world to come, if he repent not.</P>
<P><HI>Receiue to him&s;elfe.</HI> They are the cau&s;e of their <HI>owne</HI> iudge|ment, and hurt them&s;elues more then the Magi&s;trate by their <HI>di&s;obedience.</HI></P>
<P><HI>A grieuous puni&s;hment remaines for them which re&s;i&s;t autho|rity:</HI> <MILESTONE UNIT="Doctr."> <HI>Pro.</HI> 17.11. <HI>A cruell me&s;&s;enger &s;hall bee &s;ent again&s;t an euill man who &s;eeketh rebellion: Pro.</HI> 24.21.22. <HI>My &s;onne, feare the Lord and the King, and meddle not with them that are giuen to change,</HI> or are &s;editious: <HI>For their calamity &s;hall ri&s;e &s;uddenly, and who knoweth the ruine of them both: Eccle&s;ia&s;tes</HI> 8.1.2.3.4.5. <HI>and</HI> 10.20.</P>
<P>Though we mu&s;t not <HI>re&s;i&s;t,</HI> <MILESTONE N="1" UNIT="Ob&s;er."> yet we mu&s;t not obey <HI>vnlaw|full</HI> commands by <HI>doing</HI> them: for the power of a Prince is limited: and if it agree not with the word of God, then hath place that &s;aying: <HI>We ought to obey God rather then men.</HI></P>
<P>It was the nefarious voice of <HI>Antoninus Ba&s;&s;ianus Cara|calla,</HI> Emperour of Rome, which hee &s;ucked from his mo|ther, <HI>Si libet, licet:</HI> If it like mee it is lawfull. Hee murde|red his brother <HI>Geta,</HI> and requiring <HI>Papinian</HI> a famous Law|yer, to defend his fact, receiued this an&s;wer: It is ea&s;ier to <HI>commit</HI> parricide then to <HI>excu&s;e</HI> it; for which he, cau&s;ed <HI>him</HI> al&s;o to be &s;laine. <HI>Godly</HI> Princes are <HI>contrary</HI> to <HI>Caracalla,</HI> and
<PB N="13" REF="15"><HI>godly</HI> &s;ubiects are like to <HI>Papinian,</HI> rather choo&s;ing to dye, then to doe that which is wor&s;e then death.</P>
<P>The men of <HI>Calecut</HI> will doe what&s;oeuer their Emperour commands, though it be to wor&s;hip the diuell, as they &s;ay they doe: but we mu&s;t <HI>Feare God, and the King.</HI></P>
<P>Princes may not bee <HI>re&s;i&s;ted,</HI> <MILESTONE N="2" UNIT="Ob&s;er."> but they may be <HI>reproued</HI> by them which haue a calling to doe it, &s;o it bee in wi&s;edome and humility; and &s;o that the <HI>reproofe</HI> of the <HI>fault</HI> no wayes tend to the <HI>preiudice</HI> of their <HI>power.</HI></P>
<P>It is not lawfull by any humane or diuine law reuealed, <MILESTONE N="1" UNIT="&V;&s;e"> for a &s;ubiect or inferiour Magi&s;trate to take armes again&s;t his Prince, though a wicked man.</P>
<P>Though <HI>Saul</HI> vniu&s;tly and tyrannically per&s;ecuted <HI>Dauid,</HI> yet he neuer lift vp his hand again&s;t him, but honoured him aliue and dead, as you may reade in his Story: of which <HI>Bucanus</HI> writes dangerou&s;ly and erroneou&s;ly
<NOTE N="f" PLACE="marg"><HI>Buca. l. com. loc.</HI> 49. <HI>de Ma|gi&s;tratu. quae&s;t.</HI> 77.</NOTE>.</P>
<P>Our ble&s;&s;ed Sauiour would not &s;uffer <HI>Peter</HI> to defend him with his &s;word again&s;t the pre&s;ent authority though it did vniu&s;tly.</P>
<P><HI>Peter</HI> commands all &s;eruants to bee <HI>&s;ubiect,</HI> not onely to <HI>good</HI> ma&s;ters, but to the <HI>froward</HI>
<NOTE N="g" PLACE="marg">1 <HI>Pet.</HI> 2.18.</NOTE>.</P>
<P>Take heed how thou <HI>re&s;i&s;te&s;t</HI> thy Prince vpon any pre|tence, or take&s;t part with &s;uch: and &s;uffer not thy &s;elfe to be deceiued by any thing thou &s;halt reade in any learned mans workes which may tend thereunto: and of the&s;e e&s;pecially beware of a book intituled <HI>Vindiciae contra tyrannos,</HI> &s;et forth by <HI>Stephanus Iunius Brutus,</HI> to the di&s;honour and di&s;parage|ment of Kings and Princes.</P>
<P>Abhor <HI>In&s;urrections, rebellion, trea&s;on:</HI> great is the <HI>&s;inne,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> and great is the <HI>puni&s;hment:</HI> as may appeare in the puni&s;h|ment of <HI>Corah, Dathan, Abiram:</HI> of <HI>Ab&s;olon, Sheba:</HI> of the <HI>Guizes</HI> in France: of the <HI>Gowries</HI> in Scotland: of the <HI>popi&s;h Prie&s;ts,</HI> and diuers <HI>Ie&s;uited</HI> Gentlemen in England, both in Queene <HI>Elizabeths</HI> dayes, and now in the dayes of our mo&s;t gratious King <HI>Iames,</HI> whom <HI>all,</HI> God the <HI>ordainer</HI> and <HI>defen|der</HI> of Kings, brought to &s;hame and ruine for their trea&s;o|nable practices.</P>
<P>The <HI>per&s;ons</HI> of Kings and Princes are <HI>&s;acred;</HI> The Poet
<PB N="14" REF="16">&s;aid, and wee &s;ay, <HI>Sacred Maie&s;ty</HI>
<NOTE N="i" PLACE="marg"><GAP DESC="foreign">. <HI>Homer.</HI></NOTE>. They are the Lords anoin|ted, and God hath a &s;peciall care of them. <HI>Great deliuerance giueth he to his King</HI>
<NOTE N="k" PLACE="marg"><HI>P&s;al.</HI> 18.50.</NOTE>. <HI>It is hee that giueth &s;aluation to Kings, that deliuereth Dauid from the hurtfull &s;word</HI>
<NOTE N="l" PLACE="marg"><HI>P&s;al.</HI> 144.10.</NOTE>.</P>
<P>From a wonderfull e&s;cape of <HI>Titus</HI> at the view of the wals of Hieru&s;alem, <HI>Io&s;ephus</HI> collects, <HI>Imperatoru~ pericula Deum cu|rare</HI>
<NOTE N="m" PLACE="marg"><HI>Io&s;eph. bel. Iud. l.</HI> 6. <HI>ca.</HI> 2.</NOTE> that God takes care of Princes in their danger.</P>
<P><HI>Aulus Gellius</HI>
<NOTE N="n" PLACE="marg"><HI>A Gellus Noct. At. l.</HI> 5. <HI>c.</HI> 9.</NOTE>, al&s;o reports of a &s;trange deliuerance of King <HI>Crae&s;us:</HI> Hee being ouercome in battell, and being fol|lowed by a &s;ouldier who was ready to haue run him through not knowing he was the King;
<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> a yong man the Kings &s;onne being borne dumb, &s;uddenly &s;pake, Man kill not <HI>Crae&s;us;</HI> wherevpon his life was &s;aued.</P>
<P><HI>Alphon&s;us</HI> King of Arragon would &s;ay that the <HI>liues</HI> and <HI>&s;oules</HI> of kings were not &s;ubiect to the <HI>will</HI> of priuate men, but in &s;ecurity vnder the care and protection of <HI>God.</HI></P>
<P>This may euidently appeare in the manifold deliuerances of that ble&s;&s;ed Saint, our Noble Queene <HI>Elizabeth.</HI></P>
<P>And of this our mo&s;t gratious King <HI>Iames</HI> hath beene a pregnant example: God grant he may alwaies &s;o be. Amen.</P>
<P>When the King <HI>commands,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> &s;ee thou <HI>obey:</HI> for if thou re|fu&s;e, thou fighte&s;t again&s;t God him&s;elfe <HI>re&s;i&s;ting his ordinance,</HI> &amp; &s;o the Lord him&s;elfe interprets, namely <HI>him&s;elfe</HI> to be op|po&s;ed, when the commands of Magi&s;trates are not obeyed
<NOTE N="o" PLACE="marg">See <HI>Exod.</HI> 16.8.</NOTE>.</P>
<P>Pretend not <HI>con&s;cience,</HI>
<NOTE PLACE="marg"><HI>Num</HI> 16.11. 1 <HI>Sam.</HI> 8.7.</NOTE> or <HI>religion</HI> for thy <HI>refu&s;all:</HI> Thy <HI>con&s;cience</HI> thou &s;ai&s;t &s;mites thee if thou &s;ubmit to orders Ec|cle&s;ia&s;ticall commanded: but for <HI>di&s;obeying</HI> the Magi&s;trate, and re&s;i&s;ting the ordinance of God, thy <HI>con&s;cience</HI> &s;mites thee not. Take heed, this is the way to plucke vpon thy &s;elfe the wrath of God, to thy condemnation.</P>
</DIV3>
<DIV3 N="3" TYPE="verse">
<PB N="15" REF="16">
<EPIGRAPH>
<Q>VERSE 3. <HI>For Rulers are not a terrour to goed workes, but to the euill: wilt thou then not be afraid of the power? doe that which is good, and thou &s;halt haue prai&s;e of the &s;ame.</HI></Q>
</EPIGRAPH>
<HEAD TYPE="sub">4. <HI>For he is the Mini&s;ter of God to thee for good.</HI></HEAD>
<P>THe occa&s;ion and order of this Text may be from the latter part of the &s;econd ver&s;e, but the Argument is prin|cipally to be applied to the precept in the fir&s;t ver&s;e. So <HI>Chri|&s;o&s;tome</HI> and <HI>Caluin.</HI></P>
<P>The Argument is taken from the end for which <HI>powers</HI> were <HI>ordained,</HI> which is the <HI>good</HI> of mankind, in the&s;e two branches: <HI>Reward</HI> and <HI>puni&s;hment,</HI> the <HI>&s;inewes</HI> of gouerment. Thus,</P>
<P>That which is ordained for the &s;ingular good of Man, is to be obeyed, &s;ubmitted vnto, and not re&s;i&s;ted.</P>
<P>But Powers or Magi&s;trates were &s;o ordained: For there can be nothing better then that good men &s;hould be rewar|ded, and euill men puni&s;hed.</P>
<P>This Argument is fir&s;t &s;et downe, in the&s;e words. <HI>For Ru|lers are not a terror to good workes, but to euill:</HI> and afterward repeated to the end of the 4. ver&s;e.</P>
<P><HI>Rulers.</HI> This word is &s;o generall that it extendeth it &s;elfe to dome&s;ticke gouernors, but here is to be vnder&s;tood only of them which haue the power of the &s;word, whether they be &s;upreme, or &s;ubordinate.</P>
<P><HI>Are not a terror to good workes but to euill.</HI> We mu&s;t feare God and the King: and authority <HI>langui&s;heth</HI> where it is not <HI>feared:</HI> But yet <HI>Rulers are not,</HI> that is, ought not to be, <HI>a terrour: To good workes: workes</HI> for <HI>workers,</HI> the effect for the cau&s;e; <HI>but to ill workes,</HI> that is, workers, the Apo&s;tle &s;o &s;peaking, becau&s;e men are to be rewarded or puni&s;hed according to their <HI>workes.</HI></P>
<P><HI>Good and ill workes.</HI> Not &s;o <HI>Theologically,</HI> as a good worke, that is done of faith of a &s;incere minde, and for the glory of God; &amp; ill works contrarilie, for the Magi&s;trate cannot iudge of this: but <HI>ciuilly good or euill,</HI> which are according or con|trary
<PB N="16" REF="17">to the lawes diuine, humane, po&s;itiue, municipall, of Kingdomes, Cities, and Corporations, whereby the conue|nient and nece&s;&s;ary di&s;cipline of euery State is e&s;tabli&s;hed.</P>
<P>This is repeated in the words following: and the repeti|tion elegantly &s;et forth by a Rhetoricall communication, whereby both parts are declared, fir&s;t, that <HI>Rulers are not a terrour to the good.</HI> Secondly, that they are <HI>a terrour to the euill.</HI></P>
<P>The fir&s;t, in the&s;e words: <HI>Wilt thou then not be afraid of the power? doe that which is good, and thou &s;halt haue prai&s;e of the &s;ame: ver&s;e</HI> 4. <HI>For he is the Mini&s;ter of God to thee for good.</HI></P>
<P>The &s;econd, in the words following to the end of the 4. ver&s;e.</P>
<P>The fir&s;t hath two parts: A Que&s;tion and an An&s;wer.</P>
<P>The Que&s;tion: <HI>Wilt thou then not be afraid of the power?</HI> As if <HI>Paul</HI> called vnto him a fearefull and carefull &s;ubiect, who &s;tudied &s;o to liue, as that he might not offend the <HI>Ruler,</HI> nor come within the dint of his &s;word.</P>
<P>The An&s;wer: <HI>Doe that which is good, &amp;c.</HI> Where we haue an aduice, exhortation or praecept, and the rea&s;on.</P>
<P>The Aduice: <HI>Doe good:</HI> that is, obey and re&s;i&s;t not: He meaneth not the profe&s;&s;ion of Chri&s;tianity, for that bred ha|tred: but &s;uch <HI>good</HI> as was <HI>&s;o</HI> in the iudgement of the Hea|then them&s;elues, which is a ciuill conuer&s;ation, agreeing to the lawes of the State wherein we liue.</P>
<P>The Rea&s;on: <HI>And thou &s;halt haue prai&s;e of the &s;ame.</HI> The fruit of &s;ubiection is <HI>prai&s;e:</HI> a &s;weet fruit, and of all excee|dingly <HI>de&s;ired,</HI> though it may be <HI>de&s;erued</HI> but of a few.</P>
<P><HI>Prai&s;e</HI> is here largely taken, as <HI>Tehillah</HI> in the Hebrew, implying not onely immunity of puni&s;hment, as a verball commendation; but a partaking of all liberties, freedomes, priuiledges, commodities of a good &s;ubiect, according to the lawes.</P>
<P>This is confirmed for better a&s;&s;urance and incourage|ment from the end why Magi&s;trates were ordained, which is the <HI>good of man,</HI> as before: <HI>He is the Mini&s;ter of God to thee for good.</HI></P>
<P><HI>He is the Mini&s;ter of God.</HI> The word which is ordinarily
<PB N="17" REF="17">giuen to Mini&s;ters of the <HI>word,</HI> is here giuen to the Mini&s;ters of the <HI>&s;word.</HI></P>
<P>There is a great agreement betweene them: in regard of the <HI>Lord</HI> whom they &s;erue, which is one and the &s;ame, euen the Lord Ie&s;us; and in regard of the <HI>common end</HI> of both their Mini&s;teries, which is the <HI>good of men.</HI></P>
<P>But there is al&s;o great difference, in regard of the <HI>obiect,</HI> and the <HI>manner:</HI> The ciuill Magi&s;trate is for the Naturall, Morall, Ciuill and Spirituall good, by the <HI>power</HI> of the <HI>&s;word.</HI> The Mini&s;ter of the Word, is for the Spirituall good; not by <HI>Law</HI> or <HI>force,</HI> but <HI>by preaching the word,</HI> admini&s;tring the Sa|craments, and execution of Eccle&s;ia&s;ticall di&s;cipline: vnto which al&s;o reacheth the <HI>power</HI> of the Magi&s;trate, not to <HI>exe|cute</HI> them in his owne per&s;on, but to &s;ee them <HI>executed.</HI></P>
<P><HI>For good.</HI> What <HI>good?</HI> For <HI>naturall good,</HI> that thy life and &s;afety may be pre&s;erued. For <HI>Morall,</HI> that thou mai&s;t bee brought from vice to vertue: <HI>Ciuill,</HI> that thou maie&s;t &s;afely enioy thy po&s;&s;e&s;&s;ions, and that &s;ociety and publike hone&s;ty may be defended and maintained: For <HI>Spirituall,</HI> e&s;tabli&s;h|ing the true wor&s;hip of God, as the keeper of the fir&s;t Table of the Law.</P>
<P><HI>To thee,</HI> euen <HI>thee</HI> which art a Chri&s;tian al&s;o, who of all others, wert lea&s;t in &s;afety, if there were no <HI>Rulers</HI> nor <HI>Lawes.</HI></P>
<P><HI>Magi&s;trates are ordained for the prai&s;e and good,</HI> <MILESTONE UNIT="Doctr."> <HI>of the good and them which liue in order: Prou.</HI> 14.35. <HI>The Kings fauour is toward a wi&s;e &s;eruant. And</HI> 16.13. <HI>Righteous lips are the de|light of Kings, and they loue him that &s;peaketh right.</HI> 1 <HI>Pet.</HI> 2.14. <HI>Gouernours are &s;ent for the prai&s;e of them which doe well.</HI> Of this <HI>Dauid</HI> is an example: <HI>P&s;al.</HI> 101.6. <HI>Mine eyes &s;hall be vpon the faithfull in the Land, &amp;c.</HI></P>
<P>But many liue in <HI>order</HI> and doe <HI>good,</HI> <MILESTONE UNIT="Obiect."> which yet receiue no <HI>prai&s;e,</HI> but vexation. How is the Magi&s;trate then <HI>for their good?</HI></P>
<P>It is thus an&s;wered by one,
<NOTE N="a" PLACE="marg">An&s;elmus in locum.</NOTE> <HI>Si bonus, nutritor tuus;</HI> <MILESTONE UNIT="An&s;w."> <HI>&s;i ma|lus, tentator tuus e&s;t; Nutrimenta libenter accipe; &s;ic etiam ten|tationem vt aurum probere:</HI> If he be a good Magi&s;trate he is thy <HI>nouri&s;her;</HI> if an ill one, he is thy <HI>prouer;</HI> take thy nouri&s;h|ment
<PB N="18" REF="18">willingly, and al&s;o thy triall, that thou maye&s;t be pro|ued to bee <HI>gold.</HI> And thus by another
<NOTE N="b" PLACE="marg">Caietanus in locum,</NOTE>, when a man doing good is per&s;ecuted, this commeth to pa&s;&s;e, <HI>non ex natura ope|rum, &s;ed ex abu&s;u pote&s;tatis.</HI> Not of the nature of the workes, but by the abu&s;e of the power.</P>
<P>The V&s;e is for Magi&s;trates and Subiects. <MILESTONE UNIT="&V;&s;e."> </P>
<P>For Magi&s;trates.</P>
<P N="1">1. They are the Mini&s;ters 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 <HI>feare the Lord, and take heed; for there is no iniquity with the Lord, nor re&s;pect of per&s;ons, nor taking of gifts:</HI> as &s;aid King <HI>Ie|ho&s;haphat</HI> to his Iudges
<NOTE N="c" PLACE="marg">2. <HI>Chron.</HI> 19.6.7.</NOTE>; as al&s;o our good <HI>Ieho&s;haphat</HI> to this purpo&s;e admoni&s;heth the reuerend Iudges before the riding of their Circuits.</P>
<P N="2">2. Let good Magi&s;trates bee comforted: many troubles accompany gouernment and the due execution of Iu&s;tice, many &s;laundrous &s;peeches of euill men: but Magi&s;trates are <HI>Gods &s;eruants,</HI> and he will beare them out, and reward them.</P>
<P N="3">3. Magi&s;trates mu&s;t remember that they are aduanced for the <HI>good</HI> of &s;ubiects, not for the <HI>honour</HI> onely of their <HI>per|&s;ons</HI> and <HI>families,</HI> nor at all that they &s;hould be <HI>licentious</HI> with|out controulment, as <HI>Nero, Tiberius, Caligula,</HI> &amp;c. Magi|&s;trates differ from the re&s;t of the people, not by <HI>Impunity,</HI> but by <HI>vertue</HI> and equity: and are to re&s;pect the <HI>vtility</HI> of the peo|ple, not their lu&s;t.</P>
<P>It was the word of <HI>Aelius Adrianus,</HI> who &s;ucceeded <HI>Troiane</HI> in the Empire of Rome; <HI>Non mihi, &s;ed populo,</HI> &s;igni|fying that which he often was heard to &s;ay; <HI>Ita &s;e Rempub|licam ge&s;turum, vt &s;eiret rem populi e&s;&s;e non &s;ua~;</HI> that is, that he would &s;o gouerne the Commonwealth, as knowing it was the wealth of the <HI>people,</HI> not his owne.</P>
<P>The principall <HI>ayme</HI> of Kings, Princes, and Magi&s;trates mu&s;t be the <HI>good</HI> of them which obey them, and therefore they are called <HI>Benefactors</HI>
<NOTE N="d" PLACE="marg"><GAP DESC="foreign">. <HI>Luke</HI> 22.25.</NOTE>: and indeed a good King or Ma|gi&s;trate is a <HI>Benefactor,</HI> and mans <HI>greate&s;t friend</HI> vpon earth
<NOTE N="e" PLACE="marg"><GAP DESC="foreign">.</NOTE>.</P>
<P>Now the Magi&s;trate procureth the <HI>good</HI> of &s;ubiects three wayes.</P>
<PB N="19" REF="18">
<P N="1">1. By e&s;tabli&s;hing and maintaining <HI>true Religion:</HI> A State without the true Religion, is like a City without wals, or a hou&s;e without a foundation; and &s;tories record, infinit euils to haue betide Kingdomes for the neglect of true Religion. Kings are to be <HI>nur&s;ing Fathers</HI> of the Church and of Reli|gion. Such of old were <HI>Dauid, Ezechias, Io&s;ias, Con&s;tantine, Theodo&s;ius;</HI> &s;uch of late was our famous <HI>Elizabeth,</HI> &s;uch a one now is (ble&s;&s;ed be our God) our mo&s;t Noble King <HI>Iames,</HI> the tendere&s;t <HI>Father</HI> of the true Church, and the greate&s;t <HI>defender</HI> of the faith vpon earth.</P>
<P N="2">2. By hearing the cries of the poore, receiuing their pe|titions, and redre&s;&s;ing their wrongs: So did <HI>Dauid,</HI> &s;o did <HI>Salomon,</HI> &s;o doth King <HI>Iames:</HI> I thinke neuer any King more, neuer pretending want of lei&s;ure, as &s;ometimes <HI>Anti|pater,</HI> in matters of this kind.</P>
<P N="3">3. By &s;eeing to the making of good <HI>lawes,</HI> and their <HI>exe|cution: Populi &s;alus &s;uprema, lex:</HI> Law is the chiefe &s;afety of the people. But what are good lawes, if not duly executed, and without re&s;pect of per&s;ons: we haue good Lawes again&s;t drunkenne&s;&s;e, and yet for want of <HI>due execution,</HI> through the negligence doubtle&s;&s;e of inferiour magi&s;trates, it daily encrea&s;eth to the great damage of the Commonwealth.</P>
<P>The not executing of good lawes vprightly, is an intole|rable iniury to the <HI>&s;upreme</HI> Magi&s;trate; for from hence is many times the alienation of the &s;ubiects from their Prince. This cau&s;ed many to depart from <HI>Saul</HI> to <HI>Dauid:</HI> 1. <HI>Sam.</HI> 22.2. and this was the pretended ground of <HI>Ab&s;olons</HI> rebel|lion; and this alledged as the cau&s;e of the depo&s;ition of <HI>Richard</HI> the &s;econd. Mo&s;t worthy therefore are all Iudges, Iu&s;tices, and &s;ubordinate Magi&s;trates, of mo&s;t &s;euere puni&s;h|ment, which &s;hall through negligence, corruption, fauour, hatred, &amp;c. wrong the <HI>Maie&s;ty</HI> of the &s;upreame Magi&s;trate, the <HI>authority</HI> of good lawes, and the &s;afety of the common people.</P>
<P>As it is a damned thing for a Phy&s;itian to be corrupted to de&s;troy his <HI>patient,</HI> whom he hath vndertaken to re&s;tore to health; &s;o for a Iudge or Iu&s;tice, any way to <HI>peruert iu&s;tice,</HI> and not duly to <HI>execute</HI> good lawes: <HI>Camby&s;es</HI> cau&s;ed
<PB N="20" REF="19">&s;uch a Iudge to be &s;laine
<NOTE N="e" PLACE="marg"><HI>Herodot. l</HI> 5. <HI>Valer. Max. l</HI> 6. <HI>c.</HI> 3.</NOTE>.</P>
<P>For Subiects.</P>
<P N="1">1. To <HI>reuerence,</HI> loue, and pray for their Gouernours, as for the mini&s;ters of God &s;ent for <HI>their good.</HI></P>
<P N="2">2. To <HI>obey</HI> the Lawes: vnto which here are two motiues: Fir&s;t, obedience bringeth prai&s;e; of thy fellow Citizens; of the Magi&s;trate; of God. Secondly, &s;uch obedience is cal|led <HI>doing good:</HI> whom then doth it better become then &s;uch as glory to be accounted profe&s;&s;ors of the Go&s;pell?</P>
<P>But in what <HI>degree</HI> a good worke? euen in the <HI>highe&s;t</HI> of the &s;econd Table, in which obedience to Magi&s;trates is in the fir&s;t place commanded; and Saint <HI>Paul</HI> wi&s;heth <HI>Titus</HI> to put the people in remembrance that they be <HI>&s;ubiect</HI> to Magi|&s;trates, and obedient, <HI>and ready to euery good worke</HI>
<NOTE N="f" PLACE="marg"><HI>Tit.</HI> 3.1.</NOTE>: as if there were no <HI>good workes</HI> to be expected from him that o|beieth not the <HI>Rulers:</HI> I wi&s;h &s;uch &s;eriou&s;ly and in the feare of God to con&s;ider hereof, who <HI>re&s;i&s;t</HI> and <HI>oppo&s;e</HI> the lawes and con&s;titutions of the Magi&s;trate in certaine matters of order in the <HI>holy &s;eruice;</HI> both refu&s;ing to <HI>obey,</HI> and making a <HI>&s;leight</HI> matter of &s;uch di&s;obedience, though it pertaine to one of the <HI>highe&s;t</HI> tran&s;gre&s;&s;ions of the &s;econd Table.</P>
</DIV3>
<DIV3 N="4" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 4. &mdash; <HI>But if thou doe that which is euill, be afraid: For he beareth not the &s;word in vaine: For he is the Mini&s;ter of God, a reuenger to execute wrath vpon him that doth euill.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words the Apo&s;tle, by a like figure as before, &s;hew|eth that Magi&s;trates are a <HI>terrour to cuill workes:</HI> as he hath &s;hewed the Magi&s;trate to be <HI>amiable</HI> to the <HI>good,</HI> and that they may reioyce in him; &s;o here he maketh him <HI>terrible</HI> to the <HI>wicked,</HI> that &s;uch as will not doe well for the <HI>loue</HI> of ver|tue, may by <HI>feare</HI> of puni&s;hment be kept in awe.</P>
<P>Here are two things: a Propo&s;ition, <HI>He that doth ill,</HI> hath iu&s;t cau&s;e to <HI>feare:</HI> a Rea&s;on, from his <HI>power</HI> and <HI>authority, He beareth not the &s;word in vaine:</HI> and this is &s;et forth by the <HI>Author</HI> of his power, which is <HI>God: Hee is the Mini&s;ter of God:</HI> and by the <HI>end</HI> wherefore he receiueth &s;uch <HI>power</HI> in re|gard
<PB N="21" REF="19">of the wicked; <HI>To execute vengeance or wrath vpon him that doth euill.</HI></P>
<P><HI>If thou doe that which is euill: Morall</HI> euill, or <HI>Ciuill,</HI> con|trary to the <HI>Decalogue,</HI> or particular <HI>po&s;itiue</HI> lawes and <HI>Canons</HI> of the Church or Commonwealth, or place where thou liue&s;t; which <HI>Lawes</HI> and <HI>Canons</HI> to be the &s;ame in all places and Countries is not nece&s;&s;ary.</P>
<P><HI>He beareth not the &s;word in vaine.</HI> There is a twofold &s;word; of the <HI>Word,</HI> in the mouth of the <HI>Mini&s;ter,</HI> by admonition, &s;u&s;pen&s;ion, excommunication; and of <HI>iu&s;tice,</HI> in the hand of the <HI>Magi&s;trate,</HI> which is here meant; and here are two fi|gures: 1. a <HI>Metonymie</HI> of the &s;igne for the thing &s;ignified; the <HI>&s;word</HI> for <HI>authority:</HI> Then a <HI>Synechdoche;</HI> one kind for all coactiue power.</P>
<P><HI>He beareth.</HI> According to the fa&s;hions of Princes, who haue certaine Officers going before them carrying the En|&s;ignes of their <HI>power.</HI> Thus the Romanes had certaine <HI>Bun|dels of rods,</HI> and <HI>axes,</HI> carried before their Magi&s;trates, by 12. Sergeants: and the Kings of England, <HI>Scepters,</HI> and a <HI>Sword.</HI></P>
<P><HI>In vaine.</HI> He carries not the &s;word for <HI>fa&s;hion</HI> or for a <HI>&s;hew,</HI> but as hauing <HI>power</HI> of life and death: He may <HI>reproue</HI> with <HI>words,</HI> and he hath <HI>power</HI> al&s;o to <HI>&s;trike</HI> with the <HI>&s;word: Dau.</HI> 5.19. <HI>&V;ana &s;ine viribus ira: Authority</HI> were but an <HI>idle name,</HI> if it were not <HI>inue&s;ted</HI> with the <HI>power</HI> of the <HI>&s;word.</HI></P>
<P><HI>He is the Mini&s;ter of God:</HI> as before.</P>
<P><HI>A reuenger to execute wrath, &amp;c. &V;engeance</HI> is proper to God, and by God communicated to Magi&s;trates, who other|wi&s;e had no power to reuenge; neither may inferiours exe|cute <HI>priuate</HI> reuenge.</P>
<P><HI>Wrath.</HI> The wrath of God: or puni&s;hment; &s;o called, &s;ig|nifying all manner of ca&s;tigation, as <HI>mulcts, &s;ines, impri&s;on|ment, bani&s;hment, pro&s;cription, death, &amp;c.</HI></P>
<P><HI>The Magi&s;trate is appointed for the puni&s;hment of them which doe euill: Gen.</HI> 9.6. <HI>Who &s;o &s;heddeth mans blood,</HI> <MILESTONE UNIT="Doctr."> <HI>by man &s;hall his blood be &s;hed.</HI> By this Scripture the power of the <HI>&s;word</HI> is con|firmed to the <HI>Magi&s;trate.</HI> So <HI>Exod.</HI> 21.14 and S. <HI>Peter</HI> affir|meth that Magi&s;trates <HI>are &s;ent for the puni&s;hment of euill doers:</HI> 1. <HI>Pet.</HI> 2.14.</P>
<PB N="22" REF="20">
<P>May the Magi&s;trate pardon, <MILESTONE UNIT="Que&s;t."> a malefactor de&s;eruing to die by the law of God, and conuicted?</P>
<P>The Supreme Magi&s;trate may, <MILESTONE UNIT="An&s;w."> and al&s;o encrea&s;e or dimi|ni&s;h puni&s;hments according to circum&s;tances, if it be more for the <HI>good</HI> of the Common-wealth, and no <HI>fraud</HI> to <HI>God</HI> or <HI>good men:</HI> So <HI>Dauid aggrauated</HI> the <HI>puni&s;hment</HI> of theft by his &s;entence vpon a <HI>rich</HI> man, which &s;hould haue &s;tolne the <HI>only</HI> &s;heepe of his <HI>poore</HI> neighbour
<NOTE N="a" PLACE="marg">2. <HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</HI> 12.56.</NOTE>.</P>
<P>Al&s;o he forbore <HI>Ioab,</HI> that wilfully murdred two famous men, <HI>Abner</HI> and <HI>Ama&s;a;</HI> for he was a valiant man, in great account with the people, and there was great need of him. But <HI>Salomon executed Ioab,</HI> and in the flower of his wi&s;dome, vpon good rea&s;on <HI>pardoned Abiathar</HI> the Prie&s;t, a man <HI>worthy of death</HI>
<NOTE N="b" PLACE="marg">1. <HI>King.</HI> 1.26.</NOTE>.</P>
<P><HI>Warre,</HI> <MILESTONE N="1" UNIT="V&s;e"> a cruell thing I confe&s;&s;e, yet <HI>lawfull</HI> and <HI>nece&s;&s;ary</HI> &s;ometimes by this place: as he may draw his <HI>&s;word</HI> again&s;t a <HI>priuate</HI> troubler of the Common-wealth, &s;o again&s;t a <HI>publike,</HI> what&s;oeuer <HI>Era&s;mus</HI> &s;aith to the contrary
<NOTE N="c" PLACE="marg"><HI>Era&s;m. Adag. Chil.</HI> 4. <HI>Cent.</HI> 1. <HI>Adag.</HI> 1.</NOTE>.</P>
<P>The Saints by <HI>Faith &s;ubdued kingdomes, and turned to flight the armies of aliens,</HI> Hebr. 11.33.34.</P>
<P>When the Souldiers demanded of <HI>Iohn,</HI> what they &s;hould doe: If he had mi&s;liked warre, he would haue bid them to hurle away their &s;words, rather then bid them be content with their wages, as Saint <HI>Augu&s;tine</HI> hath ob&s;erued
<NOTE N="d" PLACE="marg"><HI>Aug. epi&s;t.</HI> 5. <HI>Marcel. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> di|ri&s;&s;ime. to</HI> 6. <HI>l.</HI> 22 <HI>contra Fan&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m, cap.</HI> 74.</NOTE>. So that <HI>warre</HI> is <HI>lawfull;</HI> and if the King command, lawfull for the &s;ubiect to <HI>draw</HI> his <HI>&s;word,</HI> but not without <HI>his authority.</HI></P>
<P>It is the duty of Magi&s;trates to puni&s;h offenders. <HI>Clemen|cie</HI> is mo&s;t commendable in Princes. <MILESTONE N="2" UNIT="V&s;e"> <HI>Nero</HI> in the beginning of his Empire, when he was reque&s;ted to &s;et his hand to the <HI>execution</HI> of an offender, would &s;ay, <HI>vtinam ne&s;cirem literas,</HI> I would I could not write, which procured him great loue a|mong the people.</P>
<P>And <HI>Theodo&s;ius</HI> the yonger being asked, why hee neuer executed &s;uch as iniuried him; an&s;wered, I would to God it lay in me to <HI>reuiue</HI> them which be dead
<NOTE N="e" PLACE="marg"><HI>Secrat. Schol. Eccle&s;. hi&s;t. l.</HI> 7. 5. <HI>p.</HI> 22.</NOTE>, <HI>A princely voice.</HI></P>
<P>Yet <HI>&s;euerity</HI> is nece&s;&s;ary, and God requires that wicked men &s;hould be puni&s;hed. <HI>Impunity</HI> is a great <HI>enti&s;ement</HI> to &s;inne.</P>
<PB N="23" REF="20">
<P>It is true which the Orator
<NOTE N="f" PLACE="marg"><HI>Ae&s;chines.</HI> <GAP DESC="foreign">.</NOTE> &s;aid, There is no profit of that Gouernment which hath not in&s;truments of puni&s;h|ment for wicked men.</P>
<P>It is profitable for the Common-wealth, for the <HI>&s;afetie</HI> of the <HI>Good,</HI> who are in &s;ome &s;ort <HI>wronged,</HI> when wicked men are <HI>&s;pared.</HI> The Phy&s;itian purgeth our bodies of peccant hu|mours, and the Soueraigne Magi&s;trate is the <HI>Royall</HI> Phy&s;itian of the <HI>State. A wi&s;e King</HI> (&s;aith a wi&s;e King
<NOTE N="g" PLACE="marg"><HI>Prou.</HI> 20.26.</NOTE>) <HI>&s;cattereth the wicked, and bringeth the wheele ouer them.</HI></P>
<P>Al&s;o for the <HI>amendment</HI> of the <HI>bad,</HI> who are puni&s;hed euen <HI>for this al&s;o,</HI> that others may be <HI>warned</HI> by their <HI>example:</HI> If they will not amend, let them be made <HI>Triacle,</HI> to expell the poy&s;on of &s;inne out of others.</P>
<P>The execution of Iu&s;tice in this kinde, is like <HI>Thunder,</HI> which <HI>&s;triketh</HI> few, but <HI>feareth</HI> many
<NOTE N="h" PLACE="marg">Poena ad pau|cos, metus ad om|nes.</NOTE>. <HI>Smite a &s;corner, and the &s;imple will beware,</HI> Prou. 19.25. So God will haue the <HI>enti|&s;er to Idolatry</HI>
<NOTE N="i" PLACE="marg"><HI>Deut.</HI> 13.11.</NOTE>, <HI>the fal&s;e witne&s;&s;e</HI>
<NOTE N="k" PLACE="marg"><HI>Deut.</HI> 19.20.</NOTE>, and the <HI>incorrigible &s;onne</HI>
<NOTE N="l" PLACE="marg"><HI>Deut.</HI> 21.21.</NOTE>, to be &s;euerely puni&s;hed for a <HI>warning</HI> and <HI>example</HI> to others.</P>
<P>Magi&s;trates are not to bee a <HI>terror to the good,</HI> but to the <HI>euill: Dat veniam coruis, vexat cen&s;ura columbas,</HI> is a foule mi&s;taking of the marke: They mu&s;t <HI>diligently</HI> examine mat|ters, that they may pronounce <HI>right</HI> iudgement; neither mu&s;t they proceed for fauour or affection, for they iudge not <HI>for man,</HI> but <HI>for the Lord,</HI> as &s;aid a iu&s;t King
<NOTE N="m" PLACE="marg">2 <HI>Chro.</HI> 59.6.</NOTE>.</P>
<P>It is reported of <HI>Artaxerxes</HI> long-hand Emperour of Per|&s;ia
<NOTE N="n" PLACE="marg"><HI>J. Lyp&s;ii mo|nitorum &amp; ex|emplorum polit. l.</HI> 2 <HI>cap.</HI> 9.</NOTE>, that when his <HI>fauourite Satibarzanes</HI> &s;ued for an vniu&s;t thing, being drawne thereunto by the promi&s;e of a great &s;umme of money; the Emperour commanded his Trea&s;urer to bring &s;o much money, and gaue it to his fauourite: Hold thee, &s;aith hee, though I giue thee this, I &s;hall be neuer the <HI>poorer,</HI> but if I grant thy &s;uite, I &s;hall be much the <HI>vniu&s;ter.</HI></P>
<P>We are to <HI>prai&s;e</HI> God for our <HI>Gouernours,</HI> and <HI>good lawes,</HI> <MILESTONE N="4" UNIT="V&s;e"> without which no man &s;hould trauell in &s;afetie, nor keepe his owne hou&s;e: al&s;o to <HI>pray</HI> for the Magi&s;trates, that they may be all of them louers of Religion, Iu&s;tice, Vertue: for accor|ding to their example, are the Commons for the mo&s;t part fa&s;hioned. In the time of <HI>Iulius Cae&s;ar, &s;ouldiers;</HI> of <HI>Augu&s;tus, &s;chollers;</HI> of <HI>Nero, Poets</HI> and Stage-players flouri&s;hed, becau&s;e
<PB N="24" REF="21" MS="y"><HI>the&s;e great ones</HI> were &s;uch: As certaine flowers moue accor|ding to the motion of the Sunne, &s;o do the common people imitate the liues of their Superiours.</P>
</DIV3>
<DIV3 N="5" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 5. <HI>Wherefore yee mu&s;t needs bee &s;ubiect, not onely for wrath, but al&s;o for con&s;cience.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e is the Conclu&s;ion of the former Precept and Rea&s;ons; the Apo&s;tle peremptorily determining <HI>Subiecti|on</HI> to Magi&s;trates.</P>
<P>There are two parts: Fir&s;t, The duty commanded, <HI>Sub|iection:</HI> Secondly, The rea&s;on, which is double: Fir&s;t, be|cau&s;e of <HI>Wrath:</HI> Secondly, for <HI>Con&s;cience &s;ake.</HI></P>
<P>Both the&s;e are <HI>generally</HI> amplified, and <HI>particularly.</HI></P>
<P><HI>Generally,</HI> in this terme of illation, <HI>Wherefore,</HI> that is in ef|fect: the&s;e things being &s;o, that Magi&s;trates are <HI>of God,</HI> that they are <HI>his ordinance,</HI> for the <HI>good</HI> of mankind, and <HI>armed</HI> with the <HI>Sword,</HI> then <HI>Subiection</HI> is due both for <HI>wrath,</HI> and <HI>al|&s;o for con&s;cience.</HI></P>
<P>The particular Amplification, is the manner of enuncia|ting and deliuering, both the dutie and the Rea&s;ons.</P>
<P>The duty is not plainly deliuered, <HI>Be &s;ubiect,</HI> but <HI>yee mu&s;t,</HI> and more, <HI>yee mu&s;t needs be &s;ubiect.</HI> There is a <HI>nece&s;&s;ity of &s;ub|iection.</HI></P>
<P>The Rea&s;ons are deliuered by <HI>compari&s;on,</HI> not <HI>&s;imply: for wrath;</HI> but not <HI>for wrath</HI> onely; but al&s;o, and much more <HI>for con&s;cience.</HI></P>
<P>The wi&s;edome and care of the Apo&s;tle here appeareth, that handling a matter &s;o weightie, leaueth it not <HI>rawly,</HI> but endeauoureth &s;o forcibly to &s;peake, that all men may take knowledge hereof, and be per&s;waded.</P>
<P><HI>Yee mu&s;t needs.</HI> Things are <HI>nece&s;&s;ary</HI> or <HI>indifferent.</HI> Things <HI>nece&s;&s;ary to be done,</HI> are &s;uch as are commanded in the Word: <HI>nece&s;&s;ary not to be done,</HI> &s;uch as are there forbidden: <HI>indifferent,</HI> &s;uch as are neither forbidden nor commanded.</P>
<P>Things nece&s;&s;ary bind the con&s;cience, becau&s;e they are Morall; Things indifferent both in <HI>nature</HI> and <HI>v&s;e</HI> al&s;o, bind not the con&s;cience, but in ca&s;e of &s;candall.</P>
<PB N="25" REF="21">
<P><HI>Be &s;ubiect,</HI> to Magi&s;trates, to their Lawes, Statutes, De|crees, Edicts, Orders, Con&s;titutions, &amp;c.</P>
<P><HI>For wrath:</HI> of God, for God is <HI>angry</HI> with all &s;uch, who <HI>re&s;i&s;t authoritie;</HI> and of the Magi&s;trate, whom wee prouoke by our <HI>di&s;obedience,</HI> and who may iu&s;tly puni&s;h vs.</P>
<P><HI>Not only for wrath, but al&s;o for con&s;cience.</HI> If <HI>wrath</HI> make vs &s;ubiect, much more ought <HI>con&s;cience;</HI> and if a man could hide from the Magi&s;trate his breach of the Law, yet <HI>con&s;ci|ence</HI> mu&s;t with-hold him from tran&s;gre&s;&s;ion.</P>
<P><HI>For con&s;cience:</HI> of the brother: for it is an offence to a peaceable and loyall &s;ubiect, that any &s;hould take libertie to <HI>breake</HI> the <HI>lawes</HI> of the Magi&s;trate: The argument is forcible if we &s;o vnder&s;tand it: But better for <HI>thine owne con&s;cience,</HI> as the <HI>Syrian</HI> Tran&s;lator expre&s;&s;eth.</P>
<P><HI>Con&s;cience</HI> is a facultie of the &s;oule, taking notice of all things pa&s;&s;ing in our whole life, and determining thereof, either accu&s;ing or excu&s;ing before God. <HI>Caluine</HI> calleth it the Sen&s;e of the diuine Iudgement
<NOTE N="a" PLACE="marg"><HI>Sen&s;us Iudicii diuini. Caluin. In&s;tit: lib.</HI> 4. <HI>cap.</HI> 10. <HI>&s;ect.</HI> 3.</NOTE>. <HI>For con&s;cience,</HI> that is, le&s;t by not obeying the Magi&s;trate, thou <HI>wound</HI> thine owne <HI>con&s;cience,</HI> in &s;inning again&s;t God: for if <HI>con&s;cience</HI> be offen|ded, then is <HI>God</HI> offended, who is the <HI>Lord</HI> of <HI>Con&s;cience.</HI></P>
<P><HI>Euery &s;oule is bound in con&s;cience to be &s;ubiect to Magi&s;trates.</HI> <MILESTONE UNIT="Doctr."> </P>
<P>This is proued by the fift Commandement, <HI>Honor thy fa|ther,</HI> &amp;c. Euery part of the Morall law bindes the <HI>con&s;cience:</HI> But to obey the Magi&s;trate is a part: Therefore, &amp;c.</P>
<P>Matth. 22.21. <HI>Render to Cae&s;ar the things which are Cae&s;ars:</HI> we are bound to deale <HI>iu&s;tly,</HI> and to render to all their <HI>due.</HI></P>
<P>Eccle&s;ia&s;tes 8.2. <HI>Keepe the Kings commandement, in regard of the oath of God.</HI> Both the oath which thou ha&s;t &s;olemnely made to God in thy Bapti&s;me, to keep <HI>his</HI> lawes, and the oath of Allegiance which thou ha&s;t by the name of God taken to obey <HI>thy Prince.</HI> An <HI>oath</HI> binds <HI>con&s;cience;</HI> but thou ha&s;t <HI>&s;worn:</HI> God hath <HI>bound</HI> thee to obey, and thou ha&s;t <HI>bound thy &s;elfe.</HI></P>
<P><HI>Saul</HI> &s;ought <HI>Dauids</HI> life, then <HI>Dauid</HI> hauing him at an ad|uantage, only cut off the <HI>skirt</HI> of his garment; no great mat|ter one would thinke, yet it was <HI>his Soueraigne;</HI> and after|ward his <HI>con&s;cience</HI> was troubled, and his <HI>heart &s;mote him,</HI> euen for that, 1. <HI>Sam.</HI> 24.5.</P>
<PB N="26" REF="22">
<P>Doe the Lawes and Con&s;titutions of Magi&s;trates, <MILESTONE UNIT="Que&s;t."> Ciuill and Eccle&s;ia&s;ticall, <HI>bind</HI> the <HI>con&s;cience?</HI></P>
<P>It is the prerogatiue of Gods Law to <HI>bind con&s;cience:</HI> <MILESTONE UNIT="An&s;w."> and Princes lawes <HI>bind,</HI> but not by their <HI>owne power,</HI> but by ver|tue of the <HI>law of God.</HI></P>
<P><HI>Nebridius</HI> exceedingly hated, <HI>de quae&s;tione magna, respon&s;io|nem breuem</HI>
<NOTE N="b" PLACE="marg"><HI>Augu&s;t. refert, Epi&s;t.</HI> 23. <HI>ad Bo|nifacium, non procul &agrave; fine.</HI></NOTE>, a &s;hort an&s;wer to a weightie que&s;tion: a word or two more therefore hereof, to make it plaine.</P>
<P>It is therefore to be vnder&s;tood, that <HI>Magi&s;trates</HI> are in|ue&s;ted with a <HI>power</HI> from God, to make Lawes and Con&s;ti|tutions, Ciuill and Eccle&s;ia&s;ticall: and the&s;e determining (not the &s;ub&s;tance, but) the <HI>circum&s;tances</HI> of Gods wor&s;hip, as, what <HI>garments,</HI> what <HI>ge&s;ture,</HI> what <HI>times</HI> of meeting, &amp;c. to be v&s;ed in the <HI>holy &s;eruice,</HI> for <HI>comline&s;&s;e</HI> and <HI>order.</HI></P>
<P>This is only que&s;tioned; but it may thus appeare.</P>
<P>The Magi&s;trate is the <HI>Mini&s;ter of God for thy good,</HI> as be|fore, ver&s;e 4. But a great part of <HI>this good,</HI> is in <HI>comely</HI> maner of <HI>wor&s;hipping</HI> God. The very Heathen Philo&s;ophers &s;aw by Naturall rea&s;on, that the end and care of the Magi&s;trate, is, <GAP DESC="foreign">
<NOTE N="c" PLACE="marg"><HI>Ari&s;t. Ethic. lib.</HI> 1. <HI>ca.</HI> 9. <HI>&amp;</HI> 13.</NOTE>, to make his &s;ubiects <HI>vertuous,</HI> and practi&s;ers of things good and hone&s;t.</P>
<P>This is grounded vpon <HI>Deut.</HI> 17.19.20. The King mu&s;t heare and reade, and &s;tudy the lawes and &s;tatutes of God, to keepe and doe them; as hee is <HI>a man,</HI> in his <HI>owne</HI> obedience, and as he is a <HI>Magi&s;trate,</HI> to &s;ee others obey them, puni&s;hing the breach of the <HI>fir&s;t</HI> Table, as well as of the <HI>&s;econd,</HI> and ma|king laws for the <HI>comely wor&s;hip</HI> of God, as wel as for the pre|&s;eruation of <HI>Iu&s;tice</HI> and <HI>hone&s;tie</HI> among&s;t <HI>men,</HI> otherwi&s;e, how doth he <HI>keepe</HI> all the words of the Law?</P>
<P>This is confirmed by the examples of all godly Princes, as of <HI>Mo&s;es, Dauid, Salomon, A&s;a, Ieho&s;aphat, Hezechias, Io|&s;ias,</HI> and &s;ince the comming of Chri&s;t, of <HI>Con&s;tantine, Theo|do&s;ius, Martianus, Leo,</HI> &amp;c.</P>
<P>Saint <HI>Augu&s;tine</HI> more then once
<NOTE N="d" PLACE="marg"><HI>Augu&s;t. Bonif. comiti, ep.</HI> 50. <HI>&amp; praecip. tom.</HI> 7. <HI>contra epi&s;t. Par|meniani, l.</HI> 1. <HI>c.</HI> 7.</NOTE> commends an Imperi|all law again&s;t the Donati&s;ts and Schi&s;maticks, which was, that they which &s;eparated from the Church, and held priuat conuenticles, &s;hould bee puni&s;hed with pecuniary mulcts;
<PB N="27" REF="22">their Leaders with bani&s;hment, and the place of their mee|tings to be forfeited to the Emperour.</P>
<P>Al&s;o that they &s;hould haue no power to be&s;tow their goods by will, nor to enioy any legacy bequeathed to them: and he in&s;tanceth in a certaine Noble man, who recouered a legacie from certaine Donati&s;ts, &s;pecially from one <HI>Augu|&s;tinus,</HI> a Bi&s;hop of that &s;ide, giuen to them by his Si&s;ter.</P>
<P>Indeed the <HI>Papi&s;ts</HI> would engro&s;&s;e all this power Eccle|&s;ia&s;ticall to the <HI>Pope.</HI> And the Donati&s;ts
<NOTE N="e" PLACE="marg"><HI>Aug. tom.</HI> 7. <HI>lib.</HI> 2. <HI>cont. epi&s;t. Gaudentii, cap.</HI> 16.17.</NOTE> in Saint <HI>Augu|&s;tines</HI> dayes, would be left to them&s;elues, and not to bee vn|der the power of the Magi&s;trate, in matters Eccle&s;ia&s;ticall, as to be compelled to the outward &s;eruice of God. This way runne the Browni&s;ts al&s;o, who would haue the <HI>King</HI> to bee but as <HI>one of the company,</HI> and to be &s;ubiect to their vnwarran|ted Lay Elders.</P>
<P>The&s;e things then thus premi&s;ed, the An&s;wer is, that all Lawes and Con&s;titutions of the Magi&s;trate (not repugnant to Gods word) bind the con&s;cience, <HI>per&s;e</HI>
<NOTE N="f" PLACE="marg"><HI>Caluin. Jn&s;t. lib.</HI> 4. <HI>c.</HI> 10. <HI>&s;ect.</HI> 5</NOTE>, to obedience vnder the danger of mortall &s;inne, in the <HI>Generall;</HI> for the <HI>Generall</HI> is <HI>Morall,</HI> which is, that we <HI>obey Magi&s;trates;</HI> and by <HI>con&s;equent,</HI> in <HI>particular</HI> al&s;o; becau&s;e to violate orders e&s;tabli&s;hed, to trouble the peace of the Church, and to giue offence, is <HI>morall Tran&s;gre&s;&s;ion:</HI> and the breaking of a <HI>particu|lar,</HI> inferres the breaking of the <HI>Generall.</HI></P>
<P>The obligation we &s;peake of, is not in the <HI>things comman|ded,</HI> but in the <HI>commandement of God,</HI> who bids vs in all <HI>law|full</HI> things to <HI>obey</HI> the Magi&s;trate.</P>
<P>And thus things <HI>indifferent,</HI> in <HI>Nature,</HI> may become <HI>nece&s;|&s;ary</HI> in their <HI>v&s;e,</HI> and <HI>binde</HI> the con&s;cience, if the <HI>v&s;e</HI> be <HI>deter|mined</HI> by the Magi&s;trate, which is in his power to do, though not to <HI>alter</HI> their <HI>Nature.</HI></P>
<P>Is my con&s;cience di&s;charged of &s;inne before God, <MILESTONE UNIT="Que&s;t."> for not obeying the Eccle&s;ia&s;ticall or Ciuill lawes of the Magi&s;trate in things indifferent, if I willingly &s;ubmit my &s;elfe to the pu|ni&s;hment?</P>
<P>No: <MILESTONE UNIT="An&s;w."> For the Magi&s;trate in his lawes which are of things iu&s;t and profitable for humane &s;ocieties, intends fir&s;t the &s;ubiects obedience in doing of it.</P>
<PB N="28" REF="23">
<P>And &s;uch lawes (which are called mixt) are confirmed with a double band: the wrath of the Magi&s;trate, and con|&s;cience towards God. And &s;o euery tran&s;gre&s;&s;ion of &s;uch lawes, implies a double guiltine&s;&s;e; the one before the Ma|gi&s;trate, the other before God. The fir&s;t is an iniury to man; the &s;econd a &s;inne again&s;t God. If thou vndergoe&s;t the pu|ni&s;hment, thou art di&s;charged of, and ha&s;t &s;atisfied for the iniury done to man; but thou ha&s;t re&s;i&s;ted the Magi&s;trate in his primary intent, and broken a profitable and iu&s;t law, and &s;o remaine&s;t vnder the imputation of &s;inne before God, from which no meere man can di&s;charge thy con&s;cience.</P>
<P>We may pitty &s;uch Princes, <MILESTONE N="1" UNIT="&V;&s;e"> who by <HI>&s;ubiecting</HI> them&s;elues to the Pope, are but <HI>halfe Rulers,</HI> being depriued of their authority in things Eccle&s;ia&s;ticall.</P>
<P>We mu&s;t obey of <HI>con&s;cience.</HI> <MILESTONE N="2" UNIT="&V;&s;e"> How vniu&s;t cen&s;urers are many then, who are ready to taxe and reproue others for their obedience and &s;ubiection to lawes and con&s;titutions e&s;tabli&s;hed? if any de&s;erue cen&s;ure, they are &s;uch, as <HI>re&s;i&s;t</HI> au|thority, refu&s;ing to be obedient.</P>
<P>Let vs all in the feare of God &s;ubmit our &s;elues to <HI>God</HI> and the <HI>King,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> according to lawes Ciuill or Eccle&s;ia&s;ticall.</P>
<P>We v&s;e to &s;ay, <HI>mu&s;t</HI> is for the King; and the King of Kings commands that we &s;hould obey authority: we <HI>mu&s;t needs be &s;ubiect for con&s;cience,</HI> &s;aith the Spirit.</P>
<P>It is &s;trange that any &s;hould dare to pretend <HI>con&s;cience</HI> to di&s;obey the Magi&s;trate or the Church commanding things lawfull.</P>
<P>Thou &s;aie&s;t thou wilt not for thy <HI>con&s;cience,</HI> and <HI>Paul</HI> &s;aith, thou <HI>mu&s;t needs for thy con&s;cience.</HI></P>
<P>When thy <HI>&s;eruant</HI> obeyes not <HI>thy word,</HI> thou &s;aie&s;t, what <HI>con&s;cience?</HI> when thou obeye&s;t not the <HI>word</HI> of the <HI>Ma|gi&s;trate,</HI> it may much more iu&s;tly bee &s;aid to thee, what <HI>con|&s;cience?</HI> Di&s;obedience to lawfull authority is for <HI>want</HI> of con|&s;cience.</P>
<P>But thou can&s;t not bee per&s;waded of the lawfulne&s;&s;e of things commanded.</P>
<P>For an&s;wer, I de&s;ire thee well to con&s;ider the&s;e following aduerti&s;ements.</P>
<PB N="29" REF="23">
<P N="1">1. When Statutes are made by <HI>His royall Maie&s;ty</HI> and the three e&s;tates of the Kingdome, the Lords &s;pirituall, the Lords temporall, and the Commons; and when by his Maie&s;ties Authority, Con&s;titutions and Canons are &s;et forth, by the <HI>reuerend</HI> and learned Bi&s;hops, with the a&s;&s;i&s;tance of a multi|tude of learned and godly Diuines: is it tolerable or <HI>con&s;cio|nable</HI> that the priuate opinion of &s;ome <HI>Nouell</HI> Diuine, and in|feriour vnlettered per&s;ons &s;hould bee preferred before the <HI>Graue determinations</HI> of &s;uch <HI>Reuerend</HI> and <HI>Honourable</HI> a&s;|&s;emblies?</P>
<P>Be <HI>mode&s;t,</HI> and think not thy &s;elfe <HI>wi&s;er</HI> then <HI>all</HI> other men.</P>
<P N="2">2. Princes are not bound to render to euery one a rea&s;on of their Lawes: <HI>a good Subiect</HI> examines not whether this or that be more conuenient, but is contented with this, <HI>This is commanded.</HI></P>
<P>If in making lawes euery particular mans fancy were to be regarded, there would be no <HI>end,</HI> no <HI>order.</HI></P>
<P>Submit thy &s;elfe therefore to the <HI>pre&s;ent</HI> gouernment, and follow the <HI>cu&s;tome</HI> of the Church wherein thou liue&s;t in the <HI>receiued rites,</HI> which are not impious, nor vndecent in the iudgement of the be&s;t.</P>
<P>Be not <HI>contentious:</HI> 1. <HI>Cor.</HI> 11.15. <HI>Hoc hominum genus autho|ritate potius compe&s;cendum, quam longis di&s;putationibus refellen|dum:</HI> Such kind of men are rather to be repre&s;&s;ed by autho|rity, then refuted by long di&s;putations, &s;aid a learned and moderate Diuine
<NOTE N="a" PLACE="marg"><HI>Pareus in c.</HI> 11. <HI>epi&s;t.</HI> 1. <HI>a. Corinth.</HI></NOTE>.</P>
<P N="3">3. If thou doubte&s;t of things commanded; neuer goe for re&s;olution or coun&s;ell to them which are <HI>oppo&s;ite</HI> to authority and the State, but to the <HI>peaceable:</HI> and here apply the coun|&s;ell of <HI>Syracides, Eccle&s;ia&s;ticus,</HI> 37.10.11.12. Con&s;ult not in matters of obedience, with them which refu&s;e to obey. By <HI>this</HI> haue many &s;imple mindes beene dangerou&s;ly mi&s;led. <HI>But feare thou God and the King, and meddle not with the &s;editious,</HI> or <HI>them which are giuen to change</HI>
<NOTE N="b" PLACE="marg"><HI>Pro.</HI> 24.2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">:</NOTE>.</P>
<P N="4">4. Iudge charitably of the Magi&s;trate, that he <HI>intends</HI> to gouerne according to Gods word: and interpret things commanded at the <HI>faire&s;t. Cur&s;e not the King, no not in thy thought,</HI> &s;aith <HI>Salomon</HI>
<NOTE N="c" PLACE="marg"><HI>Eccle&s;.</HI> 10.20.</NOTE>. And he that &s;tretcheth his wit to
<PB N="30" REF="24">make the <HI>wor&s;t</HI> con&s;truction of a <HI>law,</HI> is a very lewd per|&s;on.</P>
<P N="5">5. A certaine ge&s;ture, or kinde of garment is comman|ded; thou can&s;t not <HI>proue</HI> it <HI>vnlawfull</HI> by any te&s;timony of Gods word: Be not <HI>inqui&s;itiue</HI> of the lawfulne&s;&s;e or vnlaw|fulne&s;&s;e: <HI>Aske no que&s;tion for con&s;cience &s;ake.</HI> This is the coun|&s;ell of the holy Apo&s;tle in the like ca&s;e, 1. <HI>Cor.</HI> 10.25. This is the way of <HI>peace</HI> and <HI>obedience:</HI> and the itching after que&s;ti|ons hath loaden many a good mind with much guilti-ne&s;&s;e.</P>
<P N="6">6. In matters that &s;eeme doubtfull, follow the old rule, <HI>Tenecertum, relinque incertum:</HI> Hold that which is certaine, leaue that which is vncertaine. The lawfulne&s;&s;e of &s;uch a ge&s;ture, &s;uch a garment, &s;uch a rite, is vncertaine <HI>to thee,</HI> but <HI>this is certaine</HI> that thou mu&s;t <HI>needs obey</HI> the Magi&s;trate. Leaue <HI>di&s;puting</HI> then, and <HI>obey;</HI> for wee are certaine that God hath commaunded vs to obey the Magi&s;trates; and when they command, our vncertainty will not excu&s;e vs either before <HI>them</HI> here, or before <HI>God</HI> at the day of Iudge|ment.</P>
<P>Let vs all make con&s;cience and obey.</P>
<P>Ob&s;erue the <HI>power</HI> of thy con&s;cience: if thou de&s;ire&s;t a peaceable and quiet con&s;cience, <MILESTONE N="4" UNIT="&V;&s;e"> pollute it not with &s;inne; offend it not; if thou doe&s;t euill, it will <HI>torment</HI> thee and no force, no cunning, no gifts can appea&s;e the <HI>fury</HI> of it.</P>
<P><HI>Lip&s;ius</HI> cals con&s;cience, <HI>Pietatis laciniam</HI>
<NOTE N="c" PLACE="marg"><HI>Lip&s;ius politic. lib.</HI> 1. <HI>cap.</HI> 5. <HI>in Summa aut titulo.</HI></NOTE>, a iagge or gard of piety; but I am &s;ure it is much more then &s;o, and that there is no piety at all to be expected from him which re|gards not his <HI>con&s;cience:</HI> He that feares not his <HI>con&s;cience</HI> will not feare <HI>God;</HI> and he that <HI>puts away con&s;cience, makes &s;hip|wracke of faith.</HI></P>
</DIV3>
<DIV3 N="6" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 6. <HI>For, for this cau&s;e pay you tribute al&s;o: For they are Gods Mini&s;ters attending continually vpon this very thing.</HI></Q>
</EPIGRAPH>
<P>THe fir&s;t <HI>&s;yllable</HI> of this Ver&s;e &s;hewes that it depends on &s;omething going before.</P>
<P>M. <HI>Caluin</HI> makes it thus. The magi&s;trate mu&s;t <HI>defend</HI> the
<PB N="31" REF="24"><HI>good,</HI> and <HI>puni&s;h</HI> the <HI>bad;</HI> but this he cannot do <HI>without meanes,</HI> therefore we mu&s;t pay him <HI>tribute.</HI></P>
<P><HI>Pareus</HI> thus, for con&s;cience &s;ake we mu&s;t pay tribute; true, but better, it is an Argument to vrge <HI>con&s;cionable &s;ubiection:</HI> which is the meaning, of, <HI>for this cau&s;e.</HI></P>
<P><HI>Pay you tribute.</HI> This word <HI>tribute</HI> by a Synechdoche im|plies all payments and taxes what&s;oeuer due from the &s;ub|iect to the Magi&s;trate, by what name &s;oeuer you call them.</P>
<P><HI>For they are Gods Mini&s;ters,</HI> as before ver&s;e 4. though the word here be different &s;ignifying a publike officer, yet the &s;en&s;e is the &s;ame, with a little increa&s;e of it by this terme.</P>
<P><HI>Attending continually vpon this very thing,</HI> that is, the good of the people according to their calling from God.</P>
<P>The Rea&s;on in the&s;e words to vrge con&s;cionable &s;ubie|ction, is taken from the &s;igne of it, which is paying <HI>Tribute,</HI> or from the part to the whole, <HI>paying tribute,</HI> being a <HI>part</HI> of that <HI>con&s;cionable &s;ubiection</HI> &s;poken of in the fir&s;t ver&s;e: and this is &s;hewed by the terme <HI>al&s;o.</HI></P>
<P>The Rea&s;on may be thus framed.</P>
<P>To whom wee pay tribute of con&s;cience, to their lawes we ought to be &s;ubiect of con&s;cience.</P>
<P>But we pay tribute of con&s;cience to Magi&s;trates.</P>
<P>Therefore, &amp;c.</P>
<P>The Minor is the Apo&s;tles.</P>
<P>The Maior is confirmed from the <HI>end</HI> of <HI>paying tribute,</HI> which is that the Magi&s;trate may <HI>make lawes</HI> for the <HI>good</HI> of the &s;ubiects: thus,</P>
<P>For the making of which we pay tribute, to &s;uch lawes we are to be &s;ubiect of con&s;cience.</P>
<P>But for the making of good lawes we pay tribute.</P>
<P>Therefore, &amp;c.</P>
<P>The Minor is the Apo&s;tles, <HI>For they attend continually vp|on this very thing.</HI></P>
<P>The Maior is grounded vpon <HI>common Rea&s;on:</HI> For what manner of thing were it, to offer the Magi&s;trate <HI>tribute,</HI> and to <HI>&s;ue</HI> for <HI>lawes,</HI> and when they are <HI>iu&s;tly enacted</HI> to refu&s;e to obey them. God who <HI>ordained</HI> that thou &s;houlde&s;t maintaine the Mini&s;ter that hee might preach to thee;
<PB N="32" REF="25">ordaines thereby, that thou &s;houlde&s;t <HI>heare</HI> him, &s;o of the ca&s;e of the &s;ubiect toward the Magi&s;trate.</P>
<P>There are then two parts of this ver&s;e: fir&s;t, a duty, <HI>paying tribute.</HI> Second, a rea&s;on from the original of &s;uch tribute pay|ing, which is the Magi&s;trates <HI>care</HI> for the common wealth, and well gouerning the people, as in our Parliaments plain|ly appeares.</P>
<P><HI>Paying of tribute is an acknowledgement of our &s;ubiection to the Magi&s;trate and his lawes.</HI> <MILESTONE UNIT="Doctr."> </P>
<P><HI>Mat.</HI> 17.24, 25, 26, 27. The <GAP DESC="foreign"> or <HI>tribute</HI> there &s;po|ken of, was a payment gathered for the temple and main|taining Gods wor&s;hip, in te&s;timony of Gods dominion ouer them, and the Recognition of their &s;ubiection, from a law <HI>Exod.</HI> 30.13. of all other <HI>payments,</HI> the Iewes could lea&s;t di&s;|ge&s;t that <HI>this</HI> &s;hould be paid to the Emperour; becau&s;e it was a <HI>&s;igne</HI> of their <HI>&s;ubiection</HI> to him, which our Sauiour Chri&s;t was plea&s;ed to pay.</P>
<P><HI>Pompey</HI> fir&s;t conuerted that <HI>Capitation</HI> or <HI>head&s;iluer</HI> to the City of Rome &s;ome &s;ixty yeeres before the Natiuity of our Sauiour.</P>
<P><HI>E&s;ter</HI> 10.1. <HI>Aha&s;huerus</HI> laies a tribute vpon his prouin|ces, which was a <HI>token</HI> of their <HI>&s;ubiection</HI> to him.</P>
<P><HI>Luke</HI> 2.1. When <HI>Augu&s;tus Cae&s;ar</HI> was &s;tabli&s;hed in his Empire ouer all the world, hee cau&s;ed by a decree that <HI>all the World &s;hould be taxed,</HI> which was a <HI>&s;igne,</HI> that he was an <HI>ab&s;o|lute Emperor ouer all.</HI></P>
<P>Here &s;ubiects are to be admoni&s;hed <HI>willingly to pay tribute.</HI> <MILESTONE N="1" UNIT="&V;&s;e"> We loue no paiments; and &s;ub&s;idies &s;eeme grieuous: but if wee looke vpon the rea&s;on of <HI>Paul,</HI> hee is <HI>vnrea&s;onable</HI> that &s;hould grudge them.</P>
<P>The Magi&s;trate <HI>watcheth</HI> for our <HI>good,</HI> and <HI>attendeth con|tinually therevpon.</HI> He defendeth from enemies abroad: hee repre&s;&s;eth robbers at home. The <HI>Admini&s;tration of Iu&s;tice,</HI> the <HI>&s;ecurity</HI> of our liues, the <HI>&s;afety</HI> and <HI>peaceable po&s;&s;e&s;&s;ion</HI> of our goods are from <HI>him.</HI></P>
<P>Men &s;can at the <HI>reuenewes</HI> of the Prince, but not at the <HI>i&s;&s;ues.</HI> Coun&s;ellers, Iudges, Officers of State, a Guard, &s;en|ding forth Emba&s;&s;adours, rewards to the well de&s;eruing, for
<PB N="33" REF="25">generall encouragement, and many other occa&s;ions cannot be di&s;charged without a <HI>great trea&s;ure,</HI> which is the <HI>ornament</HI> of <HI>peace,</HI> and the <HI>&s;inew</HI> of <HI>war.</HI></P>
<P>Be&s;ide; a <HI>King</HI> is to bee maintained <HI>like a King</HI> for his <HI>ho|nour:</HI> and his <HI>care</HI> is worthy of <HI>great</HI> reward. We mu&s;t pay of con&s;cience; for not the <HI>greedine&s;&s;e</HI> of Princes, <HI>deui&s;ed tri|bute,</HI> but it is by the <HI>ordinance</HI> of God him&s;elfe.</P>
<P>It is not for &s;ubiects, <MILESTONE N="2" UNIT="&V;&s;e"> to determine <HI>how much</HI> the Prince &s;hall haue: but they &s;hould <HI>moderately</HI> exact, and <HI>warily</HI> di&s;|po&s;e of the tributes, for their owne <HI>honour,</HI> and the <HI>publike good.</HI></P>
<P><HI>Tiberius</HI> liked not the Shepheard that flayed the &s;heepe in &s;tead of clipping. Nor <HI>Alexander,</HI> the Gardner which pul|led vp the root of the hearbs. Nor <HI>Tully,</HI> him which &s;o cut the wings that they &s;hould neuer grow againe.</P>
<P>The Turkes call the tribute of the Prouinces, <HI>Saarum,</HI> the blood of the people, which to conuert otherwayes then for the <HI>good</HI> of the people &s;hould be vniu&s;t.</P>
<P>If we owe <HI>tribute</HI> to <HI>Princes,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> for the good of <HI>their</HI> gouern|ment; then what tribute and &s;ubiection doe we owe to God from whom wee receiue <HI>all good things,</HI> for this life and for a better?</P>
<P>But what could <HI>enemies</HI> and <HI>traytors</HI> doe more, then many among vs doe; treading vnder foot, and contem|ning the very Lawes of God, and violating all good order.</P>
<P>What &s;hall wee render to the Lord for his infinite good|ne&s;&s;e? euen the tribute of willing and thankefull obedi|ence.</P>
</DIV3>
<DIV3 N="7" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 7. <HI>Render therefore to all their dues, tribute to whom tribute is due, cu&s;tome to whom cu&s;tome, feare to whom feare, honour to whom honour.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e <HI>Paul</HI> brings a new argument to inferre <HI>con|&s;cionable obedience</HI> and <HI>&s;ubiection</HI> to Magi&s;trates, and &s;o con|cludes this whole matter.</P>
<P>The Argument is taken from <HI>Iu&s;tice,</HI> which giues euery
<PB N="34" REF="26">one that which is his: To pay debts is con&s;cionable.</P>
<P>But &s;ubiection to Magi&s;trates is a debt.</P>
<P>Therefore, &amp;c.</P>
<P><HI>Paul</HI> vrgeth this point with many &s;trong arguments, both becau&s;e the Emperours were then Heathen, and al&s;o be|cau&s;e it is hard to corrupt nature to bee <HI>&s;ubiect:</HI> euery man would be a <HI>Ruler.</HI></P>
<P>Here are two parts. The argument &s;et downe in manner of a precept: <HI>Render to all men their dues.</HI></P>
<P>The amplification in the re&s;t of the words.</P>
<P>In the precept we haue the duty, To <HI>render dues:</HI> and the per&s;ons to whom, <HI>To all.</HI></P>
<P><HI>Render:</HI> not <HI>giue,</HI> as if it were an <HI>almes,</HI> or <HI>gratuity,</HI> but <HI>ren|der,</HI> or <HI>pay.</HI></P>
<P><HI>Dues:</HI> <GAP DESC="foreign">, debts, the &s;ame word which is v&s;ed in the Lords Prayer. <HI>Sabiection,</HI> and <HI>tribute, debts,</HI> &s;o that he is <HI>perfidious</HI> and vniu&s;t which payeth them not.</P>
<P><HI>To all:</HI> If you &s;ay <HI>men,</HI> then it followes well from the le&s;&s;e: if to all <HI>men,</HI> then to <HI>Magi&s;trates,</HI> which are the <HI>worthie&s;t</HI> men.</P>
<P>If you &s;ay <HI>Magi&s;trates,</HI> then <HI>All</HI> re&s;pecteth either their <HI>quality,</HI> or <HI>degree.</HI></P>
<P>Their <HI>Quality. To all,</HI> to the <HI>good</HI> to the <HI>bad.</HI> The <HI>euil|ne&s;&s;e</HI> of the Magi&s;trate di&s;charges not the <HI>&s;ubiect</HI> of duty: no more then the <HI>euilne&s;&s;e</HI> of parents, their <HI>children:</HI> The <HI>ordi|nance</HI> of God not the <HI>vnworthine&s;&s;e</HI> of men mu&s;t bee re&s;pe|cted.</P>
<P>Their <HI>Degree:</HI> to the <HI>chiefe,</HI> and to all <HI>inferiour</HI> Magi&s;trates &s;ent from him.</P>
<P>The amplification is from a &s;peciall enumeration of dues; which may be referred to two heads: to the <HI>maintenance,</HI> and <HI>countenance</HI> of the Magi&s;trate.</P>
<P><HI>Tribute</HI> and <HI>cu&s;tome</HI> are for his <HI>maintenance; Feare</HI> and <HI>honour</HI> for his <HI>reputation</HI> and <HI>countenance.</HI></P>
<P>Some di&s;tingui&s;h the&s;e foure thus. <HI>Tribute</HI> to be rendred to the <HI>Trea&s;urer, cu&s;tome</HI> to the <HI>Publicans</HI> and <HI>collectors, Feare</HI> to the <HI>Admini&s;trators of Iu&s;tice,</HI> and <HI>Honour</HI> to the <HI>Per&s;on</HI> of the &s;upreme Gouernour: but I thinke it is ea&s;ier to
<PB N="35" REF="26">vnder&s;tand the&s;e to be rendred to the <HI>chiefe</HI> Magi&s;trate, and for the manner, to be left to his <HI>will.</HI></P>
<P><HI>Tribute:</HI> <GAP DESC="foreign">, that which is brought into the Kings trea|&s;ury or Exchequer, and &s;o it is a generall word: but v&s;ually tran&s;lated Tribute: which is der&s;ued from <HI>tribuo,</HI> which is, <HI>diuido,</HI> becau&s;e Princes mu&s;t not take <HI>all</HI> but a <HI>part,</HI> as <HI>Lip&s;ius:</HI>
<NOTE PLACE="marg"><HI>Lip&s;. polit. l.</HI> 4. <HI>c.</HI> 11.</NOTE> but rather <HI>&agrave; tribu</HI> from the <HI>Tribes:</HI> The people of Rome were diuided into three parts, each part had a gouernor, which was therefore called a <HI>Tribune:</HI> and the payments made to the State, a <HI>Tribute.</HI> So <HI>Capitation</HI> or payments by the poll, or out of lands and goods, with vs, may bee called <HI>Tribute.</HI></P>
<P><HI>Cu&s;tome.</HI> <GAP DESC="foreign">, from whence comes <GAP DESC="foreign">, or <GAP DESC="foreign">, A Publican, of which kinde of men there is often mention in the Go&s;pell, after this manner, <HI>Publicans and &s;inners.</HI> In Latine, <HI>vectigal &agrave; vehendo,</HI> and hereby are meant, <HI>Impo&s;ts</HI> and taxations vpon merchandi&s;e, <HI>exported</HI> or <HI>imported;</HI> called with vs <HI>cu&s;tome,</HI> and his Maie&s;ties officer herein a <HI>cu&s;tomer:</HI> whom the Romanes called a <HI>Publican:</HI> an office of honour among the <HI>Romanes,</HI> but in di&s;grace among the <HI>Iewes,</HI> (who vnwillingly paid any thing to the Romanes) for their &s;ub|iection and bondage &s;ignified thereby, and for the oppre&s;|&s;ion v&s;ed by the officers, and e&s;pecially if any of their owne countrey-men had bought the office: Such an one was <HI>Matthew,</HI> before his conuer&s;ion. The <HI>office</HI> was lawfull, but odious to the Iewes for the cau&s;es rehear|&s;ed.</P>
<P><HI>Feare. Feare</HI> and <HI>honour</HI> are the <HI>Lords due,</HI> but hee com|municateth them to <HI>Princes</HI> which beare his <HI>Image</HI> vpon earth.</P>
<P><HI>Feare.</HI> Not the <HI>feare</HI> of an euill con&s;cience, which follow|eth euill facts of which ver&s;e 3, 4. but <HI>reuerence</HI> to their <HI>Per|&s;ons,</HI> and <HI>regard</HI> to their lawes, which pre&s;erues from euill facts.</P>
<P>It is better to be loued then feared; and <HI>Nero</HI> was hated for his <HI>Oderint dum metuant:</HI> but if &s;ubiects were in <HI>no feare,</HI> the Magi&s;trate would be <HI>contemptible.</HI></P>
<P><HI>Honour.</HI> This word comprehends all the former, being
<PB N="36" REF="27">expounded according to the meaning of the fifth Comman|dement. As fir&s;t, <HI>Reuerence,</HI> inward of the <HI>heart:</HI> outward, in <HI>word, behauiour.</HI> Second, <HI>Obedience.</HI> Third, <HI>Thankefulne&s;&s;e,</HI> vnto which <HI>due payments</HI> are to be referred.</P>
<P><HI>Subiection to Magi&s;trates,</HI> <MILESTONE UNIT="Doctr."> <HI>is a debt and of con&s;cience to bee paid them in all the parts of it: Matthew</HI> 22.21. <HI>Ren|der vnto Cae&s;ar, the things which are Cae&s;ars. Ephe&s;ians</HI> 6.1. <HI>Children are commanded to obey their Parents; for this is</HI> <GAP DESC="foreign"> <HI>iu&s;t or right:</HI> much more iu&s;t to obey the Father of the Common-wealth. When the Sonne of <HI>Fabius Max.</HI> was <HI>Con&s;ul, Fabius</HI> taking hor&s;e before him and &s;etting forward; was commanded by his Sonne to di&s;mount, and to giue him place being <HI>Con&s;ul:</HI>
<NOTE PLACE="marg"><HI>Plularch in Apo. Liuius l.</HI> 4. <HI>d.</HI> 3.</NOTE> The Father &s;aith to his Sonne: <HI>Euge fili, &s;apis, qui intelligas quibus imperes et quam magnum Magi&s;tratum &s;u&s;ceperis.</HI> It is well done my Sonne, thou art wi&s;e, and vnder&s;tande&s;t the greatne&s;&s;e of thy Office.</P>
<P>He is no good &s;ubiect that refu&s;eth, <MILESTONE N="1" UNIT="&V;&s;e"> or vnwillingly and grudgingly paies his <HI>dues</HI> to his Prince.</P>
<P>Thinke it not <HI>hard,</HI> or that it is <HI>extorting:</HI> It is <HI>his due,</HI> and to <HI>render</HI> it con&s;cionably and willingly is an acceptable &s;eruice, to the <HI>King,</HI> to <HI>God.</HI></P>
<P>It is an <HI>Iniu&s;tice,</HI> for him that is <HI>able,</HI> to de&s;ire to be freed, from payments, from finding armes, and &s;uch like: this were to de&s;ire to reape the benefit of a <HI>good Prince,</HI> and <HI>good Lawes,</HI> and not to bee <HI>thankefull,</HI> and to maintaine them.</P>
<P>Onely let <HI>A&s;&s;e&s;&s;ours</HI> bee admoni&s;hed to rate men e|qually that the poore man beare not the rich mans bur|den.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e"> Princes mu&s;t be <HI>reuerenced</HI> and honoured though they bee euill: indeed <HI>glory</HI> is due to <HI>vertue,</HI> but <HI>honour</HI> to their <HI>dignity.</HI></P>
<P><HI>Defame</HI> not their per&s;ons, <HI>couer</HI> their faults, <HI>cauill not</HI> at their lawes, but <HI>obey: For a diuine &s;entence is in the lips of the King; his mouth tran&s;gre&s;&s;eth not in iudgement.</HI> He that &s;aith he honoureth God and obeyeth not, lieth; &s;o he that obey|eth not the King, is guilty of di&s;honouring him.</P>
<PB N="37" REF="27">
<P><HI>Render to Cae&s;ar that which is Cae&s;ars, and vnto God, the things that are Gods.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 8. <HI>Owe no man any thing, but to loue one another.</HI>&mdash;</Q>
</EPIGRAPH>
<P>IN this and the two next Ver&s;es following, is the &s;econd part of this Chapter; teaching <HI>loue</HI> to our Neighbours.</P>
<P>M. <HI>Caluin</HI> makes this another argument, to vrge <HI>&s;ubie|ction</HI> to Magi&s;trates, becau&s;e to <HI>re&s;i&s;t</HI> them, is a <HI>violation</HI> of <HI>Charity.</HI></P>
<P>M. <HI>Beza</HI> and <HI>Gualter,</HI> make it al&s;o to pertaine vnto the former, and to be the remouing of a grand <HI>impediment</HI> of <HI>due &s;ubiection:</HI> which impediment is the vnkind &s;uit and con|tention betweene men, which when the Magi&s;trate hath determined, the party which is ca&s;t, begins many times through corruption to <HI>hate</HI> the Magi&s;trate, and to deny <HI>due</HI> re&s;pect: now &s;ay they that &s;uch &s;uits the occa&s;ion of &s;uch deniall, might be taken away, the Apo&s;tle bids them to <HI>owe nothing</HI> one to another but <HI>loue.</HI></P>
<P>But I thinke rather that here is a new matter; though the manner of propounding it, vnder the terme of <HI>owing,</HI> might bee occa&s;ioned from the ver&s;e precedent: and indeed the precepts of godline&s;&s;e are of neare acquaintance, and <HI>runne</HI> as we may &s;ay <HI>in a bloud.</HI></P>
<P>In this whole part are two things: A commandement, and the rea&s;on.</P>
<P>The commandement: that wee &s;hould <HI>loue one another;</HI> &s;et downe in the&s;e words; which haue a prohibition: <HI>Owe no man any thing:</HI> and a correction or exception; <HI>but to loue one another. Owe no man any thing:</HI> whether mony, labour, &amp;c.</P>
<P><HI>But to loue one another.</HI> <GAP DESC="foreign">, <HI>ni&s;i,</HI> but: this is not <HI>declara|tiue,</HI> pay your debts, that mutuall loue may flouri&s;h: but <HI>ex|ceptiue, Owe nothing but loue,</HI></P>
<P><HI>One another.</HI> Not the <HI>Magi&s;trate</HI> onely who can compell; nor <HI>friends</HI> onely, which can requite; nor <HI>rich</HI> onely, who can reward; but <HI>one another:</HI> Let the <HI>rich</HI> loue the <HI>poore,</HI> and the <HI>poore</HI> the <HI>rich.</HI></P>
<P>The &s;umme is in two precepts; A negatiue, <HI>owe nothing to
<PB N="38" REF="28">any;</HI> an affirmatiue, <HI>owe loue to all:</HI> the&s;e &s;eeme, but <HI>are not</HI> contrary.</P>
<P><HI>Debt</HI> is double: <HI>Ciuill,</HI> as money, &amp;c. which wee mu&s;t <HI>not owe. Naturall</HI> and <HI>Diuine,</HI> as <HI>loue,</HI> which wee alwayes <HI>mu&s;t owe.</HI></P>
<P>Betweene the&s;e two debts there is great <HI>difference,</HI> be|&s;ide the Excellency of <HI>one,</HI> which is <HI>loue,</HI> aboue the other.</P>
<P N="1">1. <HI>Ciuill</HI> debts when they are <HI>once</HI> paid, the Obligation is void <HI>Loue</HI> is <HI>alwayes</HI> to be <HI>payed,</HI> and <HI>alwayes</HI> to be <HI>owed.</HI></P>
<P N="2">2. In <HI>Ciuill</HI> debts, he that payes hath the le&s;&s;e, and hee that receiues hath the more; not &s;o in <HI>loue,</HI> for he that <HI>loues,</HI> the more he <HI>loues,</HI> the more his <HI>loue</HI> increa&s;eth.</P>
<P N="3">3. <HI>Ciuill</HI> debts, may be pardoned and forgiuen; a man may giue out his bond, and relea&s;e his debtour; but no man hath power to di&s;charge his neighbour of his <HI>loue;</HI> though it may be in <HI>pride</HI> or <HI>heat,</HI> we &s;ometimes &s;ay wee care not for &s;uch a ones <HI>loue,</HI> yet this is no di&s;charge.</P>
<P><HI>Naturall</HI> debts cannot be forgiuen. No more can a man di&s;charge his neighbour from <HI>louing him,</HI> then a husband can di&s;charge his wife from her <HI>coniugall faith,</HI> or a father his child, of his <HI>honour</HI> and <HI>dutifulne&s;&s;e.</HI></P>
<P><HI>We mu&s;t owe nothing but loue.</HI> <MILESTONE UNIT="Doctr."> <HI>Loue alone is a perpetuall debt.</HI> Here are two branches.</P>
<P N="1">1. <HI>We mu&s;t pay and di&s;charge all our ciuill debts:</HI> proued by the Law, <HI>Exod.</HI> 22. of <HI>re&s;toring</HI> things <HI>&s;tollen, tre&s;pa&s;&s;es</HI> done, things committed to our <HI>tru&s;t, borrowed,</HI> or <HI>found.</HI> Al&s;o by the &s;tory of the woman, &s;ometimes the wife of one of the &s;onnes of the Prophets, 2. <HI>King.</HI> 4.1.2.3.4.5.6.7. <HI>Eli&s;ha</HI> chargeth her to pay her debts, <HI>ver.</HI> 7.</P>
<P><HI>Io&s;ephus</HI> affirmeth
<NOTE N="a" PLACE="marg"><HI>Io&s;eph. Artiq. lib.</HI> 9. <HI>ca.</HI> 2. <HI>Sic Hieron. &amp; Occelamp. in Proph. Abdiam. Lyra in locum Reg. &amp; Serrar. ibid.</HI></NOTE> that her husband was <HI>Obadiah, Ahabs</HI> Steward, who hid and maintained a hundred Prophets in the time of <HI>Iezebels</HI> per&s;ecution
<NOTE N="b" PLACE="marg">1 <HI>Reg.</HI> 18.4.</NOTE>, and by that meanes came greatly indebted: for the payment of which debts, the Lord wrought a <HI>miracle</HI> by <HI>Eli&s;ha.</HI></P>
<P N="2">2. <HI>We mu&s;t alwayes owe and pay loue: Ioh.</HI> 13.34. and 15.12. 1. <HI>Ioh.</HI> 3.11. &s;o <HI>Phil.</HI> 1.9. <HI>I pray that your loue may abound,</HI> <GAP DESC="foreign">, <HI>yet more and more. More and more</HI> notes the <HI>quantity, yet</HI> notes the <HI>per&s;euerance</HI> of it. In the <HI>Iu|bilee</HI>
<PB N="39" REF="28">all ciuill debts were remitted to the Iewes: and we haue many payments for yeares, and during naturall life; but charity <HI>neuer faileth,</HI> but is <HI>perfected</HI> in another world.
<NOTE PLACE="marg">1 <HI>Cor.</HI> 13.8.</NOTE></P>
<P>Is it lawfull to <HI>borrow,</HI> or to <HI>buy for day?</HI> It &s;eemes no: <MILESTONE UNIT="Que&s;t."> be|cau&s;e the Apo&s;tle &s;aith, <HI>owe nothing:</HI> and we haue experience that hence come many &s;uits and controuer&s;ies, to which purpo&s;e <HI>Ieremy</HI> &s;ometime complained.
<NOTE PLACE="marg"><HI>Ier.</HI> 15.10.</NOTE></P>
<P>It is <HI>lawfull</HI> to <HI>borrow</HI> for <HI>nece&s;&s;ity</HI> and <HI>conueniency.</HI> <MILESTONE UNIT="An&s;w."> When Chri&s;t commands to <HI>lend,</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 6.35.</NOTE> hee implies a <HI>lawfulne&s;&s;e</HI> of <HI>bor|rowing:</HI> and without &s;uch things the life and &s;tate of man could not well con&s;i&s;t.</P>
<P>As for &s;uits and controuer&s;ies, that is <HI>Non cau&s;a pro cau&s;a.</HI> Indeed I reade that the Turkes haue few &s;uits, becau&s;e they deale for ready money. But the true cau&s;e of <HI>&s;uits</HI> about <HI>buy|ing</HI> and <HI>borrowing</HI> is our <HI>corruption:</HI> of the creditour in exa|cting <HI>more</HI> then his <HI>due;</HI> in the debtour, for not keeping touch, and not paying at his day, or &s;uch like: the meaning of the prohibition not <HI>&s;imply</HI> to forbid <HI>all owing,</HI> but rather admoni&s;hing to deale <HI>iu&s;tly,</HI> to pay <HI>modo &amp; forma,</HI> or other|wi&s;e to content.</P>
<P>Runne not into debt: thou maie&s;t <HI>borrow,</HI> <MILESTONE N="1" UNIT="&V;&s;e"> but if thou can&s;t be <HI>free</HI> from borrowing, v&s;e it rather, for it is a kind of <HI>bondage.</HI></P>
<P><HI>It is better to giue then to receiue.</HI> So, to <HI>lend</HI> then to <HI>borrow.</HI></P>
<P><HI>Borrowing</HI> is a fruit of &s;inne,
<NOTE PLACE="marg"><HI>Deut.</HI> 28 44.</NOTE> as are &s;ickne&s;&s;es and other ca|lamities, from which the Saints in this world are not priui|ledged.</P>
<P>It is a kind of <HI>ba&s;ene&s;&s;e</HI> to borrow, <HI>Debere verecundum e&s;t,</HI>
<NOTE PLACE="marg"><HI>Amb. l. de Tobia c.</HI> 21.</NOTE> <HI>non reddere verecundius:</HI> though it be more ba&s;e not to pay that which is borrowed See <HI>Pro.</HI> 22.7.</P>
<P>To keepe thee out of debt, <HI>labour</HI> hard in thy calling, <HI>mo|derate</HI> thy expen&s;es, in <HI>diet, apparell, recreations,</HI> be <HI>hu&s;bandly:</HI> Here are &s;uch to be reproued, who <HI>borrow</HI> here and there, &amp; yet will abate nothing of their plea&s;ures, though they engage lands and hou&s;es for it. It may be que&s;tioned whether &s;uch men and women be <HI>good; wi&s;e</HI> I am &s;ure they are not, and that doe their po&s;terity feele, who are many times driuen to <HI>beg</HI> for their reliefe.</P>
<PB N="40" REF="29">
<P>Pay that thou owe&s;t, <MILESTONE N="2" UNIT="V&s;e"> it is the <HI>commandement</HI> of God, it is a point of <HI>con&s;cience.</HI> As thou de&s;ire&s;t to free thy &s;elfe from a <HI>&s;nare,</HI> &s;o endeuour to free thy &s;elfe from being <HI>indebted, Pro.</HI> 61.2.3.4.5.</P>
<P>It is again&s;t <HI>nature</HI> that one man &s;hould bee enriched by another mans lo&s;&s;e.</P>
<P>The <HI>Aegyptians, Athenians, Romanes, Iewes,</HI> all Nations that haue loued <HI>faith</HI> and <HI>iu&s;tice,</HI> haue &s;euerely puni&s;hed &s;uch as haue refu&s;ed to pay their debts.</P>
<P>It is the note of an <HI>vngodly man, P&s;al.</HI> 37.21.</P>
<P>Three &s;orts of men de&s;erue herein much reproofe.</P>
<P N="1">1. Such as will pay <HI>&s;ome,</HI> as fiue &s;hillings in the pound, or thereafter: But <HI>Paul</HI> requires to pay <HI>all:</HI> the horrible <HI>cou&s;e|nage</HI> herein de&s;erues a <HI>&s;euere</HI> law.</P>
<P N="2">2. Such as it may bee will pay <HI>in the end,</HI> but they will driue the creditour off from day to day:
<NOTE PLACE="marg"><HI>Aquin.</HI> 2.2. <HI>q.</HI> 66 <HI>art.</HI> 3.</NOTE> For, <HI>Detinere quod alteri debetur, eandem rationem habet cum acceptatione iniu&s;ta;</HI> &s;aith the Schooleman: To detaine that which is due, is all one as if you robbed your neighbour.</P>
<P N="3">3. Such which pay <HI>not at all,</HI> but in &s;tead of <HI>di&s;charging</HI> their debts, they di&s;charge their <HI>tongues</HI> in euill and rayling &s;peeches again&s;t their <HI>creditours</HI> when they demand their due: when they <HI>borrow</HI> they <HI>&s;peake &s;aire,</HI> when they &s;hould <HI>pay</HI> they returne euill and opprobrious language. Reade <HI>Eccle&s;ia&s;ticus chap.</HI> 29. the eight fir&s;t ver&s;es.</P>
<P><HI>Loue</HI> is a <HI>debt,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> and <HI>perpetuall.</HI> It is not a thing <HI>indifferent,</HI> but wee are <HI>bound in con&s;cience</HI> to <HI>owe</HI> and <HI>pay</HI> it <HI>one to ano|ther.</HI></P>
<P>Many will &s;ay, they de&s;ire not a mans loue, they care not for it, neither then doe they care for <HI>Gods Commandement.</HI></P>
<P>Some for their <HI>ciuill debts</HI> are much <HI>troubled,</HI> and full of care; the &s;ight of a Sergeant much affrighteth them, but who laments the <HI>want</HI> of <HI>loue</HI> in him&s;elfe, which is <HI>&s;ummum fidei &s;acramentum,</HI> the broad &s;eale of our faith, as <HI>Tertullian</HI> &s;peakes.</P>
<P>In the primitiue times there was &s;o much loue, that it was <HI>ad &s;tuporem Gentilium;</HI> but now there is &s;o little, that it may be <HI>ad pudorem Chri&s;tianorum,</HI> to the &s;hame of Chri&s;tians.</P>
</DIV3>
<DIV3 N="8" TYPE="verse">
<PB N="41" REF="29">
<EPIGRAPH>
<Q>VERSE 8.&mdash;<HI>For he that loueth another, hath fulfilled the Law.</HI></Q>
</EPIGRAPH>
<P>MA&s;ter <HI>Caluin</HI> &s;aith, That the&s;e words are a confirma|tion of our obedience to the Magi&s;trate, in which is placed not the <HI>lea&s;t part</HI> of <HI>charitie.</HI></P>
<P>Ma&s;ter <HI>Mu&s;culus</HI> annecteth the&s;e words thus; <HI>Pay</HI> your <HI>debts,</HI> otherwi&s;e you doe again&s;t <HI>law;</HI> for what&s;oeuer is a|gain&s;t <HI>oharitie,</HI> is again&s;t <HI>law.</HI></P>
<P>The&s;e things are true, yet becau&s;e it appeareth that the principall &s;cope of this eight ver&s;e, and the two following is to per&s;wade to <HI>charitie;</HI> I take it to be without que&s;tion, that the&s;e words are a Rea&s;on, of the <HI>exception,</HI> or affirmatiue Pre|cept in the former part of the ver&s;e: <HI>Owe loue,</HI> or <HI>loue one an|other.</HI></P>
<P>The Argument is taken from the <HI>excellency</HI> of <HI>loue,</HI> or from the <HI>definition</HI> of it, &s;et downe in the <HI>concrete</HI> in &s;tead of the <HI>Ab&s;tract.</HI></P>
<P>In it are to be con&s;idered, the Thing or Per&s;on defined, and the Definition.</P>
<P>The Per&s;on defined, <HI>Hee that loueth another:</HI> where wee haue the action, <HI>louing;</HI> the obiect, <HI>another.</HI></P>
<P>What <HI>loue</HI> is, See Chap, 12. ver&s; 9.10. It is a beneuolous affection, &s;hewing it &s;elfe in word and deed.</P>
<P><HI>Another,</HI> <GAP DESC="foreign">, hee meanes <GAP DESC="foreign">, Neighbour: Ma|&s;ter <HI>Beza</HI> ob&s;erues that there is little difference among the Grecians, betweene <GAP DESC="foreign">, and <GAP DESC="foreign">, <HI>&s;odalis,</HI> a companion or fellow: in the <HI>letters</HI> there is, I confe&s;&s;e, not much diffe|rence, but in <HI>&s;en&s;e</HI> a great deale: for <GAP DESC="foreign"> is &s;uch a one who eateth at the &s;ame table with vs, a familiar; and therefore the fea&s;tings of friends were called among the Heathen, <HI>Sodali|tia,</HI> and <HI>Sodalitates,</HI> fellow&s;hips;
<NOTE PLACE="marg"><HI>Tertul. lib.</HI> 2. <HI>ad vxorem. Cicero in lib de Senect. Plin. Epi&s;t. l.</HI> 10. <HI>epi&s;t.</HI> 79. <HI>ad Tra|ianum.</HI></NOTE> and the meeting of the Saints to wor&s;hippe God, were in the primitiue times called <HI>Hetaeriae,</HI> but <GAP DESC="foreign"> which is <HI>Pauls</HI> word here, &s;ignifies <HI>any,</HI> which is another from our &s;elues, be he friend or foe.</P>
<P><HI>Another,</HI> not meaning that if a man loue one or two o|ther then him&s;elfe, it is any thing; but that <HI>who&s;oeuer is ano|ther</HI>
<PB N="42" REF="30">mu&s;t be <HI>loued;</HI> &s;o that the <HI>bounds</HI> of the <HI>Earth</HI> are not larger then <HI>loue. Loue</HI> is <HI>naturall,</HI> as betweene parents and children. Or <HI>Sociall,</HI> as betweene friends; but the loue of vn|cleane per&s;ons, 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 <HI>loue,</HI> being a <HI>di&s;&s;oluing</HI> of all law, and not a <HI>fulfilling</HI> the &s;ame. Or <HI>Super|naturall,</HI> when the <HI>affection</HI> is renued, &s;anctified and directed to the right obiect, according to the word of God.</P>
<P>This <HI>loue</HI> is a <HI>fulfilling of the Law.</HI></P>
<P><HI>Hath fulfilled:</HI> The <HI>Law</HI> is <HI>emptie,</HI> till we doe it: God hath giuen it that wee &s;hould <HI>doe it,</HI> and then is it <HI>fulfilled,</HI> accor|ding to <HI>Pauls</HI> word here; or <HI>fini&s;hed</HI> and <HI>perfected,</HI> according to <HI>Iames</HI> his word,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Iames</HI> 2.8. The <HI>Law</HI> is as an <HI>vnperfect</HI> thing, till we obey it.</P>
<P><HI>The Law:</HI> of God: the <HI>&s;econd</HI> Table, as in the next ver&s;e; yea and the <HI>fir&s;t</HI> Table; for the law is <HI>copulatiue:</HI> the lawes of man al&s;o.</P>
<P><HI>Hath fulfilled the law.</HI> The <HI>fulfilling</HI> of the <HI>law,</HI> is eyther <HI>actually,</HI> in regard of the &s;ingular precepts Affirmatiue and Negatiue; and &s;o he that <HI>loueth</HI> fulfilleth it <HI>not.</HI> Or it is <HI>modo generali,</HI> after a generall manner; and that as I take it in foure re&s;pects.</P>
<P N="1">1 In regard of the <HI>root,</HI> and inward beginning of obedi|ence, which is <HI>loue,</HI> &s;o that he &s;tealeth not, but liueth iu&s;tly by an inward beginning, and &s;o <HI>virtually fulfils</HI> the <HI>law,</HI> being able by &s;uch <HI>principium,</HI> within him&s;elfe, vpon occa&s;ion, to keepe any branch of it.</P>
<P N="2">2 In re&s;pect of <HI>that on which</HI> the whole Law and the Pro|phets <HI>depends,</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 22.40.</NOTE> which is <HI>loue.</HI></P>
<P N="3">3 In re&s;pect of <HI>that vnto the which</HI> the law is ordained, which is <HI>mutuall loue</HI> and &s;ocietie: <HI>The end of the Commande|ment is charitie,</HI> 1. Tim. 1.5.</P>
<P N="4">4 In re&s;pect of <HI>that whereby</HI> euery thing is perfectly done which the <HI>Law</HI> requires; which is, that it be <HI>done in loue,</HI> as Saint <HI>Paul</HI> exhorts the Corinthians,
<NOTE PLACE="marg">1. <HI>Cor.</HI> 16.14.</NOTE> <HI>Let all your things bee done in charitie.</HI> By <HI>loue</HI> are things done <HI>perfectly,</HI> for not on|ly that &s;uch things &s;hould bee <HI>done,</HI> and others <HI>vndone,</HI> hath
<PB N="43" REF="30">God commanded, but that they &s;hould be <HI>&s;o</HI> out of loue.</P>
<P><HI>Charitie is the fulfilling of the law,</HI> Luk. 10.25, 26, 27. <MILESTONE UNIT="Doctr."> eter|nall life is attributed to <HI>loue,</HI> which is not attained but by <HI>ful|filling the law,</HI> either in <HI>our per&s;ons,</HI> or by <HI>our &s;urety:</HI> the &s;ame is al&s;o confirmed in the next ver&s;e.</P>
<P>The fatherly goodne&s;&s;e of God herein appeareth toward vs, <MILESTONE N="1" UNIT="V&s;e"> who hauing ab&s;olute power to command vs what hee plea&s;ed, yet hath commanded nothing but <HI>loue,</HI> then which, nothing is more <HI>diuine;</HI> for <HI>God is loue, and loue is of God,</HI> 1. <HI>Ioh</HI> 4.7, 8. and nothing more <HI>profitable</HI> to vs and comfor|table. What more <HI>&s;weet</HI> then to <HI>loue</HI> and <HI>be beloued? ex amo|re, amicitia,</HI> from loue comes friend&s;hip, which to take out of the world, were a greater damage then to take the Sunne out of the firmament.</P>
<P>O our vile nature, which is prone to hatred and enuy, the de&s;troyers of mankind: let vs lament that we are &s;o <HI>backward</HI> to keepe this <HI>diuine, profitable,</HI> and <HI>comfortable</HI> law.</P>
<P>If the Lord had commanded things hard, burthen&s;ome, and vnprofitable, we mu&s;t haue obeyed; how much more ought wee, when hee &s;ayes only, <HI>Loue,</HI> and inherite eternall life?</P>
<P>That our obedience &s;hould be acceptable and perfect, <MILESTONE N="2" UNIT="V&s;e"> it mu&s;t be done <HI>in loue:</HI> The Lord requires a <HI>pure affection,</HI> as well as the <HI>outward act.</HI></P>
<P>Thou doe&s;t not &s;teale, defile thy neighbours wife. It is well: but woulde&s;t thou not if thou hadde&s;t opportunitie? Doth <HI>feare only,</HI> or <HI>&s;hame,</HI> or the <HI>&s;word</HI> of the Magi&s;trate re|&s;traine thee? Then thou doe&s;t not &s;uch things, becau&s;e thou dare&s;t not: doe if thou dare&s;t; this is not to <HI>keepe</HI> the law.</P>
<P>Hee that <HI>loueth</HI> will not doe &s;uch things, though it were in his power, and though he were &s;ure neuer to be called in|to que&s;tion, euen for the <HI>loue</HI> he beareth to God and to his neighbour.</P>
<P>If thou giue&s;t all thy goods to the poore, &amp;c. and ha&s;t not <HI>loue, it is nothing.</HI> 1. <HI>Cor.</HI> 13.3.</P>
<P>True <HI>loue &s;ea&s;oneth</HI> all things, and maketh them <HI>well taken,</HI> being the <HI>life</HI> of vertue, as <HI>prudence</HI> is the <HI>light</HI> of it.</P>
<P>As therefore there is great difference, betweene the &s;peech
<PB N="44" REF="31">of a <HI>Parrot,</HI> and of a <HI>wi&s;e man;</HI> &s;o betweene the obedience of him that <HI>loueth,</HI> and of him that <HI>loueth not.</HI></P>
<P><HI>Balaams A&s;&s;e</HI> &s;peakes, &s;o a <HI>wicked</HI> man &s;ayes ouer prayers, heares the Word, giues almes, ab&s;taineth from &s;ome euils, yet <HI>fulfilleth not</HI> the law, becau&s;e he <HI>loueth not.</HI></P>
<P>Let vs labour then for <HI>loue,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 13.35.</NOTE> which is the worke of a true di&s;ciple of Chri&s;t: for as the <HI>Grecians</HI> are di&s;tingui&s;hed by their <HI>clokes, Romans</HI> by their <HI>gownes, Graduats</HI> by their <HI>habits,</HI> &s;o <HI>we</HI> by <HI>Charitie.</HI></P>
</DIV3>
<DIV3 N="9" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 9. <HI>For this, Thou &s;halt not commit adulterie, Thou &s;halt not kill, Thou &s;halt not &s;teale, Thou &s;halt not beare fal&s;e witne&s;&s;e, Thou &s;halt not couet: and if there be any other commandement, it is briefely comprehended in this &s;aying, namely, Thou &s;halt loue thy neighbour as thy &s;elfe.</HI></Q>
</EPIGRAPH>
<P>HEre is a proofe, that he which loueth fulfilleth the law, and the argument is taken from an induction or enu|meration of the particular commandements in the Law, which are comprehended in the precept of <HI>loue.</HI></P>
<P><HI>Loue</HI> is <HI>all</HI> the Commandements: Therefore hee that <HI>lo|ueth,</HI> fulfilleth them <HI>all.</HI></P>
<P>Here are to be con&s;idered, the &s;euerals, or the &s;umme: The Seuerals are the particular precepts rehear&s;ed. The &s;umme, is, <HI>Thou &s;halt loue thy neighbour as thy &s;elfe.</HI></P>
<P>In the Enumeration &s;omething is to be marked.</P>
<P N="1">1 The fift commandement is not mentioned, which re|quires Honoring of Parents.
<NOTE PLACE="marg">Pet. Martyr.</NOTE> Some an&s;wer, that <HI>Paul</HI> rec|kons them as the Iewes did, who put that Commandement into the fir&s;t table: making fiue in each table. From whence we may note what a <HI>&s;acred</HI> thing they thought <HI>obedience to Magi&s;trates</HI> and parents to be.</P>
<P>Or he hath &s;o plentifully &s;poken of that Commandement in the fir&s;t part of this Chapter, as there &s;eemes to bee no need of any repetition.</P>
<P>Or he takes the Negatiues only, becau&s;e they are mo&s;t con|trary to Charitie: and al&s;o that Commandement is compre|hended
<PB N="45" REF="31">in the&s;e words: <HI>and if there be any other Commande|ment.</HI></P>
<P N="2">2 The &s;euenth Commandement forbidding adultery, is put before the &s;ixt, forbidding murder.</P>
<P>The rea&s;on is alledged, becau&s;e adultery was a common &s;inne among the Romans.</P>
<P>Or for the <HI>feditie</HI> of it, and <HI>odiou&s;ne&s;&s;e</HI> doth he name it fir&s;t: and &s;o among the fruits of the <HI>fle&s;h</HI> is <HI>Adultery</HI> fir&s;t named; and among the fruits of the <HI>Spirit, Loue. Galath.</HI> 5.19.22. and in &s;ome part of the Ciuill law,
<NOTE PLACE="marg">Faius in loc.</NOTE> the title of Adulterie is next to the title of Trea&s;on, to &s;hew the hainou&s;ne&s;&s;e of that &s;inne.</P>
<P N="3">3 The tenth Commandement is mentioned in this one word, <HI>Thou &s;halt not couet:</HI> whence it appeares, that the commandement of not Coueting, is but one, contrary to the doctrine of Rome.</P>
<P><HI>Is briefly comprehended:</HI> is con&s;ummate, or recapitulated,
<NOTE PLACE="marg"><HI>Ambro&s;. Augu&s;t. epi&s;t.</HI> 29. <HI>ad Hieron.</HI></NOTE> as Orators in their Epilogue repeate the generall heads.</P>
<P>So that, that which the Philo&s;ophers affirmed of <HI>Iu&s;tice,</HI> is true of <HI>loue,</HI> <GAP DESC="foreign">. In &s;umme <HI>Charity is all vertue. Charity</HI> is the Decalogue <HI>contracted,</HI> and the <HI>Decalogue</HI> is <HI>Charity vnfolded.</HI> A <HI>generall vertue</HI> diffu&s;ing it &s;elfe into all vertues, as the blood and &s;pirits into all parts of our bodies.</P>
<P>The &s;umme then is, <HI>Thou &s;halt loue thy neighbour as thy &s;elfe.</HI> In this wee haue <GAP DESC="foreign">. The thing commanded, <HI>to loue our neighbour;</HI> and the Rule, <HI>As thy &s;elfe.</HI></P>
<P><HI>Neighbour:</HI> Euery one that &s;tands in need of our help, by the proportion of the parable of the Samaritane, <HI>Luke</HI> 10. <HI>knowne</HI> or <HI>vnknowne; friend</HI> or <HI>foe;</HI> this is a hard &s;aying, but it is <HI>law. Good</HI> and <HI>bad:</HI> the <HI>bad</HI> for communion of <HI>nature:</HI> the <HI>good</HI> for communion of <HI>nature</HI> and <HI>grace. Kindred</HI> and <HI>&s;tran|gers; Proximus non &s;anguinis propinquitate,</HI>
<NOTE PLACE="marg"><HI>Aug. epi&s;t.</HI> 52.</NOTE> <HI>&s;ed rationis &s;ocieta|te pen&s;andus e&s;t,</HI> &amp;c. &s;aith <HI>Augu&s;tine,</HI> Neighbourhood is to be e&s;teemed, not by the neerene&s;&s;e of blood, but by the &s;o|cietie of Rea&s;on.</P>
<P><HI>Hierome</HI> brings the ble&s;&s;ed Angels within this order of Neighbourhood;
<NOTE PLACE="marg">Hieron. in epi&s;t. ad Gal.</NOTE> and indeed <HI>Charitie</HI> is as large as heauen and earth.</P>
<PB N="46" REF="32">
<P>The Schoolemen make euen the <HI>Diuels</HI> and damned,
<NOTE PLACE="marg"><HI>Valent. tom.</HI> 3. <HI>Di&s;p.</HI> 3. <HI>quae&s;t.</HI> 3. <HI>punct.</HI> 1.</NOTE> <HI>&s;ecundum naturam,</HI> a part of the obiect of our <HI>charity;</HI> not in the <HI>deprauation</HI> of their nature, but in their <HI>e&s;&s;ence;</HI> not in their <HI>oppo&s;ition</HI> to the Creator, but in their <HI>relation, tanquam res a|mici,</HI> as part of the things or &s;ub&s;tance belonging to our friend, that they be pre&s;erued and &s;till exi&s;t, that Gods Iu|&s;tice might haue due execution vpon them.</P>
<P><HI>As thy &s;elfe:</HI> both in the thing, and in the manner.</P>
<P>In the <HI>thing;</HI> as to wi&s;h the be&s;t to our <HI>neighbour,</HI> as wee wi&s;h the be&s;t to our <HI>&s;elues,</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 6.31. <HI>Mat.</HI> 7.12.</NOTE> expounded by our Sauiour: <HI>As yee would that men &s;hould doe to you, doe yee al&s;o to them likewi&s;e:</HI> wi&s;hing the &s;ame good to be obtained, and the hurt to bee auoyded by them as by your &s;elues.</P>
<P>In the <HI>manner: Truely,</HI> without di&s;&s;embling; <HI>earne&s;tly,</HI> without remi&s;&s;ne&s;&s;e, and coldne&s;&s;e; <HI>con&s;tantly,</HI> without chan|ging.</P>
<P><HI>Wee mu&s;t loue our neighbours as our &s;elues.</HI> <MILESTONE UNIT="Doctr."> The very &s;ame words are, <HI>Leuit.</HI> 19.18. <HI>Gal</HI> 5.14. and <HI>Mat.</HI> 22.39. Where our Sauiour being asked by a Lawyer which was the Great Commandement; an&s;wered, that the <HI>loue of God,</HI> was the <HI>fir&s;t and great Commandement;</HI> and that the <HI>&s;econd was like vn|to it,</HI> which is, <HI>the loue of our neighbour. Like</HI> vnto the fir&s;t in three re&s;pects.</P>
<P N="1">1 In <HI>forme;</HI> that is truly. For God mu&s;t be loued with all the heart, and our neighbour as our &s;elfe.</P>
<P N="2">2 In <HI>time,</HI> wee mu&s;t alwaies loue God; and &s;o wee mu&s;t our neighbour.</P>
<P N="3">3 In <HI>difficulty;</HI> it is hard to loue God aboue all, becau&s;e our hearts are &s;o much vpon the world; and as hard to loue our neighbour as our &s;elues, becau&s;e our hearts are &s;et &s;o much vpon our &s;elues.</P>
<P>Whether may I loue my neighbour more then my &s;elfe, <MILESTONE UNIT="Que&s;t."> or no?</P>
<P>In regard of the <HI>affection,</HI> <MILESTONE UNIT="An&s;w."> loue mu&s;t be equall; but in re|gard of the <HI>effect,</HI> in outward things I may at &s;ome time pre|fer my neighbour before my &s;elfe, and &s;erue him fir&s;t; not &s;o in &s;pirituall things; I mu&s;t wi&s;h my neighbours &s;aluation as well as mine owne, but I mu&s;t &s;eeke my owne fir&s;t.</P>
<PB N="47" REF="32">
<P>May I loue one neighbour more then another? <MILESTONE UNIT="Que&s;t."> </P>
<P><HI>Appretiatiu&egrave;,</HI> as they &s;ay, we may: <MILESTONE UNIT="An&s;w."> as <HI>Iacob</HI> loued one of his children, <HI>Io&s;eph</HI> one of his brethren, and Chri&s;t one of his Di&s;ciples.</P>
<P>It is lawfull to loue our &s;elues; <MILESTONE N="1" UNIT="&V;&s;e"> and yet there is an euill &s;elfe-<HI>loue,</HI> of the which the mo&s;t part are &s;icke.</P>
<P>There is a <HI>naturall &s;elfe loue,</HI> and a <HI>morall:</HI> The naturall is the Rule of our loue to our neighbour: the morall, is that which is forbidden in the law, which <HI>de&s;troies</HI> the loue of our neighbour.</P>
<P>Nature requires, the law allowes, and grace denyes not that we &s;hould loue our &s;elues <HI>amore recto,</HI> with a right loue.</P>
<P>Neither can he loue his neighbour well, who doth not <HI>&s;o</HI> loue him&s;elfe; euen as he can neuer write a <HI>right</HI> line, who writeth by a <HI>wrong</HI> rule.</P>
<P>Many &s;ay they loue their neighbour as their owne &s;oules; and therein they may &s;ay true, and yet be far from the fulfil|ling of the law; or they care not to damne their owne &s;oules, as well as their neighbours.</P>
<P>Learne to loue thy &s;elfe as thou oughte&s;t, that God may commit thy neighbour to thee whom thou mai&s;t loue as thy &s;elfe.</P>
<P>To loue a mans &s;elfe, is not <HI>curare cutens,</HI> to pamper the body, to giue a mans &s;elfe to liberty and plea&s;ure; but <HI>curare animam,</HI> to haue a care of the &s;oule, to loue God, and our &s;elues in God: For, <HI>He that &s;inneth, hateth his owne &s;oule, Pro.</HI> 8.36. and hee that enticeth his neighbour to &s;inne, hateth his neighbours &s;oule. And hee will neuer be <HI>profitable</HI> for <HI>ano|ther,</HI> who is <HI>vnprofitable</HI> for <HI>him&s;elfe.</HI></P>
<P>He that loues a <HI>garment,</HI> hates the <HI>moth</HI> that eates it; &s;o he that loues his owne &s;oule and his neighbours, will hate &s;inne which de&s;troyes it.</P>
<P>Let <HI>him</HI> loue me, who loues <HI>him&s;elfe in goodne&s;&s;e:</HI> The <HI>Godly</HI> mans loue is the <HI>be&s;t</HI> loue.</P>
<P>Here diuers are to be reproued. <MILESTONE N="2" UNIT="&V;&s;e"> </P>
<P N="1">1 They that loue <HI>them&s;elues onely.</HI> There is a City of <HI>God,</HI> and a city of the <HI>Diuell:</HI> The City of God, beginnes in the loue of God, and increa&s;eth to the loue of our neighbour;
<PB N="48" REF="33">the city of the Diuell beginnes in the loue of our &s;elues,
<NOTE PLACE="marg">Aug. in princ. lib. de Ciuit. Dei.</NOTE> and ends in the contempt of God and our neighbour, &s;uch were <HI>Caine</HI> and <HI>Nabal.</HI></P>
<P N="2">2. They which loue <HI>&s;ome</HI> of their neighbours but <HI>not all:</HI> This man is mine enemy I cannot loue him: But Chri&s;t commands thee to <HI>loue him,</HI> and he is <HI>thy neighbour. Loue him,</HI> that he may be <HI>thy friend.</HI> That man is <HI>wicked,</HI> and his &s;innes offend me. Thinke that <HI>thy &s;innes</HI> offend others, and yet thou woulde&s;t they &s;hould loue thee.
<NOTE PLACE="marg"><HI>Con&s;ule Zanch. in explic ca.</HI> 2. <HI>ep.</HI> 1. <HI>Ioh.</HI></NOTE> Loue <HI>him,</HI> but not his <HI>faults;</HI> and becau&s;e hee hath faults, hee hath &s;o much the more need of thy loue that thou may&s;t reclaime him. <HI>Euill men</HI> are to be loued as <HI>&s;ick men,</HI> we run to the Phy&s;itian, for loue to the <HI>man,</HI> not for loue of his <HI>&s;icknes,</HI> to <HI>helpe</HI> the <HI>man,</HI> and to <HI>de&s;troy</HI> the <HI>&s;ickne&s;&s;e.</HI></P>
<P N="3">3 They which loue <HI>di&s;&s;emblingly,</HI>
<NOTE PLACE="marg"><HI>Aug. ep.</HI> 54.</NOTE> as <HI>Ioab</HI> and <HI>Iudas,</HI> who will &s;peake faire to a mans face, and cut his throat behind his backe.</P>
<P N="4">4 They which loue, and loue, but their neighbour is ne|uer the better for their loue: their loue is <HI>fruitle&s;&s;e,</HI> as is the faith S. <HI>Iames</HI> &s;peakes of.</P>
<P N="5">5 They which <HI>loue not good men,</HI> their <HI>be&s;t</HI> neighbours, their <HI>true&s;t</HI> friends, thou mu&s;t loue a wicked man, much more him that is godly; thine <HI>enemy,</HI> much more <HI>him</HI> that is <HI>Gods friend.</HI></P>
<P>Wee ought to pray and &s;triue to loue our neighbours as our &s;elues: <MILESTONE N="3" UNIT="&V;&s;e"> if all would doe &s;o, it would be a golden world.</P>
<P>Euery <HI>Science</HI> hath his <HI>principles:</HI> the proper <HI>principle</HI> of <HI>Chri&s;tian</HI> di&s;cipline is <HI>charity.</HI></P>
<P>And there is nothing &s;o v&s;efull and profitable as Charity.
<NOTE PLACE="marg"><HI>Chry&s;. hom.</HI> 51. <HI>ad Pop. Ant.</HI></NOTE> A <HI>better good</HI> then all riches, a <HI>greater good</HI> then health and light, &s;aid <HI>Chry&s;o&s;tome.</HI></P>
<P>Suppo&s;e ten men to loue each other as them&s;elues, and &s;o a hundred, a thou&s;and, &amp;c. None of the <HI>ten</HI> is <HI>one alone,</HI> but euery <HI>one</HI> is <HI>ten:</HI> Charity <HI>contracts</HI> ten into one, and <HI>multiplies</HI> one into ten. None of the ten can liue in want, for euery one hath ten harts to <HI>care</HI> for him, <HI>twenty</HI> eies to <HI>&s;ee</HI> for him, <HI>twenty</HI> hands to <HI>worke</HI> for him, and <HI>twenty</HI> feet to <HI>trauaile</HI> for him.</P>
<P>Neither can any of the ten be conquered; for offend one and offend all, &amp;c. Thus S. <HI>Chry&s;o&s;tome.</HI></P>
</DIV3>
<DIV3 N="10" TYPE="verse">
<PB N="49" REF="33">
<EPIGRAPH>
<Q>VERSE 10. <HI>Loue worketh no ill to his neighbour: therefore is loue the fulfilling of the law.</HI></Q>
</EPIGRAPH>
<P>THis ver&s;e may be referred both to the 8. and al&s;o to the 9. ver&s;e, as a probation of either.</P>
<P>If to the latter end of the 8. then it containes a Syllogi&s;me, onely there is a Cryp&s;is of the Maior. Thus,
<Q><L>That which doth no hurt or worketh no ill to his neigh|bour fulfilleth the Law.</L>
<L>But loue doth no hurt to his neighbour.</L>
<L>Therefore is loue the fulfilling of the Law.</L>
<L>The argument is taken from the proper effect of loue.</L></Q></P>
<P>If you referre it to the 9. ver&s;e, then it proueth by the &s;ame argument, that all the law is comprehended in the loue of our neighbour. Thus,
<Q><L>To doe no ill to our neighbour, is the &s;umme of the whole Law.</L>
<L>But loue doth no ill to our neighbour.</L>
<L>Therefore loue is the &s;umme of the Law, or the whole Law is comprehended briefly in loue.</L></Q></P>
<P>And then out of this is inferred according to the 8. ver&s;e, that <HI>Loue is the fulfilling of the Law.</HI></P>
<P>So, in this ver&s;e are two propo&s;itions; the <HI>&s;econd</HI> inferred out of the <HI>fir&s;t,</HI> and the <HI>fir&s;t</HI> the ground of the <HI>&s;econd.</HI></P>
<P>The fir&s;t propo&s;ition, <HI>Loue worketh no ill to his neighbour.</HI></P>
<P>The arguments di&s;po&s;ed in this propo&s;ition are the <HI>cau&s;e, loue:</HI> and the <HI>effect denyed, doth no ill;</HI> amplified by the Pa|tient, <HI>to his neighbour.</HI></P>
<P>The affirmatiue effect, <HI>doth any good;</HI> but the negatiue is &s;et downe that it may haue the better corre&s;pondence with the 9. ver&s;e, where onely negatiues are repeated; but the affirma|tiue is included; and &s;o by a figure, le&s;&s;e is &s;aid, and more is &s;ignified. <HI>Loue</HI> not onely doth <HI>no hurt,</HI> but al&s;o <HI>doth good:</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> but becau&s;e this is not alwaies in the power of him that loueth, he &s;aith not, doth good; but, <HI>not euill;</HI> and in this, the other nece&s;&s;arily to be vnder&s;tood; for, as one &s;aith well, <HI>&s;ubtrahere debitum bonum e&s;t malum,</HI>
<NOTE PLACE="marg">Caietan.</NOTE> to &s;ubtract or not to doe the due good, is euill.</P>
<PB N="50" REF="34">
<P><HI>Loue;</HI> the holy loue of my neighbour, proceeding from the loue of God.</P>
<P><HI>No ill:</HI> mi&s;chiefe, damage, hurt, or &s;inne; for in the &s;econd table euery &s;inne is to the hurt of our neighbour.</P>
<P><HI>Ill,</HI> is either of omi&s;&s;ion, or commi&s;&s;ion: and either are three-fold: 1. in fact; 2. in word; 3. in de&s;ire.</P>
<P N="1">1. In fact, three waies: 1. either about his &s;ingle per&s;on, in the &s;ixth commandement: 2. or his per&s;on conioyned in the &s;euenth commandement: 3. or his goods, in the eight commandement.</P>
<P N="2">2. In word, in the ninth commandement.</P>
<P N="3">3. In de&s;ire, in the tenth commandement.</P>
<P>He that loueth will breake none of the&s;e either in commit|ting or omitting.</P>
<P>The illation: <HI>Therefore loue is the fulfilling of the Law.</HI></P>
<P>What <HI>loue?</HI> and what <HI>law?</HI> The loue of our neighbour; and the whole law or decalogue: for though in proper &s;peaking, the loue of our neighbour is but the fulfilling of the &s;econd table; yet the loue of God is nece&s;&s;arily &s;uppo&s;ed, becau&s;e <HI>that</HI> flowes from <HI>this;</HI> and &s;o &s;ometime the loue of God is na|med alone, where both are vnder&s;tood, for the nece&s;&s;ary connection of the tables. Al&s;o the Apo&s;tles brings forth the commandements of the &s;econd table, rather then of the fir&s;t, becau&s;e it is more ea&s;ie for vs to di&s;cerne true ob&s;eruers of the law, by the <HI>&s;econd</HI> then by the <HI>fir&s;t.</HI></P>
<P>Charity toward our neighbour is the fulfilling of the law; Therefore Charity &s;imply: Therefore our loue to God is to bee demon&s;trated by our loue to our neighbour.</P>
<P>The doctrines are two according to the propo&s;itions, in their very words. The &s;econd, <HI>that loue is the fulfilling of the Law,</HI> is proued before ver&s;e 8.</P>
<P>The fir&s;t, that <HI>loue doth no ill to his neighbour,</HI> 1 <HI>Cor.</HI> 13.5, 6. <HI>Charity thinketh no euill, it reioyceth not in iniquity.</HI></P>
<P>Al&s;o, it is proued from the <HI>rule Ephe,</HI> 5.29. <HI>No man hateth his owne fle&s;h, but cheri&s;heth him&s;elfe:</HI> and true loue is to our neighbour as to our &s;elues.</P>
<P>Al&s;o from the <HI>contrary.</HI> To doe ill, is to breake the law. But loue is the fulfilling of it. <HI>Non pote&s;t peccari per illam, qua
<PB N="51" REF="34">legis e&s;t perfectio:</HI>
<NOTE PLACE="marg">Amb. in loc.</NOTE> We cannot doe ill by that which is the per|fection and fulfilling of the law, &s;aid <HI>Ambro&s;e.</HI></P>
<P>The Papi&s;ts from hence inferre two things: that wee <HI>can keepe</HI> the law, and that we are <HI>iu&s;tified</HI> by charity.</P>
<P>To the fir&s;t.</P>
<P>He that loueth, keepeth the law: but how? euen as hee loueth: if he loue perfectly, hee perfectly keepes the law: if imperfectly, then he keepeth it imperfectly.</P>
<P>But we cannot <HI>keepe it perfectly</HI> in this life, which is <HI>nece&s;&s;a|ry</HI> to iu&s;tification, as they meane keeping;
<NOTE PLACE="marg"><HI>Deut.</HI> 27.26. <HI>Jam.</HI> 3.2.</NOTE> for <HI>Cur&s;ed is euery one that continueth not in all things written in the Law,</HI> and, <HI>in many things we offend all.</HI> We know <HI>in part</HI> onely, and accor|ding to our <HI>knowledge</HI> is our <HI>loue.</HI> Though in the regenerate there be a perfection of <HI>parts,</HI> yet not of <HI>degrees</HI> in this life.
<NOTE PLACE="marg"><HI>Aug. tom.</HI> 7. <HI>l. de Natura et gra|tia contra Pola. c.</HI> 70.</NOTE> Saint <HI>Augu&s;tine</HI> al&s;o &s;aith thus, <HI>Charitas inchoata, incheata iu|&s;titia e&s;t: prouecta, prouecta iu&s;titia e&s;t: Charitas magna, magna iu&s;titia e&s;t: Charitas perfecta, perfecta iu&s;titia e&s;t.</HI> Our righ|teou&s;ne&s;&s;e is according to our charity, which is not perfect in this life.</P>
<P>To the &s;econd.</P>
<P><HI>Perfect</HI> fulfilling of the law may iu&s;tifie: But <HI>loue</HI> in the <HI>concrete</HI> is not <HI>&s;uch fulfilling,</HI> but in the <HI>ab&s;tract.</HI></P>
<P>The Apo&s;tle here propounds that which <HI>ought to be</HI> in the concrete, but <HI>not that which is.</HI> Perfect fulfilling is propoun|ded to vs as a <HI>patterne,</HI> to the which we ought to conforme, not as a <HI>thing to be attained</HI> in this life.</P>
<P>True charity is not to do <HI>hurt,</HI> but <HI>good</HI> to our neighbour, <MILESTONE N="1" UNIT="&V;&s;e"> to <HI>doe</HI> good rather then to <HI>receiue:</HI> el&s;e it is <HI>&s;elfe loue,</HI> not the loue of our neighbour: I mu&s;t loue my neighbour <HI>for his owne &s;ake.</HI></P>
<P>A man loues his hor&s;e, his meat, &amp;c. for the good hee re|ceiues by them; but we mu&s;t loue our neighbour <HI>for him&s;elfe,</HI> otherwi&s;e wee put no difference betweene a <HI>neighbour,</HI> and a <HI>hor&s;e:</HI> now the be&s;t good wee can doe for our neighbour, is to bring him to God, and &s;aue his &s;oule.</P>
<P><HI>All the Law is comprehended in loue,</HI> and <HI>loue doth no ill,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> but <HI>keepes</HI> all the commandements; as a good mother tends all her children, and carefully nouri&s;heth them.</P>
<PB N="52" REF="35">
<P>Loue is a <HI>Mother:</HI> the ten commandements, are her <HI>ten children,</HI> &s;he <HI>forgets</HI> none, is <HI>vnkinde</HI> to none, <HI>neglects</HI> none, <HI>fulfileth all.</HI></P>
<P><HI>Dauid</HI> had an in&s;trument of ten &s;trings: <HI>loue</HI> is <HI>that in&s;tru|ment,</HI> the tenne &s;trings are the tenne commandements, if one &s;tring bee out of tune the harmony is marred; &s;o the breaking of <HI>one</HI> commandement de&s;troyes loue, and cor|rupts it, as <HI>one</HI> dead flye the pretious ointment of the Apo|thecary.</P>
<P>The law is copulatiue, <HI>founded</HI> and <HI>comprehended</HI> in cha|rity;
<NOTE PLACE="marg"><HI>Iames</HI> 2.11.</NOTE> vertues are coherent: <HI>He that &s;aid, Doe not commit adul|tery, &s;aid al&s;o, Doe not kill.</HI> Endeuour then to keepe euery commandement if thou woulde&s;t auoyd the cur&s;e of the law. For, <HI>then &s;hall I not bee a&s;hamed,</HI> &s;aith <HI>Dauid, when I haue re&s;pect to all thy commandements.</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 119.6.</NOTE> <HI>Charity is a good Ca|tholike.</HI></P>
<P>Charity <HI>ful&s;ils</HI> the law. <MILESTONE N="3" UNIT="&V;&s;e"> Out loue is di&s;cerned by our o|bedience to the law.</P>
<P>If you &s;ay <HI>Charity,</HI> &s;uppo&s;e <HI>doing good:</HI> for it is as po&s;&s;ible to &s;eparate heate from the fire, and light from the Sunne, as <HI>good workes from Charity.</HI></P>
<P>Many &s;peake of charity, and deepely prote&s;t it; but words will not carry it. It is the &s;hame of Chri&s;tians, that charity is &s;o much in our <HI>tongues,</HI> and &s;o little in our <HI>hands.</HI></P>
<P>There are many which without any wit can turne hou&s;e and land into &s;moake, as our idle Tobacconi&s;ts; but to turne the fume and <HI>breath</HI> of loue into <HI>workes,</HI> requires wit and <HI>grace</HI> too.</P>
<P><HI>Shew</HI> me thy <HI>faith</HI> by thy <HI>charity,</HI> and thy <HI>charity</HI> by thy <HI>workes; Let vs not loue in tongue onely, but in deed and truth,</HI> &s;aith Saint <HI>Iohn.</HI>
<NOTE PLACE="marg">1 <HI>Ioh.</HI> 3.18.</NOTE> <HI>Ama vt videam,</HI> let mee &s;ee thy loue as well as heare it, for a <HI>verball</HI> loue is like a <HI>painted</HI> fire, for <HI>&s;hew,</HI> not for <HI>v&s;e.</HI></P>
<P>Loue is a <HI>&s;ub&s;tantiue,</HI> it mu&s;t bee <HI>&s;eene, felt,</HI> and <HI>vnder|&s;tood.</HI></P>
<P><HI>Charity</HI> is a <HI>beautifull Lady,</HI> which de&s;ires to be <HI>&s;eene;</HI> &s;he is no <HI>Nun;</HI> &s;he is not of <HI>that religion:</HI> &s;he is conuer&s;ant abroad, doing good to her neighbours.</P>
<PB N="53" REF="35">
<P><HI>Faith</HI> alwayes keepes <HI>within</HI> to <HI>defend</HI> the <HI>con&s;cience;</HI> but <HI>charity</HI> is alwayes <HI>without feeding the poore,</HI> vi&s;iting the &s;icke, &amp;c. The proper <HI>act</HI> of <HI>faith,</HI> is to <HI>receiue;</HI> of <HI>loue,</HI> to <HI>giue</HI> and di&s;tribute; of <HI>faith,</HI> to doe <HI>our &s;elues</HI> good; of loue to doe good <HI>to our neighbour;</HI> and this is the fulfilling of the law.</P>
<P>As the Moone among the le&s;&s;er &s;tars, <MILESTONE N="4" UNIT="V&s;e"> &s;o is charity among the graces, called a <HI>more excellent way,</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 12.31.</NOTE> <HI>then things greatly ex|celling.</HI> I would we were <HI>&s;icke</HI> of loue, as the Church in the Canticles: and yet loue is not a <HI>&s;ickne&s;&s;e,</HI>
<NOTE PLACE="marg"><HI>Cant.</HI> 2.5.</NOTE> but the <HI>&s;anitie</HI> of the &s;oule.</P>
<P>What is loue more then other vertues?</P>
<P>Loue is the <HI>comfort of life.</HI> If a <HI>poore</HI> man liue in a towne where <HI>loue is,</HI> he cannot want; for loue will vndoe all locks; and if a rich man <HI>want loue</HI> towards his poore neighbour, he is as if he had <HI>lo&s;t</HI> the <HI>key</HI> of his <HI>money cupboard.</HI></P>
<P>If a <HI>wicked</HI> man dwell where <HI>loue</HI> is, hee &s;hall haue good coun&s;ell, good admonition, good examples, good pray|ers, &amp;c.</P>
<P>If a man be <HI>rich,</HI> and not <HI>beloued,</HI> his life is mi&s;erable, &amp;c.</P>
<P>Loue is the <HI>&s;pirit of pietie</HI> and good life: <HI>Non faciunt bonos aut malos mores, ni&s;i boni vel mali amores;</HI> as our loue is,
<NOTE PLACE="marg"><HI>Aug. Macedoni. epi&s;t.</HI> 52.</NOTE> &s;o are our manners, &s;aid <HI>Augu&s;tine.</HI></P>
<P>Loue is the <HI>life of faith, Iames</HI> 2.17.
<NOTE PLACE="marg"><HI>Bern. &s;er.</HI> 2. <HI>de Re&s;ur. &amp;</HI> 24. <HI>&s;up. cant.</HI></NOTE> He that doth any hurt to his neighbour, though he be not a <HI>fratricide,</HI> yet is <HI>fideici|da,</HI> a killer of faith, &s;aid Saint <HI>Bernard.</HI></P>
<P>Loue is the <HI>&s;trength of the Common-wealth:</HI> A Citie diui|ded cannot &s;tand, <HI>Matth.</HI> 12. as &s;tones without morter in a building, &s;o are men without loue in a Common-wealth.</P>
<P>Loue is the <HI>Nur&s;e of the Church, Ephe&s;.</HI> 4.16. So <HI>Tertullian, Corpus Eccle&s;iae, fibula charitatis connexum cre&s;cit in deum.</HI> The body of the Church being buttoned and knit together in loue, groweth vp in God.</P>
<P>Loue is the <HI>&s;oule of the law.</HI> Where there is <HI>loue,</HI>
<NOTE PLACE="marg"><HI>Ari&s;tot. Ethis. l.</HI> 8. <HI>c.</HI> 1. <HI>Cic. l. de Amici.</HI></NOTE> there needs no <HI>law,</HI> but where there <HI>is law,</HI> there <HI>needs loue,</HI> as Heathen wi&s;e men haue ob&s;erued.</P>
<P>Nay <HI>loue</HI> can doe <HI>more</HI> then <HI>all lawes.</HI> There are <HI>good lawes</HI> again&s;t theft, murder, drunkenne&s;&s;e, whoredome, &amp;c. and yet there are many offenders: but if there were <HI>loue,</HI> none of
<PB N="54" REF="36">the&s;e euils would be done to our neighbours: Will a man take away <HI>his life,</HI> whom he <HI>loues?</HI> and for the &s;auing of <HI>who&s;e</HI> life, hee will venture <HI>his owne?</HI> it cannot bee; and &s;o of the re&s;t.</P>
<P>Thus, and much more excellent is loue: as the tongue of Angels is nothing without loue, &s;o it is not &s;ufficient to com|mend loue: The law therefore, <HI>non dispendium &s;ed compen|dium con&s;ecuta e&s;t,</HI> hath not lo&s;t but gotten, by being reduced into <HI>one</HI> precept of loue.</P>
<P>Let vs labour for loue: The Corinthians had abundance of knowledge, but they wanted loue, and were rent into Schi&s;mes: we are &s;icke of the <HI>Corinthian di&s;ea&s;e;</HI> I wi&s;h wee were truely <HI>humbled</HI> for it, that we might be <HI>healed.</HI></P>
<P>If thou wi&s;he&s;t well to the Church of England, liue in loue.</P>
<P>If thou wi&s;he&s;t well to thine owne &s;oule, and de&s;ire&s;t to keepe the law,
<NOTE PLACE="marg"><HI>Chry&s;o&s;t. hom.</HI> 33. <HI>in</HI> 1. <HI>Cor.</HI></NOTE> loue thy neighbour: <HI>Magnus Doctor chari|tas,</HI> &s;aid Saint <HI>Chry&s;o&s;tome,</HI> Loue is a great Doctor. It will teach vs to obey the Magi&s;trate, to reuerence the Mini&s;ter, to reliue the poore, to doe good to all, and hurt to none: and to doe the&s;e things,
<NOTE PLACE="marg"><HI>Iames</HI> 2.8.12. <HI>Galath.</HI> 5.13.</NOTE> <HI>willingly</HI> and <HI>freely:</HI> Therefore called a <HI>royall law,</HI> and <HI>of libertie,</HI> by Saint <HI>Iames:</HI> yea it makes vs <HI>very &s;eruants</HI> to our neighbours, as Saint <HI>Paul</HI> affirmes: The Lord giue vs this loue.</P>
</DIV3>
<DIV3 N="11" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 11. <HI>And that knowing the time, that now it is high time to awake out of &s;leepe: for now is our &s;alua|tion neerer, then when we beleeued.</HI></Q>
</EPIGRAPH>
<P>HEre begins the third and la&s;t part of this Chapter, which &s;heweth our dutie toward our &s;elues, which is <HI>Temperance.</HI></P>
<P>This part containeth two Exhortations: The fir&s;t, con|cerning the <HI>manner</HI> of performing the dutie required, in this ver&s;e. The &s;econd concerning the <HI>things them&s;elues,</HI> about which this dutie is conuer&s;ant, in the re&s;t of the ver&s;es.</P>
<P>The <HI>manner</HI> is, that it be done, <HI>not &s;leepily</HI> and negligent|ly, but <HI>&s;trenuou&s;ly,</HI> cheerefully, and watchfully.</P>
<PB N="55" REF="36">
<P>In &s;etting downe whereof, there are two things: fir&s;t, A Tran&s;ition: &s;econdly, An Exhortation.</P>
<P>The Tran&s;ition: <HI>And that,</HI> not <HI>Bezaes Id&abque;,</HI> nor <HI>Chry&s;o|&s;toms Prae&s;ertim,</HI> referring it to the eight ver&s;e of this Chap|ter, as an enforcing of the dutie of loue to our neighbour, as <HI>Pi&s;cator:</HI> but rather the ancient <HI>Et hoc:</HI> &s;o that we do not with <HI>Aquinas</HI> con&s;true it with <HI>tempus;</HI> or M. <HI>Caluins Hoc etiam,</HI> &s;upplying <HI>Edico,</HI> out of the third ver&s;e of the twelfth Chapter: or <HI>Paraeus</HI> his <HI>In&s;uper;</HI> or if you will, <HI>Ad haec, Prae|terea;</HI> in Engli&s;h, <HI>Moreouer,</HI> or <HI>Be&s;ides,</HI> or <HI>Furthermore, I &s;ay, that now it is high time to awake out of &s;leepe.</HI></P>
<P>I take this ver&s;e then, to be as a <HI>Preface</HI> to that which fol|lowes, though it may al&s;o be a <HI>conclu&s;ion</HI> of all that is before from the beginning of the twelfth Chapter: for <HI>watchfulne&s;&s;e</HI> is nece&s;&s;ary to the duties <HI>precedent,</HI> and that which followes is referred vpon occa&s;ion of the&s;e words. So that this ver&s;e may be likened to <HI>Noah,</HI> who &s;aw the <HI>old</HI> and <HI>new</HI> world; or to <HI>Ianus,</HI> who&s;e two faces beholds the <HI>old</HI> and <HI>new</HI> yeare, or to <HI>Chri&s;t,</HI> who is the <HI>end</HI> of the <HI>law,</HI> and the <HI>beginning</HI> of the <HI>Gospell.</HI></P>
<P>In the Exhortation we haue two parts: The Dutie, ex|horted vnto; and the Rea&s;on.</P>
<P>The Dutie, <HI>It is now high time to awake out of &s;leepe.</HI></P>
<P><HI>High time:</HI> <GAP DESC="foreign">, the houre of waking, a &s;hort part of time being named, to &s;ignifie that wee mu&s;t &s;peedily awake, and not lo&s;e a <HI>minute.</HI></P>
<P><HI>To awake:</HI> The Greeke word &s;ignifies more, namely, to <HI>ari&s;e,</HI> which is be&s;t here, and to be nece&s;&s;arily vnder&s;tood, if we tran&s;late awake, for many awake, who ri&s;e not.</P>
<P>The Drunkard, common Swearer, &amp;c. are <HI>awake</HI> &s;ome|time, they know they doe euill, and vnder&s;tand admoniti|ons, but they lye &s;till in their &s;innes, and <HI>ari&s;e not:</HI> now the intent of <HI>Paul</HI> is, that we &s;hould awake, and ari&s;e too, that is, <HI>to &s;tand vp from the dead,</HI> as he &s;peaketh el&s;ewhere.
<NOTE PLACE="marg"><HI>Ephe&s;.</HI> 5.14.</NOTE></P>
<P><HI>Out of &s;leepe:</HI> Sleepe is two fold; &s;o <HI>properly</HI> called, and <HI>Metaphoricall:</HI> the fir&s;t is of the <HI>body only,</HI> for the <HI>&s;oule</HI> &s;lee|peth not; and it is that naturall re&s;t, which God hath ap|pointed
<PB N="56" REF="37">for the refre&s;hing of the di&s;&s;ipated &s;pirits, and the pre&s;eruation of wearied Nature.</P>
<P><HI>Metaphoricall &s;leepe:</HI> is either of the <HI>body,</HI> or of the <HI>&s;oule.</HI></P>
<P>That of the body,
<NOTE PLACE="marg"><HI>Olli dura quies oculos, &amp; ferreus vrget Somnus &mdash; Virg. Aen.</HI> 12.</NOTE> is <HI>Death,</HI> often called in the Scripture <HI>Sleepe, Iron &s;leepe,</HI> as the Poet called it.</P>
<P>That of the <HI>Soule:</HI> and it is either the <HI>Sleepe of &s;inne,</HI> no|ting an vnregenerate e&s;tate, or <HI>&s;omnus inertiae,</HI> the &s;leepe of &s;loath; when hauing receiued grace, wee begin to <HI>drow&s;e</HI> in the duties of godline&s;&s;e: this la&s;t is here meant; for hee wri|teth to beleeuers, who &s;omewhat began to be remi&s;&s;e in ho|ly duties. So is it &s;aid of the <HI>mightie men</HI> of the hoa&s;t of the Ammonites and Moabites, in the dayes of <HI>Ieho&s;haphat,</HI> or of the hoa&s;t of <HI>Sanecherib,</HI> in the dayes of <HI>Hezechiah; They haue &s;lept their &s;leepe,</HI> that is, they haue langui&s;hed and fainted, not hauing any heart to repell dangers, <HI>P&s;al.</HI> 76.5.</P>
<P>The Rea&s;on is from the con&s;ideration of the time: <HI>know|ing the time.</HI></P>
<P><HI>Time,</HI> that is, opportunitie of time, fit and &s;ea&s;onable time. As men when they call vp their &s;eruants, vrge them becau&s;e the <HI>Sunne is vp:</HI> &s;o <HI>Paul</HI> requires that wee &s;hould, con&s;idering the <HI>&s;ea&s;on,</HI> the more earne&s;tly apply our &s;elues to our duties.</P>
<P>This <HI>time</HI> is &s;et forth by a compari&s;on, the time of <HI>faith receiued</HI> and begunne, compared with the time of faith <HI>con|tinued and encrea&s;ed. Now is our &s;aluation nearer then when wes beleeued.</HI></P>
<P><HI>Saluation:</HI> Not Chri&s;t incarnate, nor &s;aluation begunne in the remi&s;&s;ion of &s;innes, but eternall life, which is the re|ward of faith, vnto the which we are now nearer, then when we fir&s;t beleeued, and therefore &s;hould be the <HI>more liuely</HI> in pre&s;&s;ing toward the &s;ame.</P>
<P><HI>The longer we profe&s;&s;e the Gospell,</HI> <MILESTONE UNIT="Doctr."> <HI>the more &s;trong in faith, and zealous in godline&s;&s;e we ought to be,</HI> Hebr. 5.12. <HI>Paul</HI> re|proues the Hebrewes, becau&s;e they profited not according to their &s;tanding: and <HI>Hebr.</HI> 11.32. he vrgeth them to con|&s;tant enduring and patient &s;uffering of per&s;ecution, from the remembrance of their courage in the dayes of their <HI>fir&s;t
<PB N="57" REF="37">Illumination:</HI> then they <HI>endured a great fight;</HI> it were a &s;hame now to <HI>faint</HI> and play the cowards.</P>
<P>The time of <HI>grace</HI> is no time of <HI>&s;leeping,</HI> but of <HI>waking,</HI> <MILESTONE N="1" UNIT="V&s;e"> and labour: <HI>Now</HI> lay hold, now, if euer, get &s;ome thing for here|after, <HI>&s;ome faith</HI> and grace which may helpe, and &s;tand vs in &s;tead, in the euill day.</P>
<P>The Merchant ob&s;erues carefully the be&s;t time of buying in his fraught, and then be&s;tirres him: The Husbandman in harue&s;t time, ri&s;eth early, calleth his people together, <HI>and a|way;</HI> for it is good to take faire weather while it la&s;ts. Now is our <HI>harue&s;t,</HI> let vs be <HI>gleaning &s;omething.</HI></P>
<P>The Sheplieard in <HI>Lambing time</HI> watcheth his flocke, as <HI>Iacob</HI> did <HI>Labans,</HI> let vs <HI>now</HI> watch to &s;aue our &s;oules.</P>
<P>Many when they come to heare the Word, and to pray|ers, <HI>then</HI> begin to nod; Is this a time of <HI>&s;leeping?</HI> for &s;hame, <HI>awake; Gan&s;t thou not watch one houre?</HI></P>
<P>Lo&s;e not the pretious time of Repentance; <HI>Non enim in tempore vtiliter viuitur,</HI>
<NOTE PLACE="marg"><HI>Aug. Probae. Epi&s;t.</HI> 121. <HI>c.</HI> 7.</NOTE> <HI>ni&s;i ad comparandum meritum quo in ae|ternitate viuatur:</HI> Hee &s;pends his time vnprofitably, who gets not &s;ome grace, whereby hee may liue in eternity, &s;aid <HI>Augu&s;tine.</HI></P>
<P>Our <HI>Aduer&s;ary,</HI> the <HI>Diuell,</HI> &s;leepes not: The &s;ouldier that is a&s;leepe when the enemie is come, hath his throat cut:
<Q><L><HI>Vt iugulent homines &s;urgunt de nocte latrones;</HI></L>
<L><HI>Vt teip&s;um &s;erues non expergi&s;ceris?</HI> &mdash;</L></Q></P>
<P><HI>If the good man of the hou&s;e know at what watch the theefe would come, he would &s;urely watch, and not &s;uffer his hou&s;e to bee digged thorow,</HI> Matth. 24.43.</P>
<P>Be&s;ides, our <HI>time</HI> is <HI>&s;hort:</HI> all the time of grace is but an <HI>houre,</HI> and an houre is &s;oone out; <HI>cito pede praeterit aetas,</HI> &s;aid the Poet: <HI>Qui hodi&egrave; habemus horam, ne&s;cimus an cras habueri|mus vitam:</HI> Wee which haue an houre to day, know not whether we &s;hall haue a life to morrow, &s;aid <HI>An&s;elme.</HI>
<NOTE PLACE="marg">An&s;elm. in loc.</NOTE></P>
<P>Seuen times pa&s;&s;ed ouer <HI>Nabuchadnezzar,</HI> Dan. 4.25. that is, he liued &s;euen years like a bea&s;t: but many among vs haue liued &s;euen yeares twice or thrice told, like bea&s;ts, and yet re|member
<PB N="58" REF="38">not to make v&s;e of the <HI>time</HI> that remaines, to turne vnto the Lord.</P>
<P>Many of vs haue but a <HI>minute</HI> or <HI>two</HI> remaining; let vs vow not to giue &s;leepe to our eyes, nor &s;lumber to our lids, till we haue found fauour with the Lord, and grace to helpe in the time of need.</P>
<P>Here is a commendation of godline&s;&s;e: <MILESTONE N="2" UNIT="&V;&s;e"> He that beleeues, his &s;aluation is euery day <HI>neerer</HI> then other, as a wicked mans damnation is neerer and neerer; let this encourage vs: Thou meete&s;t with many di&s;couragements, but behold the <HI>king|dome of heauen is at hand.</HI></P>
<P>This reproues them which <HI>begin well,</HI> <MILESTONE N="3" UNIT="V&s;e"> but <HI>after</HI> grow <HI>&s;lee|pie</HI> and &s;luggi&s;h: Hony at the fir&s;t ta&s;ting liketh well, but a little cloyes vs; &s;o the <HI>beginnings</HI> of many haue been feruent, but their <HI>latter end</HI> drow&s;ie and cold.</P>
<P>This was the di&s;ea&s;e of Ephe&s;us, <HI>Reuel.</HI> 2. and we are dan|gerou&s;ly &s;icke of it.</P>
<P>Many trees are very forward in the Spring, but a little fro&s;t nips the buds, and then there is no fruit for that yeare; &s;o it is with vs: The <HI>forwardne&s;&s;e</HI> of many haue come to <HI>nothing.</HI></P>
<P>Take heed of <HI>falling from thy fir&s;t loue,</HI> of growing cold, of going backward:
<NOTE PLACE="marg"><HI>Leo Mag. &s;er.</HI> 8. <HI>de Pa&s;&s;ione, in fine.</HI></NOTE> <HI>Qui non proficit, deficit, <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> qui <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> acqui|rit, non nihil perdit:</HI> Hee that proceedeth not, decayeth, and he that getteth nothing, lo&s;eth &s;omething, &s;aid <HI>Leo.</HI></P>
<P>Naturall motions grow &s;tronger at the la&s;t; a &s;<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">one that falleth from a high place, the neerer it comes to the proper place, the fa&s;ter it moues: &s;o the <HI>neerer</HI> we come to heauen, the <HI>more zealous</HI> we &s;hould be in godline&s;&s;e.</P>
<P>What a thing were it, if after ten or twentie yeares profe&s;|&s;ion, a man &s;hould fall a &s;leepe at the comming of the Bride|groome; or walke &s;o, as if he regarded not whether he came at heauen or no.</P>
<P>A man though <HI>weary</HI> of his iourney, yet if hee be <HI>within &s;ight</HI> of the towne where his dwelling is, he puts on cheerily; yea the bea&s;t comming <HI>neere</HI> home, goeth <HI>freely,</HI> though dull and halfe tyred <HI>before.</HI></P>
<P>Take courage, proceed on liuelily; Behold the toppes of <HI>tho&s;e</HI> holy mountaines; within le&s;&s;e then an houre, thou &s;halt
<PB N="59" REF="38">be in heauen: A foule thing were it, to faint <HI>in the &s;ight</HI> of our Countrey, and in the very <HI>Hauens mouth</HI> to be &s;luggi&s;h and negligent.</P>
</DIV3>
<DIV3 N="12" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 12. <HI>The night is farre &s;pent, the day is at hand: Let vs therefore ca&s;t off the workes of darkene&s;&s;e, and let vs put on the armour of light.</HI></Q>
</EPIGRAPH>
<P>IN the eleuenth ver&s;e was the Preface, containing an Ex|hortation, to the diligent and &s;tudious performing our dutie, (as in things going before, &s;o) in things following.</P>
<P>The thing it &s;elfe <HI>Paul</HI> exhorts vnto, is a temperate and &s;ober walking; and this, in this ver&s;e <HI>generally,</HI> with a Rea|&s;on: and in the two next ver&s;es repeated, with a &s;peciall and particular Expo&s;ition.</P>
<P>In this ver&s;e, are an Exhortation, and a Rea&s;on.</P>
<P>The Rea&s;on &s;et before the Exhortation, and is laid downe as a foundation; and the Exhortation rai&s;ed out of it, and built vpon the &s;ame.</P>
<P><HI>The Night is farre &s;pent, the Day is at hand:</HI> In the&s;e words is the Rea&s;on, which is taken from a compari&s;on of diuers e&s;tates, to a diuers kind of life: The &s;ame things doe not al|wayes become <HI>Old</HI> and <HI>Yong, Noble</HI> and <HI>Ignoble</HI> per&s;ons: Otherwi&s;e is the behauiour of them which liue in <HI>darkene&s;&s;e,</HI> then is theirs who dwell in the <HI>light.</HI></P>
<P>In the day ought to be done the workes of <HI>light:</HI></P>
<P>But <HI>the night is farre &s;peat, and the day at hand:</HI>
<Q>Therefore, <HI>ca&s;t off the workes of darkne&s;&s;e, and put on the Armour of light.</HI></Q></P>
<P>The <HI>Maior</HI> is grounded vpon a <HI>Rule,</HI> which is, that our life mu&s;t bee an&s;werable to our condition and &s;tate; our workes to the time.</P>
<P>The <HI>Minor</HI> is in the words of <HI>Paul.</HI></P>
<P><HI>The Night, the Day:</HI> The&s;e are taken either properly, or figuratiuely. Properly, the <HI>Day,</HI> is either Naturall or Artifi|ciall: Here <HI>&s;uch a day</HI> is con&s;idered, which hath a <HI>Night op|po&s;ed to it;</HI> which the Artificiall hath; not the Naturall, be|ing
<PB N="60" REF="39">the &s;pace of foure and twentie houres, comprehending in it Night and Day.</P>
<P>The <HI>Hebrewes</HI> began the Naturall day at <HI>Euen;</HI> the <HI>Gre|cians</HI> at <HI>Sun-ri&s;e;</HI> the <HI>Romans</HI> as we, <HI>at Midnight;</HI> the <HI>Arabi|ans</HI> at <HI>Noone:</HI> All begin the Artificiall day at the <HI>Ri&s;ing,</HI> and end it at the <HI>Setting</HI> of the Sunne.</P>
<P><HI>The Day</HI> is in Greeke <GAP DESC="foreign"> of <GAP DESC="foreign">, gentle or came, be|cau&s;e it is appointed for tame creatures: or of <GAP DESC="foreign">, I de|&s;ire, becau&s;e it is to be de&s;ired; or as <GAP DESC="foreign">, the daugh|ter of the Sunne.</P>
<P>In Latine, it is <HI>Dies, &agrave; Deo,</HI> of God, as a diuine thing, as &s;ome al&s;o haue deriued the Hebrew word, it being the mea|&s;ure which God hath giuen for the world.</P>
<P><HI>Night,</HI> is the ab&s;ence of the Sunne, when there is nothing but darkne&s;&s;e, which is the priuation of light.</P>
<P>It is called <GAP DESC="foreign"> of <GAP DESC="foreign">, to &s;trike, as in Latine, <HI>Nox, &agrave; nocendo,</HI> of Hurting, becau&s;e, though there bee &s;ingular v&s;e of it, yet in compari&s;on of the day, it is not &s;o comfor|table.</P>
<P><HI>Day and Night</HI> are not here taken properly, but Meta|phorically: and &s;o 1. <HI>Day</HI> is taken for <HI>Prosperitie, Night</HI> for <HI>Aduer&s;itie,</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 9.1.</NOTE> and not vnfitly; for as in the <HI>Night,</HI> a man mee|ting with his friend,
<NOTE PLACE="marg"><HI>Colo&s;.</HI> 1.12.</NOTE> neither knowes nor &s;alutes him; &s;o is it in Aduer&s;itie. Thus <HI>Heauens bli&s;&s;e</HI> is called <HI>Light;</HI> and the Paines of Hell <HI>Darkene&s;&s;e.</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 25.30.</NOTE></P>
<P N="2">2 <HI>Day</HI> al&s;o is taken for <HI>Life,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 9.4.</NOTE> and <HI>Night</HI> for <HI>Death,</HI> as the Poet:
<Q><L><HI>Soles occidere &amp; redire po&s;&s;unt,</HI></L>
<L><HI>Nobis cum &s;emel occidat lux breuis,</HI></L>
<L><HI>Nox e&s;t perpetua vna dormienda.</HI></L></Q></P>
<P N="3">3 <HI>Night,</HI> is taken &s;ometimes for <HI>this life,</HI> and <HI>Day</HI> for the <HI>life to come,</HI> as <HI>P&s;al.</HI> 49.14. though wicked men pro&s;per here, yet, <HI>illo man&egrave;,</HI> in that morning, the <HI>vpright &s;hall haue the vpper hand of them: In that morning,</HI> that is, in the day of the <HI>Re&s;urrection,</HI> which &s;hall neuer haue a Night.</P>
<PB N="61" REF="39">
<P N="4">4 Sometimes al&s;o <HI>Night</HI> is taken for the <HI>time of the law,</HI>
<NOTE PLACE="marg"><HI>Malachy.</HI> 4.2.</NOTE> and <HI>Day</HI> for the time of the Go&s;pell; &s;o is the law called the <HI>time of &s;hadowes, Heb.</HI> 10.1.
<NOTE PLACE="marg"><HI>Ambr. tom.</HI> 1. <HI>l. exhor. ad virg. non procul ab in|itio.</HI></NOTE> and the time of the Go&s;pell the <HI>day of &s;aluation,</HI> 2 <HI>Cor.</HI> 6.2. as Chri&s;t is &s;ome where called the <HI>Sunne of righteou&s;ne&s;&s;e:</HI> and Saint <HI>Ambro&s;e</HI> expounds that of the P&s;alme, <HI>Day vnto day vttereth &s;peech, and night vnto night &s;heweth knowledge,</HI> thus; <HI>Day,</HI> that is, one Chri&s;tian teacheth another Chri&s;tian: and <HI>night,</HI> that is, one Iew tea|cheth another Iew.</P>
<P N="5">5 And &s;ometimes the&s;e termes, are thus taken, namely, the <HI>night</HI> for the time of our vnregenerate e&s;tate, when wee were without faith, repentance, &amp;c. and <HI>Day</HI> for the time of our regeneration, and conuer&s;ion to God: as is manife&s;t in the&s;e places: 2 <HI>Cor.</HI> 4.6. 1 <HI>The&s;&s;.</HI> 5.5. 2 <HI>Pet.</HI> 1.19.
<NOTE PLACE="marg"><HI>Ouid.</HI> 6. <HI>Metam.</HI></NOTE> Igno|rance and rebellion are called <HI>night</HI> by the Poet.</P>
<Q><L><HI>Proh &s;uperi, quantum mortalia pectora caecae</HI></L>
<L><HI>Noctis habent!</HI> &mdash;</L></Q>
<P>The que&s;tion is, how <HI>Day</HI> and <HI>Night</HI> are taken here by our Apo&s;tles, for interpreters iudge diuer&s;ly:</P>
<P>But not the fir&s;t way, though to be <HI>without grace,</HI> be the <HI>greate&s;t aduer&s;ity</HI> can be fall vs: and on the contrary.</P>
<P>Nor the &s;econd, though indeed onely beleeuers <HI>liue,</HI> and vnbeleeuers are <HI>dead</HI> in &s;inne.</P>
<P>Nor the third, becau&s;e the Re&s;urrection is not our mor|ning, our morning is in this life: for here we haue &s;ome light of Grace.</P>
<P>Nor the fourth, which interpreters ancient and later haue much &s;tood vpon; For fir&s;t, the <HI>night</HI> of Iewi&s;h ceremonies, is not onely <HI>farre pa&s;&s;ed,</HI> but <HI>cleane gone</HI> and ended. Second|ly, <HI>Paul</HI> wrote principally to the Gentiles, who had <HI>no night</HI> of ceremonies: Thirdly, <HI>Paul</HI> &s;ets downe, ver&s;e 13. what be the works of the night hee meanes, <HI>viz. Chambering</HI> and <HI>wontonne&s;&s;e, gluttony</HI> and <HI>drunkenne&s;&s;e, &amp;c.</HI></P>
<P>We therfore take the fifth and la&s;t to be the true meaning of this place.</P>
<PB N="62" REF="40">
<P><HI>The Night is farre &s;pent, the Day is at hand:</HI> The Apo&s;tles &s;o &s;peakes to note the goodne&s;&s;e, and yet the imperfection of our e&s;tate.</P>
<P>It is not <HI>&s;o Day</HI> with vs, but that we haue <HI>much darkne&s;&s;e,</HI> nor <HI>&s;o Night</HI> but that, ble&s;&s;ed be God, wee haue <HI>&s;ome light,</HI> &s;ome knowledge, &s;ome Faith, &s;ome power again&s;t &s;inne, &amp;c.</P>
<P>Our e&s;tate is excellently called by the Fathers, <HI>Crepu&s;cu|lum,</HI> which is a middle time betweene darkne&s;&s;e and light: it is as the <HI>grey morning</HI> with vs, betweene the <HI>darknes</HI> of &s;in and the <HI>light</HI> of the vi&s;ion and glory of God.</P>
<P>Infidelity is <HI>midnight.</HI> Faith is the <HI>morning.</HI> The vi&s;ion of God is as <HI>High noone.</HI> If we looke vpon Infidelity, <HI>it is day</HI> with vs: If to the ble&s;&s;ed vi&s;ion of God, it is <HI>as night.</HI> The Angels haue <HI>a day,</HI> which we haue not <HI>yet;</HI> and <HI>we</HI> haue <HI>a day,</HI> which <HI>Turkes</HI> and <HI>Infidels</HI> haue not <HI>yet.</HI> Infidels &s;ee <HI>nothing:</HI> We &s;ee <HI>in part:</HI> The ble&s;&s;ed in heauen, &s;ee <HI>all things.</HI></P>
<P><HI>The time of Infidelity,</HI> <MILESTONE UNIT="Doctr."> <HI>is darke night: and the time of grace, as the comfortable day. Act.</HI> 26.18. <HI>Paul</HI> is &s;ent to the Gentiles, that they may <HI>turne from darkne&s;&s;e to light. Eph.</HI> 5 8. <HI>Yet were &s;ometime darkne&s;&s;e, but now are yee light in the Lord.</HI></P>
<P>As the <HI>euening</HI> was before the <HI>morning;</HI> <MILESTONE N="1" UNIT="&V;&s;e"> &s;o fir&s;t it is <HI>night</HI> with vs through our corruption, before it be <HI>day</HI> with vs by grace. No man is borne in this day: but as, <HI>when darkne&s;&s;e was vpon the face of the deepe,</HI> God made the light by his word: &s;o by the preaching of his Word, hath he turned our <HI>&s;pirituall darkne&s;&s;e</HI> into <HI>light,</HI> according to that comfortable &s;aying: <HI>God,</HI>
<NOTE PLACE="marg">2 <HI>Cor.</HI> 4.6.</NOTE> <HI>who commanded the light to &s;hine out of darkne&s;&s;e, hath &s;hi|ned in our hearts, to giue the light of the knowledge of God in the face of Ie&s;us Chri&s;t.</HI></P>
<P>The Creation of light, no greater worke then thy con|uer&s;ion; Be thankfull to him who by his word, hath brought thee which &s;ate&s;t in <HI>darkne&s;&s;e</HI> and in the <HI>&s;hadow of death,</HI> into the <HI>comfortable light</HI> of &s;auing grace.</P>
<P>Happy are beleeuers, <MILESTONE N="2" UNIT="V&s;e"> vnbeleeuers and wicked men are mo&s;t mi&s;erable: when the&s;e with the <HI>Aegyptians</HI> are vnder darkne&s;&s;e which may be felt; then are the children of God with the <HI>I&s;raelites,</HI> in the ble&s;&s;ed light of <HI>Go&s;hen.</HI></P>
<PB N="63" REF="40">
<P>Truely the <HI>light is &s;weet,</HI>
<NOTE PLACE="marg"><HI>Eccle.</HI> 11.7.</NOTE> <HI>and a plea&s;ant thing is it for the eyes to behold the Sunne:</HI> but darkne&s;&s;e is hideous.</P>
<P>How tedious to a &s;ick man is the <HI>night!</HI> how de&s;ires hee and longs for the <HI>Day;</HI> for light of it &s;elfe cheareth, and mi|tigates griefe; &s;o is the time of grace mo&s;t comfortable.</P>
<P>As is he who lyeth in the bottome of a dark &s;tinking dun|geon; &s;o is the man who hath a con&s;cience <HI>without the light</HI> of grace.</P>
<P>There is nothing more pure, more pretious, more delight|full, more powerfull then the light:
<NOTE PLACE="marg"><HI>Dama&s;c. Ort. fid. l.</HI> 2. <HI>c.</HI> 7.</NOTE> it is <HI>pulchritudo et orna|mentum omnis vi&s;ibilis creaturae,</HI> the beauty and ornament of euery vi&s;ible creature, &s;aid <HI>Dama&s;cene.</HI></P>
<P>The <HI>be&s;t things</HI> are called <HI>light: God</HI> dwells in the light; <HI>Chri&s;t</HI> is the light of the world: <HI>The good Angels</HI> are Angels of light, the <HI>Word</HI> is light, <HI>Saints</HI> are light, <HI>Bapti&s;me</HI> is light, &amp;c. and the night or darkne&s;&s;e is contrary.</P>
<P>To bee <HI>bodily blind,</HI> is a great mi&s;ery, but to bee <HI>&s;pirituall blind,</HI> is an exce&s;&s;e of mi&s;ery. As it is ea&s;ie to make the blind fall into the ditch, &s;o, if our eyes &s;pirituall be darkned, how great is the darkne&s;&s;e, how ea&s;ily can Satan lead &s;uch men in|to the very pit of hell!</P>
<P>If thou ha&s;t receiued grace, <HI>&s;hew forth his pray&s;es who hath called thee out of darkne&s;&s;e in to his maruellous light.</HI>
<NOTE PLACE="marg">1 <HI>Pet.</HI> 2.9.</NOTE></P>
<P><HI>Night</HI> and <HI>Day</HI> are two contrary &s;tates: <MILESTONE N="3" UNIT="&V;&s;e"> It is not po&s;&s;ible to bring <HI>mid-night</HI> and <HI>mid-day</HI> together: &s;o impo&s;&s;ible, that a man being in the &s;tate of &s;inne and infidelity, &s;hould bee a good Chri&s;tian.</P>
<P>Examine thy e&s;tate, whether it be <HI>night</HI> with thee or <HI>day,</HI> thou &s;halt know this, by thy <HI>inward affections,</HI> and by thy <HI>out|ward actions.</HI></P>
<P N="1">1 Thou reade&s;t in the P&s;almes; that <HI>God makes darkne&s;&s;e, and it is night, and then all the bea&s;ts of the fore&s;t creepe forth; the Lyons &s;eeke after their prey, &amp;c. But when the Sunne ari|&s;eth, they lay them downe in their dennes, and then man goeth forth to his worke, and to his labour till the euening.</HI></P>
<P>Looke now to thy heart; is <HI>pride</HI> there, <HI>malice, couetou&s;|ne&s;&s;e, &amp;c.</HI> Surely if the&s;e <HI>bea&s;ts</HI> be abroad, it is <HI>night</HI> with thee;
<PB N="64" REF="41">the&s;e are not to be &s;eene in the <HI>light</HI> of grace, but are hunted out, to Hell (the Diuels den) from whence they came.</P>
<P N="2">2 Thou reade&s;t in S.
<NOTE PLACE="marg">1 <HI>The&s;&s;.</HI> 5.6, 7.</NOTE> <HI>Paul, Let vs watch and be &s;ober, for they that &s;leepe &s;leepe in the night, they that are drunken, are drun|ken in the night.</HI></P>
<P>Looke now to thy life;
<NOTE PLACE="marg"><HI>Ioh.</HI> 3.20.</NOTE> <HI>Euery one that doth euill hateth the light,</HI>
<NOTE PLACE="marg"><HI>Iob.</HI> 24.14, 15.16.17.</NOTE> &s;aith our Sauiour, and the theefe, the murderer, the A|dulterer <HI>wait for the twilight,</HI> &s;aith <HI>Iob,</HI> and <HI>the morning is to them as the &s;hadow of death:</HI> If therefore, whoredome, drun|kenne&s;&s;e, theft, &amp;c. be thy practices, then certainly it it <HI>mid|night</HI> with thee: &s;tand vp from the&s;e dead workes, that <HI>Chri&s;t</HI> may giue thee light.</P>
<P><HI>The Night is farre &s;pent,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> <HI>the Day is at hand.</HI> Though wee haue <HI>&s;ome light,</HI> yet wee haue <HI>&s;ome darkene&s;&s;e,</HI> which the Re|generate &s;ee and bitterly complaine of. O the dulne&s;&s;e, ig|norance, rebellious corruptions that yet remaine, wee are not <HI>perfectly</HI> renewed in euery <HI>degree:</HI> let it admoni&s;h vs to <HI>proceed</HI> 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 in|crea&s;e.</P>
<P><HI>Democritus</HI> the Philo&s;opher, put out the eyes of his bo|dy,
<NOTE PLACE="marg"><HI>A. Gellius Noct. Attic. l.</HI> 10.17.</NOTE> per&s;wading him&s;elfe, that the cogitations, and com|mentations of his minde, in the contemplation of nature, would bee the more liuely, and exact thereby: &s;o, one way doubtle&s;&s;e to further the light of the &s;oule, is to pluck off the <HI>&s;cales</HI> of worldline&s;&s;e, and voluptuou&s;ne&s;&s;e, and to put out the carnall eye, wherewith with <HI>&s;o much doting</HI> we behold the things of this world.</P>
<P>Euery day dre&s;&s;e thine eyes, that thou mai&s;t &s;ee more and more.
<NOTE PLACE="marg"><HI>Pre.</HI> 4.18.</NOTE> He that is righteous let him be more righteous, that he may be like the <HI>morning light which &s;hineth more and more, vnto perfect day.</HI></P>
</DIV3>
<DIV3 N="12" TYPE="verse">
<PB N="65" REF="41">
<EPIGRAPH>
<Q>VERSE 12. &mdash; <HI>Let vs therefore ca&s;t off the workes of darkne&s;&s;e, and let vs put on the Armour of light.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words are the generall Exhortation, i&s;&s;uing out of the Rea&s;on contained in the fir&s;t words of this ver&s;e, of which before.</P>
<P>This Exhortation hath two branches, according to the two parts of the Rea&s;on; <HI>The night is farre &s;pent; therefore ca&s;t off the workes of darkne&s;&s;e: The day is at hand,</HI> therefore <HI>put on the armour of light:</HI> In each of the&s;e are two things: The Act: the Obiect.</P>
<P>In the fir&s;t branch, the Act is, <HI>Ca&s;t off:</HI> the Obiect, <HI>the workes of darkne&s;&s;e.</HI></P>
<P><HI>Darkne&s;&s;e</HI> is the priuation of light, cau&s;ed by the ab&s;ence of the Sunne, when the body of the Earth is interpo&s;ed be|tweene vs and it: here tran&s;lated to &s;ignifie an vnregenerate e&s;tate, when the cogitation is darkened, and the &s;oule de&s;ti|tute of the light of Grace: and there is an excellent <HI>Analogie</HI> and &s;imilitude betweene <HI>bodily</HI> and <HI>&s;pirituall</HI> darkne&s;&s;e, and that in fiue things.</P>
<P N="1">1 <HI>Tenebra e&s;t vi&s;us impeditiua,</HI>
<NOTE PLACE="marg"><HI>J<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">an &agrave; S Ge|<GAP DESC="illegible" RESP="MURP" EXTENT="4 letters">ano, lib.</HI> 1 <HI>de <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> &amp; cl<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">, <GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">p.</HI> 3<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.</NOTE> darkene&s;&s;e hindereth &s;ight: and therefore <HI>tenebrae, &agrave; tenendo,</HI> becau&s;e our eyes are as holden that wee cannot &s;ee, to reade, to di&s;tingui&s;h co|lours, &amp;c. In the Night <HI>Coloromnthus vnus:</HI> So an vnrege|nerate man is blinde, he &s;ees not the foul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne&s;&s;e of &s;inne, the danger of his &s;oule, &amp;c.</P>
<P N="2">2 It is <HI>gre&s;&s;us prohibitiua,</HI> it hinders a mans going and tra|uell: when the plague of thicke darkne&s;&s;e was vpon Aegypt,
<NOTE PLACE="marg"><HI>Exod.</HI> 10.23.</NOTE> it is &s;aid that no man ro&s;e from his place for three dayes; they might haue candle and fire, yet the darkne&s;&s;e was &s;o thicke, that the light of the&s;e could not pierce it: it was a darkne&s;&s;e that might haue been felt.</P>
<P>So the vnregenerate, in regard of their blindne&s;&s;e, lye and die in their &s;innes, if God mercifully enlighten them not.</P>
<P N="3">3 Darkne&s;&s;e is <HI>ca&s;us inductiua,</HI> cau&s;eth a man dangerou&s;|ly to fall: He that walkes in the night, here runnes again&s;t a po&s;te, there tumbles into a ditch.</P>
<PB N="66" REF="42">
<P>So the way of the wicked is as darkne&s;&s;e,
<NOTE PLACE="marg"><HI>P<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.9.</NOTE> <HI>they know not at what they &s;tumble,</HI> as <HI>Salomon</HI> &s;aith.</P>
<P N="4">4 It is <HI>timoris incu&s;&s;iua,</HI> darkne&s;&s;e &s;trikes a feare into a man. In the darke night a little noy&s;e, any vnexpected thing in our way, yea &s;ometimes a mans owne imagination will make h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> afra<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d, though otherwi&s;e of good courage.</P>
<P>So the darkne&s;&s;e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f the vnregenerate makes them feare, where no feare is; as in the &s;uper&s;tition of the Heathen is manife&s;t. So the Papi&s;ts are afraid of eating an egge in Lent, and thinke the Diuel would fetch them away if they &s;hould eate fre&s;h vpon a fa&s;ting-day; but it is their darkne&s;&s;e, for if they had light, they would di&s;cerne, that not for the&s;e things, but for the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dolatries,
<NOTE PLACE="marg"><HI>Act</HI> 10.</NOTE> cruelties, bla&s;phemies, &amp;c. they had cau&s;e to feare. <HI>Peter</HI> was afraid to eate out of the &s;heete, but it was his ignorance.</P>
<P N="5">5 Darkene&s;&s;e is <HI>&V;erecundiae diminutiua,</HI> it dimini&s;heth &s;hamefa&s;tne&s;&s;e, and makes men bold to doe that then, of which they would be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;hamed in the day-light: <HI>Nox &amp; A|mor vinum&abque; nihil moderabile &s;uadent.</HI></P>
<P>So the vnregenerate becau&s;e of their darkne&s;&s;e, are not a|&s;hamed of drunkenne&s;&s;e, whoredome, &s;wearing, lying, &amp;c. they are impudent as an harlot, they haue a whores forhead, and reiu&s;e to be a&s;hamed.</P>
<P>But a regenerate man, if hee bee by infirmitie ouertaken with a fault; how is he a&s;hamed of him&s;elfe, and to &s;hew his head before God or men? If a man doe ill, and be not a&s;ha|med, it is his darkne&s;&s;e.</P>
<P><HI>Work<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of darkne&s;&s;e.</HI> By workes are meant all &s;uch practi|ces and cour&s;es which come from an vnregenerate e&s;tate, which are called <HI>of darkne&s;&s;e</HI> in three re&s;pects.</P>
<P N="1">1 Becau&s;e they <HI>i&s;&s;ue</HI> from the <HI>darkne&s;&s;e of the minde,</HI> for it is that which bringeth forth drunkenne&s;&s;e, &amp;c. All &s;innes come from our corruption, and from Satan the <HI>Prince of darkne&s;&s;e.</HI></P>
<P N="2">2 Becau&s;e they <HI>are done</HI> in darkne&s;&s;e, 1. <HI>The&s;&s;.</HI> 5.5.</P>
<P N="3">3 Becau&s;e they <HI>lead vs to</HI> darkne&s;&s;e, for &s;uch workers are &s;entenced to <HI>vtter darkne&s;&s;e.</HI></P>
<P><HI>Ca&s;t off:</HI> as a man when he begins to ri&s;e, ca&s;teth off his
<PB N="67" REF="42">blankets and bed-clothes; but becau&s;e a man that doth &s;o, at night returneth thither againe to bee couered with &s;uch things: therefore rather <HI>&s;o to ca&s;t off,</HI> as a man that hath &s;o long worne a &s;uite, that now it beginneth to doe him di&s;cre|dit to weare it; or yet rather, as a man comming out of pri|&s;on, hauing filthy ragges about him, and full of vermine; goeth a&s;ide, putteth them off, and hurleth them away on &s;ome dunghill, or into &s;ome ditch, and neuer purpo&s;eth to touch them more: &s;o are wee to <HI>ca&s;t off the workes of dark|ne&s;&s;e,</HI> as whoredome, drunkenne&s;&s;e, &amp;c. the&s;e <HI>na&s;tie ragges,</HI> with indignation, throwing them into Hell, their proper place from whence they came.</P>
<P><HI>And let vs put on the Armour of light.</HI> The Action here, is <HI>putting on;</HI> the Obiect, <HI>the Armour of light.</HI></P>
<P N="1">1 <HI>Light,</HI> in oppo&s;ition to <HI>Darkne&s;&s;e,</HI> implying a holy and &s;anctified e&s;tate, being renued by the Spirit of God.</P>
<P>Grace of &s;anctification is called <HI>light:</HI> becau&s;e as the light,
<NOTE PLACE="marg"><HI>Iames</HI> 1.17. <HI>Malachy</HI> 4.2.</NOTE> it comes from heauen, from the <HI>Father of lights,</HI> and from Ie&s;us Chri&s;t the <HI>Sunne of righteou&s;ne&s;&s;e.</HI> An e&s;tate of Grace, is a <HI>heauenly e&s;tate.</HI></P>
<P N="2">2 Becau&s;e as light <HI>manife&s;teth</HI> dangers and &s;nares, &s;o the minde being renued, and enlightned with grace, di&s;cerneth betweene good and bad, truth and fal&s;ehood, and &s;eeth that the end of euill wayes is a&s;&s;ured de&s;truction, &amp;c.</P>
<P N="3">3 Becau&s;e, as light is comfortable, &s;o the <HI>con&s;cience is chea|red</HI> by grace.</P>
<P N="4">4 Becau&s;e he that <HI>liueth holily,</HI> is a <HI>light</HI> to others, who by the &s;hine of his good workes, glorifieth God.</P>
<P><HI>Armour of light:</HI> <GAP DESC="foreign">, <HI>Bez<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> tran&s;lateth with a circum&s;tance of words, <HI>Induamur habitu qui luci conucniat;</HI> put on a habite &s;utable to the light: but the word <GAP DESC="foreign">, pro|perly &s;ignifieth <HI>Armour,</HI> and it is &s;o proper to <HI>Paul</HI> to &s;peake after this manner, that I wonder M. <HI>Beza</HI> would not retaine the antient and proper tran&s;lation herein.</P>
<P><HI>Rom.</HI> 6.13. We reade of <HI>In&s;truments</HI> or <HI>weapons of vnrigh|teou&s;ne&s;&s;e,</HI> and righteou&s;ne&s;&s;e: and when <HI>Paul</HI> reckoneth vp the particular graces of Sanctification, he doth it vnder the termes of &s;uch <HI>pareels of armour,</HI> which are v&s;ed in the war.
<PB N="68" REF="43">So <HI>Ephe&s;.</HI> 6.11. put on, &s;aith he, <GAP DESC="foreign"> the <HI>whole ar|mour of God,</HI> the parcels whereof follow in that place. So 1. <HI>The&s;&s;</HI> 5.8. faith and loue are called a <HI>bre&s;t. plate,</HI> and hope <HI>a helmet</HI> of &s;aluation.</P>
<P><HI>Workes of light,</HI> are called <HI>Armour,</HI> becau&s;e of their <HI>defen|&s;iue,</HI> and <HI>offen&s;iue</HI> property: they helpe to <HI>defend</HI> our con&s;ci|ences again&s;t Satan, and they <HI>offend</HI> Satan; nothing almo&s;t vexeth the foule &s;pirit more, then our con&s;cionable and vp|right proceeding in godline&s;&s;e.</P>
<P><HI>Put on:</HI> a metaphor from the putting on of apparell, fa|miliar with <HI>Paul,</HI> of which more, ver&s;. 14.</P>
<P>M. <HI>Beza</HI> tran&s;lateth it in the pa&s;&s;iue, <HI>Induamur,</HI> let vs bee put on, becau&s;e this armour is be&s;towed vpon vs <HI>from aboue,</HI> it is the holy Spirit which <HI>fa&s;hioneth it,</HI> and <HI>girdeth</HI> it to vs.</P>
<P><HI>The con&s;ideration of our holy calling to the &s;tate of grace,</HI> <MILESTONE UNIT="Doctr."> <HI>ought to teach vs to hate and abhorre euill workes, and to doe the good.</HI> Ephe&s;. 5.8. <HI>Yee were &s;ometimes darkne&s;&s;e, but now yee are light in the Lord; walke as children of light.</HI> 1. The&s;&s;. 5.8. <HI>Let vs who are of the day be &s;ober.</HI> Tit. 2.11.12. <HI>The grace of God hath appeared, teaching vs to deny vngodline&s;&s;e,</HI> &amp;c. 1. Ioh. 2.8.</P>
<P>Euery man ought to manife&s;t his regeneration, <MILESTONE N="1" UNIT="&V;&s;e"> by the <HI>light</HI> of his life: nay it will be &s;o, if once enlightned, there will be as much difference from our former e&s;tate, as between light and darkne&s;&s;e; if once <HI>grafted</HI> into Chri&s;t, our <HI>fruit</HI> will bee &s;o changed, that there will be as much difference from that which was, as betweene the faire and &s;weet <HI>fruit</HI> of <HI>Para|di&s;e,</HI> and the mo&s;t bitter <HI>Coloquintida.</HI></P>
<P>Euery thing doth agree <HI>performam,</HI> worke according to, and by the forme: fire will heate, if it bee fire, and light will di&s;pell darkne&s;&s;e: if we haue receiued <HI>grace,</HI> our conuer&s;ati|on and whole behauiour will be <HI>gracefull: If we &s;ay that wee haue fellow&s;hip with him</HI> (who is the light) <HI>and walke in darke|ne&s;&s;e, we lye, and doe not the truth.</HI></P>
<P>If thou bee&s;t ord<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">narily drunke, if thou delighte&s;t in va|nitie, art a common bla&s;phemer, &amp;c. there is no light, no grace.
<NOTE PLACE="marg"><HI>E&s;ay</HI> 8.20.</NOTE> <HI>To the law, and to the te&s;timony; if they &s;peake,</HI> (and do) <HI>not according to this word, it is becau&s;e there is no light in them.</HI></P>
<PB N="69" REF="43">
<P>We mu&s;t <HI>ca&s;t off</HI> euill with <HI>hatred</HI> to it, <MILESTONE N="2" UNIT="&V;&s;e"> and <HI>put on</HI> good|ne&s;&s;e with <HI>delight</HI> in it.</P>
<P>Many will &s;pet at the naming of the Diuell, and &s;ay they defie him; but ha&s;t thou ca&s;t him out of thy heart? Many will &s;ay they cannot abide hypocri&s;ie, di&s;&s;embling, malice, &s;landering, pride, &amp;c. which yet continually practi&s;e &s;uch things: when thou heare&s;t or &s;ee&s;t euill, as &s;wearing, drun|kenne&s;&s;e, &amp;c. doth thy heart ri&s;e again&s;t &s;uch euils, for the <HI>true hatred</HI> thou beare&s;t to them, and in this hatred do&s;t thou abandon the workes and workers of &s;uch darkne&s;&s;e? If &s;o, this is a good &s;igne.</P>
<P>Many will commend the Word, but if the Preacher come home to their con&s;cience, and tell them of their <HI>belo|ued &s;inne,</HI> they will &s;torme and rage: many will commend &s;obrietie, cha&s;titie, humilitie, patience, but <HI>put</HI> thou them <HI>on,</HI> and <HI>weare</HI> them.</P>
<P><HI>Put on the Armour of light.</HI> Where there is <HI>v&s;e of armour,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> there is &s;ome <HI>feare of danger;</HI> yet if there come <HI>danger,</HI> ble&s;|&s;ed be God that we haue <HI>Armour.</HI></P>
<P>A godly man is <HI>armed</HI> from top to toe, Satan may <HI>buffet</HI> him, but <HI>de&s;troy</HI> him he cannot, for he is <HI>armed in proofe.</HI></P>
<P>Mi&s;erable is the vnregenerate man, for hee is both <HI>blinde</HI> and <HI>naked:</HI> how ea&s;ily are &s;uch <HI>a&s;&s;aulted, wounded,</HI> and in bo|dy and &s;oule <HI>de&s;troyed</HI> by Satan.</P>
<P><HI>Let vs put on the armour of light:</HI> and for as much as Chri&s;t hath &s;uffered for vs in the fle&s;h, <GAP DESC="foreign"><HI>arme your &s;elues with the &s;ame minde,</HI> namely, to cea&s;e from &s;in,
<NOTE PLACE="marg">1. <HI>Pet.</HI> 4.1.2.3.</NOTE> and to <HI>liue the re&s;t of our time, not to the lu&s;ts of men,</HI> in la&s;ciuiou&s;|ne&s;&s;e, exce&s;&s;e of wine, &amp;c. <HI>but to the will of God.</HI></P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 13. <HI>Let vs walke hone&s;tly as in the day; not in rioting and drunkenne&s;&s;e, not in chambering and wanton|ne&s;&s;e, nor in &s;trife and enuying.</HI></Q>
</EPIGRAPH>
<P><HI>LEt vs walke hone&s;tly as in the day.</HI> Concerning the cohe|rence of the&s;e words with them before, there is &s;ome dif|ference, without any damage of the &s;en&s;e.</P>
<P>Some make it a new argument, <HI>ab hone&s;to,</HI>
<NOTE PLACE="marg">Pet. Mart. Gryneus.</NOTE> which certainly is of great force with them which haue not put off humane &s;en&s;e.</P>
<PB N="70" REF="44">
<P>Some from the <HI>end</HI> of ca&s;ting off, and putting on, of which in the twelfth ver&s;e,
<NOTE PLACE="marg">Sarcerius.</NOTE> tran&s;lating <GAP DESC="foreign">, by two words, <HI>&s;ic vt,</HI> in Engli&s;h, <HI>&s;o that,</HI> thus the vulgar, and our other tran&s;lations, not well. The true&s;t reading is, as it is here, from his Maie|&s;ties tran&s;lation: and &s;o the fir&s;t part of the ver&s;e yeeldeth vs an exhortation, which is another from that in the twelfth ver&s;e, <HI>in words,</HI> but not <HI>in &s;en&s;e.</HI></P>
<P>The duty required in this repeated exhortation, is <HI>Hone&s;t walking</HI> where is the action, <HI>walking;</HI> the manner, <HI>hone&s;tly:</HI> and this amplified from the con&s;ideration of the time, <HI>as in the day.</HI></P>
<P><HI>Let vs walke: to walke,</HI> with the Apo&s;tle, is to liue; the ef|fect or &s;igne of life, put for life it &s;elfe; and &s;o the Comman|dements are called <HI>a way,</HI> and our obedience a <HI>walking</HI> there|in: there are diuers <HI>Analogies</HI> here, of the which I haue writ|ten &s;omewhat vpon the eight Chapter of this Epi&s;tle, ver&s;. 1.</P>
<P>All our thoughts, words, deeds, whole behauiour, mu&s;t be <HI>hone&s;t,</HI> and &s;o to bee, mu&s;t bee our delight, and wee mu&s;t daily <HI>goe forward</HI> therein.</P>
<P><HI>Hone&s;tly: hone&s;ty</HI> is taken &s;ometimes in our ordinary &s;peech for <HI>cha&s;tity,</HI> and &s;o here, but this is but a part of the &s;en&s;e.</P>
<P>Sometimes for <HI>faithfulne&s;&s;e;</HI> &s;o we &s;ay, an <HI>hone&s;t</HI> man, that is, a <HI>faithfull</HI> and iu&s;t dealing: &s;o here al&s;o, but this but in part, the word is <GAP DESC="foreign">, that is, <HI>in a good fa&s;hion,</HI> implying all comely and commendable carriage.</P>
<P>The <HI>Adiectiue</HI> is &s;omewhere tran&s;lated,
<NOTE PLACE="marg"><HI>Act.</HI> 13.50.</NOTE> <HI>Honorable:</HI> The Iewes &s;tirred vp many deuout women, <GAP DESC="foreign">, and <HI>honorable,</HI> and this excellently fits here: and the Ciuill Law|yers oppo&s;e <HI>hone&s;t</HI> to <HI>vile</HI> and ba&s;e: <HI>let vs walke hone&s;tly, hono|rably,</HI> according to the <HI>credit</HI> of our place and calling.</P>
<P>The Syrian Tran&s;lation reades, <HI>mode&s;tly; Beza, compo&s;it&egrave;,</HI> orderly, fitly, as you would &s;ay <HI>in print:</HI> The Vulgar and Ma&s;ter <HI>Caluin,</HI>
<NOTE PLACE="marg">Tit. de Zelo &amp; <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ore po&s;t me|dium.</NOTE> <HI>decently,</HI> and &s;o Saint <HI>Cyprian</HI> read this place: <HI>Pareus</HI> expoundeth it by <HI>Pauls</HI> three aduerbs, Tit. 2.12 <HI>&s;o|berly, righteou&s;ly,</HI> and <HI>godly.</HI></P>
<P><HI>As in the day:</HI> for our <HI>night apparell,</HI> any thing, though patcht and homely, will &s;erue the turne; but in the <HI>day</HI> come|line&s;&s;e requireth that wee &s;hould bee more hand&s;omely at|tired.</P>
<PB N="71" REF="44">
<P>When a man is to goe abroad, among his betters e&s;peci|ally, he bru&s;heth and trimmeth vp him&s;elfe.</P>
<P>The Husbandman while&s;t he goeth to plough and cart, is clad, it may be, in lether, but at another time his garments are very neate and trimme; hee hath his worke-day and his holy-day apparell.</P>
<P>So, becau&s;e it is now <HI>day</HI> with vs, and that we <HI>walke</HI> be|fore men and Angels, we are <HI>&s;utably</HI> to be fa&s;hioned and ar|rayed: and in as much as <HI>very day</HI> is <HI>holy-day</HI> with a true Chri&s;tian, and <HI>euery place</HI> as the <HI>Church</HI> to him, therefore he is to <HI>walke thereafter.</HI></P>
<P><HI>Euery Chri&s;tian mu&s;t haue a &s;peciall care ouer all his behaui|our, that it be hone&s;t, and &s;uch as becommeth the Gospell.</HI> Prou. 4.25. <MILESTONE UNIT="Doctr."> <HI>Let thine eyes look right on, and let thine eye-lids look &s;treight before thee.</HI> 26. <HI>Ponder the path of thy feet, and let all thy wayes be &s;tabli&s;hed,</HI> or ordered aright. 27. <HI>Turne not to the right hand nor to the left, remoue thy foote from euill.</HI> Ephe&s;. <HI>See that yee walke circumspectly,</HI> accurately. 1. The&s;&s;. 4.14.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>That yee malke hone&s;tly,</HI> according to the Word in this place.</P>
<P>A Chri&s;tian mu&s;t be <HI>walking:</HI> <MILESTONE N="1" UNIT="V&s;e"> to &s;tand &s;till and idle is re|proued, <HI>Matth.</HI> 20.3.6. An <HI>idle</HI> man falls into pouertie, and a man that giueth him&s;elfe to ea&s;e, into diuers di&s;ea&s;es: Bee <HI>walking,</HI> that thou maye&s;t expell noxious humours. When <HI>Dauid</HI> began to take his ea&s;e, hee began to bee ouer-growne with lu&s;tfull affections. If the husbandman be not alwayes fallowing his land with the plough, it will runne out with weeds, &s;o will our <HI>hearts</HI> with <HI>noy&s;ome lu&s;ts,</HI> through want of the daily practice of good duties.</P>
<P>We mu&s;t <HI>walke,</HI> that is, <HI>goe forward</HI> in godline&s;&s;e, <MILESTONE N="2" UNIT="&V;&s;e"> that we may euery day be nearer heauen then other, as he that wal|keth commeth nearer and nearer to his iourneyes end.</P>
<P>A Nur&s;e delighteth to &s;ee her babe battle and thriue, and it is a &s;hame for a &s;choller to bee alwayes in the <HI>lowe&s;t</HI> forme. Go on therefore, and be euery day better then thy &s;elfe. Not to goe forward, is to goe backward.
<NOTE PLACE="marg"><HI>Philip.</HI> 3.13.14.</NOTE> <HI>I forget that which is be|hind,</HI> &s;aith <HI>Paul, and reach forth vnto that which is before,</HI> and <HI>I prea&s;e toward the marke.</HI></P>
<P>We are not yet at our iourneyes end, wee mu&s;t <HI>walke on,</HI>
<PB N="72" REF="45">and there are many impediments, <HI>Et ibi incidimus in deficiendi periculum, vbi proficiendi depo&s;uerimus appetitum:</HI> There wee beginne to <HI>grow wor&s;e,</HI>
<NOTE PLACE="marg"><HI>Leo Mag. &s;er.</HI> 2. <HI>de Quadrag.</HI></NOTE> where wee &s;triue not and de&s;ire to <HI>grow better,</HI> &s;aid <HI>Leo.</HI></P>
<P>Our walking to heauen, is like the forcing of a Boate <HI>a|gain&s;t</HI> the &s;treame, or a Chariot <HI>vp</HI> a hill; if the oares and hor&s;es &s;tand &s;till, they go <HI>backe</HI> as fa&s;t as they went <HI>forward.</HI></P>
<P>As in <HI>walking,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> there are <HI>many paces,</HI> &s;o in our life many <HI>pa&s;&s;ages,</HI> we mu&s;t carry our &s;elues decently in all.</P>
<P>Let thy &s;peech, ge&s;ture, eating, drinking, &s;leeping, clothing, recreations, &amp;c. be <HI>hone&s;t,</HI> and &s;uch as becommeth a Chri|&s;tian.</P>
<P>Be <HI>&s;ober</HI> toward thy &s;elfe, <HI>iu&s;t</HI> toward thy neighbour, <HI>re|ligious</HI> and deuout toward God; ioyne them all together, which many doe not.</P>
<P>Saint <HI>Paul</HI> v&s;eth this word, when he giueth warning of our behauiour in the Church: <HI>Let all things be done decently,</HI> 1. <HI>Cor.</HI> 14.40. When thou comme&s;t to Church, let thy beha|uiour be <HI>venerable:</HI> It is not a prophane Theater, but <HI>Gods hou&s;e.</HI> Vncouer thy head, bow thy knee, pray, heare, &s;ing, with the re&s;t of the congregation: when they pray, reade not thou; when they kneele, &s;it not thou: <HI>vniformity</HI> and <HI>or|der,</HI> is mo&s;t <HI>hone&s;t</HI> and <HI>comely</HI> in the Lords hou&s;e: otherwi&s;e there is not <GAP DESC="foreign">, but <GAP DESC="foreign">.</P>
<P><HI>Walke hone&s;tly:</HI> at Church, at market, at thine owne hou&s;e.</P>
<P>Haue &s;uch care of thy liuing, <MILESTONE N="4" UNIT="&V;&s;e"> as thou ha&s;t of thy putting on apparell: No man in his right wits will appeare abroad and in publike, either <HI>di&s;gui&s;ed</HI> or <HI>naked: Nature</HI> teacheth vs to couer <HI>our vncomely parts,</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 12.23. <GAP DESC="foreign">.</NOTE> and <HI>grace</HI> &s;hould teach vs, that drunkenne&s;&s;e, whoredome, &amp;c. agree not with the <HI>hone&s;tie</HI> and comeline&s;&s;e of Chri&s;tians.</P>
<P>A vertuous conuer&s;ation doth a man a great deale of <HI>ho|ne&s;tie</HI> and credit; <MILESTONE N="5" UNIT="V&s;e"> as a comely garment, <HI>Age</HI> it &s;elfe without Vertue, is not <HI>honorable,</HI> Prou. 16.31. Follow vertue.</P>
<P>Sinne <HI>di&s;graceth</HI> vs:
<NOTE PLACE="marg"><HI>Rom.</HI> 1.26. <HI>Rom.</HI> 1.24.</NOTE> lu&s;ts are called <GAP DESC="foreign">, vile, di&s;ho|norable affections, which doe <GAP DESC="foreign">, di&s;honor bodies. Hate vice.</P>
</DIV3>
<DIV3 TYPE="verse">
<PB N="73" REF="45">
<EPIGRAPH>
<Q>VERSE&mdash;<HI>Not in rioting and drunkenne&s;&s;e, not in chambe|ring and wantonne&s;&s;e, not in &s;trife and enuying.</HI></Q>
</EPIGRAPH>
<P>THe&s;e words, and the next ver&s;e following, containe an expo&s;ition of the exhortation, <HI>to walke hone&s;tly as in the Day.</HI></P>
<P>That exhortation is two wayes expounded: Fir&s;t, nega|tiuely in the&s;e words; then affirmatiuely in the ver&s;e follow|ing.</P>
<P>In the negatiue are diuers particular vices enumerated, which are contrary to this <HI>hone&s;t walking.</HI></P>
<P>There are &s;et downe three paire of vices; not that there are <HI>no more;</HI> but the&s;e are reckoned vp, as the <HI>foule&s;t,</HI> and mo&s;t common, which <HI>most &s;taine</HI> and dedecorate a Chri&s;tian; and vnder the&s;e all other to be vnder&s;tood.</P>
<P>The fir&s;t paire are <HI>rioting</HI> and <HI>drunkenne&s;&s;e.</HI> There are two &s;taffes of our bodily life, <HI>meat</HI> and <HI>drinke,</HI> hee forbiddeth here <HI>intemperance</HI> in both.</P>
<P><HI>Rioting.</HI> The Latine reads, <HI>non in come&s;&s;ationibus;</HI> which comes not of the Latine <HI>comedere,</HI> which &s;ignifies to eate, but of the Greeke <GAP DESC="foreign">, which is the word in this place, and &s;ignifies, as Saint <HI>Ambro&s;e</HI> expounds, luxurious fea&s;ting, and banquetting, wherein men take liberty vnto all la&s;ciui|ous and riotous behauiour; &s;o called as &s;ome thinke, be|cau&s;e &s;uch fea&s;ting, and riotous feeding brings <GAP DESC="foreign">, <HI>heauy &s;leepe,</HI> when men are as the Poet &s;peakes, <HI>Somno vino&abque;,</HI>
<NOTE PLACE="marg">Virgil.</NOTE> or <HI>&s;om|no&abque; cibo&abque; &s;epulti,</HI> Euen <HI>buried</HI> in &s;leep cau&s;ed by good cheere.</P>
<P>And becau&s;e in &s;uch fea&s;ting, oftentimes there is Mu&s;ick, the Syriack tran&s;lation (it may be) rendered it, <HI>non in mu&s;ica</HI> not in mu&s;ick; meaning vaine and filthy &s;ongs, and petulant behauiour, according to the rude doings in many places at mariages.</P>
<P>From hence the Heathen called their god of wantonnes and reuelling, <GAP DESC="foreign">. This was the abhominable Idoll of <HI>Moab, Chemo&s;h,</HI>
<NOTE PLACE="marg">1 <HI>Kings</HI> 11.7.</NOTE> &s;o called from &s;ome filthy behauiour v&s;ed or &s;eene in the wor&s;hip of that Idol: This was <HI>Priapus;</HI> the I&s;raelites grieuou&s;ly &s;inned,
<NOTE PLACE="marg"><HI>Numb.</HI> 25.1, 2, 3.</NOTE> in ioyning them&s;elues to <HI>Baal|peor,</HI>
<PB N="74" REF="46">or <HI>Beelphegor;</HI>
<NOTE PLACE="marg">Pudendum idolu~ Targ. Ionathae con&s;ule Hieron. in loc. Ho&s;eae.</NOTE> of which the Prophet <HI>O&s;ee</HI> &s;peaketh, chap. 9.10. <HI>They went to Baal-peor, and &s;eparated them&s;elues vnto that &s;hame.</HI></P>
<P>Nor <HI>fea&s;ting,</HI> nor <HI>eating</HI> that which is <HI>dainty</HI> is here forbid|den; but <HI>rioting</HI> in our eating, bringing forth <HI>proteruous</HI> and di&s;&s;olute behauiour.</P>
<P><HI>Drunkenne&s;&s;e.</HI> When this odious &s;inne is named; wee conceiue a man vomiting, reeling and &s;taggering, not being able to &s;peake, nor able to goe: we thinke of the <HI>deformity</HI> of his vi&s;age, the <HI>inordinate</HI> and vncomely motion of his body, his <HI>dementation,</HI> or alienation of mind.</P>
<P>But <HI>drunkenne&s;&s;e</HI> properly is not in the&s;e; The&s;e are the ef|fects of it, or as the Schoolemen &s;ay well, rather <HI>poena,</HI> then <HI>culpa ebrietatis,</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 51.21.</NOTE> the <HI>puni&s;hment,</HI> then the <HI>fault</HI> of drunkennes.</P>
<P><HI>Drunkenne&s;&s;e</HI> is manifold: there is <GAP DESC="foreign">: as the Pro|phet <HI>E&s;ay</HI> &s;peaketh to the Iewes: <HI>thou afflicted, and drunken, but not with wine,</HI> with &s;inne then, or with plagues, for they were <HI>opplete</HI> with both.</P>
<P>There is <HI>Panaria ebrietas,</HI> and drunkenne&s;&s;e with <HI>bread,</HI> prouerbiall v&s;ed in the Dutch <HI>language,</HI>
<NOTE PLACE="marg"><HI>Era&s;. chil.</HI> 1. <HI>Cent.</HI> 3. <HI>Adag.</HI> 3.</NOTE> as the learned Dutch|man of <HI>Roterdam</HI> &s;aith in his <HI>Adagies,</HI> noting petulant and impudent manners.</P>
<P>There is al&s;o <HI>giddine&s;&s;e</HI> by Tobacco; the immoderate and vnrea&s;onable v&s;e wherof is &s;o much the more to be damned, becau&s;e it is the nur&s;e of this bruti&s;h drunkenne&s;&s;e, we haue to intreat of.</P>
<P>The <HI>drunkenne&s;&s;e</HI> here ment: is an immoderate drinking of any liquor, which may inebriate.</P>
<P>The very forme of this &s;inne is in the terme <HI>Immoderate;</HI> now that is <HI>immoderate</HI> in drinking, which is beyond the <HI>nece&s;&s;ity</HI> of nature, the <HI>good health</HI> and &s;trength of the body, and the <HI>rea&s;onable refre&s;hing</HI> of the &s;pirits: whether alienation of mind follow or not.</P>
<P>For what&s;oeuer in the exce&s;&s;e in drinking is contrary to <HI>Sobriety</HI> is <HI>ebriety:</HI> But all <HI>Immoderate</HI> drinking is contrary to &s;obriety:
<NOTE PLACE="marg">1 <HI>Pet.</HI> 4.3.</NOTE> and therefore, Saint <HI>Peter</HI> doth not onely for|bid walking <GAP DESC="foreign">, in drunkenne&s;&s;e, but <GAP DESC="foreign"> in any exce&s;&s;e of wine, when we begin to be heat with
<PB N="75" REF="46">it, and in drinkings and vnnece&s;&s;ary <HI>bibbing,</HI> and <HI>quaffing.</HI></P>
<P>Thy con&s;cience tels thee that <HI>drunkenne&s;&s;e</HI> is a &s;inne: <MILESTONE UNIT="Ob&s;."> de|ceiue not thy &s;elfe, as to thinke thou art not guilty vnle&s;&s;e thou make thy &s;elfe <HI>abea&s;t:</HI> to be depriued of the v&s;e of rea|&s;on, is the <HI>highe&s;t degree</HI> of this &s;inne, but to drinke <HI>immode|rately</HI> is <HI>drunkenne&s;&s;e</HI> in <HI>&s;ome degree.</HI></P>
<P>If by thy con&s;titution, and &s;trength of thy braine, thou bee&s;t able to beare as much drink as two or three men, with|out the alienation of thy mind; yet know that thou art not the le&s;&s;e but the more culpable thereby. Remember what the Prophet &s;aith, <HI>Woe to them that are mighty to drinke wine,</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 5.22.</NOTE> <HI>and men of &s;trength to mingle &s;trong drink.</HI></P>
<P><HI>Gluttony and Drunkenne&s;&s;e,</HI> <MILESTONE UNIT="Doctr."> <HI>di&s;grace the per&s;ons and profe&s;&s;ion of Chri&s;tians. Pro.</HI> 23.20. We mu&s;t not be <HI>among&s;t wine bib|bers, and riotous eaters of fle&s;h;</HI> much le&s;&s;e may wee doe &s;uch things. <HI>Luke</HI> 21.34. <HI>Take heed le&s;t your hearts be ouer char|ged with &s;urfetting and drunkenne&s;&s;e:</HI> 1 <HI>Peter</HI> 4.3. 1 <HI>Cor.</HI> 6.10. <HI>Gal.</HI> 5.21.</P>
<P>Wee may not, <HI>genio indulgere,</HI> be greedy of dainty cates, <MILESTONE N="1" UNIT="&V;&s;e"> like the rich glutton who fared delitiou&s;ly <HI>euery day.</HI></P>
<P>It is lawfull vpon occa&s;ion to exceed in proui&s;ion; but neuer lawfull to exceed the bounds of <HI>moderate</HI> eating,
<NOTE PLACE="marg"><HI>Iude.</HI> 12.</NOTE> nor <HI>without feare to feed our &s;elues.</HI></P>
<P>The <HI>Romanes</HI> were greatly faulty herein; al&s;o the Iewes, in the dayes of <HI>E&s;ay</HI> and <HI>Amos.</HI> The&s;e are <HI>belly-gods,</HI> of whom <HI>Paul, Phil.</HI> 3.19. <HI>Epicuri de grege porci,</HI> Swini&s;h Epicures; which know nothing nor intend, but <HI>curare cutem,</HI> to pamper them&s;elues with dainty fare.</P>
<P>And &s;urely &s;o exceedingly are wee of this Nation <HI>peccant</HI> this way, that, that &s;coffe may bee returned vpon vs which was ca&s;t vpon the <HI>Agrigenti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es,</HI> or men of <HI>Megara.</HI> They <HI>build</HI> as if they were to <HI>liue euer,</HI> they <HI>prouide</HI> for their bellies as if they were to <HI>dye to morrow.</HI></P>
<P>But <HI>venter paruo contentus, &s;i das quod debes, non quod potes;</HI></P>
<P>The belly is content with a little,
<NOTE PLACE="marg">Seneca.</NOTE> if you giue it &s;o much as you <HI>owe,</HI> not &s;o much as you <HI>can.</HI></P>
<P>Rich <HI>Alcamenes,</HI> prouided, and fed &s;paringly: being asked the rea&s;on, he an&s;wered that it became <HI>multapo&s;&s;iden|tem,
<PB N="76" REF="47">pro ratione, non pro libidine viuere.</HI></P>
<P><HI>Plato</HI> inuited to <HI>&s;upper Timothy</HI> the Athenian Duke, and intertained him with a <HI>roote</HI> and a <HI>&s;allet,</HI> but with <HI>Philo&s;ophi|call di&s;cour&s;es</HI> al&s;o; for which <HI>Timothy</HI> gaue thankes to <HI>Plato</HI> the next day, on this manner; They which &s;up with <HI>Plato</HI> feele them&s;elues the better for it the next day: for indeed ma|ny through <HI>gurmundizing</HI> feele them&s;elues the wor&s;e many dayes after: It hath beene ob&s;erued and affirmed that more peri&s;h by <HI>&s;urfetting</HI> then by the <HI>&s;word.</HI></P>
<P>The&s;e examples of the Heathens &s;hould admoni&s;h <HI>vs</HI> to beware of <HI>exce&s;&s;e,</HI> whereby we <HI>dull</HI> our apprehen&s;ion, and <HI>vnfit</HI> our &s;elues for our duties to God and man.</P>
<P>The <HI>frugality</HI> and moderation of the Patriarchs, and holy Kings is remarkeable; and al&s;o of the Chri&s;tians of former times. One in&s;tance for many.</P>
<P>In the dayes of <HI>Tertullian,</HI>
<NOTE PLACE="marg">Tertull. in Apolog.</NOTE> it was imputed to the Chri&s;ti|ans that the were prodigall and giuen to belly cheere, be|cau&s;e of their <HI>loue fea&s;ts,</HI> which therefore <HI>Tertullian</HI> de&s;cribes, thus; <HI>Non prius di&s;cumbitur, &amp;c.</HI> We &s;it not downe, till an a&s;&s;ay be taken by prayer to God. Wee eate &s;o much as may &s;tay hunger, and drink &s;o much, as is profitable for the cha&s;t and &s;namefa&s;t. We are filled &s;o, as that we remember that we mu&s;t wor&s;hip God in the night: we di&s;cour&s;e &s;o, as they who know that God heares them. <HI>Po&s;t aquam manualem,</HI> after water and lights, euery man is prouoked to &s;ing vnto God &s;omething out of the Scriptures, or out of his owne inuenti|on, by which a triall is made, how he hath eaten and drunk: Al&s;o Grace and prayer takes away, and ends the fea&s;t: and from thence wee depart, not to any wanton, riotous, or la&s;ciuious practices, but to the &s;ame care of mode&s;ty and cha&s;tity, <HI>&V;t qui non tam caenum caenauerint, quam di&s;cipli|nam,</HI> &s;o that you might thinke that they had beene rather at a Sermon, or at &s;ome Lecture of &s;obriety, then at a Supper. <MILESTONE N="2" UNIT="V&s;e"> </P>
<P>Abhorre <HI>Drunkenne&s;&s;e,</HI> and be <HI>&s;ober:</HI> The fearfull effects of Drunkenne&s;&s;e are manifold.</P>
<P N="1">1 It <HI>wa&s;ts</HI> our <HI>Sub&s;tance,</HI> it hath brought many families to le&s;&s;e then a mor&s;ell of bread, and hath clothed men of &s;ome
<PB N="77" REF="47">note with ragges.
<NOTE PLACE="marg"><HI>Pro.</HI> 23.20.21.</NOTE> <HI>Diogenes</HI> &s;eeing a bill fa&s;tened vpon a drunkards doore &s;ignifying that the hou&s;e was to bee &s;ould: I thought &s;aid he, that he would at la&s;t <HI>vomit his hou&s;e al&s;o.</HI></P>
<P N="2">2 It <HI>oucrthrowes health,</HI> cau&s;ing Pal&s;ies, Apoplexies, and diuers other di&s;ea&s;es, as the Phy&s;itians witne&s;&s;e.</P>
<P N="3">3 It <HI>takes away a mans good name: Scurrarum e&s;t,</HI> &s;aith a Father, It was wont to be the <HI>beggars &s;inne,</HI>
<NOTE PLACE="marg"><HI>Hieran ep</HI> 83. <HI>ad Oceanum.</HI></NOTE> according to the Prouerbe, <HI>As drunke as a beggar;</HI> but now many that are <HI>no beggars,</HI> are grieuou&s;ly faulty in this bruiti&s;hnes.</P>
<P N="4">4 It <HI>extingui&s;heth the light of rea&s;on,</HI> and robbes vs of that pretious Iewell. <HI>Anima &s;icca &s;apienti&s;&s;ima,</HI> the <HI>dry</HI> &s;oule is the <HI>wi&s;e</HI> &s;oule: Many &s;eeme to haue <HI>animam pro &s;ale,</HI> a <HI>&s;oule</HI> they haue but as <HI>&s;alt</HI> onely, to keepe their bodies from rotting a|boue ground. They drowne their wits, that as the earth op|pre&s;&s;ed with water is vnfruitfull; &s;o they are altogether vn|profitable. <HI>Nabuchodono&s;or</HI> was not more a bea&s;t then is a drunkard.</P>
<P N="5">5 It is the <HI>&s;ountaine</HI> of all <HI>luxurious</HI> and filthy doings, and the cau&s;e of much &s;inne. In it is <HI>exce&s;&s;e of riot,</HI> &s;aith Saint <HI>Paul, Ephe&s;.</HI> 5.18.
<NOTE PLACE="marg"><GAP DESC="foreign">,</NOTE> Drunkards are many of them of the prin|cipalle&s;t factors for the Diuell; for hauing beene ouertaken them&s;elues, they neuer cea&s;e labouring to make others the children of hell like them&s;elues; and therein, after a helli&s;h manner reioyce.
<NOTE PLACE="marg"><HI>Con&s;ul. Amb. l. de Elia &amp; Jeiunio ca.</HI> 11. <HI>Amb loc. cit. c.</HI> 17</NOTE> The&s;e are they which knowe no way to honour their friends but by <HI>arinking</HI> their <HI>healths;</HI> again&s;t which <HI>Ambro&s;e</HI> declaimes: and this for&s;ooth is to be done by <HI>threes,</HI> which Saint <HI>Au&s;tin</HI> calles a <HI>filthy cu&s;tome,</HI> the <HI>poy|&s;on</HI> of the <HI>Diuell,</HI> and the <HI>vnhappy v&s;e</HI> of the <HI>Pagans:</HI> he &s;aith farther,
<NOTE PLACE="marg"><HI>Aug. &s;er.</HI> 231. <HI>de tempere ad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;inem.</HI></NOTE> <HI>Quicun&abque; hee in &s;uo conuiuio aut alieno fieri acquieue|rit, diabelo &s;e &s;acrifica&s;&s;e non dubitauerit:</HI> that is, who&s;oeuer &s;hall con&s;ent to &s;uch healths-drinking <HI>by threes,</HI> at his owne or at any other mans table, let him not doubt, but that hee hath by &s;o doing &s;acrificed to the Diuell: and therefore hee adiureth his hearers by the dreadfull day of iudgement, that they bani&s;h this <HI>heatheni&s;h cu&s;tome.</HI></P>
<P>It <HI>damnes the &s;oule,</HI> 1. <HI>Cor.</HI> 6.10. <HI>Gal.</HI> 5.20.</P>
<P>Howle therefore you drunkards for the mi&s;ery which &s;hall come vpon you, when euery <HI>drop</HI> of wine or beare <HI>im|moderately</HI>
<PB N="78" REF="48">taken, &s;hall be recompen&s;ed with a <HI>&s;ea</HI> of wrath.</P>
<P>If thou de&s;ire&s;t to be able to &s;erue God in prayer &amp; faith, abhor drunkennes, for a drunkard is a <HI>very Athei&s;t;</HI> the&s;e are they which in <HI>E&s;ayes</HI> and <HI>Pauls</HI> time denyed the prouidence of God,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 15.32. <HI>E&s;ay</HI> 22. <HI>Eccles.</HI> 2.3.</NOTE> and the re&s;urrection. <HI>Let vs eate and drinke &s;ay they, for to morrow we &s;hall die.</HI></P>
<P><HI>Salomon</HI> thought to <HI>giue him&s;elfe to wine, and yet to haue ac|quainted his heart with wi&s;dome,</HI> but he found it impo&s;&s;ible.</P>
<P>Not po&s;&s;ible to be a drunkard and religious.</P>
<P>Abhorre drunkennes in <HI>thy &s;elfe,</HI> reforme it al&s;o <HI>in others</HI> to thy vttermo&s;t ability; that for the &s;afety of thine owne &s;oule and other mens al&s;o, thou may&s;t haue a <HI>double reward.</HI></P>
<P>Take heed thou ha&s;t no hand in &s;etting vp vnnece&s;&s;ary Ale hou&s;es, the very <HI>Temples of Satan.</HI></P>
<P>In as much as it is now become <HI>vitium Gentis,</HI> a &s;inne of our Nation, and committed <HI>in that,</HI> which Nature cannot want, be the more carefull.</P>
<P>If thou ha&s;t beene <HI>pre&s;erued</HI> in the&s;e dangerous times, giue humble thanks to God: if thou ha&s;t beene <HI>guilty,</HI> re|pent of this thy wickedne&s;&s;e, and pray that if it bee po&s;&s;ible it may be forgiuen thee. It is hard for a drunkard to repent.</P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 13. &mdash; <HI>Not in chambering and wantonne&s;&s;e.</HI> &mdash;</Q>
</EPIGRAPH>
<P>THe&s;e are the &s;econd paire of vices, contrary to tempe|rance and hone&s;t walking.</P>
<P><HI>Chambering,</HI> the Greeke word &s;ignifies a bed, or bed|chamber;
<NOTE PLACE="marg">Aquinas;</NOTE> and &s;ome haue interpreted it <HI>&s;uperfluous &s;leepe,</HI> which followes gluttony and drunkenne&s;&s;e; and then <HI>wan|tonne&s;&s;e</HI> followes &s;uch &s;leepe. Good <HI>Dauid at Euening-tide</HI> ro&s;e from his bed: this was not well to ri&s;e from his bed <HI>at Euening;</HI> and what wantonnes followed the &s;tory declares.</P>
<P>The <HI>Syrian</HI> Tran&s;lator reades <HI>Non in dormitorio immundo,</HI> not in a filthy &s;leeping place; if it &s;hould bee taken for a place, I would thinke the <HI>&s;tewes</HI> to be forbidden.</P>
<P>Here the&s;e are doubtle&s;&s;e meant, and al&s;o all preparation and proui&s;ion made for inti&s;ing and nouri&s;hing our lu&s;ts, as the Harlot is de&s;cribed in the Prouerbs, to haue <HI>Deckt her
<PB N="79" REF="48">bed, and perfumed her Chamber, &amp;c.</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 7.16, 17.</NOTE></P>
<P>But principally <HI>fornication</HI> and <HI>whoredome</HI> it &s;elfe, by a me|tonymie, calling it by a <HI>modest</HI> terme: &s;o is the word v&s;ed, <HI>Heb.</HI> 13.4. <HI>Martage is honourable, and the Bed vnde&s;iled;</HI> and <GAP DESC="foreign"> is tran&s;lated <HI>to conceiue. Rom.</HI> 9.10.</P>
<P><HI>Wontonne&s;&s;e:</HI> <GAP DESC="foreign">, &s;ignifies, a mon&s;irous profu&s;ion,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and powring out and &s;pending ones &s;elfe without mea&s;ure, in, and vnto all la&s;ciuiou&s;ne&s;&s;e: The word is thought to be com|pounded of <GAP DESC="foreign">, and <GAP DESC="foreign">; <HI>Selge,</HI> they &s;ay was a city betweene Galatia, and Cappadocia, the inhabitants whereof were mo&s;t mode&s;t and temperate, and then <GAP DESC="foreign">, is priuatine, as noting one in whom there is no mode&s;ty at all; others affirme that peo|ple to haue beene mo&s;t di&s;&s;olute and lewd, and then <GAP DESC="foreign"> to bee <GAP DESC="foreign">, <HI>inten&s;iue,</HI> dilating, and increa&s;ing the &s;en&s;e.
<NOTE PLACE="marg"><GAP DESC="foreign"><HI>etiam dicitur</HI> <GAP DESC="foreign">, <HI>Fellator.</HI></NOTE> <HI>Pliny</HI> makes mention of the oyle of <HI>Selge, Selgilicum,</HI> which is good for the &s;inewes, thought to be found out and v&s;ed by that people, to confirme and &s;trengthen them, hauing &s;pent them&s;elues, in mutuall and abominable filthine&s;&s;e.</P>
<P>By the&s;e two words, are not forbidden, either a bed, or a bed-chamber, or the lawfull v&s;e of them; nor mariage, nor the &s;porting of <HI>I&s;aack</HI> and <HI>Rebecah,</HI> nor friendly &s;alutations; but all vncleanne&s;&s;e, and vnlawfull copulation, either accor|ding or contrary to kinde, with all immode&s;t and filthy be|hauiour.</P>
<P><HI>All fedity,</HI> <MILESTONE UNIT="Doctr."> <HI>ob&s;cenous and filthy behauiour is contrary to that hone&s;t walking which is inioyned Chri&s;tians. Gal.</HI> 5.19. <HI>Ephe.</HI> 5.3. <HI>Col.</HI> 3.5. 1 <HI>The&s;&s;.</HI> 4.3.4. 1 <HI>Peter</HI> 4.3.</P>
<P>The Holy Spirit cals vncleane actions by the name of <HI>Chambering,</HI> to teach vs to abhor euen <HI>vncomly words:</HI> <MILESTONE N="1" UNIT="V&s;e"> Many lewd per&s;ons account it no mirth if their tongues mu&s;t bee bound to the <HI>law of grace,</HI> and may not <HI>runne riot</HI> in all filthy and broad language.</P>
<P><HI>Sermo caracter mentis:</HI> out of the abundance of the heart the mouth &s;peaketh: An vncleane mouth, comes from an vncleane heart, and ends in vncleane actions.</P>
<P>Here maried couples are to bee admoni&s;hed, <MILESTONE N="2" UNIT="&V;&s;e"> to po&s;&s;e&s;&s;e their ve&s;&s;els in &s;anctification and honour, and to keepe the mariage bed vndefiled.</P>
<PB N="80" REF="49">
<P>Their <HI>bed-chamber</HI> mu&s;t not be a <HI>&s;hop</HI> of <HI>intemperance,</HI> but of <HI>modesty;</HI> not a place of lu&s;t, but as a temple con&s;ecrated to <HI>cha&s;tity,</HI> and &s;hamefa&s;tne&s;&s;e; as accu&s;tomed to prayer, holy conferences, and meditations; as to plea&s;ure.</P>
<P>The bed and bed chamber are &s;o to be v&s;ed, that we may not be a&s;hamed <HI>there</HI> to call vpon God: In <HI>no place</HI> take liber|ty of immode&s;t and vncomely behauiour, for God &s;eeth in &s;ecret; in <HI>no time,</HI> not in the <HI>darkene&s;&s;e</HI> of the night, <HI>Deorum immortalium etiam noctes &s;unt,</HI>
<NOTE PLACE="marg">He&s;iodus.</NOTE> &s;aid the Poet. The Nights are the Lords, as well as the Dayes.</P>
<P>Note the order of the&s;e: <MILESTONE N="3" UNIT="V&s;e"> After <HI>rioting,</HI> and <HI>drunkenne&s;&s;e,</HI> follow <HI>Chambering and wantonne&s;&s;e:</HI> As they are here ioyned together,
<NOTE PLACE="marg"><HI>Ho&s;.</HI> 4.11.</NOTE> &s;o a Prophet &s;aid, <HI>Wine and whoredome take away the hart:</HI> where drunkennes goes <HI>before,</HI> there whoredome &s;oone followes <HI>after.</HI></P>
<P><HI>Tertullian</HI> &s;aith thus,
<NOTE PLACE="marg">Tertul. lib. de &s;pectac. tit. de Theatro.</NOTE> <HI>Liberto et &V;eneri conuenit; Duo i&s;ta Daemonia con&s;pirata et coniurata inter &s;e &s;unt, ebrietatis et libidi|nis. Bacchus</HI> and <HI>Venus,</HI> agree and goe together: The&s;e are two foule fiends which con&s;pire and are coniu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed together for the de&s;truction of Mankind:
<NOTE PLACE="marg">Hieron. in Titu~.</NOTE> <HI>Hierome</HI> affirmeth that he will neuer beleeue that a <HI>drunkard</HI> is <HI>cha&s;t.</HI></P>
<P><HI>Exod.</HI> 32.6. <HI>The people &s;at downe to eate and drinke and ro&s;e vp to play,</HI> that is, to all manner of filthy practices v&s;uall a|mong&s;t Idolaters; as they did, <HI>Numb.</HI> 25.</P>
<P>Hee which is a riotous feeder and giuen to drunkenne&s;&s;e and &s;aith he will liue cha&s;tly, is like vnto him who &s;aith hee will &s;et &s;tubble on fire, and quench it when he li&s;t: As fire in &s;tubble cannot be quenched ea&s;ily, &s;o nor vncleane lu&s;ts in riotous per&s;ons and drunkards.</P>
<P>Abhor fornication, <MILESTONE N="4" UNIT="V&s;e"> whoredome, and all filthine&s;&s;e.</P>
<P>Though the world will not take knowledge of the hai|nou&s;ne&s;&s;e of the &s;inne of vncleanne&s;&s;e; yet it is a <HI>tran&s;cendent</HI> &s;inne: witne&s;&s;e the old world, the filthy brood whereof were wa&s;hed away with a flood.</P>
<P><HI>Sodome</HI> al&s;o, and the twenty three thouland in <HI>Numb.</HI> 25. and 1 <HI>Cor.</HI> 10.8.</P>
<P>It breeds &s;uch foule di&s;ea&s;es, the naming of which could not but be offen&s;iue to mens &s;tomacks and eares.</P>
<PB N="81" REF="49">
<P>It &s;huts out of the kingdome of heauen, 1. <HI>Cor.</HI> 6.9.10. <HI>Hebr.</HI> 13.4. <HI>Gal.</HI> 5.19.21. <HI>Reu.</HI> 21.8.27. and 22.15.</P>
<P>Helpes again&s;t vncleanne&s;&s;e are diuers, e&s;pecially the&s;e following.</P>
<P N="1">1 Remember &s;uch Scriptures as &s;peake again&s;t it, and among the re&s;t this in hand,
<NOTE PLACE="marg"><HI>Aug. Confe&s;i. l.</HI> 8. <HI>cap. vl.</HI></NOTE> by which Saint <HI>Augu&s;tine</HI> was helped, and obtained an end of his vncleane lu&s;ts: For, as him&s;elfe reports, with many teares begging power and an end of his incontinencie, hee heard a voice from the next hou&s;e, as of &s;ome boy or girle &s;inging, and often repeating the&s;e words, <HI>Tolle lege, Tolle lege,</HI> whereupon hee pre&s;ently fetched <HI>codicem Apo&s;toli, S. Pauls</HI> Epi&s;tles, and the fir&s;t place he lighted on, was this, <HI>Not in chambering and wantonne&s;&s;e;</HI> and by the power of this word his bands were relea&s;ed.</P>
<P N="2">2 Con&s;ider thy <HI>Re&s;urrection:</HI> Thy body mu&s;t ri&s;e againe; wilt thou haue a filthy polluted body to appeare before the Iudge?</P>
<P N="3">3 Hate <HI>Idlene&s;&s;e,</HI> and walke diligently in thy calling: <HI>O|tia&s;i tollas,</HI> &amp;c. Take Idlene&s;&s;e away, and <HI>Cupids</HI> bow will &s;oone decay.</P>
<Q><L>&mdash; <HI>Qui &s;inem quaeris amoris</HI></L>
<L><HI>Cedit amor Rebus; Res age, tutus cris</HI></L></Q>
<P N="4">4 <HI>Fa&s;t and pray: Fa&s;t,</HI> for <HI>&s;ine Corere &amp; Baccho friget Ve|nus:</HI> and <HI>pray,</HI> for Cha&s;titie and continencie are Gods gifts: The&s;e &s;innes are of tho&s;e kinds, which goe not out but by <HI>prayer and fa&s;ting.</HI></P>
<P>If thou bee&s;t <HI>guiltie,</HI> v&s;e the&s;e helpes, and repent betimes, le&s;t thou be eternally damned: If Saint <HI>Paul</HI> liued in the&s;e dayes, and beheld the <HI>goati&s;h</HI> behauiour, and horrible vn|cleanne&s;&s;e committed, not onely with impunitie, but with boa&s;ting, how would hee <HI>thunder</HI> the iudgements of God, both again&s;t the <HI>guiltie,</HI> and again&s;t <HI>Magi&s;trates,</HI> which cau&s;e not &s;uch things to be &s;euerely puni&s;hed. Surely God will be auenged of both.</P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<PB N="82" REF="50">
<EPIGRAPH>
<Q>VERSE 13. &mdash; <HI>Nor in &s;trife and enuying.</HI></Q>
</EPIGRAPH>
<P>THis is the third paire: as the &s;econd followeth the fir&s;t as the cau&s;e and breeder of it, &s;o this paire followeth both the fir&s;t and the &s;econd. The&s;e all are <HI>vitia connata,</HI> twi&s;ted together. <HI>Drunkenne&s;&s;e</HI> begetteth <HI>Whoredome,</HI> and each of them beget <HI>&s;trife.</HI></P>
<P>That drunkenne&s;&s;e begetteth &s;trife, <HI>Salomon</HI> witne&s;&s;eth: <HI>Who hath contentions?</HI>
<NOTE PLACE="marg"><HI>Prou.</HI> 23.29 30.35.</NOTE> <HI>who hath wounds without cau&s;e? They that tarry long at the wine,</HI> &amp;c. <HI>They haue &s;triken me, &s;halt thou &s;ay,</HI> &amp;c. Experience al&s;o &s;heweth the &s;ame, in the quarrels, pot|fights, Ale-hou&s;e frayes, &s;tabbings, blood-draughts, &amp;c. rife in euery place.</P>
<P><HI>Alexander</HI> the great was much giuen to drunkenne&s;&s;e: when he was <HI>&s;ober,</HI> he ouercame his enemies; but when hee was <HI>in drinke,</HI> he embrued his owne hands in the blood of his worthie Captaines and deare&s;t friends.</P>
<P>That <HI>whoredome</HI> begetteth <HI>&s;trife;</HI> the Name of Troy will alwayes te&s;tifie; and the many <HI>combates</HI> and <HI>duels,</HI> which are by godle&s;&s;e men fought for their <HI>Mi&s;tre&s;&s;es and Harlots.</HI></P>
<P>Many Interpreters referre the two fir&s;t couples to the bo|die, this to the minde, taking their hint from <HI>Iam.</HI> 3.14. But they al&s;o are &s;innes of the minde; for a drunkard and adul|terer haue a <HI>carrion heart,</HI> before they haue a <HI>dunghill life:</HI> and there is <HI>outward &s;trife,</HI> as well as <HI>inward.</HI></P>
<P><GAP DESC="foreign">, <HI>Strife;</HI> euill &s;trife, in affections, words, &s;coulding, brawling, &amp;c. yea all vniu&s;t &s;uing, quarrelling, &amp;c.</P>
<P>Here is not forbidden <HI>&s;triuing</HI> to enter in at the &s;traite gate, nor <HI>&s;triuing</HI> again&s;t corruptions; but <HI>corrupt &s;trife,</HI> pro|ceeding from an <HI>enuious</HI> heart; as the Apo&s;tle here coupleth the daughter and mother together.</P>
<P><HI>Enuy:</HI> <GAP DESC="foreign">, Zeale, which is in generall, an earne&s;t af|fection to a thing: a thing indifferent, and good or bad, ac|cording as is the obiect whereunto it is referred.</P>
<P>When it re&s;pecteth the &s;etting forth of Gods glory, it is a <HI>vertue,</HI> for the which <HI>Phinees</HI> and <HI>Dauid</HI> are commended:
<NOTE PLACE="marg"><HI>Luke</HI> 6.15.</NOTE> for this was one of the Apo&s;tles called <HI>Zelotes, Simon Zelotes,</HI> the zealous, to di&s;tingui&s;h him from <HI>Simon Peter;</HI> and he was
<PB N="83" REF="50">&s;o called, becau&s;e of his earne&s;tne&s;&s;e and zeale for the Go&s;pel. He is called by <HI>Matthew, Simon the Cananite,</HI> not of the <HI>Land</HI> of <HI>Canaan,</HI> called &s;o from the Nephew of <HI>Noah</HI> by <HI>Cham,</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 10.4.</NOTE> which is written with <HI>Caph,</HI> and comes from a roote which &s;ignifieth, He made vile and abiect, but written with <HI>Kuph.</HI> and comming from a root in <HI>Pihel Kinne,</HI> which &s;ignifieth, Hee was mooued with zeale;
<NOTE PLACE="marg"><HI>Reuel.</HI> 3.19.</NOTE> vnto this was the Church of <HI>Laodicea</HI> exhorted.</P>
<P>When it re&s;pects our neighbours hurt, then it is a <HI>vice,</HI> whereby men grieue at the good of their neighbours.</P>
<P><HI>Iames</HI> calleth it <HI>bitter zeale: &s;weet zeale</HI> is good;
<NOTE PLACE="marg"><HI>Iames</HI> 3.14.</NOTE> but <HI>Paul</HI> meaneth here, that which is <HI>bitter;</HI> a mi&s;chieuous thing it is, <HI>viz.</HI> to be grieued at my neighbours thrift.</P>
<P>The Latine word is <HI>Inuidia,</HI> of <HI>Inuidere, videre</HI> is good, but <HI>Inuidere</HI> is to &s;ee with an euill eye, and a naughtie minde.</P>
<P>When a man &s;eeth his neighbours corne to pro&s;per bet|ter then his, then for a man to grieue and fret at it, this is <HI>enuy.</HI></P>
<Q>Inuidus alterius rebus macre&s;cit opimis.</Q>
<P>An enuious man growes leane, and pines away to &s;ee his neighbour fatte: he reioyceth in nothing, but in the hurt of his neighbour.</P>
<P><HI>Enuy</HI> is compared to the <HI>Ba&s;iliske,</HI> which is called <HI>Rex In|uidorum,</HI> the King of the <HI>Enuious,</HI> becau&s;e the &s;trength of his poy&s;on is conueyed by his eyes.</P>
<P><HI>Strife and Enuy are contrary to hone&s;t walking:</HI> So <HI>Paul, Gal.</HI> <MILESTONE UNIT="Doctr."> 5.20. telleth vs with one breath, of diuers fruits of the fle&s;h, among which the&s;e two are reckoned: <HI>Phil.</HI> 2.3. <HI>Let nothing be done through &s;trife or vaine-glory.</HI> Vaine-glory the mother of &s;trife and enuy, for, <HI>onely by pride commeth contention, Prou.</HI> 13.10. If you &s;ee two men &s;triue, either <HI>one</HI> or <HI>both</HI> are proud.</P>
<P><HI>Striue not needle&s;ly:</HI> <MILESTONE N="1" UNIT="V&s;e"> The godly &s;hall haue many oppo|&s;ites, who will quarrell with them, but we mu&s;t be <HI>quiet,</HI> we are called to peace.</P>
<P>It is reported that the <HI>Salamander</HI> is &s;o cold, that it can
<PB N="84" REF="51">liue in the fire: Surely we haue many of this complexion; who account it no life if they haue no &s;uits and brabblings on foote; then are they a&s;leepe in the chimneyes end: but if they be engaged in &s;ome contention, then are they <HI>liuely</HI> and merry.</P>
<P>The&s;e are to be reproued, together with the <HI>Barretter, Make-bate, Carry-tale,</HI> and &s;uch like.</P>
<P>You &s;hall come into few townes, where there are not &s;ome of the&s;e <HI>vnquiet</HI> &s;pirits, &s;triuing about the <HI>A&s;&s;es &s;hadow,</HI> or the <HI>wooll of a dogge,</HI> as a man might &s;ay: &s;uing for the chiefe and highe&s;t places in the Church, more then to be <HI>religious;</HI> for taking the wall, and going out of the doore fir&s;t: who, if God be di&s;honored, can be quiet enough, but for euery trifle concerning them&s;elues, will &s;eeke the benefit of the law.</P>
<P>Contention in the Common-wealth is <HI>euill,</HI> but in the <HI>Church,</HI> mo&s;t <HI>odious:</HI> Woe to our times; hee is now <HI>no body,</HI> that hath not a facultie to quarrell at the gouernment of the Church, rai&s;ing vp new and &s;trange opinions, and <HI>doating</HI> about vnnece&s;&s;ary que&s;tions.</P>
<P>It is lawfull toaske que&s;tions for the &s;atisfying of con&s;ci|ence;
<NOTE PLACE="marg">Aug. in Euang. quae&s;t. ex Matth.</NOTE> but &s;o, that we <HI>keepe the peace. Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt, vt ab&s;it decertatio periculo|&s;a:</HI> Good Catholikes &s;o que&s;tion, as that they auoyd dan|gerous contending, &s;aith <HI>Augu&s;tine.</HI> But men of corrupt mindes, and de&s;titute of the loue of the truth, contend, not that <HI>errour</HI> might bee <HI>ouercome</HI> of the <HI>truth,</HI>
<NOTE PLACE="marg"><HI>Aug. lib. de doct. Chri&s;t.</HI> 4. <HI>c.</HI> 28.</NOTE> but that their &s;ayings may goe for currant, and other mens be put downe, &s;aith the &s;ame Father. Thus many like little children begin to play with their meat, bringing forth &s;uch ill fruit of our <HI>&s;o long peace</HI> and <HI>liberty</HI> of the <HI>Gospell.</HI></P>
<P><HI>Striue not.</HI> For this is the way to <HI>ruinate</HI> the Church. A hou&s;e diuided cannot &s;tand; &s;o, nor a Church. If Altar be again&s;t Altar, Pulpit again&s;t Pulpit, Mini&s;ter again&s;t Mi|ni&s;ter, Profe&s;&s;our again&s;t Profe&s;&s;our, who getteth there|by? Not <HI>Wee,</HI> but <HI>Satan;</HI> but the <HI>Papists,</HI> to whom wee haue giuen this <HI>&s;taffe</HI> to &s;mite vs with, namely, our <HI>Con|tentions.</HI></P>
<P><HI>Striue not:</HI> for this were to &s;inne grieuou&s;ly, as we may
<PB N="85" REF="51">&s;ee by the companions of &s;trife here, which are of the <HI>blac|k<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t</HI> iniquities.</P>
<P><HI>Striue not:</HI> for that &s;heweth thee to be a <HI>carnall man,</HI> 1. <HI>Cor.</HI> 3.3. yea if thou glorie&s;t that thou beleeue&s;t,
<NOTE PLACE="marg"><HI>Iames</HI> 3.14.</NOTE> <HI>thou lye&s;t again&s;t the truth,</HI> &s;aith Saint <HI>Iames.</HI></P>
<P>If thou wilt needs <HI>&s;triue, &s;triue</HI> to do good, to enter in at the &s;traite gate, to ma&s;ter thy corruptions, &amp;c.</P>
<P>Abhorre <HI>Enuie.</HI> <MILESTONE N="2" UNIT="&V;&s;e"> </P>
<P>It is a <HI>diuelli&s;h &s;inne,</HI> and commeth from hell: The Diuell is called the <HI>Enuious man, Matth.</HI> 13.28. hee <HI>enuied</HI> our fir&s;t parents, and &s;o brought them vnder the power of death. <HI>Through enuy of the Diuell came death into the world,</HI>
<NOTE PLACE="marg"><HI>Wi&s;d.</HI> 2. <HI>vlt.</HI></NOTE> &s;aith the Author of the booke of Wi&s;edome: and Saint <HI>Iames</HI> &s;aith, That the wi&s;dome which &s;heweth it &s;elfe in &s;trife and enuie, is <HI>earthly, &s;en&s;uall</HI> and <HI>diuelli&s;h.</HI>
<NOTE PLACE="marg"><HI>Iames</HI> 3.15.</NOTE></P>
<P>It is one of the <HI>torments of hell;</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 13.28.</NOTE> <HI>There &s;hall be weeping and gna&s;hing of teeth, when yee &s;hall &s;ee Abraham, I&s;aak and Iacob, and all the Prophets in the kingdome of heauen, and your &s;elues thru&s;t out,</HI> &s;aith Chri&s;t to the Iewes; now gna&s;hing of teeth is a token of <HI>enuy.</HI></P>
<P>It is to be hated becau&s;e it is the <HI>fore-runner of blood;</HI> wit|ne&s;&s;e <HI>Abel,</HI> and <HI>Io&s;eph</HI> al&s;o, whom the <HI>enuy</HI> of his brethren had murthered, had not God &s;pecially hindered it; witne&s;&s;e our <HI>ble&s;&s;ed Sauiour,</HI> whom the Iewes <HI>deliuered for enuy,</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 27.18.</NOTE> as <HI>Pilate</HI> knew very well.</P>
<P><HI>Enuy</HI> oppo&s;eth the Prouidence of God, grieuing that God &s;hould di&s;po&s;e of his ble&s;&s;ings, as he doth.</P>
<P><HI>Enuy</HI> is contrary to &s;uch things which mo&s;t commend a man: as <HI>Mercy</HI> and <HI>Charitie.</HI></P>
<P>It is a mo&s;t <HI>vniust</HI> &s;inne, for it is offended with nothing but that which is good; and the more it is, the greater is the <HI>enuy,</HI> and the offence; as the brighter the Sunne &s;hineth, the more are weake and &s;ore eyes offended.</P>
<P>And it is a mo&s;t <HI>iu&s;t</HI> &s;in,
<NOTE PLACE="marg"><HI>Iu&s;tius Inuidia nihil e&s;t, &amp;c. Horat. Cypr. &s;erm. de Liuore. Prou.</HI> 14.30.</NOTE> becau&s;e it excruciateth and gnaw|eth vpon the heart of him that enuieth, as a moth breeding in the garment con&s;umeth it, and as ru&s;t eateth and fretteth the yron, &s;o <HI>Enuie is the rottenne&s;&s;e of the bones. Socrates</HI> &s;aid, is was <HI>&s;erra animae,</HI> a &s;aw to torment the &s;oule.</P>
<PB N="86" REF="52">
<P>An <HI>enuious</HI> man is <HI>more vnhappie</HI> then other &s;inners; for in other &s;innes there is &s;ome <HI>plea&s;ure,</HI> though carnall, in <HI>enuie,</HI> nothing but <HI>griefe</HI> and torment. He is <HI>doubly mi&s;erable</HI> more then other, for other men are troubled onely for <HI>their owne euils,</HI> the <HI>enuious</HI> man is al&s;o vexed for <HI>other mens good things.</HI></P>
<P>It is a <HI>generall &s;inne,</HI> raigning among Souldiers, Courtiers, Schollers, Citizens, Trade&s;men, Country-men, among all.</P>
<P>It di&s;couereth the <HI>enuious</HI> man to be in goodne&s;&s;e farre <HI>in|feriour</HI> to him which is <HI>enuied.</HI></P>
<P>It <HI>de&s;troyeth friend&s;hip,</HI>
<NOTE PLACE="marg"><HI>Cleobulus. Ba&s;il. &s;er de In|uidia. Greg. Mag. l.</HI> 6. <HI>Moral. in fine.</HI></NOTE> the comfort of mans life, and therefore a wi&s;e man was wont thus to adui&s;e, to take heed of the <HI>trappes</HI> of <HI>enemies,</HI> and of the <HI>enuy</HI> of <HI>friends.</HI></P>
<P>The mo&s;t effectuall <HI>remedy</HI> which the Fathers haue ob|&s;erued of this foule euill, are the <HI>contempt</HI> of the glory of this world, and of all earthly things, and the <HI>loue</HI> of the glorie of God, and of heauenly things.</P>
<P>For <HI>pride</HI> breedeth <HI>enuie,</HI> if <HI>pride</HI> therefore were mortified, <HI>enuy</HI> would vani&s;h; and hee that contemneth all earthly things, cannot for them <HI>enuy</HI> his neighbour, no more then we <HI>enuy</HI> a begger for his ragges, or a <HI>Lazar</HI> for his &s;ores: <HI>En|uy</HI> is for things at lea&s;t <HI>deemed excellent,</HI> and worth the ha|uing, by which wee thinke our <HI>neighbour aduanced,</HI> and <HI>our &s;elues di&s;graced.</HI></P>
<P>And he that &s;eeketh Gods glory and heauenly things, will reioyce when God is honored in <HI>his neighbour,</HI> as well as in <HI>him&s;elfe,</HI> de&s;iring that he may be glorified in all.</P>
<P>Let vs bewaile the want of goodne&s;&s;e, which wee &s;ee to be in others, and &s;triue to attaine it, and to imitate them.</P>
</DIV3>
<DIV3 N="14" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 14. <HI>But put yee on the Lord Ie&s;us Chri&s;t, and make not proui&s;ion for the fle&s;h, to fulfill the lu&s;ts there|of.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words is the Affirmatiue part of the Expo&s;ition of <HI>Hone&s;t walking.</HI></P>
<P><HI>To walke hone&s;tly,</HI> is to <HI>put on the Lord Ie&s;us Chri&s;t:</HI> Vnder which phra&s;e is emphatically comprehended, &s;obrietie, tem|perance, cha&s;titie, continencie, peace, loue, and what&s;oeuer
<PB N="87" REF="52">vertue is requi&s;ite to a Chri&s;tian conuer&s;ation.</P>
<P>Neither doth hee follow his former manner of &s;peaking, &s;aying, <HI>Not in rioting,</HI> &amp;c. but in <HI>putting on the Lord Ie&s;us;</HI> but deliuereth this part in the manner of an Exhortation, for more force.</P>
<P>In this we haue two parts: Fir&s;t, the dutie exhorted vnto, in the fir&s;t part of the ver&s;e: Secondly, an Amplification in the la&s;t.</P>
<P><HI>But put yee on the Lord Ie&s;us Christ.</HI></P>
<P>In the&s;e words is the Dutie; wherein are con&s;iderable, The Act, <HI>Put on;</HI> the Obiect, <HI>The Lord Ie&s;us Chri&s;t.</HI></P>
<P><HI>The Lord Ie&s;us Chri&s;t:</HI> The&s;e titles de&s;cribing the &s;econd Per&s;on in the mo&s;t <HI>&s;acred</HI> Trinitie, who was <HI>annointed</HI> to be our Sauiour, redeeming vs by his blood, and therefore of right, <HI>our Lord</HI> and Ma&s;ter; are expounded in the Cate|chi&s;me, and therefore I pa&s;&s;e them ouer here.</P>
<P><HI>Put yee on.</HI> This phra&s;e is figuratiue, wherein Chri&s;t is compared to a <HI>Ve&s;ture,</HI> and our obedience to the <HI>putting of it on.</HI></P>
<P><HI>Chri&s;t</HI> is our <HI>Ve&s;ture</HI> two wayes, as our <HI>Satisfaction,</HI> and as our <HI>Sanctification,</HI> as the <HI>Cau&s;e</HI> of our Saluation, and as the <HI>patterne</HI> of our life.</P>
<P>Wee <HI>put him on,</HI> as our <HI>&s;atisfaction,</HI> when we <HI>beleeue,</HI> of which principally is that Scripture,
<NOTE PLACE="marg"><HI>Gal.</HI> 3.27.</NOTE> <HI>As many as haue beene bapti&s;ed into Chri&s;t, haue put on Chri&s;t.</HI></P>
<P>As our <HI>Sanctification,</HI> when we <HI>follow</HI> his example, re&s;em|ble 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 <HI>doe his Fathers will,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 4.34.</NOTE> &s;o ought it to be to vs.</P>
<P>This phra&s;e is frequent in <HI>Paul,</HI> and he is much delighted with it; commending <HI>Loue</HI> and other vertues, vnder &s;uch manner of &s;peaking vnto vs; as <HI>Colo&s;&s;.</HI> 3.12. <HI>&amp; &s;eq.</HI></P>
<P>For the graces of Gods Spirit, will <HI>beautifie</HI> vs more, and &s;et vs forth, then <HI>Iewels,</HI> chaines of gold, or any rich gar|ments: As all <HI>Sam&s;ons</HI> &s;trength was in his haire, &s;o our <HI>&s;trength</HI> is in <HI>Faith,</HI> but our <HI>beautie</HI> is in holine&s;&s;e and in vertue.</P>
<PB N="88" REF="53">
<P>Put on Chri&s;t, &s;o <HI>put on the new man, Ephe&s;.</HI> 4.24. a kinde of &s;peaking taken from a rite or ceremony antiently, euen in Saint <HI>Pauls</HI> time v&s;ed in Bapti&s;me;
<NOTE PLACE="marg"><HI>Beza &s;chol. in ca.</HI> 3. <HI>ep. ad Gal. v.</HI> 27.</NOTE> as M. <HI>Beza</HI> acknowled|geth, when per&s;ons baptized by dipping, or putting their bo|dies vnder the water, did either put on new garments, or their owne, <HI>qua&s;i nouis,</HI> as new, as he &s;peaketh.</P>
<P>But all Antiquitie witne&s;&s;eth that &s;uch garments were white: &s;o doe the&s;e ver&s;es &s;ignifie.</P>
<Q><L><HI>Candidus egreditur niueis exercitus vndis,</HI></L>
<L><HI>Atque vetus vitium purgat in amne nouo:</HI>
<NOTE PLACE="marg">Lact. in carm. pa&s;chal.</NOTE></L>
<L><HI>Fulgentes animas ve&s;tis quo&abque; candida &s;ignat,</HI></L>
<L><HI>Et grege de mueo gaudia pa&s;tor habet.</HI></L>
<L>And the&s;e.</L>
<L><HI>Inde parens &s;acro ducit de fonte &s;acerdos,</HI></L>
<L><HI>Infantes niueos corpore,</HI>
<NOTE PLACE="marg">Paulinus.</NOTE> <HI>corde, habitu.</HI></L></Q>
<P>And Saint <HI>Ambro&s;e</HI> &s;peaketh of it as of a Ceremony gene|rally receiued and v&s;ed in his time, which was about &s;ome 370. yeares after Chri&s;t: and therefore M. <HI>Zanchy</HI> might wel &s;ay of the white ve&s;ture,
<NOTE PLACE="marg"><HI>Amb. tom.</HI> 4. <HI>lib. de ijs qui initi|antur my&s;terijs cap.</HI> 7. <HI>Zanchius in ex|plic. ep. ad Eph. ca.</HI> 5.</NOTE> <HI>Credo fui&s;&s;e in illa vetu&s;ti&s;&s;ima Eccle|fia v&s;itatam,</HI> I beleeue that it was ordinarily v&s;ed in that mo&s;t antient Church, meaning the time next after the Apo&s;tles.</P>
<P>The manner was this: &s;o &s;oone as any was baptized, hee receiued of the hands of the Prie&s;t a <HI>white ve&s;tment:</HI> where &s;uch Ceremony is yet v&s;ed, the Prie&s;t &s;aith thus at the deliue|ry of the white garment: <HI>Accipe ve&s;tem candidam, &s;anctam, immaculatam, quam proferas &s;ine macula ante tribunal domini no&s;tri Ie&s;u Chri&s;ti, &amp;c.</HI> Receiue this white, holy, immaculate, ve&s;tment, which thou may&s;t bring forth without &s;pot, at the iudgement &s;eat of our Lord Ie&s;us Chri&s;t.</P>
<P>This garment hee was to weare a whole weeke, at the end whereof hee came and rendered it to the Prie&s;t: and in antient time bapti&s;me was admini&s;tred but at two times in the yeare, vnle&s;&s;e there were nece&s;&s;itie; namely at Ea&s;ter, and at Whit&s;ontide; and therefore was the weeke af|ter Ea&s;ter called <HI>Dominica in albis,</HI> as wee yet call the fea&s;t of Pentico&s;t from this ceremony, Whit&s;ontide, as I take it.</P>
<P>This was the antient order, &s;o in offen&s;iue was a <HI>white garment,</HI> euen at the Sacrament of Bapti&s;me, being there a
<PB N="89" REF="53"><HI>&s;ignificant</HI> Ceremony: and it &s;ignified notably three things.</P>
<P N="1">1 <HI>Liberty,</HI> that the parties &s;o indued were &s;et free from &s;inne and Satan by Ie&s;us Chri&s;t: as the <HI>Romanes</HI> when they manumitted their bondmen, among other tokens thereof,
<NOTE PLACE="marg">Tertull. de re&s;ur|rectione carnis.</NOTE> they put them on a <HI>white garment:</HI> of which <HI>Tertullian</HI> makes mention.</P>
<P N="2">2 <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y,</HI> for the grace and victory by the holy Sacrament: for of both is <HI>white</HI> a token: of <HI>Ioy,</HI> where the Scripture &s;aith,
<NOTE PLACE="marg"><HI>Eccles.</HI> 9 8.</NOTE> <HI>Let all thy garments be white:</HI> of <HI>Victory,</HI> &s;o &s;aith Chri&s;t to the Angell of the Church of <HI>Sardis, He that ouercometh,</HI>
<NOTE PLACE="marg"><HI>Reuel.</HI> 3.5.</NOTE> <HI>the &s;ame &s;hall be clothed in white raiment.</HI></P>
<P N="3">3 <HI>Innocency</HI> and <HI>purity</HI> of life, that they which were bap|tized &s;hould liue <HI>candid&egrave;,</HI> fairly, not defiling them&s;elues with &s;inne, but hating the <HI>very garment &s;potted with the fle&s;h.</HI></P>
<P><HI>To put on Chri&s;t</HI> then, is abundantly to expre&s;&s;e him, fol|lowing in all things the holy rules and patterne which hee hath left in his word. <HI>Con&s;tancy</HI> al&s;o may be here implyed, for we are to put him on as our garments, which we tie fa&s;t and button to vs.</P>
<P><HI>Doctrine,</HI> in the words of Saint <HI>Chry&s;o&s;tome;</HI> <MILESTONE UNIT="Doctr."> <HI>Qui Chri&s;tum induit, omnem &s;imul in vniuer&s;um virtutem habet:</HI> He that hath put on Chri&s;t hath together all vertue: or, <HI>To walke hone&s;tly is to put on Chri&s;t;</HI> that is, to follow his example, 1. <HI>Iohn</HI> 2.6. <HI>He that,</HI> &s;aith he, <HI>abideth in him,</HI> that is, Chri&s;t, <HI>ought him&s;elfe al&s;o to walke euen as hee walked.</HI> So when Saint <HI>Paul</HI> dehorts the <HI>Ephe&s;ians</HI> from their Heatheni&s;h conuer&s;ation, hee &s;aith, <HI>But yee haue not &s;o learned Chri&s;t,</HI> in &s;en&s;e the &s;ame with our <HI>Put on,</HI> in this place.</P>
<P>Chri&s;t is <HI>all</HI> good things to vs: He is our King, Prie&s;t, <MILESTONE N="1" UNIT="Ob&s;."> and Prophet; our Aduocate, our Lord, our friend, our brother, our husband, our way, our life, our meate, our apparell, as here.</P>
<P>Chri&s;t an <HI>ab&s;olute example;</HI> no man may bee &s;o vnto vs: <MILESTONE N="2" UNIT="Ob&s;."> not <HI>Paul</HI> him&s;elfe, for we are to be followers of him,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 11.1.</NOTE> onely as he is of Chri&s;t.</P>
<P>Here we are taught how to v&s;e Chri&s;t, <MILESTONE N="1" UNIT="V&s;e"> &s;o as wee may be the better for him. If a man haue <HI>money</HI> and v&s;e it not, or a workeman <HI>tooles,</HI> or a &s;choller <HI>bookes,</HI> and know not how to
<PB N="90" REF="54">v&s;e them, what profit are they? If thou woulde&s;t v&s;e Chri&s;t aright, <HI>put him on.</HI> It is not enough to <HI>beare him preach,</HI> for &s;o did many of the Scribes and Phari&s;ies: nor to be in <HI>his com|pany,</HI> for &s;o was <HI>Iudas:</HI> nor to eate at his table, for &s;o did the man that had not put him on as his <HI>wedding garment,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 22.11.12.13.</NOTE> and was throwne for it into <HI>vtter darknes.</HI></P>
<P>He mu&s;t be <HI>put on</HI> as our <HI>Iu&s;tification,</HI> and <HI>Sanctification,</HI> as was &s;aid before.</P>
<P>He hath <HI>&s;et</HI> vs in the way, and hath <HI>gone before vs in it,</HI> and as I may &s;ay, <HI>chalked</HI> it out for vs, &s;hewing vs by his owne example how we &s;hould walke.</P>
<P>Many can be content to <HI>put him on</HI> as their <HI>Ie&s;us,</HI> but not as their <HI>Lord,</HI> like naughty &s;eruants letting their Ma&s;ter walk all alone: they will not <HI>follow</HI> him in humilitie, patience, &s;o|brietie, &amp;c. But we are in vaine called <HI>Chri&s;tians,</HI> if we doe not <HI>imitate Chri&s;t,</HI> who therefore called him&s;elfe <HI>The way, vt conuer&s;atio Magi&s;tri forma e&s;&s;et di&s;cipuli;</HI>
<NOTE PLACE="marg"><HI>Leo Mag. Ser.</HI> 5. <HI>in Natiuit. Dom. in ip&s;o fine. Aug. Volu&s;iano Epi&s;t.</HI> 3.</NOTE> that the conuer&s;a|tion of the Ma&s;ter might be the fa&s;hion of the di&s;ciple, &s;aid <HI>Leo. &V;enit hominibus in magi&s;terium &amp; adiutorium:</HI> Chri&s;t came to men to helpe and re&s;cue them as a Redeemer, and to teach them obedience as a Ma&s;ter, &s;aid <HI>Augu&s;tine.</HI></P>
<P>He that walketh in drunkenne&s;&s;e, chambering, wanton|ne&s;&s;e, &amp;c. hath put on the <HI>Diuell,</HI> and not Chri&s;t; for hee nor <HI>did,</HI> nor <HI>taught</HI> &s;o. No maruell if the <HI>Heathens</HI> commit|ted whoredomes, robberies, drunkenne&s;&s;e, &amp;c. for &s;uch things are reported of their gods whom they wor&s;hipped: For which cau&s;e &s;aid <HI>Menippus in Lucian,</HI> I approued and followed &s;uch things, for I thought the gods would neuer haue done &s;uch things, if they had not iudged them to bee good.</P>
<P>But in as much as the God whom we &s;erue, is of <HI>pure eyes,</HI> and cannot behold iniquity; and the Ma&s;ter whom <HI>wee fol|low,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> is an <HI>vn&s;potted Lambe, in who&s;e mouth is no guile,</HI> who is <HI>holy, harmle&s;&s;e</HI> and <HI>vndefiled;</HI> wee mu&s;t needs be damned if we walke <HI>contrary</HI> vnto him.</P>
<P>Here are two &s;orts of men to be reproued. <MILESTONE N="2" UNIT="&V;&s;e"> Fir&s;t, they which put him not on at all; of whom in the former V&s;e.</P>
<P>Secondly, they which <HI>put him on,</HI> but &s;o <HI>&s;louenly,</HI> as I may
<PB N="91" REF="54">&s;ay, and vnhan&s;omly, that they haue no benefit by him.</P>
<P>Of the&s;e, <HI>&s;ome</HI> put him on as a <HI>cloake</HI> or loo&s;e garment, which they may <HI>ca&s;t off</HI> at their plea&s;ure: the&s;e are <HI>holy day Chri&s;tians,</HI> who at good times, or when they goe abroad in|to &s;ome company will walke &s;oberly; but at other times, and in other companies, are of another &s;traine. But Chri&s;t mu&s;t be a <HI>clo&s;e well-girt</HI> garment to vs, neuer to be put off, by day or by night.</P>
<P>Some put him <HI>on their heads,</HI> and no farther, hauing <HI>knowledge,</HI> but being altogether without the <HI>power</HI> of god|line&s;&s;e.</P>
<P>Some put him <HI>on their tongues</HI> al&s;o, they will <HI>talke</HI> well, but their <HI>hands</HI> and <HI>feet</HI> and foule and naked.</P>
<P>Some are clad <HI>halfe way,</HI> as the me&s;&s;engers of <HI>Dauid</HI> to <HI>Hanun;</HI> in <HI>&s;ome</HI> things they are carefull, but in <HI>other</HI> they take liberty. But we mu&s;t be cloathed with Chri&s;t <HI>from top to toe,</HI> that no part of our owne <HI>filthy ragges</HI> may be &s;eene, nor our <HI>nakedne&s;&s;e;</HI> but that what&s;oeuer is heard or &s;eene in vs, may be of Chri&s;t. As a man is contained in his garments,
<NOTE PLACE="marg">Aquinas in loc.</NOTE> and &s;eene in their colour, &s;o in him who imitates Chri&s;t, mu&s;t nothing be &s;eene but the workes of Chri&s;t.</P>
<P><HI>Chri&s;t</HI> is a neat han&s;ome &s;traite garment, it is not ea&s;ie to put him on. He that hath a <HI>bunch</HI> of pride, drunkenne&s;&s;e, can neuer get him ouer: all &s;uch things mu&s;t be pared off, before it will fit vs.</P>
<P>In other garments, if they be too &s;hort, or too &s;trait, they may be <HI>pieced</HI> or <HI>eeked</HI> out, or if too wide or long, they may be <HI>cut le&s;&s;e</HI> or &s;horter, till they be fit to our bodies: but <HI>our Garment</HI> we &s;peake of, may not be <HI>patcht</HI> nor <HI>curtailed,</HI> nor <HI>fitted to vs,</HI> but we mu&s;t be <HI>fitted to that.</HI></P>
<P>The Taylor fits our garments to our bodies, but we mu&s;t be fitted to this garment. Chri&s;ts will may not &s;ubmit to ours, but ours to Chri&s;t.</P>
<P>Labour to <HI>put on Chri&s;t.</HI> <MILESTONE N="3" UNIT="&V;&s;e"> It is horrible to &s;ee what mon&s;trous attires for <HI>fa&s;hion,</HI> and vnrea&s;onable for <HI>charge,</HI> men and wo|men daily inuent and weare beyond their <HI>abilitie</HI> and <HI>rancke,</HI> and contrary to their <HI>&s;exe:</HI> but the <HI>be&s;t</HI> and <HI>&s;eemlie&s;t</HI> garment which is <HI>Chri&s;t,</HI> is not regarded or <HI>put on.</HI></P>
<PB N="92" REF="55">
<P>Men and women &s;eeke for rich cloathing for their <HI>body,</HI> but e&s;teeme not the nakedne&s;&s;e of their <HI>&s;oules.</HI></P>
<P>The rea&s;on of this &s;trange negligence is this; Euery one would be e&s;teemed and taken forth: they cannot for their <HI>vertue</HI> and <HI>hone&s;ty;</HI> and therefore they thinke to carry it away with their <HI>&s;ine cloathes:</HI> the&s;e are they which lay their whole &s;ub&s;tance on their backes: the&s;e are they which be&s;tow &s;o much time in trimming and tru&s;&s;ing, and cutting and pou|dering, &amp;c. that <HI>betweene the combe and the gla&s;&s;e,</HI> as they &s;ay, they can neuer finde lea&s;ure to <HI>&s;erue God.</HI> The&s;e are they, who had rather the <HI>Common-wealth</HI> &s;hould bee out of order then their <HI>perriwigs</HI> and di&s;ordered apparell.</P>
<P><HI>Apelles</HI> his prentice, not doing his part in the face of <HI>He|len</HI> whom hee was to draw; all to be dawbed her apparell with <HI>gold</HI> and <HI>gari&s;h</HI> colours:
<NOTE PLACE="marg"><HI>Notat Clemens Alex.</HI> 3. <HI>paeda. ca.</HI> 10.</NOTE> to whom <HI>Apelles, O adole&s;cens cum non po&s;&s;es pingere pulchram, pinxi&s;ti diuitem;</HI> O young man, &s;eeing thou could&s;t not paint her <HI>beautifull,</HI> thou ha&s;t painted her <HI>rich.</HI> So many, their <HI>liues</HI> be not <HI>faire,</HI> therefore their <HI>clothes</HI> are <HI>rich.</HI></P>
<P>It is our folly to e&s;teem of men more <HI>for a gold ring,</HI>
<NOTE PLACE="marg"><HI>Iames</HI> 2.2.</NOTE> as Saint <HI>Iames</HI> &s;peaketh, then for <HI>vertue:</HI> which hath cau&s;ed this madne&s;&s;e in many, more to &s;eeke gay and co&s;tly garments, then to <HI>put on Chri&s;t.</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 6.25.</NOTE></P>
<P>Our Sauiour &s;ayd, that the <HI>body is more then the rayment:</HI> but I verely thinke that there are &s;ome &s;o be&s;otted, who if a <HI>rich &s;uit</HI> of apparell, and <HI>vertue,</HI> nay Chri&s;t him&s;elfe were &s;et to &s;ale; would rather giue a <HI>hundred pounds</HI> for the gay cloathes, then a <HI>hundred pence</HI> for Chri&s;t.</P>
<P>Let vs not e&s;teeme of men but for their vertues, and let vs &s;eeke to put on Chri&s;t rather then outward apparell.</P>
<P>In the morning when thou dre&s;&s;e&s;t thy &s;elfe, examine whether thou haue put on Chri&s;t.</P>
<P>Thou art a&s;hamed of a <HI>foule garment;</HI> and art thou not a|&s;hamed of drunkennes, whoredome, &amp;c.</P>
<P>If thy <HI>garments</HI> need mending, doth not thy <HI>life</HI> much more?</P>
<P>Thou art a&s;hamed of the <HI>nakedne&s;&s;e of thy body,</HI> and there|fore thou putte&s;t on apparell. Oh con&s;ider if the <HI>vildene&s;&s;e of
<PB N="93" REF="55">thy heart,</HI> and thy wicked thoughts and de&s;ires were known, or it may bee, if that which thou did&s;t this la&s;t night were knowne; what great cau&s;e &s;hould&s;t thou haue to bee a&s;ha|med? God knowes it; <HI>put on</HI> therefore <HI>the Lord Ie&s;us Christ</HI> by faith and repentance, that thy <HI>&s;pirituall nakednes</HI> may be couered from the &s;ight of God and men.</P>
<P>Ha&s;t thou <HI>put on Chri&s;t?</HI> weare him <HI>hone&s;tly</HI> and <HI>carefully:</HI> <MILESTONE N="4" UNIT="V&s;e"> if thou putte&s;t on thy bodie a new garment, thou keepe&s;t it from the du&s;t and &s;pots: &s;o hauing put on Chri&s;t in thy bap|ti&s;me, &s;uffer not that <HI>white garment</HI> to be &s;potted: otherwi&s;e, how wilt thou be able to bring it forth at the la&s;t day.</P>
<P><HI>Muritta</HI> a Deacon, baptized one <HI>Elpidophorus,</HI> who af|terward per&s;ecuted <HI>Muritta</HI> and others: but the Deacon brought out his <HI>white garment,</HI> and held it vp and &s;hooke it again&s;t him, &s;aying, The&s;e linnen garments <HI>Elpidophorus</HI> &s;hal accu&s;e thee at the comming of the Iudge of all, which I haue kept by me as a <HI>witne&s;&s;e</HI> of thy Apo&s;ta&s;ie, &amp;c.</P>
<P>Haue a care then that thou <HI>&s;taine</HI> not thy <HI>profe&s;&s;ion,</HI> and di&s;honour his name after which thou art called. If thou ha&s;t <HI>put on Chri&s;t,</HI> wallow not with that <HI>pretious garment</HI> in the <HI>mire</HI> of thy former &s;innes.</P>
</DIV3>
<DIV3 N="14" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 14. &mdash; <HI>And make not proui&s;ion for the fle&s;h, to fulfill the lu&s;ts thereof.</HI></Q>
</EPIGRAPH>
<P>THe exhortation to put on Chri&s;t, in the former part of the ver&s;e, is here amplified from the Effect of &s;uch <HI>put|ting on;</HI> which is that we doate not on the things of this life; and that our care for worldly things abates: He that putteth on Chri&s;t is rid of a great deale of care and thought for the fle&s;h.</P>
<P>This Effect is brought in by an <HI>Occupation:</HI> of which after the expo&s;ition of the words.</P>
<P>The&s;e words containe two parts: a Prohibition, <HI>Make not proui&s;ion for the fle&s;h:</HI> and a Limitation, <HI>to fulfill the lu&s;ts there|of:</HI> which limitation is added, becau&s;e that which is forbid|den is not <HI>&s;imply euill.</HI></P>
<P><HI>Fle&s;h:</HI> This word is of diuers &s;ignifications; here it ei|ther &s;ignifies our <HI>corrupt nature,</HI> or the <HI>body.</HI></P>
<PB N="94" REF="56">
<P>If you take it for <HI>nature corrupt;</HI> then the &s;econd part is an expo&s;ition of the fir&s;t.</P>
<P>But it is be&s;t to take it for the <HI>body,</HI> as the very words mu&s;t needs import.</P>
<P><HI>Make not proui&s;ion:</HI> that is, with care, as it was &s;ormerly tran&s;lated, which mu&s;t al&s;o be here vnder&s;tood, according, to that of our Sauiour,
<NOTE PLACE="marg"><HI>Mat.</HI> 6.25.</NOTE> <HI>Take no thought for your life, what you &s;hall eate, &amp;c.</HI></P>
<P><HI>To fulfill the lusts. To fulfill,</HI> is added, to fill the &s;en&s;e.</P>
<P><HI>Lu&s;ts:</HI> Lu&s;t or concupi&s;cence, is a naturall faculty of the &s;oule, de&s;iring obiects conuenient to nature, and abhorring the contrary.</P>
<P>That which <GAP DESC="foreign"> is in <HI>in&s;en&s;ible</HI> things, in <HI>&s;en&s;ible</HI> and <HI>rea|&s;onable</HI> creatures is <GAP DESC="foreign">.</P>
<P>This <HI>concupi&s;cence</HI> or <HI>lu&s;t,</HI> in entire and pure nature was e|uery way <HI>ordinate.</HI></P>
<P>In <HI>corrupt nature,</HI> the <HI>faculty</HI> it &s;elfe, as it is <HI>naturall,</HI> is to be reckoned among <HI>naturall good things</HI> put into vs by God; and the <HI>motions</HI> of it vnto things naturall, as de&s;iring of meat drink, &s;leepe, apparell, &amp;c. are indifferent: but by <HI>prauity</HI> ad|herent they are <HI>euill</HI> three waies.</P>
<P N="1">1 In regard of the <HI>obiect,</HI> when that is de&s;ired and coue|ted which is forbidden; as in the tenth commandement that which is our neighbours.</P>
<P N="2">2 In regard of the <HI>mea&s;ure,</HI> as when we <HI>immoderately</HI> de|&s;ire that which is lawfull to bee de&s;ired: when there is no <HI>mea&s;ure</HI> of our &s;tudy for riches, meat and drinke, hou&s;e and land, &amp;c. as indeed it is very hard to <HI>bound</HI> our concupi&s;cence in &s;uch things.</P>
<P N="3">3 In regard of <HI>the end,</HI> when wee de&s;ire &s;uch things, to <HI>wrong ends,</HI> and not to the <HI>glory of God.</HI> in the pre&s;eruation of nature, for the &s;eruice of God and of our neighbour, and the furthering of our owne &s;aluation.</P>
<P>This <HI>exorbitant</HI> and <HI>inordinate</HI> concupi&s;cence or lu&s;t is vn|der&s;tood in this place.</P>
<P>The meaning then is, Prouide not &s;o for the body, that thereby the lu&s;ts thereof &s;hould be fulfilled and &s;atisfied.</P>
<PB N="95" REF="56">
<P>This is brought in by way of preuenting an Obiection.</P>
<P>Some might &s;ay, from the prohibition of drunkenne&s;&s;e, and wantonne&s;&s;e, &amp;c. What? mu&s;t we ca&s;t away the <HI>care</HI> of <HI>bodies?</HI> is <HI>nothing</HI> to be granted to our <HI>fragility</HI> and <HI>infirmity?</HI> may we not <HI>eate</HI> and <HI>drinke,</HI> and be <HI>merry?</HI></P>
<P><HI>Paul</HI> an&s;wereth: you may make proui&s;ion for the body, but with limitation, <HI>that you fulfill not the lu&s;ts</HI> of the body, which will ea&s;ily vpon a <HI>&s;mall occa&s;ion</HI> grow vnruly; as wee may di&s;cerne in our &s;elues, how &s;oone, in the putting on of a new garment, &amp;c. Corruption will di&s;couer it &s;elfe.</P>
<P>There ought to be a <HI>care</HI> had of health, and &s;tate; of whol|&s;ome meat, competent medicines, comely apparell; but <HI>ex|ce&s;&s;e</HI> is to be taken heed of.</P>
<P>Eate and drinke, but not to enflame <HI>thy lu&s;ts:</HI> A little is enough for <HI>nature,</HI> but nothing for our <HI>lu&s;ts.</HI></P>
<P><HI>Make not proui&s;ion for the body.</HI> If <HI>Paul</HI> had &s;tayed here, he had writ no good diuinity: therefore he addeth, <HI>to fulfill the lu&s;ts thereof;</HI> warning vs to <HI>keep downe</HI> concupi&s;cence, and not to &s;et her on <HI>cockhor&s;e,</HI> as they &s;ay.</P>
<P><HI>The body is not &s;o to bee tended and prouided for that the lu&s;ts thereof &s;hould be fulfilled, or &s;trengthned. Mat.</HI> 6.25. <MILESTONE UNIT="Doctr."> <HI>Take no thought for your life, what you &s;hall eate, &amp;c.</HI> We mu&s;t not haue an immoderate care for <HI>nece&s;&s;aries,</HI> much le&s;&s;e for <HI>&s;uperfluities,</HI> to the <HI>fulfilling of our lu&s;ts, Galathians</HI> 5.13. <HI>&V;&s;e not liberty for an occa&s;ion to the fle&s;h,</HI> Saint <HI>Paul</HI> there &s;pake of Legall ce|remonies, and it is true, in all matters of like nature, God hath giuen vs liberty to eate and drinke, &amp;c. this liberty is not to bee v&s;ed, to nouri&s;h lu&s;t. 1 <HI>Peter</HI> 2.11. <HI>As Pil|grimes abstaine from fle&s;hly lusts which fight against the &s;oule. Pilgrimes</HI> comber not them&s;elues with <HI>vnnece&s;&s;ary</HI> things.</P>
<P>Here wee may di&s;cerne whether wee haue put on Chri&s;t or no: <MILESTONE N="1" UNIT="&V;&s;e"> namely if wee <HI>prouide not for the body &s;o</HI> as to <HI>fulfill our lu&s;ts:</HI> this is to follow Chri&s;ts example.</P>
<P>Chri&s;t did eate and drinke, but his fare was meane, and moderate; after forty dayes fa&s;t, hee being hungry, would not turne <HI>&s;tones</HI> into <HI>bread,</HI> the mo&s;t ordinary refection, to
<PB N="96" REF="57">retaine nature, but &s;tayed for an <HI>ordinary proui&s;ion.</HI></P>
<P>When he was <HI>weary</HI> how did he <HI>prouide</HI> for his body?
<NOTE PLACE="marg"><HI>Iohn</HI> 4.6, 7.</NOTE> did he take vp his <HI>Inne,</HI> call for <HI>dainty cheere,</HI> and a <HI>&s;oft bed?</HI> no; but re&s;ted him&s;elfe vpon a Well, and asked a little <HI>water,</HI> though there was a <HI>good towne</HI> hard by.</P>
<P>For his <HI>&s;leepe:</HI> his body had need of it as well as ours: and be&s;ides, his nature was mo&s;t pure, and without the danger of <HI>inordinate lu&s;ting:</HI> and yet he would not follow <HI>innocent nature</HI> herein, but broke him&s;elf of his &s;leep, to &s;pend whole nights in prayer to his Father.
<NOTE PLACE="marg"><HI>Luke</HI> 6.12.</NOTE> It may be thou wilt <HI>&s;leepe</HI> at a <HI>Sermon</HI> ordinarily and <HI>at prayer.</HI> This is not to be <HI>like Chri&s;t to put him on.</HI></P>
<P>It is not vnlawfull to prouide for the body: <MILESTONE N="2" UNIT="&V;&s;e"> Religion re|quireth not that a man &s;hould not giue <HI>nature her due;</HI> or <HI>cleere his forehead</HI> as they &s;ay, and be merry; in which <HI>moro&s;i|ties</HI> hypocrites faine perfection. Yea to <HI>neglect</HI> the body is a &s;inne; if it bee not prouided for and nouri&s;hed, how &s;hall it be <HI>a fit in&s;trument</HI> of the &s;oule for good? To deny food and raiment conuenient to the nece&s;&s;ity of nature, to our callings and e&s;tate, is <HI>ostentation</HI> and <HI>rigidity,</HI> rather then <HI>true vertue.</HI> Our Sauiour furni&s;hed the fea&s;t,
<NOTE PLACE="marg"><HI>Ioh.</HI> 2 10. <HI>P&s;al.</HI> 104.13.</NOTE> with excellent and neate wine, which God created <HI>to make the heart of man glad:</HI> and <HI>S. Paul</HI> reproues &s;uch neglecting of the body. <HI>Colo&s;&s;.</HI> 2.23.</P>
<P>Saint <HI>Augustine</HI> writing to <HI>Proba</HI> a rich Widow,
<NOTE PLACE="marg"><HI>Aug. Probae. ep.</HI> 121.</NOTE> who had a great retinue, and proui&s;ion for her <HI>body,</HI> and for her <HI>table</HI> &s;utable; willeth her not to cea&s;e to be &s;o attended, and &s;erued as was <HI>fit for her e&s;tate and place;</HI> but that &s;hee &s;hould <HI>temper</HI> and <HI>moderate</HI> her &s;elfe in the <HI>v&s;e</HI> of them, and to &s;eeke nothing therein, but <HI>integram valetudinem, quae non con|temnenda propter nece&s;&s;arios v&s;us huius vitae,</HI> good health which is not to be contemned, for the nece&s;&s;ary v&s;es of this life; and he alledgeth this place.</P>
<P>Al&s;o hee alledgeth <HI>Pauls</HI> aduice to <HI>Timothy,</HI> 1 <HI>Tim.</HI> 5.23. <HI>Drinke no longer water but v&s;e a little wine:</HI> It was &s;o that <HI>Ti|mothy</HI> to giue an example of &s;obriety to the riotous and di&s;|&s;olute Ephe&s;ians ouer whom hee was Bi&s;hop; did &s;o take downe his body with vnrea&s;onable ab&s;tinence from wine, and continuall drinking of water; that <HI>Paul</HI> was faine to
<PB N="97" REF="57">write to him, and charge him <HI>for his &s;tomacke &s;ake and often infirmities,</HI> to drinke wine. For &s;uch ab&s;taining Saint <HI>Au|gu&s;tine</HI> giueth the holy Bi&s;hop this cen&s;ure, that he was <HI>nimi|us corporis ca&s;tigator;</HI> too great a cha&s;ti&s;er of his body; for his very &s;tudying and contemplation, with his continuall prea|ching, were &s;ufficient to weaken his body, though hee had not v&s;ed &s;uch ab&s;tinence; and for this is <HI>wine nece&s;&s;ary</HI> for <HI>Timothy,</HI> for the pre&s;eruation of his health.</P>
<P>Philo&s;ophers affirme that there is but <HI>one &s;oule</HI> in man, which is both <HI>vegetatiue, &s;enfitiue,</HI> and <HI>rationall,</HI> which <HI>toge|ther</HI> intendeth to <HI>vegetation, &s;en&s;ation,</HI> and <HI>vnder&s;tanding:</HI> when therefore the &s;oule is wholly bu&s;ie in the <HI>braine</HI> about <HI>contemplation,</HI> it mu&s;t needs follow that &s;hee cannot attend in the <HI>&s;tomacke</HI> at the &s;ame time to <HI>concoction;</HI> and &s;o the &s;to|mack being de&s;titute of conuenient heate and &s;pirit and the influence of the &s;oule, mu&s;t needs abound with <HI>crudities:</HI> and for this cau&s;e Phy&s;itians giue this rule, <HI>to be merry at meate,</HI> that through &s;uch <HI>remi&s;&s;ion</HI> of &s;tudy, the &s;oule may attend vnto <HI>nece&s;&s;ary nutrition;</HI> and hence al&s;o it commeth ordina|rily, that <HI>great &s;tudents</HI> haue <HI>weake &s;tomacks.</HI> Hee therefore who is <HI>weary</HI> with labour or &s;tudy, the &s;pirits langui&s;hing thereby, may with a good con&s;cience <HI>drinke wine,</HI> and v&s;e o|ther comforts of Nature, e&s;pecially if he <HI>beleeue</HI> and <HI>repent;</HI> for God hath created &s;uch good things principally for &s;uch. That therefore which Saint <HI>Bernard</HI> &s;aith of <HI>Timothy,</HI>
<NOTE PLACE="marg"><HI>Serm.</HI> 30. <HI>in Cant.</HI></NOTE> we may &s;ay of euery <HI>Saint:</HI> Giue mee a Bi&s;hop or Preacher like to <HI>Timothy,</HI> or a holy man like him, and hee &s;hall <HI>eate gold,</HI> and <HI>drinke Ypocras.</HI></P>
<P>Though we may &s;erue the <HI>nece&s;&s;itie</HI> of the body, <MILESTONE N="3" UNIT="&V;&s;e"> yet wee may not the <HI>lu&s;ts: Deus prudenter vult &s;ibi &s;eruiri;</HI>
<NOTE PLACE="marg">An bro&s;ius.</NOTE> God will haue vs prudent in &s;eruing him: nor by <HI>nimity of fa&s;ting,</HI> nor of feeding, &s;o to <HI>oppre&s;&s;e</HI> the body, that we mu&s;t alwayes haue a <HI>Phy&s;itian</HI> at our elbow.</P>
<P>We mu&s;t doe <HI>wi&s;ely:</HI> The <HI>body</HI> is to bee &s;erued, not the <HI>Concupi&s;cence.</HI> This is difficult: if you <HI>neglect</HI> the body, you weaken it to the exerci&s;es of godline&s;&s;e; if you <HI>cheri&s;h</HI> it, you <HI>maintaine</HI> your <HI>enemy,</HI> which is <HI>lu&s;t.</HI></P>
<PB N="98" REF="58">
<P>The body is a <HI>garment,</HI> the lu&s;ts are <HI>Moaths:</HI> kill the <HI>Moaths,</HI> and &s;aue the <HI>garment.</HI></P>
<P>The body is a <HI>Ca&s;tle,</HI> the lu&s;ts an <HI>enemy</HI> or rebell within the ca&s;tle: it were ea&s;ie to blow vp ca&s;tle and rebell and all: but thou ha&s;t no authority to <HI>raze</HI> the ca&s;tle; thou mu&s;t <HI>&s;aue the Ca&s;tle,</HI> and <HI>de&s;troy the Rebell.</HI></P>
<P>They are to be reproued, which either &s;o <HI>nouri&s;h</HI> the <HI>body</HI> that they withall <HI>maintaine</HI> their <HI>lu&s;ts;</HI> or &s;o <HI>extingui&s;h</HI> the prouocations to &s;inne, that withall they <HI>de&s;troy</HI> the body.</P>
<P>Be content with that which is <HI>&s;ufficient,</HI> and vnder a pre|tence of <HI>nece&s;&s;ity</HI> runne not to <HI>exce&s;&s;e.</HI></P>
<P>As he is a foole which will haue no fire in his hou&s;e, be|cau&s;e his neighbours hou&s;e was con&s;umed with fire; &s;o is he a foole, who becau&s;e fire is nece&s;&s;ary, will make &s;o great a fire, as which may burne downe his hou&s;e.</P>
<P><HI>Too much</HI> balla&s;t, or <HI>too little,</HI> are alike hurtfull to a &s;hip; &s;o too much or too little prouender for thy bea&s;t: too much or too little &s;training of the &s;tring of thy in&s;trument.</P>
<P>There is v&s;e of <HI>Hagar</HI> the bondmaid; but <HI>cocker</HI> her a little, and &s;he will grow <HI>in&s;olent</HI> toward her dame <HI>Sara.</HI></P>
<P><HI>Ama tanquam o&s;urus; loue</HI> thy body, but &s;o, that if need require, thou can&s;t <HI>hate</HI> it: for the <HI>compa&s;&s;ion</HI> of nature, it is to be <HI>loued,</HI> but for the <HI>re&s;training</HI> of vice, it is to be <HI>hated:</HI> keepe it <HI>from the fire,</HI> and yet in &s;ome ca&s;es yeeld it to bee burnt <HI>in the fire.</HI>
<NOTE PLACE="marg">Seneca.</NOTE></P>
<P>Be not thy <HI>bodies &s;lave. &V;iuendum non propter corpus, &s;ed tanquam non &s;ine corpore:</HI> We mu&s;t liue, not for the body, but as not without the body.</P>
<P><HI>Dauid</HI> is a notable example herein;
<NOTE PLACE="marg">2 <HI>Sam.</HI> 23.13.14.15.16.</NOTE> hee longs for water which the Phili&s;tines had in their po&s;&s;e&s;&s;ion; His <HI>Worthies</HI> breake through and fetch him &s;ome of it; when he had it, he would not <HI>plea&s;e his lu&s;ts,</HI> but poures it out as an <HI>offering</HI> to God. See how he <HI>curbed</HI> his lu&s;ts: The three Worthies did a <HI>great</HI> exploit, but <HI>Dauid</HI> a <HI>greater</HI> in <HI>conquering</HI> his <HI>concupi&s;cence.</HI></P>
<P>Concupi&s;cence is not <HI>fulfilled</HI> without a great deale of <HI>care</HI> in prouiding here, <MILESTONE N="4" UNIT="V&s;e"> and a great deale of <HI>torment</HI> hereafter.</P>
<PB N="99" REF="58">
<P><HI>E&s;au</HI> is <HI>weary</HI> in following his plea&s;ure, and to <HI>&s;atisfie his lu&s;t</HI> with <HI>red pottage,</HI> he &s;ells the <HI>riche&s;t</HI> thing in the world, euen his <HI>birth-right.</HI></P>
<P>Do&s;t thou lu&s;t after daintie faire? It is not gotten without great charge, nor made readie without great labour, nor de|uoured without great di&s;commoditie.</P>
<P>But if <HI>Chri&s;t</HI> be thy <HI>meat,</HI> hee <HI>refre&s;heth</HI> without <HI>&s;atietie, filleth</HI> without <HI>loathing,</HI> co&s;ts thee no money, breeds no di&s;|ea&s;es, but <HI>healeth thy infirmities.</HI></P>
<P>Doe&s;t thou de&s;ire <HI>gorgeous apparell?</HI> It <HI>co&s;teth</HI> thee <HI>deare,</HI> it requireth much <HI>care</HI> in the wearing, and occa&s;ioneth much danger; but if thou <HI>put on Chri&s;t,</HI> it co&s;teth thee not deare: <HI>great care</HI> indeed mu&s;t be in the <HI>wearing,</HI> but then it <HI>di&s;chargeth</HI> vs of all other <HI>vnnece&s;&s;ary cares,</HI> and it &s;o <HI>becom|meth vs,</HI> and &s;etteth vs forth, that <HI>God him&s;elfe taketh plea&s;ure</HI> in vs.</P>
<P>It requireth <HI>labour</HI> and <HI>eare</HI> to &s;erue our lu&s;ts, and after|wards commeth <HI>damnation:</HI> but though it require <HI>care</HI> to <HI>&s;erue God,</HI> yet <HI>afterwards</HI> it bringeth <HI>euerla&s;ting life.</HI></P>
<P>Mo&s;t men are <HI>ouer carefull</HI> for their bodies, <MILESTONE N="5" UNIT="&V;&s;e"> and <HI>carele&s;&s;e</HI> for their &s;oules: <HI>Nimia corporis cura, nimia animae incuria:</HI> where there is &s;o much &s;tudie for daintie fare, and gay appa|rell, for hou&s;e and land, &amp;c. there is little &s;tudy and care for grace, and a better life; and &s;o on the contrary.</P>
<P>When <HI>Peter</HI> &s;aw the heauenly &s;ights in the Mount at Chri&s;ts transfiguration, hee forgot his nets; &s;o they which &s;et their mind too much vpon their nets, forget the <HI>heauenly things</HI> in the mountaine.</P>
<P>Abate the <HI>care</HI> for thy <HI>body,</HI> and encrea&s;e thy <HI>care</HI> for thy <HI>&s;oule.</HI> Doe here as thou do&s;t in a paire of <HI>skales:</HI> If the bodie weigh downe thy &s;oule; take from the body, and adde to the &s;oule, and then &s;hall it come to pa&s;&s;e, that thy &s;oule &s;hall <HI>lift vp</HI> thy body to heauen, otherwi&s;e, thy body will <HI>&s;inke thy &s;oule</HI> to hell.</P>
<P>God hath committed to our keeping, a <HI>body</HI> and a <HI>&s;oule;</HI> the &s;oule as a <HI>&s;onne,</HI> to bee <HI>delicately</HI> brought vp, to bee fed with the daintie&s;t, and to be clothed with the riche&s;t: the
<PB N="100" REF="59"><HI>body</HI> as a <HI>&s;laue,</HI> to be brought vp to <HI>labour,</HI> and to bee fed with <HI>bread</HI> and <HI>water,</HI> to be <HI>cha&s;ti&s;ed</HI> al&s;o, and <HI>kept vnder:</HI> but wee contrarily <HI>cocker</HI> the <HI>&s;laue</HI> till he rebell; and make the <HI>&s;onne</HI> a <HI>&s;laue.</HI></P>
<P>But let our bodies &s;erue, le&s;t our concupi&s;cence grow &s;trong to our condemnation, and what&s;oeuer befall the bo|die, let vs take care for &s;aluation of our &s;oules.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="chapter">
<PB N="101" REF="59">
<HEAD>A PLAINE EXPOSITION VP|ON THE FOVRTEENTH CHAP|TER OF THE EPISTLE OF Saint PAVL to the <HI>Romanes.</HI></HEAD>
<P>_IN this Chapter and part of the next, the Apo&s;tle entreateth of the <HI>v&s;e</HI> of things <HI>Indifferent,</HI> and of <HI>Chri&s;tian libertie;</HI> and how Chri|&s;tians, <HI>&s;trong</HI> and <HI>weake,</HI> are to ca|ry them&s;elues therein one to ano|ther, that God may haue <HI>glory,</HI> the Church <HI>peace,</HI> and them&s;elues <HI>mutuall comfort.</HI></P>
<P>As there was great neede to write of the&s;e things in <HI>Pauls</HI> time; &s;o now al&s;o, becau&s;e our Church hath of late yeares &s;uffered more about the&s;e things, then about the Articles of the Faith.</P>
<P>The occa&s;ion of this pa&s;&s;age was this: By rea&s;on of the di&s;per&s;ion of the Iewes, the Churches almo&s;t in all places con&s;i&s;ted of Iewes and Gentiles: The Iewes could hard|ly be brought from the ob&s;eruation of <HI>Leuiticall Ceremonies,</HI> being brought vp in them from their cradle, as in Ordinan|ces comming from <HI>God him&s;elfe:</HI> and therefore though they entertained the <HI>Gospell,</HI> yet they held difference of dayes and meats, <HI>of con&s;cience</HI> &s;till <HI>nece&s;&s;ary</HI> to be ob&s;erued: The Gen|tiles were ea&s;ily per&s;waded of the <HI>Chri&s;tian libertie</HI> from &s;uch things purcha&s;ed by Chri&s;t, and liued without making dif|ference.</P>
<P>Hence grew <HI>hot</HI> di&s;putations, <HI>eager</HI> contentions and di&s;|&s;ention almo&s;t <HI>inreconcileable;</HI> the Gentile holding the Iew as <HI>&s;uper&s;titious;</HI> the Iew the Gentile as <HI>prophane.</HI></P>
<PB N="102" REF="60">
<P><HI>Paul</HI> commeth with his <HI>bucket</HI> to <HI>quench</HI> this <HI>flame,</HI> which burnt vehemently in the Church at <HI>Rome,</HI> and endeuoreth here as an <HI>Vmpire</HI> to <HI>arbitrate</HI> the matter, and to make a <HI>paci|fication.</HI> Although he in&s;tanceth in <HI>Iewi&s;h</HI> Ceremonies, yet in <HI>proportion</HI> here are <HI>Rules</HI> concerning all <HI>Indifferent</HI> things.</P>
<DIV3 N="1" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 1. <HI>Him that is weake in the faith, receiue you, but not to doubtfull disputations.</HI></Q>
</EPIGRAPH>
<P>HEre beginne <HI>Pauls Hieraticks;</HI> or hauing before writ|ten of things <HI>commanded</HI> and <HI>forbidden;</HI> here he wri|teth of things of a <HI>middle nature:</HI> or before of <HI>charitie</HI> to our friends, our brethren, our enemies, the Magi&s;trate, our neigh|bours, our &s;elues; here of <HI>charitie</HI> toward <HI>the weake.</HI> The particular and immediate coherence,
<NOTE PLACE="marg">Chry&s;o&s;t. in loc.</NOTE> is with the la&s;t ver&s;e of the thirteenth Chapter; for hauing there forbidden <HI>&s;atisfacti|on</HI> to be giuen to the <HI>fle&s;h,</HI> le&s;t eyther the <HI>weake</HI> &s;hould thinke them&s;elues <HI>neglected,</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 26.41. <HI>Rom.</HI> 6.19.</NOTE> or the <HI>&s;trong</HI> take occa&s;ion to <HI>contemne</HI> them, becau&s;e <HI>weakne&s;&s;e</HI> is attributed to the <HI>fle&s;h;</HI> therefore he falleth here to <HI>direct</HI> both the one and the other, how they &s;hould <HI>louingly</HI> and <HI>charitably</HI> conuer&s;e together.</P>
<P><HI>Pauls Method</HI> is this: fir&s;t he &s;etteth downe a <HI>generall Pre|cept,</HI> in this ver&s;e; then an <HI>Explication</HI> of it in all the ver&s;es following to the fourteenth ver&s;e of the fifteenth Chapter.</P>
<P>In this generall Precept, are the Dutie: <HI>to receiue him that is weake in the faith;</HI> and the Amplification, from the per&s;ons who are to performe the Dutie; <HI>implied</HI> in the Greeke, <HI>vnfol|ded</HI> in the Engli&s;h, <HI>You;</HI> and from the <HI>end,</HI> Negatiuely &s;et downe by way of correction, <HI>but not to doubtfull Disputa|tions.</HI></P>
<P><HI>Receiue you: You,</HI> that is, <HI>you</HI> that are <HI>&s;trong,</HI> <GAP DESC="foreign"> Chap. 15. ver&s;. 1. which haue more able knowledge.</P>
<P><HI>Receiue,</HI> that is, ioyne vnto you, take and entertaine vnto your company, as a friend, as a brother. When a friend com|meth to our hou&s;es, we v&s;e not to chide him away, but re|ceiue him with all courte&s;ie; &s;o would <HI>Paul</HI> haue the <HI>&s;trong</HI> to <HI>receiue</HI> the <HI>weake</HI> in all <HI>loue,</HI> cheri&s;hing them, and <HI>bearing</HI> with their <HI>weakne&s;&s;e,</HI> Chap. 15.1.</P>
<PB N="103" REF="60">
<P>The &s;ame word is v&s;ed by S. <HI>Paul,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">. <HI>Philemon.</HI> 12.</NOTE> when he intreats <HI>Phi|lemon to receiue One&s;imus, as his owne bowels:</HI> &s;o the <HI>&s;trong</HI> mu&s;t <HI>receiue</HI> the <HI>weake</HI> as their own bowels. <HI>Him that is weak in the faith, not weake in bodie:</HI> yet &s;uch are to be <HI>receiued;</HI> but <HI>in the faith,</HI> not <HI>iu&s;tifying faith,</HI> though &s;uch are e&s;pecially to be ten|dred: but <HI>in the doctrine of faith:</HI> not <HI>weake</HI> in regard of the <HI>power</HI> of faith to <HI>apply</HI> the promi&s;e of mercy in Chri&s;t to the con&s;cience; but here <HI>weake</HI> to apprehend the <HI>doctrine</HI> of <HI>Chri&s;tian liberty</HI> in things <HI>indifferent.</HI></P>
<P><HI>Weake:</HI> that is, &s;icke and quea&s;ie &s;tomacks, which cannot brooke <HI>&s;trong meate;</HI> &s;uch as <HI>Paul</HI> calles <HI>babes in Chri&s;t:</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 3 1.</NOTE> op|po&s;ed to them which are <HI>&s;trong</HI> and of <HI>full age,</HI>
<NOTE PLACE="marg"><HI>Heb.</HI> 5.13.14.</NOTE> who by rea|&s;on of v&s;e, <HI>haue their &s;en&s;es exerci&s;ed to di&s;cerne good and e|uill.</HI></P>
<P><HI>But not to doubtfull di&s;putations:</HI> <GAP DESC="foreign">&s;ignifies many <HI>things;</HI> here <HI>ambiguity</HI> &amp; doubting, as the verbe is v&s;ed before in this Epi&s;tle;
<NOTE PLACE="marg"><GAP DESC="foreign"><HI>Rom.</HI> 4.20.</NOTE> <HI>Hee &s;taggered not at the promi&s;e through vnbeliefe. Receiue the weake,</HI> but not quarrell and contend with him in his opinions, as the vulgor reading is expounded: nor to <HI>iudge</HI> him for his opinions, knowing not his heart, as <HI>Augu&s;tine;</HI> nor to <HI>fill</HI> his head full of <HI>curious</HI> and <HI>intricate que&s;tions,</HI> and <HI>doubtfull di&s;putations.</HI></P>
<P>The Affirmatiue end: <HI>to receiu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> him to edification,</HI> Chap. 15.2.</P>
<P><HI>Tho&s;e which are weake are not to bee troubled with doubtfull di&s;putations, but friendly to bee in&s;tructed,</HI> Rom. 15.1.2. <MILESTONE UNIT="Doctr."> The <HI>&s;trong</HI> are to <HI>bear the infirmities of the weak,</HI> &amp; <HI>to plea&s;e them for their good to eaification.</HI> Gal. 6.1. <HI>If any be ouer taken with a fault</HI> in regard of manners, or (by proportion) of opinion, <HI>re&s;tore him in the &s;pirit of meekne&s;&s;e,</HI> 1 The&s;&s;. 5 14. <HI>Support the weake.</HI></P>
<P>Mini&s;ters ought to preach to the <HI>capacity</HI> of their hearers; <MILESTONE N="1" UNIT="V&s;e"> if they bee of the <HI>weaker</HI> &s;ort, not to trouble them with <HI>pro|found</HI> matters which they are not able to vnder&s;tand, much le&s;&s;e with <HI>conceits</HI> and <HI>&s;ubtilties</HI> which profit not; but rather to teach &s;uch things which may bee <HI>vnder&s;tood,</HI> and may breed <HI>godly edifying.</HI> Our Sauiour is an example, who would not trouble his Di&s;ciples heads with that which they could not then beare, <HI>Ioh.</HI> 16.12. Al&s;o <HI>Paul</HI> in his preaching had
<PB N="104" REF="61">regard to his hearers, whether <HI>milke</HI> or <HI>&s;tronger meate</HI> were to be giuen them, 1 <HI>Cor.</HI> 3.1.2.</P>
<P>The <HI>&s;trong</HI> mu&s;t &s;weetly, <MILESTONE N="2" UNIT="&V;&s;e"> friendly, and brotherly conuer&s;e with the <HI>weake,</HI> they mu&s;t ioyne him to them, that by their <HI>wi&s;e</HI> and <HI>gentle</HI> cour&s;es, they may <HI>winne</HI> him to the <HI>truth:</HI> they mu&s;t not <HI>&s;eparate</HI> from them either in <HI>affection,</HI> or <HI>conuer|&s;ation.</HI></P>
<P>Hence it may appeare, that the practice of our <HI>Browni&s;ts</HI> it cleane contrary to the precept of <HI>Paul.</HI> They &s;uppo&s;e <HI>them&s;elues</HI> to be <HI>&s;trong,</HI> and <HI>vs</HI> to be <HI>weake;</HI> and becau&s;e wee pre&s;ently receiue not their <HI>conceits,</HI> they &s;eparate from vs, as from <HI>Heathens</HI> and <HI>Publicans:</HI> for which we may <HI>iu&s;tly &s;u&s;|pect</HI> their <HI>charity;</HI> for if we bee <HI>weake,</HI> here is <HI>Pauls</HI> direction how we are to be dealt withall before a <HI>&s;eparation;</HI> they mu&s;t take vs to them, beare with our infirmities, and teach vs &s;oundly from the Word.</P>
<P>But alas, they are <HI>weake them&s;elues,</HI> I would they were not <HI>wayward.</HI> For euen as a <HI>froward</HI> or &s;ullen childe, if it may not haue the <HI>will,</HI> refu&s;eth the meate, and &s;trikes the &s;poone out of the Nur&s;es hand; &s;o the&s;e becau&s;e they may not haue their <HI>will</HI> and their <HI>new deui&s;ed</HI> and groundle&s;&s;e <HI>di&s;cipline,</HI> they will haue <HI>nothing;</HI> no preaching, no Sacraments, no &s;pirituall communion with vs.</P>
<P>If the <HI>&s;trong</HI> mu&s;t gently take the <HI>weake</HI> vnto them, <MILESTONE N="3" UNIT="&V;&s;e"> then the <HI>weake</HI> mu&s;t be admoni&s;hed not to bee <HI>wilfull,</HI> but <HI>aocible</HI> and <HI>tractable.</HI></P>
<P>What if thou ha&s;t &s;poken the word? &s;tubbornly <HI>per&s;i&s;t</HI> not therefore in thy opinion, again&s;t Gods word. Many doubt|le&s;&s;e would haue long agoe &s;ubmitted them&s;elues in the Church of England to <HI>orders inioyned,</HI> had they not <HI>held</HI> the contrary: and now the Church mu&s;t bee <HI>troubled,</HI> le&s;t <HI>they</HI> &s;hould be thought to <HI>haue erred.</HI></P>
<P>O <HI>Germany!</HI> famous for the <HI>reformation</HI> of religion, how ha&s;t thou beene torne with di&s;&s;entions, <HI>wa&s;ted</HI> with mi&s;eries, <HI>plowed</HI> with the &s;word, and <HI>watered</HI> with blood, through the <HI>weakenes</HI> of euen <HI>Luther</HI> him&s;elfe, who hauing once <HI>affirmed</HI> it to <HI>Carolo&s;tadius,</HI> for his <HI>credit</HI> may not <HI>publikely</HI> recant, and reuer&s;e his word.</P>
<PB N="105" REF="61">
<P>Be not <HI>&s;tubborne</HI> in thy <HI>weakenes,</HI>
<NOTE PLACE="marg">Chry&s;o&s;t. in loc.</NOTE> and becau&s;e <HI>Paul</HI> com|mands that thou mu&s;t be <HI>gently</HI> v&s;ed, account not thy <HI>weak|ne&s;&s;e</HI> a <HI>vertue;</HI> for here is a <HI>&s;ecret reproofe</HI> of thee, as one ob|&s;erues, when thou art called <HI>weake.</HI></P>
<P><HI>Charitie</HI> mu&s;t bee v&s;ed toward thee, that thou may&s;t not for&s;ake the faith; but <HI>di&s;cretion</HI> al&s;o, that thou may&s;t <HI>growe</HI> vnto <HI>&s;trength.</HI> We would wonder to &s;ee a childe hang fiue or &s;ix, or ten yeeres at the brea&s;t. If thou wert <HI>weake</HI> foure or ten yeares agoe, and yet art <HI>weake,</HI> &s;urely ther eis &s;ome de|fect; either thou <HI>praye&s;t not,</HI> or thou art <HI>&s;tubborne,</HI> or <HI>proud,</HI> or there is &s;ome <HI>&s;ecret &s;in</HI> that keeps thee from growing.</P>
<P><HI>Di&s;putations:</HI> not fit for <HI>weake</HI> Chri&s;tians: <MILESTONE N="4" UNIT="&V;&s;e"> <HI>Disputations</HI> are not to be di&s;allowed; for as the whetting of a knife for|ward and backward &s;coures it bright and begets an edge: &s;o <HI>truth</HI> is cleared and fortified by <HI>disputations:</HI> but it is not for the <HI>weake</HI> and vnlearned to <HI>dispute.</HI></P>
<P>The <HI>liberty</HI> that all &s;orts of men (and women al&s;o) take to <HI>dispute</HI> of curious points, and to <HI>que&s;tion</HI> euery thing, is a great hinderance to the <HI>peace</HI> of the Church. In <HI>Turkie</HI> it is deadly to que&s;tion the generall receiued religion, whereby in a <HI>libertie</HI> of all religions, they enioy <HI>pace inuidenda,</HI>
<NOTE PLACE="marg">I. Lip&s;. lib. ad|uer&s;us diologi&s;tu~.</NOTE> <HI>&amp; nobis pudenda,</HI> &s;uch a peace which we may <HI>enuy,</HI> and haue iu&s;t cau&s;e to be <HI>a&s;hamed of,</HI> as a learned man &s;peakes.</P>
<P>Our <HI>Sauiour</HI> oft <HI>disputed</HI> with the Scribes and Phari&s;ies, but hee would not turne his <HI>Di&s;ciples</HI> to them: and Saint <HI>Paul</HI> a great learned Apo&s;tle <HI>di&s;puted</HI> daily in the &s;choole of <HI>Tyrannus.</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 19.9.</NOTE></P>
<P>It is not for <HI>&s;imple</HI> men and <HI>ignorant</HI> women to <HI>dispute</HI> of points of religion, nor to enter combate with the cunning Browni&s;ts. It is not for euery Prote&s;tant, no not for euery <HI>Mini&s;ter</HI> or Preacher to <HI>dispute</HI> with learned <HI>Ie&s;uits,</HI> that haue Schoole di&s;tinctions at their fingers ends, and trauell in nothing el&s;e but controuer&s;ies.</P>
<P>What if thou ha&s;t a <HI>good</HI> wit, and a great and <HI>&s;trong appre|hen&s;ion,</HI> prai&s;e God for it, and &s;o <HI>v&s;e</HI> it that the <HI>Church</HI> may be the <HI>better,</HI> not the <HI>wor&s;e</HI> for thee.</P>
<P>I reade of a Philo&s;opher among the <HI>Lacedemonians,</HI> who boa&s;ted that hee could holde argument and di&s;pute of any
<PB N="106" REF="62">po&s;ition true or fal&s;e a whole day: but the Magi&s;trates con|&s;idering that &s;uch a fellow might bee dangerous among the common people, to <HI>di&s;turb</HI> the <HI>peace</HI> of the <HI>&s;tate,</HI> bani&s;ht him for it.</P>
<P><HI>Children</HI> delight in kniues, which will hurt them; and for the mo&s;t part, the <HI>weake&s;t</HI> are <HI>bu&s;ie&s;t</HI> in que&s;tioning the <HI>lauda|ble</HI> cu&s;tomes and orders of the Church.</P>
<P>Study rather to <HI>liue well</HI> then to <HI>dispute:</HI> and when thou meete&s;t with thy neighbour, &s;pend thy time in conferring, not of <HI>controuer&s;ies,</HI> or of things which concerne thee not, or be aboue thy capacity, but of <HI>obedience, repentance, mortifica|tion, preparation</HI> for death, and &s;uch like.</P>
</DIV3>
<DIV3 N="2" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 2. <HI>For one beleeues he may eat of all things, another who is weake, eates hearbes.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e begins the <HI>Explication</HI> of the generall pre|cept; of which there are three parts. A <HI>direction</HI> to the <HI>&s;trong</HI> and <HI>weake.</HI> A &s;peciall <HI>dehortation</HI> to the <HI>&s;trong:</HI> and a <HI>repetition</HI> of the precept.</P>
<P>The <HI>Direction</HI> is from the beginning of this ver&s;e to the 13.</P>
<P>The Effect of it is, to <HI>remedy</HI> the offence betweene them, by teaching them how to carry them&s;elues one toward ano|ther.</P>
<P>They were <HI>both</HI> faulty: but in <HI>this part</HI> principally the <HI>weak</HI> one is taxed. In the <HI>dehortation</HI> the <HI>&s;trong.</HI></P>
<P>In the <HI>Direction</HI> are two things. 1. The cau&s;e of their di&s;&s;ention, which was the <HI>diuer&s;itie</HI> of their <HI>opinions</HI> in things <HI>indifferent.</HI> 2. The <HI>remedie</HI> or direction it &s;elfe.</P>
<P>Both the&s;e are propounded in two ca&s;es: the one of <HI>meats,</HI> the other of <HI>dayes.</HI> Of <HI>meates,</HI> in the 2.3. and 4. ver&s;es: of <HI>daies</HI> in the re&s;t.</P>
<P>In that of <HI>meates;</HI> we haue the <HI>ca&s;e,</HI> and the <HI>remedy.</HI></P>
<P>The <HI>ca&s;e</HI> ver. 2. The <HI>remedy</HI> ver. 3.4.</P>
<P>In the <HI>ca&s;e</HI> are &s;et downe the <HI>parties</HI> di&s;&s;enting, and <HI>their opinions</HI> concerning <HI>meates.</HI></P>
<P>The <HI>parties</HI> are the <HI>&s;trong</HI> and the <HI>weake</HI> Chri&s;tian.</P>
<PB N="107" REF="62">
<P>The <HI>opinion</HI> of the <HI>&s;trong;</HI> that he <HI>may eate of all things:</HI> the <HI>opinion</HI> of the <HI>weake,</HI> that hee ought <HI>not to eate</HI> of &s;ome meats.</P>
<P><HI>One;</HI> that is, the <HI>&s;trong:</HI> who for the mo&s;t part was a Gen|tile.</P>
<P><HI>Beleeueth;</HI> it is not onely his <HI>opinion,</HI> but his <HI>faith;</HI> that is, he <HI>certainly knowes,</HI> and is <HI>fully per&s;waded</HI> vpon good ground.</P>
<P><HI>He may eate of all things;</HI> he hath <HI>liberty</HI> by Chri&s;t to eate of all things whole&s;ome to mans body, without <HI>&s;cruple</HI> or hurt to his con&s;cience.</P>
<P><HI>But he that is weake;</HI> for the mo&s;t part, the <HI>Iew weake</HI> in knowledge.</P>
<P><HI>Eateth hearbs.</HI> Not, <HI>let him eate hearbs</HI> as the vulgar La|tine, vpon which the ordinary glo&s;&s;e makes <HI>Paul</HI> as a <HI>Phy|&s;itian</HI> directing dyet for the repre&s;&s;ing of lu&s;t.</P>
<P>But <HI>eateth hearbs,</HI> as being of <HI>opinion</HI> that <HI>&s;ome meates</HI> were <HI>vncleane,</HI> and therefore not to be eaten.</P>
<P>Some thinke that the&s;e <HI>weake</HI> ones ate no fle&s;h at all, but onely <HI>hearbs;</HI> &s;ome, which is likelier, that when they could come by no meat but that which was <HI>forbidden</HI> by <HI>Mo&s;es,</HI> that then they cho&s;e <HI>to eate of hearbs,</HI> which wee read not to be forbidden.</P>
<P>They ab&s;tained not, as <HI>Pythagoreans,</HI> holding the pa&s;&s;ing of mens &s;oules into bea&s;ts &s;ometimes; of which opinion <HI>He|rod</HI> &s;melt of, when hee thought that <HI>Christ</HI> had beene <HI>Iohn:</HI> nor as <HI>Marcionites</HI> and <HI>Manichees,</HI> who held <HI>fle&s;h</HI> to be vn|lawfull, and to haue come from an <HI>ill beginning;</HI> whom <HI>Au|gustine</HI> confutes, in his bookes again&s;t <HI>Faustus:</HI> but they <HI>ab|&s;tained</HI> for the <HI>reuerence</HI> of <HI>Mo&s;es</HI> law.</P>
<P>Some hold opinion, that the Fathers had no liberty to eate <HI>fle&s;h</HI> before the flood: and &s;ome that no <HI>bea&s;t</HI> was <HI>actually car|niuorous</HI> before that time: But it is manife&s;t that <HI>after the flood,</HI> liberty to eate of <HI>euery mouing thing that liueth</HI> was granted vnto them.
<NOTE PLACE="marg"><HI>De vtro&abque; con&s;ule Pererium in Ge|ne&s;im lib.</HI> 4. <HI>de creat. hom. num.</HI> 256. <HI>et lib.</HI> 14. <HI>de car. e&s;u, nu.</HI> 9. <HI>ad num.</HI> 26. <HI>Gen.</HI> 9.3.</NOTE></P>
<P>Afterwards, when God <HI>cho&s;e</HI> the people of <HI>I&s;rael</HI> to be a <HI>peculiar</HI> people to him&s;elfe, he forbad them <HI>certaine bea&s;ts</HI> and <HI>fowles,</HI> both for &s;acrifice and (with certaine fi&s;hes) for meat, of which, <HI>Leuit.</HI> 11. <HI>Deut.</HI> 14.</P>
<P>There are foure rea&s;ons alledged, why God <HI>forbad</HI> &s;ome
<PB N="108" REF="63">fowles, bea&s;ts and fi&s;hes, to be eaten of the Iewes. Fir&s;t, to ac|knowledge Gods <HI>Dominion.</HI> Secondly, to inure them to <HI>o|bedience.</HI> Thirdly, to <HI>teach</HI> them to liue <HI>holily,</HI> &s;ince their <HI>diet</HI> mu&s;t be &s;o <HI>choice,</HI> much more mu&s;t their <HI>liues.</HI> Fourthly, to <HI>di&s;tingui&s;h</HI> them from other people, and that they might <HI>ab|hor</HI> the <HI>fa&s;hions</HI> of the nations.</P>
<P>This <HI>difference</HI> of meats was taken away by <HI>Chri&s;t,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 15.17. <HI>Act.</HI> 10.11. 1 <HI>Tim.</HI> 4.4.</NOTE> and the <HI>liberty</HI> granted to <HI>Noah, renewed,</HI> as appeares in the New Te&s;tament.</P>
<P>But the Iew did not <HI>well vnder&s;tand</HI> that point, and &s;o the Church of Rome, &amp; others al&s;o were exceedingly troubled.</P>
<P><HI>In the Church of God vpon earth there are alwaies &s;ome which thinke one thing,</HI> <MILESTONE UNIT="Doctr."> <HI>and &s;ome another.</HI> So was it in <HI>Pauls</HI> time at <HI>Rome,</HI> as appeares in this place: and at <HI>Corinth</HI> what diffe|rences of opinions were about things <HI>offered to Idols,</HI> and &s;ome <HI>maine</HI> fundamentall points, may appeare in <HI>Pauls</HI> fir&s;t Epi&s;tle to the Corinthians.</P>
<P>And after this, before two hundred yeeres were expired after the Incarnation of Chri&s;t, what <HI>variance</HI> in opinions concerning the time of keeping the fea&s;t of <HI>Ea&s;ter</HI> was in the Church,
<NOTE PLACE="marg"><HI>Eu&s;eb. bi&s;t. eccl. l.</HI> 5. <HI>ca.</HI> 21, 22, 23.</NOTE> with the arrogancy of <HI>Victor</HI> Bi&s;hop of Rome about the &s;ame, <HI>Eu&s;ebius</HI> makes mention. It were infinite to reckon the &s;undry opinions which haue at all times beene in the Church.</P>
<P>In <HI>Germany</HI> to this day, there is <HI>irreconcileable</HI> difference of opinions concerning the <HI>pre&s;ence</HI> of Chri&s;t in the <HI>Sacrament;</HI> and concerning the <HI>breaking</HI> of the <HI>bread,</HI> which is doubtle&s;&s;e of the <HI>integrity</HI> of the Sacrament.</P>
<P>And at this very time, none can be ignorant, of the diffe|rence of opinions in the <HI>Lowcountries,</HI> about the doctrine of <HI>Arminians,</HI> and in our owne Church about <HI>Church-di&s;ci|pline,</HI> and <HI>ceremonies;</HI> though through the great <HI>ble&s;&s;ing</HI> of God, the <HI>vigilant</HI> care of our gratious Lord King <HI>Iames,</HI> and the <HI>worthy</HI> diligence of our <HI>Reuerend</HI> Bi&s;hops, and other <HI>lear|ned</HI> men, both the&s;e places are notably <HI>quieted,</HI> &amp; <HI>e&s;tabili&s;hed.</HI></P>
<P>But thus it mu&s;t be to the end, for <HI>Pauls</HI> rea&s;on, viz. <HI>That they which are approued may be made manife&s;t.</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 11.19.</NOTE></P>
<P>Saint <HI>Paul</HI> attributes <HI>faith</HI> to the <HI>&s;trong:</HI> <MILESTONE N="1" UNIT="V&s;e"> he takes it not a|way
<PB N="109" REF="63">from the <HI>weake</HI> though hee mention it not, <MILESTONE N="1" UNIT="V&s;e"> There was <HI>faith</HI> in them, though ioyned with <HI>ignorance</HI> and doubting: <HI>Not</HI> to beleeue and vnder&s;tand euery thing inferreth not a <HI>nullity</HI> of faith.</P>
<P><HI>Totall ignorance</HI> and doubting <HI>de&s;troyes</HI> faith; if it be not <HI>totall,</HI> yet it manife&s;teth <HI>infirmity.</HI></P>
<P>To <HI>deny</HI> a <HI>truth</HI> in things <HI>indifferent,</HI> breeds a <HI>tolerable</HI> er|ror; in points <HI>nece&s;&s;ary,</HI> an <HI>intolerable. Ob&s;tinately</HI> to defend an <HI>error</HI> in things <HI>indifferent,</HI> makes a man a <HI>Schi&s;maticke;</HI> and in points <HI>nece&s;&s;ary</HI> and <HI>fundamentall,</HI> an <HI>Heretick.</HI></P>
<P>For <HI>euery</HI> doubting or ignorance, &s;ay not, an <HI>infidell;</HI> nor for <HI>euery</HI> errour, cry out an <HI>Heretick:</HI>
<NOTE PLACE="marg">Augu&s;tinus.</NOTE> Let vs all re&s;olue with the holy Father, <HI>Errare potero, haereticus non ero.</HI> I may <HI>erre,</HI> but I will be no <HI>Heretick.</HI></P>
<P>Such is the condition of the Church vpon earth, <MILESTONE N="2" UNIT="&V;&s;e"> that there will be alwaies <HI>&s;ome &s;trong</HI> in the faith, and <HI>&s;ome weake</HI> in it. As among men, &s;ome are <HI>tall,</HI> &s;ome of <HI>low</HI> &s;tature; &s;ome <HI>healthy,</HI> &s;ome <HI>&s;ickely;</HI> as in our hou&s;es &s;ome are <HI>growne vp,</HI> &s;ome are <HI>babes</HI> hanging on the bre&s;t, &s;o is it in the Church, and will be to the end. For,</P>
<P N="1">1 Some are <HI>more antient,</HI> &s;ome <HI>later</HI> in the faith.</P>
<P N="2">2 Some haue <HI>better capacity</HI> then others.</P>
<P N="3">3 Some are <HI>more diligent</HI> to heare, reade, pray, meditate, practi&s;e; and therefore though <HI>&s;tanding</HI> and <HI>capacity</HI> be <HI>e|quall,</HI> yet the <HI>diligent</HI> out&s;trips the other.</P>
<P N="4">4 God in his wi&s;edome giues <HI>more talents</HI> vnto one then to another.</P>
<P>Art thou <HI>&s;trong?</HI> be <HI>thankefull</HI> to God, it is his <HI>gift;</HI> bee not <HI>proud,</HI> de&s;pi&s;e not thy <HI>inferiours; thou wa&s;t</HI> a babe &s;ome|time, had&s;t <HI>le&s;&s;e knowledge,</HI> le&s;&s;e grace, yea there <HI>was a time</HI> when thou wa&s;t <HI>out</HI> of Chri&s;t.</P>
<P>Art thou <HI>weake?</HI> take heed thy <HI>weakene&s;&s;e</HI> continue not through thy <HI>negligence</HI> and default: pray for <HI>&s;trength,</HI> and be <HI>diligent</HI> in hearing the word, <HI>as a new borne babe de&s;iring the &s;incere milke of the word, that thou mai&s;t grow thereby.</HI>
<NOTE PLACE="marg">1 <HI>Pet.</HI> 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">2.</NOTE></P>
<P>In the&s;e weake ones, as <HI>&s;ome thing</HI> is to be <HI>di&s;commended,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> &s;o <HI>&s;ome thing</HI> is to be <HI>commended.</HI></P>
<P>Their <HI>weakne&s;&s;e</HI> is a fault and to be <HI>di&s;commended:</HI> but their
<PB N="110" REF="64"><HI>care</HI> not to <HI>offend</HI> their <HI>con&s;ciences,</HI> is truly to bee <HI>prai&s;ed:</HI> It is alwaies <HI>commendable,</HI> whether in <HI>weake</HI> or <HI>&s;trong,</HI> rather to <HI>a|bridge</HI> our &s;elues of our <HI>liberty,</HI> then to <HI>offend</HI> the <HI>con&s;cience:</HI> and to be cho&s;en, rather to be thought <HI>vndi&s;creet</HI> then <HI>im|pious.</HI></P>
<P>O that we had more <HI>care</HI> of our <HI>con&s;ciences;</HI> for if <HI>con&s;cience</HI> be put away, <HI>&s;hipwrack of faith</HI> will &s;oone be made.</P>
<P>If the&s;e <HI>Iewes</HI> and <HI>weake</HI> Chri&s;tians will rather liue hardly <HI>eating hearbs,</HI> then <HI>defile</HI> their <HI>con&s;ciences;</HI> what &s;hall become of them, which daily defile them&s;elues in things <HI>manife&s;tly for|bidden,</HI> wallowing in the <HI>mire</HI> of drunkenne&s;&s;e, whoredome, and other abominable &s;innes?</P>
</DIV3>
<DIV3 N="3" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 3. <HI>Let not him that eateth, de&s;pi&s;e him that eateth not: and let not him which eateth not, iudge him which eateth:</HI>&mdash;</Q>
</EPIGRAPH>
<P>THe cau&s;e of the di&s;&s;en&s;ion betweene the beleeuers at Rome, was their <HI>difference in opinion,</HI> of which in the ver&s;e next before: Now in this ver&s;e is the <HI>remedy;</HI> For here Saint <HI>Paul interpo&s;eth</HI> him&s;elfe, and <HI>directeth</HI> both parts, how to carry them&s;elues each to other, in the&s;e things.</P>
<P>Here are two parts: 1. A Direction; 2. A Rea&s;on.</P>
<P>The Direction in the words &s;et downe of the 3. ver&s;e.</P>
<P>As the parties are twofold, &s;o is the direction to the <HI>&s;trong,</HI> to the <HI>weake:</HI> both tending to the <HI>&s;ame</HI> purpo&s;e, namely to <HI>pre&s;erue peace</HI> and <HI>charity</HI> betwixt them; and to <HI>preuent</HI> &s;epa|ration.</P>
<P>The <HI>&s;trong</HI> Chri&s;tian <HI>contemned</HI> the <HI>weak</HI> for his ab&s;tinence, as a <HI>phanta&s;ticall</HI> fellow and <HI>&s;uper&s;titious: his direction</HI> is: <HI>not to de&s;pi&s;e the weake.</HI></P>
<P>The <HI>weake</HI> Chri&s;tian, which yet <HI>vnder&s;tood not</HI> the Do|ctrine of <HI>Christian liberty, iudged</HI> and <HI>cen&s;ured</HI> the <HI>&s;trong,</HI> as <HI>profane,</HI> becau&s;e he made no difference of meats: <HI>his direction</HI> is: <HI>not to iudge the &s;trong.</HI></P>
<P>Both their directions are <HI>Negatiue,</HI> as &s;ecretly finding fault with <HI>both &s;ides,</HI> for their <HI>intemperate</HI> carriage one to another.</P>
<PB N="111" REF="64">
<P><HI>De&s;pi&s;e.</HI> The Greeke word is full of &s;en&s;e:
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> to e&s;teeme a man to be <HI>nullius pretij,</HI> to haue no worth in him, to di&s;daine, to <HI>vilifie,</HI> to <HI>nullifie</HI> a man, to <HI>&s;et at naught,</HI> and ba&s;ely to e|&s;teeme of.</P>
<P>The Septuagint doe v&s;e the word in the text, to render an Hebrew root, <HI>Maas,</HI> which &s;ignifies to reiect, to di&s;daine, to ca&s;t off, to contemne: as <HI>P&s;al.</HI> 53.5. <HI>God hath de&s;pi&s;ed the wicked:</HI> and <HI>P&s;al.</HI> 58.7. <HI>Let them melt away as waters,</HI> or, <HI>let them come to nothing.</HI></P>
<P>So al&s;o they render another roote: <HI>Bazah, E&s;ay,</HI> 53.3. <HI>Nibhzeh, He is de&s;pi&s;ed,</HI> meaning Chri&s;t: and <HI>Luke</HI> 23.11. it is &s;aid that <HI>Herod with his men of warre, &s;et Chri&s;t at naught.</HI></P>
<P><HI>Iudge:</HI> that is, condemne: the <HI>&s;imple</HI> verbe for the <HI>com|pound,</HI> which is not vnu&s;uall with Saint <HI>Paul.</HI></P>
<P>By the&s;e two words, <HI>de&s;pi&s;e</HI> and <HI>iudge,</HI> it appeares, that they differed not onely in <HI>opinion,</HI> but al&s;o in <HI>affection.</HI></P>
<P><HI>For difference of opinion and practice in things indifferent,</HI> <MILESTONE UNIT="Doctr."> <HI>there ought to be no breach of charity, or &s;eparation among Chri&s;tians: Phil.</HI> 3.15.16. <HI>Let vs therefore as many as be perfect be thus minded, and if in any thing yee be otherwi&s;e minded, God &s;hall re|ueale euen this vnto you. Neuerthele&s;&s;e whereto we haue already attayned, let vs walke by the &s;ame rule.</HI> Al&s;o all &s;uch places which command <HI>vnity</HI> and <HI>charity.</HI></P>
<P>But what are things <HI>indifferent?</HI> <MILESTONE UNIT="Que&s;t."> </P>
<P>Things are called <HI>indifferent</HI> two waies, <MILESTONE UNIT="An&s;w."> either as they are <HI>oppo&s;ed</HI> to <HI>perfection</HI> of <HI>goodne&s;&s;e,</HI> or to <HI>nece&s;&s;ity.</HI></P>
<P>For the fir&s;t way; we &s;ay a thing is <HI>indifferent</HI> when it is in <HI>&s;ome degree good,</HI> but not <HI>&s;o good</HI> but that it may be <HI>amended;</HI> &s;o we &s;ay of <HI>health,</HI> that we are <HI>indifferently well,</HI> when wee are able to walke abroad, but not without &s;ome <HI>weakne&s;&s;e</HI> or paine.</P>
<P><HI>This</HI> is not meant in this bu&s;ine&s;&s;e, but the <HI>other,</HI> where <HI>indifferent</HI> is oppo&s;ed to <HI>nece&s;&s;ity,</HI> or to a <HI>nece&s;&s;ary</HI> duty, namely, A thing that may bee <HI>done,</HI> or left <HI>vndone</HI> without any &s;inne.</P>
<P>Some things are <HI>commanded</HI> to be done, &s;ome things are <HI>forbidden:</HI> &s;ome things are <HI>neither</HI> commanded <HI>nor</HI> forbidden: <HI>The&s;e</HI> are <HI>indifferent.</HI></P>
<PB N="112" REF="65">
<P>The ground of this is, that how&s;oeuer the Law com|mands the <HI>rea&s;onable</HI> creature to doe nothing but that which is good, and at <HI>all</HI> times, yet not to doe <HI>euery</HI> good thing at <HI>all</HI> times.</P>
<P>A man hath two <HI>&s;uits</HI> of apparell, hee may <HI>indifferently</HI> weare which hee plea&s;eth. A man hath <HI>meat</HI> &s;et before him, he may <HI>indifferently</HI> eate or ab&s;taine: the&s;e and the like are <HI>in|different:</HI> neyther <HI>good</HI> nor <HI>bad</HI> in them&s;elues, nor comman|ded nor forbidden.</P>
<P>For although euery action, con&s;idered as <HI>clothed</HI> with its circum&s;tances (as they &s;ay) proceeding from the rea&s;on of a rea&s;onable creature, be <HI>or</HI> good <HI>or</HI> euill, yet being con&s;idered <HI>naked,</HI> and in regard of the <HI>&s;ub&s;tance</HI> of the worke, is not pre&s;ently <HI>nece&s;&s;ary</HI> to be done.</P>
<P>The things called <HI>indifferent,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> are al&s;o by the Antient called things in our power and liberty: and, things lying in the midde&s;t <HI>betweene</HI> commanded and forbidden.</P>
<P>In the time of S. <MILESTONE UNIT="Ob&s;er."> <HI>Paul</HI> the <HI>Iewi&s;h ceremonies</HI> were things <HI>in|different,</HI> which might be <HI>v&s;ed</HI> or <HI>not</HI> v&s;ed, as they &s;aw it tend to <HI>Gods glory</HI> and the <HI>good</HI> of the Church: otherwi&s;e <HI>Paul</HI> would haue written in another manner of &s;traine. And this is profitable to know for the vnder&s;tanding of the Hi&s;tory of the <HI>Acts,</HI> where we &s;hall finde <HI>Paul</HI> v&s;ing <HI>Circumci&s;ion,</HI> making <HI>vowes,</HI> and <HI>purifying</HI> him&s;elfe, and yet writeth again&s;t <HI>&s;uch things</HI> in his <HI>Epi&s;tles.</HI></P>
<P><HI>Before</HI> the death of Chri&s;t the <HI>v&s;e</HI> of &s;uch Ceremonies was <HI>not indifferent</HI> but <HI>nece&s;&s;ary,</HI> as being <HI>commanded</HI> of God.</P>
<P><HI>After</HI> the death of Chri&s;t their v&s;e was <HI>indifferent for a time,</HI>
<NOTE PLACE="marg"><HI>Aug. Hieronimo, Epi&s;t.</HI> 19.</NOTE> I &s;ay <HI>for a time,</HI> which S. <HI>Au&s;ten</HI> elegantly expre&s;&s;eth by a &s;imilitude: A mans friend dyes, hee doth not &s;o &s;oone as the breath is out of his body take him by the heeles and drag him out of the dores, and ca&s;t him vpon the dunghill; but he <HI>keepes</HI> him a certaine time, <HI>wraps</HI> him in <HI>faire</HI> cloaths, and &s;o with <HI>honour</HI> accompanies him to the <HI>graue:</HI> So the&s;e cere|monies were <HI>aliue</HI> till Chri&s;t; when hee dyed <HI>they</HI> al&s;o gaue vp the gho&s;t, and the <HI>vaile</HI> of the Temple rent in <HI>twaine:</HI> and becau&s;e they had beene euen by <HI>diuine</HI> ordinance of great v&s;e in Gods wor&s;hip, they remained for a time <HI>indifferent,</HI> that &s;o
<PB N="113" REF="65">they might be laid downe in an <HI>honourable</HI> manner.</P>
<P><HI>This time</HI> was till the <HI>doctrine</HI> of Chri&s;tian <HI>liberty</HI> might be <HI>fully</HI> made knowne to the world, which could not be done on a &s;udden: euen as Acts of Parliament haue a day &s;et downe when they &s;hall be in <HI>force,</HI> that &s;o all the &s;ubiects of the Land may haue time conuenient to take knowledge of them.</P>
<P>But <HI>now</HI> they are <HI>not nece&s;&s;ary,</HI> nor <HI>indifferent</HI> to Iew or Gen|tile, but <HI>ab&s;olutely forbidden.</HI> After the pa&s;&s;ion of Chri&s;t, the Iewi&s;h Ceremonies were <HI>mortuae,</HI> &s;aith a learned man, that is,
<NOTE PLACE="marg">Aquinas in loc.</NOTE> <HI>dead:</HI> but after the <HI>diuulgation</HI> of the Go&s;pell, they became <HI>mortiferae,</HI> that is, <HI>deadly.</HI></P>
<P><HI>Paul</HI> found fault with <HI>Peter,</HI> and with the Galathians, for the <HI>v&s;e</HI> of legall Ceremonies: not <HI>&s;imply</HI> becau&s;e they <HI>v&s;ed</HI> them, but becau&s;e they taught and conceiued a <HI>nece&s;&s;ity</HI> of v&s;ing them for iu&s;tification and &s;aluation.</P>
<P>From <HI>&s;mall</HI> beginnings great &s;chi&s;mes and mi&s;chiefes haue growne. For a little <HI>meate,</HI> and for <HI>dayes,</HI> <MILESTONE N="1" UNIT="&V;&s;e"> the Church of Rome was grieuou&s;ly di&s;tracted. Great contentions haue beene formerly betweene the <HI>East</HI> and <HI>We&s;t</HI> Churches for tri|fles: &s;o in <HI>Germany,</HI> &s;o in <HI>England.</HI> So of a <HI>little</HI> &s;parke many times ari&s;eth a <HI>great</HI> fire, and of the <HI>pricke</HI> of a thorne a dead|ly &s;ore.</P>
<P>O how it <HI>grieues</HI> my <HI>&s;oule</HI> to reade our <HI>diui&s;ions</HI> about <HI>black</HI> and <HI>white, &s;itting</HI> and <HI>kneeling,</HI> and &s;uch like, to be ca&s;t in our teeth by the Papi&s;ts; as an argument that wee haue not the <HI>truth</HI> on our <HI>&s;ide:</HI> and al&s;o that among Prote&s;tant writers, when occa&s;ion is giuen them to &s;peak of <HI>&s;chi&s;mes</HI> and <HI>di&s;&s;en|&s;ion</HI> for di&s;cipline and order, then that the Church of <HI>Eng|land</HI> &s;hould be brought vpon the <HI>&s;tage</HI> for an <HI>example.</HI></P>
<P>If there be <HI>any loue</HI> in vs to the Church wherein wee haue beene brought forth vnto Chri&s;t, and <HI>nouri&s;hed vp</HI> in the <HI>faith,</HI> let vs agree, imbracing <HI>vnity,</HI> let vs all be of <HI>one opini|on:</HI> but how&s;oeuer our <HI>opinions</HI> differ, yet let not our <HI>affecti|ons. Hierome</HI> and <HI>Augu&s;tine</HI> differed in <HI>opinion</HI> in &s;ome things, but neither did they <HI>trouble</HI> Church, nor <HI>breake charity</HI> betweene them&s;elues; but thought <HI>reuerently</HI> one of ano|ther.</P>
<PB N="114" REF="66">
<P>Here is our <HI>fault;</HI> wee hate, de&s;pi&s;e, and condemne them who will not conde&s;cend to vs in our <HI>&s;ingular</HI> opinions.</P>
<P>But <HI>Paul</HI> commands the <HI>&s;trong</HI> not to de&s;pi&s;e the <HI>weake:</HI> This is indeed the <HI>fault</HI> of the <HI>&s;trong,</HI> but they ought to in|&s;truct them rather.</P>
<P>He commands the <HI>weake</HI> al&s;o, not to cen&s;ure the <HI>&s;trong:</HI> this is the proper fault of the <HI>weake;</HI> to be <HI>forward</HI> in <HI>cen&s;u|ring,</HI> is not <HI>&s;trength</HI> but <HI>weakene&s;&s;e,</HI> not a <HI>gratious</HI> and <HI>wi&s;e,</HI> but an <HI>intemperate</HI> zeale: which <HI>cen&s;uring</HI> and ouer forward zeale, if it bee taken from many who <HI>glory</HI> to be accounted <HI>Profe&s;&s;ours,</HI> there would <HI>nothing</HI> remaine to &s;hew them religious.</P>
<P>It is a <HI>di&s;grace</HI> to our Church, that the <HI>plough</HI> and <HI>rock|&s;taffe</HI> dare (and that without puni&s;hment) cen&s;ure <HI>Magi|&s;trates, Mini&s;ters,</HI> this thing as <HI>&s;uperfluous,</HI> that as <HI>Antichri|&s;tian,</HI> &amp;c. <HI>profaning</HI> religion by their ignorant and &s;otti&s;h di&s;|cour&s;es.</P>
<P>Thus was it in <HI>Greece:</HI>
<NOTE PLACE="marg"><HI>Lip&s;. refert, lib. aduer&s;. Dialogi|&s;tam: ex Niceph. hi&s;t. lib.</HI> 6. <HI>&amp;</HI> 11.</NOTE> but when? euen a little before it came to ruine.</P>
<P>If we wi&s;h the <HI>Churches &s;afety,</HI> let vs <HI>amend</HI> this, if we haue beene faulty: and al&s;o let vs be <HI>carefull</HI> &s;o to doe, as wee loue our owne <HI>&s;afety;</HI> for many times God &s;uffers &s;uch <HI>ra&s;h cen|&s;urers</HI> of orders e&s;tabli&s;hed, to runne into <HI>diuers pernicious er|rours,</HI> as a puni&s;hment of their ra&s;h iudgement, as wee haue experience in our Browni&s;ts, who fir&s;t <HI>cen&s;ured,</HI> and then <HI>&s;e|parated,</HI> wilfully cutting them&s;elues from the Church of God: who if they had obeyed <HI>Pauls</HI> precept, forbidding to <HI>iudge</HI> any for things <HI>indifferent,</HI> they had neuer &s;eparated.</P>
<P>We mu&s;t not <HI>iudge</HI> or <HI>cen&s;ure</HI> our brethren: <MILESTONE N="2" UNIT="&V;&s;e"> but for what? for things <HI>indifferent:</HI> for the&s;e things, as for <HI>meate,</HI> for <HI>daies,</HI> for <HI>apparell</HI> in regard of the <HI>colour,</HI> or <HI>fa&s;hion</HI> (if mode&s;t;) the con&s;cience of thy brother is to be left <HI>free,</HI> and not to be <HI>trou|bled.</HI> But for drunkenne&s;&s;e, bla&s;phemy, whoredome, &amp;c. we haue warrant to <HI>cen&s;ure</HI> men and women, and to <HI>trouble</HI> their con&s;ciences,
<NOTE PLACE="marg"><HI>Ioh.</HI> 16.8.</NOTE> for <HI>the Spirit reprooues the world of &s;inne.</HI></P>
<P>A con&s;cience <HI>&s;norting</HI> in &s;inne, is to be <HI>row&s;ed</HI> and <HI>troubled</HI> that it may come to <HI>repentance;</HI> for &s;o long as it <HI>&s;leeps</HI> in <HI>&s;inne,</HI> it <HI>lies</HI> in death.</P>
<PB N="115" REF="66">
<P>For <HI>peaceable</HI> liuing in a Church, <MILESTONE N="3" UNIT="&V;&s;e"> the doctrine of <HI>Christi|an liberty</HI> is to be made knowne; of the which afterwards, ver&s;es 20.21.</P>
</DIV3>
<DIV3 N="3" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 3. &mdash; <HI>For God hath receiued him.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words, and in the next ver&s;e, are two rea&s;ons to per&s;wade to the direction.</P>
<P>There is &s;ome que&s;tion to <HI>which part</HI> this rea&s;on &s;hould &s;erue; and <HI>who</HI> &s;hould be meant by <HI>him.</HI></P>
<P><HI>Him:</HI> that is, the <HI>weake one,</HI> &s;ay &s;ome: others by <HI>him</HI> vn|der&s;tand the <HI>&s;trong</HI> Chri&s;tian.</P>
<P>Some make this argument to bee on the <HI>behalfe</HI> of the <HI>weake,</HI> and the other of the <HI>&s;trong:</HI> &s;ome affirme contrarily: and &s;ome that <HI>both</HI> the rea&s;ons belong to <HI>both.</HI></P>
<P>Doubtle&s;&s;e <HI>both</HI> the rea&s;ons are brought to the <HI>&s;ame</HI> thing,
<NOTE PLACE="marg">Chry&s;. Theod. Mart. &amp; alij.</NOTE> and rather in the behalfe of the <HI>&s;trong</HI> Chri&s;tian, who is the <HI>Gentile,</HI> again&s;t the <HI>Iew,</HI> then otherwi&s;e.</P>
<P N="1">1 For fir&s;t, it is mo&s;t naturall and orderly, that <HI>him</HI> &s;hould be preferred to the next before &s;poken of: <HI>Let not him which eateth not, iudge him which eates, for God hath receiued him.</HI></P>
<P N="2">2 The word <HI>receiued</HI> properly belongs to the <HI>Gentiles,</HI> as it is an attribute to God; for the <HI>Iewes</HI> were receiued be|fore, and thought more <HI>contemptuou&s;ly</HI> of the Gentiles, and <HI>highly</HI> of them&s;elues.</P>
<P N="3">3 In the next ver&s;e, <HI>Who art thou that iudge&s;t?</HI> to <HI>iudge</HI> was the fault of the <HI>weake</HI> Chri&s;tian.</P>
<P>Doth <HI>Paul</HI> then let the <HI>&s;trong</HI> alone? No: but fir&s;t he dea|leth again&s;t the <HI>weake,</HI> becau&s;e he is mo&s;t guilty. They <HI>both</HI> &s;inned in <HI>practice;</HI> but the <HI>weake</HI> in <HI>opinion</HI> al&s;o, mantaining an <HI>intolerable error;</HI> and they <HI>tooke offence</HI> at that which the <HI>&s;trong</HI> lawfully might doe, and therefore were the cau&s;e of all the broyles.</P>
<P><HI>Afterwards</HI> he deales again&s;t them both, ver&s;e 10. and principally again&s;t the <HI>&s;trong,</HI> ver&s;e 13. and &s;o to the end of the Chapter.</P>
<P>The <HI>weake</HI> then may not <HI>iudge</HI> the <HI>&s;trong</HI> for <HI>eating:</HI> The rea&s;on is taken from the <HI>dignity</HI> of the <HI>&s;trong: God hath re|ceiued
<PB N="116" REF="67">him.</HI> Tho&s;e whom God hath receiued, men may not cen&s;ure as profane:</P>
<P>But God hath receiued the Gentile, called <HI>&s;trong</HI> by rea|&s;on of his <HI>knowledge</HI> of Chri&s;tian liberty. Therefore, &amp;c.</P>
<P>In this argument are two things: The thing, to <HI>receiue;</HI> and the per&s;ons <HI>receiuing, God receiued the &s;trong.</HI></P>
<P><HI>God hath receiued him:</HI> we had the word before, ver&s;e 1. but as Gods loue is greater then ours, &s;o the &s;en&s;e of this word <HI>here</HI> is accordingly ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ended.</P>
<P><HI>Receiued;</HI> that is, <HI>louingly,</HI> to the <HI>good</HI> of the <HI>receiued, vt &s;u|us e&s;&s;et,</HI>
<NOTE PLACE="marg"><HI>An&s;elmus. Aretius. Ambro&s;ius. Toletus. Caluinus.</HI> 2 <HI>Pet.</HI> 1.4.</NOTE> that hee might bee his owne: <HI>vt membrum Chri&s;ti e&s;&s;et,</HI> that hee might bee a member of Chri&s;t: <HI>ad gratiam,</HI> to grace: <HI>ad gratiam Euangelij,</HI> to the grace of the Go&s;pell. He &s;uffered them not to remaine in their &s;inner, but &s;o receiued them as to <HI>adopt</HI> them, that they might bee <HI>partakers of the di|uine nature,</HI> as S. <HI>Peter</HI> &s;peaketh.</P>
<P>It may be noted, that whereas <HI>Dauid</HI> &s;aith, <HI>Ble&s;&s;ed is the man whom thou chu&s;e&s;t, and cau&s;e&s;t to approach vnto thee,</HI> P&s;al. 65 4. The <HI>Septuagints</HI> tran&s;late, <GAP DESC="foreign">, according to <HI>Pauls</HI> word here: which in Hebrew is <HI>vthekareb,</HI> of <HI>karab:</HI> from which roote comes <HI>Korbau,</HI> an offering: and <HI>Kereb,</HI> bowels or inward parts, that are <HI>neare&s;t</HI> and <HI>deare&s;t</HI> to vs: and &s;o the meaning, that God doth <HI>&s;o receiue</HI> vs Gentiles, as to e&s;teeme vs as an <HI>acceptable oblation,</HI> euen as his <HI>owne heart,</HI> or <HI>bowels.</HI></P>
<P>There is a <HI>double receiuing:</HI> to the <HI>vi&s;ible</HI> Church; to <HI>in|ward</HI> and <HI>inui&s;ible</HI> grace: to the <HI>meanes</HI> of the promi&s;es, and to their <HI>po&s;&s;e&s;&s;ion:</HI> here <HI>Paul</HI> &s;peaks generally pre&s;uppo&s;ing both.</P>
<P><HI>They are not ra&s;hly to be iudged and condemned,</HI> <MILESTONE UNIT="Doctr."> <HI>whom God hath receiued to grace,</HI> Rom. 8.33.34. <HI>Who &s;hall lay any thing to the charge of Gods elect? It is God that iu&s;tifieth: who is he that con|demneth? &amp;c.</HI></P>
<P>We are to be admoni&s;hed, <MILESTONE N="1" UNIT="V&s;e"> to beware of <HI>cen&s;uring</HI> our bre|thren for v&s;ing their <HI>Chri&s;tian liberty</HI> in <HI>apparell, dyet, &amp;c.</HI> e&s;|pecially for their <HI>obedience</HI> to the <HI>Magi&s;trates,</HI> &amp; the <HI>Church,</HI> in &s;uch orders which in their con&s;cience they know to bee <HI>lawfull:</HI> for a man for &s;uch things to be condemned, as a <HI>time|&s;eruer,</HI> a <HI>manplea&s;er,</HI> of <HI>no con&s;cience, profane,</HI> &amp;c. is mo&s;t hor|rible.</P>
<PB N="117" REF="67">
<P>This is to reproach Gods <HI>fauourite;</HI> this is to condemne them whom God <HI>approueth,</HI> and hath <HI>receiued:</HI> yea this is to reproach God <HI>him&s;elfe</HI> for receiuing &s;uch.</P>
<P>Nay: thou wilt &s;ay, I finde no fault with the Lord, and if I knew that <HI>God had receiued him,</HI> I would not <HI>iudge</HI> him. Do&s;t thou know the contrary? till then thou mu&s;t in chari|ty iudge thy brother <HI>receiued of God:</HI> &s;o doth <HI>Paul</HI> here, hee &s;aith <HI>God hath receiued him that eateth.</HI> How did <HI>Paul</HI> know it? in <HI>charity</HI> hee &s;o iudgeth: Bee thou in like manner <HI>chari|table</HI> toward thy brethren, toward thy teachers, and giue them not profane, vncon&s;cionable, damned, for euery fancy of thine owne braine.</P>
<P>When thou &s;ee&s;t a man enlightened with the knowledge of God, <HI>&s;atis te&s;timonij habes,</HI> &s;aith one,
<NOTE PLACE="marg">Caluin. in loc.</NOTE> thou ha&s;t te&s;timony &s;ufficient that <HI>God hath receiued him.</HI></P>
<P>Things cen&s;ured, are either words and deedes, or opi|nions.</P>
<P>If it be doubtfull whether a thing were &s;poken or done, or no: or being certaine to be done, whether <HI>well</HI> or <HI>ill:</HI> in <HI>cha|rity</HI> take things at the <HI>fayre&s;t,</HI> and iudge the <HI>be&s;t.</HI> There is a notable in&s;tance hereof in <HI>Deuteronomy;</HI>
<NOTE PLACE="marg"><HI>Deut.</HI> 22.23.24.25.26.27.</NOTE> <HI>If a man lye with a maide betroathed to a husband, in the towne, &s;he al&s;o &s;hall dye, becau&s;e &s;he cryed not out when violence was offered to her: but if it bee in the fields, then the man onely &s;hall dye, for the da|mo&s;ell cryed, and there was none to &s;aue her.</HI> How did they know &s;he cryed? In <HI>charity</HI> it is &s;o to be &s;uppo&s;ed, and the <HI>be&s;t</HI> to be iudged in a thing doubtfull.</P>
<P>If the thing be certainly &s;poken or done, and good, com|mend it. If euill, iudge the <HI>fact</HI> but not the <HI>per&s;on.</HI> Be not faith <HI>Bernard,</HI> eyther a bu&s;ie and curious examiner,
<NOTE PLACE="marg"><HI>Bern. &s;er.</HI> 40. <HI>in Cant.</HI></NOTE> or a ra&s;h Iudge of another mans conuer&s;ation. If any thing be <HI>ill</HI> done, excu&s;e the intention &s;eeing thou can&s;t not the fact. <HI>Puta ig|norantiam,</HI> thinke it might bee ignorance, chance, or &s;ome grieuous tentation.</P>
<P>In matter of <HI>opinion,</HI> if it be controuerted, and vncer|taine whether an error or no, &s;u&s;pend thy iudgement till thou know more <HI>certainty,</HI> and leaue thy brother to his <HI>Con&s;cience</HI> and Chri&s;tian liberty: and &s;o much the more,
<PB N="118" REF="68">if he be more learned then thy &s;elfe; why &s;houlde&s;t thou not thinke that hee may &s;ee as much as thy &s;elfe into that which is in que&s;tion.</P>
<P>If it be <HI>certaine</HI> that the <HI>opinion</HI> bee <HI>erroneous;</HI> yet thy bro|ther is not pre&s;ently to be ca&s;t away: wilt thou be <HI>more iu&s;t</HI> then God? We are men, and therefore <HI>may,</HI> yea <HI>mu&s;t erre,</HI> as &s;aid a witty man
<NOTE N="*" PLACE="marg">Ego me labi &amp; errare non po&s;&s;e &s;olum fatcor, &s;ed debere: Lip&s;. mo|nit. ad Lect. in lib. politic.</NOTE>.</P>
<P>And hence the <HI>Lutheranes</HI> are to be reproued, who con|demne vs for our opinions about the <HI>Sacrament,</HI> thinking we erre; when a man may be a <HI>Chri&s;tian</HI> without the <HI>Sacra|ment,</HI> but not without <HI>Charity:</HI> So the Browni&s;ts and other among vs who iudge vs, though vniu&s;tly, in matters of di|&s;cipline, when a <HI>true Church</HI> may be without the &s;ame which <HI>they</HI> deui&s;e.</P>
<P>We all erre; if thy brother bee otherwi&s;e faithfull, and con&s;cionable <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">s cruell vncharitablene&s;&s;e to condemne him for his <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pinion of things <HI>indifferent,</HI> as the lawfulne&s;&s;e of a <HI>garment,</HI> or <HI>ge&s;ture,</HI> though he &s;hould erre.</P>
<P>Saint <HI>Augu&s;tine</HI> is a &s;weet example of <HI>Charity</HI> this way: when the Donati&s;ts obiected for them&s;elues the opinion of <HI>Cyprian</HI> concerning <HI>rebaptization;</HI>
<NOTE PLACE="marg"><HI>Aug. Vincentio contra Donat. &amp; Ragat. de vi or|rig. Haeret. epi&s;t.</HI> 48.</NOTE> Saint <HI>Au&s;ten</HI> an&s;weres for him; that either he did not in euery re&s;pect hold it as the Donati&s;ts alledged him; or if he did, that afterward hee re|tracted it; or that <HI>hunc qua&s;i naenum candidi&s;&s;imi pectoris coope|ruit vbere Charitatis,</HI> hee couered this blemi&s;h of his mo&s;t faire bre&s;t, with the bre&s;t of charity; while he did maintaine the <HI>vnity</HI> of the Church, and firmely retaine the <HI>bond</HI> of peace.</P>
<P>Gods <HI>receiuing</HI> &s;hould be a Protection again&s;t <HI>vniust</HI> tax|ing and cen&s;uring: <MILESTONE N="2" UNIT="V&s;e"> But yet men will cen&s;ure &s;uch, what then is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o be done? Comfort thy &s;elfe that God hath recei|ued thee. If <HI>nor God, nor thy con&s;cience</HI> condemne thee, e&s;teeme the peruer&s;e cen&s;ures of captious controllers no more then the barking of <HI>dogges</HI> again&s;t the Moone. What if men prai&s;e if God di&s;prai&s;e? and contrarily: <HI>Feare not,</HI> &s;aith the Lord, <HI>the reproach of men,</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 51.7.</NOTE> <HI>neither be afraid of their reuilings.</HI></P>
<P>Yet this is our great fault, to e&s;teeme the prai&s;e or di&s;|prai&s;e of men, yea of the multitude, more then of the Ma|gi&s;trate
<PB N="119" REF="68">or of <HI>God him&s;elfe;</HI> which hath depriued the Church of England of many an able Yeacher.</P>
<P>Let vs put a ca&s;e. The <HI>Magi&s;trate</HI> and the <HI>Church</HI> com|mand certaine orders for comeline&s;&s;e in the &s;eruice of God: the Mini&s;ter knowes that he may <HI>lawfully</HI> v&s;e them. If he re|fu&s;e to v&s;e them, the <HI>people</HI> will prai&s;e him; if hee v&s;e them, <HI>they</HI> will di&s;prai&s;e him.</P>
<P>What &s;hall he doe? In any ca&s;e let him <HI>obey,</HI> but if he doe not obey, the <HI>people</HI> will commend him. But what is that to the <HI>cau&s;e,</HI> or to his <HI>con&s;cience?</HI> Can <HI>they</HI> di&s;charge a man before the Iudgement &s;eat of God, for not obeying the <HI>Church</HI> and <HI>Magi&s;trate?</HI></P>
<P>Regard not the prai&s;es of the multitude, though there were ten thou&s;and of them, no more then thou woulde&s;t the chattering of Pyes, &s;aith an ancient Father
<NOTE N="*" PLACE="marg"><HI>Sint innumeri qui te applau|dant, nihil tame~ illi omnes &agrave; gra|culis de&s;uper gar|rientibus diffe|rent. Immo &s;i An|gelorum theatru~, &amp;c. Chry&s;o&s;t. hom.</HI> 17. <HI>in Rom. in Moral.</HI></NOTE>: nay the com|mendation of Angels is too <HI>infirme</HI> to re&s;t vpon; but if God, the <HI>Church,</HI> and thine <HI>owne con&s;cience</HI> approue thee, reioyce.</P>
<P>Great is the dignity of a <HI>beleeuer,</HI> hee is <HI>receiued</HI> of God:
<MILESTONE N="3" UNIT="&V;&s;e"> Gods <HI>people,</HI> are a people, <HI>Rerobo, neare vnto him,</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 128.14.</NOTE> euen neare vnto his heart.</P>
<P>Woe be then to the wicked, for they are reiected: If thou bee&s;t a drunkard, a bla&s;phemer, &amp;c. and repente&s;t not, God will neuer <HI>receiue</HI> thee: and not being <HI>receiued,</HI> thou art left to thy &s;elfe, to the Diuell; barred from Paradi&s;e, and from the entrance into glory.</P>
</DIV3>
<DIV3 N="4" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 4. <HI>Who art thou that iudge&s;t another mans&s;eruant?&mdash;</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is the &s;econd Rea&s;on, bred out of the former: If the Gentiles be Gods <HI>fauorites,</HI> and <HI>receiued</HI> into his fa|mily, what haue we to doe to <HI>iudge</HI> them?</P>
<P>Here we haue the Argument, and the Amplification.</P>
<P>The Argument is taken from the <HI>common right</HI> or equity; which is, that euery man hath the rule and ordering of his <HI>owne</HI> family; and that none ought to be &s;o <HI>polypragmaticall,</HI> as to <HI>iudge</HI> other mens &s;eruants.</P>
<P>He which arrogateth right ouer other mens &s;eruants, is vniu&s;t:</P>
<PB N="120" REF="69">
<P>But he that iudgeth another mans &s;eruant, arrogateth to him&s;elfe &s;uch right:</P>
<P>Therefore he is vniu&s;t.</P>
<P>The <HI>&s;trong</HI> Chri&s;tian is <HI>Gods &s;eruant</HI> who hath <HI>receiued</HI> him.</P>
<P>The Amplification is double: 1. from the manner of &s;et|ting downe the Argument: 2. from an Occupation, in the re&s;t of the words of this ver&s;e.</P>
<P>In &s;etting downe the Argument, the Apo&s;tle v&s;eth an Obiurgatory <HI>Apo&s;trophe</HI> to the <HI>weake</HI> one: <HI>Who art thou which iudge&s;t, &amp;c.</HI></P>
<P>He doth <HI>more grieuou&s;ly</HI> taxe the <HI>weake</HI> ones, <HI>ne &s;ibi blandi|antur,</HI>
<NOTE PLACE="marg">Pareu<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.</NOTE> &s;aith one, le&s;t they &s;hould flatter them&s;elues. Thus <HI>&s;euerity</HI> was <HI>nece&s;&s;ary</HI> that they might vnder&s;tand they were in an <HI>errour.</HI></P>
<P><HI>Who art thou?</HI> as if he &s;aid: <HI>Thou? who art thou?</HI> art not <HI>thou weake?</HI> and &s;o much the <HI>weaker,</HI> that being <HI>weake</HI> thou pre&s;ume&s;t to <HI>iudge</HI> the <HI>&s;trong:</HI> why do&s;t not <HI>keepe</HI> thy &s;elfe within thy <HI>compa&s;&s;e?</HI> Con&s;ider what thou art, and be not &s;o <HI>ra&s;h.</HI> The like &s;peech, <HI>Rom.</HI> 9.20.</P>
<P><HI>Which iudge&s;t:</HI> that is, condemne&s;t: as before.</P>
<P><HI>Another mans &s;eruant.</HI> The word is not <GAP DESC="foreign">, but <GAP DESC="foreign">, which &s;ignifieth a dome&s;ticall &s;eruant, which alwayes wai|teth vpon his ma&s;ter in &s;uch &s;eruices as are neare&s;t to his per&s;on.</P>
<P>The Gentile is taken into Gods <HI>family,</HI> not as a <HI>&s;laue,</HI> but as a <HI>free &s;eruant;</HI> and therefore &s;uch in old time were called <HI>familiares,</HI> noting their <HI>liberty:</HI> and indeed, <HI>Gods &s;eruice is perfect freedome.</HI></P>
<P>The Gentiles are <HI>receiued</HI> into Gods family with the <HI>Iews,</HI> not to be their <HI>vnderlings,</HI> but their <HI>fellow &s;eruants,</HI> enioying all the priuiledges of the hou&s;e as well as them&s;elues.</P>
<P>He &s;aith not <HI>who art thou</HI> which giue&s;t good coun&s;ell, but <HI>iudge&s;t;</HI> nor thine <HI>owne</HI> &s;eruant, for that is lawfull; but <HI>ano|thers,</HI> this is vnlawfull.</P>
<P><HI>It is again&s;t right that one Chri&s;tian &s;hould iudge another:</HI> <MILESTONE UNIT="Doctr."> <HI>Mat.</HI> 7.1.2. <HI>Iudge not that ye be not iudged, For with what iudgement ye iudge, ye &s;hall be iudged, &amp;c. Iames</HI> 4.11.12. <HI>He
<PB N="121" REF="69">that iudgeth his brother, iudgeth the Law, but if thou iudge the Law, thou art not a doer of the Law, but a Iudge. There is one Lawgiuer, who is able to &s;aue and to de&s;troy: who art thou which iudge&s;t another?</HI></P>
<P>It is a great &s;inne for a <HI>weake</HI> Chri&s;tian to <HI>iudge</HI> another for matters <HI>indifferent:</HI> it can be no &s;mall offence, <MILESTONE N="1" UNIT="V&s;e"> as appeares by <HI>Pauls</HI> manner of &s;peaking, <HI>Who art thou, &amp;c.</HI> he &s;peaketh with much indignation and heat: No Apo&s;tle &s;o <HI>full of bow|els</HI> &s;o <HI>pitifull</HI> and <HI>tender</HI> towards the <HI>weake,</HI> as <HI>Paul,</HI> yet if they fall to <HI>cen&s;uring</HI> and iudging, hee cannot forbeare, but takes them vp as &s;hort as he did the <HI>cauiller</HI> at Gods prede|&s;tination, <HI>Cap.</HI> 9.20. So that as the fault is great, &s;o <HI>weake</HI> Chri&s;tians are not to be <HI>&s;oothed</HI> herein, but <HI>&s;euerely</HI> and with &s;ome <HI>acrimony</HI> to be reproued that they may amend.</P>
<P><HI>Iulian</HI> the <HI>Apo&s;tata,</HI> taxed Chri&s;tianity, <MILESTONE N="2" UNIT="V&s;e"> as if it tooke away Magi&s;tracy, from this and the like places: So the <HI>Anabap|ti&s;ts</HI> al&s;o from &s;uch places conclude that it is not lawfull for a Chri&s;tian to bee a Magi&s;trate, becau&s;e hee is <HI>forbidden to iudge.</HI></P>
<P>But they take things which are &s;poken <HI>&s;ecundum quid,</HI> after a &s;ort, as if they had beene &s;poken <HI>&s;imply.</HI></P>
<P>Neither is Iudgement forbidden to <HI>Magi&s;trates,</HI> but to <HI>priuate</HI> men; nor <HI>all</HI> Iudgement to priuate men, but <HI>ra&s;h.</HI></P>
<P><HI>Iudgement</HI> may be either of <HI>per&s;ons</HI> or their <HI>deeds:</HI></P>
<P>In <HI>per&s;ons;</HI> their <HI>pre&s;ent</HI> or their <HI>future</HI> e&s;tate to be con&s;i|dered: To iudge <HI>finally</HI> of mens <HI>future</HI> e&s;tate meddle not; for God may call thy Neighbour as he hath called thee.</P>
<P>For his <HI>pre&s;ent</HI> e&s;tate: If I &s;ee a man walke in drunken|ne&s;&s;e, common &s;wearing, whoredome, &amp;c. I may <HI>iudge</HI> him to be a wicked man in this e&s;tate; and that he &s;hall be dam|ned if he repent not: I may <HI>iudge</HI> the tree by the fruit: and this is not <HI>ra&s;h</HI> iudgement, becau&s;e it is <HI>not mine,</HI> but the <HI>iudgement</HI> of the <HI>word</HI> of God.</P>
<P><HI>Deeds</HI> are either good, or bad, or indifferent, or doubt|full. Of good and bad deeds, there ought to bee Iudge|ment in the Common-wealth, Church, priuate Fa|mily.</P>
<P>And that cen&s;ure &s;hould pa&s;&s;e vpon mens <HI>vertues, arts,
<PB N="122" REF="70">faculties, offices, religion, words, deeds, ge&s;tures,</HI> and <HI>whole be|hauiour,</HI> is of &s;ingular v&s;e.</P>
<P>Mo&s;t well gouerned States haue had officers for the pur|po&s;e; The Grecians had &s;uch, whom they called <GAP DESC="foreign">, Lawkeepers: The Aegyptians had their <GAP DESC="foreign">, Pre&s;i|dents of the Law: The Romanes had their Cen&s;ors, cen&s;u|rers of manners who examined and puni&s;hed all di&s;orders: <HI>If a man tilled not his land,</HI>
<NOTE PLACE="marg"><HI>Aulus Gellius Noct. Attic. lib.</HI> 4. <HI>c.</HI> 12. <HI>&amp;</HI> 20.</NOTE> <HI>dre&s;&s;ed not his Vine;</HI> If a <HI>Knight kept not his hor&s;e &s;eruiceable, &amp;c.</HI></P>
<P>It were to bee wi&s;hed that we had &s;uch Officers created among vs, or that &s;uch Officers as we haue already would more carefully &s;ee to their offices.</P>
<P>We ought to commend good deeds, and to reproue bad; to call a mattocke a mattocke, with <HI>Alexanders</HI> Souldiers, we need not feare.</P>
<P>But things doubtfull and indifferent are to be free from our cen&s;ure: <HI>Charity</HI> authorizeth thee from the fir&s;t; and <HI>Chri&s;tian liberty</HI> thy neighbour from the &s;econd: and in <HI>the&s;e</HI> hath the Apo&s;tles obiurgation place: <HI>Who art thou that iudge&s;t</HI> &s;uch things?</P>
<P>A beleeuer is <HI>Gods &s;eruant:</HI> <MILESTONE N="3" UNIT="&V;&s;e"> To be a <HI>&s;eruant</HI> &s;eemes to im|ply &s;ome <HI>ba&s;ene&s;&s;e;</HI> but indeed there is nothing more <HI>hono|rable</HI> then to be Gods &s;eruant: A mortall Kings &s;eruant is honoured; much more is Gods.</P>
<P><HI>Dauid gloried</HI> in that title;
<NOTE PLACE="marg"><HI>P&s;al.</HI> 116.16.</NOTE> and &s;o did the Apo&s;tles; <HI>Paul</HI> a &s;eruant, <HI>Peter</HI> a &s;eruant, <HI>Iames</HI> a &s;eruant of God, as may be &s;eene in their Epi&s;tles. <HI>Iu&s;tinian</HI> the Emperour, being the <HI>greate&s;t</HI> and fir&s;t on earth, yet was wont to &s;tile him&s;elfe in his Letters thus, <HI>&V;ltimus Dei &s;eruus,</HI> the lowe&s;t or la&s;t &s;er|uant of God.</P>
<P>Thou wert the <HI>&s;laue</HI> of Satan, thou art now by <HI>faith</HI> be|come the &s;eruant of God: Thou ha&s;t a <HI>good Ma&s;ter,</HI> bee thou a good &s;eruant, heare his Word, attend vpon him, obey him, and that cheerefully in <HI>this honour,</HI> who did&s;t cheere|fully obey Satan in <HI>that ba&s;ene&s;&s;e.</HI></P>
<P>We cannot adde to the honour of our Ma&s;ter: let vs not di&s;honour him, by cau&s;ing his Go&s;pell to be ill &s;poken of by our lewd conuer&s;ation.</P>
<PB N="123" REF="70">
<P>We are fellow &s;eruants, &s;eruing <HI>one</HI> Ma&s;ter; <MILESTONE N="4" UNIT="&V;&s;e"> let vs not iudge one another; but referre all iudgement to the Ma&s;ter: let vs liue in vnity and peace.</P>
<P>No man will endure a finde-fault in his hou&s;e, much le&s;&s;e will God: Thou art but a &s;eruant, and it may bee a weake one, the ma&s;ters hou&s;e is not to be ordered by thy will, but by the Ma&s;ters; If he blame not things done, why &s;houlde&s;t thou? If the Ma&s;ter giue me liberty, why &s;houlde&s;t thou re&s;traine?</P>
<P>If thou wilt be iudging and cen&s;uring, &s;hake thine owne bo&s;ome; looke to thy owne &s;eruants; looke to, and iudge thy &s;elfe.</P>
<P><HI>Iudas</HI> iudged the <HI>wa&s;te,</HI> but not his owne conetou&s;ne&s;&s;e; the Phari&s;ees iudged their neighbours <HI>moats,</HI> but not their owne <HI>beames:</HI> Fir&s;t iudge thy &s;elfe, and then either thou wilt haue no lei&s;ure, or be the fitter to iudge thy neighbour.</P>
<P>Why beholde&s;t thou the <HI>moat in thy brothers eye,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 7.3.4.5.</NOTE> and <HI>con|&s;idere&s;t not the beame in thine owne eye? Thou Hypocrite, fir&s;t ca&s;t out the beame out of thine owne eye, &amp;c.</HI></P>
<P>Heare O <HI>thou</HI> that iudge&s;t, and con&s;ider <HI>&s;trange</HI> things:</P>
<P>It is &s;trange that thou &s;houlde&s;t haue a <HI>beame</HI> in thine eie:</P>
<P>It is &s;trange that a <HI>moat</HI> &s;hould hurt thy neighbours eye, and not a <HI>beame</HI> thine owne.</P>
<P>Al&s;o &s;trange, that hauing a <HI>beame</HI> in thine owne eye, thou &s;houlde&s;t di&s;cerne the <HI>moate</HI> in thy neighbours eye: But in|deed, onely &s;uch doe &s;py <HI>moats:</HI> for he that hath not a <HI>beame</HI> in his eye, hath <HI>Charity</HI> there, and <HI>Charity couereth a multi|tude of &s;innes.</HI></P>
<P>The eye &s;eeth not it &s;elfe, but the eie of a righteous man being cured, &s;eeth and con&s;idereth him&s;elfe <HI>more</HI> then others.</P>
<P>A iu&s;t man is the &s;euere&s;t Iudge of him&s;elfe.</P>
<P><HI>Pray</HI> for thy brother, <HI>Iudge</HI> thy &s;elfe.</P>
</DIV3>
<DIV3 N="4" TYPE="verse">
<PB N="124" REF="71">
<EPIGRAPH>
<Q>VERSE 4.&mdash;<HI>To his owne Ma&s;ter he &s;tandeth or falleth: yea, hee &s;hall be holden vp, For God is able to make him &s;tand.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words is the &s;econd Amplification of the &s;econd Argument: and it is the preuenting of an Obiection, which weake Chri&s;tians might or did make in defence of their iudging their Brethren.</P>
<P>For this is our corruption, that though we be <HI>weake,</HI> yet we are loth to be &s;o accounted, thinking it a di&s;credit to ac|knowledge that wee haue erred, though by our errours the whole Church bee troubled; when as the mo&s;t glorious victory in this kinde is, to &s;uffer our &s;elues to bee ouercome of the Truth.</P>
<P>In this occupation, are, the Obiection, the An&s;wer.</P>
<P>The Obiection not &s;et downe, but vnder&s;tood, and ea&s;i|&s;ily gathered.</P>
<P>The <HI>weake</HI> Chri&s;tian would iu&s;tifie his <HI>Cen&s;uring</HI> of the <HI>&s;trong,</HI> from the <HI>benefit</HI> of his brother, thus:</P>
<P>It is profitable for my brother that his fault &s;hould be cor|rected, and taken away; and it is for his aduantage to &s;tand, and not to fall: Therefore &amp;c.</P>
<P>To this <HI>Paul</HI> an&s;wereth: of which an&s;wer there are two parts; a Conce&s;&s;ion, and a Correction.</P>
<P>The Conce&s;&s;ion gathered, as if he &s;hould &s;ay; I confe&s;&s;e it is a great ble&s;&s;ing for a &s;eruant to &s;tand, and not to fall.</P>
<P>The Correction plainly &s;et downe; but <HI>he &s;tandeth or fal|leth,</HI> not to thee, but <HI>to his owne Ma&s;ter:</HI> Thou ha&s;t nothing to doe with it; looke thou to thine <HI>owne</HI> &s;tanding: Art <HI>thou</HI> more carefull of his &s;tanding then his <HI>Ma&s;ter.</HI></P>
<P><HI>Seruus e&s;t veluti pars domini &s;ui, &s;ed &agrave; corpore &s;ecuncta:</HI> The &s;eruant is a part of his ma&s;ter<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">: it is his part to ouer&s;ee him, and to iudge as he plea&s;eth.</P>
<P><HI>To &s;tand or fall:</HI> is to doe well, or otherwi&s;e: <HI>to &s;tand or fall to his ma&s;ter,</HI> is to plea&s;e or di&s;plea&s;e: To the <HI>ma&s;ter</HI> be|longeth eyther the aduantage or the damage of that which the <HI>&s;eruant</HI> doth.</P>
<PB N="125" REF="71">
<P><HI>To his ownema&s;ter:</HI> <GAP DESC="foreign">, to his proper ma&s;ter, not onely as oppo&s;ed to one who is not his ma&s;ter, but to note al&s;o that God is properly our Ma&s;ter, by creation, pre&s;eruation, redemption.</P>
<P>Now this An&s;wer is amplified in the words following:</P>
<P><HI>Yea he &s;hall be hold<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> vp, For God is able to make him &s;tand.</HI></P>
<P>The&s;e words are a Correction of the <HI>falling</HI> mentioned; <HI>He falleth to his owne Ma&s;ter.</HI></P>
<P>As if he &s;hould &s;ay; Did I &s;ay <HI>he falleth?</HI> Nay, <HI>hee &s;hall be holden vp, for God is able,</HI> &amp;c.</P>
<P>In which words is an Affirmation; <HI>He &s;hall be holden vp,</HI> and a Confirmation from the power of God: <HI>God is able to make him &s;tand.</HI></P>
<P>The Iew &s;eeing the Gentile v&s;e his <HI>Chri&s;tian libertie,</HI> in meats and dayes, iudged him prophane, and began to feare his Apo&s;ta&s;ie: Now the Apo&s;tle &s;aith, he &s;hall be e&s;tabli&s;hed euen herein: <HI>For God is able to</HI> doe it.</P>
<P>Yea, <HI>Able;</HI> but <HI>&agrave;po&s;&s;e ad e&s;&s;e,</HI> is no &s;ound Collection: yes, if we be certaine of Gods will withall; which here appea|reth, for <HI>God hath receiued him.</HI></P>
<P>In all promi&s;es and threatnings the will of God is to bee <HI>&s;uppo&s;ed:</HI> as if I &s;ay to a Penitent &s;inner: Thou &s;halt bee for|giuen, for God is able to forgiue thee; or if I &s;ay to a Drun|kard, if thou repent not, thou &s;halt be damned, for God is able to damne thee, the Con&s;equence holdeth, becau&s;e God hath reuealed his will in the&s;e things.</P>
<P>But if, I &s;ay, God can make many worlds, therefore there are many, or God can tran&s;ub&s;tantiate the bread in the Lords Supper, and turne it into the very fle&s;h of Chri&s;t, really and corporally, therefore it is &s;o turned, this holdeth not, becau&s;e God hath no where reuealed that &s;o he will doe.</P>
<P>He &s;hall be &s;tabli&s;hed, <HI>for God is able,</HI> &amp;c. not that euery one which is called, and vnder&s;tandeth the Doctrine of Chri&s;tian libertie &s;hall be &s;aued, but it is &s;poken, either in re|gard of the <HI>Gentiles</HI> in <HI>generall,</HI> or only of the <HI>prede&s;tinate,</HI> or,
<NOTE PLACE="marg">Aquinas.</NOTE> not of that which God will doe, but of that which wee are <HI>to hope</HI> and <HI>pray for</HI> in euery &s;ingular, whom wee &s;ee to haue
<PB N="126" REF="72">receiued the beginnings of grace:
<NOTE PLACE="marg">Pareus.</NOTE> or not of finall per&s;eue|rance, but of <HI>&s;tanding</HI> in &s;ome <HI>particular</HI> thing.</P>
<P><HI>The cen&s;ure and iudgement of mens deeds and behauiour per|taineth to God:</HI> <MILESTONE UNIT="Doctr."> This is proued by the two parables, <HI>Matth.</HI> 18.23. and <HI>Matth.</HI> 25.14.19. where the King or Lord is brought in, taking account of his &s;eruants; for as it ap|peareth in that of the <HI>Talents,</HI> the <HI>diligence</HI> or <HI>negligence</HI> of the &s;eruants, is to the Ma&s;ters either benefit or lo&s;&s;e.</P>
<P>This Doctrine taketh not away charitable reproofe of my brother, if he offend, doing that which is euidently con|trary to Gods word; but it taketh away ra&s;h iudgement concerning things <HI>indifferent,</HI> which are not commanded or forbidden in Gods word.</P>
<P>Condemne no man for the lawfull v&s;e of things <HI>indiffe|rent,</HI> <MILESTONE N="1" UNIT="V&s;e"> for &s;uch &s;hall be &s;tabli&s;hed: but rather iudge <HI>charitably:</HI> If thou &s;ee&s;t thy brother <HI>&s;tanding,</HI> wi&s;h his e&s;tabli&s;hing; if <HI>falling,</HI> pray for him, and de&s;paire not of his <HI>ri&s;ing</HI> againe; con&s;idering not his <HI>Humane</HI> condition, but the <HI>Diuine</HI> vertue.</P>
<P>It was an excellent &s;peech of M.
<NOTE PLACE="marg">Caluin. in locum.</NOTE> <HI>Caluin: Semper ben&egrave; &s;pe|remus de eo in quo cernimus aliquid Dei:</HI> Let vs alwayes hope well of him, in whom we &s;ee any grace of God, though the lea&s;t tokens of adoption: It is our fault to require that eue|ry man by and by &s;hould be as <HI>Paul,</HI> or <HI>Abraham;</HI> but God accepteth of the <HI>lea&s;t</HI> grace, if it be in <HI>truth:</HI> Let vs therefore be charitable.</P>
<P>Our <HI>deeds</HI> belong to God; <MILESTONE N="2" UNIT="&V;&s;e"> not that <HI>hee</HI> receiueth either profit or damage by them, but <HI>our &s;elues.</HI></P>
<P>Not as <HI>we</HI> are benefited or hindered by our &s;eruants,
<NOTE PLACE="marg"><HI>Plato in Euthy|phrone.</HI> <GAP DESC="foreign">. <HI>Aug. de Gen. ad lit. lib.</HI> 8. <HI>cap</HI> 11. <HI>Jrenaeus aduer&s;. Haere&s;es, l.</HI> 4. <HI>c.</HI> 31.</NOTE> &s;o is <HI>God</HI> by vs; godline&s;&s;e is <HI>gratefull</HI> to him, but not <HI>profitable;</HI> as on the contrary, &s;inne is <HI>hatefull,</HI> but not <HI>hurtfull</HI> to him.</P>
<P><HI>Ille &s;eruitute no&s;tra non indiget, nos vero dominatione illius in|digemus,</HI> &s;aith Saint <HI>Augustine,</HI> wee need &s;uch a Ma&s;ter, he needeth not &s;uch &s;eruants. To this purpo&s;e al&s;o <HI>Irenaeus</HI> in a certaine chapter, &s;hewing that God commandeth that wee &s;hould loue him, not that he wanteth our loue, <HI>&s;ed homini de|e&s;t gloria Dei,</HI> &amp;c. but wee want his glory, which wee by no
<PB N="127" REF="72">meanes can be partakers of, but by louing and obeying him;
<NOTE PLACE="marg"><HI>Ibid. ap.</HI> 32.</NOTE> and a little after, that God commanded &s;acrifices, not for <HI>his gaine,</HI> but to <HI>honour vs,</HI> and to haue occa&s;ion to be&s;tow his benefits vpon vs.</P>
<P>So <HI>Eliphaz</HI> to <HI>Iob: Can a man be profitable to God,</HI>
<NOTE PLACE="marg"><HI>Iob</HI> 22.2, 3.</NOTE> <HI>as he that is wi&s;e may be profitable to him&s;elfe? Is it any plea&s;ure to the Al|mightie that thou art righteous? or gaine to him, that thou ma|ke&s;t thy wayes perfect?</HI></P>
<P>And thus <HI>Elihu</HI> al&s;o to him: <HI>If thou &s;inne&s;t,</HI>
<NOTE PLACE="marg"><HI>Iob</HI> 35 6, 7, 8.</NOTE> <HI>what doe&s;t thou again&s;t him?</HI> &amp;c. <HI>If thou be righteous, what giue&s;t thou him?</HI> &amp;c. <HI>Thy wickedne&s;&s;e may hurt a man as thou art,</HI> &amp;c. <HI>but not God.</HI></P>
<P>If thou doe&s;t <HI>well,</HI> God will <HI>ble&s;&s;e</HI> thee: if <HI>ill,</HI> he will <HI>&s;lay</HI> thee, not as a King doth a traytor, becau&s;e he feareth him, but to manife&s;t his iu&s;tice.</P>
<P>Doe well, becau&s;e God acknowledgeth it: Doe not ill, becau&s;e thou <HI>falle&s;t</HI> to God.</P>
<P>Remember thou wretch, when thou art drunke, bla&s;phe|me&s;t, &amp;c. <HI>to whom</HI> thou <HI>falle&s;t;</HI> euen to thine <HI>owne</HI> Ma&s;ter, to whom thou art bound a thou&s;and wayes; to <HI>&s;uch</HI> a Ma&s;ter, as is able to kill bodie and &s;oule, and throw them into hell; to <HI>&s;uch</HI> an one, as hath and is readie to offer grace, if thou repente&s;t, &s;eeking <HI>thy good</HI> thereby, not his <HI>owne.</HI></P>
<P>O how this wounded <HI>Dauids</HI> heart, when he <HI>fell,</HI> hee <HI>fell</HI> to God: <HI>Again&s;t thee, thee onely, haue I &s;inned,</HI> &amp;c.
<NOTE PLACE="marg"><HI>P&s;al.</HI> 51.4.</NOTE> So this broke the Prodigals heart, it was <HI>his Father,</HI> whom hee had offended.</P>
<P>We haue a Lord, who &s;tandeth not for a <HI>Cyphar,</HI> but who will call vs to account.</P>
<P>Let vs &s;o liue, as remembring wee mu&s;t giue vp an ac|count, and that to God.</P>
<P>Here is comfort; he that <HI>&s;tandeth</HI> &s;hall be &s;tabli&s;hed: <MILESTONE N="3" UNIT="&V;&s;e"> <HI>To him that hath &s;hall be giuen.</HI></P>
<P>We haue a louing and bountifull Ma&s;ter, who is able and willing to promote vs in the grace he hath be&s;towed.</P>
<P>Hee is not <HI>&s;o able,</HI> but wee &s;tand in <HI>as much need:</HI> wee are <HI>weake,</HI> wee cannot beare a cro&s;&s;e word; euerie lit|tle temptation foyleth vs; pray to him <HI>who is able,</HI>
<PB N="128" REF="73">and hath promi&s;ed:
<NOTE PLACE="marg">2. <HI>Tim.</HI> 1.12.</NOTE> <HI>Hee is able to keepe that which thou ha&s;t committed vnto him vnto that day.</HI></P>
<P>God is <HI>only able</HI> to make vs <HI>&s;tand,</HI> <MILESTONE N="4" UNIT="V&s;e"> without whom we haue no more power, then an infant of a day old.</P>
<P>Man falleth by his <HI>owne</HI> will and weakne&s;&s;e, but hee &s;tan|deth by the will and power of <HI>God.</HI></P>
<P>If God for&s;ake, they which <HI>&s;tand</HI> mu&s;t <HI>fall,</HI> and they which <HI>fall</HI> mu&s;t peri&s;h for euer.</P>
<P>If Chri&s;t had not held <HI>Peter,</HI> hee had &s;unke to the bot|tome; and if God had not rai&s;ed <HI>Dauid,</HI> he had layne in his &s;inne to this day.</P>
<P><HI>Let him that thinketh he &s;tandeth,</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 10.12.</NOTE> <HI>take heed le&s;t he fall.</HI></P>
<P>It is fearefull to be <HI>without</HI> grace, but to <HI>fall</HI> from grace much more.</P>
<P>What is then to be done? Pray, heare the Word, come to the Lords Table, and receiue his holy Supper: for this e&s;pe|cially was in&s;tituted, for our e&s;tabli&s;hing and confirmation.</P>
<P>If thou comme&s;t to the holy Communion with faith and repentance,
<NOTE PLACE="marg">This was prea|ched a few daies before a Communion.</NOTE> thou &s;halt receiue &s;trength again&s;t Satan, again&s;t &s;inne, again&s;t thy corruptions.</P>
<P>Feele&s;t thou thy &s;elfe <HI>weake?</HI> come that thou maye&s;t bee <HI>&s;trengthened:</HI>
<NOTE PLACE="marg"><HI>Cypr. l.</HI> 4. <HI>Epi&s;t. epi&s;t.</HI> 6.</NOTE> Art thou <HI>afraid</HI> of per&s;ecution? con&s;ider, <HI>Te calicem &s;anguinis Chri&s;ti bibere, vt po&s;&s;is et ip&s;e propter Chri&s;tum &s;anguinem fundere,</HI> That thou drinke&s;t of the Chalice of Chri&s;ts blood, that thou thy &s;elfe mighte&s;t bee able to &s;hed thy blood for Chri&s;t, &s;aith <HI>Cyprian.</HI></P>
<P>Woulde&s;t thou that the Diuell &s;hould be more afraid of thee, then thou of him? Come to that holy Sacrament in faith and repentance, and it &s;hall &s;o come to pa&s;&s;e: For <HI>Qua|&s;i leones ignem &s;pirantes ab illa men&s;a recedimus Daemonibus ter|ribiles:</HI>
<NOTE PLACE="marg"><HI>Chry&s;o&s;t. hom.</HI> 61 <HI>ad pop. Antioch.</HI></NOTE> As lyons breathing fire, we goe from <HI>that</HI> Table, ter|rible euen to the Diuels them&s;elues, &s;aith <HI>Chry&s;o&s;tome.</HI></P>
<P>If the woman which touched the <HI>Hemme</HI> of Chri&s;ts gar|ment,
<NOTE PLACE="marg"><HI>Matth.</HI> 9.21.</NOTE> was made whole of her infirmitie; much more they which touch, and eate the <HI>very body</HI> of Chri&s;t by faith, &s;hall be confirmed in &s;pirituall health.</P>
</DIV3>
<DIV3 N="5" TYPE="verse">
<PB N="129" REF="73">
<EPIGRAPH>
<Q>VERSE. 5. <HI>One man e&s;teemeth one day aboue another; another e&s;teemeth euery day alike. Let euery man be fully per&s;waded in his owne minde.</HI></Q>
</EPIGRAPH>
<P>HEre is the &s;econd in&s;tance of Dayes; where we haue the Ca&s;e, and the Remedy or Direction.</P>
<P>In the ca&s;e wee haue two things: Fir&s;t, what daies are meant. Second, what was the opinion of each part, concer|ning &s;uch dayes.</P>
<P>Concerning the fir&s;t; neither is here meant an ob&s;eruation of <HI>fa&s;ting</HI> dayes appoynted by the Church.</P>
<P>Nor the <HI>Ciuill</HI> difference of daies, when &s;ome are &s;et apart, for trading, proceeding in law, &amp;c.</P>
<P>Nor <HI>naturall,</HI> ob&s;erued by the husbandman, for plowing and &s;owing his corne, planting, grafting.</P>
<P>Nor <HI>Medicall,</HI> for opening a veine, purging, &amp;c.</P>
<P>Nor <HI>A&s;trologicall,</HI> whereby &s;ome are fained to be good and fortunate, &s;ome to be euill and vnfortunate.</P>
<P>But <HI>&s;uch</HI> an Ob&s;eruation is here meant, who&s;e <HI>end</HI> is re|puted to be the <HI>wor&s;hip</HI> of God; yea where the very <HI>ob&s;erua|tion</HI> of the Day is &s;o e&s;teemed.</P>
<P>For the &s;econd, &s;ome haue applied the fir&s;t point of the ca&s;e to the <HI>&s;trong,</HI> vnder&s;tanding it of our Sabbath, the <HI>pro|per fea&s;t</HI> of Chri&s;tians; One man, that is, &s;ay they, the &s;trong, e&s;teemeth the Lords day to be preci&s;ely kept aboue others. Others apply the &s;ame to the <HI>weake,</HI> concluding therefrom the abrogation of the Sabbath.</P>
<P>But the fir&s;t, to e&s;teeme one day aboue another, is the o|pinion of the <HI>weake</HI> one, and to e&s;teeme euery day alike, the opinion of the <HI>&s;trong.</HI> And the dayes here &s;poken of are the <HI>Iewi&s;h ceremoniall</HI> holy dayes, appointed to be kept ouer and aboue the Sabbath pre&s;cribed in the 4. Commandement.</P>
<P>Now the Iewes, being trained vp in the ob&s;eruation of &s;uch &s;olemne fea&s;ts, ordained of God, thought reuerently and holily of them: not vnder&s;tanding that they were as <HI>&s;hadowes</HI> now abrogated; and therefore they <HI>cen&s;ured</HI> all them which did not ob&s;erue them.</P>
<PB N="130" REF="74">
<P>But on the other &s;ide, the <HI>&s;trong</HI> Chri&s;tian knowing that &s;uch differences had an <HI>end</HI> in Chri&s;t for ob&s;eruation of them <HI>de&s;pi&s;ed</HI> the Iewes.</P>
<P>The <HI>Ebionites</HI> both ob&s;erued the Iewi&s;h holy daies and our Sunday,
<NOTE PLACE="marg"><HI>Eu&s;eb. hi&s;t. ccel. l.</HI> 3. <HI>c.</HI> 24.</NOTE> &s;o al&s;o doe the <HI>Aethiopians</HI> at this day.</P>
<P>The &s;ame Doctrine ari&s;eth from hence, which wee had, ver&s;e 2.</P>
<P>The direction followes, which is double; Fir&s;t, how each of them &s;hould carry them&s;elues toward them&s;elues in parti|cular. Secondly, how each to other.</P>
<P>The fir&s;t is in the&s;e words: <HI>Let euery man be fully per&s;waded in his owne minde:</HI> which is a caution to each &s;euerally, where|in we haue the Thing, <HI>full per&s;wa&s;ion;</HI> amplified, by the &s;ub|iect, <HI>in his owne mind.</HI> The Per&s;ons, <HI>euery one.</HI></P>
<P><HI>Bee fully per&s;waded in his owne minde:</HI> The vulgar reade it, <HI>abound in his owne &s;en&s;e;</HI> which a <HI>libertine</HI> might lay hold on, to be of <HI>any,</HI> or <HI>no</HI> religion. But neither are the <HI>words</HI> &s;o ren|dred, nor the <HI>&s;en&s;e:</HI> To abound in ones owne &s;en&s;e, is the part of one addicted to his own conceipt, or much affected to an vnlimited liberty. We may not abound in a <HI>fal&s;e</HI> &s;en&s;e: it is not to be permitted in points of doctrine; though in things <HI>indifferent</HI> &s;ome &s;uch thing be implied in the next ver&s;e.</P>
<P><HI>To be fully per&s;waded,</HI> is by good arguments out of the word to be a&s;&s;ured, that that which we doe, is neither di&s;|plea&s;ing to God nor contrary to his Word: It is not enough, if the con&s;cience doe not checke vs, but the con&s;cience mu&s;t be <HI>certainely</HI> grounded and informed by the Word, that a man may be able to &s;ay, as ver&s;e 14. <HI>I know and am per&s;waded by the Lord Ie&s;us.</HI> This is the <HI>plerophory</HI> or <HI>full per&s;wa&s;ion</HI> hee &s;peaketh of; not I <HI>thinke,</HI> but I <HI>know,</HI> vpon <HI>certaine</HI> and infal|lible arguments.</P>
<P><HI>In his owne minde:</HI> not to walke by <HI>another mans</HI> conceit, but <HI>him&s;elfe</HI> to vnder&s;tand what he doth.</P>
<P><HI>Let euery man be fully per&s;waded:</HI> the <HI>&s;trong,</HI> and the <HI>weake.</HI></P>
<P>But how can there bee a warrantable per&s;wa&s;ion in <HI>both,</HI> that they plea&s;e God, when their opinions are <HI>contrary?</HI></P>
<P>In things commanded and forbidden, both cannot haue &s;uch per&s;wa&s;ion; but in things indifferent they may.</P>
<PB N="131" REF="74">
<P>And yet the Apo&s;tle &s;aith not thus, as though the <HI>weake</HI> had a warrantable per&s;wa&s;ion of his cour&s;es, but that hee might haue it. <MILESTONE UNIT="Doctr."></P>
<P><HI>A Chri&s;tian ought to be able to warrant his opinion and par|ticular actions by the word. E&s;ay</HI> 8.20. <HI>To the Law and to the Te&s;timony; if they &s;peake not according to this word, it is becau&s;e there is no light in them. Rom.</HI> 14.23. <HI>What&s;oeuer is not of faith is &s;inne.</HI> <MILESTONE N="1" UNIT="&V;&s;e"></P>
<P><HI>Bee fully per&s;waded in his owne minde.</HI> Then <HI>good mea|nings,</HI> if <HI>groundle&s;&s;e,</HI> will not &s;erue the turne; nor the <HI>implicit,</HI> and colliarike faith of the Papi&s;ts, which beleeueth as the Church beleeueth, not knowing what the Church beleeues.</P>
<P>In things <HI>indifferent</HI> a man mu&s;t haue <HI>full per&s;wa&s;ion,</HI> much more in the point of his iu&s;tification before God.</P>
<P>To the <HI>welfare</HI> of a good con&s;cience, <MILESTONE N="2" UNIT="V&s;e"> a <HI>full per&s;wa&s;ion</HI> is ne|ce&s;&s;ary from the word, about our doing or leauing vndone things <HI>indifferent.</HI></P>
<P>In deed herein differ things <HI>nece&s;&s;ary</HI> from tho&s;e of a <HI>mid|dle nature; tho&s;e</HI> are mentioned in the word, by precept or prohibition: <HI>the&s;e</HI> are not.</P>
<P>For <HI>the&s;e,</HI> it is enough to faith, if they be not <HI>forbidden,</HI> for then they are <HI>not</HI> reproued.</P>
<P>For the vnder&s;tanding of the &s;imple; A thing is lawfull: where the word hath not determined the <HI>manner</HI> and the circum&s;tances, there it is lawfull for a Chri&s;tian man to doe, and for the Magi&s;trate to command <HI>that,</HI> which agrees with <HI>nature</HI> and <HI>rea&s;on,</HI> &s;o that it contrary not the <HI>generall rules</HI> of <HI>that</HI> thing in the word: But <HI>where</HI> the word <HI>hath determined, there</HI> onely <HI>&s;uch</HI> determinations are lawfull.</P>
<P>For in&s;tance: It is lawfull to weare apparell: now for the <HI>&s;tuffe,</HI> the <HI>colour,</HI> the <HI>fa&s;hion,</HI> becau&s;e they are <HI>not determined</HI> in the word, a man hath <HI>liberty</HI> to v&s;e any he likes, &s;o be, they a|gree with the <HI>generall rules</HI> of apparell in the word: Al&s;o the Magi&s;trate hath power to pre&s;cribe lawes for apparell, and then the <HI>v&s;e</HI> of our <HI>liberty</HI> is re&s;trained and limited thereby.</P>
<P>So prayer is lawfull, nay commanded: but ina&s;much, as the Scriptures determine <HI>not</HI> whether <HI>on a booke,</HI> or <HI>pre&s;ently
<PB N="132" REF="75">conceiued:</HI> a Chri&s;tian hath <HI>liberty,</HI> &amp; the magi&s;trate <HI>authority.</HI></P>
<P>So in ge&s;tures: we are commanded by our Sauior to receiue the Holy Sacrament: now becau&s;e our Sauiour hath not de|termined the <HI>ge&s;ture, &s;itting,</HI> or <HI>kneeling,</HI> the Chri&s;tian hath <HI>li|berty,</HI> and the Magi&s;trate <HI>authority;</HI> who if hee <HI>determine</HI> the ge&s;ture, the <HI>v&s;e</HI> of a mans <HI>liberty</HI> is al&s;o <HI>thereby</HI> determined.</P>
<P>So in all other <HI>indifferent</HI> things, Ciuill or Eccle&s;ia&s;tical; and then are &s;uch our actions <HI>according</HI> to the Scriptures, when they are not determined <HI>by</HI> the Scriptures, as afore&s;aid.</P>
<P>Whereas therefore many will &s;ay, where doe you read <HI>kneeling</HI> at the <HI>Communion,</HI> or the <HI>Surpli&s;&s;e, &amp;c. commanded</HI> in the Bible; it is no good rea&s;oning.</P>
<P>In matters of <HI>faith</HI> and of the <HI>&s;ubstance</HI> of Gods wor&s;hip, it is true which <HI>Tertullian</HI> &s;aith,
<NOTE PLACE="marg">Tertul lib. de monogamia.</NOTE> <HI>Negat Scriptura quod non no|tat.</HI> The Scripture denies that which it noteth not, and it followes well, to &s;ay: The Scripture mentioneth it not, there|fore it is not a matter of <HI>faith.</HI> But in matters of <HI>fact</HI> not &s;o. It is not mentioned, therefore it was not done; it followes not. Or, from a deniall of <HI>fact,</HI> to a deniall of <HI>right;</HI> As, <HI>Paul</HI> lead not about a &s;i&s;ter a wife as did other Apo&s;tles: therefore it was vnlawfull for him &s;o to haue done, it followes not: He tooke no maintenance of the Corinthians, therefore hee had no <HI>right</HI> &s;o to haue done: It is no good con&s;equence.</P>
<P>Wi&s;ely apply this to all other things Eccle&s;ia&s;ticall and ci|uill of this kinde, the <HI>ignorance</HI> whereof hath much troubled the minds of many people.</P>
<P>Know al&s;o that the &s;cope of the word, isnot to &s;et downe all particulars, in things Ciuill or Eccle&s;ia&s;ticall: but onely the generall rules of &s;uch things: The <HI>principall</HI> office of the Go|&s;pell, being to declare the way of <HI>iu&s;tification</HI> in the &s;ight of God, by Ie&s;us Chri&s;t.</P>
<P>It is mo&s;t &s;ound which <HI>Tertullian</HI> affirmes about things of this nature:
<NOTE PLACE="marg">Tertull. de Coro|na militis.</NOTE> <HI>Con&s;uetudo in ciuilibus rebus, pro lege &s;u&s;cipitur, cum de&s;icit lex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> nec differt, Scriptur&acirc; an ratione con&s;i&s;tat, quan|do et legem ratio commendet. Porr&ograve; &s;i lex ratione con&s;tat, lex erit emne iam quod ratione con&s;titerit.</HI> That is, Cu&s;tome in ciuill things, is taken for law, where law failes: neither skils it whe|ther a thing (of &s;uch nature, viz. <HI>indifferent,</HI> for he &s;peaks of
<PB N="133" REF="75">&s;uch things) con&s;i&s;t by Scripture or by rea&s;on, in as much as the Law is grounded vpon rea&s;on: If the law con&s;i&s;t of rea|&s;on, then what&s;oeuer &s;o doth, is Law.</P>
<P>He that denies the&s;e things can neuer haue a quiet con|&s;cience in that which he doth, becau&s;e the Scripture menti|oneth not infinite particulars of our life, and many profitable things haue beene &s;ince inuented, and therefore could not be mentioned in the Bible.</P>
<P>See that thou be able to iu&s;tifie thy <HI>actions,</HI> thy <HI>opinions:</HI> <MILESTONE N="3" UNIT="&V;&s;e"> It &s;hewes but &s;mall reuerence to the word, when wee are &s;o ready to holde euery thing that comes into our head, and to &s;triue with others, and pre&s;ently to condemne them.</P>
<P>What warrant hath the vncleane per&s;on for his vn|cleanne&s;&s;e? the drunkard for his drunkenne&s;&s;e? No war|rant to doe them, but proofe enough that they which doe &s;uch things &s;hall be damned, if they repent not.</P>
<P><HI>Let euery man be fully per&s;waded in his owne minde.</HI> <MILESTONE N="4" UNIT="&V;&s;e"> Be care|full for thy &s;elfe, looke to thine owne con&s;cience, let other men alone. Let it not trouble thee, that another man doth thus or thus, but looke thou that thy con&s;cience bee well grounded vpon the Word: Other mens opinions or doings are not to be the <HI>rule</HI> of thy walking.</P>
<P>Be <HI>certaine,</HI> if thou de&s;ire&s;t a quiet con&s;cience: to doubt of a thing and yet to doe it, is a great &s;inne again&s;t the fir&s;t commandement: for it takes away <HI>Feare</HI> and <HI>Faith.</HI></P>
<P><HI>Feare:</HI> for, if thou thinke&s;t it may bee, to doe this will plea&s;e God, it may bee, it will di&s;plea&s;e him; doe it not: If thou doe&s;t, thou art an open contemner of God; whom if thou had&s;t <HI>feared,</HI> thou woulde&s;t haue ab&s;tained.</P>
<P><HI>Faith:</HI> He that doubteth whether hee plea&s;e God, belee|ueth not that God heares him; therfore he hateth God, and by little and little falles into de&s;paire.</P>
<P>Who &s;hall excu&s;e them whom their owne con&s;ciences doe accu&s;e? Saue thy con&s;cience: To die in the peace of a good con&s;cience, an vn&s;peakable happine&s;&s;e.</P>
</DIV3>
<DIV3 N="6" TYPE="verse">
<PB N="134" REF="76">
<EPIGRAPH>
<Q>VERSE 6. <HI>Hee that regardeth a day, regardeth it vnto the Lord; and hee that regardeth not the day to the Lord, he doth not regard it. He that eateth, eateth to the Lord, for he giueth God thanks: and he that eateth not, to the Lord hee eateth not, and giueth God thanks.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words beginnes the Direction, how they &s;hould carry them&s;elues each to other.</P>
<P>To omit many coacted expo&s;itions: M. <HI>Caluin</HI> takes the&s;e words as a precept, or exhortation rather then an affirmati|on; and to this <HI>Pareus</HI> &s;eemes al&s;o to encline: but the <HI>rea&s;on</HI> alledged of <HI>Thanks,</HI> noteth a thing <HI>done,</HI> not a precept of a thing <HI>to be done.</HI></P>
<P>Here therefore I take it the direction ver&s;e 3. and repea|ted ver&s;e 30. is to be vnder&s;tood: and here a rea&s;on thereof brought from the <HI>end,</HI> which both the <HI>&s;trong</HI> and <HI>weake</HI> pro|pound to them&s;elues in their different cour&s;es, which is the <HI>glory of God,</HI> and the plea&s;ing of him: which rea&s;on, both the in&s;tances being here brought, may be thus formed:</P>
<P>Hee that doth that which he doth, to the Lord, is not of his brother to be de&s;pi&s;ed or iudged:</P>
<P>But he that eateth, or eateth not, ob&s;erueth a day, or ob|&s;erueth not, doth it to the Lord:</P>
<P>Therefore, &amp;c.</P>
<P><HI>To doe a thing,</HI> or <HI>not to doe a thing to the Lord;</HI> is &s;o to doe, or not, to the honour of God: or becau&s;e you are per&s;wa|ded, that &s;uch doing, or not doing plea&s;eth God, or at lea&s;t di&s;plea&s;eth him not.</P>
<P>The <HI>&s;trong</HI> put no difference in <HI>meats</HI> or <HI>dayes,</HI> becau&s;e hee knew that God would no longer be wor&s;hipped by &s;uch or|dinances, and that his <HI>Chri&s;tian liberty</HI> was not <HI>di&s;plea&s;ing</HI> to God.</P>
<P>The <HI>weake</HI> made difference, becau&s;e he thought his <HI>con&s;ci|ence</HI> was &s;till bound by the Law, and that &s;uch ob&s;eruations plea&s;ed God.</P>
<P>The <HI>weake</HI> erred; not of malice, but of ignorance and in|firmity:
<PB N="135" REF="76" MS="y">his ob&s;eruation of &s;uch things was lawfull at <HI>that time,</HI> but not his <HI>opinion.</HI> His <HI>opinion</HI> was &s;uper&s;titious, con|demned vnder the name of <HI>weaknes.</HI> Now that he which is holden in &s;uch &s;uper&s;tition, dare not violate the &s;olemnity of the day, <HI>this plea&s;eth</HI> God, becau&s;e hee dares not doe again&s;t his con&s;cience.</P>
<P>That <HI>both parties</HI> re&s;pect the glory of God in tho&s;e things, is prooued by the &s;igne, which is <HI>Thanke&s;giuing.</HI></P>
<P>The &s;umme is, that the Apo&s;tle would haue them cea&s;e from de&s;pi&s;ing and iudging one another for meats or daies: &s;eeing neither part doth any thing out of any <HI>contempt</HI> of God, but to plea&s;e him: they &s;hould therefore friendly take and con&s;true one anothers doings.</P>
<P><HI>In things indifferent (in all things) we are to propound to our &s;elues to glorifie God.</HI> 1 Cor. 10.31. <HI>Whether ye eate or drinke,</HI> <MILESTONE UNIT="Doctr."> <HI>or what&s;oeuer you doe, doe all things to the glory of God.</HI> Col. 3.17. <HI>What&s;oeuer ye do in word or deed, doe all in the name of the Lord Ie&s;us, giuing thanks to God, and the Father by him.</HI></P>
<P><HI>Cautions,</HI> for the meaning of this ver&s;e.</P>
<P N="1">1 It fauours not <HI>Academicks</HI> that we &s;hould <HI>que&s;tion</HI> eue|ry thing, for in the ver&s;e before he required <HI>full per&s;wa&s;ion.</HI></P>
<P N="2">2 Nor <HI>will-wor&s;hip,</HI> for he &s;peaketh not of our <HI>inuentions,</HI> but of things commanded of old.</P>
<P N="3">3 Neither doth hee commend the opinion of the <HI>weake,</HI> but would not haue him de&s;pi&s;ed for his <HI>fact.</HI> His <HI>opinion</HI> was <HI>intolerable,</HI> becau&s;e he put religion in &s;uch things: his <HI>fact</HI> or practice <HI>tolerable,</HI> becau&s;e he obeyed con&s;cience.</P>
<P N="4">4 Neither is euery thing that is pretended to bee done <HI>to the Lord,</HI> a good worke; nor doth <HI>giuing of thanks</HI> prooue a thing to be <HI>done</HI> to the glory of God. For the Iewes when they &s;et vp the golden Calfe, <HI>proclaimed a fea&s;t to the Lord:</HI>
<NOTE PLACE="marg"><HI>Exod.</HI> 32.5.</NOTE> and if a theefe &s;hould giue God thankes that hee met with a rich booty, he &s;hould do no other but bla&s;pheme.</P>
<P>Therefore it is to bee remembred, that Saint <HI>Paul</HI> here &s;peakeh of a <HI>right</HI> intention: and onely of things <HI>indif|ferent,</HI> not in their <HI>nature</HI> only, but al&s;o &s;o left to vs in regard of their <HI>v&s;e.</HI></P>
<P>Out of this ver&s;e and the former: <MILESTONE UNIT="Que&s;t."> it is lawfull for Chri|&s;tians
<PB N="136" REF="77" MS="y">in the time of the New Te&s;tament to ob&s;erue <HI>holy dayes</HI> be&s;ide the Sabbath day?</P>
<P>It is lawfull: <MILESTONE UNIT="An&s;w."> &s;uch indeed are neither <HI>commanded</HI> nor <HI>for|bidden,</HI> therefore their appointment and ob&s;eruation is <HI>indif|ferent;</HI> and &s;o the Church hath power, and the Chri&s;tian Magi&s;trate, to con&s;titute them as things &s;eruing to the pro|moting of the wor&s;hip of God: as that there might be a&s;&s;em|bling together, for the reading of holy Scripture, for prayer, and preaching of the word.</P>
<P>No man will deny but that it is conuenient to celebrate the memoriall of the <HI>Pa&s;&s;ion</HI> and <HI>Re&s;urrection</HI> of our Saui|our on &s;ome particular day. But if euery man &s;hould choo&s;e his owne time there would be confu&s;ion: Therefore for or|der in the Church,
<NOTE PLACE="marg"><HI>Con&s;ule Zanch. tom.</HI> 4. <HI>in</HI> 4. <HI>prae|ceptum. pag.</HI> 668. <HI>&amp; &s;eq.</HI></NOTE> and for <HI>diuers benefits</HI> accrewing thereby, it is very fit that there &s;hould be &s;ome <HI>Holy dayes</HI> appointed to be ob&s;erued be&s;ides the Sabbath.</P>
<P N="1">1 Hereby our &s;elues, our &s;eruants, our cattell haue re&s;t, which is one of the ends of the Sabbath: The <HI>Iewes</HI> had <HI>need</HI> of &s;uch addition of dayes of re&s;t, and therefore God in|&s;tituted diuers holy dayes, and &s;o haue we need al&s;o.</P>
<P N="2">2 <HI>Faith</HI> and <HI>good manners</HI> are furthered hereby:
<NOTE PLACE="marg"><HI>Aug. Ianuario, Epi&s;t.</HI> 118.119.</NOTE> what|&s;oeuer is not contrary to Faith and good manners, may be done, &s;aith S. <HI>Augu&s;tine,</HI> but hereby they are builded vp, by publique prayers, reading, and preaching of the Word.</P>
<P N="3">3 Hereby the <HI>loue</HI> and <HI>ioy</HI> of Chri&s;tians is increa&s;ed,
<NOTE PLACE="marg"><HI>Hieron. com. in Epi&s;t. ad Gal. c.</HI> 4</NOTE> through their mutuall beholding one another, as <HI>Hierome</HI> affirmeth.</P>
<P N="4">4 The poore haue the more time to bee in&s;tructed in Religion.</P>
<P N="5">5 Hereby the <HI>principall patefactions</HI> of God, and benefits which he hath be&s;towed vpon vs, al&s;o the holy vertues of the Saints, are, being vpon &s;uch dayes inculcated, made the better knowne vnto vs.</P>
<P N="6">6 Hereby wee keepe conformitie with the <HI>Primitiue Church,</HI> and with the <HI>Fathers,</HI> from whom to di&s;&s;ent in things <HI>indifferent</HI> which may be <HI>v&s;efull</HI> vnto good life, were <HI>arrogancy</HI> and <HI>indi&s;cretion.</HI></P>
<PB N="137" REF="77">
<P>But &s;ome Holy dayes are called by the names of Saints. <MILESTONE UNIT="Obiect."></P>
<P>They are dedicated <HI>not</HI> to them, but to God: <MILESTONE UNIT="An&s;w."> they are cal|led after their names, becau&s;e their <HI>&s;tory</HI> is then commended to the Church: and on tho&s;e dayes wee make no &s;upplica|tion to the Saints, but onely prai&s;e God for them, and pray for grace to imitate their vertuous and holy liues, as did the <HI>Antients.</HI></P>
<P>But here the <HI>errour</HI> of the Papi&s;ts, and Anabapti&s;ts and Famili&s;ts, is to bee taken heede of: <HI>The&s;e</HI> will haue <HI>no</HI> holy and fe&s;tiuall dayes: <HI>They</HI> will haue <HI>too many,</HI> trou|bling the Church with their <HI>&s;ingle</HI> and <HI>double fea&s;ts,</HI> &amp;c. putting Religion in the <HI>day,</HI> and dedicating it <HI>not to God,</HI> but to the <HI>Saint;</HI> yea &s;ometime to <HI>&s;uch</HI> a Saint which ne|uer <HI>was</HI> vpon earth, or neuer <HI>&s;hall bee</HI> in heauen: al&s;o they preferre the reuerence of many of their <HI>holy dayes,</HI> before the <HI>Sabbath.</HI></P>
<P>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 <HI>Queene of dayes.</HI>
<NOTE PLACE="marg">Ignatius.</NOTE> And there|fore, as is the Virgin <HI>Mary</HI> ble&s;&s;ed among&s;t women, &s;o is the Lords day among&s;t <HI>other</HI> holy dayes: for the digni|tie whereof the whole weeke among the Iewes was called <HI>Sabbatum,</HI> the Sabbath, as &s;ome Learned haue ob&s;erued:
<NOTE PLACE="marg"><HI>Tremel. in annot. ad &s;uam Syram tran&s;. Noui Te&s;t. Mat.</HI> 28.1.</NOTE> the dayes of the weeke being thus di&s;tingui&s;hed, <HI>prima Sabbati, &s;ecunda Sabbati, &amp;c.</HI></P>
<P>It is requi&s;ite there &s;hould be &s;ome holy dayes for <HI>order</HI> &s;ake and gouernment. 1. But not ouer many, that the Church be not burdened. 2. Holden indifferent in their owne nature, that Chri&s;tian libertie be not indangered.</P>
<P>Diuer&s;itie of opinion for ob&s;eruation of daies and &s;uch like indifferent things, <MILESTONE N="1" UNIT="&V;&s;e"> ought not to breake <HI>charity</HI> and <HI>vnity</HI> among the Brethren when that we doe is of con&s;cience.</P>
<P>Hereof we haue a notable example of <HI>Polycarpus</HI> and <HI>Ani|cetus</HI> Bi&s;hop of Rome, who differing in opinion and ob&s;er|uation of dayes, and fa&s;ting, yet continued in loue, and maintained vnitie, as witne&s;&s;eth <HI>Irenaeus</HI> in a Letter writ|ten to <HI>&V;ictor</HI> Bi&s;hop of Rome; yea, and <HI>Irenaeus</HI> giueth this te&s;timonie to the Church then and before his time,
<PB N="138" REF="78">that all &s;uch which held contrary ob&s;eruations,
<NOTE PLACE="marg"><HI>Lu&s;eb. hi&s;t. eccl. l.</HI> 5. <HI>c.</HI> 23. <HI>Socat. &s;chol. hi&s;t. Eccl. l.</HI> 5. <HI>c.</HI> 21.</NOTE> did notwith|&s;tanding hold fa&s;t the bond of <HI>loue</HI> and <HI>vnity.</HI></P>
<P>Holy dayes are religiou&s;ly to be ob&s;erued, to the Lord, ac|cording the end of their in&s;titution. <MILESTONE N="2" UNIT="V&s;e"> But many make them daies of vanity and carnal delight, lea&s;t of all thinking of glo|rifying God; &s;o that God is more prouoked in one of them, nay on the Lords day it &s;elfe, by &s;ome wicked wretches, then all the weeke after.</P>
<P>When a man walks according to the warning of his con|&s;cience, <MILESTONE N="3" UNIT="V&s;e"> although he <HI>erre</HI> in doing, yet his <HI>religious</HI> and well nurtured con&s;cience plea&s;eth God.</P>
<P>In things wee di&s;cerne not nor conceiue, it is good for a man to walke according to his con&s;cience, &s;o that he neglect not to be rightly enformed, and bee ready to obey, when it &s;hall be otherwi&s;e reuealed.</P>
<P>The Iew may not v&s;e Chri&s;tian liberty till he may enioy it with a <HI>good</HI> con&s;cience: For it is better to <HI>follow</HI> an <HI>erring</HI> con&s;cience when it cannot be informed and corrected, then to <HI>doe again&s;t</HI> con&s;cience.</P>
<P>In <HI>all</HI> things giue thankes, <MILESTONE N="4" UNIT="V&s;e"> without which <HI>all</HI> things are impure, both our <HI>meat,</HI> and our <HI>ab&s;tinence</HI> al&s;o; and <HI>with it euery creature of God is good</HI> vnto vs,
<NOTE PLACE="marg">1. <HI>Tim.</HI> 4.4.</NOTE> as the Apo&s;tle witne&s;|&s;eth?</P>
<P>Many, <HI>little better</HI> then Athei&s;ts, and <HI>like</HI> vnto Swine, &s;it downe to their meat, without any acknowledgement of the giuer of it.</P>
<P>Doe thou giue thankes: For,</P>
<P N="1">1 Thus they did in old time.
<NOTE PLACE="marg">1 <HI>Sam</HI> 9.13. <HI>Mat.</HI> 14.19. <HI>Luk.</HI> 24.30. <HI>Act.</HI> 27.35. <HI>Plutar. in Symp.</HI></NOTE> <HI>Samuel</HI> mu&s;t ble&s;&s;e the &s;a|crifice, before the people will eate. Our <HI>ble&s;&s;ed Sauiour</HI> al|wayes gaue thankes before meat. The ble&s;&s;ed <HI>Apostle Saint Paul</HI> v&s;ed &s;o to doe, as we reade of him in the Acts. Yea the <HI>very Gentiles,</HI> v&s;ed not to eate, till they had offered a part as fir&s;t fruits vnto their gods. And I haue read that the <HI>Turkes</HI> v&s;e thank&s;giuing or &s;ome forme of benediction before they eate.</P>
<P N="2">2 <HI>Thereby</HI> thou acknowledge&s;t that God by his proui|dence maintaineth and pre&s;erueth thee.
<NOTE PLACE="marg"><HI>Cornel. Cor. a lap. com. in</HI> 1. <HI>Tim. c.</HI> 4.</NOTE></P>
<P N="3">3 <HI>By this</HI> thy meat becomes <HI>whole&s;ome</HI> and nouri&s;hing to
<PB N="139" REF="78">thee, which otherwi&s;e would be as a <HI>&s;tone,</HI> For man liueth more by Gods <HI>ble&s;&s;ing,</HI> then by <HI>bread.</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 4.4.</NOTE></P>
<P N="4">4 <HI>Hereby</HI> thou ha&s;t alwaies a table prepared;
<NOTE PLACE="marg"><HI>Chry. hom.</HI> 79. <HI>ad pop. Ant.</HI></NOTE> For as <HI>Chry|&s;ostome</HI> &s;aith, <HI>Men&s;a ab oratione &s;umens initium, et in orationem de&s;inens, nunquam deficit, &amp;c.</HI> Where men begin and end their refections with prayer, there &s;hall be no want.</P>
<P N="5">5 <HI>By this</HI> our mindes are furthered to &s;ome holy medita|tion while we are eating &amp; drinking; as of labouring for the meat which peri&s;heth not; of our mortality;
<NOTE PLACE="marg"><HI>Aug in Regula Monacharum. Ep.</HI> 109.</NOTE> of eating bread in the Kingdome of Heauen. For which purpo&s;e the An|tients v&s;ed to haue a Chapter read out of the Bible, in the time of their <HI>meales,</HI> as is now v&s;ed in &s;ome <HI>colleges.</HI></P>
<P>Hereby al&s;o wee are kept from &s;urfetting and drunken|ne&s;&s;e, and from feeding our &s;elues vnto an <HI>inflaming</HI> to lu&s;t; Saint <HI>Chry&s;ostome</HI> &s;peaketh of this excellently, <HI>Opus e&s;t, nos et men&s;am petentes et de&s;istentes gratias agere, &amp;c.</HI> It is needfull that &s;itting down to meat, and ri&s;ing from meate, we &s;hould giue thankes. For he that is prepared hereunto, &s;hall neither fall into drunkenne&s;&s;e or in&s;olence, nor be &s;wollen with gur|mundizing: but hauing the expectation of prayer as a bri|dle to his &s;en&s;es,
<NOTE PLACE="marg">Chry&s;. loco &s;upra citato.</NOTE> hee will with due mode&s;ty take of tho&s;e things which are &s;et before him, and &s;o fill his body and his &s;oule with a plentifull ble&s;&s;ing.</P>
<P>Holy Chri&s;tians eate <HI>to the Lord;</HI> but &s;uch as giue not thankes, but &s;urfet them&s;elues and are drunke, eate and drink <HI>to the Diuell.</HI></P>
</DIV3>
<DIV3 N="7" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 7. <HI>For none of vs liueth to him&s;elfe, and no man dyeth to him&s;elfe.</HI></Q>
</EPIGRAPH>
<P>THis ver&s;e hath another Rea&s;on to proue that the belee|uing Gentiles and Iewes, the <HI>&s;trong</HI> and the <HI>weake</HI> doe <HI>eate</HI> or <HI>not eate</HI> to the <HI>glory</HI> of God.</P>
<P>The rea&s;on is taken <HI>&agrave; generali intentione fidelium,</HI>
<NOTE PLACE="marg">Aquinas. Caluinus. Pareus.</NOTE> from the generall intention of the faithful, which is to con&s;ecrate their whole <HI>life</HI> and <HI>death</HI> al&s;o to God.</P>
<P>Or you may &s;ay, it is taken <HI>&agrave; toto ad partes,</HI> from the whole to the parts, thus:
<PB N="140" REF="79">
<Q><L>They who liue and die to the Lord, doe eate or not eat, &amp;c. to the Lord.</L>
<L>But both the &s;trong and weake beleeuer doe liue and die to the Lord. Therefore &amp;c.</L></Q></P>
<P>For <HI>all</HI> our particular actions and pa&s;&s;ages, are compre|hended vnder <HI>life</HI> and <HI>death,</HI> and therefore <HI>Peter Martyr</HI> calleth this Argument a <HI>generall cau&s;e:</HI> and <HI>Rollocke,</HI> a <HI>general rea&s;on,</HI> from the <HI>end</HI> of life and death.</P>
<P>Here are the Thing, <HI>Life</HI> and <HI>Death,</HI> and the Amplificati|on; fir&s;t, from the Subiect, <HI>None of vs;</HI> &s;econdly, from the End, denyed, <HI>Not to our &s;elues.</HI></P>
<P><HI>Life</HI> and <HI>Death:</HI> A liuing to righteou&s;ne&s;&s;e, and dying to &s;inne is not here meant, though only &s;uch glorifie God.</P>
<P>Neither is here meant a good life, and a dying in &s;inne, as <HI>Chry&s;o&s;tome</HI> expoundeth: for this will not agree with that in the next ver&s;e, <HI>Wee are the Lords;</HI> for they which dye in &s;inne are not his children.</P>
<P>But here <HI>Naturall</HI> life and death are meant, comprehen|ding generally all actions and pa&s;&s;ions, and what&s;oeuer be|falleth vs in life or death.</P>
<P><HI>None of vs:</HI> Though all men <HI>liue</HI> and <HI>dye,</HI> yet here only the <HI>faithfull</HI> are vnder&s;tood, which are &s;et downe generally, in re&s;pect of them&s;elues, <HI>None,</HI> and re&s;trictiuely in re&s;pect of others, <HI>none of vs.</HI></P>
<P><HI>None liue,</HI> &amp;c. True of <HI>right,</HI> but not of <HI>fact:</HI> but here of <HI>fact</HI> is to be vnder&s;tood, and therefore he &s;aith, <HI>None of vs:</HI> iudging charitably that they were beleeuers in truth as him|&s;elfe.</P>
<P><HI>Paul</HI> from their <HI>thanke&s;giuing</HI> iudgeth <HI>charitably</HI> of them; <MILESTONE UNIT="Ob&s;er."> &s;o where thou &s;ee&s;t any <HI>&s;ignes</HI> of goodne&s;&s;e, iudge the <HI>be&s;t,</HI> if thou <HI>knowe&s;t</HI> not the <HI>contrary:</HI> The want of this charity is the cau&s;e of much contention.</P>
<P><HI>Liueth, Dieth, To him&s;elfe:</HI> The end is denyed, <HI>not to our &s;elues,</HI> and it is affirmed in the next ver&s;e, <HI>To the Lord.</HI></P>
<P><HI>To liue and die to a mans &s;elfe,</HI> may be taken <HI>Ciuilly,</HI> or <HI>Theo|logically.</HI></P>
<P><HI>To liue to</HI> a mans &s;elfe <HI>Ciuilly,</HI> hath two Expo&s;itions: Fir&s;t, to be <HI>&s;uiiuris,</HI> as they &s;ay, to be his <HI>owne man,</HI> not to be &s;ub|iect
<PB N="141" REF="79">to the command and direction of others, as a &s;eruant and bondmen are; and this is a <HI>Ciuill good;</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 7.21.</NOTE> and therefore <HI>Paul</HI> &s;aith to a bondman, <HI>if thou maye&s;t be made free, v&s;e it ra|ther.</HI> Secondly, In liuing, onely to care for, and re&s;pect a mans &s;olfe, and this is euill, for wee are not borne for our &s;elues, but partly for our Countrey, partly for our pa|rents, &amp;c.</P>
<P>To liue and die to our &s;elues, <HI>Theologically, both</HI> mu&s;t bee denyed.</P>
<P>We may not <HI>liue to our &s;elues,</HI> for we are not <HI>our owne,</HI> wee mu&s;t liue to God, and re&s;pect <HI>him</HI> in all things, preferre <HI>his</HI> will before <HI>our owne,</HI> to be at <HI>his</HI> becke, and to refer all things <HI>to his</HI> glory.</P>
<P>To dye to a <HI>mans &s;elfe,</HI> is to die &s;o, as that wee re&s;pect no body, and no body re&s;pecteth or careth for vs: No man &s;aith, Ah my brother.</P>
<P>To die <HI>to the Lord,</HI> is to <HI>acknowledge</HI> God, to <HI>tru&s;t</HI> in God, to haue <HI>hope</HI> of going to the Lord, to beare our &s;ickne&s;&s;e and death <HI>patiently,</HI> and to be <HI>content</HI> to glorifie God, in any man|ner of death, which God &s;hall appoint.</P>
<P><HI>All Chri&s;tians mu&s;t liue and dye to the Lord,</HI> <MILESTONE UNIT="Doctr."> <HI>not to them|&s;elues.</HI> 2. Cor. 5.9. <HI>Wherefore we labour, that whether pre&s;ent or ab&s;ent, we may be accepted of him.</HI> 1. Pet. 42. <HI>That hee no lon|ger &s;hould liue the re&s;t of his time in the fle&s;h, to the lu&s;ts of men, but to the will of God.</HI></P>
<P><HI>Pauls</HI> drift is to per&s;wade to <HI>vnity:</HI> <MILESTONE N="1" UNIT="V&s;e"> whom&s;oeuer therefore we &s;ee to haue a care to plea&s;e God, and to auoid the &s;innes of the times, wee ought not to <HI>iudge</HI> and <HI>cen&s;ure</HI> them, and to contend with them, but to <HI>loue</HI> and <HI>embrace</HI> them; for with <HI>whom</HI> &s;hould a man liue <HI>louingly,</HI> if not with <HI>them,</HI> which <HI>liue to the Lord,</HI> ayming at nothing but how to plea&s;e him?</P>
<P>Our whole <HI>life</HI> and <HI>Death</HI> mu&s;t be to the <HI>glory</HI> of God: <MILESTONE N="2" UNIT="V&s;e"> Euery thought, euery word and deed, mu&s;t bee directed to <HI>this</HI> maine end, the glory of God: at home, abroad, in the Church, in the market, in pro&s;peritie, in aduer|&s;itie.</P>
<P>Many wil &s;hew a face of glorifying God, and liuing to him,
<PB N="142" REF="80" MS="y">while they are taking, and while they thriue; but if God beginne to take, and in &s;tead of <HI>health</HI> and <HI>riches,</HI> &s;end the <HI>Cro&s;&s;e,</HI> then they murmure. It was fal&s;ely &s;aid of <HI>Iob, Doth he &s;erue God for naught:</HI> let vs take heed it be not truly &s;aid of vs, that we &s;erue God onely for our <HI>bellies.</HI></P>
<P>Some would be contented to dye to the Lord, but haue no care to liue in the Lord: It was <HI>Balaams</HI> wi&s;h to dye well, but the onely way to this, is to liue well: True Chri&s;tians both liue and dye to the Lord.</P>
<P>Hee that liues to God &s;hall die to God; hee that liues to him&s;elfe &s;hall dye to him&s;elfe: and it is a thou&s;and to one, but that he which liues <HI>not to God,</HI> &s;hall die <HI>to the diuell.</HI></P>
<P><HI>None of vs,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> as if wicked men had no &s;uch care, as indeed they haue not: Here we learne that the conuer&s;ation of be|leeuers, and the godly, mu&s;t bee otherwi&s;e directed then is the conuer&s;ation of wicked and profane bea&s;ts.</P>
<P>Their practices become not vs: as they care not how they liue, &s;o they care not how they dye, neither doth God care for them, which is fearefull. But all our care ought to bee for a good life, and a comfortable death.</P>
<P>Would&s;t thou not dye like a <HI>drunkard?</HI> nor ri&s;e to the la&s;t iudgement, as the <HI>Reprobates?</HI> then liue not as they liue; to them&s;elues, to Satan, to &s;inne, to vanity; but to the Lord.</P>
<P>A <HI>good death</HI> followes a <HI>good life;</HI> <MILESTONE N="4" UNIT="&V;&s;e"> and to liue well, is to liue to the Lord; and the fir&s;t and harde&s;t &s;tep of liuing <HI>to the Lord,</HI> is not to liue to <HI>our &s;elues: Dimidium facti qui ben&egrave; caepit habet:</HI> It is ea&s;y to liue <HI>to God,</HI> when we haue once lear|ned <HI>not</HI> to liue to <HI>our &s;elues.</HI></P>
<P>If thou ha&s;t thoughts of &s;eruing God; then thy &s;elfe, that is, thy fle&s;h will &s;ay; If thou wilt &s;erue God, then bid adieu to thy plea&s;ures, thy profits; thou mu&s;t be hated, &s;corned, and &s;uffer per&s;ecution. If thou can&s;t ouercome this and <HI>deny</HI> thy &s;elfe, thou ha&s;t wonne the goale; and hee that beginnes not <HI>here,</HI> will neuer proue Chri&s;ts di&s;ciple, for thus &s;aith our Sauiour,
<NOTE PLACE="marg"><HI>Luke</HI> 9.23.</NOTE> <HI>If any man will be my di&s;ciple, let him deny him&s;elfe, and take vp his cro&s;&s;e and follow me.</HI> If a man be called in que|&s;tion for the Go&s;pel, and haue not learned this le&s;&s;on, he will <HI>renounce</HI> Chri&s;t, before he will <HI>dye for him.</HI></P>
<PB N="143" REF="80">
<P>Pride, couetou&s;ne&s;&s;e, enuy, malice, reuenge, &amp;c. were ea&s;ily conquered and bani&s;ht, if we could <HI>deny</HI> our &s;elues.</P>
<P>Thou ha&s;t <HI>oppo&s;ed</HI> the Church a long time, refu&s;ing to <HI>kneele</HI> at the Sacrament, and to &s;ubmit to orders e&s;tabli&s;hed: It appeares that they are lawfull; and thou art not able to gaine-&s;ay it; and yet thou yeelde&s;t not: What is the cau&s;? thou ha&s;t not yet learned to <HI>deny thy &s;elfe:</HI> Thy <HI>heart</HI> tels thee that it is a <HI>di&s;grace</HI> to bee conuinced to haue <HI>erred</HI> all this while, e&s;pecially hauing beene peraduenture <HI>violent</HI> a|gain&s;t the orders.</P>
<P>Now I be&s;eech thee, who&s;oeuer thou art that &s;tande&s;t out in the&s;e things, whether thou be Mini&s;ter or other, that thou wilt examine thy <HI>heart hereupon:</HI> Examine whether thou doe&s;t re&s;pect thy <HI>credit</HI> before men, more then the <HI>glory</HI> of the <HI>truth,</HI> and the <HI>peace</HI> of the <HI>Church.</HI></P>
<P>Yea let vs all examine whether we would not &s;ooner, be|ing put to it, offend or deny Chri&s;t for our <HI>commodity</HI> &s;ake, then lo&s;e our commodity for <HI>Chri&s;ts &s;ake.</HI></P>
<P><HI>Paul</HI> &s;ometime complained, that <HI>all &s;eeke their owne,</HI>
<NOTE PLACE="marg"><HI>Philip.</HI> 2.21.</NOTE> <HI>and not the things which are Ie&s;us Chri&s;ts.</HI> If we doe &s;o, pre&s;erring our <HI>ba&s;e</HI> dunghill names before the <HI>duty</HI> wee owe to God: will not Chri&s;t &s;ay to vs at the la&s;t day; Nay, thou prefer|red&s;t thy profit, plea&s;ure, before me, thine owne will before mine, <HI>thy credit</HI> before the glory of <HI>my name,</HI> thou ha&s;t thy reward: what &s;hall become of vs if we be &s;o found?</P>
<P>Let vs therefore <HI>deny</HI> our &s;elues: let vs giue our &s;elues to the Lord and to his Word: and if any motion, thought,
<NOTE PLACE="marg">2 <HI>Cor.</HI> 8.5.</NOTE> in|clination, affection, de&s;ire, ari&s;e in our hearts <HI>contrary</HI> to Chri&s;t and his word, let vs kill it and ca&s;t it out, as a mo&s;t <HI>vile enemy,</HI> confederate with the Diuell.</P>
</DIV3>
<DIV3 N="8" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 8. <HI>For whether wee liue, we liue vnto the Lord; or whether we dye, wee dye vnto the Lord: whether we liue therefore, or dye, we are the Lords.</HI></Q>
</EPIGRAPH>
<P>THe fir&s;t part of this Ver&s;e &s;ets downe the <HI>affirmatiue end</HI> which true beleeuers haue in life and death, viz. <HI>to liue and die to the Lord;</HI> of the which hath beene &s;poken in the
<PB N="144" REF="81">&s;euenth <HI>v.</HI> to which indeed that part doth &s;pecially belong.</P>
<P>The other part of this ver&s;e: <HI>Whether we liue therefore or dye, we are the Lords;</HI> is a mo&s;t &s;weet and comfortable Illa|tion, hauing the force of a rea&s;on to proue that wee &s;hould not liue and dye <HI>to our &s;elues,</HI> but <HI>to the Lord.</HI></P>
<P>The rea&s;on is taken <HI>&agrave; relatis,</HI> from things that haue a ne|ce&s;&s;ary relation one to another.</P>
<Q><P>They which are the Lords &s;eruants, mu&s;t liue and dye to the Lord.</P>
<P>But we are the Lords &s;eruants:</P>
<P>Therefore, &amp;c.</P>
<P>Here is an affirmation of a thing, and an amplification of it.</P>
<P>The affirmation is, <HI>We are the Lords.</HI></P></Q>
<P>The amplification is from the extent of it; which is double; 1. of <HI>State.</HI> 2. of <HI>Time.</HI></P>
<P>Of <HI>State,</HI> in <HI>life;</HI> and not onely &s;o, but in <HI>death.</HI></P>
<P>Of <HI>Time, both</HI> in <HI>life</HI> and <HI>death.</HI></P>
<P><HI>We:</HI> that is, which beleeue, not with a temporary or hi&s;to|ricall faith onely, but with a true, liuely, applying, iu&s;tifying, &s;auing faith.</P>
<P><HI>The Lords:</HI> How? his creatures; it is true, but &s;o are the &s;tones in the &s;treet, yea the diuels: how then? not his ene|mies; though there be many &s;uch euen in his Church: but his <HI>&s;eruants,</HI> bound to doe his will, and to bee at his di&s;po&s;i|tion, whether if it be to <HI>liue</HI> or <HI>dye.</HI></P>
<P>He hath created vs, and doth daily pre&s;erue vs; It is e|quall, that hauing our being and maintenance from him, we &s;hould be &s;ubiect to his will.</P>
<P>He hath <HI>redeemed</HI> vs, and &s;o the Father hath giuen vs to him, (which is mo&s;t proper to this place, as the next ver&s;e &s;heweth) we were in captiuity vnder the diuell, bound and holden downe vnder him; but Chri&s;t hath re&s;cued and re|deemed vs; and therefore we are his bounden &s;eruants in life and death.</P>
<P>But we are brethren with Chri&s;t, <MILESTONE UNIT="Obiect."> and coheyres with him.</P>
<P>True, <MILESTONE UNIT="An&s;w."> as we are &s;onnes of God; the <HI>Couenant</HI> makes vs <HI>&s;onnes;</HI> but the <HI>Redemption, &s;eruants.</HI></P>
<P><HI>The Lords:</HI> yet we haue not all the meaning. We are then
<PB N="145" REF="81">the Lords, that is, in <HI>&s;ubiection</HI> to him, and al&s;o vnder his <HI>tuition.</HI> Our <HI>&s;eruice</HI> to him is not onely hereby implyed, but, and that principally his <HI>care</HI> and <HI>protection</HI> of vs. As, <HI>Colo&s;.</HI> 4.1. <HI>Ma&s;ters giue to your &s;eruants that which is iu&s;t and equall. Iu&s;t,</HI> that is, feed them, gouerne them, protect them, reward them. So we are the Lords, to <HI>receiue from him,</HI> as well as to <HI>performe vnto him.</HI></P>
<P><HI>Whether we liue or dye:</HI> That is, in all e&s;tates of health, &s;ick|ne&s;&s;e, riches, pouerty, pro&s;peritie, aduer&s;ity, life, death: and al&s;o at all times, euen for euer.</P>
<P><HI>All true beleeuers are in the Lords &s;eruice,</HI> <MILESTONE UNIT="Doctr."> <HI>and vnder his care and protection. P&s;al.</HI> 55.22. <HI>Ca&s;t thy burden vpon the Lord, and he &s;hall &s;u&s;taine thee.</HI> 1 <HI>Pet.</HI> 5.7. <HI>Ca&s;ting all your care vpon him, for he careth for you.</HI> 1 <HI>Cor.</HI> 3.21.22.23. <HI>All are yours, whe|ther Paul, or Apollos, or Cephas, or the world, or life, or death, or things pre&s;ent, or things to come, all are yours, and yee are Chri&s;ts, and Chri&s;t is Gods.</HI></P>
<P>We ought not to di&s;&s;ent and wrangle one with another; <MILESTONE N="1" UNIT="V&s;e"> wee are holden in a <HI>common</HI> &s;eruice to one Ma&s;ter, and are entertained of him with an <HI>equall</HI> care and loue.</P>
<P>Wilt thou iudge thy fellow &s;eruant? Is it equall that <HI>hee</HI> &s;hould order his life and con&s;cience according to the Rule of <HI>thy</HI> will, or of the <HI>Lords?</HI> Workes of &s;eruants, in regard of vertue, or faultine&s;&s;e, are to be mea&s;ured by the will and law of our ab&s;olute Lord and Ma&s;ter.</P>
<P>It is a great dignity to &s;erue King <HI>Salomon:</HI> <MILESTONE N="2" UNIT="V&s;e"> but vn&s;peak|able honour and happine&s;&s;e to be the feruant of Chri&s;t,
<NOTE PLACE="marg">1 <HI>Kings</HI> 10.8. <HI>Iohn</HI> 15.15. <HI>Heb.</HI> 2.11.</NOTE> a wi&s;er, richer, and more gracious Ma&s;ter then <HI>Salomon</HI> could be: who v&s;eth his &s;eruants, not as va&s;&s;als, but as his <HI>deare friends</HI> and <HI>brethren,</HI> protecting them, prouiding for them, and rewarding them with euerla&s;ting life.</P>
<P>Be <HI>patient</HI> vnder the cro&s;&s;e, euen in <HI>death:</HI> <MILESTONE N="3" UNIT="V&s;e"> for <HI>in life and death we are the Lords;</HI> be thou <HI>in vtrumque paratus, liue wil|lingly:</HI> and, if it be thy Lords will, <HI>willingly die:</HI> Be <HI>willingly</HI> rich, and <HI>not vnwillingly</HI> poore: willingly <HI>enioy</HI> thy children, and if thy Lord will haue it &s;o, willingly <HI>re&s;igne</HI> them vnto him. Whether the one or the other, <HI>it is the Lord, let him doe what &s;eemeth him good,</HI> as &s;ayd old <HI>Eli. Not as I will,</HI>
<NOTE PLACE="marg">1 <HI>Sam.</HI> 3.18.</NOTE> <HI>but as
<PB N="146" REF="82">thou wilt,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 26.39.</NOTE> &s;aid our ble&s;&s;ed Sauiour. So Saint <HI>Paul; Chri&s;t &s;hall bee magnified in my body, whether it be by life or by death:</HI> If I liue, by <HI>preaching;</HI> if I dye, by <HI>&s;uffering.</HI></P>
<P>A great <HI>comfort.</HI> <MILESTONE N="4" UNIT="V&s;e"> If we <HI>beleeue,</HI> we are <HI>Christs;</HI> He pre&s;erues vs while we liue, and he takes care for vs when we dye.</P>
<P>Not as <HI>we</HI> doe, doth <HI>Christ:</HI> we, when a &s;eruant growes old, turne him away: But our Ma&s;ter tenderly cares for vs, to <HI>old age, in death,</HI> and <HI>after</HI> death.</P>
<P>We <HI>cannot</HI> doe as Chri&s;t doth: when our &s;eruants dye, it is out of our power both to command them, and to doe for them: But death cannot &s;eparate vs from Chri&s;t; but it euen lets vs in to our <HI>Ma&s;ters ioy.</HI></P>
<P>O how &s;weet a thing is it, Chri&s;t to be a good Ma&s;ter to vs when we are <HI>dying!</HI> not to be for&s;aken in <HI>death,</HI> and left to our &s;elues.</P>
<P>O the mi&s;erable e&s;tate of an impenitent &s;inner! As hee hath liued like a wretch and a bea&s;t, &s;o he dyes. Thinke of it you drunkards, &amp;c. you may liue in &s;ome plea&s;ure here for a time, but your <HI>death</HI> &s;hall be a very euill death, then you &s;hall bee ca&s;t out. The Hauke while it liues, is in price, and vpon the Ma&s;ters fi&s;t &s;ometimes, but when it dyes it is ca&s;t vpon the dunghill: The Partrich is hunted while it liues, but when it dyes it is prepared for the Ma&s;ters owne Table: &s;uch is the difference betweene a wicked man, and a true beleeuer, in death.</P>
<P>He which hath no care to <HI>liue</HI> to Chri&s;t, it is iu&s;t that in <HI>death</HI> Chri&s;t &s;hould take no care for him. It belongs to <HI>him</HI> to care for vs in death, to whom we haue directed our liues. To whom ha&s;t thou liued? to Satan? O truly mi&s;erable, for whom none takes care in the houre of death but the di|uell our deadly enemy.</P>
<P>Happy is the man that in the houre of death hath the <HI>God of Iacob for his helpe:</HI> &s;o haue all tho&s;e which haue <HI>liued to him:</HI> If thou for&s;ake&s;t not God in thy <HI>life,</HI> he will neuer <HI>for&s;ake</HI> thee in <HI>death;</HI> thy Ma&s;ter Ie&s;us Chri&s;t will then &s;tick clo&s;e to thee when thou ha&s;t mo&s;t need, and all the world can doe thee no good. Thou &s;halt haue a&s;&s;urance of the pardon of thy &s;innes; Thou &s;halt tread downe Satan vnder thy feet;
<PB N="147" REF="82">Thou &s;halt lye downe in the peace, ioy, and comfort of a good con&s;cience; For thy ble&s;&s;ed Lord and Ma&s;ter le|&s;us Chri&s;t <HI>careth</HI> for thee, and <HI>his honour is great in thy &s;al|uation.</HI></P>
</DIV3>
<DIV3 N="9" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 9. <HI>For to this end, Chri&s;t both died, and ro&s;e, and re|uiued, that he might be Lord both of the dead and liuing.</HI></Q>
</EPIGRAPH>
<P>THat we are the Lords, was concluded in the end of the 8. ver&s;e; of which the rea&s;on is in this ver&s;e; where we haue two parts: 1. who is this our Lord. 2. what is the cau&s;e of his Lord&s;hip ouer vs.</P>
<P>The per&s;on who is our Lord, is <HI>Chri&s;t;</HI> a title of the &s;e|cond per&s;on in the &s;acred Trinity, noting both the Diuine and Humane nature in one per&s;on, being the name of our Mediator declaring his office.</P>
<P>In the cau&s;e of his Lord&s;hip, are the actions cau&s;ing; and the effect cau&s;ed.</P>
<P>The actions are three: 1. <HI>He died:</HI> I call this an action, becau&s;e it was <HI>voluntary, Potuit mori,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 10.18.</NOTE> he could dye if it plea|&s;ed him: <HI>No man taketh my life from me, but I haue power to lay it downe,</HI> &s;aith him&s;elfe. The 2. <HI>He ro&s;e,</HI> that is, from death. 3. <HI>He reuiued: Ambro&s;e</HI> inuerts the order of the&s;e, &s;peaking in the fir&s;t place of his life, as meaning his naturall life; Hee liued, he dyed, and ro&s;e againe. <HI>Chry&s;ostome</HI> leaues out the &s;econd, his re&s;urrection: the Vulgar which the Papi&s;ts fol|low, leaues out the la&s;t, <HI>He reuiued.</HI></P>
<P><HI>Tolet</HI> cen&s;ures the third to be &s;uperfluous,
<NOTE PLACE="marg">Caietamu.</NOTE> but one of his owne &s;ide approues it; noting thereby <HI>&s;uch a reuiuing,</HI> which &s;hall neuer be &s;ubiect to death; or one might &s;ay, the pre|terten&s;e is put for the pre&s;ent, <HI>He reuiued,</HI> that is,
<NOTE PLACE="marg">Era&s;inus. Beza.</NOTE> he now liueth; or rather, hee reuiued to a new &s;tate of life; not &s;ub|iect to hunger, wearine&s;&s;e, &amp;c. but free from &s;uch things.</P>
<P>The effect cau&s;ed, or the end: <HI>That hee might bee Lord both of the dead and the liuing:</HI> where we haue the authority, <HI>that he might be Lord;</HI> and the obiect, <HI>both of the dead and liuing.</HI></P>
<PB N="148" REF="83">
<P><HI>That he might be Lord:</HI> that is, <HI>&s;o Lord,</HI> as to <HI>protect</HI> and &s;aue vs, as well as <HI>command</HI> vs; a <HI>Lord,</HI> not onely <HI>ouer vs,</HI> but <HI>for vs,</HI> to deliuer vs from the bondage of <HI>other</HI> cruell Lords: <HI>we</HI> haue need of <HI>&s;uch a Lord</HI> to defend vs; <HI>he</HI> hath no <HI>need</HI> of <HI>&s;uch &s;eruants</HI> as we are, to &s;erue him.</P>
<P><HI>Both of the dead and of the liuing:</HI> &s;ometime quicke and dead comprehends all men, both good and bad, as in the Creed; but here it is meant onely of <HI>beleeuers,</HI> of whom &s;ome be <HI>dead,</HI> and &s;ome are <HI>now liuing,</HI> and &s;ome <HI>&s;hall be</HI> liuing at the comming of Chri&s;t.</P>
<P>His <HI>&s;auing</HI> power reacheth to all beleeuers: it is <HI>&s;ufficient</HI> for all, but in regard of the <HI>Application,</HI> the <HI>wicked</HI> are ex|cluded.</P>
<P><HI>Chri&s;t by dying,</HI> <MILESTONE UNIT="Doct."> <HI>ri&s;ing, and reuiuing, obtained power ouer vs, to &s;aue vs and bring vs to heauen. Matthew</HI> 28.18. <HI>All power is giuen me in heauen and earth:</HI> which words he &s;pake after his ri&s;ing and reuiuing. <HI>Iohn</HI> 17.2. <HI>Thou ha&s;t giuen him power ouer all fle&s;h, that hee &s;hould giue eternall life to as many as thou ha&s;t giuen him. Ephe&s;ians</HI> 1.19. <HI>&amp; &s;eq. Philippians</HI> 2.6.7.8.9. <MILESTONE UNIT="Obiect."></P>
<P>But, God is &s;aid, <HI>not to bee the God of the dead: Matth.</HI> 22.32. <MILESTONE UNIT="An&s;w."></P>
<P>The Sadduces denied the re&s;urrection of the body, and the Immortality of the &s;oule, holding that men dyed as doe bea&s;ts; now Chri&s;t affirmeth that God is not the God of men <HI>&s;o dying.</HI> Then by <HI>dead,</HI> the Sadduces vnder&s;tood, men cea&s;ing to liue <HI>at all, Paul</HI> here by <HI>dead</HI> vnder&s;tands men cea&s;ing to liue <HI>this naturall</HI> and common life. <MILESTONE UNIT="Que&s;t."></P>
<P>Did he <HI>merit</HI> and de&s;erue this Lord&s;hip for him&s;elfe, by his death and re&s;urrection, <MILESTONE UNIT="An&s;w."> &amp;c.</P>
<P>So &s;ay the Schoolemen; but I find no &s;ound ground for it.
<NOTE PLACE="marg"><HI>Amb. de fide re|&s;ur. c.</HI> 24.</NOTE> The Scripture no where &s;aith, that hee died or ro&s;e <HI>for him&s;elfe,</HI> but <HI>for vs men and for our &s;aluation,</HI> as &s;aith the Ni|cene Creed, <HI>Si nobis non re&s;urrexit, vti&abque; non re&s;urrexit, qui cur &s;ibi re&s;urgeret, non habebat:</HI> If he ro&s;e not for vs, he ro&s;e not at all, who had no cau&s;e why he &s;hould ri&s;e for him|&s;elfe.</P>
<P>Al&s;o &s;uch power and glory was due to him as hee was
<PB N="149" REF="83">God, for euer: as he was man, from the time of his Incarna|tion: by rea&s;on his manhood was a&s;&s;umed into the vnity of his per&s;on. But God appointed and ordained that he &s;hould <HI>this way</HI> enter vpon the execution of his right, and that it &s;hould be thus made manife&s;t vnto <HI>vs.</HI></P>
<P>Iudge not thy brother; <MILESTONE N="1" UNIT="&V;&s;e"> this were to incroach vpon <HI>that right</HI> of Chir&s;t, for which he <HI>died, ro&s;e,</HI> and <HI>reuiued.</HI></P>
<P>Here is the <HI>vniuer&s;ality</HI> of the Church; <MILESTONE N="2" UNIT="&V;&s;e"> it comprehends all beleeuers, liuing, dead; and al&s;o the <HI>vnity,</HI> for the&s;e all, liuing and dead, are &s;eruants to one Lord, Ie&s;us Chri&s;t.</P>
<P>Here is a threefold comfort. <MILESTONE N="3" UNIT="&V;&s;e"> </P>
<P N="1">1 Of <HI>a&s;&s;urance of remi&s;&s;ion of &s;innes,</HI> and of eternall life; for though hee <HI>died,</HI> yet hee <HI>ro&s;e</HI> againe and <HI>reuiued,</HI> which hee could not haue done, if he had not <HI>fully</HI> &s;atisfied for <HI>all</HI> our &s;innes: Al&s;o <HI>he is able to &s;aue them to the vttermo&s;t,</HI>
<NOTE PLACE="marg"><HI>Heb.</HI> 7.25:</NOTE> <HI>which come to God by him, &s;eeing hee euer liueth to make interce&s;&s;ion for them.</HI></P>
<P N="2">2 Of <HI>&s;upply</HI> of all <HI>nece&s;&s;ary</HI> grace and good things: He is our Lord, and will maintaine his &s;eruants, <HI>The Lord is my &s;hepheard, I &s;hall not want,</HI> &s;aith <HI>Dauid.</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 23.1.</NOTE></P>
<P N="3">3 Of <HI>encouragement,</HI> again&s;t all oppo&s;ites; we haue ma|ny <HI>enemies,</HI> but our <HI>Ma&s;ter</HI> is &s;tronger then all. Hee cannot for&s;ake vs now hee liues, who loued vs &s;o, that for our &s;akes he died.</P>
<P>Will he &s;uffer that to peri&s;h through any tentation, which he purcha&s;ed at &s;uch a price? By no meanes. <HI>Ionas</HI> makes great account of a <HI>gourd,</HI> which he laboured not for; and we neglect not a <HI>bea&s;t</HI> which hath co&s;t vs money: much more will our Lord care for vs, for whom hee hath &s;uffered &s;o much, and whom hee hath redeemed, not with corruptible things, as gold and &s;iluer, but by his owne blood.</P>
<P><HI>If Chri&s;t died for all, then were all dead: and hee died for all,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> <HI>that they which liue, &s;hould not henceforth liue vnto them&s;elues,</HI>
<NOTE PLACE="marg">2 <HI>Cor.</HI> 5.14.15.</NOTE> <HI>but vnto him which died for them, and ro&s;e againe.</HI></P>
<P>Let vs therefore &s;anctifie our bodies and &s;oules to his &s;er|uice, who hath redeemed both our &s;oules and bodies.</P>
<P><HI>Ye are bought with a price;</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 6.20. 1 <HI>Cor.</HI> 7.23.</NOTE> <HI>therefore glorifie God in your body and in your &s;pirit, which are Gods.</HI></P>
<PB N="150" REF="84">
<P><HI>Ye are bought with a price; be not the &s;eruants of men,</HI> much le&s;&s;e the &s;eruants of &s;inne or of Satan.</P>
<P>Obey Chri&s;t what&s;oeuer it co&s;t thee: If thou walke&s;t and continue&s;t in drunkenne&s;&s;e, vncleanne&s;&s;e, or any &s;inne, not repenting, thou art more guilty then the very Diuell: for he died not for the Diuell, nor euer offered him grace; and the Diuell neuer <HI>denyed the Lord that bought him:</HI>
<NOTE PLACE="marg">2 <HI>Pet.</HI> 2.2.</NOTE> which is affir|med of euery vnrepentant &s;inner in the time of the Go&s;|pell.</P>
<P>Con&s;ider wicked wretch, that thy &s;oule which thou ca|&s;te&s;t away through thy abhominable life, was purcha&s;ed with no meaner price then the blood of the Sonne of God: and therefore thou &s;halt haue the &s;orer damnation if thou re|pente&s;t not.</P>
</DIV3>
<DIV3 N="10" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 10. <HI>But why doe&s;t thou iudge thy brother? or why doe&s;t thou &s;et at nought thy brother? we &s;hall all &s;tand before the iudgement &s;eat of Chri&s;t.</HI></Q>
</EPIGRAPH>
<P>HEre is a new Argument from the <HI>la&s;t Iudgement.</HI> In which we haue the Admonition repeated, which we had in the third ver&s;e, and the Rea&s;on it &s;elfe.</P>
<P>The Repetition is with aduantage, hauing two things which we had not in the third ver&s;e. The fir&s;t a Reproofe: The &s;econd a Rea&s;on.</P>
<P>The Reproofe is in the manner of deliuering it, by a chi|ding <HI>Apo&s;trophe</HI> in an Interrogation: <HI>But why doe&s;t thou iudge thy brother? or why, &amp;c.</HI> which is a &s;harpe manner of reproo|uing, pointing out particulars, and &s;peaking as it were face to face. <HI>Why doe&s;t thou?</HI></P>
<P>The Rea&s;on is from the condition of both, they are <HI>bre|thren:</HI> not by blood, nor by nation, but by faith and profe&s;|&s;ion; not by naturall generation, but by &s;upernaturall rege|neration: for, for the mo&s;t part, they were Iewes and Gen|tiles that &s;o di&s;&s;ented.</P>
<P>From the Repetition we may ob&s;erue, <MILESTONE N="1" UNIT="Ob&s;."> that it is a generall corruption of our natures, and hardly to be remoued, to cen|&s;ure and to contemne one another. If wee haue a little more
<PB N="151" REF="84">knowledge then other men, wee are ready to de&s;pi&s;e them; and if we haue a conceit of our owne hatching, wee cen&s;ure euery man, that doth not approoue it and daunce in our ring.</P>
<P>From the Obiurgation, <MILESTONE N="2" UNIT="Ob&s;er."> note that it is no &s;mall fault to cen&s;ure our brethren, becau&s;e <HI>Paul</HI> chides &s;o <HI>angerly</HI> them which are faulty.</P>
<P>From the Rea&s;on ob&s;erue, that we are to be charitable, <MILESTONE N="3" UNIT="Ob&s;er."> and &s;tudious of <HI>vnity,</HI> becau&s;e we are brethren.</P>
<P>It is of very ill report for <HI>brethren</HI> to quarrell about trifles: it was <HI>Abrahams</HI> rea&s;on to <HI>Lot</HI> for peace.
<NOTE PLACE="marg"><HI>Gen.</HI> 13.8.</NOTE></P>
<P>Art thou <HI>&s;trong,</HI> de&s;pi&s;e not him that is <HI>weake;</HI> for though he be <HI>weake,</HI> yet he is thy <HI>brother.</HI></P>
<P>Art thou <HI>weake?</HI> iudge not him that is <HI>&s;trong:</HI> for hee is <HI>&s;trong,</HI> and al&s;o thy <HI>brother.</HI></P>
<P>We would be loath that other men &s;hould iudge or de|&s;pi&s;e vs, let not vs doe &s;o to others.</P>
<P>The new Argument to enforce this Admonition, is taken, as I &s;aid, from the con&s;ideration of the iudgement day: thus,
<Q><P>They which &s;hal &s;tand before the iudgement &s;eat of Chri&s;t to be iudged them&s;elues, ought not to iudge others.</P>
<P>But all, both &s;trong and weake, mu&s;t &s;tand before Chri&s;t to be iudged them&s;elues.</P>
<P>Therefore, &amp;c.</P></Q></P>
<P>Some apply this Argument onely again&s;t the <HI>weake;</HI>
<NOTE PLACE="marg">Chry&s;o&s;t. Mu&s;culas.</NOTE> but in as much as <HI>S. Paul</HI> &s;pake to both in the admonition, there|fore I think it concernes both; but principally the <HI>weake.</HI></P>
<P>In this Rea&s;on are two things: The thing it &s;elfe &s;poken of, <HI>&s;tanding before the iudgement &s;eat;</HI> and the Amplification.</P>
<P><HI>Standing before the iudgement &s;eat;</HI> put, for being iudged; by a figure, the <HI>&s;igne</HI> put for the thing <HI>&s;ignified:</HI> a tribunall or <HI>iudgement &s;eat</HI> being attributed to Chri&s;t, by a &s;imilitude, of the &s;itting of earthly Iudges: The <HI>throne</HI> is for the <HI>King;</HI> the <HI>chaire</HI> for the <HI>Doctor;</HI> the <HI>tribunall</HI> <GAP DESC="foreign">, for the <HI>Iudge,</HI> which v&s;ually is a &s;eat erected on high, whither the Iudge a&s;cen|deth, both for the more reuerence of his per&s;on, and al&s;o that hee may the better beholde the malefactours, the witne&s;|&s;es, &amp;c.</P>
<PB N="152" REF="85">
<P>The Amplification is from the per&s;ons, iudging, to bee iudged.</P>
<P>The per&s;on iudging, is Chri&s;t; which is the name of our Mediator, God and man: Chri&s;t is our iudge, and hee &s;hall execute this iudgement in his humane nature, <HI>He hath ap|pointed a day in which he will iudge the world by that Man, whom he hath ordained, Acts</HI> 17.31.</P>
<P>The authority to iudge, which is in Chri&s;t as hee is God, by nature; is in Chri&s;t as he is man, by grace, But yet he &s;hal not iudge as a <HI>Delegate,</HI> but as the <HI>Principall,</HI> from whom there is no appeale. And though the <HI>pronouncing</HI> of &s;entence &s;hall be by his humane nature, yet the <HI>validity</HI> and force of it is from the Diuine.</P>
<P>The per&s;ons to be iudged, are &s;et downe two waies; by their generality, <HI>all:</HI> and by their manner of appearing, <HI>&s;hall &s;tand before. All,</HI> Angels and men, good and bad, &s;trong and weake, great and &s;mall. <HI>Shall &s;tand:</HI> The Iudge <HI>&s;itteth,</HI> the malefactors to be arraigned mu&s;t &s;tand. The word is, <GAP DESC="foreign">, and might bee rendered, <HI>&s;hall be pre&s;ented;</HI> though we be vnwilling and hang backe, or would hide our &s;elues, yet <HI>&s;i&s;temur,</HI> we &s;hall be &s;et or pre&s;ented before the Iudge.</P>
<P><HI>The con&s;ideration of the la&s;t iudgement,</HI> <MILESTONE UNIT="Doctr."> <HI>&s;hould per&s;wade vs to our duties, and to refraine from that which is euill,</HI> Act. 17.30.31. <HI>God commandeth all men euery where to repent, becau&s;e hee hath appointed a day, wherein he will iudge the world, &amp;c.</HI> 2 Cor. 5.10.11. <HI>We mu&s;t all appear before the iudgement &s;eat of Chri&s;t, that euery one may receiue, &amp;c. Knowing therefore the terror of the Lord, we per&s;wade men.</HI></P>
<P>Iudge not thy <HI>brother,</HI> <MILESTONE N="1" UNIT="V&s;e"> for <HI>thou thy &s;elfe</HI> &s;halt bee iudged. Shall the pri&s;oner that &s;tands at the barre for his life, leap vp into the &s;eate of the Iudge?
<NOTE PLACE="marg">An&s;elmus.</NOTE> <HI>Qui iudicat fratrem, tantum cri|men elationis in currit, vt Chri&s;ti tribunal fibi videatur a&s;&s;umere, &amp; eius iudicium praeuenire.</HI> Hee which iudgeth his brother, &s;hewes &s;o great pride, as if hee &s;hould aduance into Chri&s;ts tribunall, and preuent his iudgement.</P>
<P><HI>Iudge nothing before the time, vntill the Lord come,</HI> &s;aith <HI>Paul</HI> el&s;ewhere:
<NOTE PLACE="marg">1 <HI>Cor.</HI> 4.5.</NOTE> Let vs not meddle with <HI>iudging,</HI> wee &s;hall haue <HI>iudging enough</HI> at that day; let vs rather be <HI>carefull,</HI> that wee
<PB N="153" REF="85">may <HI>&s;tand</HI> with <HI>boldne&s;&s;e</HI> and <HI>confidence</HI> before the Iudge.</P>
<P>Saint <HI>Paul</HI> giueth vs here to vnder&s;tand, that one of the bils of enditement that &s;hall be put in again&s;t vs, and to bee enquired of, is for <HI>Iudging our Brethren,</HI> for which he <HI>cueth</HI> the <HI>Romanes, to</HI> an&s;wer it before the great Iudge <HI>at that day.</HI></P>
<P>There &s;hall be a day of generall Iudgement, <MILESTONE N="2" UNIT="&V;&s;e"> though many &s;coffers beleeue it not, of whom Saint <HI>Peter</HI> &s;peaketh:
<NOTE PLACE="marg">2. <HI>Pet.</HI> 3.3, 4.</NOTE> and though thou&s;ands wi&s;h it might neuer be: Oh how much would the Drunkard and other abominable &s;inners giue, to buy off that day! <HI>But we mu&s;t all &s;tand before the Iudgement &s;eate of Chri&s;t.</HI></P>
<P>It is mo&s;t true, that euery particular mans &s;oule in death vndergoeth a <HI>particular</HI> iudgement, and in the &s;ame moment is eleuated intellectually to heare the Sentence of the Iudge, by an illumination or locution intellectuall, and &s;o knoweth it &s;elfe to be &s;aued or damned by the authority of Chri&s;t, by the law appointed by God, and accordingly at that in&s;tant goeth vnto, or is in ioy or torment. But this is but <HI>Particu|lar,</HI> and there mu&s;t bee a <HI>Generall</HI> Iudgement, as the Scrip|ture &s;ignifieth, which may al&s;o appeare by rea&s;on.</P>
<P N="1">1 Many iu&s;t per&s;ons are here afflicted, and wicked pro|&s;pered; there &s;hall be therefore a time wherein <HI>exact</HI> Iu&s;tice &s;hall be manife&s;ted.</P>
<P N="2">2 Many wicked men are puni&s;hed here, and many are not: there mu&s;t be therefore a time of generall iudgement, or el&s;e there may &s;eeme to be &s;ome inequalitie.</P>
<P N="3">3 Many iu&s;t per&s;ons are condemned here to death, as if they were wicked, and many wicked dye with an opinion left of their &s;anctine.</P>
<P N="4">4 Al&s;o in the particular iudgement onely the <HI>&s;oule</HI> is iud|ged, but the <HI>body</HI> mu&s;t al&s;o: therefore there mu&s;t in iu&s;tice be a <HI>generall</HI> Iudgement.</P>
<P N="5">5 Some affirme,
<NOTE PLACE="marg"><HI>Bellarm. in Ex|plicatione, Symb-Apo&s;tol. art.</HI> 7.</NOTE> that our good and ill deeds are not fini|&s;hed in death; but our &s;inne, or worthine&s;&s;e encrea&s;eth to the day of Iudgement, as any are bettered or corrupted by our example, &s;peeches, writings, &amp;c. and therefore becau&s;e eue|ry one &s;hall receiue according to his workes, that there mu&s;t be a generall Iudgement, euen for this.</P>
<PB N="154" REF="86">
<P>It is a great con&s;olation to true Beleeuers, <MILESTONE N="3" UNIT="V&s;e"> that there &s;hall be a day of Iudgement, and that <HI>Chri&s;t</HI> &s;hall be their Iudge, who dyed for them, who yet maketh interce&s;&s;ion for them, who is their Aduocate, their Friend, their Brother, who&s;e members they are.</P>
<P>Surely this day will be the happie&s;t day that euer dawned vpon vs: It &s;hall neuer repent vs, that we haue &s;erued God, mortified our corruptions, denyed our &s;elues, <HI>refu&s;ed the plea&s;ures of &s;inne, which are but for a &s;ea&s;on,</HI> that we haue fa|&s;ted, prayed, wept for our &s;innes, endured the Cro&s;&s;e, &amp;c. for we &s;hall then receiue a <HI>thou&s;and fold</HI> by the &s;entence of the Iudge.</P>
<P>This day is not &s;o <HI>comfortable</HI> to the good, as it will bee <HI>terrible,</HI> euen a day of blackne&s;&s;e and confu&s;ion to the wic|ked, when <HI>their</HI> greate&s;t Enemy &s;hall &s;it vpon <HI>his</HI> greate&s;t Enemies.</P>
<P>Oh, how &s;hall <HI>Iudas</HI> and <HI>Pilate</HI> tremble and be confoun|ded at that day! Thinke of it thou Drunkard, thou bla&s;phe|mer, &amp;c. <HI>He</HI> whom thou ha&s;t condemned &s;hall be <HI>thy Iudge:</HI> How dare&s;t thou expect pardon and mercy? <HI>Now</HI> indeed is the time of mercy, but <HI>then</HI> only of Iudgement.</P>
<P>The remembrance of the day of Iudgement &s;hould per|&s;wade vs to repentance; <MILESTONE N="4" UNIT="V&s;e"> for this end, Chri&s;t commanded his Apo&s;tles e&s;pecially to te&s;tifie this to all men,
<NOTE PLACE="marg"><HI>Act.</HI> 10.42.</NOTE> <HI>that he is ordai|ned Iudge of quicke and dead.</HI> So Saint <HI>Paul</HI> v&s;eth this as the la&s;t Argument to draw men from their &s;innes. 2. <HI>Cor.</HI> 5.11.</P>
<P>And truely who can haue any de&s;ire or delight in &s;inne, when he &s;hall thinke of <HI>that Iudge,</HI> of <HI>that Iudgement,</HI> of <HI>that Sentence,</HI> of <HI>that neuer dying worme,</HI> of <HI>tho&s;e vnquenchable flames?</HI></P>
<P><HI>Magna e&s;t peccati poena,</HI>
<NOTE PLACE="marg"><HI>Aug. &s;er.</HI> 120. <HI>de Temp.</HI></NOTE> <HI>metum &amp; memoriam futuri per|didi&s;&s;e Iudicij:</HI> It is a great puni&s;hment of &s;inne, to lo&s;e the feare and remembrance of the Iudgement to come, &s;aid Saint <HI>Augu&s;tine.</HI> But if thou do&s;t remember it, and heare of it, and yet <HI>not feare,</HI> it is a &s;igne of the infinite Anger of God vpon thee.</P>
<P>The found of the la&s;t Trumpet was alwayes in the eares of Saint <HI>Hierome,</HI> who where&s;oeuer he was, thought he heard
<PB N="155" REF="86">the voyce of the Arch-angell, <HI>Ari&s;e yee dead, and come to Iudgement.</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 24.25.</NOTE> Yea <HI>Foelix</HI> him&s;elfe <HI>trembled</HI> to heare <HI>Paul</HI> preach of the <HI>Iudgement to come.</HI></P>
<P>Alwayes thinke of this day, and repell the <HI>temptations</HI> vn|to &s;inne with the <HI>remembrance</HI> thereof. Con&s;ider what it will co&s;t thee. <HI>Now</HI> the Drunkard, the vncleane per&s;on, the proud, the couetous, &amp;c. &s;ee not the foulne&s;&s;e of their faults, but <HI>then</HI> thou &s;halt <HI>&s;ee,</HI> and <HI>wonder</HI> that thou wert &s;o mad to runne into <HI>&s;uch danger</HI> for &s;uch <HI>&s;mall</HI> and idle &s;atisfactions.</P>
<P>When thou &s;halt appeare before <HI>that</HI> Iudge, when Satan, and thine owne con&s;cience &s;hall accu&s;e thee, when thou &s;halt behold the <HI>frowning</HI> and irefull countenance of the Iudge, and <HI>tho&s;e</HI> fires prepared for thee: What wilt thou doe? whi|ther wilt thou goe? nor friends, nor riches, nor promi&s;es, nor prayers, nor teares can auaile. What &s;hall we doe, if that day &s;hall finde vs, often forewarned, but vnprepared? How &s;hall wee endure <HI>that fire,</HI> that cannot endure the <HI>tooth-ake,</HI> the <HI>&s;tone,</HI> a fit of an <HI>Ague?</HI></P>
<P>Let vs v&s;e all care, while wee liue here, &s;o to behaue and di&s;charge our &s;elues, that that day may be happy and com|fortable vnto vs. <HI>Amen.</HI></P>
</DIV3>
<DIV3 N="11" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 11. <HI>For it is written: As I liue &s;aith the Lord, euery knee &s;hall bow to me, and euery tongue &s;hall confe&s;&s;e to God.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e is prooued that wee &s;hall all &s;tand before the Iudgement &s;eat of Chri&s;t; and in the next ver&s;e, the end of &s;uch appearance there is declared.</P>
<P>The proofe, is by a Te&s;timony; In which wee may note, the qualitie of it, and the &s;ub&s;tance.</P>
<P>The Quality, it is a written Te&s;timony, <MILESTONE UNIT="Ob&s;er."> taken-out of <HI>E|&s;ay</HI> 45.23.</P>
<P><HI>Sinne</HI> is to be conuinced, <HI>Errours</HI> reproued, and <HI>Doctrines</HI> proued by the Scriptures. Yet of points taught, there is difference: Some things are <HI>Sub&s;tantiall,</HI> &s;ome things <HI>Cir|cum&s;tantial.</HI> The <HI>fir&s;t</HI> mu&s;t haue <HI>plaine</HI> proof out of the Scrip|ture: for the <HI>&s;econd</HI> it is enough if they agree with the gene|rall Rules of &s;uch things, deliuered in the Word.</P>
<PB N="156" REF="87">
<P>In matters of <HI>&s;ub&s;tance,</HI> that which the Scriptures com|mand not,
<NOTE PLACE="marg"><HI>Matth.</HI> 12.30.</NOTE> they forbid; <HI>He that is not with Chri&s;t here, is a|gain&s;t him.</HI></P>
<P>In matters of <HI>circum&s;tance</HI> and outward order, that which the Scripture forbiddeth not,
<NOTE PLACE="marg"><HI>Luke</HI> 9.50.</NOTE> it permitteth; <HI>He that is not a|gain&s;t Chri&s;t here, is with him.</HI></P>
<P>In the &s;ub&s;tance of the Te&s;timony, wee haue the Argu|ment to proue that we mu&s;t all &s;tand before the Iudgement &s;eate of Chri&s;t, thus,</P>
<Q><L><HI>To whom euery knee mu&s;t bow, and whom euery tongue mu&s;t confe&s;&s;e, before his tribunall we mu&s;t &s;tand.</HI></L>
<L>But euery knee mu&s;t bow to Chri&s;t, and euery tongue confe&s;&s;e him. Therefore &amp;c.</L></Q>
<P>If any &s;hall take exception to the Argument, becau&s;e the prophet <HI>E&s;ay</HI> &s;peaketh of the vocation of the Gentiles; it may be thus an&s;wered: that the Prophecie containeth more, being begunne to be fulfilled in the Gentiles, and to bee con&s;um|mate at the la&s;t iudgement, when all &s;hall &s;ubmit: and aptly did the Apo&s;tle bring &s;uch an Allegation, &s;peaking of the Gentiles, becau&s;e the Iewes thought not &s;o friendly of them, as they ought.</P>
<P>Herein we haue two things: An Affirmation, and a Con|firmation.</P>
<P>The Affirmation is, that all &s;hall acknowledge Chri&s;t for their Iudge, and &s;ubmit vnto him.</P>
<P>This is &s;et downe in two phra&s;es:</P>
<P>The fir&s;t, <HI>Euery knee &s;hall bow to mee.</HI> Where are the Acti|on and the Per&s;ons.</P>
<P>The Action, <HI>&s;hall bow,</HI> that is, &s;hall <HI>&s;ubmit</HI> to me, &s;hall <HI>a|dore</HI> me, &s;hall be <HI>&s;ubiect</HI> to my &s;entence: the <HI>&s;igne</HI> put for the thing <HI>&s;ignified:</HI> for by making a legge, or kneeling, wee ac|knowledge his <HI>Maioritie,</HI> towards whom wee v&s;e &s;uch ge|&s;ture: and therefore among the <HI>Aegyptians,</HI> the Elephant that &s;carce hath, or boweth the knee ioynts, is the <HI>Hierogly|phick</HI> of <HI>Regall</HI> power.</P>
<P>The per&s;ons are bowing, or bowed vnto.</P>
<P>Bowing, noted generally, <HI>Euery knee,</HI> that is, <HI>euery man,</HI> noted by the In&s;trument of bowing: Iew and Gentile; yea,
<PB N="157" REF="87"><HI>euery rea&s;onable creature,</HI> Angels good and bad, and Men,
<NOTE PLACE="marg">Editio Complutii.</NOTE> as one Greeke copy hath it, <HI>Euery knee, of things in heauen, of things in earth, of things vnder the earth;</HI> which our <HI>Beza</HI> thinketh to be added out of <HI>Philip.</HI> 2.10.</P>
<P>And although the <HI>knee</HI> be a part of the <HI>body,</HI> yet it is tran&s;la|ted to the <HI>minde</HI> al&s;o, of <HI>who&s;e</HI> &s;ubmi&s;&s;ion, <HI>this</HI> is a &s;igne.</P>
<P>Wee mu&s;t bowe the knees of <HI>bodies</HI> and <HI>&s;oules</HI> al&s;o to Chri&s;t.</P>
<P>The Per&s;on bowed vnto; <HI>Chri&s;t,</HI> named in the ver&s;e be|fore, to whom <HI>Adoration</HI> is due.</P>
<P><HI>Chri&s;t</HI> is a name of our Mediator, &s;ignifying his whole Per&s;on: and therefore this bowing mu&s;t be to the Humanity with the Deity, to the God-head, <HI>per&s;e,</HI> by it &s;elfe: to the Manhood, in the per&s;on of the Sonne of God, and for the Godhead.</P>
<P>It is due to the <HI>Per&s;on,</HI> and becau&s;e the <HI>Per&s;on</HI> cannot bee diuided, &s;o neither may the <HI>Adoration;</HI> but as the per&s;on is <HI>one</HI> and the &s;ame, &s;o mu&s;t it be wor&s;hipped with <HI>one</HI> and the <HI>&s;ame</HI> Adoration.</P>
<P>But all doe not bowe vnto him. The Iewes doe not, <MILESTONE UNIT="Obiect."> nor the Turkes, nor the wicked.</P>
<P>They <HI>doe not;</HI> but they <HI>ought:</HI> and they <HI>&s;hall</HI> bowe, <MILESTONE UNIT="An&s;w."> will they, nill they: That which the righteous doe now, of faith, to &s;aluation; the wicked &s;hall be compelled to doe, again&s;t their wills; and though not to their &s;aluation, yet to the Honour of Chri&s;t: For at the la&s;t iudgement, perceiuing his Power, Glory, and Godhead, they &s;hall be compelled to acknowledge him for their Lord and Iudge.</P>
<P>The &s;econd phra&s;e: <HI>Euery tongue &s;hall confe&s;&s;e to God:</HI> Here we haue al&s;o,</P>
<P>The Action, and the per&s;ons.</P>
<P>The Action, <HI>confe&s;&s;e.</HI> What &s;hall they confe&s;&s;e? What|&s;ouer they haue done, &s;aith one: rather as <HI>Philip</HI> 2.11.
<NOTE PLACE="marg">Sarcerius.</NOTE> <HI>that Ie|&s;us Chri&s;t is Lord.</HI> In the Prophet <HI>E&s;ay</HI> it is read, <HI>Euery tongue &s;hall &s;weare:</HI> which is all one in &s;en&s;e. For in euery oath there is a confe&s;&s;ion, and an acknowledgement of a witne&s;&s;e, a Iudge, and a reuenger of fal&s;hood and iniu&s;tice.</P>
<P>The Confirmation is from the Oath of God: <HI>As I liue
<PB N="158" REF="88">&s;aith the Lord:</HI> He &s;weares by <HI>him&s;elfe,</HI> who hath <HI>no greater</HI> to &s;weare by: The manner of this &s;wearing, is as if God &s;hould haue &s;aid, It &s;hall as &s;urely come to pa&s;&s;e, as it is &s;ure that I liue and am God. <MILESTONE UNIT="Doctr."></P>
<P><HI>All men mu&s;t and &s;hall &s;ubmit them&s;elues to Chri&s;t as to their Iudge. Ioh.</HI> 5.22. <HI>The Father hath committed all iudgement vn|to the Sonne. Philip</HI> 2.9, 10, 11. Where are the very words of this Text; declaring that all &s;hall <HI>bowe at the Name of Ie&s;us;</HI> this name was <HI>contemptible</HI> among the Iewes, but it was de|clared <HI>glorious</HI> in all the world by the preaching of the Apo|&s;tles; and &s;hall much more be glorified at the la&s;t day.</P>
<P>All knees haue not yet bowed to Chri&s;t, <MILESTONE N="1" UNIT="Ob&s;er."> but they &s;hall; therefore there mu&s;t needs bee, both the re&s;urrection of the dead, and a day of Iudgement.</P>
<P>That which in <HI>E&s;ay</HI> is attributed to Iehouah, <MILESTONE N="2" UNIT="Ob&s;er."> is here attri|buted to Chri&s;t, therefore, Chri&s;t is that Iehouah.</P>
<P>We may here note the originall of that <HI>Antient Ceremony</HI> of putting off the hat, <MILESTONE N="3" UNIT="Ob&s;er."> and making a leg at the <HI>Name of Ie&s;us</HI> in the Congregation, in token of <HI>reuerence</HI> and <HI>Adoration:</HI> not of the bare <HI>Name,</HI> as the Papi&s;ts doe &s;uper&s;titiou&s;ly, at|tributing force and vertue to the very letters, pronounced, written and worn, making it a part of Gods wor&s;hip, but vn|to the <HI>per&s;on</HI> &s;o named.</P>
<P>This Ceremony is not onely of antient practice in the Church, but hath approbation of as great, learned, and holy men, as any haue written in the&s;e daies.</P>
<P>Ma&s;ter <HI>Zanchy</HI> &s;aith,
<NOTE PLACE="marg"><HI>Zanch. com in Philip. c.</HI> 2. <HI>v.</HI> 10.</NOTE> that it is <HI>Con&s;uetudo non improbanda,</HI> a cu&s;tome not to be found fault with, if it be v&s;ed without &s;u|per&s;tition: <HI>For there is no other Name whereby we mu&s;t be &s;a|ued;</HI> and therefore it is worthily exalted aboue euery Name, &s;hewing that hee which bore <HI>that name,</HI> being accounted a|mong the Iewes, a meere man, a Carpenter, a &s;orcerer, a wine-bibber, is declared to bee the <HI>very Sonne</HI> of the liuing God by nature.</P>
<P><HI>Pareus</HI> al&s;o;
<NOTE PLACE="marg">Pare. com. in loc.</NOTE> <HI>Si vt ritus indifferens prae&s;tetur externa reueren|tia, nemo improbat,</HI> No man doth finde fault with bowing the knee at the Name of Ie&s;us, if &s;uch reuerence be v&s;ed, not as a nece&s;&s;ary part of Gods wor&s;hip, but as an indifferent rite;
<PB N="159" REF="88">and I am &s;ure that it is v&s;ed no otherwaies in the Church of England.</P>
<P>The end of this Ceremony was threefold.</P>
<P N="1">1 For confutation of the Arians being mixt with the Orthodoxall Chri&s;tians in their a&s;&s;emblies: who thereby al&s;o were di&s;couered.</P>
<P N="2">2 For working attention to the holy Scriptures when they are read; for vnle&s;&s;e they attended, they might ea&s;ily faile in performance of &s;uch reuerence and &s;o bee que&s;tio|ned.</P>
<P N="3">3 For te&s;tifying our duty and &s;ubmi&s;&s;ion to Chri&s;t as our Lord: and mine opinion is that it were a mo&s;t comely thing, if when&s;oeuer we &s;peake of God, or of our ble&s;&s;ed and deare Ma&s;ter Ie&s;us Chri&s;t, we would, by putting off the hat, or bowing of the knee, or both; acknowledge our dutifull reuerence.</P>
<P><HI>Seneca</HI> neuer thought of <HI>Cato, Laelius, Socrates,</HI>
<NOTE PLACE="marg"><HI>Seneca. epl.</HI> 64.</NOTE> and &s;uch like famous men, but with great re&s;pect. <HI>Ego illos veneror, et tantis nominibus &s;emper a&s;&s;urgo.</HI> I reuerence them, quoth he, and alwaies ri&s;e vp at their names.</P>
<P>There is &s;mall rea&s;on then that any &s;hould quarrell with our Church for requiring this antient rite to be practi&s;ed: and for my part I endeuour at euery mention of Gods mer|cies, to te&s;tifie <HI>&s;ome reuerence,</HI> which I know I can neuer <HI>&s;uf|ficiently</HI> performe.</P>
<P>Bowing of the knee is taken for the wor&s;hip of God, <MILESTONE N="1" UNIT="&V;&s;e"> and the &s;ubiection of the Soule and Spirit to God; therefore it is not <HI>vnlawfull</HI> to be <HI>v&s;ed</HI> in the wor&s;hip of God.</P>
<P>Nay it is the <HI>mo&s;t decent</HI> forme of <HI>prayer,</HI> or <HI>receiuing</HI> the Sacrament, becau&s;e in the one we <HI>beg,</HI> and in the other wee <HI>receiue</HI> the <HI>greate&s;t ble&s;&s;ing</HI> at the hands of God.</P>
<P>It may &s;eeme that God hath made our knees <HI>flexible</HI> euen for this purpo&s;e: So <HI>Ambro&s;e</HI> was of opinion.
<NOTE PLACE="marg"><HI>Ambro&s;. Hex. l.</HI> 6. <HI>c.</HI> 9.</NOTE> <HI>Flexibile ge|nu, quo domini mitigatur offen&s;a, ira mulcetur, gratia prouocatur.</HI> Our knee, &s;aith he, is made bowing, by the which wee craue pardon for offence, mitigate the anger of the Lord, and ob|taine grace; alledging the Text in the 2. of the <HI>Philippians,
<PB N="160" REF="89">That at the Name of Ie&s;us euery knee &s;hould bowe, &amp;c.</HI></P>
<P>By this ge&s;ture wee declare our &s;elues to be <HI>impotent,</HI> and <HI>needy;</HI> It is the ge&s;ture of <HI>&s;uppliants</HI> for fauour: It is both a <HI>te&s;timony,</HI> and a <HI>&s;tirring vp,</HI> of <HI>yeelding</HI> affections.</P>
<P>Reuerent ge&s;tures, doe not a little <HI>fo&s;ter</HI> religion, and <HI>in|flame</HI> and prouoke the reuerence of the <HI>minde:</HI> &s;o that I can|not but maruaile at many, who at prayers, rather choo&s;e to <HI>&s;tand,</HI> then to <HI>kneele,</HI> though they may very conueniently &s;o doe.</P>
<P>Let all acknowledge and &s;ubmit vnto Chri&s;t, <MILESTONE N="2" UNIT="&V;&s;e"> with heart, and tongue, and life: Hee is <HI>God,</HI> and <HI>our Iudge,</HI> let vs <HI>adore</HI> him; which we doe when we <HI>beleeue,</HI> and <HI>liue well.</HI></P>
<P>He that liues wickedly,
<NOTE PLACE="marg"><HI>Hieron. com. in epl ad Eph. lib.</HI> 2.</NOTE> bowes to the Diuell: <HI>Toties Di|abolo flectimus genu, quotie&s;eun&abque; peceamus;</HI> &s;o often doth a man make a leg to the Diuell, as hee &s;innes, &s;aith S. <HI>Hierome.</HI> The bla&s;phemer, the drunkard, &amp;c. acknowledge the <HI>Diuell</HI> to be their <HI>Lord.</HI></P>
<P>I warne thee that thou &s;peedily &s;ubmit thy &s;elfe to Chri&s;t: If thou doe&s;t not <HI>now</HI> &s;o doe by his word, the time <HI>will come,</HI> when thou &s;halt bee compelled to doe it &s;pight of thy heart, and to thy damnation. Behold, it is &s;ealed; <HI>As I liue &s;aith the Lord,</HI> it &s;hall be &s;o: Thou &s;halt bee made to &s;toope, for the Lord hath &s;worne it: Rather <HI>now</HI> let vs fall downe and wor&s;hip him, that we may haue comfort to &s;aluation.</P>
</DIV3>
<DIV3 N="12" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 12. <HI>So then euery one of vs &s;hall giue account of him|&s;elfe to God.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e is &s;et downe the end of our &s;tanding before the Iudgement &s;eat of Chri&s;t, which is to giue account: and it is amplified three waies.</P>
<P>Fir&s;t, from the Per&s;ons accomptant: Second, from the matter of which account mu&s;t bee made: and third, the per|&s;on to whom it is to be accounted. <HI>Shall giue account:</HI> for this end mu&s;t wee appeare to <HI>account</HI> for things done and receiued: The proce&s;&s;e of the la&s;t Iudgement being &s;et downe vnder the &s;imilitude of things <HI>Ciuill.</HI> As a Ma&s;ter
<PB N="161" REF="89">deliuering money and goods to his &s;eruants, afterwards ex|acts a reckoning; and as a Schoolema&s;ter calles his &s;chol|lers to render the le&s;&s;on hee hath taken thence; &s;o &s;hall wee appeare to <HI>render an account of our &s;teward&s;hip.</HI></P>
<P><HI>Euery one of vs:</HI> of vs men, and &s;o good and bad to be in|cluded: or of vs beleeuers, and &s;o the wicked to be conclu|ded from the le&s;&s;e.</P>
<P>The per&s;on accountant: <HI>euery one,</HI> hee &s;aith not <HI>all,</HI> but <HI>euery one,</HI> not <HI>all</HI> &s;huffled together, and in the gro&s;&s;e,
<NOTE PLACE="marg"><HI>Reuel.</HI> 20.12.</NOTE> but <HI>eue|uery one</HI> &s;euerally.</P>
<P><HI>Euery one,</HI> without exception, both &s;mall and great; Em|perours, Kings, Princes, Iudges, mu&s;t there giue account and be iudged, as well as others.</P>
<P><HI>Here,</HI> not euery man that comes to the A&s;&s;i&s;es is iudged, or &s;tandeth forth: but <HI>there,</HI> we &s;hall all be actors our &s;elues, as well as &s;pectators of others.</P>
<P>But the <HI>Saints &s;hall iudge the world,</HI> 1 Cor. 6.2. <MILESTONE UNIT="Obiect."></P>
<P>True: but that is as they are con&s;idered, <MILESTONE UNIT="An&s;w."> either as mem|bers vnited to their head, or in compari&s;on of the wicked, or in regard of comprobation and a&s;&s;ent: notwith&s;tanding they &s;hall bee iudged, not with the iudgement of <HI>Reprobation,</HI> or condemnation; but of <HI>Approbation,</HI> hauing obtained their <HI>Quietus e&s;t,</HI> and full di&s;charge from the Iudge.</P>
<P><HI>Of him&s;elfe:</HI> This is the matter of the account: We &s;hall giue account for others; as fathers for the bringing vp of their children; Kings for the gouerning of their Subiects, &amp;c. But of others onely &s;o far as any thing of theirs belongs to our calling; as Mini&s;ters mu&s;t giue account for the &s;oules of the people, as S. <HI>Paul</HI> &s;aith.</P>
<P><HI>Here</HI> we may haue an Atturney to appeare for vs,
<NOTE PLACE="marg"><HI>Heb.</HI> 13.17.</NOTE> and a Coun&s;ellor to pleade for vs, but there <HI>euery one of vs &s;hall giue account of him&s;elfe.</HI></P>
<P><HI>Of him&s;elfe:</HI> that is, of all his thoughts, words, deeds, pa&s;|&s;ed in his whole life, and of all things which concerne his per&s;on, calling or actions.</P>
<P>But this &s;eemes impo&s;&s;ible, becau&s;e wee are not able to number, or to remember all which hath pa&s;&s;ed vs in our life.</P>
<P>But God knowes, and remembers, though we know not
<PB N="162" REF="90">nor remember: For there are <HI>books</HI> of remembrance: the <HI>booke</HI> of Gods prede&s;tination, wherein the per&s;ons of men are recorded; and the <HI>bookes of con&s;cience,</HI> wherein euery mans particular thoughts, words, and deedes, with their circum|&s;tances are regi&s;tred.
<NOTE PLACE="marg"><HI>Reuel.</HI> 20.12. <HI>Aug. lib. de Ciu. Dei ca.</HI> 14. <HI>Orig. comment. in Rom.</HI> 14.</NOTE></P>
<P><HI>I &s;aw the dead,</HI> &s;aith <HI>Iohn, both &s;mall and great &s;tand before God, and the bookes were opened;</HI> of the Olde an New Te&s;ta|ment, &s;aith <HI>Augu&s;tine;</HI> of Con&s;cience, &s;aith <HI>Origen: and another booke was opened which was of life; and the dead were iudged out of tho&s;e things which were written in the bookes ac|cording to their works.</HI> God will put a kinde of diuine power into the con&s;cience, <HI>Qua fiat vt cui&abque; opera &s;ua bona, vel mala cuncta in memoriam reuocentur, &amp; mentis intuitu mira celeritate cernantur;</HI>
<NOTE PLACE="marg">Aug. loco mod<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> citat.</NOTE> whereby the con&s;cience &s;hall remember and wonderfully apprehend, and the minde di&s;cerne, all our works, good or bad, &s;aid S. <HI>Augu&s;tine.</HI></P>
<P>We &s;hall &s;ee our owne, and each others faults.</P>
<P><HI>Before God;</HI> This is the per&s;on vnto whom the account mu&s;t be made.</P>
<P>Before he &s;aid <HI>Chri&s;t,</HI> here hee &s;aith <HI>God,</HI> therefore Chri&s;t is God.</P>
<P>In the &s;ame humane forme and &s;hape, in which Chri&s;t came to be iudged,
<NOTE PLACE="marg"><HI>Reuel.</HI> 1.7.</NOTE> &s;hall he come to iudge: and <HI>euery eye &s;hall &s;ee him;</HI> the wicked &s;hall &s;ee him to their confu&s;ion, the righ|teous to their comfort. There &s;hall bee no difference on the part of the Obiect appearing, but on the part of the Subiect &s;eeing; the &s;ame brightne&s;&s;e of glory &s;hall fill the Saints with ioy, and &s;tricke the wicked with horror.</P>
<P><HI>Euery one mu&s;t giue account of all his matters to God,</HI> <MILESTONE UNIT="Doctr."> <HI>to our Lord Ie&s;us Chri&s;t.</HI> 1 Pet. 4.5. <HI>Who &s;hall giue account to him that is ready to iudge the quicke and dead.</HI> So 2 Cor. 5.10. and in the parables, <MILESTONE N="1" UNIT="V&s;e"> <HI>Matth.</HI> 25.19. <HI>Luk.</HI> 16.2. <HI>&amp; &s;eq.</HI></P>
<P>Look to thy &s;elf, and to thine own matters; leaue medling with thy brother, and cen&s;uring him: put not thine care into another mans boat, but regard thine owne; for thou mu&s;t giue account of thy &s;elfe: of thy iudging thy brother, of thy breaking thy peace, and vnity of the Church: euen for the&s;e thou &s;halt be que&s;tioned at that day: Therefore be not ra&s;h.</P>
<PB N="163" REF="90">
<P>The righteous may be comforted, <MILESTONE N="2" UNIT="&V;&s;e"> their account is ready made by Chri&s;t him&s;elfe: they &s;hall be ab&s;olued, not by the vertue of their <HI>owne innocency,</HI> but of a <HI>free pardon</HI> by the mercy of the Iudge.</P>
<P>Prepare carefully for the day of iudgement, <MILESTONE N="3" UNIT="&V;&s;e"> and &s;ee thou haue thy account ca&s;t vp and ready, again&s;t the day of that great Audit.</P>
<P>The mo&s;t part of men neglect it, &s;uffering the &s;core of their &s;innes &s;o to increa&s;e, and their debt to grow, that in the end, they will be found <HI>tardy</HI> to their condemnation.</P>
<P>Three things &s;hould make vs carefull: The con&s;iderati|on of the Iudge; of the &s;uddenne&s;&s;e of our accounting; and of the matters to be accounted for.</P>
<P N="1">1 The <HI>Iudge</HI> is our Lord Chri&s;t: infinite in knowledge and iu&s;tice; who cannot be deceiued by cunning, nor cor|rupted by gifts; and who&s;e glory it is to render in mo&s;t &s;trict iu&s;tice, vnto euery man his due. <HI>Now</HI> he is infinitely merci|full; <HI>then</HI> he will be infinitely rigorous and &s;euere.</P>
<P>The con&s;ideration of this Iudge made deuout <HI>Ar&s;enius</HI> to feare, who being in his &s;icknes told by his friends, that he needed not to feare, becau&s;e he had led a holy life: an&s;we|red, <HI>Indeed I feare,</HI> for Gods iudgement is not as mans.</P>
<P N="2">2 This iudgement, and our giuing account may be &s;ud|den, ere we be aware: When <HI>Ie&s;abel</HI> had painted her face, &s;he little thought her iudgement and account had beene &s;o neare. So neither thought <HI>Ammon</HI> at the fea&s;t; nor <HI>Ab&s;olon</HI> being mounted on his Mule; nor <HI>Diues</HI> vpon the view of his goods: that &s;o &s;oone they &s;hould haue beene called to a reckoning.</P>
<P>The day of the generall iudgement &s;hall not bee yet, but the time of any mans particular iudgement and account may be <HI>this very houre:</HI> How many di&s;ea&s;es are we &s;ubiect vnto, which knock vs downe on a &s;udden?</P>
<P>Euery man hath his particular iudgement in death; and as death leaues him, &s;o the la&s;t iudgement findes him. Death is the gate of iudgement, and the iudgement the gate of hea|uen or hell. Spend not the re&s;t of this houre, before thou ha&s;t examined thy &s;elfe: looke to thy account; if thou
<PB N="164" REF="91">ha&s;t it not yet ready, con&s;ider in what a fearfull e&s;tate thou wert, if God &s;hould at this in&s;tant call thee to thy recko|ning.</P>
<P N="3">3 The matters to bee accounted of;
<NOTE PLACE="marg"><HI>Eccles.</HI> 12. <HI>vlt. Act</HI> 8.22. <HI>Rom.</HI> 2.15.16. <HI>Mat.</HI> 12.37. 2 <HI>Cor.</HI> 5.10. <HI>Mat.</HI> 5.26. <HI>Mat.</HI> 12.36.</NOTE> our &s;elues, our thoughts, our words, deeds, committed, omitted: yea the &s;malle&s;t and lea&s;t things: <HI>farthings, idle words.</HI> How great ri|gour!</P>
<P>If a King call his Trea&s;urer to account for euery pinne, how much more for pounds, and great &s;ummes of money; So if God will reckon with vs for <HI>idle wordes,</HI> how much more for <HI>cur&s;ing, lying, common &s;wearing,</HI> and <HI>bla&s;peming</HI> his Name: If for the <HI>vtmo&s;t farthing,</HI> how much more for <HI>Coue|tou&s;ne&s;&s;e, Oppre&s;&s;ion, Drunkenne&s;&s;e, Whoredome, Theft, Mur|ther, &amp;c.</HI></P>
<P>Thou &s;halt be called to account, for that which thou ha&s;t receiued: for the gifts of <HI>nature</HI> and <HI>grace,</HI> for thy body and &s;oule; for euery <HI>Sermon</HI> thou ha&s;t heard, for euery <HI>good occa|&s;ion</HI> and opportunity offered of well doing.</P>
<P>And this; before God, before Angels and men, yea be|fore the Diuels.</P>
<P>How great mu&s;t the &s;hame of the wicked bee, when all their abhominable, and &s;ecrete&s;t &s;innes &s;hall be layd open. Then &s;hall that bee publi&s;hed on the hou&s;e top, which thou woulde&s;t not now &s;hould be di&s;couered for the whole world. It may bee thou woulde&s;t blu&s;h, if that which thou didde&s;t the la&s;t night &s;hould bee publi&s;hed at the market Cro&s;&s;e, in the hearing but of a few in compari&s;on; how wilt thou bee confounded, when all thy damnable practices &s;hall bee brought forth to light <HI>before the whole world.</HI></P>
<P>Then &s;hall be emptied in the view of all, that end of the wallet which we now hang at our back.</P>
<P>What &s;hall we doe to auoide the &s;hame and horror of that day?</P>
<P>Let vs euery day ca&s;t vp our account: Let vs vnfained|ly repent: Euery &s;inne wee commit is &s;cored vp; and &s;o &s;oone as wee repent, it is wiped and blotted out: <HI>Re|pent and bee conuerted, that your &s;innes may bee blotted;</HI>
<PB N="165" REF="91">&s;aid <HI>Peter,</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 3.19.</NOTE> who had experience of the force of repentant teares, which blotted out his horrible deniall of his Ma|&s;ter.</P>
<P>The Ie&s;uits report of a Student at Paris, who comming to Confe&s;&s;ion, and not being able for teares and &s;obbing to &s;peake, was willed by his Confe&s;&s;our to write downe his &s;innes, which hee did; and when the Confe&s;&s;our re|ceiued it, the writing vani&s;hed, and there remained no|thing but the white and cleane paper: this, &s;ay they, was by a miracle, becau&s;e of his great contrition. Let the cre|dit of this &s;torie bee vpon the <HI>Reporters;</HI> but vpon the credite of the <HI>word of God,</HI> if wee repent vnfainedly, all our &s;innes &s;hall bee blotted out, and a booke of cleane paper <HI>(in respect of &s;inne)</HI> &s;hall bee pre&s;ented to the Iudge.</P>
<P>Repent therefore, and bring foorth good fruits, for this al&s;o &s;hall further our reckoning at that day. So <HI>Paul</HI> tel|leth the Philippians, that their <HI>charitie</HI> in relieuing him, was <HI>a fruit that did abound to their account.</HI> Thy <HI>Prayers,</HI>
<NOTE PLACE="marg"><HI>Philip.</HI> 4.17.</NOTE> thine <HI>Almes deeds,</HI> thy <HI>Teares</HI> for &s;inne, thy <HI>con&s;cio|nable</HI> walking in thy Calling, &s;hall exceedingly <HI>further</HI> thy reckoning.</P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 13. <HI>Let vs not therefore iudge one another any more: but iudge this rather, that no man put a &s;tumbling block, or an occa&s;ion to fall in his brothers way.</HI></Q>
</EPIGRAPH>
<P>HEre beginneth the &s;econd part of the Explication &s;po|ken of in the &s;econd ver&s;e.</P>
<P>The fir&s;t was a Direction for the compounding of the Controuer&s;ies among the <HI>Romanes</HI> about meates and dayes.</P>
<P>This &s;econd is a Dehortation from Scandall, with diuers Rea&s;ons following, to the end of the Chapter.</P>
<P>This Dehortation is &s;et downe by an Antithe&s;is, where two things are oppo&s;ed; the one is denied, the other affir|med.</P>
<P>The fir&s;t hath a Prohibition, &s;hewing what we mu&s;t not do: <HI>We mu&s;t not iudge one another any more:</HI> The &s;econd hath a
<PB N="166" REF="92">precept &s;hewing what we mu&s;t do, <HI>We mu&s;t iudge this rather, that we put not a &s;tumbling blocke, or an occa&s;ion to fall in our bro|thers way.</HI></P>
<P>The fir&s;t is v&s;ed as an Introduction to <HI>v&s;her</HI> in the &s;e|cond.</P>
<P>And it hath two parts: Fir&s;t, The Prohibition, <HI>not to iudge one another.</HI></P>
<P>By <HI>Iudging,</HI> he meaneth cen&s;uring, condemning; not <HI>all</HI> Iudging forbidden, not <HI>publike</HI> by the Magi&s;trate; but <HI>pri|uate</HI> and <HI>ra&s;h;</HI> &s;uch principally, which hath with a diuer&s;itie of <HI>opinion,</HI> an alienation of <HI>affections,</HI> as hath beene &s;hewed before.</P>
<P>There are foure things we may not iudge:</P>
<P N="1">1 <HI>Secret things;</HI>
<NOTE PLACE="marg"><HI>Deut.</HI> 29.29.</NOTE> of <HI>God,</HI> &s;o &s;aith <HI>Mo&s;es, The &s;ecret things be|long to the Lord our God, but things reuealed to vs,</HI> &amp;c. If thou &s;ee&s;t a wicked man, &s;ay not a reprobate, for the <HI>decree</HI> of God is <HI>&s;ecret;</HI> and he which hath &s;hewed mercy to <HI>thee,</HI> may &s;hew mercy to thy <HI>neighbour</HI> al&s;o.</P>
<P>Of <HI>Man:</HI> as the heart, for no man knoweth his neigh|bours heart, 1. <HI>Cor.</HI> 2.11. When thou &s;ee&s;t a man in prayer lift vp his eyes, take heed of <HI>ra&s;h iudgement,</HI> to &s;ay an Hypo|crite, for thou knowe&s;t not his heart.</P>
<P><HI>Duo &s;unt in quibus temerarium iudicium cauere debemus;</HI>
<NOTE PLACE="marg"><HI>Aug. &s;er.</HI> 202. <HI>de Tempore.</HI></NOTE> <HI>cum incertum e&s;t quo animo quicquam factum fit: vel cum incer|tum e&s;t qualis futurus &s;it, qui nunc vel bonus vel malus apparet:</HI> There are two things (&s;aith <HI>An&s;elme</HI> here, out of Saint <HI>Au|gu&s;tine</HI>) in which we mu&s;t beware of ra&s;h iudgement; when it is vncertaine, with what minde a thing is done; and when it is vncertaine, what he may be, who now appeareth to bee good or bad.</P>
<P N="2">2 <HI>Things doubtfull:</HI> when things may haue a double in|terpretation, take the <HI>fairest;</HI> this is <HI>charitie.</HI></P>
<P N="3">3 <HI>Things to come:</HI>
<NOTE PLACE="marg"><HI>Prou.</HI> 27.1.</NOTE> <HI>Thou knowe&s;t not what a day may bring forth.</HI></P>
<P N="4">4 <HI>Things indifferent:</HI> of the which Saint <HI>Paul</HI> intreateth in this Chapter.</P>
<P>Things <HI>openly</HI> and <HI>certainly</HI> euill, we may and mu&s;t iudge, and it were to bee wi&s;hed, that Drunkards, vncleane per|&s;ons,
<PB N="167" REF="92">&amp;c. were more cen&s;ured;
<NOTE PLACE="marg">Aug. loco &s;upra citato.</NOTE> but yet with Saint <HI>Augu|&s;tines proui&s;o,</HI> that we hate and dete&s;t, <HI>non hominem, &s;ed pecca|tum, non vitio&s;um &s;ed vitium, morbum potius quam aegrotum:</HI> not the man, but his fault, the di&s;ea&s;e rather, then the pa|tient.</P>
<P>The Amplification is three-fold:</P>
<P N="1">1 From the Illation, <HI>Therefore:</HI> In as much as our bro|ther &s;tandeth or falleth, to his owne Ma&s;ter, and whether he liue or die, is the Lords; and that wee mu&s;t all &s;tand before the Iudgement-&s;eat of Chri&s;t, to giue an account <HI>for him|&s;elfe,</HI> let vs chamber our tongues, and not <HI>iudge</HI> and cen&s;ure <HI>one another.</HI></P>
<P N="2">2 From the per&s;ons who may not iudge, implied in the verbe, and expre&s;&s;ed in the Engli&s;h, <HI>Vs, Let vs not,</HI> hee an|numbreth him&s;elfe, eyther becau&s;e hee is a fellow-member with them, of the &s;ame body, and &s;o in &s;ome &s;ort it pertai|neth to him, as one who is &s;en&s;ible of his brothers failings,
<NOTE PLACE="marg">Mu&s;culus.</NOTE> or, <HI>vt hoc tolerabilior &s;it admonitio, quo minus habet pudoris,</HI> that the Admonition might bee the more tolerable, the le&s;&s;e it &s;hameth them: or from the remembrance of his owne pronene&s;&s;e, and forwardne&s;&s;e to ra&s;h cen&s;uring in former times, for he was a <HI>Phari&s;ie,</HI> who&s;e &s;ect was intemperately cen&s;orious. <HI>In many things we &s;inne all:</HI>
<NOTE PLACE="marg"><HI>James</HI> 3.1.</NOTE>
<Q>&mdash;<HI>Optimus ille e&s;t, qui minimis vrgetur</HI>&mdash;</Q> Happie is he that hath lea&s;t and fewe&s;t faults.</P>
<P N="3">3 From the con&s;ideration of &s;omething &s;poken or done before, in this word <GAP DESC="foreign">, <HI>any more:</HI> wherein there is a &s;e|cret accu&s;ation of &s;ome thing pa&s;t, and a warning of &s;ome|thing to come; as if hee &s;hould &s;ay, Indeed it hath beene your fault <HI>heretofore,</HI> to be too bu&s;y and forward in cen&s;uring your brethren, but <HI>now</HI> being admoni&s;hed and taught the contrary, you ought to leaue &s;uch ra&s;h iudging.</P>
<P>From this part of the Amplification wee haue this Doctrine. <HI>After admonition and in&s;truction,</HI> <MILESTONE UNIT="Doctr."> <HI>wee must bee carefull to amend our wayes,</HI> Matth. 3.10. <HI>Now is the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xe layd to the roote of the trees,</HI> &amp;c. <HI>Now</HI> though <HI>heretofore</HI> you haue beene fruitle&s;&s;e, yet <HI>now</HI> &s;eeing I haue admoni&s;hed you, and God hath &s;ent his owne Sonne to teach you, &s;ee you bring
<PB N="168" REF="93">forth good fruit, and repent: So <HI>Iohn</HI> 5.14. <HI>Act.</HI> 17.30.31. 1. <HI>Pet.</HI> 4 1, 2, 3.</P>
<P>When a Mini&s;ter hath in&s;tructed and admoni&s;hed his people, <MILESTONE N="1" UNIT="&V;&s;e"> hee may looke that they &s;hould <HI>leaue</HI> their &s;innes, and be <HI>conformable</HI> to good orders.</P>
<P>The Husbandman reioyceth in his good croppe, and the Phy&s;itian in the health of his patient, to whom hee hath admini&s;tred: So wee <HI>reioyce</HI> if our admonitions pre|uaile, and haue good &s;ucce&s;&s;e to your amendment; if o|therwi&s;e, it is a <HI>great griefe</HI> to vs, and <HI>not profitable</HI> to you.</P>
<P>Admonition is nece&s;&s;ary, <MILESTONE N="2" UNIT="V&s;e"> as may appeare by this Admo|nition repeated. This nece&s;&s;itie appeareth,</P>
<P N="1">1 Becau&s;e wee are <HI>hardly drawne</HI> from our errours, con|ceited opinions and &s;innes: therefore our Sauiour requireth three Admonitions,
<NOTE PLACE="marg"><HI>Matth.</HI> 18.</NOTE> and an Hereticke to be <HI>twice</HI> admoni|&s;hed, before auoided.</P>
<P N="2">2 Becau&s;e when we are recouered by Admonition into the right way, we <HI>ea&s;ily &s;teppe a&s;ide,</HI> as waxe melteth with the heate, and lo&s;eth the former impre&s;&s;ion.</P>
<P>He is mi&s;erable which wanteth a faithfull Admonitour, but he is <HI>more,</HI> who hauing one, will not heare him and bee reformed.</P>
<P>The <HI>&V;&s;e</HI> of all Admonition is that we &s;hould cea&s;e to doe euill, <MILESTONE N="3" UNIT="&V;&s;e"> and beginne to doe well, that we may be perfect in the way of righteou&s;ne&s;&s;e, 2. <HI>Tim.</HI> 3.16.17.</P>
<P>Here are to bee reproued &s;uch, who will <HI>not obey</HI> Ad|monition, but notwith&s;tanding, &s;till continue the &s;ame: which is to make voyd the <HI>end</HI> why God hath comman|ded Admonition, and to wrappe our &s;elues in grieuous guiltine&s;&s;e: for an euill man not admoni&s;hed, &s;hall bee damned, much more admoni&s;hed, if hee amend not, <HI>Iohn</HI> 15.22.</P>
<P>Not to be bettered by Admonitions,
<NOTE PLACE="marg"><HI>Deut.</HI> 21.20.</NOTE> is a &s;igne of a very wretch, as in the vncorrigible &s;onne; and in the &s;onnes of <HI>Ely</HI> may appeare:
<NOTE PLACE="marg">1. <HI>Sam.</HI> 2.25. <HI>Eccle&s;ia&s;tas</HI> 4.13</NOTE> and <HI>Salomon</HI> &s;aith, <HI>Better is a poore and wi&s;e childe, then an old and a fooli&s;h King, that will no more be admo|ni&s;hed.</HI></P>
<PB N="169" REF="93" MS="y">
<P>It is the way by the iu&s;t iudgement of God, to runne into farther, and more dangerous errours and &s;innes. It is a rule, <HI>Minus peccatum cum arguitur,</HI>
<NOTE PLACE="marg"><HI>Remigius, cita|tus &agrave; Chemnitio, Har. c.</HI> 31.</NOTE> <HI>&amp; non corrigi|tur, cau&s;a fit maioris peccati:</HI> A le&s;&s;e &s;inne reprooued and not amended, is made the cau&s;e of a greater &s;inne: as <HI>He|rod</HI> not reforming his ince&s;t vpon admonition, fell into the &s;inne of murder, cutting off the head of <HI>Iohn Baptist.</HI> So the Browni&s;ts wee &s;ee by experience, haue by the iudgement of God runne farther and farther into ab&s;urd errours: as many al&s;o among vs, finding fault with the gouernment of the Church, and not being reclaymed by admonition haue tur|ned Browni&s;ts.</P>
<P>Let euery man therefore looke to it, how he behaue him|&s;elfe after admonition: This &s;hall one day torment thee thou drunkard, becau&s;e thou ha&s;t beene often admoni&s;hed and repente&s;t not.</P>
<P>To bee <HI>bettered</HI> by admonition is the token of a <HI>wi&s;e man:</HI> but to <HI>harden the necke,</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 9.9. <HI>and</HI> 17.10. <HI>Pro.</HI> 29.1.</NOTE> is the fore-runner of <HI>de|&s;truction.</HI></P>
<P><HI>I am blacke, but comely,</HI> &s;aith the Church, <HI>Canticles</HI> 1.5. <HI>Blacke,</HI> &s;aith one, for her defects: <HI>Comely,</HI>
<NOTE PLACE="marg">Origen.</NOTE> for amending vpon admonition. Hee that continueth in &s;inne is doubly blacke, for his <HI>&s;inne,</HI> and for <HI>per&s;euering in &s;inne</HI> being admo|ni&s;hed: <HI>Peter</HI> and <HI>Paul,</HI> &amp;c. had neuer beene &s;o famous and beautifull in the Church, if they had not yeelded to admo|nitions.</P>
<P><HI>Cain</HI> was admoni&s;hed; if he had <HI>obeyed</HI> it he had beene <HI>happy;</HI> for who&s;oeuer being reproued, repenteth and amen|deth his life, &s;hall haue mercy and be pardoned.</P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 13. &mdash; <HI>But iudge this rather, that no man put a &s;tumbling blocke, or an occa&s;ion to fall, in his bro|thers way.</HI></Q>
</EPIGRAPH>
<P>IN this part of the Ver&s;e is a Dehortation to the &s;trong, vn|to which the former part of the Ver&s;e was an Introdu|ction, &s;hewing thereby that as <HI>this</HI> is to be <HI>performed,</HI> &s;o the <HI>other</HI> is not to be <HI>forgotten.</HI></P>
<PB N="170" REF="94">
<P>The &s;umme of all to the end of the Chapter, is, that as the weake may not iudge the &s;trong for the v&s;e of <HI>Chri&s;tian liberty,</HI> &s;o the &s;trong mu&s;t not in &s;uch v&s;e <HI>contemne</HI> the weak, but <HI>moderate</HI> his liberty for their good.</P>
<P>The method is this:
<NOTE PLACE="marg">Chry&s;o&s;t. Gryneus.</NOTE> Fir&s;t, hee &s;etteth downe a generall Precept, which is in the&s;e words: I &s;ay <HI>generall,</HI> becau&s;e it belongs to both parts, not to giue offence: all are bound to this.</P>
<P>There are diuers rea&s;ons brought, all which principally are applyed to the <HI>&s;trong,</HI> as in the other part they were to the <HI>weake.</HI></P>
<P>In the&s;e words are two parts: Fir&s;t, the &s;umme of the Precept, <HI>We may not giue offence.</HI></P>
<P>An <HI>offence</HI> is, <HI>non bonae &s;ed malae rei exemplum, aedificans<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ad delictum;</HI>
<NOTE PLACE="marg">Tertul. de velan|dis virginibus.</NOTE> an example of a thing not good but euill, edify|ing (or emboldning) vnto &s;inne,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 8.10.</NOTE> as &s;peaketh <HI>Tertullian,</HI> v&s;ing <HI>Pauls</HI> phra&s;e.</P>
<P>Or rather an <HI>offence</HI> is, <HI>dictum aut factum minus rectum, oc|ca&s;ionem praebens ruinae,</HI>
<NOTE PLACE="marg"><HI>Aquin.</HI> 2.2. <HI>q.</HI> 43. <HI>&amp; in loc.</HI></NOTE> a word or deed, not well performed, yeelding occa&s;ion of falling, as &s;aith <HI>Aquinas,</HI> and the Schoolemen generally from S.
<NOTE PLACE="marg"><HI>Hieron. in ca.</HI> 15. <HI>Matth.</HI></NOTE> <HI>Ierome.</HI></P>
<P>A <HI>word</HI> or <HI>deed;</HI> for <HI>thoughts</HI> though they offend God, yet not men vnle&s;&s;e they be manife&s;ted in <HI>word</HI> or <HI>deed.</HI></P>
<P><HI>Not &s;o well performed;</HI> not onely implying things vnlaw|full in them&s;elues, but things <HI>lawfull</HI> to be done, as things <HI>indifferent,</HI> but done <HI>indi&s;creetly.</HI></P>
<P><HI>Yeelding occa&s;ion of falling:</HI> For though by that which a man doth no man falleth, yet it is a &s;candall if it be <HI>apt</HI> to giue occa&s;ion thereof. As when <HI>Peter</HI> gaue coun&s;ell to our Saui|our Chri&s;t, proceeding from <HI>great affection,</HI> but from as <HI>great indi&s;cretion,</HI> our Sauiour told him that hee was an <HI>offence to him,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 16.23.</NOTE> though it was impo&s;&s;ible that <HI>hee</HI> &s;hould <HI>fall</HI> thereby.</P>
<P>The &s;econd part is the Amplification or &s;etting forth of this &s;umme which is threefold.</P>
<P N="1">1 From the <HI>care</HI> euery one &s;hould v&s;e not to giue &s;can|dall, in the&s;e words, <HI>But iudge this rather.</HI> Where there is an elegant <HI>Antanacla&s;is</HI> or reuerberation of the &s;ame word in a diuer&s;e &s;en&s;e. In the fir&s;t part of the Ver&s;e, to <HI>iudge</HI> &s;ignified
<PB N="171" REF="94">to <HI>condemne</HI> or cen&s;ure: here <HI>accurately to examine,</HI> and &s;in|gularly to adui&s;e and con&s;ider. <HI>Before</HI> it was v&s;ed of <HI>per&s;ons, here</HI> of <HI>workes:</HI> as if hee &s;hould haue &s;aid,
<NOTE PLACE="marg">Caiet. in locum.</NOTE> <HI>Non exercea|mus iudicia per&s;onarum, &s;ed tran&s;ite ad iudicium operis,</HI> Let vs not iudge the per&s;ons of others, but v&s;e iudgement in your owne workes.</P>
<P N="2">2 From two Metaphors, in the words rendred <HI>A &s;tum|bling blocke,</HI> or <HI>an occa&s;ion to fall.</HI></P>
<P>The fir&s;t, &s;ignifies a &s;tone, or impediment in the way,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> again&s;t which a man da&s;heth or may da&s;h his foot, e&s;peci|ally the heedle&s;&s;e, the blinde, the aged, or the weake: and then the meaning is, that we &s;hould haue a care of the <HI>weak|ne&s;&s;e</HI> of our brethren, that they may not be hurt or hindered in the way of godline&s;&s;e: for,
<NOTE PLACE="marg"><HI>Eccles.</HI> 12.5.</NOTE> as the old man <HI>is afraid of that which is high,</HI> &s;o <HI>they</HI> ea&s;ily &s;tumble in regard of their <HI>weakne&s;&s;e.</HI></P>
<P>The &s;econd word &s;ignifies to halt,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and this &s;eemes to fol|low vpon the former: for when a man da&s;heth his foot a|gain&s;t a thing, he halteth or falleth.</P>
<P>The word is almo&s;t <HI>proper</HI> to the New Te&s;tament, and to the Church, v&s;ed for <HI>an occa&s;ion of &s;pirituall falling,</HI> where|by a man is any manner of way made wor&s;e, and backe|warder in goodne&s;&s;e. Grammarians &s;ay that <HI>Scandalum</HI> is the bridge in a trappe, which when the mou&s;e puts downe &s;he is taken: as if to giue &s;candall were as the laying a trap in our brothers way to de&s;troy him.</P>
<P>Some make the fir&s;t to be the le&s;&s;er, and the &s;econd the greater, but &s;o in things <HI>denyed</HI> it followeth not &s;o well, ra|ther in apt &s;peaking the fir&s;t &s;hould be the greate&s;t, though for my part I thinke with them, who take them both to bee of equall latitude, expre&s;&s;ing the &s;ame thing, one word ex|pounding another.</P>
<P><HI>Offence</HI> or <HI>&s;candall</HI> is eyther actiue and giuen, or pa&s;&s;iue and taken.</P>
<P>That which is <HI>giuen</HI> is that which hath <HI>actiuity</HI> in it &s;elfe to &s;candalize, as things <HI>meerely euill</HI> and <HI>vnlawfull:</HI> or that which being good and lawfull in it &s;elfe (as a thing indiffe|rent) yet hath &s;uch <HI>actiuity</HI> by <HI>accident,</HI> namely by the <HI>vn&s;ea|&s;onable</HI>
<PB N="172" REF="95">doing thereof. That which is <HI>taken</HI> is either of the <HI>little ones</HI> &s;o called from <HI>Mat.</HI> 18.6. or of the <HI>Phari&s;ies,</HI> from <HI>Mat.</HI> 15.14.</P>
<P>That wherein the <HI>little ones</HI> &s;uffer, is either <HI>iu&s;tly</HI> giuen, &amp; <HI>&s;o</HI> taken, as when things are meerely euill: or <HI>not iu&s;tly</HI> giuen, <HI>nor iu&s;tly</HI> taken, as when things <HI>indifferent</HI> are lawfully v&s;ed.</P>
<P>That wherein the <HI>Phari&s;ies</HI> &s;uffer, is when by the malice of their owne mindes, <HI>they</HI> are offended at things <HI>lawfull</HI> and good.</P>
<P>Here the Apo&s;tle forbids <HI>giuing &s;candall</HI> to the <HI>little</HI> and <HI>weake</HI> ones by an <HI>vndi&s;creet</HI> and vn&s;ea&s;onable <HI>v&s;e</HI> of things indifferent; who&s;e <HI>v&s;e</HI> is <HI>&s;o,</HI> when God hath no glory, nor our brother edification, but hurt by it.</P>
<P N="3">3 From the Per&s;on who is not to be offended: A <HI>brother,</HI> whether &s;trong or weake: Sometimes the &s;trong to the weake, and &s;ometimes the weake to the &s;trong, in a <HI>&s;elfe per|&s;wa&s;ion</HI> of &s;trength, giueth offence.</P>
<P><HI>His brother:</HI> not determinately, but rather comparatiue|ly; not in <HI>any</HI> mans way, much le&s;&s;e in our <HI>brothers.</HI></P>
<P><HI>We mu&s;t not giue offence one to another.</HI> <MILESTONE UNIT="Doctr."> 1. <HI>Cor.</HI> 8.9. <HI>Take heed le&s;t by any meanes this liberty of yours become a &s;tumbling to them which are weake:</HI> and ver&s;e 13. <HI>If meat make my bro|ther offend, I will eate no fle&s;h while the world &s;tandeth, le&s;t I make my brother to offend.</HI> 1 <HI>Cor.</HI> 10.32. <HI>Giue none offence neither to the Iewes, nor to the Gentiles, nor to the Church of God.</HI> Of this <HI>Paul</HI> had a care that his Mini&s;tery might not be blamed.
<NOTE PLACE="marg">2 <HI>Cor.</HI> 6.3.</NOTE></P>
<P>M. <MILESTONE N="1" UNIT="&V;&s;e"> <HI>Caluin</HI> here ob&s;erueth that <HI>Paul</HI> taxeth <HI>malignos i&s;tos cen&s;ores,</HI> the&s;e hard cen&s;urers of others, who &s;pend all their <HI>Acumen</HI> in prying into other mens doings, neglecting their owne: Bu&s;ie thy &s;elfe at home, in thine owne bo&s;ome.</P>
<P><HI>Iudgement</HI> is nece&s;&s;ary to a Chri&s;tian in his walking: <MILESTONE N="2" UNIT="&V;&s;e"> hee mu&s;t picke his way, and be <HI>adui&s;ed</HI> of his doings, whether lawfull by the word; if <HI>lawfull,</HI> whether conuenient and ex|pedient; whether any hurt may come to our brother there|by:
<NOTE PLACE="marg">1 <HI>Cor.</HI> 9.12.</NOTE> of this <HI>Paul</HI> is an example, who will not v&s;e his liberty, where the Go&s;pell may be hindred by it.</P>
<P>Tho&s;e are to bee reproued which <HI>giue offence,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> and put a &s;tumbling blocke in their brothers way: The&s;e are of 3. &s;orts:</P>
<PB N="173" REF="95">
<P N="1">1 <HI>Contemners</HI> of their brethren,
<NOTE PLACE="marg">See more here|of at the 20, &amp; 21. ver&s;es.</NOTE> which will not bate an ace of their liberty in their dyet, apparell, recreation, for their weake brothers &s;ake, making a bad v&s;e of their liberty, which is giuen vs to <HI>doe good</HI> withall.</P>
<P N="2">2 <HI>Curious per&s;ons,</HI> who broach new opinions, and bring vp new orders in the publike Holy Seruice, <HI>without au|thory,</HI> canilling at rites ancient, approued, and comman|ded.</P>
<P>It is the cau&s;e of great &s;tirs in the Church when priuate men e&s;pecially vnlearned, will cen&s;ure their Mini&s;ters and Magi&s;trates in matters of their office: This is an occa&s;ion gi|uen of wrath and indignation; and that many accu&s;e our whole profe&s;&s;ion of <HI>Nouelty.</HI></P>
<P N="3">3 Per&s;ons <HI>openly profane,</HI> who licentiou&s;ly ru&s;h into all lewdne&s;&s;e; of whom if a man &s;hould begin to &s;peake, hee &s;hould neuer make an end: there are <HI>cartloads</HI> of offences giuen in this kinde: O the abominable vncleanne&s;&s;e, drun|kenne&s;&s;e, pride, &amp;c. which fill all places!</P>
<P>Let vs v&s;e <HI>all our iudgement</HI> herein, that wee no way <HI>giue offence,</HI> or <HI>put a &s;tumbling blocke in our brothers way. Thou &s;halt not put a &s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mbling blocke before the blind, but thou &s;halt feare thy God, Leuit.</HI> 19.14. <HI>It were better that a mill-&s;tone were hangd about a mans neeke, and he &s;o ca&s;t into the depth of the &s;ea,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 18.6.</NOTE> <HI>then that hee &s;hould offend one of the little ones.</HI> When at the day of Iudgement it &s;hall bee laid to our charge that wee haue <HI>giuen &s;candall,</HI> we will wi&s;h rather to haue bin drow|ned.</P>
<P>A greiuou&s;er puni&s;hment remaines for them which <HI>cau&s;e others</HI> to offend, then for them which <HI>doe</HI> &s;uch things <HI>them|&s;elues.</HI> So the Serpent was puni&s;hed more then <HI>Eue,</HI> and <HI>Eue</HI> more then <HI>Adam,</HI> So <HI>Ie&s;abel,</HI> had a more grieuous iudgement then <HI>Ahab.</HI></P>
<P><HI>Peccare non tantum in &s;e perditionis habet,</HI>
<NOTE PLACE="marg"><HI>Chry&s;&punc; Hom.</HI> 25. <HI>in Epl. ad Rom. in Morali. ad locum.</HI></NOTE> <HI>quantum quod re|liqui ad peccandum inducuntur:</HI> To &s;inne hath not &s;o much perdition in it, as to induce others to &s;inne, &s;aith Saint <HI>Chry|&s;ostome.</HI></P>
<P>V&s;e <HI>iudgement</HI> al&s;o that thou <HI>take not offence;</HI> <MILESTONE N="4" UNIT="V&s;e"> It is grieuous to <HI>giue,</HI> &s;o to <HI>take</HI> &s;candall, if there be not <HI>iu&s;t</HI> cau&s;e.</P>
<PB N="174" REF="96">
<P><HI>Ble&s;&s;ed is he that is not offended at me,</HI> &s;aith our Sauiour: and againe, <HI>The&s;e things haue I &s;poken vnto you that you &s;hould not be offended:</HI> and in another place, <HI>Woe vnto the world becau&s;e of offences.</HI> There is &s;inne on both &s;ides, but &s;pecially on the &s;ide of the party <HI>offended</HI> in <HI>indifferent</HI> things; and therefore <HI>woe.</HI></P>
<P><HI>Tertullian</HI> &s;aith,
<NOTE PLACE="marg">Tertul. lib. de. ve|lan. virgin.</NOTE> <HI>Bonae res neminem &s;candalizant ni&s;i malam mentem;</HI> Good things and lawfull offend none but them which haue euill and corrupt mindes. Where we are there|fore <HI>&s;o ready</HI> to <HI>take</HI> offence at the <HI>liberty</HI> of our <HI>brethren</HI> in things <HI>indifferent,</HI> it is a &s;igne of vnmortified rea&s;on, and affections,
<NOTE PLACE="marg"><HI>Mat.</HI> 18.8, 9.</NOTE> <HI>If thine eye cau&s;e thee to offend, plucke it out, &amp;c.</HI> it is the coun&s;ell of our ble&s;&s;ed Sauiour.</P>
<P>Let <HI>this</HI> be thy <HI>iudgement</HI> and <HI>wi&s;edome,</HI> in <HI>nothing</HI> to <HI>giue,</HI> and in <HI>things indifferent</HI> not to <HI>take</HI> offence.</P>
</DIV3>
<DIV3 N="14-15" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 14. <HI>I know and am per&s;waded by the Lord Ie&s;us, that there is nothing vncleane of it &s;elfe: but to him that e&s;teemeth any thing to be vncleane, to him it is vncleane.</HI><LB>15. <HI>But if thy brother be grieued with thy meat, now walke&s;t not thou charitably.</HI>&mdash;</Q>
</EPIGRAPH>
<P>IN the&s;e words is the fir&s;t rea&s;on of the Dehortation;
<NOTE PLACE="marg">Aretius.</NOTE> though &s;ome make the 14. ver&s;e to containe a rea&s;on by it &s;elfe, and that he thereby per&s;wadeth to peace, thus:</P>
<P>All meats are cleane, and therefore the weake haue no cau&s;e to be offended, in as much as they defile not the &s;trong: and the &s;trong haue no rea&s;on to &s;tand &s;o &s;trictly vpon their liberty, but that they might ab&s;taine, becau&s;e they are not the purer for eating; and therefore that they &s;hould not contend about meats.</P>
<P>But indeed the &s;ub&s;tance of the Rea&s;on lies in the 15. ver&s;e, and is drawne from Charity, and brought in by a Pro|lep&s;is: and this and all the re&s;t vrged vpon the <HI>&s;trong</HI> Chri|&s;tian <HI>principally,</HI> to <HI>this end,</HI> that he &s;hould <HI>moderate</HI> his liber|ty for his <HI>weake</HI> brothers &s;ake.</P>
<P>Now the in&s;tance in all the arguments is onely of <HI>meats;</HI>
<PB N="175" REF="96">but to be applyed vnto <HI>all indifferent</HI> things.</P>
<P>In the &s;etting downe of this fir&s;t argument, are to be con|&s;idered; The obiection of the <HI>&s;trong,</HI> and the an&s;wer of <HI>Paul.</HI></P>
<P>The obiection is gathered out of the 14. ver&s;e, and was thus:</P>
<P>There is nothing, &s;aid the &s;trong, vncleane of it &s;elfe, though it be vncleane to him that thinkes it &s;o.</P>
<P>Therfore &s;eeing I know and am per&s;waded of the cleannes of the creatures, I may and will v&s;e my liberty in eating of them.</P>
<P>Vnto this <HI>Paul</HI> an&s;wers; of which are two parts, the fir&s;t, is a conce&s;&s;ion, ver&s;e 14. The &s;econd, a correction, where lies the argument, ver&s;e 15.</P>
<P>In the conce&s;&s;ion, we may con&s;ider the thing granted, and the amplification.</P>
<P>The thing is twofold: Fir&s;t, <HI>that there is nothing vncleane of it &s;elfe:</HI> Second, <HI>that to him that thinketh a thing to bee vn|cleane, it is &s;o.</HI></P>
<P>The amplification from <HI>Pauls</HI> a&s;&s;urance of the&s;e things: He <HI>knowes</HI> and is <HI>per&s;waded,</HI> &s;et forth by the author, <HI>the Lord Ie&s;us.</HI></P>
<P><HI>I know and am per&s;waded:</HI> the&s;e two are <HI>nece&s;&s;ary</HI> to faith, and it is as much as if he &s;hould haue &s;aid, I &s;tedfa&s;tly be|leeue.</P>
<P><HI>By the Lord Ie&s;us:</HI> this to bee referred, not to that which followes, but to <HI>Pauls knowledge,</HI> and <HI>per&s;wa&s;ion; Ie&s;us</HI> taught <HI>Paul</HI> the&s;e things; though the &s;en&s;e were good if they &s;hould be read with that which followeth, viz. that <HI>through Chri&s;t</HI> no indifferent thing is now vncleane of it &s;elfe.</P>
<P><HI>&V;ncleane.</HI> The word properly &s;ignifieth <HI>common,</HI> and (one|ly by the language of the Scriptures) taken for <HI>impure,</HI> or vn|cleane, &s;o <HI>common</HI> hands, that is vncleane. <HI>Marke</HI> 7.2. So <HI>Peter</HI> &s;aith that he neuer ate that <HI>which is common and vncleane, Act.</HI> 10.14.</P>
<P>That which was <HI>common</HI> to other people,
<NOTE PLACE="marg"><HI>Leui.</HI> 11. <HI>Deut,</HI> 14.</NOTE> and <HI>interdicted</HI> to the Iewes was called <HI>vncleane.</HI></P>
<P>Diuers meats were forbidden the Iewes, and before Chri&s;t
<PB N="176" REF="97">were <HI>vncleane</HI> to them, as appeares in the law, which law had diuers rea&s;ons of it,</P>
<P N="1">1 It was for their <HI>health;</HI> that they might auoid certaine di&s;ea&s;es vnto the which the temperament of that people,
<NOTE PLACE="marg"><HI>De his omnibus pen&egrave; con&s;ul. Th. Aqu. prim. &s;e|cund. q.</HI> 102. <HI>Art.</HI> c. <HI>ad primum.</HI></NOTE> by eating &s;uch things might encline, and &s;o be hindred from the contemplation of heauenly things, and from the &s;eruice of God, and (by di&s;temper cau&s;ed through ill iuice in the body) be made &s;luggi&s;h vnto good workes; all alike as if you put a bright &s;hining candle into a duski&s;h lanthorne; thus &s;ay the Rabbines.</P>
<P N="2">2 To <HI>di&s;tingui&s;h</HI> them from other nations, and that they &s;hould auoid their company, with whom they might not feed on the &s;ame meats.</P>
<P N="3">3 For a <HI>my&s;ticall &s;ignification</HI> of manners: the&s;e meats not being by <HI>Nature</HI> vncleane, but onely in <HI>&s;ignification:</HI> which was the rea&s;on that Saint <HI>Augu&s;tine</HI> called the Iewes a <HI>Pro|pheticall people:</HI> Their very <HI>meate</HI> was an <HI>in&s;truction,</HI> they might not eate the &s;wine to teach them to auoid &s;lutti&s;hnes, nor the Hauk, to teach them to abhor rapacity, &amp;c. So their <HI>garments;</HI> they might not weare Lin&s;ey wool&s;ey, to teach them &s;incerity.</P>
<P N="4">4 To <HI>re&s;traine</HI> their de&s;ire of dainty fare.
<NOTE PLACE="marg">Chry&s;o&s;t.</NOTE></P>
<P N="5">5 To <HI>inure</HI> them to obedience,
<NOTE PLACE="marg">Ambr.</NOTE> and to take downe their pride and &s;tubbornne&s;&s;e, by this yoke.</P>
<P><HI>By it &s;elfe:</HI> By <HI>nature</HI> &s;aith <HI>Chry&s;ostome;</HI> for to the Iewes they were not vncleane by <HI>nature,</HI> but by a <HI>po&s;itiue law:</HI> Hee denieth not, but that &s;erpents, and dogges, &amp;c. are vnwhol|&s;ome; but nothing was forbidden for <HI>morall vncleanne&s;&s;e in it &s;elfe:</HI>
<NOTE PLACE="marg"><HI>Gen.</HI> 9.3.</NOTE> for all creatures were giuen to <HI>Noah</HI> without excep|tion, as the <HI>greene hearbs.</HI></P>
<P>Here wee haue a di&s;tinction: That a thing may bee vncleane <HI>per &s;e, aut per accidens,</HI> by it &s;elfe, or by acci|dent.</P>
<P><HI>But to him that esteemeth any thing to bee vncleane.</HI> Meat may be con&s;idered, in it &s;elfe; or in relation, to the Law, or to the con&s;cience: to him which was vnder the Leuiticall law &s;ome meat was vncleane, &s;o is it to him who e&s;teemeth it &s;o in his con&s;cience.</P>
<PB N="177" REF="97">
<P>Not that <HI>cleane</HI> and <HI>vncleane</HI> is determined by <HI>mans opini|on,</HI> as affirme the Libertines; Man is not the <HI>mea&s;ure</HI> of things, as <HI>Ari&s;totle</HI> hath taught long ago; but my con&s;ci|ence may make a thing <HI>vncleane to me,</HI> becau&s;e to doe <HI>again&s;t con&s;cience</HI> is &s;inne.</P>
<P><HI>Things indifferent are cleane of them&s;elues,</HI> <MILESTONE UNIT="Doctr."> <HI>but vncleane to him that &s;o e&s;teemeth them.</HI> The fir&s;t branch is proued: <HI>Act.</HI> 10.5. <HI>What God hath clean&s;ed, call not thou common.</HI> 1. Tim. 4.4. <HI>Euery creature of God is good, and nothing to be refu&s;ed, if it bee receiued with thanke&s;giuing.</HI></P>
<P>The &s;econd is proued by the fifth ver&s;e before, and the two and twentieth and three and twentieth following.</P>
<P>The rea&s;on hereof is this: An <HI>erroneous</HI> con&s;cience ma|keth a thing <HI>vnlawfull:</HI> For Actions receiue their qualificati|on, according to the <HI>will</HI> of the <HI>Agents;</HI> and the <HI>will</HI> is mo|ued by the <HI>thing apprehended:</HI> If <HI>Rea&s;on</HI> iudge <HI>that</HI> thing to to be &s;inne, and yet the <HI>will</HI> be carried vnto it; it is manife&s;t that &s;uch a one hath a <HI>will</HI> to &s;inne; and &s;o the outward acti|on which is <HI>informed</HI> by the <HI>will,</HI> whether it be lawfull or vn|lawfull <HI>in it &s;elfe,</HI> is a &s;inne.</P>
<P>We are to prai&s;e God for his bountie, <MILESTONE N="1" UNIT="V&s;e"> in giuing vs free li|bertie to eate of all creatures: and the more, if we con&s;ider that we are &s;inners, not de&s;eruing to liue, for whom the crea|tures daily &s;uffer death: we may &s;ay with <HI>Dauid,</HI> Loe, <HI>wee haue &s;inned,</HI> but <HI>the&s;e &s;heepe</HI> what haue they done?
<NOTE PLACE="marg">2. <HI>Sam.</HI> 24.17.</NOTE></P>
<P>We may eate, but with the&s;e proui&s;oes.</P>
<P N="1">1 That we eate not in <HI>idlene&s;&s;e,</HI> but in the &s;weat of our browes.</P>
<P N="2">2 That wee <HI>labour</HI> in that which <HI>is good,</HI> hauing an ho|ne&s;t vocation, not to liue by theeuing, gaming, &amp;c.</P>
<P N="3">3 That we eate <HI>with thanke&s;giuing.</HI></P>
<P N="4">4 That wee <HI>giue part</HI> to the <HI>poore,</HI> and &s;end portions to them for whom nothing is prepared; to giue at lea&s;t &s;ome <HI>crummes</HI> to <HI>Lazarus.</HI></P>
<P N="5">5 That we feed <HI>moderately,</HI> and &s;oberly, as tho&s;e who remember they mu&s;t die. When <HI>Socrates</HI> was asked how he differed from others, an&s;wered: <HI>Others liue to eate, I eate to liue.</HI></P>
<PB N="178" REF="98">
<P N="6">6 That we <HI>giue no offence,</HI> of which this part of the Chap|ter &s;peaketh.</P>
<P><HI>I know and am per&s;waded:</HI> <MILESTONE N="2" UNIT="&V;&s;e"> not <HI>fir&s;t</HI> to be per&s;waded, and <HI>then</HI> to &s;eeke to know: knowledge mu&s;t goe before per&s;wa|&s;ion, as a candle to direct it.</P>
<P>It is the fault of our ignorant Papi&s;ts, of our Browni&s;ts, and of much people among vs, who are great fault finders; aske them why they di&s;like &s;uch and &s;uch things; this is their rea&s;on, they are <HI>per&s;waded,</HI> being notwith&s;tanding de|&s;titute of <HI>knowledge</HI> of tho&s;e things which they reproue.</P>
<P><HI>Fir&s;t know</HI> by good ground from the Word, <HI>then re&s;olue</HI> and be <HI>per&s;waded:</HI> <NOTE PLACE="marg">Augu&s;tinus.</NOTE> <HI>Praiudicium non e&s;t iudicium &s;ed vitium;</HI> Preiudice, or iudgement before knowledge, is not true iudgement, but pre&s;umptuous opinion and vice.</P>
<P>It is a mi&s;erable thing to <HI>doubt</HI> in things <HI>commanded;</HI> <MILESTONE N="3" UNIT="&V;&s;e"> for in&s;tance, in the commanded rites of our Church. <HI>Not to obey</HI> is &s;inne, becau&s;e the Magi&s;trate is re&s;i&s;ted; and <HI>to obey,</HI> is &s;in al&s;o, becau&s;e the con&s;cience doubteth.</P>
<P>O perplexitie! but yet no man is perplexed <HI>&s;imply:</HI> &s;uch then mu&s;t put away their <HI>erroneous</HI> and <HI>doubting</HI> con&s;cience, by <HI>learning,</HI> and being <HI>per&s;waded.</HI> But here is a great corrup|tion; many among vs de&s;ire rather to heare that which may <HI>confirme</HI> them in their <HI>doubting,</HI> then <HI>take it away,</HI> and <HI>con|forme</HI> them to the <HI>peace</HI> of the Church.</P>
<P>Rightly labour to be enformed, for as an <HI>vnskilfull</HI> Pilot, &s;o an <HI>erring</HI> con&s;cience bringeth into danger.</P>
<P>Terrible is the &s;tate of wicked men, <MILESTONE N="4" UNIT="&V;&s;e"> they <HI>know</HI> and are <HI>per&s;waded</HI> of the euilne&s;&s;e of things, and <HI>yet</HI> they do them.</P>
<P>The&s;e &s;inne again&s;t the light of Nature;
<NOTE PLACE="marg"><HI>Cicero. Offic. l.</HI> 1.</NOTE> for, <HI>Nihil facien|dum de quo dubites, &s;it necne rect&egrave; factum;</HI> Nothing is to bee done, which thou doubte&s;t whether it may lawfully be done or no, &s;aid a Heathen man.</P>
<P>Tell mee, thou Drunkard, thou Whore-ma&s;ter, &amp;c. doe&s;t not thou know that whoredome and drunkenne&s;&s;e are &s;innes? And yet dare&s;t thou doe them, and wound thy con&s;cience? What peace can&s;t thou haue, when thy <HI>heart</HI> accu&s;eth thee?
<NOTE PLACE="marg">1. <HI>John</HI> 3.20.</NOTE> and <HI>GOD is greater then thy heart.</HI></P>
<PB N="179" REF="98">
<P>Saint <HI>Augu&s;tine</HI> compareth Con&s;cience to a wife which continually &s;coldeth.</P>
<P><HI>It is better to dwell in the wilderne&s;&s;e, then with a contentious and angry woman:</HI> and a man were as good to be in <HI>hell,</HI> as haue a <HI>wounded</HI> and <HI>accu&s;ing</HI> con&s;cience.</P>
</DIV3>
<DIV3 N="15" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 15. <HI>But of thy brother be grieued with thy meat, now walk<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t thou not charitably: De&s;troy not him with thy meat, for whom Chri&s;t dyed.</HI></Q>
</EPIGRAPH>
<P>THe&s;e words are the &s;econd part of <HI>Pauls</HI> an&s;wer, which is a correction; in which is the Argument it &s;elfe, vrged vpon the &s;trong, that he ought not to offend his <HI>weake</HI> bro|ther by his <HI>libertie</HI> in things <HI>indifferent.</HI></P>
<P>The Argument is taken from the Cau&s;e, remouing &s;can|dall, which is <HI>charitie.</HI></P>
<P>And here we haue the Argument, and the proofe of it.</P>
<P>The Argument is thus:</P>
<P>That which is contrary to charity, is not to be done.</P>
<P>But to giue offence is contrary to charity.</P>
<P>Therefore &amp;c.</P>
<P>The fir&s;t Propo&s;ition is &s;ure, for <HI>charity</HI> is the fulfilling of the Law, as we haue heard before, Chap. 13.</P>
<P>The &s;econd Propo&s;ition, is proued from two effects of <HI>Scandall</HI> &s;et downe in this ver&s;e: The fir&s;t is <HI>Griefe:</HI> the &s;e|cond <HI>De&s;truction.</HI></P>
<P>From the fir&s;t effect, the Argument is thus:
<Q><L>To grieue our brother is contrary to charity.</L>
<L>But to giue &s;candall is to grieue him.</L>
<L>Therefore &amp;c.</L>
<L>Of the other effect we will con&s;ider by it &s;elfe.</L></Q></P>
<Q><HI>But if thy brother be grieued with thy meate, now wal|ke&s;t thou not charitably.</HI></Q>
<P>In this part of the ver&s;e, by it &s;elfe con&s;idered, wee haue two parts: a Suppo&s;ition, and an Accu&s;ation.</P>
<P>The Suppo&s;ition, <HI>If thy brother be grieued with thy meate.</HI></P>
<P>The Accu&s;ation, <HI>Now walke&s;t thou not charitably.</HI></P>
<P>Grant the Suppo&s;ition, and the Accu&s;ation holdeth; take away the Suppo&s;ition, and the Accu&s;ation is of no force.</P>
<PB N="180" REF="99">
<P>To v&s;e indifferent things, as meat, apparell, &amp;c. is lawfull, if <HI>charity</HI> put not in a barre: wee mu&s;t &s;et more by our <HI>bro|thers grieued con&s;cience,</HI> then by the <HI>v&s;e of our libertie</HI> in &s;uch things.</P>
<P>We may at no hand <HI>forgoe</HI> our <HI>libertie</HI> in &s;uch things, (for it is a part of the purcha&s;e by the blood of Chri&s;t) but the <HI>v&s;e</HI> of it.</P>
<P>In the Suppo&s;ition, we haue the thing &s;uppo&s;ed, <HI>Griefe;</HI> and the Amplification, from the &s;ubiect grieued; <HI>thy brother,</HI> and from the obiect, <HI>with thy meate.</HI></P>
<P><HI>Griefe</HI> is a pa&s;&s;ion, whereby the appetite doth abhorre with perturbation, euill pre&s;ent; whether &s;o indeed, or in apprehen&s;ion.</P>
<P>This affection is naturall and good, if it be directed vpon the right <HI>obiect,</HI> which is <HI>&s;inne,</HI> with the <HI>appurtenances,</HI> and that it be in <HI>due mea&s;ure,</HI> and to the <HI>right end.</HI></P>
<P>The &s;ubiect, <HI>thy brother:</HI> whether &s;trong or weake, for it is again&s;t <HI>charitie,</HI> either to grieue other; but here the <HI>brother</HI> grieued is the <HI>weake</HI> one; who three wayes lyeth open to griefe, by the liberty v&s;ed by the &s;trong.</P>
<P N="1">1 By the <HI>&s;inne</HI> of the &s;trong, as the weake <HI>&s;uppo&s;eth;</HI> for <HI>this</HI> he is <HI>grieued,</HI> thinking that thereby God is offended, and the &s;oule of his brother in danger.</P>
<P N="2">2 By <HI>reprehen&s;ion:</HI> taking indignation to be reproued by the &s;trong, for the retaining of differences of meates, dayes.</P>
<P N="3">3 By <HI>being drawne</HI> by the example of the &s;trong, <HI>to doe a|gain&s;t his con&s;cience,</HI> which breedeth griefe, <HI>post factum,</HI> after the deed done.</P>
<P><HI>With thy meate,</HI> that is, thy libertie in eating meats, <HI>&s;up|po&s;ed</HI> by the weake to be vnlawfull.</P>
<P><HI>Now walke&s;t thou not charitably.</HI> Though in other things, yet <HI>now,</HI> thou <HI>walke&s;t not charitably</HI> in this particular. He con|demneth not the &s;trong, as to be without charitie <HI>altogether,</HI> but to &s;tep awry <HI>herein.</HI> The Imputation is great, becau&s;e <HI>charity</HI> is the <HI>Rule</HI> of our life.</P>
<P><HI>To v&s;e things indifferent to the griefe of our Brother,</HI> <MILESTONE UNIT="Doctr."> <HI>is a|gain&s;t charity.</HI> Or, <HI>To giue &s;candall is again&s;t charity, becau&s;e thereby my brother is grieued.</HI> 1. Corinth. 8.12. <HI>To &s;inne &s;o
<PB N="181" REF="99">again&s;t the brethren, is to wound their weake con&s;cience.</HI></P>
<P>May I in <HI>nothing</HI> grieue my brother? <MILESTONE UNIT="Que&s;t."></P>
<P>Yes, in <HI>&s;omethings</HI> I may: <MILESTONE UNIT="An&s;w."> as by &s;euere reprouing him for <HI>&s;inne,</HI> that he may be brought to godly &s;orrow, vnto repen|tance: Thus did S. <HI>Peter</HI> pricke the hearts of the Iewes, <HI>Acts</HI> 2.37. So <HI>Paul</HI> tels the Corinthians, that though hee <HI>made them &s;ory by a Letter, he did not repent, though he did re|pent.</HI> Looke how the affection of a father is in the correcting of his child, he is grieued to beat him, and yet hee is glad if it doe him good; &s;o was <HI>Paul</HI> toward the Corinthians, it neuer repented him that he had made them to grieue, in a&s;|much as it profited them to repentance and &s;aluation.</P>
<P>It is not again&s;t <HI>charity</HI> for Mini&s;ters to reproue <HI>&s;harply,</HI> and for Magi&s;trates <HI>&s;euerely</HI> to puni&s;h notorious offenders; nay it is <HI>true charity</HI> to correct them vnto their amendment; and to neglect this, is want of charity: let di&s;ordered per|&s;ons be <HI>grieued;</HI> let drunkards and &s;uch like &s;mart for it, that if it be po&s;&s;ible, they may be thereby brought to repentance, and &s;o be &s;aued.</P>
<P>But to v&s;e our liberty in <HI>indifferent</HI> things to the <HI>griefe</HI> of our brother, and &s;o to <HI>&s;tand vpon it,</HI> as not to omit the <HI>v&s;e</HI> of it for our <HI>weake</HI> brothers &s;ake, is <HI>vnlawfull,</HI> and again&s;t <HI>charity.</HI></P>
<P>Yet here are two cautions to be remembred. <MILESTONE UNIT="Note."></P>
<P N="1">1 It mu&s;t be in <HI>&s;uch indifferent</HI> things, the <HI>v&s;e</HI> whereof is <HI>not determined</HI> by the authority of the Magi&s;trate: as, in it &s;elfe it is indifferent to <HI>&s;it</HI> or <HI>kneele</HI> at the Communion; but if the Magi&s;trate determine the ge&s;ture by his authority; then though our brother bee grieued, we are to v&s;e that ge|&s;ture: For not to obey the Magi&s;trate in a lawfull com|mand is a &s;inne. The <HI>v&s;e</HI> of our liberty is not in our power.</P>
<P N="2">2 The <HI>brethren grieued,</HI> mu&s;t be <HI>weake</HI> ones;
<NOTE PLACE="marg">Sarcerius in locum.</NOTE> If they bee <HI>&s;tiffe,</HI> and <HI>ob&s;tinate</HI> in their opinion, we are not <HI>bound,</HI> but <HI>may,</HI> nay &s;ometimes we <HI>ought</HI> to v&s;e our liberty before them, as we &s;hall note afterwards.</P>
<P>The phra&s;e is to be ob&s;erued: <HI>If thy brother be grieued;</HI> <MILESTONE N="1" UNIT="Ob&s;."> he &s;aith not, <HI>thou grieue&s;t thy brother;</HI> to note, that the fault
<PB N="182" REF="100">is rather in the <HI>patient</HI> then in the <HI>agent.</HI> And therefore weak ones are to know, that it is no <HI>vertue</HI> in them to bee &s;crupu|lous in euery thing, and to be grieued at their brothers law|full liberty; but a &s;inne, which is to be amended by know|ledge and charity.</P>
<P><HI>Faith</HI> giues <HI>liberty,</HI> <MILESTONE N="2" UNIT="Ob&s;er."> but <HI>charity</HI> is a <HI>binder. Omnia libera per fidem, &s;erua per charitatem:</HI> I may doe all things by faith, I may eate of any meats, or ab&s;taine, I may weare any colours in my apparell, &amp;c. But by <HI>charitie</HI> I mu&s;t doe or not doe <HI>that,</HI> which mo&s;t makes for the <HI>peace</HI> of the Church, and the good of my brethren. <HI>Paul</HI> by <HI>faith</HI> may circumci&s;e <HI>Timo|thy:</HI> by <HI>charity</HI> he will not circumci&s;e <HI>Titus.</HI></P>
<P>We mu&s;t haue great care of the <HI>weake:</HI> <MILESTONE N="1" UNIT="V&s;e"> A mother loues all her children, but &s;hee is mo&s;t tender ouer them that are &s;icke: A man mo&s;t fauours that part of his body that is hurt or weake.</P>
<P>Euen nature (much more grace) teacheth not to <HI>hurt,</HI> but to <HI>loue</HI> our brethren.</P>
<P>Weake brethren are not to be contemned, but to be to|lerated, if &s;o be they grow not <HI>peruer&s;e</HI> and <HI>ob&s;tinate.</HI></P>
<P>We ought not to <HI>&s;trike</HI> the <HI>&s;trong:</HI> but to fall vpon him that is <HI>&s;icke</HI> and <HI>weake,</HI> is no credit.</P>
<P>To <HI>grieue</HI> a weake brother, is to wound him: What more inhumane thing, then to wound a <HI>brother?</HI> E&s;pecially being <HI>&s;icke</HI> and <HI>weake;</HI> yea and to wound not his <HI>head</HI> or <HI>face,</HI> but his <HI>very con&s;cience,</HI> the <HI>weake&s;t</HI> part in him, and the <HI>pretiou&s;|&s;e&s;t;</HI> who&s;e hurt cannot be without great danger.</P>
<P><HI>Off</HI> with that <HI>hayre, away</HI> with that <HI>apparell,</HI> tho&s;e <HI>colours,</HI> &amp;c. which wound thy weake brothers <HI>&s;oule.</HI></P>
<P>We mu&s;t haue <HI>care</HI> of <HI>all,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> not to <HI>grieue any.</HI> Griefe is a &s;ickne&s;&s;e, a con&s;umption of the &s;oule: hee that giueth iu&s;t cau&s;e of griefe, is acce&s;&s;ory after a &s;ort to his brothers death.</P>
<P>Hee that careth not how he <HI>grieues</HI> the godly by his cari|age, is no <HI>true</HI> Chri&s;tian: for without <HI>loue</HI> wee are no Chri|&s;tians.</P>
<P>How many are they which by their bea&s;tly liuing make the hearts of good Chri&s;tians &s;ad!</P>
<P>Who that hath but a mite of pietie can ab&s;taine from
<PB N="183" REF="100"><HI>griefe,</HI> to heare the bla&s;phemies, to &s;ee the drunkenne&s;&s;e, and wretched behauiour of wicked men?</P>
<P>If thou walke&s;t in the&s;e &s;innes, know that thou <HI>offende&s;t</HI> God, and <HI>grieue&s;t</HI> good men; and then is the Diuell <HI>plea&s;ed</HI> and his angels,
<NOTE PLACE="marg"><HI>Luke</HI> 15.7.</NOTE> euen <HI>as the good Angels reioyce</HI> at the conuer|&s;ion of a &s;inner.</P>
<P>If thou ha&s;t made the <HI>good to &s;orrow</HI> by thy &s;innes, repent, and make them <HI>glad</HI> with thy amendment. This is <HI>true cha|rity</HI> towards God and men.</P>
</DIV3>
<DIV3 N="15" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 15. &mdash; <HI>De&s;troy not him with thy meat, for whom Chri&s;t dyed.</HI></Q>
</EPIGRAPH>
<P>THe Apo&s;tle here proues by another Argument, that &s;candall is contrary to charitie, namely by another effect of it. Thus:</P>
<P>That which de&s;troyes our brother is contrary to charity.</P>
<P>But to giue &s;candall de&s;troyes him.</P>
<P>Therefore, &amp;c.</P>
<P>This Argument is &s;et downe in the manner of a prohibi|tion. Where we haue the thing prohibited, <HI>to de&s;troy our bro|ther:</HI> And the Illu&s;tration.</P>
<P>In the thing prohibited is the action, <HI>to de&s;troy:</HI> the obiect, <HI>him,</HI> that is, <HI>our brother.</HI></P>
<P>Both the&s;e are illu&s;trated: the action, from the in&s;tru|ment of de&s;truction, <HI>with thy meat:</HI> The obiect, from his dig|nitie, which is, that he is <HI>beloued of Chri&s;t;</HI> declared by an in|fallible token of &s;uch loue, <HI>he dyed for him.</HI></P>
<P><HI>De&s;troy not.</HI> The word &s;ignifies <HI>totall</HI> de&s;truction. It is no <HI>light</HI> lo&s;&s;e that comes to our brother by giuing offence, but euen the lo&s;&s;e of body and &s;oule. Not that euery one who is &s;candalized is &s;o lo&s;t: but that &s;candall is <HI>apt</HI> &s;o to doe, and where it is taken, without the mercy of God bringeth forth &s;uch effect.</P>
<P><HI>Such a de&s;truction</HI> is here meant which came to <HI>Iudas,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 17.12. 2 <HI>The&s;&s;.</HI> 2.3.</NOTE> which &s;hall come to <HI>Antichri&s;t,</HI> who are both called <HI>the &s;onnes of perdition,</HI> from this word.</P>
<P>Such a de&s;truction as <HI>wicked men</HI> &s;hall haue at the day of
<PB N="184" REF="101">Iudgement,
<NOTE PLACE="marg">2 <HI>Pet.</HI> 3.7.</NOTE> which is therefore called the <HI>day of perdition of vngodly men.</HI></P>
<P>Such a de&s;truction which the <HI>deuill</HI> endeuours to bring vpon vs,
<NOTE PLACE="marg"><GAP DESC="foreign">. <HI>Reuel.</HI> 9.11.</NOTE> who is therefore called <HI>Apollyon,</HI> the de&s;troyer.</P>
<P>So that here is an <HI>Auxe&s;is, &s;candall,</HI> not onely <HI>grieues,</HI> but <HI>de&s;troies</HI> our brother.</P>
<P><HI>Him:</HI> the <HI>&s;trong,</HI> &s;aith <HI>Ambro&s;e,</HI> who by the ab&s;tinence of the weake, beginnes to doubt of his liberty; as diuers at this day among vs, doubtle&s;&s;e, haue by the &s;crupulou&s;ne&s;&s;e of &s;ome, begunne to <HI>&s;tagger</HI> at &s;uch things, whereof before they haue beene well per&s;waded.</P>
<P>But it is rather meant of the weake: <HI>de&s;troy not him,</HI> that is,
<NOTE PLACE="marg">Aretius.</NOTE> thy weake brother: he &s;aith not <HI>brother,</HI> but <HI>him,</HI> though that terme be v&s;ed before and after; becau&s;e, <HI>de&s;init e&s;&s;e fra|ter cum pergas occidere,</HI> &s;aith one: He cea&s;eth to be thy <HI>bro|ther,</HI> when thou goe&s;t about to <HI>de&s;troy</HI> him.</P>
<P><HI>With thy meat:</HI> Meat is the in&s;trument of this de&s;truction, not a Sword, or Pi&s;toll: and &s;o &s;urely many peri&s;h through riotous eating and drinking; but he meanes here, by v&s;ing our liberty in eating of all things, without the re&s;pect of our weake brother, who is in danger of <HI>destruction</HI> thereby three wayes.</P>
<P N="1">1 In regard of a <HI>pa&s;&s;iue</HI> &s;candall through ra&s;h iudge|ment.</P>
<P N="2">2 By being in danger of <HI>eating again&s;t con&s;cience,</HI> by the example of the &s;trong, which brings &s;hipwracke of faith.</P>
<P N="3">3 From the danger of <HI>Apo&s;ta&s;ie</HI> and alienation from the faith.</P>
<P><HI>For whom Chri&s;t died.</HI> For him, <HI>for whom Chri&s;t died,</HI> wee &s;hould be carefull and e&s;teeme him aboue our meat, appa|rell, or any indifferent thing: here a compari&s;on being as in|terpreters ob&s;erue, betweene our meat, and our brother re|deemed by the death of Chri&s;t.</P>
<P><HI>Scandall is apt to de&s;troy our Brother,</HI> <MILESTONE UNIT="Doctr."> 1. <HI>Cor.</HI> 8.11. <HI>And through thy knowledge &s;hall thy weake brother peri&s;h, for whom Chri&s;t died.</HI> And ver&s;e 20. of this Chapter. <HI>For meat de&s;troy not the worke of God.</HI></P>
<P>Can any of them be de&s;troyed for whom Chri&s;t dyed? <MILESTONE UNIT="Que&s;t."></P>
<PB N="185" REF="101">
<P>If we con&s;ider the <HI>coun&s;ell</HI> and decree of God, <MILESTONE UNIT="An&s;w."> and the <HI>promi&s;e</HI> of &s;aluation vnto them, they cannot: But diuide and &s;eparate them from <HI>the&s;e,</HI> and then they may in regard of their <HI>owne infirmity,</HI> of the <HI>malice of Satan,</HI> and of the <HI>innu|merable offences</HI> which are giuen, which they were neuer able to out&s;tand if they were left to them&s;elues.</P>
<P>Here is a <HI>comfort</HI> for the weake: Chri&s;t dyed for them. <MILESTONE N="1" UNIT="&V;&s;e"> Though thou ha&s;t not &s;o &s;trong a faith as <HI>Abraham,</HI> &s;o much patience as <HI>Iob,</HI> &amp;c. yet if thou ha&s;t a <HI>true faith,</HI> though <HI>&s;mall;</HI> and <HI>&s;triue&s;t</HI> again&s;t corruption, though <HI>weakly,</HI> thou art to be reputed one belonging to Chri&s;t, and &s;halt haue benefit by his death.</P>
<P>Here is a threefold <HI>admonition.</HI> <MILESTONE N="2" UNIT="V&s;e"> </P>
<P N="1">1 To the <HI>&s;trong,</HI> that out of their indulgence to their <HI>weak</HI> brethren, they &s;hould ab&s;taine from the <HI>v&s;e</HI> of their liberty in things indifferent. They are their <HI>Brethren, Charity</HI> re|quires it, and <HI>Chri&s;t</HI> al&s;o who dyed for them: and not &s;o to doe, <HI>Paul</HI> el&s;ewhere calleth <HI>&s;inning again&s;t Chri&s;t.</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 8.12.</NOTE></P>
<P>Thy meat or apparell are <HI>thine,</HI> but thy brother is <HI>Chri&s;ts:</HI> he came to <HI>&s;aue</HI> thy brother, wilt thou goe about to <HI>de&s;troy</HI> him? that were in &s;ome &s;ort to bean <HI>Antichri&s;t.</HI></P>
<P>Chri&s;t did that which was hard, he parted with his <HI>bloud</HI> and <HI>life</HI> for thy brother: what madne&s;&s;e is it, if wee will not doe that which is ea&s;ie, as to refraine &s;ome di&s;h of meate, or &s;ome colour or fa&s;hion of garment, for our <HI>brothers,</HI> nay for <HI>Chri&s;ts</HI> &s;ake.</P>
<P N="2">2 To the <HI>weake,</HI> that they &s;hould beware how they take offence at the liberty of their brethren: for hereby they are in danger to be <HI>de&s;troyed.</HI> <MILESTONE UNIT="Note."> But no man peri&s;heth but for his <HI>owne &s;inne,</HI> It is a rule,
<NOTE PLACE="marg">Aquinas in loc.</NOTE> <HI>Scandalum pa&s;&s;iuum non e&s;t &s;ine peceato &s;candalizati:</HI> A pa&s;&s;iue &s;candall is not without the &s;inne of him that is &s;candalized: but it may be without the &s;inne of the &s;candalizing. As fir&s;t, if hee doe an indifferent thing by the commandement of the Church or Magi&s;trate. Se|condly, if he doe it, not knowing, nor being able vpon any probability to &s;u&s;pect that any would be offended at his li|berty. Now in the&s;e ca&s;es to <HI>be offended</HI> is a <HI>&s;inne:</HI> and &s;inne hath a de&s;troying nature.</P>
<PB N="186" REF="102">
<P>Doe then as thou plea&s;e&s;t in indifferent things, who&s;e v&s;e is <HI>not determined</HI> by authoritie; but leaue thy brother to his <HI>liberty,</HI> and iudge him not. He may <HI>v&s;e</HI> his liberty and not &s;inne, but thou can&s;t not bee <HI>offended</HI> at it, but thou mu&s;t needs &s;inne.</P>
<P>Men &s;peake of tenderne&s;&s;e of con&s;cience and grace, but it is a &s;igne of neyther, to finde fault and be offended at <HI>that</HI> which wee cannot &s;oundly proue to be vnlawfull by Gods word.</P>
<P N="3">3 To <HI>all men.</HI> That they haue a care of the &s;aluation of their brethren; al&s;o of their owne.</P>
<P>Giue no ill example: enti&s;e no man to theft, drunkennes, vncleanne&s;&s;e, to lye, to for&s;weare them&s;elues, or to any &s;in; for this is to play the Diuell, and to oppo&s;e Chri&s;t in the worke of mans &s;aluation.</P>
<P>Chri&s;t dyed for thee; haue a care of thy owne &s;oule for which Chri&s;t dyed, and damne not thy &s;elfe by thy &s;innes.</P>
</DIV3>
<DIV3 N="16" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 16. <HI>Let not then your good be euill &s;poken of.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is another Argument to di&s;&s;wade from &s;can|dall, from the pernicious effect thereof: which is the <HI>defa|mation of our good.</HI></P>
<Q><L>That which makes our good to be euill &s;poken of is not to be done.</L>
<L>But giuing offence makes our good to be euill &s;poken of.</L>
<L>Therefore, &amp;c.</L></Q>
<P>The Argument is &s;et downe in the forme of a prohibition: where wee haue the thing prohibited, and the amplifica|tion.</P>
<P>The thing prohibited is the <HI>cau&s;ing of our good to be euill &s;poken of.</HI> Where is the euill action prohibited, and the ob|iect of &s;uch action. The euill action, <HI>&s;peaking euill:</HI> the ob|iect, <HI>good.</HI></P>
<P><HI>Be euill &s;poken of,</HI> or bla&s;phemed, according to the &s;ound of the Greek word, which is now familiar with vs in our tongue.</P>
<P>Bla&s;phemy is a &s;peech hurting anothers good name. The
<PB N="187" REF="102">v&s;e of Diuines hath obtained by cu&s;tome of &s;peaking, that it is taken for euill &s;peaking again&s;t <HI>God,</HI> or <HI>per&s;ons</HI> and <HI>things</HI> which are <HI>nearly conioyned to God,</HI> as his <HI>Word</HI> and his <HI>Saints.</HI></P>
<P>Now bla&s;phemy again&s;t God is, when it is affirmed, that that is in him which is not in him: or that not to be in him which is in him. And &s;o of his word and ordinances.</P>
<P>And this is, eyther of the minde, or of the tongue, or of the life: for &s;inne is a kinde of bla&s;phemy, becau&s;e hee that &s;in|neth, &s;ignifieth thereby that he thinkes not well of God; and therefore for &s;uch cau&s;e we call common &s;wearing bla&s;phe|ming, becau&s;e &s;uch a one &s;eemeth to haue a ba&s;e opinion of God, that he dares &s;o to tran&s;gre&s;&s;e.</P>
<P>The bla&s;phemy of the minde is, when wee doe conceiue ami&s;&s;e of God, according to the former de&s;cription of bla&s;|phemie.</P>
<P>The bla&s;phemy of the tongue, when wee &s;peake in &s;uch manner.</P>
<P>And both the&s;e are committed, eyther <HI>enuntiatiu&egrave;,</HI>
<NOTE PLACE="marg"><HI>Greg. de Valen. tom.</HI> 3. <HI>co~. Theol. Di&s;p.</HI> 1. <HI>Q.</HI> 13. <HI>puncto</HI> 1.</NOTE> or <HI>op|tatiu&egrave;:</HI> by the way of &s;imple enunciation, or wi&s;hing: as to <HI>&s;ay</HI> there is no God, or to <HI>wi&s;h</HI> there were no God: to <HI>&s;ay</HI> God is not iu&s;t, or to <HI>wi&s;h</HI> that hee were not iu&s;t: &s;o to <HI>&s;ay</HI> there is no day of iudgement, or to <HI>wi&s;h</HI> there were no &s;uch day to come: &s;o of the Word, to <HI>affirme</HI> there was neuer mer|ry world &s;ince there was &s;o much preaching, or to <HI>wi&s;h</HI> there were no preaching.</P>
<P>And that of the tongue may be committed, eyther <HI>actu &s;ig|nato,</HI> expre&s;ly vttering &s;uch things, or <HI>actu exercito,</HI> couertly &s;ignifying &s;o much, as when one &s;peaketh that which is true of God or his word, but in a contemning, and diriding, and &s;coffing manner.</P>
<P><HI>Good:</HI> Tran&s;lated before, Commodity. Some &s;ay faith,
<NOTE PLACE="marg">Chry&s;o&s;t. Ambr.</NOTE> piety, and the hope of eternall life. Some <HI>Doctrina dominica,</HI> the Lords doctrine. <HI>Hierome</HI> &s;aith, our liberty. Some the Go&s;pell. <HI>Oleuian</HI> very well ob&s;erueth by <HI>good</HI> to be meant the <HI>kingdome of grace,</HI> as it followeth in the next ver&s;e: &s;o that I thinke by <HI>good here</HI> to be meant in <HI>generall</HI> the Go&s;pell, in <HI>particular</HI> the right of our Chri&s;tian liberty, which is a no|table
<PB N="188" REF="103">part thereof, and which is taught therein.</P>
<P>This <HI>good</HI> which he &s;peaks of is &s;et forth by this po&s;&s;e&s;&s;iue <HI>your.</HI> And herein is the other part of the prohibition com|prehended, which is the amplification from the per&s;ons; which may be con&s;idered to be twofold.</P>
<P>Fir&s;t,
<NOTE PLACE="marg">Ambr. in locum.</NOTE> to whom he giues this prohibition. S. <HI>Ambro&s;e</HI> &s;aith to the <HI>weake; Bla&s;phematur bonum, cum dubitatur de Dei crea|tura:</HI> Our good is bla&s;phemed when we doubt of the crea|ture. He meanes of meat, which was the fault of the weake.</P>
<P>And &s;urely it is meant to <HI>both,</HI> though principally to the <HI>&s;trong;</HI> yet the <HI>weake</HI> not to be excluded: for <HI>they</HI> haue no more liberty to obiect the <HI>good</HI> to bla&s;phemy then the <HI>&s;trong.</HI> And doubtle&s;&s;e it was <HI>euill &s;poken of</HI> as well by the <HI>nice curio&s;i|ty</HI> and <HI>ra&s;h</HI> iudgement of the <HI>weake,</HI> as by the <HI>de&s;pi&s;ing</HI> of the <HI>&s;trong.</HI> And therefore the Commentaries a&s;cribed to <HI>Hierom, Bla&s;phematur &s;i propter talia contendimus:</HI> It is bla&s;phemed, if we &s;triue about &s;uch things; applying it to <HI>both.</HI></P>
<P>Secondly, the per&s;ons who &s;hould <HI>&s;peake ill</HI> of our <HI>good.</HI> Tho&s;e <HI>without,</HI> &s;aith <HI>Chry&s;o&s;tome:</HI> the <HI>weake,</HI> &s;aith <HI>Martyr.</HI> I thinke it may be meant of <HI>both,</HI> or of <HI>any</HI> who&s;oeuer.</P>
<P><HI>Euery Chri&s;tian ought to be carefull that he cau&s;e not the Go|&s;pell of the Kingdome,</HI> <MILESTONE UNIT="Doctr."> <HI>and our Chri&s;tian liberty a part of the &s;ame, to be euill &s;poken of.</HI> 1 Tim. 6.1. <HI>Seruants mu&s;t &s;o behaue them|&s;elues, that the name of God, and his doctrine, be not bla&s;phemed.</HI> Which al&s;o is to be vnder&s;tood of all. So 1 <HI>Pet.</HI> 2.12. and 1 <HI>Cor.</HI> 10.29. <HI>Why is my liberty iudged of another mans con&s;ci|ence?</HI> and ver&s;e 30. <HI>Why am I euill &s;poken of for that for which I giue thankes.</HI></P>
<P>In the generall the <HI>Go&s;pell</HI> is our <HI>good,</HI> <MILESTONE N="1" UNIT="&V;&s;e"> a rich Commodity, though many be not &s;en&s;ible of it.
<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE></P>
<P>If it were not our <HI>great good</HI> the Papi&s;ts and the re&s;t of the world would not &s;o <HI>enuy</HI> vs for it as they doe, and &s;eeke to get it from vs.</P>
<P>To haue a hou&s;e well built, well watered, well woodded, and in a good aire, a <HI>great good:</HI> but whats all this without the Go&s;pell? vnle&s;&s;e we haue the Heauenly dew, the Manna and Quailes, to fall euery day about our Tents?</P>
<P><HI>Liberty</HI> al&s;o a great <HI>good,</HI> to haue a Patent for trading in
<PB N="186" REF="103">woll, in wines, in &s;pices, &amp;c. matters of much good; and greatly e&s;teemed.</P>
<P>But who is able to value the <HI>good</HI> of our <HI>Chri&s;tian liberty</HI> euen in this; that we may with a <HI>free con&s;cience</HI> ioyne with the people of God in the word and Sacraments, and v&s;e the good creatures of God? <HI>what benefit</HI> to be compared to a <HI>quiet con&s;cience?</HI></P>
<P>They are &s;urely vngratefull to the blood of Chri&s;t, who in &s;uch things lay <HI>bands</HI> and <HI>fetters</HI> vpon them&s;elues, in which Chri&s;t hath purcha&s;ed them <HI>freedome;</HI> as in apparell, diet, recreation, and &s;uch like.</P>
<P>But chiefely they are herein guilty which place a part of Gods wor&s;hip, in the <HI>v&s;ing</HI> or ab&s;tayning from certaine ha|bits, or ge&s;tures in the Diuine &s;eruice: which is a &s;inne again&s;t the &s;econd Commandement, and a <HI>will wor&s;hip.</HI></P>
<P>But doth not the Magi&s;trate and the Church enioyne a certaine habit, <MILESTONE UNIT="Obiect."> and ge&s;ture in the admini&s;tration of Holy things?</P>
<P>Yes, but not as a <HI>nece&s;&s;ary wor&s;hip</HI> of God, <MILESTONE UNIT="An&s;w."> but as a <HI>comely rite</HI> and ceremony, to be <HI>changed</HI> when it &s;eemeth vnto them to be <HI>requi&s;ite</HI> &s;o to doe.</P>
<P>Here are to bee reproued both the <HI>&s;trong</HI> and the <HI>weake,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> who by their contentions about indifferent things, cau&s;e the whole profe&s;&s;ion of the Go&s;pell to be euill &s;poken of.</P>
<P>The &s;trong becau&s;e they will yeeld nothing to the weake, nor forbeare the <HI>v&s;e</HI> of their liberty to giue them any &s;atisfa|ction.</P>
<P>The <HI>weake</HI> becau&s;e they are &s;o ready to <HI>cen&s;ure</HI> and &s;peake euill of the &s;trong, who do nothing but that which in it &s;elfe is <HI>lawfull</HI> to bee done: and al&s;o becau&s;e in &s;ome things they <HI>re&s;i&s;t</HI> authority, and gouernment.</P>
<P>And thus, as in Rome in tho&s;e dayes, &s;o in our dayes, part|ly through the <HI>indi&s;cretion</HI> of the &s;trong, and partly through the <HI>peeui&s;h ob&s;tinacy</HI> of the weake, there are great contentions: whereby the <HI>mindes</HI> of beleeuers are di&s;tracted: <HI>di&s;cipline</HI> is di&s;&s;olued; the licentiou&s;ne&s;&s;e of the multitude is confirmed, who thinke that the word and Sacraments are not things &s;o <HI>&s;acred</HI> and of &s;uch <HI>reuerence</HI> and <HI>nece&s;&s;ity,</HI> becau&s;e &s;uch which
<PB N="190" REF="104">would bee accounted the <HI>top</HI> of profe&s;&s;ion, refu&s;e them for a <HI>ve&s;ture</HI> or <HI>ge&s;ture.</HI></P>
<P>And hence <HI>prophane people</HI> account all profe&s;&s;ion to bee <HI>curio&s;ity,</HI> and the preaching of the Go&s;pell to bee the <HI>cau&s;e</HI> of contention, and while wee contend about <HI>&s;uch things,</HI> they laugh all religion to &s;corne.</P>
<P>Let the &s;trong gratifie the weake in <HI>ab&s;taining</HI> from their liberty in &s;uch things which are in their power: and let the <HI>weake,</HI> becau&s;e nothing is impo&s;ed vpon their con&s;ciences, &s;uffer them&s;elues to be per&s;waded to <HI>conformity</HI> and <HI>vniformi|ty,</HI> that &s;o we may redeeme the Go&s;pell, and our liberty from <HI>contempt.</HI></P>
<P>All are to be admoni&s;hed to haue a &s;peciall regard to our <HI>good,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> that it be not bla&s;phemed by our euill liues.</P>
<P>If by our drunkenne&s;&s;e, whoredome, &amp;c. wee cau&s;e the Go&s;pell to be <HI>ill &s;poken of,</HI> God will &s;euerely puni&s;h it, as hee did in <HI>Dauid.</HI></P>
<P>If <HI>wee</HI> which &s;hould &s;hine as <HI>lights,</HI> bee turned into <HI>dark|ne&s;&s;e;</HI> if <HI>wee</HI> who by our conuer&s;ation &s;hould <HI>winne</HI> others to the Go&s;pell, cau&s;e them to <HI>abhorre</HI> it, how &s;hall <HI>we</HI> e&s;cape?</P>
<P>To &s;inne <HI>ignorantly,</HI> is damnable; but for him, which <HI>pro|fe&s;&s;eth</HI> knowledge, to <HI>erre</HI> in <HI>that</HI> which hee doth <HI>profe&s;&s;e,</HI> is abominable.</P>
<P>The Church hath neuer &s;u&s;tained more damage then from her <HI>owne children.</HI> S. <HI>Bernard</HI> alledging in a Sermon the words of <HI>Ezechias,</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 38.17.</NOTE> <HI>In pace amaritudo mea amari&s;&s;ima,</HI> that is, according to that letter, In peace is my bitterne&s;&s;e mo&s;t bitter, &s;aith thus;</P>
<P>Many waies hath the Diuell hurt the Church, but neuer more then <HI>now.</HI>
<NOTE PLACE="marg">Bernh. in &s;er ad pa&s;tores in Synod.</NOTE> <HI>Eccle&s;iam incipientem por tyrannos, proficien|tem per haereticos, iam laetam et florentem per motus illicitos,</HI> hee hurt the Church when &s;he <HI>began,</HI> by Tyrants; when &s;he had <HI>well profited</HI> and proceeded, by Hereticks, (and Schi&s;ma|ticks;) and <HI>now</HI> &s;he flori&s;heth, by the <HI>vnlawfull</HI> motions and <HI>inordinate liues</HI> of wicked men: <HI>Fuit amara in per&s;ecutione Tyrannorum, amarior in ver&s;utia Haereticorum, amari&s;&s;ima in prauitate filiorum.</HI> She was bitter vnder the <HI>per&s;ecution</HI> of
<PB N="191" REF="104"><HI>Tyrants,</HI> more bitter by the <HI>&s;ubtilty</HI> of the <HI>Hereticks,</HI> and mo&s;t bitter by the <HI>prauity of her owne children.</HI></P>
<P><HI>Wi&s;edome is iu&s;tified of her children;</HI> let vs not eate out the bowels of our Mother the Church of England, by our con|tentions and profanene&s;&s;e; but <HI>iu&s;tifie</HI> her, and <HI>adorne</HI> and <HI>grace</HI> her, and the Go&s;pell which &s;he holdeth forth vnto vs, by our <HI>peace</HI> and <HI>piety,</HI> Amen.</P>
</DIV3>
<DIV3 N="17" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 17. <HI>For the Kingdome of God, is not meat and drink, but righteou&s;ne&s;&s;e, and peace, and ioy in the Holy Gho&s;t.</HI></Q>
</EPIGRAPH>
<P>NOw followeth a rea&s;on why the &s;trong and the weake &s;hould not by their contentions about indifferent things, cau&s;e their good to be euill &s;poken of.</P>
<P>This rea&s;on is brought in by a Prolep&s;is vnto which al|&s;o belong the two next ver&s;es.</P>
<P><HI>Chry&s;ostome</HI> well ob&s;erues that this pertaines to <HI>both</HI> of them: for indeed <HI>both</HI> of them <HI>&s;eeme</HI> to haue good ground for their contentions, and not yeelding each to other, thus:
<Q><L>For that wherein the Kingdome of God con&s;i&s;teth, we ought to contend.</L>
<L>But the Kingdome of God is, in not eating (&s;aith the weake) by the Law; in eating, &s;aith the &s;trong, by the Go&s;pell. Therefore.</L></Q></P>
<P>Now hereunto <HI>Paul</HI> an&s;wers, denying the <HI>minor,</HI> and in &s;tead thereof putteth downe a <HI>contrary</HI> a&s;&s;ertion in this ver&s;e, which is <HI>confirmed</HI> in the 18 and <HI>applied</HI> in the 19. ver&s;e, Hee proueth herein that they ought not to contend, by an argu|ment drawne for a <HI>definition of the Kingdome of God:</HI> or from the <HI>nature</HI> of things <HI>indifferent;</HI> or from a <HI>compari&s;on</HI> of things <HI>nece&s;&s;ary</HI> to the promoting of Gods kingdome, and things <HI>not nece&s;&s;ary,</HI> thus:
<Q><L>For tho&s;e things which further not the Kingdome of God we ought not to contend.</L>
<L>But meat and drink further not the kingdome of God. Therefore.</L></Q></P>
<P>In this a&s;&s;ertion are two things. The thing it &s;elfe, and the de&s;cription of it.</P>
<PB N="192" REF="105">
<P>The thing it &s;elfe is <HI>the Kingdome of God,</HI> which, being &s;poken of the Elect; is ordinarily taken either for the &s;tate of the Church pre&s;ent in this world, and &s;o called the <HI>King|dome of grace,</HI> or for the <HI>Kingdome of Glory</HI> in the world to come.</P>
<P><HI>Chry&s;o&s;tome</HI> vnder&s;tandeth it of the Kingdome of Glory, that it is not attained by eating or not eating; others vnder|&s;tand the Kingdome of Grace.</P>
<P>Some interpret our <HI>iu&s;tification</HI> not to con&s;i&s;t in meat,
<NOTE PLACE="marg"><HI>Hier.in locum. Aug. 1.</HI> 2. <HI>quae&s;t. Euan. c.</HI> 11. <HI>Aquinas. Melanchton. Oleuianus. Gualterus.</HI></NOTE> or drinke; &s;ome, <HI>that</HI> whereby we are brought to Heauen; &s;ome <HI>that,</HI> by the which God reigneth in vs; &s;ome, <HI>&s;pirituall</HI> moti|ons in our hearts; &s;ome, the <HI>admini&s;tration</HI> of &s;aluation by the Word &amp; Spirit, which was before called, <HI>our good;</HI> &s;ome, the whole bu&s;ine&s;&s;e of our &s;aluation, of which Chri&s;t is the Au|ther, de&s;troying the Kingdome of Satan, and &s;etting vp the Kingdome of God; &s;etting certaine notes, wherby the citizens of this Kingdome &s;hould be knowne, which are, not meat and drinke, but righteou&s;ne&s;&s;e, &amp;c. as if yee &s;hould &s;ay, <HI>Chri|&s;tianity</HI> is not meat, &amp;c.</P>
<P>The&s;e &s;euerall expo&s;itions are as a large commentary, and all to be receiued, that of Saint <HI>Hierome</HI> concerning iu&s;tifica|tion being warily vnder&s;tood.</P>
<P>This <HI>Kingdome</HI> is de&s;cribed here Negatiuely, <HI>it is not meate and drinke;</HI> and affirmatiuely, <HI>but righteou&s;ne&s;&s;e and peace, and ioy,</HI> amplified by the Author of them, <HI>the Holy Gho&s;t.</HI></P>
<P><HI>Is not meat and drinke:</HI> that is, is not con&s;erued and main|tained,
<NOTE PLACE="marg">1 <HI>Cor</HI> 8.8.</NOTE> by meat and drinke, or &s;uch tran&s;itory things; <HI>meat commendeth not vs to God,</HI> &s;aith <HI>Paul</HI> in another place, <HI>for nei|ther if wee eate, are wee the better, nor if wee eate not, are we the wor&s;e;</HI> to which purpo&s;e &s;peaketh Saint <HI>Ambro&s;e.</HI> Hee &s;aith not; <HI>is not liberty,</HI> for this is an e&s;peciall priuiledge of this Kingdome.</P>
<P>This mu&s;t al&s;o warily bee vnder&s;tood; for in &s;ome con&s;truction, the Kingdome of GOD may bee fur|thered or hindred by meat and drinke, and things <HI>indiffe|rent.</HI></P>
<P>Here therefore wee mu&s;t di&s;tingui&s;h, that <HI>principally</HI> and
<PB N="193" REF="105"><HI>&s;ub&s;tantially</HI> the kingdome of God is not in <HI>&s;uch things;</HI> for <HI>&s;ub&s;tantialia regni,</HI> as one &s;aith,
<NOTE PLACE="marg">Caietanus.</NOTE> the &s;ub&s;tantiall things of the kingdome are <HI>righteou&s;ne&s;&s;e, ioy, peace:</HI> For meat is for the <HI>belly,</HI> not for the <HI>con&s;cience;</HI> for the <HI>temporall</HI> health of the <HI>bo|die,</HI> not for the <HI>eternall</HI> &s;aluation of the <HI>&s;oule;</HI> for <HI>this life,</HI> not for <HI>that</HI> which is to come.</P>
<P><HI>Accidentally</HI> the kingdome of God may be in &s;uch things, which <HI>Aquinas</HI> here excellently &s;heweth, <HI>Externa,</HI> &amp;c. Out|ward things, &s;aith he, doe &s;o farre belong to this kingdome, as the affections are ordered, or di&s;ordred about tho&s;e things in which principally con&s;i&s;teth this kingdome; not <HI>per &s;e,</HI> but in regard of <HI>v&s;ing,</HI> or <HI>ab&s;taining,</HI> which he confirmeth by the &s;entence of Saint <HI>Augu&s;tine.</HI></P>
<P>We may <HI>&s;o eate,</HI> as that wee may <HI>de&s;troy</HI> the kingdome of God in our &s;elues, as in <HI>&s;urfetting</HI> and <HI>drunkenne&s;&s;e;</HI> and we may &s;o ab&s;taine, that we may helpe to <HI>build it vp,</HI> as in <HI>fa&s;ting</HI> and <HI>ab&s;tinence,</HI> for our more humiliation and feruencie in prayer.</P>
<P>We may con&s;ider <HI>Adam:</HI> The kingdome of God was not in the <HI>Apple;</HI> for what is an Apple thereto: but <HI>Adams obedience</HI> in ab&s;taining, and his <HI>di&s;obedience</HI> in eating, pertai|ned to the <HI>kingdome of God.</HI></P>
<P>So, what is meate? What is a white or blacke garment? What is colour or fa&s;hion? What is kneeling, or &s;itting, or any other ge&s;ture? And yet a man may &s;o <HI>v&s;e</HI> or <HI>refu&s;e</HI> the&s;e things, as thereby to procure much <HI>good</HI> or <HI>hurt</HI> to his &s;oule.</P>
<P><HI>But righteou&s;ne&s;&s;e</HI> &amp;c. This is the Affirmatiue part of the de&s;cription, from the effects or notes of &s;uch in whom God raigneth.</P>
<P><HI>Righteou&s;ne&s;&s;e</HI> imputed; Peace of con&s;cience proceeding from our Iu&s;tification: Ioy, the &s;weet and comfortable e&s;tate of the heart and affections, i&s;&s;uing from &s;uch peace.</P>
<P>It is true that the&s;e are the <HI>great priuiledges</HI> of &s;uch who belong to Gods kingdome; but in mine opinion not prin|cipally meant here.</P>
<P>I vnder&s;tand therefore by <HI>righteou&s;ne&s;&s;e,</HI> that which is <HI>in|fu&s;ed</HI> and inherent, or the exerci&s;e and expre&s;&s;ion thereof, in the duties of obedience. By <HI>Peace,</HI> that of the <HI>Church,</HI> where|by
<PB N="194" REF="106">by the members thereof do mutually con&s;ent, and not &s;triue one with another; and by <HI>Ioy,</HI> that holy affection whereby we delight in &s;uch righteou&s;ne&s;&s;e and peace; and thus ex|poundeth <HI>Thomas Aquinas.</HI></P>
<P>My rea&s;on of this expo&s;ition, is, <HI>fir&s;t,</HI> becau&s;e the&s;e are called <HI>Seruices,</HI> in the next ver&s;e, <HI>Hee that in the&s;e things &s;er|ueth Chri&s;t,</HI> &amp;c.</P>
<P>Now imputed righteou&s;ne&s;&s;e is not a <HI>&s;eruice of ours,</HI> but a <HI>free gift</HI> of God to vs, in which we are <HI>Pa&s;&s;iues,</HI> rather then <HI>Actiues:</HI> and therefore <HI>learned men</HI> ob&s;erue that we are cal|led, <HI>faithfull,</HI> not <GAP DESC="foreign">, but <GAP DESC="foreign">.</P>
<P>And peace of Con&s;cience and Ioy, are rather <HI>rewards</HI> then <HI>&s;eruices.</HI></P>
<P>Secondly, the peace here meant, is that which is in the nineteenth ver&s;e, which is that which ought to be <HI>betweene Chri&s;tians,</HI> the &s;tabli&s;hing of which among the Saints at Rome, is <HI>Pauls whole drift</HI> in this Chapter.</P>
<P><HI>In the holy Gho&s;t,</HI> who is the procreant cau&s;e of &s;anctity, vnity and ioy: added, to di&s;tingui&s;h <HI>this peace and righteou&s;|ne&s;&s;e</HI> from that which is <HI>Ciuill;</HI> and <HI>this Ioy,</HI> from that which is <HI>Carnall.</HI></P>
<P><HI>The kingdome of God is not in things of a middle nature,</HI> <MILESTONE UNIT="Doctr."> <HI>but in things which are nece&s;&s;ary.</HI> Luke 17.20.21. <HI>The kingdome of God commeth not with ob&s;eruation,</HI> that is, with wa&s;hing of hands and pots, &amp;c. &s;aith Chri&s;t to the Phari&s;ies, that put righteou&s;ne&s;&s;e in &s;uch things; but <HI>the kingdome of God is with|in you,</HI> as if he &s;hould haue &s;aid, Looke into your hearts what the Spirit worketh there, and &s;hew the pre&s;ence of that holy Spirit, by righteou&s;ne&s;&s;e, and peace, and ioy. 1. <HI>Cor.</HI> 8.8. <HI>Meat commendeth vs not to God: for neither if we eat, are we the better, nor if we eate not, are we the wor&s;e.</HI></P>
<P>So, 1. <HI>Tim.</HI> 4.8. <HI>Bodily exerci&s;e,</HI> that is, meat, drinke, ap|parell, &s;itting, kneeling, <HI>profiteth little, but godline&s;&s;e,</HI> &amp;c.</P>
<P><HI>Pauls</HI> A&s;&s;ertion &s;hould quiet and appea&s;e all quarrels in the Church, <MILESTONE N="1" UNIT="V&s;e"> about the v&s;e of things indifferent.</P>
<P>The contentions in our Church haue bin grieuous about <HI>Ve&s;tures</HI> and <HI>Ge&s;tures;</HI>
<NOTE PLACE="marg">Tertul lib. de Ie|iun. aduer&s;us P&s;ych.</NOTE> but I would &s;ay of the&s;e, as <HI>Tertullian</HI> about meat or ab&s;tinence; <HI>Et&s;iclaues macelli tibi tradidit, per|mittens
<PB N="195" REF="106">e&s;ui omnia, non tamen in macello regnum Dei inclu&s;it, nec enim e&s;us aut potus e&s;t regnum Dei:</HI> though he hath deliue|red to thee the keyes of the market, permitting thee to eate of all things, yet hee hath not locked vp the kingdome of God in the market.</P>
<P>Or as <HI>Ba&s;il;</HI> Ab&s;tinence from meates, <HI>of it &s;elfe,</HI>
<NOTE PLACE="marg">Ba&s;il. Mag. citat. &agrave; Bened. Ju&s;ti|niano.</NOTE> profiteth not to &s;aluation, &s;eeing for the mo&s;t part they which eate, are <HI>equall</HI> or <HI>&s;uperiour</HI> in piety to them which eate not.</P>
<P>Let vs not then contend about &s;uch things, but if any man will contend, let it be for the <HI>faith that was once deliuered to the Saints.</HI></P>
<P>And let no man or woman &s;o <HI>impudently &s;launder</HI> our Church, as to &s;ay that the wearing of a garment is preferred before the preaching of the Word: for there is no man bar|red for a <HI>garment,</HI> but for his <HI>&s;tubbornne&s;&s;e</HI> and <HI>di&s;obedience</HI> to <HI>lawfull Authority;</HI> he being iu&s;tly thought vnfit to teach <HI>o|thers obedience to Powers,</HI>
<NOTE PLACE="marg"><HI>Titus</HI> 3.1.</NOTE> according to <HI>Pauls</HI> commande|ment to <HI>Titus,</HI> which <HI>refu&s;e to obey them&s;elues.</HI></P>
<P>Note a difference betweene things <HI>indifferent</HI> and <HI>righte|ou&s;ne&s;&s;e, peace</HI> and <HI>ioy: The&s;e</HI> are <HI>nece&s;&s;ary</HI> to performe, <MILESTONE N="2" UNIT="&V;&s;e"> not the <HI>other:</HI> The kingdome of God <HI>cannot</HI> bee without <HI>the&s;e,</HI> but it <HI>may be</HI> without <HI>them.</HI></P>
<P>And yet here behold the <HI>&s;ubtilty</HI> of the Diuell; many contend about the&s;e <HI>&s;o,</HI> as if <HI>Chri&s;tianity it &s;elfe</HI> con&s;i&s;ted in them; refu&s;ing to heare the Word, and (which is mo&s;t hor|rible) to come to the holy Sacrament, becau&s;e of &s;ome indif|ferent things commanded; putting great religion, not in ab|&s;taining from malice, pride, couetou&s;ne&s;&s;e, &amp;c. &s;o much, as from a garment or a ge&s;ture: but it appeareth to me that they are three wayes guiltie.</P>
<P N="1">1 Of gro&s;&s;e <HI>Ignorance,</HI> in not putting difference between things <HI>nece&s;&s;ary,</HI> and things of a <HI>middle nature.</HI></P>
<P N="2">2 Of <HI>Super&s;tition,</HI> for it is equally &s;uper&s;titious, to put the wor&s;hip of God in <HI>ab&s;taining</HI> from things, as though they did di&s;plea&s;e God, when they doe not di&s;plea&s;e him: as to put it in the <HI>doing</HI> of things, as though &s;uch things did plea&s;e God, when they doe not plea&s;e him.</P>
<P N="3">3 Of <HI>re&s;i&s;ting lawfull Authority.</HI></P>
<PB N="196" REF="107">
<P>He doth not worthily enough e&s;teeme of the Kingdome of God, <MILESTONE N="3" UNIT="V&s;e"> who doth not preferre <HI>righteou&s;ne&s;&s;e,</HI> and <HI>peace,</HI> and <HI>ioy</HI> in goodne&s;&s;e, before all outward things what&s;oeuer, <HI>Matth.</HI> 6.33.</P>
<P>It is a great comfort to know our &s;elues to be &s;ubiects of the kingdome of God: &s;uch are the <HI>righteous,</HI> the <HI>peaceable,</HI> and <HI>&s;uch which delight</HI> in good things: but &s;uch as are of an vnrighteous and vnpeaceable life, and of vile and di&s;orde|red affections, are farre from this kingdome: God ruleth not in &s;uch, but <HI>Satan.</HI></P>
</DIV3>
<DIV3 N="18" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 18. <HI>For he that in the&s;e things &s;erueth Christ, is ac|ceptable to God, and approued of men.</HI></Q>
</EPIGRAPH>
<P>PAVLS A&s;&s;ertion, that the kingdome of God is righte|ou&s;ne&s;&s;e, peace and ioy, is here confirmed by two Argu|ments.</P>
<P>The fir&s;t from the <HI>Genus</HI> of tho&s;e things: <HI>they are &s;eruices vnto God.</HI></P>
<P>The &s;econd from their effects, which are two: <HI>Gods Ac|ceptation; Mans Approbation.</HI></P>
<LIST>
<ITEM>That which is the &s;eruice of God, and acceptable to God and approued of men, in that is the kingdome of God.</ITEM>
<ITEM>But &s;uch is righteou&s;ne&s;&s;e, peace, and ioy.</ITEM>
<ITEM>Therefore, &amp;c.</ITEM>
</LIST>
<P><HI>He that in the&s;e things:</HI> Who&s;oeuer in doing the&s;e things.</P>
<P><HI>Serueth Chri&s;t:</HI> For it is the will of the Father, <HI>that all men &s;hould honor the Sonne,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 5.23.</NOTE> <HI>euen as they honor the Father.</HI></P>
<P><HI>Serueth,</HI> that is, behaues him&s;elf as a &s;eruant, applying him|&s;elfe to the will of his Ma&s;ter in all things. By which kind of &s;peaking, is vnder&s;tood in many places the whole obedience of man in all the duties of godline&s;&s;e, <HI>P&s;al.</HI> 2.11. and 110.2. <HI>Mat.</HI> 6.24. <HI>Act</HI> 20.19. <HI>Rom.</HI> 7.6. and 12.11. and &s;uch like.</P>
<P>The&s;e (viz. <HI>Righteou&s;ne&s;&s;e, Peace, Ioy</HI>) are vnder&s;tood with an <HI>Antithe&s;is,</HI> of <HI>meat</HI> and <HI>drinke,</HI> and the like, which are not <HI>&s;eruices</HI> of God; neither <HI>nece&s;&s;ary</HI> to &s;aluation, as are <HI>the&s;e,</HI> which are &s;o connected to the kingdome of God, that they cannot be omitted or neglected, without danger of <HI>lo&s;ing</HI> the &s;ame.</P>
<PB N="197" REF="107">
<P>Meat and all indifferent things, if they be con&s;idered in them&s;elues haue a <HI>free v&s;e;</HI> and <HI>may,</HI> and &s;ometimes <HI>ought</HI> to be omitted for our brothers &s;ake; which is <HI>otherwi&s;e</HI> in tho&s;e things, which of <HI>them&s;elues</HI> doe belong to a ble&s;&s;ed life.</P>
<P><HI>Acceptable to God:</HI> as he is our Father now reconciled by the merits of Ie&s;us Chri&s;t; &s;o God is &s;aid to be well plea&s;ed with our deuotion, <HI>Heb.</HI> 13.16. But if we con&s;ider God as a Iudge, then all our &s;eruice is too <HI>deficient</HI> to procure <HI>accep|tation;</HI> and we and our <HI>&s;acrifices are acceptable onely by Ie&s;us Chri&s;t,</HI> as S. <HI>Peter</HI> &s;peaketh.
<NOTE PLACE="marg">1 <HI>Pet.</HI> 2.5.</NOTE></P>
<P><HI>Approued of men:</HI> <GAP DESC="foreign">, a word taken from the allow|ance of Coyne as if he &s;hould haue &s;aid, that he which &s;er|ueth Chri&s;t in the&s;e things is a <HI>Currant Profe&s;&s;or.</HI></P>
<P><HI>Of men:</HI> that haue a &s;incere iudgement;
<NOTE PLACE="marg">Caluinus.</NOTE> for wicked men reuile and di&s;grace &s;uch; and yet outward righteou&s;ne&s;&s;e and peace, haue prai&s;e among <HI>&s;uch;</HI> for vniu&s;t dealing, and contention are things odious to all.</P>
<P><HI>The iu&s;t and peaceable, are acceptable to God,</HI> <MILESTONE UNIT="Doctr."> <HI>and approued of men, as the true &s;eruants of Chri&s;t. Pro.</HI> 3.1.2.3.4. <HI>My &s;onne forget not my law &amp;c, let not mercy and truth for&s;ake thee, &amp;c. So &s;halt thou find fauour and good vnder&s;tanding in the &s;ight of God and man.</HI> So for the <HI>acceptation</HI> of God. <HI>Acts</HI> 10.35. and the <HI>approbation</HI> of man, 1 <HI>Pet.</HI> 3.13. and of the&s;e was Chri&s;t a &s;ingular example, who <HI>encrea&s;ing in wi&s;edome and &s;tature was in fauour with God and man, Luke</HI> 2.52.</P>
<P>Whether thou <HI>v&s;e&s;t</HI> indifferent things, or <HI>v&s;e&s;t them not;</HI> <MILESTONE N="1" UNIT="&V;&s;e"> whether thy garments be white or blacke, whether thou &s;it|te&s;t or kneele&s;t, doe righteou&s;ne&s;&s;e, <HI>ab&s;taine</HI> from &s;inne, <HI>obey</HI> the Magi&s;trate, and liue <HI>peaceably</HI> in the Church, for in <HI>the&s;e things</HI> thou <HI>&s;erue&s;t Chri&s;t,</HI> not in the other.</P>
<P><HI>Acceptable to God, and approued of men:</HI> <MILESTONE N="2" UNIT="V&s;e"> Here note the or|der and the coniunction of the&s;e: fir&s;t acceptable to God <HI>before</HI> approued of men; and the&s;e are &s;o knit together, that who&s;oeuer is, or is not acceptable to God, ought, or ought not to be approued of men: but it doth not hold backward, that they which are <HI>approued</HI> of men, ought to be, or are <HI>acceptable</HI> to God.</P>
<P>Hence we haue three things.</P>
<PB N="198" REF="108">
<P N="1">1 A <HI>direction:</HI> woulde&s;t thou be acceptable to God? be righteous and peaceable: would&s;t thou be approued of men? labour to be acceptable of God.</P>
<P>The way to <HI>credit</HI> and <HI>glory</HI> euen in this life, is to <HI>glorifie</HI> God:
<NOTE PLACE="marg">1 <HI>Sam.</HI> 2.30. <HI>Ioh.</HI> 12.43.</NOTE> <HI>Them that honour me, I will honour,</HI> &s;aith the Lord. And becau&s;e the Phari&s;ees <HI>loue the prai&s;e of men more then the prai&s;e of God,</HI> therefore are they contemptible euen before men. Hence it comes to pa&s;&s;e that many <HI>Noble</HI> and <HI>rich</HI> men are de&s;pi&s;ed notwith&s;tanding: becau&s;e, though they <HI>de&s;ire</HI> to be <HI>honored,</HI> yet they <HI>begin not at God.</HI></P>
<P N="2">2 An <HI>admonition;</HI> that we &s;hould <HI>approue</HI> of them which are <HI>acceptable</HI> to God, and <HI>improue</HI> them which are not.</P>
<P>The <HI>iu&s;t</HI> and <HI>peaceable</HI> are accepted of God: approue thou of <HI>them.</HI></P>
<P>How can&s;t thou iu&s;tifie to <HI>approue</HI> of drunkards, common &s;wearers, and to <HI>contemne</HI> &s;uch who con&s;cionably &s;erue God?</P>
<P>How can&s;t thou iu&s;tifie to neglect the <HI>iu&s;t</HI> and <HI>peaceable,</HI> and to e&s;teeme of the <HI>vniu&s;t</HI> and <HI>contentious?</HI> and yet we haue &s;ome who wil <HI>vilifie</HI> them which <HI>keep</HI> peace and good order, and <HI>highly e&s;teeme</HI> onely of tho&s;e who <HI>breake</HI> the &s;ame.</P>
<P>It is wonderfull that to <HI>obey</HI> Magi&s;trates and to <HI>liue peace|ably</HI> &s;hould be accounted a <HI>fault;</HI> and to <HI>re&s;i&s;t</HI> Magi&s;trates and be <HI>contentious,</HI> a <HI>vertue.</HI> What is it to call good euill; and euill, good; if this be not?</P>
<P N="3">3 <HI>Con&s;olation.</HI> If <HI>men</HI> doe not approue thee, yet if <HI>God</HI> ac|cept of thee, it is enough, thou ha&s;t great cau&s;e to be of good cheere. The &s;afe&s;t way is to <HI>plea&s;e God,</HI> how&s;oeuer men thinke of vs.</P>
<P>I would bee <HI>approued</HI> of men, and <HI>plea&s;e them,</HI> if they will be plea&s;ed with doing good; but if they will not bee plea&s;ed vnle&s;&s;e I bee vniu&s;t, and vnpeaceable; I dare not buy at &s;o deare a rate the <HI>approbation</HI> of any <HI>mortall</HI> creature.</P>
<P>The Kingdome of God is not in <HI>words</HI> but in <HI>power.</HI> <MILESTONE N="3" UNIT="V&s;e"> If thou ha&s;t a <HI>forme</HI> of godline&s;&s;e, &s;hew the <HI>power</HI> of it in thy life: If thou <HI>profe&s;&s;e&s;t</HI> that thou <HI>knowe&s;t God; deny him not in thy workes.</HI></P>
<P>This the <HI>blemi&s;h</HI> of religion that to <HI>twenty</HI> good words, we haue not one good worke: But Chri&s;t will not bee <HI>&s;erued</HI>
<PB N="199" REF="108">with <HI>words,</HI> but <HI>really</HI> in the <HI>workes</HI> of righteou&s;nes, and with a <HI>peaceable</HI> conuer&s;ation.</P>
<P><GAP DESC="foreign">, &s;aid <HI>Nazianzen.</HI>
<NOTE PLACE="marg">Nazian. in Tetra&s;t.</NOTE> A &s;peech|le&s;&s;e worke is better then a deedle&s;&s;e word.</P>
</DIV3>
<DIV3 N="19" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 19. <HI>Let vs therefore follow after the things which make for peace, and things wherewith one may edifie an|other.</HI></Q>
</EPIGRAPH>
<P>THis ver&s;e is the <HI>application</HI> of the 17. and 18. ver&s;es: In the which is an exhortation to <HI>peace</HI> and <HI>mutuall edifica|tion.</HI></P>
<P>In this exhortation, are the Duty, and the Amplification.</P>
<P>Of the Duty there are two branches. 1. <HI>Peace.</HI> 2. <HI>Edi|fication.</HI></P>
<P><HI>Outward peace</HI> is here vnder&s;tood, which is either <HI>generall,</HI> and may be called <HI>Ciuill,</HI> which is to be with <HI>all men,</HI> of which we haue written, <HI>Rom.</HI> 12.18. or more <HI>particular,</HI> which is <HI>Eccle&s;iasticall,</HI> with the <HI>Brethren:</HI> and may be de&s;cribed, to be, a mutuall concord and con&s;ent of Chri&s;tians, in opinion, affection, words, and behauiour in their whole life. A preti|ous Iewell.</P>
<P><HI>To edifie,</HI> is a Latine word, and &s;ignifies to build a hou&s;e, chiefely a Temple. And here tran&s;lated to &s;ignifie the <HI>pro|moting</HI> of our brethren, in <HI>faith</HI> and <HI>grace,</HI> that they may bee made better, and more and more grow vp in Chri&s;t.</P>
<P>As builders of a hou&s;e, do mutually helpe one another till they haue fini&s;hed; &s;o euery one is to be ready to doe &s;eruice to his brother, till he obtaine the glory.</P>
<P>The <HI>faithfull</HI> by an elegant Metaphor are called the <HI>temple</HI> and <HI>hou&s;e</HI> of God in which he dwelleth by his &s;pirit, and the <HI>whole company</HI> of the elect are compared to a <HI>great City,</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 3.16. <HI>&amp;</HI> 6.19. 2 <HI>Cor.</HI> 6.16.</NOTE> the <HI>new Ieru&s;alem, built vp</HI> of the beleeuers as of <HI>liuing &s;tones,</HI> as <HI>diuinely</HI> the Prophet <HI>E&s;ay</HI> declareth: <HI>E&s;ay</HI> 54.11, 12. and S. <HI>Iohn, Reuel.</HI> 21.10. <HI>&amp; &s;eq.</HI></P>
<P>The Amplification is threefold.</P>
<P N="1">1 From the <HI>Illatiue, therefore;</HI> In as much as the King|dome of <HI>God</HI> is peace, and &s;o Chri&s;t is &s;erued; <HI>therefore</HI> let vs put away <HI>&s;trife,</HI> and imbrace <HI>peace.</HI></P>
<PB N="200" REF="109">
<P N="2">2 From the per&s;ons; <HI>let vs,</HI> implying the &s;trong and weak al&s;o, wee mu&s;t <HI>all</HI> liue <HI>peaceably</HI> one with another, and <HI>edifie</HI> one another: I am bou<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> to <HI>thee,</HI> and thou art bound to <HI>mee</HI> in the&s;e things.</P>
<P N="3">3 From the manner; the&s;e mu&s;t be done, <HI>wi&s;ely;</HI> let vs in|deuour vnto things, <HI>which make for peace, &amp;c.</HI> by auoyding tho&s;e things which may <HI>hinder,</HI> and by doing &s;uch things which may <HI>further</HI> the &s;ame.</P>
<P>There is wi&s;edome required to di&s;cerne what <HI>makes for peace,</HI> and what for <HI>contention.</HI></P>
<P>Al&s;o we mu&s;t <HI>earne&s;tly follow</HI> &s;uch things, as the word &s;ig|nifies; many <HI>wi&s;h</HI> for peace, and &s;ay, <HI>would God</HI> wee were at <HI>peace,</HI> and <HI>God</HI> &s;end <HI>peace;</HI> but they <HI>labour not</HI> for it doing the things which <HI>make for it,</HI> but rather which <HI>make a|gain&s;t</HI> it.</P>
<P>If thou woulde&s;t haue <HI>peace,</HI> put to thy helping hand; be <HI>wi&s;e,</HI> and <HI>earne&s;t</HI> in the pur&s;uit and procuring it.</P>
<P><HI>The Churches peace,</HI> <MILESTONE UNIT="Doctr."> <HI>and mutuall edification mu&s;t e&s;pecially be regarded and furthered:</HI> for <HI>peace, P&s;al.</HI> 34.14. <HI>Heb.</HI> 12.14. for <HI>edification, Eph</HI> 4.29. 1 <HI>The&s;&s;.</HI> 5.11.</P>
<P>Breake not, <MILESTONE N="1" UNIT="&V;&s;e"> but maintaine the peace of the Church: one of the &s;ixe things which God hateth, is to <HI>&s;ow di&s;cord among&s;t brethren;</HI> now the mo&s;t <HI>excellent brotherhood</HI> is that which is <HI>&s;pirituall,</HI> therefore the more to be hated are they which di&s;|&s;olue <HI>that.</HI></P>
<P>There are three things, principally nece&s;&s;ary to him who would pre&s;erue the peace of the Church.</P>
<P N="1">1 <HI>Wi&s;edome</HI> and knowledge; and that is, of the <HI>truth:</HI> and of the <HI>weightine&s;&s;e</HI> thereof.</P>
<P>Be &s;ure the point thou contende&s;t for be the <HI>truth:</HI> for he that fighteth in the darke, may as &s;oone hit his friend as his foe.</P>
<P>Examine the <HI>weight</HI> of the truth; for <HI>all</HI> truths weigh not a like: It is one thing to affirme that <HI>Christ is God;</HI> another to &s;ay that <HI>it is lawfull to eate of all meates;</HI> for the <HI>first,</HI> I will contend to the death; for the <HI>&s;econd,</HI> I will not breake the peace of the Church.</P>
<P>It is indi&s;cretion to be alike zealous for a thing <HI>indiffe|rent,</HI>
<PB N="201" REF="109">as for the <HI>maine Articles</HI> of Faith.</P>
<P N="2">2 <HI>Meekene&s;&s;e,</HI> which is a great friend to peace, when we are not <HI>&s;tiffe</HI> in our opinions, nor <HI>froward;</HI> for <HI>Salomon</HI> &s;aith, that a <HI>froward man &s;oweth &s;trife,</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 16.28.</NOTE> there is no pacification to be had with <HI>wilfull</HI> men: a <HI>meeke</HI> man will not ea&s;ily bee <HI>prouo|ked,</HI> neither doth he delight in <HI>contradicting</HI> others, which is a way of pre&s;eruing peace.</P>
<P N="3">3 <HI>Humility.</HI> For, <HI>onely by pride commeth contention:</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 13.10.</NOTE> Some men, when they haue once &s;poken the word, they will main|taine it, <HI>for their credit:</HI> as they thinke, though it be with the <HI>ruine of the Church.</HI></P>
<P>If men &s;tood not &s;o much vpon a vaine conceit of their owne glory, they might bee more <HI>peaceable.</HI> But many are more carefull of their <HI>owne,</HI> then of the <HI>Glory of God:</HI> and in euery cau&s;e which they haue vndertaken to defend, they mu&s;t ouercome, or el&s;e there can bee no <HI>peace;</HI> and hence comes controuer&s;ie vpon controuer&s;ie, and that for &s;mall matters, till the Church bee mi&s;erably di&s;tracted, and obie|cted, to the &s;corne of wicked men.</P>
<P>I haue read that in Sweueland of antient time, if two had contended, and any man had but &s;aid or pronounced this word <HI>peace,</HI> it had beene <HI>mortall</HI> if they had not cea&s;ed their quarrell. Surely they are much guilty which will not bee per&s;waded to liue <HI>peaceably</HI> in the <HI>Church.</HI></P>
<P>Euery man mu&s;t <HI>edifie</HI> his brother in goodne&s;&s;e, <MILESTONE N="2" UNIT="&V;&s;e"> by his good coun&s;ell, example, in&s;tructions, reproofe, &amp;c.</P>
<P>No man is <HI>&s;o perfect</HI> but that he &s;tands in need of <HI>edifica|tion,</HI> nor any man &s;o <HI>imperfect,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> but that he may be a <HI>helpe</HI> to another. The right hand wa&s;heth the left, and though the <HI>&s;tronger,</HI> yet, is wa&s;hed of the left.</P>
<P>The <HI>weake&s;t</HI> members and parts of the body, &s;erue and are v&s;eful to the <HI>&s;tronger,</HI> neither could they be without them; and this is the wi&s;edome of God, that there might bee <HI>peace.</HI> So haue I &s;eene a <HI>&s;mall</HI> peece of timber &s;hore vp the &s;ide of a <HI>great</HI> hou&s;e, and a <HI>few &s;mall &s;tickes</HI> &s;et on fire <HI>many great logges.</HI></P>
<P>The two maine <HI>ends</HI> of all our actions, <MILESTONE N="4" UNIT="&V;&s;e"> toward the Church and our Brethren, are <HI>peace</HI> and <HI>edification:</HI> which
<PB N="202" REF="110">God hath in his wi&s;edome ioyned together, that there can be <HI>no edification</HI> without <HI>peace:</HI> If men take in hand to build, and agree not, there mu&s;t needs be a very <HI>Babel.</HI></P>
<P>Pray for the <HI>peace</HI> of the Church; for when <HI>peace is within her wals,</HI> then will <HI>pro&s;perity be within her Palaces:</HI> then will the wals of Syon goe vp apace, if there be <HI>peace.</HI></P>
<P><HI>Peace</HI> is an Adamant to draw men to the Church. One of the maine arguments whereby <HI>Hamor</HI> and <HI>Schechem</HI> went about to per&s;wade their people to entertaine <HI>Iacob</HI> and his family and <HI>their religion,</HI>
<NOTE PLACE="marg"><HI>Gen.</HI> 34.21.</NOTE> was, becau&s;e they were <HI>peaceable.</HI></P>
<P>And let all things be done to <HI>edifying,</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 14.26.</NOTE> which cannot be, as was &s;aid, without <HI>peace.</HI></P>
<P>Examine therefore thine <HI>opinions,</HI> if they tend not to <HI>peace,</HI> 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 &s;houlde&s;t broach them to the people.</P>
<P>If all Preachers and hearers did con&s;cionably weigh this, I am per&s;waded there would bee le&s;&s;e contention in the Church.</P>
</DIV3>
<DIV3 N="20" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 20. <HI>For meat de&s;troy not the worke of God:</HI> &mdash;</Q>
</EPIGRAPH>
<P>HEre is a new argument again&s;t &s;candall; I call it new, not in regard of the <HI>&s;ub&s;tance</HI> of it; for wee haue had the &s;ame before in the latter end of the 15. ver&s;e: but in re|gard of the termes, which are all diuers from the former, as we &s;hall &s;ee in the opening of them.</P>
<P>The argument is taken either from the pernicious effect of &s;candall, which is <HI>destruction;</HI> or from the dignity of our brother, who is here called the <HI>worke of God:</HI> thus,
<LIST>
<ITEM>That which de&s;troyeth the worke of God, is to bee a|uoyded.</ITEM>
<ITEM>But &s;candall de&s;troyeth the worke of God.</ITEM>
<ITEM>Therefore.</ITEM>
</LIST></P>
<P>This Argument is brought in by way of <HI>oppo&s;ition</HI> to &s;omething in the ver&s;e going before: there he wi&s;hed vs to
<PB N="203" REF="110"><HI>follow tho&s;e things which make for edification:</HI> hence hee infers, <HI>for meat de&s;troy not the worke of God.</HI></P>
<P>It is &s;et downe in the manner of a prohibition; where we haue the thing prohibited; and the amplification.</P>
<P>In the fir&s;t, is the action prohibited, <HI>de&s;troy not:</HI> and the obiect not to be de&s;troyed, <HI>the worke of God.</HI></P>
<P>The amplification is from the mouing cau&s;e, <HI>For meat.</HI></P>
<P><HI>De&s;troy not.</HI> The word thus rendred, was before <GAP DESC="foreign">, or <GAP DESC="foreign">, I kill, or make to peri&s;h: here it is <GAP DESC="foreign">, of <GAP DESC="foreign">, I vndoe or loo&s;en; and is as much as if hee had &s;aid, breake not downe, pull not downe, ouerthrow not the worke of God, which he hath edified: the word being tran&s;lated from the demoli&s;hing of buildings.</P>
<P><HI>The worke of God.</HI> Before he &s;aid, <HI>Him for whom Chri&s;t died:</HI> here, <HI>the worke of God;</HI> which &s;ome expound <HI>faith,</HI> &s;o called,
<NOTE PLACE="marg">Pet. Martyr. Pareus &amp; alii.</NOTE> <HI>Iohn</HI> 6.29. <HI>This is the worke of God that ye beleeue.</HI> Some, the <HI>weake brothers &s;aluation.</HI> Some the <HI>worke of grace,</HI>
<NOTE PLACE="marg">Chri&s;o&s;t. Aquinat.</NOTE> which is wrought in vs. And the Chaldee paraphra&s;t, in the plurall, <HI>opera,</HI> the workes of God. Some the <HI>Church,</HI> out of <HI>Eph.</HI>
<NOTE PLACE="marg">Rollo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us.</NOTE> 4.12. If &s;o, then the <HI>whole</HI> is v&s;ed for a <HI>part;</HI> for euery be|leeuer is a part, a liuing &s;tone of that <HI>edifice:</HI> this comes neare vnto the point.</P>
<P>All the&s;e expo&s;itions are good, but I preferre that of Saint <HI>Ambro&s;e,</HI> who&s;e comprehends them all: the worke of God, that is, &s;aith he, <HI>Man,</HI> who is two wayes the worke of God; fir&s;t, by <HI>Creation;</HI> and yet not &s;o onely the worke of God, as a &s;tone, or a bea&s;t, but <GAP DESC="foreign">, an <HI>excellent worke,</HI> brought forth with the con&s;ultation of the Trinity.</P>
<P>Secondly, by <HI>Regeneration,</HI> and here, faith, redemption, charity, grace, &amp;c. are concluded; according to that of <HI>Paul, We are his workeman&s;hip, &amp;c.</HI>
<NOTE PLACE="marg"><HI>Eph.</HI> 2.10.</NOTE> and the beleeuers are the <HI>temple of God in particular,</HI> 1 <HI>Cor.</HI> 6.19.</P>
<P><HI>For meat:</HI> not as though meat were not the worke of God; but to note that there is a great di&s;tance, as <HI>Ambro&s;e</HI> &s;aith, betweene <HI>meat</HI> and <HI>Man,</HI> e&s;pecially a <HI>beleeuer,</HI> the very <HI>child</HI> of God. Among all the vi&s;ible workes of God. <HI>Man</HI> hath the preheminence, as the Sunne aboue the le&s;&s;er Starres.</P>
<PB N="204" REF="111">
<P><HI>The life,</HI> &s;aith our Sauiour, <HI>is more then meat, and our body then rayment.</HI> No wi&s;edome therefore to de&s;troy a <HI>brother</HI> for the &s;ake of any <HI>indifferent</HI> thing.</P>
<P><HI>Man</HI> is <HI>Gods</HI> worke, not <HI>mans,</HI> it is therefore a kind of <HI>im|piety</HI> to de&s;troy it for meats &s;ake.</P>
<P>Man is a <HI>little world,</HI> as Philo&s;ophers haue affirmed; to de|&s;troy a <HI>man</HI> for <HI>meat &s;ake,</HI> is to de&s;troy a <HI>whole world,</HI> which were <HI>madne&s;&s;e,</HI> for betweene the&s;e there is no compari&s;on.</P>
<P><HI>Scandall giuen and taken for things indifferent,</HI> <MILESTONE UNIT="Doctr."> <HI>de&s;troieth the worke of God:</HI> this was proued before, <HI>v.</HI> 18. &amp; 1 <HI>Cor.</HI> 8.11.12.</P>
<P>Hence a learned man reproues the practice of mercenary Souldiers, <MILESTONE N="1" UNIT="&V;&s;e">
<NOTE PLACE="marg">Gualter. in loc.</NOTE> becau&s;e, for <HI>money</HI> they <HI>de&s;troy the worke of God.</HI> But what&s;oeuer becomes of the&s;e, &s;ure I am, the ca&s;e is de|&s;perate of tho&s;e that de&s;troy the worke of God by furious duels vpon priuate and petty brabbles.</P>
<P>In the 19. <MILESTONE N="2" UNIT="V&s;e"> ver&s;e we were admoni&s;hed to <HI>edifie</HI> one another, here we are commanded, not <HI>to de&s;troy</HI> one another: Some build with one hand, and pull downe with another; and &s;ome build with the <HI>tongue,</HI> &amp; pluck downe with the <HI>hands:</HI> the&s;e are good Preachers, and wicked liuers: the former &s;uch which doe teach and doe <HI>&s;ome</HI> things well, but in <HI>other</HI> things they walke ami&s;&s;e: but we mu&s;t <HI>euery way</HI> build and <HI>no way</HI> de&s;troy.</P>
<P>Here &s;ome Mini&s;ters are to blame, who in regard of prea|ching the foundation of faith and good life in the generall, do <HI>famou&s;ly</HI> and <HI>build</HI> much; but when they breed conceits in the hearers minds again&s;t orders e&s;tabli&s;hed in the Church, and per&s;wade them to a mi&s;like of the pre&s;ent gouernment, they doe <HI>pull downe</HI> fa&s;ter then they <HI>built vp.</HI></P>
<P>For the people being <HI>forward</HI> to li&s;ten vnto nouelties, and hauing receiued &s;uch accu&s;ations, and calumniations of the &s;tate,
<NOTE PLACE="marg"><GAP DESC="foreign">. <HI>Tertul. lib. ad|uer&s; Valentini|anos.</HI></NOTE> doe bend them&s;elues <HI>more eagerly</HI> again&s;t the comely orders inioyned, then again&s;t the <HI>capitall crimes</HI> which are forbidden in the Decalogue.</P>
<P>Here al&s;o many hearers, being the <HI>pa&s;&s;iue di&s;ciples</HI> of &s;uch <HI>affectate leaders,</HI> as <HI>Tertullian</HI> cals them; are iu&s;tly to be re|proued, and that with &s;euerity, who in all their conferences onely inueigh again&s;t the pre&s;ent di&s;cipline of the Church;
<PB N="205" REF="111">for this is not to <HI>build,</HI> but to <HI>de&s;troy</HI> the <HI>Church,</HI> the <HI>faith, them&s;elues</HI> and all.</P>
<P>Here is a threefold Admonition.</P>
<P N="1">1 To the <HI>&s;trong,</HI> <MILESTONE N="3" UNIT="V&s;e"> that they &s;hould &s;o pretiou&s;ly e&s;teeme of their weake brethren, becau&s;e they are the <HI>worke of God,</HI> as no way iu&s;tly to offend them by their Apparell, Recreations, or other indifferent things: but how farre the weake are in &s;uch things to bee re&s;pected, wee &s;hall con&s;ider in the re&s;t of the words of this ver&s;e, and in the one and twentieth, which we will handle together.</P>
<P N="2">2 To <HI>the weake:</HI> That they &s;hould be more <HI>temperate</HI> and di&s;creet; and not to obiect them&s;elues to <HI>perdition</HI> for things indifferent: To be offended at the commanding of things indifferent, or at the v&s;e of them, not being commanded or forbidden, is to be guiltie of their owne de&s;truction.</P>
<P>My <HI>weake brother,</HI> thou art the <HI>worke of God, de&s;troy</HI> not thy &s;elfe for a <HI>garment</HI> or a <HI>ge&s;ture.</HI></P>
<P>The <HI>holy Sacrament</HI> is the worke of God; <HI>&s;itting</HI> or <HI>knee|ling</HI> the conceit of man; <HI>de&s;troy</HI> not, nor renounce the worke of God, for &s;uch conceits.</P>
<P>The <HI>Ministery</HI> is the <HI>worke of God;</HI> a <HI>Garment</HI> the worke of man; <HI>destroy</HI> not, nor for&s;ake the worke of God, for a garment.</P>
<P>When a King &s;hal command many workmen to build him an hou&s;e; and &s;ome worke &s;tanding, &s;ome &s;itting, &s;ome knee|ling; &s;ome clad in blacke, &s;ome in white, &amp;c. If &s;ome of the workmen &s;hould for&s;ake the Kings worke, becau&s;e this man v&s;eth &s;uch a ge&s;ture, and is &s;o apparelled, were they not wor|thy of cen&s;ure? Or if the King &s;hould command all his builders to be clothed in one liuery, woulde&s;t thou refu&s;e to build in the Kings worke therefore?</P>
<P>The <HI>Church,</HI> I meane the Communion of faithfull peo|ple in the Word and Sacraments, is <HI>Gods worke;</HI> wilt thou de&s;troy it by <HI>faction,</HI> or <HI>&s;eparation,</HI> for a <HI>Garment,</HI> &amp;c. Sup|po&s;e &s;ome outward circum&s;tance might (in thy conceit) be amended; is not <HI>peace</HI> better, then to moue contention there|about? Will a wi&s;e man pull downe a faire building, becau&s;e &s;ome <HI>one tyle</HI> is laid awry? Indeed the Browni&s;ts would o|uerthrow
<PB N="206" REF="112">our Materiall Temples, the places of our A&s;&s;em|blies; but doe thou &s;pare the <HI>Church</HI> of God.</P>
<P>But thou woulde&s;t bring in &s;ome better Di&s;cipline: So haue I &s;eene &s;ome vnwi&s;e men, who not content with the &s;trong and &s;ub&s;tantiall buildings, wherein their Ance&s;tours kept good ho&s;pitalitie, haue plucked them downe, to build others more faire, curious, and more finely &s;et forth; but with what &s;ucce&s;&s;e? Euen with this, That they haue beene neuer able to doe the good their Ance&s;tours did, and that within a few yeares, them&s;elues haue been vtterly vndone, and their gay hou&s;e become a nettle-bu&s;h.</P>
<P>Remember alwayes this of <HI>Paul, For meate de&s;troy not the worke of God:</HI> there is no compari&s;on betweene them.</P>
<P N="3">3 <HI>To all:</HI> That we <HI>de&s;troy not the worke of God,</HI> that is, the <HI>&s;oules</HI> of others, and <HI>our owne,</HI> by euill coun&s;ell, example, by an euill conuer&s;ation.</P>
<P>If it be a hainous thing to de&s;troy the worke of God for <HI>meat;</HI> much more hainous is it to de&s;troy it, for whore|dome, drunkenne&s;&s;e, and the bea&s;tly &s;atisfying of our lewd lu&s;ts.</P>
<P>He that &s;hall breake open thy hou&s;e to &s;teale, &s;hall be guil|tie of <HI>Burglary;</HI> much more guilty &s;hall he be that de&s;troy|eth his <HI>owne</HI> or his <HI>neighbours</HI> &s;oule.</P>
<P>No Painter can endure to haue his pictures defaced; euen a childe will bee angry, if you put downe his childi&s;h buil|ding; much more will <HI>God</HI> be angrie, if you <HI>de&s;troy his worke.</HI></P>
<P><HI>Herod</HI> exceedingly &s;inned, in de&s;troying <HI>Iohn Baptist</HI> for <HI>Herodias</HI> daughters &s;ake: <HI>Iudas</HI> more, for betraying <HI>our Ie&s;us</HI> for thirtie peeces of &s;iluer: So al&s;o thou mo&s;t grieuou&s;ly &s;in|ne&s;t, which for riches, or plea&s;ure, or the accompli&s;hing of thy vile minde in the committing of any &s;inne, de&s;troye&s;t thine owne &s;oule, or enti&s;eth others to &s;inne, that together with thee, and with the Diuell they might be de&s;troyed.</P>
<P><HI>Sinne</HI> is the Diuels engine, whereby he <HI>de&s;troyeth the work of God.</HI> And for this purpo&s;e the Sonne of God was mani|fe&s;ted,
<NOTE PLACE="marg">1. <HI>Iohn</HI> 3.8.</NOTE> <HI>that he might de&s;troy the workes of the Diuell.</HI></P>
<P><HI>Build</HI> thou the <HI>worke of God,</HI> in thy &s;elfe and others, by faith and repentance; and <HI>de&s;troy</HI> the <HI>workes of the Diuell.</HI></P>
</DIV3>
<DIV3 N="20-21" TYPE="verse">
<PB N="207" REF="112">
<EPIGRAPH>
<Q>VERSE 20. &mdash;<HI>All things indeed are pure, but it is euill for that man which eateth with offence.</HI><LB>21. <HI>It is good neither to eate fle&s;h, nor to drinke wine, nor any thing whereby thy brother &s;tumbleth, or is offended, or is made weake.</HI></Q>
</EPIGRAPH>
<P>THe Apo&s;tle hauing hitherto by diuers arguments de|horted the &s;trong from the &s;candalous eating of certain meats, in the&s;e words, and &s;o to the end of this Chapter, he taketh away two maine obiections, whereby the <HI>&s;trong</HI> forti|fied them&s;elues in their practice, not regarding the <HI>weake.</HI></P>
<P>The fir&s;t Obiection is taken away in the&s;e words of the twentieth, and the one and twentieth ver&s;es, where we haue the Obiection, and the An&s;wer.</P>
<P>The Rea&s;on is taken from the <HI>Nature</HI> of things, from whence the Obiection may be framed in this <HI>Enthymeme.</HI></P>
<Q><L>All things are pure, and God hath giuen libertie to eate of all.</L>
<L>Therefore I will eate of all, and will not be re&s;trai|ned, take offence at it who will.</L></Q>
<P>Vnto this <HI>Paul</HI> an&s;wereth; of which an&s;wer there are three parts. Fir&s;t, a Conce&s;&s;ion. Secondly, a Correction. Thirdly, a Collection.</P>
<P>The Conce&s;&s;ion and Correction are in the twentieth ver&s;e.</P>
<P>He <HI>granteth</HI> the Antecedent, but <HI>correcteth</HI> and <HI>denieth</HI> the Con&s;equence, and &s;o diuideth <HI>fidem &agrave; facto,</HI> the faith of the &s;trong, from his fact. By <HI>faith</HI> he might eate, by <HI>charitie</HI> he might not eate, namely, with <HI>the offence</HI> of his brother.</P>
<P>There was &s;inne on <HI>both</HI> &s;ides: <MILESTONE UNIT="Ob&s;er."> but the &s;inne of the <HI>weak</HI> was again&s;t <HI>faith;</HI> the &s;inne of the <HI>&s;trong</HI> again&s;t <HI>charitie.</HI></P>
<P><HI>All things indeed are pure.</HI> Of this before, ver&s;. 14.</P>
<P><HI>But it is euill. Malum morale,</HI> Morall euill,
<NOTE PLACE="marg">Caietanus.</NOTE> which bring|eth al&s;o <HI>malum poenale,</HI> penall euill.</P>
<P><HI>To him that eateth.</HI> To him that <HI>offereth;</HI> &s;o to him that <HI>&s;uffereth</HI> offence.</P>
<P><HI>With offence:</HI> of <HI>his owne,</HI> here of <HI>his neighbours</HI> con&s;cience;
<PB N="208" REF="113">not <HI>&s;imply</HI> to him that eateth, but, <HI>with offence;</HI> if none be <HI>of|fended,</HI> we haue <HI>libertie</HI> to eat at our plea&s;ure; this being vn|der&s;tood of things that are <HI>open,</HI> not of things <HI>hidden,</HI> and &s;ecret.</P>
<P>The Collection is in the one and twentieth ver&s;e; <HI>It is good neither to eat fle&s;h,</HI> &amp;c. And it containeth an Aduice, or generall &s;entence inferred by an <HI>Antithe&s;is:</HI> by which wee may con&s;ider the <HI>matter</HI> of the Aduice, and the <HI>Illu&s;tration</HI> of it.</P>
<P>The matter is, <HI>not to eat fle&s;h, not to drinke wine, nor any thing.</HI></P>
<P>The Illu&s;tration is from the Commendation of the Ad|uice, <HI>It is good:</HI> and the limitation, <HI>whereby thy brother &s;tum|bleth, or is offended, or is made weake.</HI></P>
<P><HI>It is good:</HI> Profitable, plea&s;ing to God, morally good.</P>
<P><HI>Not to eat fle&s;h, nor to drinke wine: fle&s;h</HI> and <HI>wine,</HI> which are <HI>praecipua inter appetibilia cibi &amp; potus,</HI>
<NOTE PLACE="marg">Caietanus.</NOTE> the daintie&s;t of the kinds of meat and drinke, for all others, and the&s;e for all o|ther Indifferent things.</P>
<P><HI>Nor any thing:</HI> This mu&s;t not be taken <HI>&s;imply:</HI> but with the <HI>re&s;traint</HI> following.</P>
<P><HI>Whereby thy brother &s;tumbleth or is offended, or made weake:</HI> Here is a threefold re&s;traint, from the <HI>more</HI> grieuous, to the <HI>le&s;&s;e</HI> grieuous.</P>
<P>The fir&s;t noteth falling away: the &s;econd &s;ome hinde|rance in the way of godline&s;&s;e, without falling away from the faith: the third &s;heweth the cau&s;e of the former, which is <HI>weakene&s;&s;e:</HI> If any man be <HI>offended</HI> at Chri&s;tian libertie, it is a note of <HI>weakene&s;&s;e.</HI></P>
<P><HI>We mu&s;t ab&s;taine from indifferent things,</HI> <MILESTONE UNIT="Doctr."> <HI>though lawfull, for our weake brothers &s;ake.</HI> 1. Cor. 6.12. and 10.23. <HI>All things are lawfull for me, but all things are not expedient; all things are lawfull for me, but I will not be brought vnder the power of any, and all things edifie not.</HI> 1. Cor. 8.13. <HI>If meat make my brother to offend, I will eat no fle&s;h while the world &s;tandeth, lest I make my brother to offend:</HI> Note the tran&s;lation, which is excellent, for who&s;oeuer is &s;candalized at Indifferent things, doth com|mit an offence.</P>
<PB N="209" REF="113">
<P>Now that all the&s;e things formerly in this Chapter deliue|red, may be the better vnder&s;tood,
<NOTE PLACE="marg">Explication.</NOTE> I will here briefely vn|fold the point of <HI>Christian libertie,</HI> as it is agreed vpon by the learned.</P>
<P><HI>Liberty</HI> is either of the <HI>will,</HI> or of the <HI>Per&s;on.</HI></P>
<P>This of the <HI>Per&s;on</HI> is that which we call <HI>Christian,</HI> and it may be thus de&s;cribed.</P>
<P><HI>Christian libertie,</HI> is a &s;pirituall manumi&s;&s;ion, whereby the faithfull are by Chri&s;t deliuered from the tyrannie of &s;inne, the cur&s;e of the Law, the anger of God; from the yoke of <HI>Mo&s;es,</HI> and from the bondage of things Indifferent;
<NOTE PLACE="marg"><HI>Dan. Tilen. Sile&s;. di&s;p. Theolog. par.</HI> 2. <HI>d.</HI> 44. <HI>The&s;.</HI> 1.</NOTE> that they might freely, willingly, and cheerefully &s;erue God, to his glory, the edifying of their brethren, and the &s;alua|tion of their owne &s;oules.</P>
<P>Hence wee ob&s;erue three parts of this liberty: The <HI>first</HI> from &s;inne and eternall death, which is the greate&s;t: The <HI>&s;e|cond,</HI> from the Leuiticall ceremonies commanded by <HI>Mo&s;es,</HI> which were <GAP DESC="foreign">, according to that of S. <HI>Peter,</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 15.10.</NOTE> <HI>a yoke which neither our Fathers nor we were able to beare.</HI> The <HI>third,</HI> from the obligation of the con&s;cience in things Indifferent, which al&s;o is a very great benefit, and purcha&s;ed with no le&s;&s;e then the <HI>blood</HI> of Chri&s;t. This <HI>last</HI> belongeth to this place, which is called <HI>Chri&s;tian,</HI> and of the faithfull and &s;pi|rituall, to di&s;tingui&s;h it from <HI>Ciuill,</HI> and from that licentiou&s;|ne&s;&s;e which many bad Chri&s;tians v&s;e, being a <HI>libertie</HI> of the <HI>fle&s;h,</HI> and not of the <HI>&s;pirit.</HI></P>
<P>Concerning this liberty, wee may in <HI>generall</HI> out of this Chapter, but <HI>especially</HI> out of <HI>this text,</HI> ver&s;. 20.21. ob&s;erue two generall <HI>Rules.</HI></P>
<P>The <HI>first Rule</HI> is, <MILESTONE N="1" UNIT="Rule"> that all indifferent things (in them&s;elues) are free and lawfull to Chri&s;tians to v&s;e or not to v&s;e, at their plea&s;ure. There is one manner fle&s;h of bea&s;ts, another of birds, another of fi&s;hes, &amp;c. they may eat of all: they may drinke water, beere, wine, what they plea&s;e: In their gar|ments they may weare all &s;tuffes, colours, &amp;c.</P>
<P>This is proued from hence, <HI>All things are pure:</HI> and in the places of the Corinthians, <HI>All things are lawfull;</HI> not whore|dome, theft, &amp;c. but <HI>Indifferent</HI> things; for tho&s;e &s;ayings are
<PB N="210" REF="114">to be re&s;trained to the kinde of &s;uch things, which are of a middle Nature, as being neither commanded nor forbidden in the Word.</P>
<P>Al&s;o, 1. <HI>Cor.</HI> 10.25.26. <HI>What&s;oeuer is &s;old in the &s;hambles, that eat, asking no question for con&s;cience &s;ake: For the earth is the Lords, and the fulne&s;&s;e thereof,</HI> as <HI>Dauid</HI> &s;aith, <HI>P&s;alme</HI> 24.1.</P>
<P>In this place ob&s;erue, <MILESTONE UNIT="Ob&s;er."> that <HI>Paul</HI> affirmeth it to be lawfull to v&s;e and eate that meate which was offered to an Idoll: his rea&s;on,
<NOTE PLACE="marg">1. <HI>Cor.</HI> 3.21.</NOTE> becau&s;e <HI>the earth is the Lords, and the fulne&s;&s;e thereof:</HI> and if all things bee Chri&s;ts, then ours al&s;o in Chri&s;t.</P>
<P>Any creature offered to an Idoll, is <HI>pure</HI> to the <HI>beleeuer;</HI> &s;o that it is a friuolous obiection, to &s;ay, this was v&s;ed <HI>in</HI> and <HI>to</HI> Idolatrie, therefore not lawfull to bee v&s;ed; which is the maine Argument of many again&s;t Garments enioyned to Mini&s;ters in the publike Seruice, which yet by this place are lawfull, vnle&s;&s;e wee &s;hould v&s;e them after an Idolatrous manner.</P>
<P>If any &s;hall &s;ay, that it is lawfull to v&s;e them in ciuill af|faires, but not in the holy Seruice: I would aske, whether when any man hath made him an ordinary garment of &s;ome ve&s;tment v&s;ed and dedicated to Idolatry, it bee not lawfull for him to goe to the Church in &s;uch garment, and to heare diuine Seruice: and if lawfull <HI>for him</HI> to <HI>heare,</HI> why not for the <HI>Mini&s;ter</HI> to <HI>&s;ay</HI> Seruice in &s;uch garment.</P>
<P>Al&s;o we <HI>finde</HI> that <HI>Groues</HI> were planted and dedicated to Idols, and yet <HI>Gideon</HI> commanded by the Lord to offer &s;acri|fice,
<NOTE PLACE="marg"><HI>Iudges</HI> 6.26.</NOTE> with the <HI>wood</HI> of <HI>&s;uch</HI> a Groue.</P>
<P>The &s;econd Rule is, <MILESTONE N="2" UNIT="Rule"> that a beleeuer mu&s;t not alwayes v&s;e and practi&s;e his Chri&s;tian libertie, but that he ought &s;ome|times to refraine from it, and to moderate it, which is the &s;cope and drift of a great part of this Chap. and of the eight chap. and part of the tenth of the fir&s;t to the Corinthians.</P>
<P>There are two <HI>Moderators</HI> of this libertie: The one Ge|nerall, the other Speciall.</P>
<P N="1">1 The Generall is <HI>charity,</HI> which directeth when and where it is to be v&s;ed.</P>
<PB N="211" REF="114">
<P N="2">2 The Speciall is <HI>lawfull Authoritie,</HI> by Sanctions, Ciuill or Eccle&s;ia&s;ticall: For the Ciuill Magi&s;trate, for the com|mon good, may abridge our libertie in things indifferent: as for in&s;tance.</P>
<P>It is lawfull for a man to v&s;e any trade: but for the com|mon good, it may bee enacted, that no man may v&s;e or &s;et vp a Trade, for the which hee hath not &s;erued certaine yeares; and al&s;o that no man, though &s;o &s;eruing, &s;hall &s;et vp &s;uch Trade in certaine places, without a &s;peciall Free|dome.</P>
<P>Al&s;o it is lawfull for the Magi&s;trate, to forbid the Expor|tation of <HI>Corne, Leather,</HI> &amp;c. though it bee as lawfull for Merchants to v&s;e trafficke in tho&s;e things, in regard of the things them&s;elues, as in other commodities.</P>
<P>So to re&s;traine the eating of fle&s;h on certaine dayes, both to giue an occa&s;ion to the &s;ubiects of fa&s;ting and prayer, and al&s;o for the pre&s;eruation of the breed of cattell, and for the maintaining of Nauigation.</P>
<P>Al&s;o the <HI>Church</HI> hath power to determine the v&s;e of in|different rites and ceremonies in Gods publike wor&s;hip, for the maintaining of good <HI>Order</HI> and <HI>Vniformitie,</HI> as for in|&s;tance.</P>
<P>It is in it &s;elfe indifferent, to pray &s;tanding or kneeling, to receiue the Lords Supper &s;itting or kneeling. Now the Church hath authoritie here to determine of <HI>that ge&s;ture</HI> which is <HI>mo&s;t orderly</HI> and <HI>decent,</HI> from that of <HI>Paul,</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 14.40. <HI>Rom.</HI> 13.5.</NOTE> <HI>Let all things be done decently and in order;</HI> and this <HI>determination</HI> is of <HI>con&s;cience</HI> to be obeyed.</P>
<P>Neyther by this doe I giue any power to the Ciuill or Eccle&s;ia&s;ticall Magi&s;trate ouer the <HI>con&s;ciences</HI> of men: For by their lawes the <HI>inward libertie</HI> of the con&s;cience is not <HI>ta|ken away,</HI> but the <HI>outward v&s;e</HI> onely <HI>re&s;trained,</HI> for good or|der &s;ake.</P>
<P>Hence may bee deduced two Conclu&s;ions, concerning the <HI>abstaining</HI> and the <HI>v&s;ing</HI> of our libertie.</P>
<P N="1">1 When the Magi&s;trate hath determined, then wee mu&s;t ab&s;taine from the v&s;e of our libertie, and hold to the Deter|mination,
<PB N="212" REF="115">who&s;oeuer be offended; becau&s;e, not to obey the Magi&s;trate, is a &s;inne, vnto which no man vpon any re&s;pect is bound.</P>
<P>Al&s;o wee mu&s;t ab&s;taine, when &s;uch ab&s;tinence may bee to the glory of God, and the edifying of our brother; and when the v&s;e of our libertie (vnder&s;tand in &s;uch things which are left in our power) may endanger our weake bro|ther.</P>
<P>Now he is to be accounted the <HI>weake one,</HI> who is <HI>yet</HI> igno|rant of Chri&s;tian libertie, and yet <HI>willing</HI> to learne, as the Iewes of whom <HI>Paul</HI> entreateth in this Chapter.</P>
<P>But how long mu&s;t I ab&s;taine for the weakes &s;ake? <MILESTONE UNIT="Que&s;t."> till he be per&s;waded?</P>
<P>No, <MILESTONE UNIT="An&s;w."> but till he may conueniently bee taught: and then, if after &s;uch time and paines be&s;towed for his informati|on, hee will not bee <HI>&s;atisfied;</HI> hee is to bee taken for one that is <HI>obstinate:</HI> this is confirmed by the practice of the Apo&s;tles, who for a time bore with Circumci&s;ion, Puri|fication, Vowes, &amp;c. namely, till the Go&s;pell, and the Do|ctrine of Chri&s;tian libertie was &s;ufficiently and fully pub|li&s;hed by them.</P>
<P>And yet there ought to be a great <HI>difference</HI> put betweene the <HI>weake Iewes,</HI> and &s;uch among vs, who will &s;ometime pre|tend <HI>weakne&s;&s;e:</HI> becau&s;e the Iewes had <HI>direct command</HI> from God, for that which they did; but ours haue nothing to ground vpon, but their <HI>owne conceits;</HI> &s;o that it may be que|&s;tioned, whether among <HI>vs,</HI> after &s;o <HI>much</HI> teaching, any are to be accounted <HI>weake.</HI></P>
<P>To make this plaine by an in&s;tance.</P>
<P>Some man is offended at the fa&s;hion or colour of my gar|ments: what &s;hall I doe? I mu&s;t di&s;creetly and gently in|forme him of my libertie, rendring him a rea&s;on grounded vpon the Word: If he will &s;till be offended; then it is not <HI>weakne&s;&s;e,</HI> but <HI>peruer&s;ene&s;&s;e</HI> and <HI>peeui&s;hne&s;&s;e. Such,</HI> is not <HI>a little one,</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 18.6.</NOTE> which mu&s;t be regarded: for <HI>little ones,</HI> will ea&s;ily be per&s;waded.</P>
<P>If a plaine country-man comming to the Court, and
<PB N="213" REF="115">&s;eeing the rich apparell of Nobles, and their fa&s;hions, &s;hould bee offended; &s;hould the Princes and Nobles ab|&s;taine from &s;uch apparell, for his offence? No: but he is ra|ther to bee <HI>corrected,</HI> and taught to keepe him&s;elfe within his bounds.</P>
<P>An <HI>inferiour</HI> is no meet cen&s;urer or Iudge, of the colours, fa&s;hions, co&s;t, of the garments of their <HI>&s;uperiours.</HI> A hu&s;|bandman may bee a competent Iudge of that which is fit for a husbandman to weare, but not of that which is fit for Nobles.</P>
<P>The &s;econd conclu&s;ion.</P>
<P>Wee <HI>may</HI> v&s;e our Chri&s;tian liberty before them which <HI>know</HI> it: before them which <HI>know it not,</HI> our <HI>knowledge</HI> is &s;uf|ficient, our <HI>v&s;e</HI> is forbidden. And,</P>
<P>We <HI>ought</HI> and <HI>mu&s;t</HI> v&s;e our liberty before the <HI>ob&s;tinate:</HI> as <HI>Paul</HI> circumci&s;ed <HI>Timothy,</HI> becau&s;e of the Iewes,
<NOTE PLACE="marg"><HI>Act.</HI> 16.3.</NOTE> becom|ming a Iew to them that hee might winne them.
<NOTE PLACE="marg">1 <HI>Cor.</HI> 9.20.</NOTE> But hee would not be compelled to circumci&s;e <HI>Titus.</HI>
<NOTE PLACE="marg"><HI>Gal.</HI> 2.3.</NOTE> Yea he rebukes <HI>Peter to his face,</HI> for yeelding to the Iewes: and inueighes in his Epi&s;tle to the Galathians again&s;t tho&s;e which vrged Cireumci&s;ion.</P>
<P>For weak ones are not to be <HI>nouri&s;hed</HI> in their weakne&s;&s;e, and the wilfull, both by <HI>words</HI> and <HI>practice</HI> are to be oppo&s;ed.</P>
<P><HI>Non minus intere&s;t proximorum libertatem in eorum bonum et aedificationem interdum v&s;urpare, quam pro ip&s;orum commodo eam loco moderari:</HI> It is as much to our neighbours good &s;ometimes to v&s;e our liberty, as to ab&s;taine from the v&s;e of it,
<NOTE PLACE="marg"><HI>Calu. in&s;t. l.</HI> 3. <HI>ca.</HI> 19. <HI>&s;ect.</HI> 12.</NOTE> &s;aith M. <HI>Caluine</HI> &s;oundly.</P>
<P>Hence are diuers v&s;es.</P>
<P>Pray for wi&s;edome and di&s;cretion, <MILESTONE N="1" UNIT="V&s;e"> when and where to v&s;e thy liberty. <HI>&V;irtus cum indi&s;crete tenetur, amittitur; cum di&s;cret&egrave; intermittitur, plus tenetur.</HI> Vertue vndi&s;creetly pra|cti&s;ed, is lo&s;t: and &s;ometime di&s;creetly intermitted,
<NOTE PLACE="marg"><HI>Greg. Mag. moral.</HI> 28.</NOTE> is the more po&s;&s;e&s;&s;ed, &s;aid <HI>Gregory</HI> excellently. So all the beauty of our li|berty is in the <HI>di&s;creet v&s;e</HI> or <HI>not v&s;e</HI> of it.</P>
<P>At the doing of &s;ome indifferent thing, <HI>one</HI> will be offen|ded: at the not doing of it, <HI>many:</HI> rather offend <HI>one</HI> then <HI>many.</HI></P>
<PB N="214" REF="116">
<P>In the like ca&s;e, &s;ome <HI>priuate</HI> men; and the <HI>Magi&s;trates</HI> and <HI>Mini&s;ters</HI> will be offended: rather offend <HI>priuate</HI> men, then the <HI>Magi&s;trate</HI> and thy <HI>Mini&s;ter.</HI></P>
<P>And take heed alwaies, le&s;t thy actions betaken for an ex|ample to the ignorant.</P>
<P>Labour &s;oundly to vnder&s;tand the Doctrine of Chri&s;tian liberty in things indifferent: it is mo&s;t nece&s;&s;ary to be known for diuers weighty rea&s;ons.</P>
<P>Fir&s;t, for the <HI>peace of our con&s;ciences.</HI> If a man begin to make que&s;tion and to doubt of his meate, <MILESTONE N="2" UNIT="&V;&s;e"> of his apparrell, of his &s;leepe,
<NOTE PLACE="marg"><HI>Con&s;ule Calu. de tota hac doctrina Libertatis Chri|&s;tianae Jn&s;tit. l.</HI> 3. <HI>ca.</HI> 19. <HI>&s;ect.</HI> 7. <HI>ad finem capitis.</HI></NOTE> recreations; it comes to pa&s;&s;e many times, that &s;uch a one will bee afraid, <HI>&s;uper tran&s;uer&s;am fe&s;tucam incedere,</HI> to &s;tep ouer two &s;trawes lying a cro&s;&s;e, as Ma&s;ter <HI>Caluine</HI> &s;peakes.</P>
<P>Therefore, that our con&s;ciences wander not in &s;uch <HI>laby|rinths,</HI> it is profitable to know that God hath not taken from vs, the <HI>v&s;e</HI> of outward things, but giuen vs great <HI>liberty</HI> there|in; euen as hee gaue <HI>Adam</HI> liberty to eate of <HI>all the trees</HI> in the Garden, that which was <HI>expre&s;&s;ely</HI> forbidden onely ex|cepted.</P>
<P>Secondly, le&s;t wee <HI>iniury</HI> the creatures, accounting them, nay <HI>making</HI> them to be <HI>vncleane</HI> vnto vs through ignorance; which are <HI>cleane</HI> in them&s;elues.</P>
<P>Thirdly, that wee may bee able <HI>cheerefully to giue thankes</HI> for the creatures whereby wee are maintained. But hee which doubteth whether God giues him leaue and li|berty to v&s;e them, cannot &s;eriou&s;ly giue him thankes for them.</P>
<P>To auoide <HI>&s;uper&s;tition,</HI> of which there is no end, nor mea&s;ure, if wee bee ignorant of our Chri&s;tian liberty; for then wee put con&s;cience and Religion in things which of them&s;elues are indifferent, and free to bee v&s;ed, or for|borne.</P>
<P>It is lawfull for the <HI>Ciuill Magi&s;trate</HI> in the common|wealth: <MILESTONE N="3" UNIT="V&s;e"> al&s;o for the <HI>Church</HI> in the admini&s;tration of holy things to determine the v&s;e of things indifferent. For, if <HI>I</HI> be bound to <HI>one part</HI> for the <HI>good</HI> of a <HI>priuate man,</HI> much more
<PB N="215" REF="116">may <HI>Authority</HI> in &s;uch things <HI>binde</HI> mee, for a <HI>common good of all.</HI></P>
<P>Now for the &s;atisfying and pacifying of doubtfull minds concerning their &s;ubmi&s;&s;ion to the con&s;titutions and ordi|nances of our Church, <HI>I will</HI> briefly &s;hew in what the Church hath authority to command, and in what it hath not:
<NOTE PLACE="marg"><HI>Cal. in&s;t. l.</HI> 4. <HI>ca.</HI> 10. <HI>praecipue &s;ect.</HI> 27. <HI>et &s;eq. Hieron Zanch. tom.</HI> 8. <HI>loc.</HI> 13. <HI>de libertate Chri&s;ti|ana et</HI> 14. <HI>de Scand et</HI> 16. <HI>de Traditionibus humanis.</HI></NOTE> and this for the mo&s;t part, in Ma&s;ter <HI>Caluines</HI> words; the rather, becau&s;e I finde, that Ma&s;ter <HI>Zanchy</HI> in the &s;etting downe of the doctrine of Chri&s;tian liberty, and of the power of the Church in the con&s;tituting of the external policy and <HI>Eutaxy</HI> thereof hath tran&s;cribed <HI>Caluine.</HI></P>
<P>The actions of Diuine wor&s;hip are twofold; <HI>E&s;&s;entiall,</HI> and <HI>Ordinate.</HI></P>
<P>The <HI>E&s;&s;entiall,</HI> are &s;uch as differ not from the wor&s;hip it &s;elfe; as Piety and Sanctity of minde.</P>
<P>The <HI>Ordinate</HI> are &s;uch as are appointed as <HI>helps,</HI> and <HI>in|&s;truments</HI> for the more commodious performing and out|ward declaring of &s;uch wor&s;hip; as, Prayer, Preaching, Ad|mini&s;tration of the Sacraments, &amp;c.</P>
<P>In the&s;e are to bee con&s;idered, <GAP DESC="foreign"> and <GAP DESC="foreign">: that &s;uch things <HI>be performed,</HI> and the <HI>outward order</HI> or <HI>manner</HI> of their performance.</P>
<P>The fir&s;t &s;ort of action it is onely in the power of <HI>God</HI> to in&s;titute, who&s;e <HI>will</HI> is the <HI>perfect rule</HI> of good life, and who onely is able to <HI>infu&s;e</HI> into the heart <HI>true piety</HI> and &s;anctimony: And of this kinde what&s;oeuer are not com|manded in the word, are thereby forbidden; neither hath the Church <HI>here</HI> any power, to <HI>adde,</HI> to <HI>detract,</HI> or to <HI>change.</HI></P>
<P>Of the &s;econd &s;ort; Prayer, Preaching, &amp;c. in regard of the <HI>things them&s;elues,</HI> are nece&s;&s;ary, and in&s;tituted of God; neither can the Church <HI>abrogate</HI> them, or appoint <HI>other</HI> things in their roome.</P>
<P>But as concerning the <HI>manner</HI> of performing the&s;e; as <HI>time, place, gesture, &amp;c.</HI> God hath &s;o farre permitted them to the <HI>Arbitrement</HI> and <HI>Authority</HI> of the <HI>Church,</HI> as may &s;tand and agree with the <HI>condition, comeline&s;&s;e,</HI> and <HI>edification</HI>
<PB N="216" REF="117">of that particular Church.</P>
<P>So that in <HI>the&s;e,</HI> the Church hath <HI>power</HI> to abrogate, alter, or in&s;titute &s;uch rites and cour&s;es, (as the Pilot hoy|&s;eth, &s;triketh, or turneth his &s;ayles) that the <HI>common cour&s;e</HI> of edification may bee the better holden and maintai|ned.</P>
<P>That the <HI>Church</HI> hath <HI>this authority</HI> is proued by two arguments.</P>
<P>The fir&s;t from the <HI>Word</HI> of God: 1 <HI>Cor.</HI> 14.40. <HI>Let all things be done decently and in order.</HI></P>
<P><HI>Decently,</HI> that is, &s;et forth with &s;uch <HI>dignity</HI> and honour, which may be <HI>&s;utable</HI> to the <HI>reuerence</HI> of the holy admini&s;tra|tion, that the faithfull may be admoni&s;hed with what <HI>vene|ration</HI> &s;uch <HI>&s;acred</HI> things are to be handled: &s;o we pray <HI>bare|headed,</HI> and vpon our <HI>knees;</HI> wee admini&s;ter and receiue the communion, yea we bury the dead, with a <HI>venerable</HI> come|line&s;&s;e, &amp;c.</P>
<P>In <HI>order;</HI> to this are to be referred, the <HI>times</HI> of a&s;&s;embling, the <HI>place,</HI> the <HI>vniformity</HI> of ge&s;ture, the <HI>&s;ilence,</HI> and quiet|ne&s;&s;e, &amp;c, that all <HI>tumults,</HI> and barbarous <HI>confu&s;ion</HI> and <HI>di&s;&s;en|&s;ion</HI> may be auoyded.</P>
<P>Al&s;o: 1 <HI>Cor.</HI> 11.24. <HI>And the rest will I &s;et in order when I come.</HI></P>
<P>He by <HI>writing</HI> &s;et &s;ome things in order; &s;ome other things he let a lone,
<NOTE PLACE="marg">Calu. in locum Epl. ad Corinth.</NOTE> till he might <HI>come and &s;ee</HI> that which was done; becau&s;e as M. <HI>Caluine</HI> &s;aith, <HI>Certi&ugrave;s ex pre&s;enti a&s;pectu cogno|&s;citur quid expediat.</HI> It is more certainly knowne what is ex|pedient by pre&s;ence and &s;ight.</P>
<P>The &s;econd argument, is taken from the <HI>continued practice</HI> of the Church from Chri&s;ts time, <HI>hetherto, di&s;anulling</HI> and <HI>or|daining</HI> &s;uch things, as be&s;t &s;erued for the pre&s;ent times and &s;tate of the Church.</P>
<P>The <HI>Apo&s;tolicall Church</HI> enioyned ab&s;tinence from meats offered to Idols,
<NOTE PLACE="marg"><HI>Act.</HI> 15.29.</NOTE> from &s;trangled, and from blood which now from a long time is abrogated.</P>
<P>In the time <HI>next after</HI> the Apo&s;tles they v&s;ed from Ea&s;ter to Whit&s;ontide to pray <HI>&s;tanding,</HI> this is out of v&s;e now.</P>
<PB N="217" REF="117">
<P>After the time of <HI>Con&s;tantine,</HI> in the publique &s;eruice, the <HI>Apo&s;tles Creed</HI> was rehear&s;ed with a <HI>low</HI> voice; the <HI>Nicene</HI> with a <HI>loud</HI> voice; the <HI>fir&s;t,</HI> becau&s;e it was &s;et forth in the time of <HI>per&s;ecution;</HI> the <HI>&s;econd,</HI> becau&s;e it was made in the time of <HI>peace,</HI> as &s;aith <HI>Aquinas.</HI>
<NOTE PLACE="marg"><HI>Aqui.</HI> 2.2. <HI>q.</HI> 1. <HI>art.</HI> 9. <HI>ad</HI> 6.</NOTE> This and the like haue now cea&s;ed in the Church.</P>
<P>But to receiue the Communion in the <HI>morning,</HI> and <HI>fa&s;t|ing;</HI> in Bapti&s;me to v&s;e the <HI>&s;igne</HI> of the <HI>cro&s;&s;e;</HI> to make <HI>abre|nuntiation;</HI> to &s;it with our faces toward the <HI>Ea&s;t; not</HI> to <HI>fa&s;t</HI> vpon the <HI>Sundayes;</HI> to ioyne the contracted in matrimony <HI>publiquely</HI> in the Church; with the <HI>benediction</HI> of the Mini|&s;ter; and &s;uch like, the <HI>Church</HI> by her <HI>power</HI> hath con|tinued.</P>
<P>Hence ari&s;e two conclu&s;ions.</P>
<P N="1">1 Traditions, Con&s;titutions and Canons, are nece&s;&s;ary for the Church: becau&s;e otherwi&s;e, concord, decency and order cannot be maintained.</P>
<P>For in as much as in mens manners there is &s;o much <HI>diuer&s;ity,</HI> in their minds <HI>variety;</HI> and <HI>contrariety</HI> in their opinions and iudgements; if a Church &s;hould not bee knit and bound together by &s;uch Decrees and Lawes as by certaine bands, it mu&s;t of nece&s;&s;ity be &s;oone di&s;&s;ol|ued.</P>
<P N="2">2 What&s;oeuer by the iudgement of the Church is ap|pointed for order and decency, we may with a good con&s;ci|ence, nay we ought to obey the &s;ame.</P>
<P>For all things are pure: and in the generall &s;uch <HI>con&s;titu|tions</HI> of the Church are of <HI>diuine</HI> authority.</P>
<P>Hence come brawlings and confu&s;ion, when <HI>matters</HI> of order are left to the will of euery particular man; and when any &s;uch may change or alter that which belongs to the <HI>common &s;tate</HI> of the Church; for it is neuer to bee hoped in the be&s;t ordered Church, that <HI>one</HI> and <HI>the &s;ame</HI> thing &s;hould plea&s;e all.</P>
<P N="2">2 What&s;oeuer by the <HI>iudgement of the Church</HI> is appoin|ted for order and decency, we may with a good con&s;cience, and <HI>mu&s;t</HI> obey.</P>
<P><HI>For all things are pure:</HI> and in the Generall, &s;uch con|&s;titutions
<PB N="218" REF="118">of the Church are of <HI>diuine</HI> authority; according to that before alledged,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 14.40.</NOTE> <HI>Let all things be done decently and in order.</HI></P>
<P>The&s;e Conclu&s;ions affoord two Admonitions.</P>
<P N="1">1 That we <HI>contemne</HI> nor, nor with &s;upine and gro&s;&s;e neg|ligence <HI>forbeare,</HI> much le&s;&s;e with pride and arrogancy <HI>openly violate</HI> and breake the e&s;tabli&s;hed orders of the Church wherein we liue.</P>
<P>It was the coun&s;ell which S. <HI>Ambro&s;e</HI> gaue to S. <HI>Augu|&s;tine,</HI> in a que&s;tion of the Saturdayes fa&s;t, <HI>Nec di&s;ciplinavlla e&s;t in his melior graui prudenti&abque; Chri&s;tiano, qu&agrave;m vt eo modo agat, quo agere viderit Eccle&s;iam, ad quamcun&abque; forte deuenerit:</HI> Neither is there any di&s;cipline better to bee ob&s;erued of a graue and wi&s;e Chri&s;tian, then to doe as he &s;eeth the Church to doe, vnto which he &s;hall fortune to come. This coun&s;ell gaue S.
<NOTE PLACE="marg"><HI>Aug Ianuario. Epi&s;t.</HI> 118. <HI>ca.</HI> 2.</NOTE> <HI>Au&s;ten</HI> to <HI>Ianuarius,</HI> making &s;ome que&s;tion of the different rites of diuers Churches; and confirmes this his aduice with the authority of S. <HI>Ambro&s;e,</HI> who gaue aduice to S. <HI>Au&s;ten,</HI> and to his Mother, not to fa&s;t at <HI>Millaine,</HI> but to fa&s;t on Saturdayes when they came to <HI>Rome,</HI> according to the fa&s;hion of the Church <HI>there,</HI> as hee him&s;elfe was wont to doe. <HI>Sic etiam tu ad quam forte Eccle&s;iam veneris, ius mo|rem &s;erua, &s;i cuiquam non vis e&s;&s;e &s;candalo, nec quemquam tibi:</HI> So al&s;o thou, &s;aith <HI>Ambro&s;e</HI> to <HI>Au&s;ten,</HI> to what Church thou &s;halt fortune to come, ob&s;erue the manner thereof, if thou wilt not offend others, nor haue others offend thee. This coun&s;ell S. <HI>Au&s;ten</HI> confe&s;&s;eth that he e&s;teemed and receiued as by <HI>heauenly Oracle.</HI></P>
<P>The &s;ame coun&s;ell in another Epi&s;tle before he gaue to a certaine Prie&s;t called <HI>Ca&s;ulanus,</HI>
<NOTE PLACE="marg"><HI>Aug. Ca&s;ulano. Epi&s;t.</HI> 86.</NOTE> repeating the &s;tory of S. <HI>Am|bro&s;e</HI> his coun&s;ell to him and his Mother: and in the latter end of the &s;ame &s;aith and coun&s;elleth farther; that where &s;ome <HI>fa&s;t</HI> and &s;ome <HI>dine</HI> on the Saturday, that order is to bee kept and followed which they ob&s;erue; <HI>quibus corum populo|rum congregatio reganda commi&s;&s;a e&s;t,</HI> to whom the congrega|tion of &s;uch people is committed to gouerne: and &s;o in the la&s;t words of the Epi&s;tle he writeth thus: <HI>Quapropter, &amp;c.</HI> Wherefore if you will re&s;t in my coun&s;ell, <HI>Epi&s;copo tuo in hac
<PB N="219" REF="118">re noli re&s;i&s;tere, &amp; quod facit ip&s;e, &s;ine vllo &s;crupulo aut de&s;cepta|tione &s;ectare:</HI> Doe not re&s;i&s;t your Bi&s;hop herein, but follow that which he doth, without any &s;cruple or de&s;ceptation. A point to be con&s;idered by all inferiour Mini&s;ters, and by the people.</P>
<P>But <HI>in vaine doe they wor&s;hip me,</HI> <MILESTONE UNIT="Obiect."> <HI>teaching for doctrines the commandements of men, Mat.</HI> 5.9.</P>
<P>This Scripture toucheth not the ceremonies enioyned in the Church of England: <MILESTONE UNIT="An&s;w."> For the commandements of men were appointed for <HI>parts of Gods wor&s;hip,</HI> and therefore it was &s;uper&s;tition; <HI>the&s;e</HI> for decency: tho&s;e were appointed as nece&s;&s;ary to &s;aluation; the&s;e for <HI>common order.</HI>
<NOTE PLACE="marg"><HI>Cal. Jn&s;t. l.</HI> 4. <HI>c.</HI> 10. <HI>&s;ect.</HI> 28. <HI>Zanch tom.</HI> 8. <HI>loc.</HI> 16. <HI>de trad. Eccl.</HI></NOTE> And when this &s;hall bee publi&s;hed, as it hath beene long agoe in our Church, then by the iudgement of M. <HI>Caluin</HI> and M. <HI>Zan|chy,</HI> the Church is to bee freed from &s;uch <HI>imputation,</HI> and hereof we haue an example in Scripture.</P>
<P>The children of <HI>Gad,</HI> the children of <HI>Reuben,</HI> and the halfe Tribe of <HI>Mana&s;&s;e,</HI> who&s;e portions were beyond Ior|dan, built by Iordan a great Altar to &s;ee to: when the chil|dren of I&s;rael heard hereof, they &s;ent <HI>Phinees</HI> the Prie&s;t, and the Princes of the Congregation, &s;uppo&s;ing it had beene &s;et vp for burnt offering and &s;acrifice: but when they were enformed by their brethren that it was onely for a witne&s;&s;e betweene them, that <HI>they al&s;o</HI> were <HI>the people</HI> of God; both the Prie&s;t, the Princes, and all the people were <HI>well plea&s;ed,</HI> and the Altar &s;tood, and was called <HI>Ed.</HI>
<NOTE PLACE="marg"><HI>Io&s;h.</HI> 22.</NOTE></P>
<P>But &s;ome of our ceremonies were v&s;ed <HI>&s;uper&s;titiou&s;ly,</HI> <MILESTONE UNIT="Obiect."> and inuented by the Papi&s;ts.</P>
<P N="1">1 It is an hard taske to proue that they were inuented fir&s;t by Pope or papi&s;ts. But if &s;o, 2. <MILESTONE UNIT="An&s;w."> the euill of the inuen|tor makes not the thing inuented to be euill and vnlawfull: for many lawfull and laudable &s;ciences were inuented by the wicked po&s;terity of <HI>Cain: Gen.</HI> 4.</P>
<P>Neither doth the <HI>&s;uper&s;titious v&s;e</HI> of a thing, make it to be vnlawfull in it &s;elfe to be v&s;ed, the &s;uper&s;tition remoued: for <HI>all things are pure</HI> to the beleeuer, and <HI>the earth is the Lords,</HI> as hath beene declared before in the fir&s;t Rule of the expli|cation of the Doctrine.</P>
<PB N="220" REF="119">
<P>It is as lawfull to v&s;e the inuention of a Papi&s;t for matter of outward order in the &s;eruice of God, as to v&s;e the pre|&s;criptions of popi&s;h Phy&s;itians, or the plots inuented by po|pi&s;h Ma&s;ons and Carpenters.</P>
<P N="2">2 The <HI>&s;econd admonition</HI> is that we put no <HI>religion</HI> or <HI>wor|&s;hip,</HI> either in the <HI>v&s;ing,</HI> or <HI>forbearing</HI> and refu&s;ing of outward orders.</P>
<P>Hereby &s;ome de&s;erue blame, who account them&s;elues the <HI>more pure</HI> and holy for not &s;ubmitting them&s;elues to the con|&s;titutions of the Church: which hath a <HI>&s;hew</HI> of wi&s;edome and &s;anctity, but indeed is nothing el&s;e but <HI>will-wor&s;hip,</HI> and a making void the <HI>Commandement</HI> of God, for the inuention and deuice of man: men being more zealous about <HI>the&s;e things,</HI> then for true <HI>piety.</HI></P>
<P>V&s;e not <HI>all</HI> thy liberty <HI>alwayes:</HI> <MILESTONE N="4" UNIT="V&s;e"> but know, that thy liber|ty con&s;i&s;ts as well in <HI>ab&s;taining,</HI> as in <HI>v&s;ing.</HI> It is &s;ufficient that thou know that it is all one before God, whether thou eate, or eate not, &amp;c. and &s;o when the <HI>con&s;cience</HI> is freed from a <HI>fal&s;e opinion</HI> of <HI>nece&s;&s;ity</HI> one way, then there is liberty.</P>
<P>Some thinke liberty is taken away if they may not eate fle&s;h euery day: But our Chri&s;tian liberty is not in <HI>eating,</HI> but in <HI>knowing</HI> that no meat is vncleane, but that wee may eate of it. If therefore we know that it skils not before God whether wee eate fle&s;h or fi&s;h, weare white, or yellow, or blacke, it is enough; for now the <HI>con&s;cience</HI> is <HI>free;</HI> though afterwards we <HI>perpetually</HI> ab&s;taine from fle&s;h, or v&s;e onely one colour in our garments: yea, becau&s;e we are <HI>free,</HI> wee doe with <HI>free con&s;cience</HI> ab&s;taine.</P>
<P>It is a &s;inne to v&s;e all thy liberty to the offence of thy weake brother; much more a &s;inne is it, to liue licentiou&s;ly to the <HI>di&s;honour</HI> and offence of God.</P>
<P>Here are to be reproued &s;uch who pretend <HI>Chri&s;tian liberty,</HI> <MILESTONE N="5" UNIT="&V;&s;e"> that they may abu&s;e the gifts of God to their lu&s;ts.</P>
<P>Many offend in the <HI>exce&s;&s;e</HI> and vanity of apparell: when they are reproued, they &s;ay, all &s;tuffes, colours, &amp;c. are in|different.</P>
<P>But thou mu&s;t know, that when thou doe&s;t <HI>proudly</HI>
<PB N="221" REF="119">and luxuriou&s;ly v&s;e the creatures of God, then they are <HI>vn|cleane</HI> to thee, not by their <HI>owne</HI> fault, but by <HI>thine,</HI> who abu&s;e&s;t them.</P>
<P>In the word wee finde them reproued, who <HI>laugh,</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 6.25.</NOTE> who haue <HI>mu&s;icke</HI> at their fea&s;ts, &amp;c.
<NOTE PLACE="marg"><HI>E&s;ay</HI> 5.12.</NOTE> and yet neyther doe we find laughing forbidden, nor mu&s;icke in the Scripture: but to wallow in delights, and to haue our <HI>mindes drunken</HI> and be|&s;otted with the&s;e things, is farre from their <HI>lawfull v&s;e.</HI></P>
<P>Where the <HI>minde</HI> is compo&s;ed to <HI>&s;obriety,</HI> there &s;uch things are to vs <HI>pure:</HI> but where <HI>moderation</HI> is wanting, <HI>cour&s;e</HI> fare and <HI>homely</HI> attire is too much.</P>
<P>Whether therefore wee fare <HI>meanly</HI> or <HI>plentifully,</HI> be attired homely or co&s;tly, let vs all know, that wee are maintained by God, that we &s;hould be the more <HI>expedite</HI> and <HI>chearfull</HI> in in his &s;eruice.</P>
</DIV3>
<DIV3 N="22" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 22. <HI>Ha&s;t thou faith? Haue it to thy &s;elfe before God.</HI> &mdash;</Q>
</EPIGRAPH>
<P>THe &s;econd obiection of the &s;trong is taken away in the&s;e words, and &s;o to the end of the Chapter.</P>
<P>Wee haue then to con&s;ider, the Obiection, and the An|&s;wer to it.</P>
<P>The Obiection is thus framed.</P>
<P>Hee that hath faith mu&s;t not di&s;&s;emble it, but publique|ly profe&s;&s;e it.</P>
<P>But I haue faith &s;aith the &s;trong Chri&s;tian.</P>
<P>Therefore, &amp;c.</P>
<P>To this <HI>Paul</HI> an&s;wers: of which his an&s;wer are three parts; 1. a Conce&s;&s;ion; 2. a Correction; 3. a Direction.</P>
<P>The Conce&s;&s;ion and Correction are in the&s;e words.</P>
<P>Hee granteth the <HI>Minor,</HI> but correcteth and denyeth the <HI>Maior.</HI> The faith here &s;poken of mu&s;t not alwaies be &s;hewed, it is enough if wee haue it <HI>within,</HI> before God.</P>
<P>There is &s;ome difference in the Copies, about the poin|ting of the&s;e words; but becau&s;e it nothing varies the &s;en&s;e wee pa&s;&s;e it ouer.</P>
<P><HI>Ha&s;t thou faith?</HI> I preferre to reade it with an Interroga|tion, as fitter to <HI>beate downe</HI> the <HI>&s;toutne&s;&s;e</HI> of the &s;trong.</P>
<PB N="222" REF="120">
<P><HI>Faith,</HI> is not here meant of iu&s;tifying faith: for that hates nothing more then to be hid; He that <HI>beleeues with his heart, mu&s;t confe&s;&s;e with his mouth,</HI> and al&s;o <HI>&s;hew his faith by his workes.</HI></P>
<P>A <HI>dumbe</HI> or <HI>lame</HI> faith <HI>in this kinde,</HI> will not profit vs.</P>
<P><HI>Faith</HI> here &s;ignifies <HI>knowledge</HI> and <HI>per&s;wa&s;ion</HI> of our Chri|&s;tian liberty. Of which before, Ver&s;e 5. and 14. called <HI>know|ledge,</HI> 1 <HI>Cor.</HI> 8.7.11.</P>
<P><HI>Haue it to thy &s;elfe before God.</HI> This Correction is &s;et downe in manner of a precept. The precept, <HI>Haue faith to thy &s;elfe:</HI> A rea&s;on is added, <HI>Before God.</HI></P>
<P>In the precept is the duty, <HI>Haue faith:</HI> and the manner, <HI>to thy &s;elfe.</HI></P>
<P><HI>Haue it:</HI> It is nece&s;&s;ary thou &s;houlde&s;t know thy liberty giuen by Chri&s;t.</P>
<P><HI>To thy &s;elfe: within,</HI> in thine owne con&s;cience, make no o&s;tentation of it. Let it be enough that thy <HI>con&s;cience</HI> is edi|fied and &s;u&s;tained by this faith. <HI>Thou</HI> art not troubled, trou|ble not thou the <HI>Church,</HI> nor de&s;troy thy <HI>brother.</HI> This agrees not with the nature of <HI>faith.</HI></P>
<P><HI>Before God.</HI> This rea&s;on is taken from the danger of vn|di&s;creet manife&s;ting our faith about indifferent things: as if he &s;hould &s;ay, If thou &s;o doe&s;t, thou &s;halt an&s;wer it before God at the day of Iudgement</P>
<P>Or rather, it is taken from a chiefe <HI>end</HI> of &s;uch faith, which is to <HI>pacifie</HI> the con&s;cience before God: <HI>before God</HI> being here oppo&s;ed to <HI>before men.</HI> As if he &s;hould &s;ay, This faith is for thy <HI>owne v&s;e</HI> and benefit; though men know it not, it is &s;uffici|ent if thou be at peace <HI>with</HI> and <HI>before</HI> God in that which thou doe&s;t.</P>
<P><HI>The faith and knowledge of Chri&s;tian liberty in things indiffe|rent, is not alwayes to be manife&s;ted and declared by practice.</HI> It is the &s;cope of this Chapter, and of 1 <HI>Cor.</HI> 8. and a part of the tenth.</P>
<P><HI>Aquinas</HI> giues an in&s;tence of it in <HI>Mariage,</HI> A man <HI>knowes</HI> that hee may lawfully marry; yet hee is not <HI>bound</HI> to <HI>manife&s;t</HI> this is knowledge, by taking of a wife.</P>
<P><HI>Haue faith.</HI> <MILESTONE N="1" UNIT="&V;&s;e"> It is nece&s;&s;ary for all Chri&s;tians &s;oundly to
<PB N="223" REF="120">know the doctrine of Chri&s;tian liberty in things indifferent. Such knowledge mu&s;t be had, and indeed the ignorance of it is the cau&s;e of much <HI>di&s;traction</HI> in our mindes, and of much <HI>vnpeaceable</HI> liuing with our brethren.</P>
<P><HI>Haue faith to thy &s;elfe.</HI> <MILESTONE N="2" UNIT="&V;&s;e"> Chri&s;tian liberty con&s;i&s;ts more in the knowledge of it, then in the v&s;e and actuall po&s;&s;e&s;&s;ion.</P>
<P><HI>Haue it to thy &s;elfe before God. If thou be wi&s;e,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> <HI>thou &s;halt bee wi&s;e for thy &s;elfe,</HI> &s;aith <HI>Salomon.</HI> So,
<NOTE PLACE="marg"><HI>Prou.</HI> 9.12.</NOTE> haue thy faith for the be|nefit and comfort of thine <HI>owne &s;oule</HI> before God.</P>
<P>Many are the <HI>wor&s;e</HI> for their knowledge, as they are for their wealth: they v&s;e their knowledge to quarrell and con|tend, troubling by their vnprofitable iangling, the <HI>peace</HI> of the Church. Better it were for &s;uch that they had le&s;&s;e know|ledge.</P>
<P>Many haue <HI>knowledge</HI> and are <HI>quiet</HI> enough, but they liue <HI>bruti&s;hly,</HI> their damnation is the greater.</P>
<P>Be not a <HI>lo&s;er</HI> but a <HI>gainer</HI> by thy knowledge. <MILESTONE N="4" UNIT="&V;&s;e"> </P>
<P><HI>Before God.</HI> Our greate&s;t care &s;hould be to haue a quiet con&s;cience before God.</P>
<P>Wee mu&s;t, as <HI>Paul</HI> did,
<NOTE PLACE="marg"><HI>Acts</HI> 24.16.</NOTE> <HI>exerci&s;e our &s;elues to haue a good con&s;cience and void of offence before men,</HI> but &s;pecially <HI>before God.</HI></P>
<P><HI>Thou</HI> thinke&s;t, it may be, well of thy &s;elfe: but what doth <HI>God</HI> thinke of thee? thine owne hearts is deceitfull.</P>
<P>Thou art e&s;teemed or reproued <HI>before men,</HI> but examine how thou &s;tande&s;t <HI>before God.</HI></P>
<P>Vaine is the <HI>breath</HI> of men: but <HI>Gods</HI> approbation is an <HI>hauen</HI> again&s;t all <HI>&s;tormes.</HI> For hee is approued or reproued, whom God commends or di&s;allowes.</P>
</DIV3>
<DIV3 N="22" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 22. &mdash; <HI>Happy is he which condemneth not him|&s;elfe in that thing which he alloweth.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words begins the third part of <HI>Pauls</HI> an&s;wer, which is a direction, containing two Aphori&s;mes or &s;hort pithy &s;entences: the one directing the <HI>&s;trong,</HI> which is in the&s;e words; the other directing the <HI>weake,</HI> in the next Ver&s;e.</P>
<PB N="224" REF="121">
<P>In this &s;entence are two parts to be con&s;idered: the Sub|iect, and the Predicate.</P>
<P>The &s;ubiect in the&s;e words, <HI>Hee that condemneth not him|&s;elfe in that thing which he alloweth.</HI></P>
<P>The predicate, <HI>is happy.</HI></P>
<P>In the &s;ubiect, the per&s;on capable of this <HI>happine&s;&s;e</HI> is de|&s;cribed by the effect denyed, <HI>condemneth not him&s;elfe.</HI> Where we haue the action, <HI>condemneth;</HI> the obiect per&s;onall, <HI>him|&s;elfe.</HI> Both the&s;e amplified from the generality, <HI>He,</HI> this in|definite being equipollent to a generall: and from the obiect reall, the thing about which he condemneth not him&s;elfe, <HI>in that thing which he alloweth.</HI></P>
<P><HI>Hee that condemneth not him&s;elfe.</HI> For the variety of the &s;ig|nification of the Greek word which &s;ignifies to <HI>iudge</HI> as well as to <HI>condemne,</HI> this Aphori&s;me is diuer&s;ly applyed.</P>
<P>Some &s;ay that <HI>Paul</HI> here &s;trikes the <HI>weake,</HI>
<NOTE PLACE="marg">Chry&s;o&s;t.</NOTE> telling him that he is ble&s;&s;ed and happy, if he cea&s;e iudging of <HI>others,</HI> yea, if he iudge not him&s;elfe to be iu&s;tified or more righteous for his <HI>ab&s;tinence.</HI>
<NOTE PLACE="marg">Caiet.</NOTE></P>
<P>Others,
<NOTE PLACE="marg">Sarcerius.</NOTE> Happy is he which makes not a con&s;cience to him&s;elfe, and <HI>bindes</HI> not him&s;elfe when <HI>God</HI> bindes him not.</P>
<P>Others &s;till applying it to the <HI>weak,</HI>
<NOTE PLACE="marg">Corn. C. &agrave; lapide refert.</NOTE> that he is happy which takes not vpon him to determine of things <HI>on his owne head,</HI> that tru&s;ts not to his <HI>owne</HI> iudgement, but adui&s;eth him&s;elfe by them which haue <HI>more</HI> knowledge in the Scriptures, Fa|thers, and &s;tories of the Church.</P>
<P>But with M^r. <HI>Caluin, Aretius,</HI> and other many, I referre it to the <HI>&s;trong,</HI> not onely in the particular of meates, but of all indifferent things, <HI>lawfull</HI> in them&s;elues, but <HI>vnlawfull</HI> in the ca&s;e of <HI>&s;candall.</HI></P>
<P><HI>In that which he alloweth.</HI> The word &s;ignifieth allowance vpon due examination and tryall, and &s;o implyes allowance vpon &s;ound iudgement and vnerring.</P>
<P>Hee that knoweth the lawfulne&s;&s;e of things indifferent, and doth not &s;o v&s;e them (namely giuing offence to the weake) that his con&s;cience checke him for it, <HI>is happy.</HI></P>
<P><HI>Happy.</HI> Wee may take it largely for the aggregation of all profitable things: for certainly he is in a mo&s;t ble&s;&s;ed e&s;tate,
<PB N="225" REF="121">which doth nothing <HI>contrary</HI> to his con&s;cience <HI>well</HI> and <HI>right|ly</HI> in&s;tructed by the word.</P>
<P>The predicate <HI>happy,</HI> is by an inuer&s;ion of the tearmes put in the fir&s;t place, as is v&s;uall with <HI>Dauid</HI> in the <HI>P&s;almes,</HI> and with our <HI>Sauiour</HI> in the <HI>Go&s;pell,</HI> for the greater commenda|tion of the thing, being vttered with a kinde of <HI>acclama|tion</HI> or <HI>admiration:</HI> &s;o that here wee haue <HI>&s;ententiam Apo&s;toli &amp; affectum,</HI> both the &s;entence and the affection of our Apo|&s;tle declared.</P>
<P><HI>A Con&s;cience not condemning is a great ble&s;&s;ing, Pro.</HI> 15.15. 2 <HI>Cor.</HI> 1.12.</P>
<P>In things lawfull beware of a <HI>condemning</HI> con&s;cience: eate, <MILESTONE N="1" UNIT="&V;&s;e"> drinke, apparell thy &s;elfe, &amp;c. but not <HI>again&s;t</HI> con&s;cience.</P>
<P>Doe nothing <HI>again&s;t</HI> thy con&s;cience, the good te&s;timony whereof is thy <HI>glory</HI> and <HI>happine&s;&s;e.</HI></P>
<P>Con&s;cience is eyther thy <HI>be&s;t</HI> friend, or thy <HI>wor&s;t</HI> enemy.</P>
<P>What if the <HI>Scribes</HI> and <HI>Phari&s;ies,</HI> with the <HI>Prie&s;ts,</HI> clap <HI>Iudas</HI> on the backe for betraying his Ma&s;ter; yet his <HI>Con&s;ci|ence</HI> will neuer leaue condemning and tormenting him, till he goe out and hang him&s;elfe.</P>
<P>The times pa&s;&s;e, and wee know not how &s;oone wee may be called to appeare before the <HI>great Iudge</HI> of all; let vs &s;o &s;pend the remainder of our life, that wee may haue the well|informed approbation of the <HI>little Iudge</HI> in our brea&s;ts, and lye downe in <HI>peace.</HI></P>
<P>Here they are pronounced happy which <HI>condemne not,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> <HI>nor iudge</HI> them&s;elues:
<NOTE PLACE="marg">1 <HI>Cor.</HI> 11.30.</NOTE> and in another place they are by <HI>Paul</HI> com|mended which <HI>doe iudge</HI> them&s;elues.</P>
<P>They are both true, and not meant of the &s;ame: hee that <HI>doth not</HI> that for which his con&s;cience may checke him, that is <HI>Pauls</HI> meaning here. He that hauing &s;o done, <HI>repenteth</HI> of it, that is <HI>Pauls</HI> meaning to the Corinthians.</P>
<P>It is a happine&s;&s;e <HI>not to &s;inne,</HI> or to doe that whereof wee haue <HI>need</HI> to repent: and it is a happine&s;&s;e when we haue &s;in|ned, if we <HI>can repent.</HI></P>
<P>I write vnto you that you &s;inne not, that you con|demne not your &s;elues in that which you allow: but if any man finne, happy is hee if he obtaine pardon, and
<PB N="226" REF="122">iudge him&s;elfe, repenting of the &s;ame.</P>
<P>In the Corinthians hee meanes iudging in the <HI>practice</HI> of repentance;
<NOTE PLACE="marg">Hier. epi&s;t. ad De|metr. de virgini|tate &s;eruanda. Poenitentia qua&s;i &s;ecunda po&s;t nau|fragium mi&s;eris tabula &s;it.</NOTE> not &s;o here.</P>
<P>The fir&s;t care of the Pilot is to keepe the &s;hippe from &s;hip|wracke: but if &s;hipwracke be &s;uffered, to &s;wim out on &s;ome boards end.</P>
<P>He that condemneth not him&s;elfe in his doings, becau&s;e of the <HI>errour</HI> of his con&s;cience, <MILESTONE N="3" UNIT="&V;&s;e"> is <HI>not happy,</HI> this <HI>not condem|ning</HI> mu&s;t proceede from a <HI>&s;ound</HI> and <HI>right</HI> iudgement.</P>
<P>Many approue better of drunkenne&s;&s;e, whoredome, &amp;c. then of <HI>&s;obriety</HI> and <HI>cha&s;tity,</HI> and condemne not them&s;elues, though they daily walke in &s;uch bea&s;tline&s;&s;e; but they are therefore the <HI>more</HI> mi&s;erable.</P>
<P>O that they did condemne them&s;elues, and that their con&s;cience would awake, and <HI>&s;ting</HI> and <HI>checke</HI> them for their euill deeds: for then there might be &s;ome hope that they might be &s;aued.</P>
<P>Though <HI>thou</HI> condemne&s;t not <HI>thy &s;elfe</HI> in thy euill doings, yet <HI>God will,</HI> vnle&s;&s;e thou repent.</P>
<P>Fir&s;t <HI>try,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> and when vpon &s;ound tryall thou <HI>allowe&s;t,</HI> wi&s;ely proceed to <HI>action,</HI> and not before.</P>
<P>Thou weighe&s;t thy gold before thou receiue it, weigh thy <HI>opinions</HI> and thy <HI>actions,</HI> before thou entertaine and execute them: but weigh them, not by the <HI>fal&s;e skoales</HI> of thy con|ceit, or by the iudgement of man; but by the <HI>equall, true,</HI> and <HI>vnerring</HI> beame of the <HI>Sanctuary.</HI></P>
<P>The heathen Orator could &s;ee that the fir&s;t thing required to true vertue,
<NOTE PLACE="marg"><HI>Ciccero Offic.</HI> 1.</NOTE> was that we &s;hould <HI>di&s;cerne the truth,</HI> and not <HI>incognita pro cognitis habere, hi&s;&abque; temer&egrave; a&s;&s;entiri;</HI> to receiue things doubtfull for things certainly knowne, and ra&s;hly to a&s;&s;ent vnto them. Which vice he that would auoid (as all are &s;o to will) <HI>adhibebit ad res con&s;iderandas &amp; tempus, &amp; dili|gentiam;</HI> mu&s;t &s;aith he, take time and v&s;e diligence to con&s;i|der of things: if he had added, <HI>the word of God,</HI> he had &s;po|ken like a <HI>Chri&s;tian</HI> Philo&s;opher and Orator indeed.</P>
<P>In a matter of <HI>opinion,</HI> be &s;ure it be the <HI>truth:</HI> when thou art &s;ure of that, &s;it downe and con&s;ider whether it be <HI>fit</HI> to broach it or no: what <HI>profit,</HI> what <HI>hurt</HI> may come by the &s;ame.
<PB N="227" REF="122">There is not the &s;ame end of <HI>coun&s;ell,</HI> and a <HI>cour&s;e</HI> or race.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE></P>
<P>The <HI>ha&s;tine&s;&s;e</HI> of many to vent their raw and ill dige&s;ted opinions, hath beene a great trouble to the Church.</P>
<P>If wicked men would take time to con&s;ider of their do|ings, they would not be &s;o <HI>mad</HI> vpon drunkenne&s;&s;e, theft, murder, vncleanne&s;&s;e, &amp;c.</P>
<P>Con&s;ider thou drunkard, what thou doe&s;t thinke of the <HI>pre&s;ent</HI> turpitude and infamy, and of the &s;hame and torment <HI>to come.</HI> He that is not <HI>finally</HI> hardned mu&s;t needs be <HI>moued</HI> vpon &s;uch con&s;ideration.</P>
</DIV3>
<DIV3 N="23" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 23. <HI>And hee that doubteth, is damned if hee eate, becau&s;e he eateth not of faith: For what&s;oeuer is not of faith, is &s;inne.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is the other Aphori&s;me for the direction of the <HI>weake:</HI> to take heed how they <HI>v&s;e</HI> or <HI>refu&s;e</HI> things in|different to the hurt of their &s;oules.</P>
<P>Here are to be con&s;idered the Aphori&s;me, and the Con|firmation of it.</P>
<P>The Aphori&s;me is this, <HI>He that doubteth is damned if he eate.</HI></P>
<P>The Confirmation is from the procreant cau&s;e of our acti|ons, which is <HI>faith: becau&s;e hee eateth not of faith.</HI> And this further confirmed by a <HI>generall Rule, What&s;oeuer is not of faith is &s;inne.</HI></P>
<P>In the Aphori&s;me propounded, are the Subiect and the Predicate to be noted.</P>
<P>The Subiect, <HI>He that doubteth, if he eate;</HI> The Predicate, <HI>is damned.</HI></P>
<P>In the Subiect are the Action, attributed to the weake, and the Manner.</P>
<P>The Action, <HI>eating;</HI> the Manner, <HI>with doubting.</HI> Both which are to be ioyned together, that the Predicate may fol|low affirmatiuely: For of it &s;elfe it is neyther damnable to <HI>eate,</HI> nor to <HI>doubt:</HI> but &s;ometimes to make que&s;tion or put a doubt de&s;erues prai&s;e.</P>
<P><HI>But he that eateth doubting:</HI> and therefore <HI>doubting</HI> is here re&s;trained with a condition, <HI>if be cate.</HI></P>
<PB N="228" REF="123">
<P><HI>Is damned,</HI> of his <HI>owne con&s;cience,</HI> which he violateth, and <HI>of God</HI> al&s;o, if he repent not.</P>
<P>The Rea&s;on from the procreant cau&s;e, is <HI>faith.</HI> For though all actions, as they are actions proceed from the vnder&s;tan|ding and the will: yet as they are referred to <HI>God,</HI> they mu&s;t &s;pring from <HI>faith,</HI> which &s;uppo&s;eth an vnder&s;tanding well informed as a <HI>beginning imperant,</HI> and a will pliant as a <HI>begin|ning ob&s;equent</HI> and <HI>exequent.</HI></P>
<P>The Rea&s;on may be thus formed.</P>
<LIST>
<ITEM>He that eateth not of faith is damned.</ITEM>
<ITEM>But he that eates doubting eates not of faith.</ITEM>
<ITEM>Therefore, &amp;c.</ITEM>
</LIST>
<P>The <HI>Minor</HI> is in the Text; the rea&s;on whereof is, becau&s;e contraries expell one another: for as it is betweene <HI>light</HI> and <HI>darkne&s;&s;e,</HI> &s;o it is betweene <HI>faith</HI> and <HI>doubting;</HI> they mutually expell one another.</P>
<P>The Propo&s;ition <HI>Maior</HI> is proued from the cau&s;e of dam|nation, which is &s;inne. Thus:
<LIST>
<ITEM>Sinne is the cau&s;e of damnation: or, Who&s;oeuer &s;in|neth is damned.</ITEM>
<ITEM>But he that eateth not of faith, &s;inneth.</ITEM>
<ITEM>Therefore, &amp;c.</ITEM>
<ITEM>The <HI>Maior</HI> is manife&s;t;
<NOTE PLACE="marg"><HI>Rom.</HI> 6.23.</NOTE> <HI>The wages of &s;inne is death.</HI></ITEM>
<ITEM>The <HI>Minor</HI> is in the Text.</ITEM>
</LIST></P>
<P>All the tearmes are ea&s;ie are familiar, &s;auing <HI>doubting</HI> and <HI>Faith.</HI></P>
<P><HI>Doubteth.</HI> The word &s;ignifyeth to <HI>di&s;cerne</HI> &s;ometime, and to put a difference, as a weake Chri&s;tian <HI>holding</HI> this meate lawfull, and that vnlawfull: this is more then to doubt, and &s;o is <HI>&agrave; minore</HI> here included.</P>
<P>But here it is better rendred, <HI>doubteth;</HI> as al&s;o it is v&s;ed, <HI>Acts</HI> 10.20. <HI>Iames</HI> 1.6. <GAP DESC="foreign">, nothing doubt|ing. And it is expounded by a learned man, <HI>alternantibus &s;en|tentiis &s;ecum di&s;ceptare,</HI>
<NOTE PLACE="marg">Budaeus Comm. ling. Graec.</NOTE> when a man is at no certainty with him&s;elfe, but at variance; &s;ometime being of one minde and &s;ometime of another.</P>
<P>M^r. <HI>Caluin</HI> and <HI>Aretius,</HI> with others, render it <HI>dijudicat,</HI> which is when the iudgement is carried into diuers parts.</P>
<PB N="229" REF="123">
<P>So <HI>dubius</HI> &s;ignifies &s;uch doubting, as when a man of two wayes knowes not which to take: this is <HI>Iames</HI> his <GAP DESC="foreign">, double minded man, who is <HI>now</HI> of the mind that hee may kneele, <HI>now</HI> that hee ought to &s;it;
<NOTE PLACE="marg"><HI>Iames</HI> 1.8.</NOTE> <HI>halting</HI> betweene two opinions.</P>
<P><HI>Faith:</HI> this many take for a iu&s;tifying faith, whereby our <HI>per&s;ons</HI> are accepted before God: and &s;urely what is not done out of <HI>this faith,</HI> it &s;hall bee accounted as a &s;inne <HI>to the doer.</HI></P>
<P>But I refu&s;e this, becau&s;e <HI>Paul</HI> &s;peakes not of a prophane man, but of &s;uch a one who hath <HI>confidence</HI> in Chri&s;t; but erreth in &s;ome <HI>particular action.</HI></P>
<P>Therefore it is to be taken for that <HI>knowledge</HI> and con&s;tant <HI>per&s;wa&s;ion,</HI> of which we haue &s;poken before; whereby, by the word of God, or good rea&s;on from the &s;ame, a man is <HI>per&s;waded</HI> of the lawfulne&s;&s;e of indifferent things.</P>
<P>To doe any thing without this <HI>per&s;wa&s;ion,</HI> is a &s;inne.</P>
<P>In this <HI>per&s;wa&s;ion</HI> we &s;peake of; that which <HI>faith</HI> vnder|&s;tandeth, <HI>Con&s;cience</HI> applieth to the worke: If therefore when faith vnder&s;tandeth a thing to be <HI>vnlawfull,</HI> or <HI>doubteth</HI> of the lawfulne&s;&s;e, we <HI>doe</HI> the &s;ame; we <HI>&s;in,</HI> and are in danger of <HI>damnation,</HI> becau&s;e we doe that which we beleeue may be <HI>contrary</HI> to the word of God.</P>
<P>The&s;e two faiths therefore are to be di&s;tingui&s;hed, nei|ther doe they alwayes concurre in one per&s;on; but the one may be without the other.</P>
<P>Iu&s;tifying <HI>faith</HI> is applied to the <HI>per&s;on;</HI> the faith of indif|ferent things, onely to the <HI>worke.</HI></P>
<P>By the <HI>first</HI> we obtaine remi&s;&s;ion of &s;innes, and accepta|tion of our imperfect obedience.</P>
<P>By the <HI>&s;econd</HI> onely we vnder&s;tand that this <HI>particular</HI> is not a &s;inne, whether wee <HI>doe it,</HI> or <HI>ab&s;taine</HI> from doing thereof.</P>
<P><HI>The faith and knowledge of Chri&s;tian liberty in things indiffe|rent, is nece&s;&s;ary to pre&s;erue vs from &s;inne and condemnation:</HI> <MILESTONE UNIT="Doctr."> proued before by ver&s;. 5.14.22.</P>
<P>Weake Chri&s;tians that are <HI>docible,</HI> and not <HI>ob&s;tinate,</HI> <MILESTONE N="1" UNIT="V&s;e"> are not <HI>&s;euerely</HI> but <HI>gently</HI> to bee dealt withall, becau&s;e
<PB N="230" REF="124">that which they are vrged to doe, may be to their <HI>damnation,</HI> if they repent not.</P>
<P>Labour for this <HI>Faith</HI> and <HI>per&s;wa&s;ion,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> of the which there is a continuall and nece&s;&s;ary v&s;e through our whole <HI>liues.</HI></P>
<P>Without it, not onely things <HI>middle,</HI> but things <HI>comman|ded</HI> and <HI>good</HI> become euill to vs and damnable if we do them: for it argues a <HI>contempt</HI> of God and a <HI>profane</HI> minde, when we <HI>dare</HI> doe a thing (what&s;oeuer it be in it &s;elfe) which wee are <HI>per&s;waded</HI> tends to the <HI>contumely</HI> and di&s;honour of God.</P>
<P>That we may <HI>haue</HI> and <HI>keep</HI> this faith.</P>
<P>Fir&s;t,
<NOTE PLACE="marg">2 <HI>Pet.</HI> 1.19. <GAP DESC="foreign">.</NOTE> <HI>&s;tudy the Scriptures,</HI> and &s;earch them, for they beare true witne&s;&s;e of all things: the Word of God is a more &s;ure word, on which a man may &s;afely rely.</P>
<P>When our Sauiour bade <HI>Peter</HI> and his fellowes, to launch forth, and let downe their nets for a draught, after a whole nights labour lo&s;t; <HI>Neuerthele&s;&s;e,</HI> &s;aith <HI>Peter, at thy word I will let downe the Net.</HI> So if thou haue the word for thy warrant be confident: thou maye&s;t do it. Yet it is not nece&s;&s;ary that we &s;hould haue an <HI>expre&s;&s;e</HI> word, it is enough if we haue it by <HI>Collection.</HI></P>
<P>So baptizing of children is warranted, not by an <HI>expre&s;&s;e</HI> word but by <HI>collection:</HI> &s;o the publike &s;olemnization of ma|trimony by the Mini&s;ter in the Church, &amp;c. So <HI>Rahab</HI> re|ceiued the &s;pies <HI>by faith,</HI> not of an <HI>expre&s;&s;e</HI> word, but by <HI>col|lection,</HI> as appeares. <HI>Io&s;h.</HI> 2.9, 10.11.12.</P>
<P>Corre&s;pondence to the <HI>generall</HI> rules of things, is <HI>&s;ufficient</HI> vnto faith in the <HI>particular</HI> actions of things of <HI>tho&s;e kinds.</HI> Yea in matters <HI>hidden</HI> and not expre&s;&s;ed which are com|manded to be done, a <HI>probable</HI> certainty &s;ufficeth, if nothing of moment be brought to the contrary, and that we neglect not to be informed, and are ready to yeeld vpon better infor|mation.</P>
<P>Saint <HI>Augu&s;tines</HI> rule is,
<NOTE PLACE="marg"><HI>Quod ne&abque; con|tra &s;idem nec contra boros mo|res iniungitur, &amp;c Aug. Ia<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u|arto. cp.</HI> 118 <HI>c.</HI> 2.</NOTE> that what&s;oeuer is not contrary to faith and good manners, is indifferent, and to be ob&s;erued, for their &s;ociety among whom we liue.</P>
<P>Secondly; <HI>timely re&s;i&s;t doubting,</HI> and giue not place to the Diuell: he will iniect and throw doubts apace into thy heart, doe thou throw them out as fa&s;t.</P>
<PB N="231" REF="124" MS="y">
<P>Thirdly, <HI>tru&s;t not too much to thine owne wit</HI> and knowledge; neither be thou <HI>partiall:</HI> Bring not <HI>affections</HI> without <HI>iudge|ment;</HI> but let <HI>iudgement</HI> rule <HI>affections.</HI></P>
<P>Fourthly, be carefull not to <HI>trouble thy owne peace,</HI> with e|uery doubt that may bee put in. Many de&s;ire to bee <HI>re&s;olued,</HI> and yet neuer leaue &s;eeking obiections, and refu&s;e all re&s;olu|tion, till they vnder&s;tand an an&s;wer to all arguments: which is the way not to be &s;etled in any article of the Faith, again&s;t which obiections may be framed, which (e&s;pecially vnlear|ned men) cannot an&s;wer.</P>
<P>Fiftly, <HI>pray to be illightned,</HI> and &s;o to be <HI>&s;etled,</HI> and of &s;uch <HI>&s;tayed</HI> iudgement that thou may&s;t not bee carried about with euery <HI>winde of doctrine.</HI></P>
<P>Here are diuers to be reproued. <MILESTONE N="3" UNIT="&V;&s;e"> </P>
<P N="1">1 Tho&s;e who refu&s;e to <HI>kneele</HI> at the Sacrament, and will &s;it, or el&s;e they will <HI>renounce</HI> the Sacrament: this cannot be of faith; for this is to <HI>re&s;i&s;t</HI> authority: and the word pre&s;cribes not any <HI>particular</HI> ge&s;ture. And whereas &s;ome haue alledged that Chri&s;t &s;ate; it is friuolous: for &s;uppo&s;e it &s;hould be gran|ted, which I verily thinke hee did not at that time; how weakly doth it follow: Chri&s;t &s;ate when hee deliuered the Bread, therefore wee mu&s;t &s;it when we receiue it: But many haue thought that Chri&s;t did receiue the Supper with his Apo&s;tles, which is ab&s;urd to imagine.</P>
<P N="2">2 The Papi&s;ts, who <HI>teach</HI> doubting.</P>
<P N="3">3 All our profane people among vs: for what <HI>faith</HI> can there be in committing drunkenne&s;&s;e, &amp;c. Nay &s;uch things are contrary to faith and good manners.</P>
<P>They <HI>doubt not</HI> but they <HI>know</HI> that the&s;e things are vnlaw|full, and <HI>yet</HI> they doe them.</P>
<P>To doe a thing <HI>indifferent doubting,</HI> is <HI>damnable;</HI> but <HI>not to doubt</HI> of euill and <HI>yet</HI> to doe it; is a thou&s;and times more dam|nable.</P>
<P>Let vs <HI>beleeue,</HI> and <HI>liue</HI> according to the Word.</P>
<P>The three la&s;t ver&s;es of the &s;ixteenth Chapter are here placed in &s;ome copies, and here added and expounded by <HI>Chry&s;o&s;tome,</HI> but we leaue them to their more due place.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="chapter">
<PB REF="125">
<PB N="233" REF="125">
<HEAD>A PLAINE EXPOSITION VP|ON THE FIFTEENTH CHAP|TER OF THE EPISTLE OF Saint PAVL to the <HI>Romanes.</HI></HEAD>
<P>_IN the thirteene fir&s;t ver&s;es of this Chapter, is the third part of the Explication of the Admonition de|liuered in the fir&s;t ver&s;e of the four|teenth Chapter.</P>
<P>This third part is a Repetition of the &s;aid Admonition, <HI>whetted on</HI> with new Arguments, and &s;o <HI>tempered</HI> with Apo&s;tolicall &s;weet|ne&s;&s;e accu&s;tomed, that it might be the more <HI>effectuall,</HI> as no doubt it was, to <HI>reconcile</HI> the minds of the &s;trong and weake among them, and to <HI>reduce</HI> them to concord and vnity, which is the &s;umme.</P>
<P>The Method is this: In the fir&s;t ver&s;e there is a generall Admonition; in the re&s;t a Confirmation by diuers rea&s;ons.</P>
<DIV3 N="1" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 1. <HI>Wee then that are &s;trong, ought to beare the infirmi|ties of the weake, and not to plea&s;e our &s;elues.</HI></Q>
</EPIGRAPH>
<P>THis Admonition I call <HI>Generall,</HI> becau&s;e it not only con|cerneth the &s;trong and weake in the <HI>Particular</HI> of Chri|&s;tian Liberty, but comprehendeth the dutie of <HI>all</HI> &s;trong, to all weake ones.</P>
<P>In it we may con&s;ider the Summe of the Admonition; and the Amplification.</P>
<PB N="234" REF="126">
<P>The &s;umme is, that <HI>the &s;trong mu&s;t beare the infirmities of the weake, and not plea&s;e them&s;elues.</HI></P>
<P>In this, are the Dutie, and the Per&s;ons.</P>
<P>The Dutie &s;et downe Affirmatiuely, <HI>To beare the infir|mities of the weake;</HI> and Negatiuely, <HI>not to plea&s;e them&s;elues.</HI></P>
<P>The Per&s;ons are two: Fir&s;t, which ought to performe this duty, and beare: &s;econdly, which mu&s;t be borne with|all; The <HI>&s;trong</HI> mu&s;t beare with the <HI>weake.</HI></P>
<P><HI>Strong:</HI> There are &s;ome &s;trong in their <HI>owne opinions,</HI> &s;trong in <HI>errors,</HI> but this is <HI>weakne&s;&s;e: E&s;ay</HI> reporteth of &s;ome who haue great <HI>&s;trength to poure in wine and &s;trong drinke;</HI>
<NOTE PLACE="marg"><HI>E&s;ay</HI> 5.22.</NOTE> but this is <HI>wickedne&s;&s;e:</HI> But here <HI>&s;trong</HI> is taken in a <HI>good</HI> &s;en&s;e: <HI>&s;trong</HI> in <HI>faith,</HI> in <HI>knowledge,</HI> in <HI>grace,</HI> who haue receiued a greater mea&s;ure of any good gifts, <HI>naturall</HI> or <HI>&s;pirituall,</HI> then others.</P>
<P><HI>Weake:</HI>
<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> The&s;e are oppo&s;ed to the <HI>&s;trong;</HI> and are &s;uch which haue but a little faith, knowledge, vnder&s;tanding to <HI>iudge</HI> of matters in que&s;tion, which <HI>medling</HI> with controuer|&s;ies are ea&s;ily <HI>drawne away,</HI> which <HI>ouer&s;hoot</HI> them&s;elues in <HI>ra&s;h</HI> iudgement; &s;uch of whom <HI>Paul</HI> &s;peaketh, 1. <HI>Cor.</HI> 3.2. and <HI>Heb.</HI> 5.13. <HI>Babes</HI> that had need of <HI>milke;</HI> &s;uch as haue &s;mall power to with&s;tand temptations, and to &s;ubdue rebellious affections, generally &s;uch as are weake in <HI>body</HI> or <HI>minde.</HI></P>
<P><HI>To beare with the infirmities of the weake:</HI> That is, to beare at their hands, their <HI>ra&s;h</HI> cen&s;ures, their <HI>incon&s;iderate</HI> carri|age, till they may be <HI>better</HI> in&s;tructed, and grow <HI>&s;tronger,</HI> as a <HI>father</HI> with his <HI>childe,</HI> or a <HI>man</HI> with his <HI>&s;icke</HI> friend, not to di&s;daine him, and laugh him to &s;corne for his weakne&s;&s;e.</P>
<P><HI>Not to plea&s;e them&s;elues:</HI> That is, not to giue <HI>them&s;elues only</HI> &s;atisfaction, but to endure &s;omething, though di&s;plea|&s;ant, that we may doe <HI>our brethren</HI> good.</P>
<P>The Amplification is from diuers circum&s;tances.</P>
<P N="1">1 From the per&s;on of <HI>Paul: Wee,</HI> not only Apo&s;tles or Mini&s;ters, as &s;ome would put off this duty only to them, but in generall, <HI>we that are &s;trong,</HI> who&s;oeuer: nor doth he &s;peake <HI>ambitiou&s;ly;</HI> he might <HI>truely</HI> put him&s;elfe in the number of the &s;trong; for who &s;o &s;trong as <HI>Paul?</HI> But hee &s;aith, <HI>Wee,</HI> putting him&s;elfe among the re&s;t as an <HI>Example.</HI></P>
<PB N="235" REF="126">
<P N="2">2 From a Debt or Duty, <HI>wee ought:</HI> Wee v&s;e to &s;ay that <HI>Must</HI> is for <HI>God</HI> and the <HI>King:</HI> God requireth it as a debt to bee paid. <HI>Wee ought,</HI> hee &s;aith not, <HI>It were good,</HI> or con|uenient that yee did beare, &amp;c. But, <HI>wee ought,</HI> not lea|uing it at <HI>our choi&s;e,</HI> but impo&s;ing a <HI>nece&s;&s;itie</HI> of perfor|mance.</P>
<P N="3">3 From the Cau&s;e of this duty; becau&s;e <HI>&s;trong:</HI> God gi|ueth to &s;ome <HI>more</HI> &s;trength then to other for this cau&s;e, that they may <HI>beare</HI> with the weaker, as <HI>riches</HI> to &s;ome, that they may releeue the <HI>poorer,</HI> &amp;c. &s;o the <HI>bones</HI> in the body beare vp the <HI>weake fle&s;h,</HI> and the principall pillars in a building, the weaker parts thereof, and the <HI>Nur&s;e</HI> her little childe.</P>
<P N="4">4 From a figuratiue &s;etting downe of the Affirmatiue part of the Duty, <HI>must beare:</HI> a metaphor taken from <HI>Por|ters,</HI> which carry other mens burthens, and as by the Por|ters &s;trength and paines, the <HI>owner</HI> of &s;uch burden is ea&s;ed, &s;o mu&s;t the <HI>&s;trong &s;o beare</HI> the infirmities of the weake, that they may <HI>ridde</HI> them of them: they mu&s;t <HI>tollere,</HI> take them vp, and take them away, the <HI>end</HI> of the action being here implyed.</P>
<P N="5">5 From a figuratiue de&s;cription, of the <HI>ignorance, ra&s;h</HI> iudgement, &amp;c. of the <HI>weake:</HI> they are called <HI>infirmities,</HI> &s;ickne&s;&s;es, di&s;ea&s;es: as wee beare with the wayward|ne&s;&s;e of a &s;icke man, &s;o wee ought with weake Chri|&s;tians.</P>
<P N="6">6 From an Oppo&s;ition of the cau&s;e of the contrarie; <HI>Not to plea&s;e our &s;elues:</HI> for the cau&s;e why wee beare not with infirmities of our brethren, is, becau&s;e wee are loath to bee troubled, wee loue our <HI>owne ea&s;e,</HI> more then <HI>their good;</HI> wee onely &s;eeke to plea&s;e and content <HI>our &s;elues.</HI></P>
<P><HI>The &s;tronger must beare with,</HI> <MILESTONE UNIT="Doctr."> <HI>and tolerate them which are weake.</HI> Galath. 6.2. <HI>Beare yee one anothers burthen,</HI> as ignorance, ha&s;tine&s;&s;e, &amp;c. 1. <HI>The&s;&s;.</HI> 5.14. <HI>Support the weake.</HI></P>
<P>The &s;trong are to bee admoni&s;hed to v&s;e <HI>indulgence</HI> to|ward the weake: <MILESTONE N="1" UNIT="&V;&s;e"> not pre&s;ently to ca&s;t them out for their <HI>weakne&s;&s;e:</HI> they <HI>may</HI> be &s;trong: thou al&s;o thy &s;elfe <HI>wert</HI> weak. Burthens are trouble&s;ome, I confe&s;&s;e; but <HI>charitie</HI> will make
<PB N="236" REF="127">it ea&s;ie.
<NOTE PLACE="marg"><HI>Act.</HI> 13.18.</NOTE> God <GAP DESC="foreign"> did &s;uffer, and beare with the manners of the I&s;raelites fortie yeares in the <HI>Wilderne&s;&s;e.</HI> How did Chri&s;t many times beare the <HI>rudene&s;&s;e</HI> of his A|po&s;tles! nay he hath in our roome borne that in&s;upportable burden of our &s;innes, and wholly ea&s;ed vs of them; wee then at his commandement ought to beare the <HI>infirmities</HI> of our brethren.</P>
<P>Let the husband beare with the wife, who is the <HI>weaker</HI> ve&s;&s;ell; let the <HI>wi&s;e</HI> beare with the <HI>vnwi&s;e,</HI> &amp;c.</P>
<P>Doth thy brother <HI>erre</HI> in <HI>opinion?</HI> Beare with him a|while, if hee be not <HI>obstinate,</HI> and in&s;truct him; the lear|nede&s;t haue had their errours; in this life wee <HI>know but in part.</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 13.9.</NOTE></P>
<P>Doth he erre in <HI>life</HI> and manners? Beare with him, and &s;eeke his amendment; the holie&s;t man that euer was, Chri&s;t only excepted, had his <HI>faults,</HI> wherewith he was blemi&s;hed.</P>
<P>Wee all haue our <HI>infirmities:</HI> Though wee may be <HI>&s;trong</HI> in one thing, yet wee may bee <HI>weake</HI> in another: &s;ome are <HI>hastie,</HI> &s;ome are <HI>worldly,</HI> &s;ome are <HI>&s;uspitious,</HI> euery one hath &s;ome fault or other; wee mu&s;t of nece&s;&s;itie beare one with another.</P>
<P>Let the yong man beare with the <HI>forwardne&s;&s;e</HI> of age; let old men beare with the <HI>indi&s;cretion</HI> of greene youth.</P>
<P>Beare thou with <HI>my ha&s;tine&s;&s;e,</HI> that I may beare with <HI>thy pride,</HI> &amp;c. this is the way of concord and loue.</P>
<P>We are all trauailing to heauen, if any <HI>&s;aint</HI> or <HI>fall &s;icke</HI> by the way, let <HI>vs</HI> which are <HI>&s;trong</HI> and in health, <HI>beare,</HI> and <HI>helpe,</HI> that he may keepe company with the re&s;t.</P>
<P>Hee that is bound to &s;uccour his <HI>enemies</HI> fainting bea&s;t, is much more bound to releeue his <HI>brothers</HI> weake and &s;in|full &s;oule.</P>
<P>What mu&s;t I beare? <MILESTONE N="2" UNIT="V&s;e"> my brothers <HI>infirmities;</HI> not the bla&s;|phemie, whoredome, drunkenne&s;&s;e, &amp;c. of filthy bea&s;ts; let the <HI>impudence</HI> and <HI>in&s;olence</HI> of &s;uch abominable wretches be repre&s;&s;ed by <HI>iust</HI> &s;eueritie.</P>
<P>Art thou <HI>ignorant?</HI> <MILESTONE N="3" UNIT="&V;&s;e"> doe&s;t thou <HI>erre in opinion?</HI> art thou <HI>ra&s;h</HI> in iudgement? <HI>rude</HI> in &s;peech? then art thou <HI>&s;icke</HI> and weake.</P>
<PB N="240" REF="127">
<P>Art thou <HI>weake?</HI> then art thou <HI>burthen&s;ome</HI> to thy Tea|cher, to thy <HI>brethren,</HI> to the <HI>Church</HI> which beareth thy infir|mities, and thou ha&s;t cau&s;e to <HI>loue</HI> them therefore.</P>
<P>Art thou <HI>weake?</HI> then carry thy &s;elfe according to thy <HI>con|dition;</HI> It is the <HI>fault</HI> of the weake, and a great <HI>&s;ickne&s;&s;e</HI> of their mind, to take vpon them the parts of the &s;trong: <HI>viz.</HI> to <HI>de|termine</HI> things doubtfull; to <HI>reade</HI> the bookes of aduer&s;aries; to <HI>con&s;ure</HI> their brethren, &amp;c. Ah, how vn&s;ufficient are they vnto &s;uch things! So &s;ometimes a <HI>&s;icke</HI> man longs for that which the &s;tomacke of a <HI>&s;trong</HI> man can hardly dige&s;t. Are <HI>blind</HI> men fit to iudge of <HI>colours?</HI> or <HI>&s;icke</HI> men to <HI>fight</HI> with <HI>enemies?</HI>
<Q><L>Let euery man weigh and examine him&s;elfe,</L>
<L>&mdash;<HI>Quid valeant humeri, quid ferre recu&s;ent:</HI></L></Q> what hee is able to doe, and what is fit for his &s;trength: as we &s;eek to recouer out of bodily &s;ickne&s;&s;e, &s;o out of our infir|mities of the mind: Let vs amend our ignorance and errour, that wee may bee in <HI>malice children,</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 14.20.</NOTE> <HI>but in vnder&s;tanding men.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 2. <HI>Let euery one of vs plea&s;e his neighbour for his good to edification.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is a Rea&s;on of the Admonition, &s;pecially ap|plied to the Negatiue part of it, <HI>Not to plea&s;e our &s;elues;</HI> and &s;et downe by way of <HI>Antithe&s;is; Let euery one of vs plea&s;e his neighbour.</HI></P>
<P>The Rea&s;on is taken from the <HI>end:</HI> thus,
<Q><L>That which makes to the good and edification of our neighbour, is to be done:</L>
<L>But to plea&s;e our neighbour, and not our &s;elues, makes to his good and edification.</L>
<L>Therefore we ought not to plea&s;e our &s;elues, but our neighbour.</L></Q></P>
<P>This being to be vnder&s;tood in &s;uch ca&s;es, where both could not be plea&s;ed, as in the point of difference about <HI>meats</HI> and <HI>dayes</HI> at Rome.</P>
<P>This is &s;et downe by way of precept; where is the duty;
<PB N="238" REF="128"><HI>To plea&s;e our neighbour:</HI> and the Amplification.</P>
<P><HI>Plea&s;e:</HI> that is, to conde&s;cend vnto, to <HI>accommodate</HI> our &s;elues vnto, to <HI>gratifie,</HI> to behaue our &s;elues &s;o that we may be accepted, and if it be an indifferent thing, out of a Chri|&s;tian indulgence, to <HI>abstaine.</HI></P>
<P>The Amplification is double.</P>
<P>Fir&s;t, from the per&s;ons, which mu&s;t plea&s;e, which mu&s;t be plea&s;ed.</P>
<P><HI>Euery one</HI> mu&s;t plea&s;e: and it is &s;ignificantly expre&s;&s;ed; <HI>Euery one of vs,</HI> which are &s;trong. <HI>Poore</HI> men plea&s;e <HI>rich</HI> men; and <HI>meane</HI> men the <HI>mighty,</HI> &amp;c. this is ea&s;ie to bee obtained: but <HI>here</HI> the rich mu&s;t plea&s;e the poore; the learned &s;uch as are vnlearned, &amp;c. this is <HI>hard,</HI> becau&s;e we thinke that it is a falling from our &s;elues to yeeld to our inferiours, and to giue them content, and to plea&s;e them. Here the perfecte&s;t and &s;tronge&s;t not exempted.</P>
<P>Hee that mu&s;t be plea&s;ed, is our neighbour; though the <HI>meane&s;t.</HI></P>
<P>The &s;econd Amplification is from a limitation; <HI>for his good to edification.</HI></P>
<P><HI>For his good edification,</HI>
<NOTE PLACE="marg">Comment. Hier. ad&s;cripti.</NOTE> &s;ome &s;ay, becau&s;e there is an <HI>euill edification, edificacio ad delictum,</HI> of which 1 <HI>Cor.</HI> 8.10.</P>
<P>But &s;euerally they more effectually teach: and then <HI>ap|point duo grana &s;alis,</HI>
<NOTE PLACE="marg">Caietan.</NOTE> two graines of &s;alt to <HI>&s;ea&s;on</HI> the duty of plea&s;ing our neighbour, the fir&s;t on the part of the <HI>matter;</HI> that it mu&s;t be <HI>good,</HI> or at the lea&s;t, <HI>not euill,</HI> and <HI>referred</HI> to that which is good: the &s;econd in regard of the <HI>vtility;</HI> that it may <HI>profit to edification.</HI> For <HI>all things</HI> which are good and lawfull <HI>edifie not:</HI> 1 <HI>Cor.</HI> 10.23.</P>
<P>Or, <HI>for good,</HI> that is, our <HI>neighbours</HI> good, as is well ex|pre&s;&s;ed in his Maie&s;ties tran&s;lation: and this good expoun|ded,
<NOTE PLACE="marg">Sarcerius.</NOTE> <HI>to edification</HI> of our neighbour; of the <HI>Church,</HI> &s;aith one, and the &s;tabli&s;hing of the <HI>peace</HI> thereof, and to the <HI>con&s;erua|tion</HI> of the weake.</P>
<P><HI>Euery man mu&s;t &s;eeke the good of his neighbour.</HI> <MILESTONE UNIT="Doctr."> 1 <HI>Cor.</HI> 10.24. <HI>Let no man &s;eeke his owne, but euery man anothers wealth:</HI> of the which <HI>Paul</HI> is an example, in the &s;ame Chapter, ver&s;. 33. <HI>Euen as I plea&s;e all men in all things, not &s;eeking mine owne profit,
<PB N="239" REF="128">but the profit of many that they may be &s;aued.</HI> 1 Cor. 13.5. <HI>Loue &s;eeketh not her owne.</HI></P>
<P>To <HI>edifie</HI> our neighbours is and ought to be one of the chiefe <HI>ends</HI> of our actions: carry thy &s;elfe &s;o, <MILESTONE N="1" UNIT="&V;&s;e"> that thy weake brother may the more e&s;teeme thee, that thou mai&s;t haue <HI>aduantage</HI> to doe him <HI>good,</HI> and that hee may admit of thy coun&s;ell.</P>
<P>He that is <HI>weake</HI> will &s;peake and doe many things ab&s;urd, and offen&s;iue: thou mu&s;t <HI>as a Phy&s;itian</HI> handle him gently, as thou woulde&s;t a <HI>&s;icke man,</HI> that he may receiue thy admo|nition.</P>
<P>Thou mu&s;t <HI>&s;o plea&s;e</HI> him that he may be <HI>&s;aued:</HI> we gently <HI>&s;troke</HI> our hor&s;es that they may be the more <HI>hand&s;ome</HI> and v&s;efull, much more are we to <HI>plea&s;e</HI> our neighbours, that we may liue the more <HI>comfortably</HI> and <HI>peaceably</HI> with them, and that they may become <HI>more obedient</HI> to God.</P>
<P>This is hard vnle&s;&s;e we <HI>deny</HI> our &s;elues: hee will neuer plea&s;e his Ruler, his Mini&s;ter, his weake brother, his neigh|bour, who tru&s;teth in his <HI>owne wit,</HI> and hunteth after <HI>glory.</HI></P>
<P>If thou be weake, <MILESTONE N="2" UNIT="V&s;e"> learne wherein thou &s;houlde&s;t de&s;ire to be plea&s;ed; namely <HI>for thy good and edification:</HI> not that thy <HI>weakene&s;&s;e</HI> &s;hould &s;o farre be tendered, till thou grow <HI>ob&s;ti|nate</HI> and &s;tubborne; this were to <HI>de&s;troy,</HI> not to <HI>edifie,</HI></P>
<P>A louing Father yeelds to plea&s;e his child in many things, but not to giue him a <HI>knife,</HI> or that which may <HI>hurt him.</HI></P>
<P>It were a vaine thing to plea&s;e the Iewes, Papi&s;ts, Brow|ni&s;ts, in their de&s;ires, for this were not <HI>for their good.</HI></P>
<P>The Ciuill Supreme Magi&s;trate, and the Church, may yeeld to many among vs, and plea&s;e them, in giuing them liberty to &s;it at the receiuing of the holy Sacrament; but this were a way to make them <HI>more trouble&s;ome;</HI> and if they held a <HI>nece&s;&s;ity</HI> of &s;itting, not at all is it to be granted vnto them.</P>
<P>The Prince may plea&s;e his people, but not in &s;uffering them to <HI>violate</HI> the lawes: The Pa&s;tor mu&s;t plea&s;e his flock, but not to &s;uffer them to <HI>arrogate</HI> power to them&s;elues, to make <HI>innouations</HI> in the hou&s;e of God.</P>
<PB N="237" REF="129">
<P>Plea&s;e not thy neighbour in that which is <HI>euill:</HI> <MILESTONE N="3" UNIT="&V;&s;e"> Some man would be plea&s;ed if thou wilt drinke <HI>with him,</HI> as a bea&s;t; or for&s;weare thy &s;elfe <HI>for him,</HI> like a Diuell, &amp;c. but if thou &s;halt plea&s;e men in &s;uch things, thou wert not the <HI>&s;eruant of Chri&s;t.</HI>
<NOTE PLACE="marg"><HI>Gal.</HI> 1.10.</NOTE> If men will be plea&s;ed with that which is <HI>good,</HI> plea&s;e them on Gods name; but if they will not be plea&s;ed, vnle&s;&s;e thou doe euill; <HI>di&s;plea&s;e them,</HI> and <HI>plea&s;e God.</HI></P>
<P>Some would bee plea&s;ed exceedingly, if their Mini&s;ter would not preach, and &s;o &s;harply reproue &s;inne; but wee mu&s;t reproue &s;inne, though we di&s;plea&s;e.</P>
<P>It is a &s;igne of a very ill mind, not to be plea&s;ed with <HI>good,</HI> but with <HI>euill;</HI> as it is a &s;igne of a very ill affected &s;tomacke, to preferre the eating of <HI>coles</HI> before <HI>whole&s;ome</HI> meat.</P>
<P>If thou bee&s;t humble, &s;ober, godly, thou &s;halt plea&s;e God and man.</P>
</DIV3>
<DIV3 N="3" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 3. <HI>For euen Chri&s;t plea&s;ed not him&s;elfe, but, as it is written, The reproaches of them which reproached thee, fell on me.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is another Argument prouing that we &s;hould not plea&s;e our &s;elues, and it is <HI>richly</HI> amplified in the ver|&s;es following.</P>
<P>It is taken from <HI>example: Longum iter per praecepta, breue &amp; efficax per exempla,</HI>
<NOTE PLACE="marg">Seneca.</NOTE> &s;aid a Philo&s;opher: A compendious way to vertue, is to ob&s;erue and follow good example: and therefore <HI>Paul</HI> vrgeth the precept with example, yea, with the <HI>be&s;t</HI> example of all others, euen of Chri&s;t; <HI>Chri&s;t plea&s;ed not him&s;elfe;</HI> therefore nor we mu&s;t.</P>
<P>Or thus:
<LIST>
<ITEM>What&s;oeuer is written of Chri&s;t (in regard of his mo|rall obedience) we mu&s;t follow.</ITEM>
<ITEM>But it is written that he plea&s;ed not him&s;elfe:</ITEM>
</LIST></P>
<P>Therefore.</P>
<P><HI>The maior</HI> is proued in the fourth ver&s;e. The <HI>minor</HI> is in this.</P>
<P>The <HI>Conclu&s;ion</HI> in the &s;euenth ver&s;e.</P>
<PB N="241" REF="129">
<P>In this ver&s;e we haue two things: The Propo&s;ition of the Example, and the Proofe of it.</P>
<P>The Propo&s;ition in the&s;e words: <HI>Christ plea&s;ed not him|&s;elfe, but.</HI></P>
<P>The Proofe, from a written te&s;timonie, in the re&s;t.</P>
<P>In the Propo&s;ition, are; The per&s;on from whom the Ex|ample is drawne, which is <HI>Chri&s;t,</HI> and the Illu&s;tration of the per&s;on; fir&s;t from a particle of &s;peciall note, whereby hee is <HI>accented: Euen Chri&s;t.</HI> Secondly, from di&s;&s;entany effects; <HI>He plea&s;ed not him&s;elfe, but vs,</HI> or <HI>others.</HI></P>
<P><HI>Euen Christ:</HI> The <HI>liuely</HI> and only <HI>ab&s;olute</HI> patterne of all vertue, in whom we neuer want matter of imitation. All o|thers are to be followed, with this re&s;traint, <HI>&s;i rect&egrave; praece&s;&s;e|rint,</HI> if they haue gone aright. And therefore <HI>Paul</HI> propoun|deth his example to the Corinthians, with this clau&s;e;
<NOTE PLACE="marg">1. <HI>Cor.</HI> 11.1.</NOTE> <HI>as I am of Christ:</HI> and to the Philippians,
<NOTE PLACE="marg"><HI>Philip.</HI> 3.17.</NOTE> he propoundeth him|&s;elfe and others, as <HI>Types</HI> and <HI>Copies,</HI> not as <HI>Prototypes</HI> and <HI>Principalls,</HI> for &s;o only is Chri&s;t.</P>
<P><HI>Plea&s;ed not him&s;elfe:</HI> not that hee was di&s;plea&s;ed in taking vpon him, and working our Redemption; for he mo&s;t <HI>wil|lingly</HI> vndertooke it,
<NOTE PLACE="marg"><HI>Luke</HI> 12.50.</NOTE> and was <HI>&s;traitned</HI> and grieued <HI>till it was fini&s;hed.</HI> But he &s;ought not his <HI>owne ea&s;e,</HI> or the content and &s;atisfaction of the <HI>inclination of Nature,</HI> which abhorreth paine and the de&s;truction of it &s;elfe. He tooke &s;uch a cour&s;e which demon&s;trated, that he &s;ought therein <HI>our good</HI> more then his <HI>owne ea&s;e</HI> or plea&s;ure.</P>
<P><HI>But;</HI> here is an <HI>Elip&s;is</HI> of &s;ome thing, which is &s;upplied thus; <HI>but vs,</HI> or <HI>but others:</HI> and it is an elegant bringing in of the proofe, where in &s;tead of the other <HI>Di&s;&s;entany,</HI> the probation is inferred.</P>
<P><HI>It is written, The reproches of them which reproched thee, fell on mee.</HI></P>
<P>This te&s;timony is taken out of <HI>P&s;al.</HI> 69.9. the fir&s;t part of the ver&s;e, <HI>The zeale of thine hou&s;e hath eaten me vp,</HI> is applied to our Sauiour by his Di&s;ciples, <HI>Ioh.</HI> 2.17. the other part here by <HI>Paul:</HI> in the fir&s;t he &s;heweth his <HI>zeale to God;</HI> in the &s;econd his <HI>loue to vs:</HI> for hee grieuou&s;ly tooke the &s;innes of men a|gain&s;t his Father; and tran&s;lated the &s;innes of the Elect vpon
<PB N="242" REF="130">him&s;elfe,
<NOTE PLACE="marg">1. <HI>Pet.</HI> 2.24.</NOTE> and expiated them: <HI>His owne &s;elfe bare our &s;innes in his body on the tree.</HI></P>
<P>By <HI>reproches</HI> he meaneth the &s;innes of the Elect, by a <HI>Sy|nechdoche, one</HI> outragious <HI>kinde</HI> being put for <HI>all;</HI> and indeed <HI>all &s;inne</HI> is a kind of <HI>reproch</HI> and de&s;pite to God.</P>
<P>Here al&s;o is another figure, the cau&s;e being put for the ef|fect, &s;inne for the puni&s;hment of it.</P>
<P><HI>Fell on mee,</HI> as a mo&s;t heauie burthen, vnto which no &s;trength was &s;ufficient but Chri&s;ts.</P>
<P><HI>Chri&s;t was not in all his life and death indulgent to him&s;elfe,</HI> <MILESTONE UNIT="Doctr."> <HI>plea&s;ing him&s;elfe, but he plea&s;ed vs.</HI> 1. Cor. 11.1. <HI>Bee yee fol|lowers of me, euen as I al&s;o am of Chri&s;t:</HI> which words depend vpon the la&s;t ver&s;e of the tenth Chapter, where <HI>Paul</HI> decla|red that he <HI>plea&s;ed not him&s;elfe;</HI> as Chri&s;t <HI>&s;ought not his owne glory,</HI> Ioh. 8.50. &s;o nor <HI>to plea&s;e him&s;elfe.</HI></P>
<P>Hence we are to be admoni&s;hed, <MILESTONE N="1" UNIT="V&s;e"> to beare with the infir|mities of our neighbours: Chri&s;t was without &s;inne or any defect, and needed not that any &s;hould <HI>beare with him;</HI> wee need our &s;elues to be borne withall: Chri&s;t bore the <HI>abomi|nable &s;innes</HI> of his <HI>enemies,</HI> we the <HI>infirmities</HI> of our <HI>neighbours;</HI> Chri&s;t was <HI>not obliged</HI> by precept to haue done it, but <HI>we are;</HI> therefore if he did <HI>&s;o much</HI> for vs, <HI>freely</HI> of his <HI>owne accord,</HI> we are to doe <HI>&s;o &s;mall</HI> a thing for our <HI>brethren</HI> at his <HI>commande|ment:</HI> otherwi&s;e the reproofe of the vnmercifull &s;eruant will lye vpon vs: <HI>I forgaue thee ten thou&s;and Talents, &s;houldest not thou haue had compa&s;&s;ion on thy fellow &s;eruant, and haue forgiuen him an hundred pence?</HI></P>
<P>He that will liue godly, <MILESTONE N="2" UNIT="&V;&s;e"> mu&s;t follow the example of our Sauiour Chri&s;t;
<NOTE PLACE="marg"><HI>Iudges</HI> 7.17.</NOTE> as <HI>Gideon</HI> bade his &s;ouldiers, <HI>looke on him, and doe likewi&s;e:</HI>
<NOTE PLACE="marg"><HI>Matth.</HI> 11.29.</NOTE> &s;o Chri&s;t prouoketh vs to his example, and al&s;o the Apo&s;tles; as <HI>Peter,</HI> 1. <HI>Pet.</HI> 2.21. and <HI>Paul</HI> in many places, for many particular duties: for <HI>Forgiuene&s;&s;e, Ephe.</HI> 4.32. for <HI>Loue, Ephe&s;.</HI> 5.2. for <HI>Humility, Philip.</HI> 2.5. for <HI>Beneficence,</HI> 2. <HI>Cor.</HI> 8.9. for the <HI>Profe&s;&s;ion of faith,</HI> 1. <HI>Tim.</HI> 6.13. for <HI>Fidelity, Hebr.</HI> 3.2. &amp;c.</P>
<P>Examine thy &s;elfe whether thou be <HI>conformable</HI> to his ex|ample; if <HI>not,</HI> then art thou &s;o farre wicked, as thou followe&s;t not his &s;teppes.</P>
<PB N="243" REF="130">
<P>He was peaceable, obedient to Magi&s;trates, frequent in prayer; if thou bee&s;t <HI>contrary,</HI> neither art thou holy, nor be|longing to his di&s;cipline.</P>
<P>Chri&s;t was a patterne of <HI>temperance,</HI> &s;obriety, &amp;c. The drunkard then, of all other, is one, who liueth mo&s;t contra|rie to our Sauiour Chri&s;t.</P>
<P>No maruell, if the Heathen were notoriou&s;ly guilty of whoredome, drunkenne&s;&s;e, &amp;c. for &s;uch things are &s;poken of <HI>their gods:</HI> but <HI>our God,</HI> he is holy; <HI>our Master</HI> mo&s;t in|nocent, a <HI>Lambe without &s;pot, wholly pure,</HI> and without all &s;in; <HI>like whom</HI> we mu&s;t liue <HI>here,</HI> if we would liue <HI>like him</HI> here|after.</P>
<P>When then thou &s;halt be tempted to drunkenne&s;&s;e, or any other &s;inne, &s;ay as <HI>Vriah</HI> did; <HI>My Lord, and the people of my Lord,</HI> liue &s;oberly, cha&s;tly, &amp;c. and <HI>&s;hall I</HI> commit &s;uch things? <HI>As the Lord liueth, I will not doe this thing.</HI>
<NOTE PLACE="marg">2. <HI>Sam.</HI> 11.11.</NOTE></P>
<P>Let the loue of Chri&s;t to vs, <MILESTONE N="3" UNIT="&V;&s;e"> <HI>constraine</HI> vs to loue and o|bey him.</P>
<P>Chri&s;t tooke vpon him our &s;innes, and dyed vnder the burthen for vs. He &s;ought not his <HI>owne plea&s;ure,</HI> but <HI>our good:</HI> let not vs &s;eeke to plea&s;e <HI>our &s;elues,</HI> but <HI>him.</HI></P>
<P>What &s;hould haue become of <HI>Mana&s;&s;es, Dauid, Mary Magdalen, Peter?</HI> Yea what &s;hould haue become of vs all, if he had &s;ought to ea&s;e and plea&s;e him&s;elfe? Yea if he &s;hould not beare with vs euery day.</P>
<P>Let nothing draw thee from his obedience, whom no|thing could draw from effecting thy good.</P>
<P>If mo&s;t vn&s;peakable torments, mo&s;t bitter death, mo&s;t &s;hamefull reproches, could haue done it, hee had neuer re|deemed thee.</P>
<P>If coun&s;ell, euen <HI>Peters</HI> coun&s;ell could haue preuailed,
<NOTE PLACE="marg"><HI>Matth.</HI> 16.22.</NOTE> he had <HI>plea&s;ed him&s;elfe,</HI> to our eternall <HI>displea&s;ure:</HI> But he ouer|came all impediments, to <HI>plea&s;e</HI> and <HI>profit thee,</HI> though to <HI>his</HI> infinite paine; &s;o doe thou, to plea&s;e and obey him, though it &s;hould co&s;t thee ten thou&s;and liues.</P>
<P>Sinnes are <HI>reproches</HI> again&s;t God, to commit drunkenne&s;&s;e, <MILESTONE N="4" UNIT="&V;&s;e"> whoredome, to bla&s;pheme, lye, &s;lander, is to <HI>reuile</HI> the mo&s;t High.</P>
<PB N="244" REF="131">
<P>Hee that cur&s;eth and reuileth his <HI>Parents,</HI> is worthy of death; much more if the <HI>Creature</HI> &s;hall reproach his <HI>Creator.</HI></P>
<P>God accounteth him&s;elfe honored, when wee obey him, and di&s;honored by our rebellions: remember what is writ|ten, and reproch him not. The Lord &s;aith, <HI>Them that honor me,</HI>
<NOTE PLACE="marg">1. <HI>Sam.</HI> 2.30.</NOTE> <HI>I will honor, and they that despi&s;e me, &s;hall be lightly e&s;teemed.</HI></P>
</DIV3>
<DIV3 N="4" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 4. <HI>For what&s;oeuer things were written aforetime, were written for our learning, that we throughpati|ence, and comfort of the Scriptures, might haue hope.</HI></Q>
</EPIGRAPH>
<P>THe fir&s;t Propo&s;ition of the Argument, ver&s;. 3. was this: What&s;oeuer is written of Chri&s;t we mu&s;t follow. This is here proued by an argument taken from the <HI>end</HI> of the Scriptures, <HI>they are written for our learning.</HI></P>
<P>It &s;eemeth to be inferred by a Prolep&s;is; It is written that Chri&s;t plea&s;ed not him&s;elfe: &s;ome might &s;ay, what is that to vs? Much &s;aith <HI>Paul;</HI> For, <HI>what&s;oeuer is written aforetime, is written for our learning.</HI> That of Chri&s;t is written afore.</P>
<P>Therefore &amp;c.</P>
<P>Here are two things deliuered of the Scriptures, making for the <HI>commendation</HI> of them: Their <HI>end,</HI> which is <HI>Doctrine;</HI> Their <HI>v&s;e,</HI> which is <HI>Hope;</HI> which <HI>Hope,</HI> is &s;et forth by the <HI>meanes</HI> whereby it is nouri&s;hed; <HI>Patience</HI> and <HI>Con&s;olation,</HI> which are noted by their <HI>Instrument</HI> whereby they are wrought, <HI>the Scriptures.</HI></P>
<P><HI>What&s;oeuer things are written aforetime:</HI> This notifieth the old Te&s;tament which was then onely written, and is to be applied to the New al&s;o; for there is the &s;ame end of <HI>both,</HI> which is Chri&s;t.</P>
<P><HI>Learning:</HI> that is, <HI>heauenly learning:</HI> For other matters, as the <HI>Art of Nauigation,</HI> Husbandry, &amp;c. may be learned by <HI>other</HI> writings; but, to know God aright, to vnder&s;tand his prouidence, the Redemption of man by Chri&s;t, &amp;c. by no booke to be attained, but <HI>onely by the Scriptures.</HI></P>
<P>There is a <HI>great</HI> booke which &s;heweth vs the <HI>Inui&s;ible things of God,</HI> which is the <HI>Booke of the Creatures:</HI> but the
<PB N="245" REF="131"><HI>Scripture onely</HI> able to make vs <HI>wi&s;e</HI> in &s;uch things to &s;alua|tion.</P>
<P><HI>That we might haue hope, through patience and comfort of the Scriptures. Hope</HI> is the certaine expectation of eter|nall life to be giuen freely for Chri&s;t, the <HI>daughter</HI> of faith, yet being as ancient as the mother. <HI>Faith</HI> beleeues, <HI>hope</HI> expects.</P>
<P><HI>Patience</HI> is a voluntary &s;uffering of things grieuous, for piety &s;ake.</P>
<P><HI>Comfort</HI> is better <HI>felt</HI> then by words <HI>declared;</HI> yet you may &s;ay that it is a &s;weet effect of our Iu&s;tification, vpon the affections, whereby we re<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oyce in the promi&s;es of God.</P>
<P>Some reade <HI>exhortation,</HI> becau&s;e the Greeke word &s;igni|fies both, and M. <HI>B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">za</HI> doth not much di&s;allow it;
<NOTE PLACE="marg">Ambro&s;e</NOTE> but it cannot bee &s;o taken here, for the re&s;uming of both the&s;e in the next ver&s;e, <HI>The God of patience and con&s;olation;</HI> for I re|member not that God is any where called the God of exhor|tation.</P>
<P><HI>Patience and comfort:</HI> though they beget not hope, yet they are as the two bre&s;ts which nouri&s;h and confirme it.</P>
<P><HI>Iob</HI> &s;aid, <HI>Though hee &s;lay me I will tru&s;t in him:</HI> and againe, <HI>All the dayes of my appointed time will I wait,</HI>
<NOTE PLACE="marg"><HI>Iob</HI> 13.15. <HI>Iob</HI> 14.14.</NOTE> <HI>till my change come.</HI> His <HI>patience,</HI> and the <HI>comfort</HI> he felt, &s;u&s;tained him in <HI>this hope.</HI></P>
<P><HI>Of the Scriptures: Scripture</HI> is a Latine word, and &s;igni|fies <HI>writing:</HI> now the bookes of the Old and New Te&s;tament are called <HI>the Scriptures</HI> or writings, in regard of their <HI>excel|lency;</HI> as onely worthy to bee written: <HI>Scriptures,</HI> with this addition, <HI>Holy.</HI></P>
<P>So we call the Scriptures in one volume, <HI>the Bible;</HI> which is a Greeki&s;h word, as if wee &s;hould &s;ay, <HI>The Bible,</HI> be|cau&s;e as <HI>Dauid</HI> &s;aid of <HI>Goliahs</HI> &s;word, there is none to that, &s;o we may &s;ay of this Booke: a <HI>Caedar</HI> in Lebanon not more exceeding the <HI>lowlie&s;t</HI> &s;hrub, then <HI>this</HI> all <HI>other</HI> bookes. As the gold and &s;iluer, and raiment of the I&s;raelites comming out of Aegypt was nothing comparable to the riches of Ieru|&s;alem in the dayes of <HI>Salomon:</HI>
<NOTE PLACE="marg"><HI>Augu&s;t. l.</HI> 2. <HI>de Doct. Chri&s;t. ca.</HI> 42.</NOTE> &s;o neither the learning of all prophane writings, with the holy Scriptures, as &s;aith Saint <HI>Augu&s;tine;</HI> For, &s;aith he, <HI>Quicquid homo extra didicerit, &amp;c.</HI>
<PB N="246" REF="132">What&s;oeuer a man learnes in other bookes, if it be <HI>ill,</HI> it is in the Bible <HI>condemned,</HI> if it be <HI>good</HI> it is there to be <HI>found;</HI> and ouer and aboue, there are things of exceeding profit to bee found, which we &s;hall meet with in no other booke.</P>
<P>The&s;e holy <HI>Scriptures</HI> worke <HI>patience</HI> and <HI>con&s;ol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tion:</HI> that patience and comfort which is gotten el&s;ewhere, will faile in the time of need.</P>
<P><HI>The Scriptures were written for our edification in learning,</HI> <MILESTONE UNIT="Doctr."> <HI>and hope, by patience and comfort. P&s;al.</HI> 19 7.8.9.10.11. where the effects of the law, or Scriptures of the old Te&s;tament are &s;et downe to bee mo&s;t &s;oueraigne and whole&s;ome; much more now in the addition of the New Te&s;tament: <HI>Rom.</HI> 4.23. 1 <HI>Cor.</HI> 10.11. <HI>Ioh.</HI> 20.31. 2 <HI>Tim.</HI> 3.15.16.17.</P>
<P>The Scriptures are mo&s;t excellent. <MILESTONE N="1" UNIT="V&s;e"> </P>
<P N="1">1 In regard of their <HI>Author</HI> which is God; but this is not in our Text.</P>
<P N="2">2 In regard of their <HI>Contents,</HI> which is the <HI>heauenly Do|ctrine,</HI> whereby the wounded and dead con&s;cience is com|forted and reuiued.</P>
<P N="3">3 In regard of their <HI>perfection;</HI> there is no errour in them; there is nothing idle or &s;uperfluous: for <HI>what&s;oeuer is written,</HI> (as <HI>Paul</HI> here (and el&s;ewhere, <HI>all Scripture</HI>) is exceeding pro|fitable to <HI>learning</HI> and <HI>hope.</HI></P>
<P>We reade the ancient Fathers with &s;ingular comfort, but in them as in all moderne writers, there is <HI>&s;omething,</HI> if not <HI>erroneous</HI>
<NOTE N="a" PLACE="marg"><HI>Con&s;ule Aug. Marcellino. Ep.</HI> 7</NOTE>, yet that might bee <HI>&s;pared;</HI> but <HI>this Booke,</HI> the <HI>whole</HI> and <HI>euery part</HI> of it is <HI>profitable, v&s;efull,</HI> and <HI>nece&s;&s;ary;</HI> and this onely hath this priuiledge, as S. <HI>Augu&s;tine</HI> twice in one Epi&s;tle acknowledgeth
<NOTE N="b" PLACE="marg"><HI>Aug. Hieron. Ep</HI> 19.</NOTE>, and el&s;ewhere
<NOTE N="c" PLACE="marg"><HI>Aug. Vincent. Ep.</HI> 48.</NOTE>.</P>
<P><HI>Quaeuis bracteola</HI>
<NOTE N="d" PLACE="marg"><HI>Chry&s;o&s;t. Hom.</HI> 1. <HI>ad pop. Ante|och.</HI></NOTE>, euery little filing, the lea&s;t ray, is of great value.</P>
<P><HI>Singuli &s;ermones, &s;yllabae, apices, puncta, in diuinis Scripturis plena &s;unt &s;en&s;ibus:</HI> In the diuine Scriptures euery word, &s;yl|lable, accent, point, is full of &s;en&s;e, &s;aid S. <HI>Hierome</HI>
<NOTE N="e" PLACE="marg"><HI>Hieron. com. in</HI> 3. <HI>ca. Ep. ad Ephe&s;.</HI></NOTE>.</P>
<P>The <HI>Anabapti&s;ts</HI> are here confuted, <MILESTONE N="2" UNIT="&V;&s;e"> who refu&s;e the Old Te&s;tament. Al&s;o the Papi&s;ts to be taxed for diuers points.</P>
<P N="1">1 For equalling vnwritten traditions, to the written word in authority.</P>
<P N="2">2 For denying lay people as they call them, to reade the
<PB N="247" REF="132">Scriptures, le&s;t they &s;hould thereby proue Hereticks, but in very deed le&s;t the common people by <HI>that light</HI> &s;hould di|&s;cerne their <HI>impo&s;tures;</HI> and therefore whereas the Councell of Trent licenced young men to reade the Bible, hauing a certificate from their Curate of their wi&s;dome and &s;incerity: the <HI>Pope,</HI> after <HI>re&s;trained</HI> that liberty.</P>
<P N="3">3 For holding the Scriptures not to be <HI>nece&s;&s;ary</HI> but onely to the <HI>well,</HI> and more conuenient <HI>being of the Church.</HI> They make them nece&s;&s;ary no otherwaies, then riches to our life, or a hor&s;e to our trauaile: but we hold them, as nece&s;&s;ary as our <HI>daily bread</HI> for life; and as our <HI>legges</HI> for trauailing on foot.</P>
<P>Though when God &s;pake face to face to the Patriarcks, and by dreames, &amp;c. there was not &s;uch nece&s;&s;ity of writing, yet now tho&s;e meanes being cea&s;ed, S. <HI>Iude</HI> &s;aid,
<NOTE PLACE="marg"><HI>Iude v.</HI> 3.</NOTE> <HI>it was need|full for me to write.</HI></P>
<P>The Scripture is nece&s;&s;ary for <HI>all,</HI> <MILESTONE N="3" UNIT="V&s;e"> for learned and vnlear|ned, for old and young, if they de&s;ire knowledge, comfort, and hope.</P>
<Q><L><HI>Quae nullis animis, nullis non congruit annis,</HI>
<NOTE PLACE="marg"><HI>E&s;p. in</HI> 2. <HI>Tim.</HI></NOTE></L>
<L><HI>Lacte rigans paruos, pane cibans validos.</HI></L></Q>
<P>Saint <HI>Augu&s;tine</HI> &s;aith, <HI>His praua corriguntur,</HI>
<NOTE PLACE="marg"><HI>Aug. Velu&s;. Ep.</HI> 3.</NOTE> <HI>parua nutri|untur, &amp; magna oblectantur ingenia:</HI> Here <HI>ill</HI> di&s;po&s;itions may find for them amendment, <HI>weak</HI> ones for their nouri&s;hment, <HI>good</HI> ones for their delight.</P>
<P>Let the <HI>vnlearned</HI> &s;tudy them that they may come to knowledge; and the <HI>learned,</HI> that they may be put in mind, and &s;tirred vp to doe according to that they know.</P>
<P>If thou bee&s;t <HI>faint,</HI> here are the <HI>Flaggons of wine,</HI> and <HI>apples</HI> of Paradi&s;e to comfort thee: if thou bee&s;t <HI>&s;trong</HI> and health|full in grace, here is the <HI>&s;alt,</HI> which will keepe thee from pu|trifying and corrupting.</P>
<P>If the <HI>Diuell a&s;&s;ault</HI> thee, here is the <HI>Riuer</HI> out of which thou mai&s;t choo&s;e thee <HI>&s;mooth &s;tones</HI> to repell and throw him vnder thy feet.</P>
<P>If thy <HI>lu&s;ts rebell,</HI> here is the Sword to cut them off.</P>
<P>If thou bee&s;t <HI>&s;icke,</HI> here is the <HI>Apothecaries &s;hop</HI> of Cordi|als, Con&s;eruatiues, and Re&s;toratiues.</P>
<PB N="248" REF="133">
<P>It were infinite to trauaile in this commendation.</P>
<P>Let vs all <HI>reade</HI> the <HI>Scriptures</HI> and learne them; let vs teach our children to &s;ay <HI>Ho&s;anna, Timothy, knowing the Scriptures from a child,</HI> proued an admirable man.</P>
<P>Get thee a Bible, at the lea&s;t a new Te&s;tament; it is the <HI>be&s;t</HI> implement of hou&s;hold: As he is a &s;imple Souldier that wants a <HI>&s;word,</HI> &s;o hee is a very &s;ory Chri&s;tian that wants a <HI>Bible.</HI></P>
<P>The booke of the <HI>Scriptures</HI> giuen for our <HI>learning,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> al&s;o to teach vs <HI>patience,</HI> and <HI>con&s;olation,</HI> and <HI>hope.</HI></P>
<P>They are Gods letters to vs to make vs not onely <HI>more learned,</HI> but al&s;o <HI>more godly.</HI></P>
<P>Apply the Scriptures to thy life, and turne the <HI>words</HI> into <HI>workes,</HI> or thou lo&s;e&s;t thy labour.</P>
<P>Many the more they know, the nearer they are to hell, becau&s;e they liue not according to their knowledge.</P>
<P>As meat plentifully eaten, and vndige&s;ted, de&s;troyeth the body; &s;o much knowledge, not dige&s;ted into works, dam|neth the &s;oule.</P>
<P>Therefore <HI>If you know the&s;e things, happy are ye if ye doe them: Iohn</HI> 13.17.</P>
</DIV3>
<DIV3 N="5-6" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 5. <HI>Now the God of patience and con&s;olating grant you to be like minded one towards another, according to Chri&s;t Ie&s;us:</HI><LB>6. <HI>That ye may with one mind, and one mouth, glorifie God, the Father of our Lord Ie&s;us Chri&s;t.</HI></Q>
</EPIGRAPH>
<P>THe&s;e two Ver&s;es are a <HI>Prayer</HI> for <HI>vnity</HI> and <HI>peace</HI> among the now di&s;&s;enting Romanes. It is a &s;ingular <HI>light</HI> and ornament of <HI>Pauls</HI> di&s;cour&s;e.</P>
<P>It is brought in by a <HI>Prolep&s;is;</HI> as if &s;ome &s;hould &s;ay to <HI>Paul:</HI> you haue brought many &s;trong rea&s;ons, but doe you euer thinke to bring the <HI>weake</HI> to <HI>yeeld</HI> to the <HI>&s;trong?</HI> or the &s;trong to <HI>forbeare</HI> their liberty for the <HI>weake,</HI> by argu|ments? no, they are too much <HI>heat</HI> in the controuer&s;ie to <HI>heare</HI> rea&s;on.</P>
<P>To this <HI>Paul</HI> may be &s;uppo&s;ed to an&s;wer; that which <HI>cor|ruption</HI> denieth, <HI>praier</HI> obtaineth: <HI>Now the God of patience and
<PB N="249" REF="133">con&s;olation</HI> vnite their minds: For he is able to make the Lion and the Lambe &s;o to dwell together, that a little childe may lead them.</P>
<P>In this prayer are two things: The thing prayed for, and the Amplification.</P>
<P>The thing prayed for, <HI>to be like minded;</HI> which implieth a vnion of their thoughts, iudgements, &s;entences, affections: this we call <HI>Concord,</HI> which is a ioyning together of hearts, that as they are <HI>concorporated</HI> into one outward profe&s;&s;ion,
<NOTE PLACE="marg"><HI>Ephe&s;.</HI> 3.6.</NOTE> &s;o they may be coanimated, as I may &s;ay, into one inward loue in Chri&s;t.</P>
<P>The Amplification is diuers.</P>
<P N="1">1 From the Author, <HI>God,</HI> the Father of the raine, &amp;c. but e&s;pecially the giuer and maintainer of <HI>vnity</HI> and <HI>peace.</HI></P>
<P>God is here de&s;cribed by two effects, <HI>Patience</HI> and <HI>Con&s;o|lation:</HI> Of Patience <HI>before</HI> Con&s;olation, becau&s;e by diuine di&s;pen&s;ation, the way to mount <HI>Thabor</HI> is by mount <HI>Caluary.</HI></P>
<P>Of <HI>Patience and Con&s;olation together:</HI> Becau&s;e of the a|bundant &s;weetne&s;&s;e and comfort, which hee powreth into the hearts of his children vnder the Cro&s;&s;e.</P>
<P>But why of <HI>Patience</HI> and <HI>Con&s;olation</HI> here, rather then of <HI>Faith</HI> and <HI>Hope?</HI></P>
<P>Becau&s;e in prayer it is mo&s;t <HI>comely</HI> to <HI>&s;uite</HI> the thing wee pray for with attributes to God accordingly: The &s;trong were not <HI>patient</HI> toward the weake, nor the <HI>weake</HI> toward the &s;trong, for if they had been <HI>&s;o,</HI> they might in time better haue vnder&s;tood the Doctrine of Chri&s;tian liberty.</P>
<P>If <HI>hot &s;pirits</HI> would haue patience, they &s;hould not &s;o much <HI>ouer&s;hoot</HI> them&s;elues, and the <HI>Church</HI> &s;hould haue <HI>more peace.</HI></P>
<P N="2">2 The per&s;ons which &s;hould be like minded, <HI>one towards another,</HI> the &s;trong with the weake, and the weake with the &s;trong, not onely with them of their owne party, but al&s;o of the other, that &s;o <HI>parting</HI> and <HI>&s;iding</HI> may be taken away.</P>
<P N="3">3 <HI>According to Christ:</HI> which you may call the <HI>Kind</HI> of vnity; an vnity in <HI>truth</HI> and <HI>godline&s;&s;e.</HI> Agreement is a thing <HI>indifferent</HI> in it &s;elfe, but <HI>good</HI> or <HI>bad,</HI> according as the things are, in which the <HI>agreement</HI> is: The agreement of drunkards and theeues, &amp;c. is <HI>again&s;t</HI> Chri&s;t; but this, <HI>according to Christ.</HI></P>
<PB N="250" REF="134">
<P>Or you may &s;ay, according to Chri&s;ts <HI>example</HI> and com|mandement, which &s;eemeth to be fitte&s;t for this place, be|cau&s;e of the Argument of Chri&s;ts example, of which this prayer is an illu&s;tration, and becau&s;e this implyeth the o|ther.</P>
<P N="4">4 From the <HI>End</HI> of like-mindedne&s;&s;e, which is the <HI>glory of God;</HI> and this is amplified two wayes.</P>
<P>Fir&s;t, from the in&s;trument of this glory, which is double; the Inward,
<NOTE PLACE="marg">An&s;elmus.</NOTE> <HI>one minde:</HI> the Outward, <HI>one mouth,</HI> that is, <HI>Quando vnus &amp; idem &s;en&s;us &amp; &s;ermo per diuer&s;orum or a proce|dit;</HI> When one and the &s;ame meaning, and &s;peech, procee|deth out of the mouthes of diuers men.</P>
<P>Secondly, from a de&s;cription of God, <HI>the Father of our Lord Ie&s;us Christ;</HI> adding force to his prayer by the mention of <HI>Christ,</HI> whom the Father gaue to <HI>death,</HI> to <HI>vnite</HI> vs <HI>to him|&s;elfe,</HI> and <HI>together.</HI></P>
<P><HI>The members of the &s;ame Church,</HI> <MILESTONE UNIT="Doctr."> <HI>ought to be like minded one to another, that God may be glorified,</HI> 1. Cor. 1.10. <HI>Paul</HI> pray|eth that the Corinthians may <HI>all &s;peake the &s;ame thing, that there be no diui&s;ions among them,</HI> but that they may perfectly be ioyned together in the &s;ame mind, and in the &s;ame iudge|ment, <HI>Phil.</HI> 3.16. and the Apo&s;tolicall Church is an exam|ple, <HI>Act.</HI> 4.32. <HI>And the multitude of them that beleeued were of one heart, and one &s;oule.</HI></P>
<P>In trouble &s;eeke patience and con&s;olation from <HI>God;</HI> <MILESTONE N="1" UNIT="V&s;e"> and hauing obtained them, be <HI>thankefull.</HI></P>
<P>Many thinke by their owne &s;trength and manly &s;tomack to beare trouble, but if <HI>God</HI> giue not <HI>patience,</HI> a little paine or cro&s;&s;e will moue vs to impatience.</P>
<P>Al&s;o to finde comfort in their calamities, from their <HI>pur|&s;es,</HI> from their <HI>friends,</HI> from <HI>merry company,</HI> &s;eeking to driue away the euill &s;pirit, <HI>by mu&s;icke,</HI> as <HI>Saul;</HI> but it is the <HI>Holy Spirit</HI> which is the <HI>Comforter.</HI></P>
<P>Re&s;ort thou in thy trouble, <HI>to God</HI> the Author, and to the <HI>word of God</HI> the In&s;trument of <HI>Patience</HI> and <HI>Con&s;olation.</HI></P>
<P><HI>Paul</HI> vnto his preaching, <MILESTONE N="2" UNIT="&V;&s;e"> and writing, and di&s;puting, addes <HI>Prayer:</HI> for di&s;putation and &s;ound arguments will not pre|uaile vnto <HI>concord,</HI> though they doe to <HI>conuiction</HI> vnle&s;&s;e <HI>God
<PB N="251" REF="134">moue the heart,</HI> as wee haue experience with the Papi&s;ts and Browni&s;ts.</P>
<P>Many learned Preachers profit not their hearers, for want of <HI>Prayer: Paul may plant, and Apollo may water,</HI> but <HI>God</HI> will be intreated for the <HI>encrea&s;e.</HI></P>
<P>As in the nouri&s;hment of the body, many feed of the dain|tie&s;t, and yet are leane and &s;ickly; &s;o many heare and reade the Word, which is the food of the &s;oule, and yet are not nouri&s;hed, becau&s;e they pray not.</P>
<P>Be at the <HI>Prayers</HI> as well as at the <HI>Preaching,</HI> if thou woul|de&s;t profit.</P>
<P><HI>Vnity</HI> and <HI>Concord</HI> are here &s;pecially commended vnto vs, <MILESTONE N="3" UNIT="&V;&s;e"> not in <HI>error</HI> or <HI>euill,</HI> but in <HI>truth</HI> and <HI>goodne&s;&s;e.</HI></P>
<P>How good and plea&s;ant it is for brethren to dwell toge|ther in vnitie: It is <HI>pretious</HI> as the oyntment of <HI>Aaron,</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 13.<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</NOTE> and <HI>profitable</HI> as the dew of <HI>Hermon:</HI> The Lord make this dew abundantly to fall about the Tents of the Church of Eng|land.</P>
<P><HI>Herod</HI> and <HI>Pilate</HI> &s;hake hands <HI>against</HI> Chri&s;t, &s;et on, it may be, by the High Prie&s;ts, <HI>Annas</HI> and <HI>Caiphas,</HI> and the wicked Iewes: Let vs <HI>agree</HI> and hold together for the de|fence of Chri&s;t and his Go&s;pell.</P>
<P>The Papi&s;ts bragge of <HI>Vnity,</HI> as of an infallible note of the Church; and &s;urely <HI>Hieru&s;alem is a City compact together:</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 122.3.</NOTE> they al&s;o face the world downe, that wee cannot haue the Truth, becau&s;e of our <HI>Contentions:</HI> this is that which they lay in our di&s;h, in all their Pamphlets; the more guiltie are they which broach <HI>new opinions,</HI> which contend for trifles, and &s;o cau&s;e the <HI>Truth,</HI> which we profe&s;&s;e, to be <HI>euill &s;poken of</HI> by the Aduer&s;aries.</P>
<P>God is <HI>not glorified</HI> there, where there is no <HI>vnity,</HI> <MILESTONE N="4" UNIT="V&s;e"> where men agree not in affection, and &s;peech, and ge&s;ture.</P>
<P>He cannot endure them which call him <HI>Father,</HI> and will not liue quietly and in vnity with their <HI>brethren.</HI></P>
<P>By &s;trife and contention God is not <HI>glorified,</HI> but <HI>bla&s;|phemed.</HI></P>
<P>The Lords Supper is in&s;tituted, as a band and nouri&s;her of <HI>Vnity</HI> and <HI>Concord,</HI> but it is made a fountaine of di&s;cord and
<PB N="252" REF="135">variance by &s;ome, and that for a <HI>ge&s;ture:</HI> there can bee no religion in this, neither is God glorified thereby.</P>
<P>What is the rea&s;on that our contentions are not coniured downe by that mo&s;t effectuall charme of the Apo&s;tle to the Corinthians, in the beginning of his fir&s;t Epi&s;tle to them? <HI>Now I be&s;eech you brethren, by our Lord Ie&s;us Christ, that there be no diui&s;ions among you,</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 1.10.</NOTE> &amp;c. And by the end of the la&s;t Epi|&s;tle to them: <HI>Finally my brethren, farewell, be perfect, be of good comfort,</HI>
<NOTE PLACE="marg">2. <HI>Cor.</HI> 13.11.</NOTE> <HI>be of one mind, liue in peace, and the God of Loue and Peace &s;hall be with you.</HI></P>
<P>Whom &s;hould not that <HI>Patheticall</HI> prayer of our Sauiour going to his Cro&s;&s;e, <HI>moue to vnity: Holy Father, keepe through thine owne Name, tho&s;e whom thou hast giuen me, that they may be one,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 17.11.21.</NOTE> <HI>as wee are, that the world may beleeue that thou ba&s;t &s;ent mee.</HI></P>
<P>Surely if wee haue not put off <HI>Christianity,</HI> the&s;e &s;pee|ches mu&s;t and will preuaile with vs vnto <HI>Peace</HI> and <HI>&V;|nitie.</HI></P>
</DIV3>
<DIV3 N="7" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 7. <HI>Wherefore receiue yee one another, as Chri&s;t al&s;o receiued vs to the glory of God.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e is the Conclu&s;ion of the Argument taken from the Example of Chri&s;t, ver&s;. 3.</P>
<P>Chri&s;t plea&s;ed not him&s;elfe:</P>
<P>Therefore we ought to receiue one another: The phra&s;e <HI>Receiuing one another,</HI> being put for, <HI>Not plea&s;ing our &s;elues,</HI> becau&s;e <HI>plea&s;ing our &s;elues</HI> is the cau&s;e why wee <HI>receiue not one another.</HI> Not to plea&s;e our &s;elues, To beare the infirmities of our brethren, To receiue one another, are <HI>Synonima,</HI> with <HI>Paul</HI> here.</P>
<P>And thus not onely is repeated the Argument of Chri&s;ts Example, but al&s;o the maine Admonition, &s;et downe, Chap. 14.1. and Chap. 15.1.</P>
<P>The Argument is repeated <HI>nouo modo,</HI> after a new manner, <HI>vt pondus addat,</HI>
<NOTE PLACE="marg">Aretius.</NOTE> that he might adde weight thereunto.</P>
<P>The Admonition is now the <HI>third</HI> time iterated, here the word <HI>Receiuing</HI> being v&s;ed, that &s;o by a holy kinde
<PB N="253" REF="135">of Art,
<NOTE PLACE="marg">Pet. Martyr.</NOTE> he might end this di&s;putation in the &s;ame tearme in which he beganne it.</P>
<P>This Conclu&s;ion is &s;et downe by way of precept, that it may be the &s;tronglier imprinted in vs.</P>
<P>In it wee haue the Duty commanded; and the Rule of it, wherein is the Argument of the example of Chri&s;t.</P>
<P>The Duty hath the action, <HI>Receiue;</HI> and the obiect, <HI>one another.</HI></P>
<P><HI>Receiue:</HI> as before, <HI>Chap.</HI> 14.1. not onely to entertaine our brethren comming to vs, but to &s;eeke them vp; not to &s;hunne their company, but with all loue to embrace them, and to admit them to familiar conuer&s;ation, fellow&s;hip, and communication of offices.</P>
<P><HI>One another.</HI> In the 14. Chapter, ver&s;e 1. the admonition was charged vpon the <HI>&s;trong</HI> toward the weake; but here <HI>both</HI> are charged, the &s;trong mu&s;t receiue the weake, and the weake the &s;trong.</P>
<P><HI>As Chri&s;t al&s;o receiued vs to the glory of God.</HI> In the&s;e words is the Rule; in which we haue the <HI>Note</HI> of the Rule, and the Argument from Chri&s;ts example.</P>
<P><HI>As:</HI> This notes the Rule. Wee mu&s;t receiue one another, <HI>as Chri&s;t hath receiued vs:</HI> this note &s;ignifies <HI>&s;yncerity,</HI> not <HI>aequality:</HI> there being as much difference in the <HI>degree</HI> of re|ceiuing and di&s;prop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rtion, as is betweene that which is <HI>infi|nite,</HI> and that which is <HI>finite.</HI></P>
<P>The Argument is taken from the effect of Chri&s;t; where is the Action, <HI>hath receiued,</HI> which containeth all his loue; hee redeemed vs, purcha&s;ed life for vs with his bloud, of enemies made vs the children of God, reconciled vs to God, bore with our manifold infirmities, and yet doth beare.</P>
<P>The per&s;ons receiued, <HI>vs:</HI> here is a great Empha&s;is, <HI>mi&s;e|rable &s;inners, enemies, &amp;c.</HI> that wee might be admoni&s;hed not to make <HI>nice</HI> to receiue <HI>our brethren.</HI></P>
<P>The condition, to the which we are receiued, <HI>Glory,</HI> &s;et forth by the owner and author of it <HI>God,</HI>
<NOTE PLACE="marg"><HI>Acts</HI> 7.2: <HI>Ephe&s;.</HI> 1.17.</NOTE> called the <HI>God of glory,</HI> and the <HI>Father of glory</HI> el&s;ewhere; that is, to be parta|kers of the heauenly glory with him&s;elfe.</P>
<PB N="254" REF="136">
<P><HI>By Chri&s;ts example we are kindly to loue one another,</HI> <MILESTONE UNIT="Doctr."> <HI>Ioh.</HI> 13.34. 1 <HI>The&s;&s;.</HI> 4.9. <HI>Ephe&s;.</HI> 5.2.</P>
<P>There ought to be <HI>inwardne&s;&s;e</HI> and friendly familiarity vp|on all occa&s;ions, <MILESTONE N="1" UNIT="&V;&s;e"> betweene them of the <HI>&s;ame Church</HI> and <HI>faith,</HI> though in countrey <HI>farre di&s;tant</HI> one from another: much more betweene them of the Church in the <HI>&s;ame king|dome,</HI> in the <HI>&s;ame towne,</HI> enioying <HI>one</HI> and the <HI>&s;ame mini&s;tery.</HI></P>
<P>A foule thing it were if <HI>&s;uch</HI> &s;hould not loue, agree, and receiue one another.</P>
<P>Thy brother hath <HI>not offended</HI> thee, then doe not reiect him: or, he <HI>hath offended</HI> thee, yet receiue him, for <HI>Chri&s;t</HI> receiued thee when thou had&s;t ten thou&s;and times more of|fended him.</P>
<P><HI>Receiue yee one another. Paul</HI> commands it, the <HI>Spirit</HI> com|mands it, <HI>Chri&s;t Ie&s;us him&s;elfe</HI> commands it, and giues vs an example. Let vs no longer &s;tudy for <HI>di&s;&s;en&s;ion,</HI> but for <HI>peace</HI> and <HI>loue.</HI> Let vs not quarrell for <HI>circum&s;tances,</HI> as if the <HI>&s;ub|&s;tance</HI> of Religion were contained in them: we may perad|uenture <HI>thinke</HI> it <HI>zeale,</HI> but it can be no <HI>good zeale</HI> which is contrary to the precept and example of Chri&s;t: For wee &s;ee by experience, that contentions about &s;uch things as haue beene &s;poken of, draw our affections one from another, that we are more ready to &s;eparate, then to <HI>receiue</HI> or <HI>be receiued.</HI></P>
<P>We many times are together in the &s;ame place and duty of prayer, but not like minded one to another, which is fearefull.</P>
<P>Do&s;t thou receiue a <HI>rich</HI> drunkard, <MILESTONE N="2" UNIT="&V;&s;e"> &amp;c. and reiecte&s;t a <HI>poore</HI> beleeuer? Beware le&s;t Chri&s;t refu&s;e to receiue thee. The <HI>foot</HI> of a beleeuer is better and more <HI>honourable</HI> then the <HI>head</HI> of a wicked man: and if Chri&s;t vouch&s;afe to receiue him into <HI>Paradi&s;e,</HI> di&s;daine not thou to receiue him into thy <HI>com|pany.</HI></P>
<P><HI>Chri&s;t hath receiued vs to the glory of God.</HI> <MILESTONE N="3" UNIT="&V;&s;e"> Without Chri&s;t wee are inglorious, ba&s;e, contemptible, as the wormes of the earth, nay as the very dung of the &s;treets.</P>
<P>Wee were created <HI>glorious,</HI> but wee aba&s;ed our &s;elues by tran&s;gre&s;&s;ion, we haue all &s;inned, and <HI>come &s;hort,</HI> or are de|priued of the <HI>glory of God.</HI>
<NOTE PLACE="marg"><HI>Rom.</HI> 3.23.</NOTE></P>
<PB N="255" REF="136">
<P>Now our Lord Ie&s;us <HI>hath receiued vs:</HI> From whence? from <HI>&s;hame,</HI> from <HI>&s;lauery,</HI> from the <HI>Kilnes mouth,</HI> burning bricke as the I&s;raelites, from the <HI>very bottome</HI> of mi&s;ery: whi|ther? <HI>to the glory of God,</HI>
<NOTE PLACE="marg"><HI>Joh.</HI> 17.5, 22, 24</NOTE> to <HI>the glory that him&s;elfe had with the Father before the world was:</HI> By what meanes? Euen <HI>by his Agony end bloudy &s;weat, by his Cro&s;&s;e and pa&s;&s;ion, by his pretious Death and buriall, &amp;c.</HI>
<Q><HI>Tantae molis erat</HI>&mdash;</Q> So much did it co&s;t to bring vs to <HI>glory.</HI></P>
<P>Let vs not be a&s;hamed of him in <HI>his glory,</HI> which was not a&s;hamed of vs in <HI>our ba&s;ene&s;&s;e:</HI> let vs receiue him in his <HI>word</HI> and <HI>Sacraments,</HI> that we may be <HI>fit</HI> for <HI>that glory.</HI></P>
<P>O the happine&s;&s;e of &s;uch which <HI>beleeue,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> and liue in <HI>peace</HI> and <HI>vnity,</HI> and <HI>holine&s;&s;e!</HI> Behold what glory our Ma&s;ter hath put vpon vs, that we &s;hould be the <HI>children of God,</HI> and <HI>fel|low heyres</HI> with him in <HI>that glory.</HI></P>
<P>If thou liue&s;t wickedly, thou &s;halt neuer haue the glory to enioy his pre&s;ence in <HI>that kingdome.</HI></P>
<P>If thou bee&s;t a drunkard, a filthy vncleane liuer, &amp;c. &s;houl|de&s;t thou enter into <HI>that glory?</HI> Auaunt, wretch, into hell, and &s;hame euerla&s;ting, if thou repente&s;t not.</P>
<P>Doe&s;t thou looke that thy very body &s;hould be a ve&s;&s;ell of <HI>&s;uch glory?</HI> deforme it not with &s;inne, repent, make thy <HI>hands</HI> and thy <HI>heart</HI> cleane: this is the generation of them which enter into their <HI>Ma&s;ters ioy and glory.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 8. <HI>Now I &s;ay that Ie&s;us Chri&s;t was a Mini&s;ter of the Circumci&s;ion, for the truth of God, to confirme the promi&s;es made vnto the Fathers.</HI></Q>
</EPIGRAPH>
<P>THat Chri&s;t hath receiued vs all, is here proued in this and in the ver&s;es following.</P>
<P>The Argument is taken from a Di&s;tribution: thus,
<Q><L>Hee that receiueth Iewes and Gentiles, receiueth all: for all men may be &s;o di&s;tributed.</L>
<L>But Chri&s;t hath receiued Iewes and Gentiles.</L>
<L>Therefore, &amp;c.</L></Q></P>
<P>That he receiueth the Iewes is proued in this Ver&s;e; and
<PB N="256" REF="137">that hee receiueth the Gentiles, in tho&s;e which follow.</P>
<P>The Argument whereby he proueth the a&s;&s;umption of the Iewes, is taken from the <HI>de&s;tinate end</HI> of his humiliation, which was, <HI>to confirme the truth of God, and the promi&s;es of the Fathers:</HI> thus,
<Q><L>Hee who became the mini&s;ter of Circumci&s;ion to con|firme the truth of God, and the promi&s;es of the Fa|thers, a&s;&s;umeth the Iewes.</L>
<L>But for &s;uch end was Chri&s;t the mini&s;ter of the Circum|ci&s;ion.</L>
<L>Therefore, &amp;c.</L></Q></P>
<P>In this Ver&s;e are two parts: a De&s;cription of the humilia|tion of Chri&s;t, and the end thereof.</P>
<P>The humiliation of Chri&s;t in the&s;e words; <HI>Ie&s;us Chri&s;t was a mini&s;ter of Circumci&s;ion:</HI> not that he admini&s;tred the Sacrament of Circumci&s;ion,
<NOTE PLACE="marg"><HI>Iohn</HI> 4.2.</NOTE> as neyther did he bapti&s;e; but becau&s;e by his comming he <HI>&s;anctified</HI> Circumci&s;ion, and all other Shadowes and Ceremonies,
<NOTE PLACE="marg">Faius.</NOTE> and made them <HI>effectuall,</HI> as a learned man expounds: which &s;en&s;e if it be admitted, it affords this Ob&s;eruation.</P>
<P>If the Sacraments be effectuall vnto vs, <MILESTONE UNIT="Ob&s;er."> to confirme vs in grace, and to worke vs vnto a power again&s;t &s;inne vnto god|line&s;&s;e; it is a <HI>&s;igne</HI> that wee are <HI>receiued:</HI> but if wee being bapti&s;ed, and comming to the Lords Table, are not &s;o en|abled, it is a &s;igne we are <HI>not receiued.</HI></P>
<P>But there is another more apt interpretation, which the mo&s;t doe follow, and that is, to take <HI>Circumci&s;ion</HI> for the <HI>Circumci&s;ed,</HI> the <HI>Ab&s;tract</HI> for the <HI>Concrete;</HI> meaning the Iewes, to whom that Sacrament and Ceremony was com|manded. So often with <HI>Paul,</HI> as <HI>Rom.</HI> 4.12. <HI>Gal.</HI> 2.7.8.</P>
<P><HI>The Mini&s;ter of Circumci&s;ion:</HI> implying a meane and labo|rious &s;eruice, as our Sauiour &s;peakes of him&s;elfe, <HI>The &s;onne of man came not to be mini&s;tred vnto,</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 20.28.</NOTE> <HI>but to mini&s;ter, and giue his life a ran&s;ome for many.</HI></P>
<P><HI>For the truth of God, to confirme, &amp;c.</HI> In the&s;e words is the <HI>end</HI> of his humiliation; which is double: the <HI>vtmo&s;t</HI> end, <HI>for the truth of God;</HI> the <HI>next, to confirme the promi&s;es made vnto the Fathers.</HI></P>
<PB N="257" REF="137">
<P><HI>For the truth of God.</HI> That God might be iu&s;tified in his &s;ayings and promi&s;es.</P>
<P><HI>To confirme the promi&s;es made to the Fathers;</HI> of his com|ming, and of the effect thereof; to make good vnto them eternall life. And &s;o the <HI>New Te&s;tament</HI> is a fulfilling of the <HI>Old.</HI></P>
<P>The&s;e <HI>Promi&s;es</HI> were made to <HI>Adam, Noah, Abraham,</HI> and to the Iewes, that Chri&s;t &s;hould bee the &s;aluation of the world: and hee came in the fulne&s;&s;e of time to make them good. Not but that the promi&s;es were of vertue and force to <HI>Adam;</HI> but the Action or Pa&s;&s;ion from whence &s;uch vertue came, was performed at the comming of Chri&s;t.</P>
<P>All this is amplified by <HI>Pauls</HI> a&s;&s;eueration: <HI>Now I &s;ay.</HI></P>
<P><HI>Chri&s;t came in the fle&s;h to make good the truth of God,</HI> <MILESTONE UNIT="Doctr."> <HI>and to confirme his promi&s;e to the Iewes, for their &s;aluation. Luke</HI> 1.68. <HI>&amp; &s;eq.</HI> The fir&s;t part of the Song of <HI>Zachary</HI> is to ble&s;&s;e God for <HI>vi&s;iting &amp; redeeming his people</HI> by the comming of Chri&s;t, <HI>As he &s;pake by the mouth of his holy Prophets, &amp;c. To performe the mercy promi&s;ed to our Fathers, &amp;c. Matth.</HI> 15.24. <HI>I am not &s;ent but to the lo&s;t &s;heepe of the hou&s;e of I&s;rael, Acts</HI> 13.46.</P>
<P>The <HI>tenure</HI> whereby <HI>Abraham</HI> and the Iewes held eter|nall life, was by the <HI>free</HI> promi&s;e of God. Reade <HI>Deut.</HI> 7.7.8. <MILESTONE UNIT="Ob&s;er."> None are &s;aued by <HI>merit.</HI></P>
<P>Chri&s;t was a <HI>Mini&s;ter</HI> not in <HI>name</HI> and <HI>title</HI> onely, <MILESTONE N="1" UNIT="&V;&s;e"> but mo&s;t painfully hee <HI>di&s;charged</HI> his calling, by <HI>praying, preaching, watching, fasting, doing good,</HI> and <HI>adorning</HI> his mini&s;tery with a mo&s;t <HI>holy life.</HI></P>
<P>Let no man therefore contemne the Calling of the Mini|&s;tery; though <HI>we</HI> be vnworthy, yet it mu&s;t be al&s;o acknow|ledged that there is <HI>no per&s;on</HI> on earth <HI>worthy enough</HI> to beare that office:
<NOTE PLACE="marg"><HI>Colo&s;.</HI> 4.17.</NOTE> <HI>Let Archippus take heed to the Mini&s;tery that hee hath receiued in the Lord, that he fulfill it.</HI> For if our Lord Chri&s;t did all the daies after his inauguration mo&s;t painfully labour, and to <HI>much</HI> and <HI>often</HI> wearine&s;&s;e in fulfilling his of|fice; let all Mini&s;ters be a&s;hamed, e&s;pecially to take the ho|nour and maintenance of their places and callings, and to neglect the worke.</P>
<PB N="258" REF="138">
<P>Let hearers &s;ee they profit by our labours: If <HI>wee labour,</HI> and <HI>they profit not,</HI> the <HI>lo&s;&s;e</HI> is theirs; yea the more we labour, the more and greater their lo&s;&s;e.</P>
<P>Many account it a great ble&s;&s;ing, and &s;o it is, to haue a learned, faithfull, and painfull Teacher; But they mu&s;t know that if <HI>Chri&s;t him&s;elfe</HI> were <HI>their Mini&s;ter,</HI> it would be no aduantage to them, vnle&s;&s;e they <HI>beleeue</HI> and obey his doctrine. <HI>Chri&s;t</HI> was the <HI>Mini&s;ter</HI> of the Iewes, but he con|uerted but few of them, and yet neuer man &s;pake as he did. It may be <HI>&s;ome</HI> comfort to Mini&s;ters, who by all their paynes cannot turne the hearts of drunkards and other wicked li|uers; but it &s;hall be the greater condemnation to &s;uch hea|rers, that haue receiued the word in vaine.</P>
<P>Euen <HI>Mo&s;es</HI> that famous Prophet of whom the <HI>Iewes boa&s;ted,</HI>
<NOTE PLACE="marg"><HI>John</HI> 5.45.</NOTE> &s;hall <HI>accu&s;e</HI> them to God becau&s;e they beleeued him not: So &s;hall thy famous Teacher accu&s;e thee, becau&s;e thou amende&s;t not by his teaching.</P>
<P>It is our <HI>happine&s;&s;e</HI> to be <HI>receiued,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> which we are not, if the <HI>promi&s;es</HI> bee not confirmed vnto vs. Let vs then pretiou&s;ly account of the Word and Sacraments, which are the &s;eales to a&s;&s;ure vs of the loue of God. What &s;hall become of our con&s;ciences without <HI>the&s;e?</HI> It will be hard to &s;tand in the day of affliction: <HI>attend</HI> vnto <HI>the&s;e,</HI> that the <HI>promi&s;es</HI> may be confirmed vnto thee</P>
<P><HI>The truth</HI> of God is of great waight: <MILESTONE N="3" UNIT="&V;&s;e"> <HI>for that</HI> Chri&s;t was faine to come in the fle&s;h.</P>
<P>If thou bee&s;t a drunkard, a bla&s;phemer, &amp;c. thou knowe&s;t what the word of truth &s;aith of thee,
<NOTE PLACE="marg"><HI>John</HI> 10.35.</NOTE> <HI>and the Scripture cannot be broken.</HI></P>
<P>Con&s;ider, Gods truth is <HI>deare</HI> vnto him: If <HI>God be true,</HI> in what e&s;tate art thou? He &s;pared not his <HI>owne Sonne</HI> our Lord Ie&s;us, <HI>that the Scripture might be fulfilled,</HI> and that his truth might appeare: and &s;hall he be <HI>vntrue,</HI> and the <HI>Scripture vn|fulfilled</HI> to &s;pare <HI>thee?</HI> The promi&s;e of life &s;hall be made good to the comfort of his Children, though it co&s;t the aba&s;ing of the Sonne of God: and &s;o the &s;entence of damnation &s;hall be executed vpon hypocrites and vnrepentant &s;inners, co&s;t what it &s;hall.</P>
<PB N="259" REF="138">
<P>Chri&s;t <HI>came</HI> in the fle&s;h, and <HI>&s;uffered</HI> in the fle&s;h, for the <HI>truth</HI> of God: and for the <HI>truth</HI> of God he &s;hall come <HI>to iudge the quicke and the dead;</HI> that God may be <HI>true</HI> in &s;auing the <HI>godly,</HI> and in damning the <HI>vngodly</HI> which repent not.</P>
</DIV3>
<DIV3 N="9-12" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 9. <HI>And that the Gentiles might glorifie God for his mercy, as it is written, For this cau&s;e I will confe&s;&s;e to thee among the Gentiles, and &s;ing vnto thy name.</HI><LB>10. <HI>And againe he &s;aith, Reioyce ye Gentiles with his people.</HI><LB>11. <HI>And againe, Prai&s;e the Lord all yee Gentiles, and laud him all yee people.</HI><LB>12. <HI>And againe E&s;ayas &s;aith, There &s;hall be a root of Ie&s;&s;e, and he that &s;hall ri&s;e to raigne ouer the Gen|tiles, in him &s;hall the Gentiles tru&s;t.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e Ver&s;es he &s;hewes that the <HI>Gentiles</HI> are receiued.</P>
<P>Here are two things; a Propo&s;ition, <HI>that the Gentiles are receiued:</HI> and a Confirmation by diuers te&s;timonies, which was needfull, becau&s;e the Iewes would hardly be per&s;waded of the mercy of God vnto the Gentiles.</P>
<P>The Propo&s;ition is &s;et downe by the effect; <HI>The Gentiles glorifie God for his mercy,</HI> for this is the effect of their recei|uing: they had had no cau&s;e to glorifie God for his mercy, if they had not beene <HI>receiued to mercy.</HI></P>
<P>The fir&s;t te&s;timony brought for proofe is, <HI>P&s;al.</HI> 18.44. <HI>Da|uid</HI> or <HI>Chri&s;t</HI> will prai&s;e God among the Nations: therefore they are receiued to mercy.</P>
<P>The &s;econd, <HI>Deut.</HI> 32.43. <HI>Reioyce ye Gentiles with his peo|ple:</HI> therefore the Gentiles are ingrafted into the people of God; and the partition wall being taken away, there is be|come <HI>one &s;heepfold</HI> vnder <HI>one Shepheard.</HI></P>
<P>The third, <HI>P&s;al.</HI> 117.1. <HI>Prai&s;e the Lord all yee Gentiles, and laud him all ye people:</HI> But in vaine &s;hould they be exhorted to prai&s;e him <HI>with them,</HI> if they had not obtained <HI>like</HI> mercy.</P>
<P>The fourth, <HI>E&s;ay</HI> 11.10. where there is a De&s;cription of our Sauiour Chri&s;t: from his <HI>humane nature, A root of Ie&s;&s;e:</HI> and from his office, which is, <HI>To raigne ouer the Gentiles,</HI> as
<PB N="260" REF="139">their Emperour, Captaine, and King. In the Hebrew it is, that Chri&s;t &s;hall &s;tand as an <HI>En&s;igne</HI> to the people, that is, he &s;hall gather them together by the <HI>preaching of the Cro&s;&s;e,</HI> as by an <HI>En&s;igne.</HI></P>
<P>This is amplified by the effect: <HI>The Gentiles &s;hall tru&s;t in him,</HI> or &s;eeke to him, as in the Hebrew, which is all one; for they would not <HI>&s;eeke</HI> if they did not <HI>tru&s;t</HI> to <HI>finde</HI> him, and in him a glorious re&s;t.</P>
<P><HI>The Gentiles are receiued to the glory of God by his mercy in Chri&s;t.</HI> <MILESTONE UNIT="Doctr."> <HI>E&s;ay</HI> 49.22.23. <HI>I will lift vp my hand to the Gentiles, &amp;c. Iohn</HI> 10.16. <HI>Other &s;heepe I haue which are not of this fold, them al&s;o I mu&s;t bring, and they &s;hall heare my voyce, and there &s;hall be one fold,</HI>
<NOTE PLACE="marg"><HI>Amb. lib.</HI> 7. <HI>com. in Lucan, c.</HI> 10. <HI>in ip&s;o initio.</HI></NOTE> <HI>and one Shepheard.</HI> This was figured by the going of the cleane and vncleane bea&s;ts into the Arke, and &s;hewed to <HI>Peter</HI> in a vi&s;ion in the tenth of the <HI>Acts.</HI></P>
<P>The Iewes and Gentiles are become <HI>one people</HI> of the New Te&s;tament; <MILESTONE N="1" UNIT="&V;&s;e"> therefore they are not to &s;eparate one from an|other for &s;uch &s;mall matters as <HI>meates</HI> and <HI>dayes.</HI></P>
<P>Let not the Gentile de&s;pi&s;e the Iew, becau&s;e Chri&s;t was the mini&s;ter of the Circumci&s;ion to performe it, &amp;c. Let not the Iew condemne the Gentile, becau&s;e they are receiued, and doe glorifie God for his mercy.</P>
<P>So <HI>we</HI> are <HI>one people,</HI> of <HI>one Church:</HI> &s;mall matters &s;hould not di&s;unite our mindes and affections.</P>
<P>The Iewes were receiued <HI>for the truth of God;</HI> <MILESTONE N="2" UNIT="&V;&s;e"> the Gentiles <HI>for his mercy. Chri&s;t</HI> was promi&s;ed to <HI>them;</HI> there was no promi&s;e made to <HI>vs.</HI> There were <HI>Oracles</HI> and <HI>Prophecies</HI> of the Grace which &s;hould be &s;hewed vs, but <HI>no Promi&s;e:</HI> and yet wee are not &s;aued <HI>without truth,</HI> for the Oracles are fulfilled: nor the Iewes <HI>without mercy,</HI> for the <HI>promi&s;e was of mercy.</HI></P>
<P>It is <HI>mercy</HI> that the <HI>Iew</HI> is &s;aued by Chri&s;t; but <HI>greater</HI> that <HI>thou</HI> art which art a <HI>Gentile.</HI> The Iew might <HI>expect</HI> &s;aluation becau&s;e of the <HI>promi&s;e;</HI> but he is found of vs which &s;ought him not,
<NOTE PLACE="marg"><HI>E&s;ay</HI> 65.1.</NOTE> nor called vpon his name.</P>
<P>The Gentiles <HI>prai&s;e</HI> God for his mercy and <HI>reioyce.</HI> <MILESTONE N="3" UNIT="&V;&s;e"> <HI>True ioy</HI> is becau&s;e of our <HI>Calling</HI> and <HI>receiuing</HI> to grace. This
<PB N="261" REF="139">allayeth the force of the <HI>fiery trials,</HI> making vs not onely to <HI>reioyce in hope of glory, but euen in afflictions and tribulations.</HI>
<NOTE PLACE="marg"><HI>Rom.</HI> 5.2, 3.</NOTE> Doe&s;t thou laugh and reioyce? Thou ha&s;t more cau&s;e to weepe, if Chri&s;t haue not receiued thee.</P>
<P>Chri&s;t is our <HI>Emperour</HI> and <HI>Generall,</HI> <MILESTONE UNIT="&V;&s;e"> hee hath &s;et vp his <HI>Standard</HI> among vs, which is the <HI>Word</HI> and <HI>Sacraments:</HI> The Diuell, the world, and the fle&s;h are our enemies: <HI>Let vs fight manfully vnder Chri&s;ts Banner;</HI> let vs neither play the <HI>Cowards,</HI> nor the <HI>Traytors;</HI> for hauing <HI>&s;uch a Captaine,</HI> if we follow him, and obey him, wee cannot but <HI>conquer</HI> and be <HI>&s;aued.</HI></P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 13. <HI>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 Gho&s;t.</HI></Q>
</EPIGRAPH>
<P>THis ver&s;e containeth a <HI>Prayer,</HI> with which <HI>Paul</HI> &s;weet|ly concludeth what&s;oeuer hath been before written of <HI>faith</HI> and <HI>obedience,</HI> but e&s;pecially the la&s;t Di&s;cour&s;e of <HI>Things indifferent,</HI> about which they were exceedingly troubled and di&s;tracted, to the <HI>diminution</HI> of their Hope.</P>
<P>Now he prayeth, that being <HI>vnited in charity,</HI> they may feele abundantly the <HI>ioy</HI> and <HI>peace</HI> of <HI>Faith</HI> and <HI>Hope.</HI></P>
<P>Herein are two things: The thing prayed for, which is double; <HI>Ioy</HI> and <HI>Peace:</HI> and the Amplification.</P>
<P><HI>Ioy</HI> and <HI>Peace,</HI> two mo&s;t excellent things, of which, chap. 14 ver&s;. 17.</P>
<P><HI>Peace;</HI> that is, of Con&s;cience, <HI>within vs:</HI> of Charity, <HI>with our Neighbours.</HI></P>
<P><HI>Ioy;</HI> that which i&s;&s;ueth from this double peace. For the want of either Peace, breedeth griefe and &s;adne&s;&s;e; and with|out doubt for the di&s;tractions of the Chri&s;tians at Rome, <HI>there were great thoughts of heart.</HI></P>
<P>The&s;e are amplified diuer&s;ly.</P>
<P N="1">1 From the Author of them, which is <HI>God;</HI> who is here de&s;cribed to be the <HI>God of Hope,</HI> &s;o called either becau&s;e hee <HI>giueth Hope,</HI> as well as <HI>Ioy</HI> and <HI>Peace,</HI> or becau&s;e he is the <HI>Ob|iect of our hope, in whom wee tru&s;t,</HI> as in the latter end of the ver&s;e la&s;t before.</P>
<PB N="262" REF="140">
<P>And this is a mo&s;t <HI>magnificent title;</HI> for <HI>He</HI> who is the <HI>God of hope,</HI> mu&s;t be a <HI>Sauiour, Good, Faithfull,</HI> and <HI>Omnipotent;</HI> for which cau&s;e we cannot &s;ay, <HI>Angels of Hope,</HI> nor <HI>Kings of Hope:</HI> For Angels are not <HI>omnipotent,</HI> nor Princes; and be|&s;ides, <HI>men</HI> are not <HI>faithfull,</HI> and therefore it were in vaine to tru&s;t in them.</P>
<P N="2">2 From the mea&s;ure; <HI>Fill you with ioy and peace.</HI> He wi&s;h|eth the&s;e things vnto them, not in a &s;paring manner, but that they may be <HI>filled,</HI> and well <HI>filled,</HI> for we are <HI>emptie</HI> by nature, and <HI>worldly ioy filleth</HI> not, but with <HI>winde;</HI> but this is a <HI>full ioy,</HI> and it is the will of Chri&s;t,
<NOTE PLACE="marg"><HI>Iohn</HI> 10.10.</NOTE> that wee &s;hould <HI>haue life more a|bundantly,</HI> &s;o al&s;o <HI>ioy.</HI></P>
<P N="3">3 From the <HI>kind</HI> of Ioy and Peace: <HI>All ioy,</HI> not <HI>filthy ioy,</HI> nor <HI>wicked peace,</HI> but <HI>perfect:</HI> by <HI>all</HI> noting, not an vniuer&s;all comprehen&s;ion of the <HI>&s;pecies</HI> of Ioy, but the <HI>perfection</HI> of that <HI>one &s;pecies,</HI> which is <HI>&s;pirituall</HI> ioy and <HI>holy</HI> peace: &s;o <HI>all faith,</HI> 1. <HI>Cor.</HI> 13.2. for a <HI>perfect</HI> faith of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> <HI>Allioy</HI> then, is <HI>true, perfect,</HI> and <HI>con&s;tant,</HI> which pa&s;&s;eth not, but remar|neth,
<NOTE PLACE="marg"><HI>Iohn</HI> 16.22. <HI>Philip.</HI> 4.4.</NOTE> and &s;hall not be taken away, and by which we <HI>reioyce,</HI> and <HI>againe I &s;ay reioyce.</HI></P>
<P N="4">4 From the root of the&s;e &s;weet fruits which is <HI>Faith;</HI> for from the &s;en&s;e of our Reconciliation the&s;e things proceed.</P>
<P N="5">5 From the End, that <HI>they may abound in hope,</HI> amplified from the Worker of &s;uch hope, <HI>the Holy Ghost,</HI> to whom is attributed <HI>Power</HI> in the working of the&s;e, which worketh them not as an <HI>outward in&s;trument,</HI> but as the <HI>third Per&s;on</HI> in the Trinity; from whence may be ob&s;erued, a di&s;tinction of the Per&s;ons.</P>
<P><HI>Wee mu&s;t wi&s;h vnto our brethren ioy and peace in beleeuing.</HI> <MILESTONE UNIT="Doctr."> <HI>Paul</HI> in the beginning of his Epi&s;tles, wi&s;heth <HI>peace</HI> to the Churches, and Saint <HI>Iohn, Ioy,</HI> 1. <HI>Ioh.</HI> 1.4. <HI>The&s;e things write we vnto you, that your ioy may be full.</HI></P>
<P><HI>Pauls</HI> often praying, <MILESTONE N="1" UNIT="&V;&s;e"> and concluding his matters with prayer, teacheth vs to be <HI>frequent</HI> in this duty, and that <HI>prayer</HI> is as <HI>&s;weet a clo&s;e</HI> to a bu&s;ine&s;&s;e, as <HI>marmalade</HI> is for the &s;to|macke, to a plentifull dinner.</P>
<P>Prayer <HI>&s;anctifieth</HI> all things, and maketh them <HI>profitable;</HI> therefore doe Preachers <HI>begin</HI> and <HI>end</HI> their Sermons with
<PB N="263" REF="140">Prayer: from hence is it that in the holy Seruice,
<NOTE PLACE="marg">Pet. Martyr. in loc.</NOTE> <HI>prayers</HI> are &s;o often <HI>mingled</HI> with reading of the Scriptures, which <HI>Peter Martyr</HI> calleth an <HI>Healthfull cu&s;tome;</HI> and hence <HI>Augu&s;tine</HI> oftentimes confuted the Pelagians, who attributed a power to our &s;elues to performe holy duties, by our free will.</P>
<P>And of this I willingly write, the rather, to admoni&s;h all good Chri&s;tians, that they &s;hould not &s;o lightly e&s;teeme of the <HI>Publike prayers</HI> in the Church, as many doe; who will come to the Church, if there be a <HI>Sermon only;</HI> but &s;o they will not doe if there be <HI>prayers only:</HI> whereby it commeth to pa&s;&s;e, that there is <HI>&s;ome knowledge</HI> in diuers, in whom there is <HI>not a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ot</HI> of <HI>true</HI> piety and godline&s;&s;e.</P>
<P><HI>Ioy</HI> and <HI>Peace,</HI> are more to be de&s;ired then gold; <MILESTONE N="2" UNIT="&V;&s;e"> mi&s;erable is the <HI>con&s;cience</HI> which is without them, and &s;o is the <HI>Church</HI> which wanteth them, they come from <HI>Faith, Rom.</HI> 5.1. 1. <HI>Pet.</HI> 1.8. and the want of them, either in the <HI>con&s;cience,</HI> or in the <HI>Church,</HI> is a &s;igne of the <HI>want</HI> of faith.</P>
<P><HI>Fill you with all ioy and peace:</HI> Labour to be <HI>rich</HI> in the&s;e; <MILESTONE N="3" UNIT="&V;&s;e"> as thou de&s;ire&s;t not a little corne, but &s;o much as may &s;erue for thy expence all the yeare, &s;o labour to haue <HI>&s;o much</HI> of the&s;e that thou maye&s;t <HI>abound in hope,</HI> which is a <HI>&s;ure An|chor</HI> of the &s;oule, and <HI>Seale</HI> of &s;aluation.</P>
<P>The &s;ick mans heart is euen as dead, who is without <HI>hope</HI> of recouery; and if the Husbandman &s;ow his corne with|out <HI>hope,</HI> he is full of heauine&s;&s;e.</P>
<P><HI>Sinne</HI> taketh away <HI>ioy</HI> and <HI>peace,</HI> and <HI>de&s;troyeth</HI> hope: A|las, what <HI>peace, ioy,</HI> or <HI>hope,</HI> can a wicked man haue? But they which abound in the fruits of righteou&s;ne&s;&s;e, abound al&s;o in the <HI>&s;ure hope of eternall life.</HI></P>
<P>The whole &s;trength of men and Angels, <MILESTONE N="4" UNIT="&V;&s;e"> cannot make the con&s;cience of a &s;inner to <HI>reioyce,</HI> and to be in <HI>peace,</HI> nor to haue <HI>hope</HI> in the houre of death: It requireth the very Al|mightie power of the Holy Gho&s;t: So contrary is Satan, our &s;elues al&s;o to our owne good.</P>
<P>The Lord &s;hew his power on our hearts, in working Faith, Hope, Ioy and Peace in vs, by his Holy Spirit: <HI>Amen.</HI></P>
</DIV3>
<DIV3 N="14" TYPE="verse">
<PB N="264" REF="141">
<EPIGRAPH>
<Q>VERSE 14. <HI>And I my&s;elfe al&s;o am per&s;waded of you my bre|thren, that yee al&s;o are full of goodne&s;&s;e, filled with all knowledge, able al&s;o to admoni&s;h one another.</HI></Q>
</EPIGRAPH>
<P>THe Conclu&s;ion of this Diuine Epi&s;tle, beginneth at this Ver&s;e: which though it be &s;pent in complements, yet in its kind excelleth, as the precedent parts in points Dogmati|call and Morall: And, in as much as <HI>All Scripture is giuen by Diuine inspiration; this,</HI> with as high reuerence to berecei|ued as the other.</P>
<P>Of this Conclu&s;ion there are diuers parts: The fir&s;t is in the re&s;idue of this Chapter, which is an Excu&s;e.</P>
<P>Now two things are excu&s;ed: 1. The manner of his wri|ting: 2. His not comming to them all this while. The fir&s;t to the 22. ver. the &s;econd, from thence to the end of this Chap.</P>
<P>The fir&s;t is brought in by a <HI>Prolep&s;is,</HI> wherein we may con|ceiue, how <HI>they</HI> might obiect, and how <HI>Paul</HI> doth an&s;wer.</P>
<P>The Romanes, whom the Poet calleth&mdash;<HI>rerum Dominos,</HI> might out of the <HI>height</HI> of their &s;pirit, &s;ome of them, &s;ay thus to <HI>Paul:</HI> You take, <HI>Paul,</HI> too much vpon you, what need &s;uch <HI>length?</HI> &s;uch <HI>&s;harpne&s;&s;e?</HI> Wee are neither <HI>babes</HI> in know|ledge, nor <HI>ba&s;e</HI> in manners. Be&s;ides, who <HI>called</HI> you? To this <HI>Paul</HI> an&s;wereth: Of which there are two parts. Fir&s;t, a Conce&s;&s;ion. Secondly, a Correction.</P>
<P>The Conce&s;&s;ion in this 14. ver. the Correction in the ver&s;es following, in which he rendereth a rea&s;on of this his writing.</P>
<P>In the Conce&s;&s;ion we haue, fir&s;t, the thing granted: &s;e|condly, the Amplification.</P>
<P>The thing granted is threefold: 1. <HI>Goodne&s;&s;e:</HI> 2. <HI>Know|ledge:</HI> 3. <HI>Abilitie to admoni&s;h one another: This,</HI> as the effect of the two fir&s;t.</P>
<P><HI>Knowledge,</HI> in particular &s;et forth by the kinde of it; <HI>All knowledge,</HI> not the knowledge of <HI>Nauigation, Mathematicks,</HI> &amp;c. but the <HI>be&s;t knowledge,</HI> namely, of things belonging to <HI>Faith</HI> and <HI>Saluation.</HI></P>
<P><HI>Goodnes;</HI> not only as it may be oppo&s;ed to <HI>rigor,</HI> and &s;o to be re&s;trained to their mutuall failings about things indifferent: but extending it &s;elfe to the <HI>whole</HI> probity of a Chri&s;tian con|ner&s;ation.</P>
<PB N="265" REF="141">
<P><HI>Able to admoni&s;h one another:</HI> therefore not needing <HI>Pauls</HI> monitions.</P>
<P><HI>They were able;</HI> but they <HI>did not</HI> accordingly: and &s;o hee makes that which he writes the more acceptable, &s;aith <HI>Mu&s;|eulus;</HI> for we more ea&s;ily endure to be noted of <HI>Negligence,</HI> then of <HI>Ignorance</HI> and <HI>Malice.</HI></P>
<P>The Amplification is threefold.</P>
<P>Fir&s;t, from a friendly compellation; <HI>My brethren.</HI></P>
<P>Secondly, from his owne per&s;on; <HI>I my &s;elfe al&s;o am per|&s;waded of you.</HI></P>
<P><HI>I my &s;elfe:</HI> though I thus write, which am an <HI>Apo&s;tle,</HI> which am <HI>able</HI> to iudge, which <HI>v&s;e</HI> not to <HI>flatter:</HI> others; <HI>I my &s;elfe al&s;o. Am per&s;waded:</HI> The word &s;ignifies of our <HI>owne</HI> an <HI>infallible,</HI> of <HI>others goodne&s;&s;e</HI> a <HI>probable</HI> coniecture.</P>
<P>Thirdly, from the quantity: <HI>Filled</HI> and <HI>full:</HI> and yet &s;ome vnder&s;tood not the doctrine of Chri&s;tian liberty: and had vnbrotherly contentions about things indifferent: but hee either writes to the <HI>learned</HI> among&s;t them, from whom they all receiue denomination: or &s;uch &s;peeches are not <HI>too pun|ctually</HI> to be examined, but to be vnder&s;tood, in compari&s;on of others, and in re&s;pect of that which might be expected from <HI>them.</HI></P>
<P><HI>We ought to acknowledge and prai&s;e the graces of God in others:</HI> <MILESTONE UNIT="Doctr."> of this our Lord Chri&s;t him&s;elfe is an en&s;ample in the Pa|rable, <HI>Mat.</HI> 25.21. <HI>Well done thou good and faithfull &s;eruant:</HI> and S. <HI>Paul</HI> in all his Epi&s;tles.</P>
<P>An <HI>ingenuous</HI> mind willingly beleeueth the <HI>good</HI> report of his neighbour, as <HI>Paul</HI> of the Romanes; <MILESTONE N="1" UNIT="&V;&s;e"> but not &s;oone the <HI>ill</HI> report: Hee were very malignant, who &s;hould <HI>thinke ill</HI> of them, who of all hands <HI>heare well.</HI></P>
<P>Be not &s;paring in commending the vertuous. <MILESTONE N="2" UNIT="&V;&s;e"> As it is in|iu&s;tice to adde <HI>vndue</HI> prai&s;es to any, &s;o to detract that which is <HI>due.</HI> Yet <HI>Qualem commendes etiam at&abque; etiam a&s;pice:</HI>
<NOTE PLACE="marg">Horatius.</NOTE> As thou art wary to <HI>what</HI> thou &s;ette&s;t thy hand and &s;eale, &s;o vp|on <HI>whom</HI> thou fa&s;tne&s;t pray&s;e with thy tongue. <HI>Paul</HI> went vpon good ground, &s;o doe thou.</P>
<P>It was a credit to the Romanes to be commended by S. <MILESTONE N="3" UNIT="&V;&s;e"> <HI>Paul:</HI> euery mans word is not a commendation. <HI>Vulgus ex
<PB N="266" REF="142">veritate <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> ex opinione multa iudicat,</HI>
<NOTE PLACE="marg">Pro Ro&s;cio Comaede.</NOTE> &s;aid <HI>Tully:</HI> The com|mon &s;ort v&s;e not to &s;peake as the <HI>truth</HI> is, but as they <HI>fancy.</HI> And a lewd mans prai&s;e,
<NOTE PLACE="marg"><HI>Cicero. Ep. Fam. l.</HI> 15. <HI>Ep.</HI> 6.</NOTE> is rather a di&s;prai&s;e. <HI>Ea est enim profect&ograve; iucunda laus quae ab ijs profici&s;citur, qui ip&s;i in laude vixe|runt:</HI> No prai&s;e can truly delight, but that which comes from prai&s;e-worthy men. If <HI>Paul</HI> commend the Romanes, if <HI>Iohn</HI> prai&s;e <HI>Demetrius,</HI>
<NOTE PLACE="marg">3 <HI>Ioh. v.</HI> 12. <HI>Ibid. v.</HI> 3.</NOTE> and the <HI>Brethren</HI> report well of <HI>Gaius; this</HI> is a ble&s;&s;ing, <HI>this</HI> may be e&s;teemed as a rich Iewel.</P>
<P>Mini&s;ters mu&s;t take knowledge of the <HI>forwardne&s;&s;e</HI> of their people in piety and all goodne&s;&s;e, <MILESTONE N="4" UNIT="&V;&s;e"> and <HI>commend</HI> them for it, as well as <HI>reproue</HI> them for <HI>their</HI> faults. So <HI>Paul</HI> in this Epi&s;tle. So in the 11. Chapter of his fir&s;t Epi&s;tle to the Corinthians, hee doth as well <HI>commend</HI> them for ob&s;eruing his con&s;titu|tions,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 11.2.</NOTE> as <HI>reproue</HI> them for &s;ome abu&s;e about the Lords Sup|per.
<NOTE PLACE="marg"><HI>Apoc.</HI> 2.</NOTE> So our ble&s;&s;ed Sauiour in his Epi&s;tle to the Churches, <HI>commendeth</HI> their vertues, <HI>reproueth</HI> their vices.</P>
<P>The Mini&s;ter mu&s;t lift vp his voice like a trumpet to de|nounce again&s;t their &s;innes, &s;o to proclaime their prai&s;es. Both, in wi&s;edome performed, profit vnto godline&s;&s;e.</P>
<Q>&mdash; <HI>Laudata&abque; virtus &mdash; Cre&s;cit.</HI></Q>
<P>Little children are brought to ply their bookes as fa&s;t for <HI>prai&s;e</HI> as for <HI>feare.</HI> It was one of the directions of S. <HI>Hierom</HI> to <HI>Laeta,</HI> for the bringing vp of her daughter: <HI>Laudibus ex|citandum e&s;t ingenium:</HI>
<NOTE PLACE="marg">Hieron. Ep. ad Laet. de in&s;titu. fil.</NOTE> her wit and conceit mu&s;t be <HI>rai&s;ed</HI> and <HI>&s;harpned</HI> by commendation. Looke what the <HI>trumpet</HI> is to great hor&s;es in the warres, and the <HI>horne</HI> and <HI>hollaing</HI> to hounds in the cha&s;e, &s;uch is <HI>prai&s;e</HI> to vs in the way of vertue.</P>
<P>Ble&s;&s;ed be God that we can prai&s;e our people: But let our people &s;ee that &s;uch things bee in them in truth, for which they are prai&s;ed: For as our <HI>reprehen&s;ions</HI> are of no validity where they are not de&s;crued, &s;o nor our <HI>prai&s;es.</HI> Let vs <HI>&s;o</HI> preach, and the people <HI>&s;o</HI> obey, that we may be allowed and prai&s;ed, not of men onely, but euen of God.</P>
<P>The Romanes are filled with &s;pirituall abilities: <MILESTONE N="5" UNIT="V&s;e"> Their example reproues many among&s;t vs, who euer learne, but neuer profit; like the women of whom <HI>Paul</HI> &s;peakes, 2. <HI>Tim.</HI> 3.7. He that learneth not a manuall trade in &s;euen yeares, is
<PB N="267" REF="142">accounted a blocke <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> what is hee who after twenty yeares hearing, is gro&s;&s;ely ignorant? The ble&s;&s;ing of the Creation, <HI>Increa&s;e and multiply</HI> be vpon vs in our Recreation.</P>
<P>Admonition (though a thankle&s;&s;e, yet) a nece&s;&s;ary duty. <MILESTONE N="6" UNIT="&V;&s;e"> It mu&s;t be mutuall. It is grieuou&s;ly neglected. We &s;ee men ready to fall into <HI>a pit,</HI> and admoni&s;h them; into <HI>&s;inne,</HI> and let them alone: we deale with our brethren,
<NOTE PLACE="marg">1 <HI>King.</HI> 1.</NOTE> as <HI>Dauid</HI> with <HI>Adoniah,</HI> we &s;ee them and &s;uffer them to runne into hell it &s;elfe, and neuer will &s;ay why doe you &s;o? for di&s;plea&s;ing of them. Admoni&s;h one another: but <HI>wi&s;ely.</HI></P>
<P>Vnto this two things are nece&s;&s;ary, <HI>goodne&s;&s;e</HI> and <HI>know|ledge:</HI> the fir&s;t that we may be willing, the &s;econd that wee may be able to doe it. He which admoni&s;heth without <HI>good|ne&s;&s;e,</HI> is malitious and ambitious: he that without <HI>knowledge,</HI> is incon&s;iderate and fooli&s;h.</P>
</DIV3>
<DIV3 N="15" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 15. <HI>Neuerthele&s;&s;e, Brethren, I haue written the more boldy vnto you, in &s;ome &s;ort, as puting you in mind, becau&s;e of the grace which is giuen to me of God.</HI></Q>
</EPIGRAPH>
<P>IN this Ver&s;e beginnes the &s;econd part of <HI>Pauls</HI> an&s;wer, which is a correction: in which he &s;hewes how that by a kind of <HI>nece&s;&s;ity</HI> he was <HI>enforced</HI> &s;o to write vnto them: and herein <HI>Paul</HI> &s;ets vs a copy of a mo&s;t louing, mode&s;t, courte|ous, and ciuill manner of writing.</P>
<P>In it there are 2. parts: 1. an affirmation: 2. a confirmation.</P>
<P>The affirmation in the&s;e words, <HI>I haue written the more boldly vnto you, in &s;ome &s;ort.</HI> where we haue, fir&s;t, the fact; &s;econdly, the manner of it.</P>
<P>The fact, <HI>I haue written:</HI> The manner, <HI>the more boldly in &s;ome &s;ort.</HI></P>
<P><HI>In &s;ome &s;ort, ex parte,</HI> <GAP DESC="foreign">, not on the <HI>part of &s;ome;</HI> nor I haue <HI>written in part;</HI> that is, imperfectly, as <HI>Stapleton</HI> would haue it; nor in <HI>part of the Epistle;</HI> nor referring it to the words following, <HI>in part putting you in mind,</HI> as <HI>Faius;</HI> though this be very good, yet it is &s;ufficiently there implied with a <HI>qua&s;i;</HI> but <HI>more boldly in part, in &s;ome &s;ort;</HI> or as wee v&s;e, &s;o he what boldly.</P>
<PB N="268" REF="143">
<P><HI>More boldly:</HI> this boldne&s;&s;e is to be referred both to the <HI>&s;euerity</HI> and to the <HI>prolixity</HI> of his Epi&s;tle. The nice and dain|ty &s;tomackt Romanes could abide neither: not the fir&s;t, be|cau&s;e they were <HI>great ones;</HI> not the la&s;t, becau&s;e they were <HI>learned.</HI> Neither can great ones endure <HI>plaine</HI> and <HI>&s;harpe</HI> re|proofes; nor learned ones <HI>long</HI> and <HI>tedious</HI> di&s;cour&s;es. <HI>Verbum &s;apienti.</HI> Our Apo&s;tle is <HI>&s;harpe</HI> and &s;euere to the <HI>Gentiles</HI> in the fir&s;t Chapter: to the <HI>Iewes</HI> in the &s;econd: to <HI>Iewes</HI> and <HI>Gentiles</HI> in the 11. and 14. Chapters. And if we mea&s;ure his Epi&s;tle by the <HI>due proportion</HI> of a Letter, it &s;eemes rather a <HI>booke</HI> then a <HI>Letter.</HI></P>
<P>The confirmation is in the re&s;t of the words; wherein <HI>Paul</HI> excu&s;eth not him&s;elfe, as <HI>Siracides</HI> in the <HI>beginning,</HI> or the author of the Machabees in the <HI>end</HI> of his worke: but <HI>iu|&s;tifies</HI> and auowes his <HI>boldne&s;&s;e;</HI> yet with &s;uch <HI>&s;weetne&s;&s;e</HI> as becomes his Apo&s;tolicall bre&s;t, and is for our imitation. <HI>Bold|ne&s;&s;e</HI> is confe&s;&s;ed, not <HI>culpable,</HI> but <HI>commendable.</HI></P>
<P>There are two arguments of iu&s;tification: The fir&s;t taken from the per&s;ons writing, and written vnto: the &s;econd from the cau&s;es of writing.</P>
<P>The per&s;ons appeare in this word, <HI>Brethren:</HI> a terme much v&s;ed by <HI>Paul,</HI> but &s;carce in any place more forcibly, and to purpo&s;e then in this. I am, &s;aith <HI>Paul,</HI> your <HI>brother;</HI> the force of my loue hath extorted this both &s;euerity and prolixity. When friends meet, they draw out the time in di&s;cour&s;ing, a day &s;eemes but an houre, and in the end they are loath to part: and he is no true friend, who when he &s;ees there is need, will not admoni&s;h his friend.</P>
<P>The cau&s;es are two: Finall, Efficient.</P>
<P>The Finall; <HI>as putting you in minde:</HI> He &s;aith not, to <HI>teach</HI> you being ignorant; nor to <HI>correct</HI> you being di&s;ordered, but to <HI>put you in mind,</HI> being a wi&s;e and very good people. The word &s;ignifies in the double compo&s;ition, a <HI>light,</HI> and <HI>&s;ecret</HI> putting in mind, as by a <HI>becke</HI> or holding vp of the finger, by which euen the <HI>diligent</HI> are admoni&s;hed: which is farther allayed by a <HI>qua&s;i,</HI> <GAP DESC="foreign">, as it were, that the <HI>cur&s;te&s;t</HI> among them might haue no occa&s;ion to be offended.</P>
<P>The efficient is his calling &amp; duty thereby enioined; which
<PB N="269" REF="143">calling, is in the la&s;t words of this ver&s;e more generally &s;et downe, <HI>according to the grace giuen to me of God:</HI> and more particularly in the next ver&s;e.</P>
<P>In the generall, we haue the quality, it is a <HI>Grace:</HI> the Au|thor, <HI>giuen of God.</HI></P>
<P><HI>Grace, that is,</HI> &s;peciall fauour, with the gifts i&s;&s;uing there from, fit for the Apo&s;tolicall function. <HI>This,</HI> and <HI>the&s;e</HI> are from God: and it is as if <HI>Paul</HI> &s;hould &s;ay; By Diuine Grace I am appointed a Preacher, an Apo&s;tle, and a Teacher of the Gentiles: and you are the <HI>top</HI> of the Gentiles;
<NOTE PLACE="marg">2 <HI>Tim.</HI> 1.11.</NOTE> therefore I could not omit to write vnto you; more boldly it may bee you thinke; but not then is <HI>warrantable</HI> and <HI>fit,</HI> it being from God.</P>
<P><HI>Mini&s;ters mu&s;t faithfully and diligently performe their office,</HI> <MILESTONE UNIT="Doctr."> 1 <HI>Cor.</HI> 4.2. <HI>It is required in Stewards that a man be found faith|full,</HI> 1 <HI>Cor.</HI> 9.16.&mdash;<HI>Nece&s;&s;ity is layd vpon mee, yea woe is mee if I preach not the Gospell.</HI> Read al&s;o the 4. Chapter of 2 <HI>Tim.</HI> ver. 1, 2.</P>
<P>A <HI>mode&s;t</HI> and <HI>ciuill</HI> writing and &s;peaking, <MILESTONE N="1" UNIT="&V;&s;e"> exceedingly be|comes religion: Saint <HI>Paul</HI> excelled all others herein, who, if euer any, knew <GAP DESC="foreign"><HI>to change his voice,</HI>
<NOTE PLACE="marg"><HI>Gal.</HI> 4.20.</NOTE> and to <HI>at|temper</HI> his &s;tyle, that he might <HI>profit.</HI></P>
<P>Some are &s;o <HI>&s;owre</HI> and <HI>rigid,</HI> that they account ciuill and well nurtured language, <HI>dawbing with vntempered morter;</HI> and interpret <HI>that</HI> to bee <HI>zealou&s;ly</HI> &s;poken, which is <HI>vnciuilly</HI> and <HI>rudely.</HI> But <HI>Paul</HI> teacheth and practi&s;eth otherwi&s;e, as in that his <HI>famous</HI> Apology, in the 26. Chapter of the <HI>Acts</HI> of the Apo&s;tles, ver&s;e 25, 26, 27, 28, and 29. As al&s;o in all his Epi&s;tles.
<NOTE PLACE="marg">1 <HI>Tim</HI> 5.1, 2. <HI>Blanditiis enim obtineri &s;olent, quae authoritate non po&s;&s;unt. Amb. in loc. Tim.</HI></NOTE></P>
<P>To this belong tho&s;e in&s;tructions hee gaue <HI>Timothy,</HI> that hee &s;hould <HI>not rebuke an Elder, but intreat him as a Father, younger men as brethren, &amp;c.</HI> Wee preuaile many times more with gentle then with rough &s;peeches. The very <HI>bea&s;ts</HI> are tamed more with <HI>gentle</HI> &s;troking and coyeing, then with <HI>fierce</HI> blowes.</P>
<P>The <HI>best</HI> need to be put in mind, euen the <HI>Romanes,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> a wi&s;e and good people.</P>
<PB N="270" REF="144">
<Q><L><HI>Acer et ad palmae per &s;e cur&s;urus honores,</HI></L>
<L><HI>Si tamen horteris, fortius ibit equus.</HI></L></Q>
<P>A free hor&s;e, if you remember him with the &s;purre, will the more eagerly put forward.
<NOTE PLACE="marg">1 <HI>Joh.</HI> 2.21.</NOTE> <HI>I haue not written vnto you,</HI> (&s;aith Saint <HI>Iohn) becau&s;e you know not the truth, but becau&s;e you know it.</HI>
<NOTE PLACE="marg">2 <HI>Pet.</HI> 1.12, 13.</NOTE> And Saint <HI>Peter</HI> writeth, <HI>I will not bee negligent to &s;tir you vp by putting you in remembrance of the&s;e things though you know them, and be &s;tabli&s;hed in the pre&s;ent truth:</HI> and againe, <HI>to &s;tirre vp your pure mindes by putting you in remembrance.</HI>
<NOTE PLACE="marg">2 <HI>Pet.</HI> 3.1.</NOTE> So al&s;o <HI>Iude, ver&s;e</HI> 5.</P>
<P>This is <HI>profitable</HI> and <HI>&s;afe, Phil.</HI> 3.1. A Garment <HI>double</HI> died holds the colour the &s;urer, &s;o <HI>decies repetita (placebunt) mane|bunt:</HI> often teaching the <HI>&s;ame</HI> things deeply imprints them. God bids vs <HI>remember the Sabbath</HI> in the fourth Commande|ment; Chri&s;t bids vs <HI>remember, Iohn</HI> 15.20.</P>
<P>We are all <HI>dull</HI> to <HI>learne</HI> that which wee &s;hould doe, and <HI>flow</HI> to <HI>doe</HI> that which wee haue learned. The <HI>&s;harpe&s;t</HI> knife growes blunt, and euen the <HI>be&s;t</HI> are &s;ubie&s;t to abatements and forgetfulne&s;&s;e.</P>
<P>Hence wee may take knowledge of two things. Fir&s;t, of the <HI>nece&s;&s;ity</HI> of often preaching, if it were for no other thing then this, <HI>to put vs in minde. Philip</HI> the <HI>haughty</HI> King of Mace|don, commanded one to cry euery morning at his chamber doore, <HI>Memento te e&s;&s;e mortalem,</HI> Remember that thou art a mortall man; which his Sonne <HI>Alexander the Great,</HI> though he knew, yet had almo&s;t quite forgot. For our <HI>forgetfulne&s;&s;e</HI> we haue need of <HI>often</HI> preaching.</P>
<P>The &s;econd thing wee may hereby take knowledge of, is our <HI>corruption</HI> and reprobatene&s;&s;e vnto that which is good, that we may bee <HI>humbled</HI> for it, which as it &s;hewes it &s;elfe in <HI>other</HI> things, &s;o e&s;pecially in our forgetfulne&s;&s;e of the <HI>be&s;t</HI> things. We ea&s;ily forget <HI>good</HI> things, not &s;o things <HI>vaine</HI> and worldly.</P>
<P>As, if you put meale into a &s;eiue, the fine&s;t flower with the lea&s;t motion falls through, but the branne and cour&s;e skuf|flings <GAP DESC="illegible" RESP="KEYERS" EXTENT="5 letters">ine: So if our memories lo&s;e any thing, it is the <HI>be&s;t</HI> not the <HI>wer&s;t.</HI></P>
<PB N="271" REF="144">
<P>What is the rea&s;on hereof? Surely becau&s;e we loue not nor delight in good things as wee doe in vaine and tran&s;itory. Did you euer know a couetous man forget where he had be|&s;towed a bag of gold? and <HI>Can a Maide forget her ornaments,</HI>
<NOTE PLACE="marg"><HI>Ier.</HI> 2.32.</NOTE> <HI>or a Bride her attire? Yet we forget</HI> good le&s;&s;ons without num|ber. Did we <HI>Loue</HI> the&s;e as our <HI>riche&s;t</HI> trea&s;ure, and <HI>delight</HI> in them as the <HI>beauty</HI> and ornament of our &s;oules, we would al|&s;o <HI>remember the&s;e.</HI></P>
<P>Be carefull to remember good things, and the rather be|cau&s;e Satan is &s;o bu&s;ie to filch the&s;e things from vs. If thou heare&s;t a Sermon, twenty to one, but the Diuell by inward &s;ugge&s;tions, or outward obiects, will make thee forget it: but if thou heare&s;t vanity, hee will neuer tempt thee to &s;uch obliuion. As a theefe breaking into a hou&s;e takes not away <HI>earthen ve&s;&s;els,</HI> or vnpro&s;itable and cumber&s;ome luggage, but gold or &s;iluer, or plate, or iewels, or fine linnen; &s;o Satan empties not our heads of <HI>vanity,</HI> and idle &s;tuffe, but if there be a <HI>le&s;&s;on of price, that</HI> he &s;eekes for a prey.</P>
<P>For help of your memories, heare often, repeat often, con|tinually practi&s;e, and alwaies pray, that you may loue and de|light in that which is good, and that your minds and memo|ries may be &s;anctified to retaine it: which God grant.</P>
<P>The mini&s;tery of the word is a <HI>Grace:</HI> It was to <HI>Paul,</HI> <MILESTONE N="3" UNIT="&V;&s;e"> of which &s;ee my expo&s;ition vpon <HI>Rom.</HI> 12.3. It is al&s;o to <HI>vs:</HI> in re&s;pect of <HI>our &s;elues,</HI> and of <HI>our hearers.</HI></P>
<P N="1">1 <HI>We</HI> are graced by it, being hereby Chri&s;ts <HI>emba&s;&s;adours,</HI>
<NOTE PLACE="marg">2 <HI>Cor.</HI> 5.20. 1 <HI>Cor.</HI> 3.9.</NOTE> and <HI>labourers together with God</HI> in the &s;aluation of men.</P>
<P N="2">2 And it is a great grace and fauour to <HI>you,</HI> that wee are enabled with gifts to reueale vnto you the Go&s;pell of Ie&s;us Chri&s;t: not for <HI>our owne &s;akes</HI> doth God thus gift vs, but for <HI>yours;</HI> See that you profit by vs.</P>
<P>Among many, <MILESTONE N="4" UNIT="&V;&s;e"> there are two things required in a Mini|&s;ter in this place; <HI>Diligence,</HI> and <HI>boldne&s;&s;e.</HI> Hee of all other men mu&s;t not be idle; but either preaching, or &s;tudying or praying, &amp;c. alwayes in preparation, or execution, publike, or priuate, till he be tran&s;lated. As a &s;hepheard or husband|man neuer wants worke, as plowing, and &s;owing, and rea|ping, and then plowing againe, and &s;o from yeere to yeere.
<PB N="272" REF="145">So yee are Chri&s;ts flocke, yee are Gods husbandry, we mu&s;t diligently, teach you, and rather then wee &s;hould haue no|thing to do, <HI>put you in minde</HI> of the things you haue learned. But why doth God require &s;o of <HI>vs,</HI> that wee may not haue our liberty nor take our ea&s;e? euen that <HI>you</HI> may thriue and grow fruitfull. Be an&s;werable therefore to our paines, or you are <HI>nigh vnto cur&s;ing.</HI>
<NOTE PLACE="marg"><HI>Heb.</HI> 6.8.</NOTE></P>
<P>He mu&s;t haue al&s;o <HI>audacity.</HI> When <HI>Iethro</HI> adui&s;ed <HI>Mo&s;es</HI> for the choi&s;e of Iudges and Iu&s;tices in I&s;rael; the fir&s;t thing he required in &s;uch, was, that they &s;hould be <HI>men of courage:</HI> this al&s;o is requi&s;ite in a Mini&s;ter, not to be afraid, to tell an <HI>Ahab</HI> or a <HI>Herod,</HI> if there were &s;uch, and wee &s;aw cau&s;e, of their faults. <HI>Paul</HI> al&s;o de&s;ires the Ephe&s;ians to pray for him <HI>that he may boldly vtter the Go&s;pell.</HI>
<NOTE PLACE="marg"><HI>Eph.</HI> 6.19.</NOTE> By vertue of our <HI>calling</HI> we dare tell bla&s;phemers and drunkards, &amp;c. of their &s;innes. If you dare offend God, we dare reprehend you. Ah my bre|thren <HI>the&s;e times</HI> require bold Preachers: for &s;inne is growne impudent: It is rare, to make euill men, afraid, a&s;hamed of their doings.</P>
<P>It is our part to <HI>in&s;truct</HI> the ignorant, to <HI>confirme</HI> the weak, to <HI>comfort</HI> the troubled con&s;cience, to <HI>terrifie</HI> the rebellious, to preach <HI>mercy</HI> to the penitent, to thunder out <HI>iudgements</HI> again&s;t the impenitent: to <HI>commend</HI> the good, to <HI>reproue</HI> the bad; to <HI>encourage</HI> the zealous, to <HI>put in minde</HI> the negligent and forgetfull: and it is your duty <HI>meekely</HI> to heare and <HI>readi|ly</HI> to reforme, that you may be ble&s;&s;ed. Amen.</P>
</DIV3>
<DIV3 N="16" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 16. <HI>That I &s;hould be the Mini&s;ter of Ie&s;us Chri&s;t to the Gentiles, mini&s;tring the Go&s;pell of God, that the offering vp of the Gentiles might be acceptable, be|ing &s;anctified by the holy Ghost.</HI></Q>
</EPIGRAPH>
<P>SAint <HI>Paul</HI> doth in the&s;e words more particularly &s;et downe his calling, of which he made a generall mention in the latter end of the 15. ver&s;e.</P>
<P>His Apo&s;tle&s;hip is here de&s;cribed by the <HI>Genus,</HI> and the Difference. The <HI>Genus, He is a Mini&s;ter of Ie&s;us Chri&s;t to the Gentiles:</HI> where we haue, fir&s;t, the office, <HI>a Mini&s;ter;</HI> &s;econd,
<PB N="273" REF="145">the per&s;ons: Fir&s;t, who&s;e Mini&s;ter, <HI>Ie&s;us Chri&s;ts:</HI> &s;econd, to whom, <HI>to the Gentiles.</HI></P>
<P>In the forme or difference, wee haue the principall and e&s;&s;ential function di&s;tingui&s;hing it from all other mini&s;teries, <HI>Mini&s;tering the Gospell of God:</HI> amplified by the end,
<NOTE PLACE="marg"><HI>Act.</HI> 13.2.</NOTE> <HI>That the offering vp of the Gentiles might bee acceptable to God:</HI> this acceptation &s;et forth by a condition requi&s;ite thereunto, <HI>&s;anctification:</HI> illu&s;trated by the Author thereof, <HI>the Holy Gho&s;t.</HI></P>
<P><HI>A mini&s;ter,</HI> the Greeke word &s;ignifies a publike officer, which though here and el&s;ewhere v&s;ed of the Mini&s;tery of the Word, yet it is giuen al&s;o to ciuill Magi&s;trates, to Angels,
<NOTE PLACE="marg"><HI>Rom.</HI> 13.6. <HI>Heb.</HI> 1. <HI>vlt. Heb.</HI> 8.2. <HI>Luk.</HI> 1.23.</NOTE> to our Lord Chri&s;t, to the Prie&s;ts of the Law: alwayes a title of great honour and publike performance.</P>
<P><HI>Of Ie&s;us Chri&s;t,</HI> the King of his Church, the owner of his hou&s;e. <HI>Heb.</HI> 3.6.</P>
<P><HI>To the Gentiles. Paul</HI> preached vpon occa&s;ion to <HI>all;</HI> but e&s;pecially by his <HI>calling, Act.</HI> 9. and by a <HI>con&s;titution</HI> agreed vpon betweene him and <HI>Peter, Iames,</HI> and <HI>Iohn,</HI> hee was a <HI>Mini&s;ter of the vncircumci&s;ion,</HI> as they were <HI>ouer the Circum|ci&s;ion. Gal.</HI> 2.7, 8, 9.</P>
<P><HI>To mini&s;ter the Gospell of God:</HI> to &s;antifie, to con&s;ecrate, to &s;acrifice. The word is Leuiticall, and in it an allu&s;ion to the &s;acrifices of the Law; and by a Metaphor here v&s;ed for prea|ching, or mini&s;tring.</P>
<P><HI>That the offering vp of the Gentiles might be acceptable:</HI> either <HI>Actiuely,</HI> that the Gentiles might offer them&s;elues, as <HI>Rom.</HI> 12.1. or rather <HI>Pa&s;&s;iuely</HI> that <HI>Paul</HI> by his Mini&s;tery might offer them vp to God through faith of the Go&s;pell.</P>
<P><HI>Sanctified by the Holy Gho&s;t:</HI> not a &s;pirituall conuer&s;ation, but noting the third Per&s;on in the Trinity the Author of Sanctification.</P>
<P>As S. <HI>Pauls</HI> Apo&s;tle&s;hip is here de&s;cribed; &s;o proportio|nably the mini&s;tery of the word to be continued to the end.</P>
<P><HI>Paul</HI> is a <HI>Prie&s;t,</HI> the Gentiles the <HI>&s;acrifice,</HI> the preaching of the Go&s;pell the <HI>&s;acrificing knife.</HI></P>
<P><HI>Mini&s;ters mu&s;t by preaching offer vp the people an acceptable &s;acrifice to God. E&s;ay</HI> 66.20. <MILESTONE UNIT="Doctr."> <HI>They &s;hall bring your brethren as
<PB N="274" REF="146">an offering to the Lord out of all Nations.</HI>
<NOTE PLACE="marg"><HI>Eph.</HI> 4.12.</NOTE> <HI>Act.</HI> 26.18. <HI>Rom.</HI> 1.16.</P>
<P>Mini&s;ters by their office are <HI>&s;acred</HI> per&s;ons: they mu&s;t therefore <HI>adorne</HI> their function with a holy life; and their calling &s;hould &s;o farre be from being a <HI>di&s;grace</HI> vnto them, that euen in <HI>this regard</HI> they &s;hould bee had in &s;ingular e&s;ti|mation.</P>
<P>If the Mini&s;tery of the <HI>Law</HI> were glorious, more the mi|ni&s;tery of the <HI>Gospell.</HI></P>
<P>The office of the Mini&s;tery is <HI>&s;acred:</HI> <MILESTONE N="2" UNIT="&V;&s;e"> by <HI>them&s;elues</HI> there|fore to bee reuerently performed and carefully: by the <HI>people</HI> reuerently to be attended vnto.</P>
<P>Mini&s;ters are <HI>prie&s;ts:</HI> <MILESTONE N="3" UNIT="&V;&s;e"> not properly, but by allu&s;ion: not <HI>Ma&s;&s;e prie&s;ts</HI> of the order of Rome, to offer vp their Maker as a propitiatory &s;acrifice for the quick and the dead: we ab|hor &s;uch bla&s;phemy. Nor <HI>Leuiticall prie&s;ts</HI> of the order of <HI>Aaron:</HI> they offered <HI>bea&s;ts,</HI> wee <HI>men</HI> in &s;acrifice, killing their lu&s;ts, that they may be an offering &s;anctified and acceptable.</P>
<P>As <HI>wee</HI> are Prie&s;ts, &s;o <HI>all Chri&s;tians</HI> are prie&s;ts, or el&s;e wee haue no part in the blood of Chri&s;t, <HI>Reuel.</HI> 1.5, 6. and we are a <HI>holy,</HI>
<NOTE PLACE="marg">1 <HI>Pet.</HI> 2.5.9.</NOTE> and a <HI>Royall prie&s;thood,</HI> &s;aith Saint <HI>Peter,</HI> alluding to <HI>Exod.</HI> 19.6. where God &s;aith that the I&s;raelites &s;hall bee to him <HI>a kingdome of prie&s;ts:</HI> for though the <HI>Rituall prie&s;thood</HI> were conferred vpon the tribe of <HI>Leui,</HI> and appropriated to it:
<NOTE PLACE="marg"><HI>Rom.</HI> 12.1. <HI>Phil.</HI> 2.17. <HI>P&s;al.</HI> 51.17. <HI>P&s;a</HI> 50.14. <HI>Heb.</HI> 13.16. <HI>P&s;al.</HI> 4.5.</NOTE> yet the <HI>Royall prie&s;thood</HI> belonged to the whole kingdome. You are <HI>all</HI> Prie&s;ts; your &s;acrifices are <HI>your &s;elues;</HI> your <HI>faith,</HI> your <HI>repentance;</HI> your <HI>prayers</HI> and <HI>pray&s;es,</HI> your <HI>workes of mer|cy; offer</HI> then the <HI>&s;acrifices of righteou&s;ne&s;&s;e, and put your tru&s;t in the Lord.</HI></P>
<P>As Mini&s;ters are <HI>prie&s;ts,</HI> <MILESTONE N="4" UNIT="V&s;e"> &s;o the people are <HI>&s;acrifices:</HI> which terme puts them in mind of their <HI>&s;infulne&s;&s;e</HI> de&s;eruing death: for &s;acrifices mu&s;t be killed, vnder the law there was confe&s;|&s;ion of &s;inne by the parties bringing the &s;acrifice: it was <HI>they</HI> which de&s;erued to dye not the <HI>guiltles bea&s;t.</HI></P>
<P>Al&s;o they mu&s;t learne, that they mu&s;t be <HI>pure;</HI> the <HI>&s;acrifices</HI> were wa&s;hed, and <HI>they</HI> mu&s;t be &s;anctified, or not acceptable. There might be no blemi&s;h or imperfection in them: <HI>Leu.</HI> 22. If we be wicked and profane, we are fit for the Diuell, but no &s;acrifices for God.</P>
<PB N="275" REF="146">
<P>And if we our &s;elues be &s;acrifices, then, our bodies, &s;oules, with all the members and faculties of both mu&s;t be dedica|ted to God.</P>
<P>We mu&s;t deny our &s;elues, and liue onely to God.</P>
<P>The end of preaching and hearing is, <MILESTONE N="5" UNIT="&V;&s;e"> that wee may bee &s;acrificed: when then thou come&s;t to the word, &s;uffer the &s;a|crificing knife to cut the throat of thy lu&s;ts.</P>
<P>It is painfull to be launced, but if thou <HI>part not</HI> with them, thou mu&s;t be <HI>damned</HI> with them, and can&s;t be no &s;acrifice ac|ceptable to God.</P>
<P>When thou come&s;t therefore to a Sermon, remember thou come&s;t to be &s;acrificed; &s;truggle not, yeeld thy &s;elfe, be not angry when thy &s;innes are toucht, lye as &s;till as <HI>I&s;aack</HI> did when he &s;hould be made a &s;acrifice, if thou de&s;ire&s;t to be &s;aued.</P>
<P>As <HI>I&s;aack</HI> &s;aid to his Father: Here is the knife and the wood, but where is the Lamb? &s;o I feare me a man may aske at our &s;er mons: Here is the <HI>Prie&s;t</HI> and the <HI>knife:</HI> but where is the <HI>&s;acrifice?</HI> many come to the <HI>Altar,</HI> but they break away and will not bee &s;acrificed, going from the Sermon with more &s;infulne&s;&s;e and condemnation then they brought with them.</P>
<P>Great is the happine&s;&s;e of &s;uch which are &s;acrificed to God: <MILESTONE N="6" UNIT="V&s;e"> for they are <HI>acceptable.</HI></P>
<P>They which are not, are <HI>reiected,</HI> and a very abomination, re&s;erued for the &s;hambles, but if thou be conuerted, thou art for the holy Altar in heauen.</P>
<P>He &s;eemes to be depriued of the &s;en&s;e of piety which hea|ring that the conuer&s;ion of a &s;inner is an acceptable &s;acrifice, reioyceth nor for it.</P>
<P>If thou ha&s;t once beene &s;acrificed to God, thou art for e|uer to bee &s;eparated and &s;et apart from <HI>common</HI> v&s;e: &s;ee then that thou take not thy body and &s;oule being dedicated to God, to pro&s;titute before the Diuels altar by abominable &s;inning.</P>
</DIV3>
<DIV3 N="17-18" TYPE="verse">
<PB N="276" REF="147">
<EPIGRAPH>
<Q>VERSE 17. <HI>I haue therefore whereof I may glory through Ie&s;us Christ, in tho&s;e things which pertaine to God.</HI><LB>18. <HI>For I will not dare to &s;peake of any of tho&s;e things which Chri&s;t hath not wrought by mee, to make the Gentiles obedient:</HI>&mdash;</Q>
</EPIGRAPH>
<P>IN the&s;e words, and &s;o to the end of the 21. ver&s;e, he com|mendeth his Apo&s;tle&s;hip, from the efficacy of it, which was &s;uch that he might iu&s;tly <HI>glory</HI> in it.</P>
<P>There are two parts: Fir&s;t, an a&s;&s;ertion, <HI>I haue whereof I may glory.</HI> Secondly, a declaration of certaine bounds, where|by his boa&s;ting is limited, which bounds are &s;et downe in the 17. ver&s;e, and expounded in the 18.</P>
<P>Tho&s;e bounds, are either in regard of the efficient, or of the matter of his boa&s;ting. The efficient: <HI>Ie&s;us Chri&s;t.</HI> The matter: <HI>Things pertaining to God.</HI></P>
<P>Not in my &s;elfe, but in and through <HI>Ie&s;us Chri&s;t.</HI></P>
<P><HI>In things pertaining to God.</HI> All things pertaine to God. Good things as to the Author and Rewarder of them. Euill things as the Iudge and auenger of them.</P>
<P>But here <HI>Paul</HI> hath another meaning: In the 16. ver&s;e, hee de&s;cribed his Apo&s;tle&s;hip, in termes borrowed from the Leuiticall prie&s;t-hood, calling it a <HI>Leyturgye,</HI> and <HI>Hierourgye:</HI> and here continuing the &s;ame Metaphor, hee calleth the execution of his function,
<NOTE PLACE="marg"><HI>Hes</HI> 5.2.</NOTE> a performing <HI>of things pertaining to God.</HI> So in the Hebrewes: <HI>A high prie&s;t is ordained in things pertaining to God,</HI> that is, to declare the will of God to the people, and to offer the &s;acrifices of the people to God.</P>
<P>The&s;e two are expounded in the 18. ver&s;e. The fir&s;t: <HI>I dare not &s;peake of tho&s;e things which Chri&s;t hath not wrought by me,</HI> that is, I acknowledge that what good &s;oeuer hath come to men by my labours it is wrought by Chri&s;t, who&s;e in&s;tru|ment onely I haue bin. It is not effected by <HI>my vertue,</HI> but by <HI>his goodnes.</HI> Let the glory bee to him. I haue planted and watred, but the encrea&s;e is of <HI>him. Paul</HI> &amp; <HI>Apolles</HI> are but vn|derworking
<PB N="277" REF="147">cau&s;es, Mini&s;ters by whom the Gentiles belee|ued, euen as the <HI>Lord gaue to euery man,</HI>
<NOTE PLACE="marg">1. <HI>Cor.</HI> 3.5.</NOTE> not according to <HI>their</HI> will and appointing.</P>
<P>This is amplified by <HI>Pauls</HI> mode&s;tie: <HI>I dare not;</HI>
<NOTE PLACE="marg">Augu&s;tine.</NOTE> <HI>Melior e&s;t in malis factis humilis confe&s;&s;io, quam in bonis &s;uperba gloria|tio:</HI> An humble confe&s;&s;ion of the euill we haue done, is bet|ter then a proud bragging of the good we haue done: there|fore <HI>Paul</HI> dareth not glory in him&s;elfe; this had been Thra|&s;onicall and vaine boa&s;ting, but he glorieth in Chri&s;t.</P>
<P>The &s;econd is expounded thus, <HI>To make the Gentiles obe|dient,</HI> that is, by the preaching of the Go&s;pell to bring them to the obedience of faith: and of <HI>this</HI> there are diuers things declared, as &s;hall appeare in the due place.</P>
<P><HI>It is lawfull for a Minister, when God ble&s;&s;eth his labours,</HI> <MILESTONE UNIT="Doctr."> <HI>to glory in it, but through Ie&s;us Christ.</HI> Exod. 6.26.27. <HI>The&s;e are that Auron and Mo&s;es,</HI> &amp;c. <HI>The&s;e are they which &s;pake to Phoraoh,</HI> &amp;c. This <HI>Mo&s;es</HI> wrote not without &s;ome touch of glory; but in the whole &s;tory he attributeth all the won|ders vnto God. 1. <HI>Cor.</HI> 15.10. <HI>Gods grace was not be&s;towed vp|pon me in vaine; But I laboured more abundantly thon they all; yet not I, but the grace of God which was with mee.</HI></P>
<P>The matter of Law and Phy&s;ick, is, <MILESTONE N="1" UNIT="&V;&s;e"> things pertaining to the body and State; but of <HI>Diuinity</HI> and the Mini&s;tery <GAP DESC="foreign">: the Mini&s;tery ought to be the more commendable to vs.</P>
<P>That of <HI>Ieremy,</HI> twice repeated by <HI>Paul,</HI> <MILESTONE N="2" UNIT="&V;&s;e"> is here to be re|membred: <HI>Let him that glorieth,</HI>
<NOTE PLACE="marg"><HI>Ierem.</HI> 9.24. 1. <HI>Cor.</HI> 1.31. 2. <HI>Cor.</HI> 10.17.</NOTE> glory in the lord.</P>
<P>Ha&s;t thou done any good in thy calling to Church or Common-wealth, or to any particular place or per&s;on? giue God the glory; for <HI>from him</HI> ha&s;t thou had wi&s;dome, coun&s;el, ability, opportunity &s;o to doe: that thy endeuours &s;ucceed is <HI>from him:</HI> when thou giue&s;t a poore man a peny, it is <HI>God</HI> who gaue thee ability, it is <HI>he</HI> who brought the poor man to thee; and who moued thy heart, who art by nature cruell and couetous, to commi&s;erate him.</P>
<P>We are but <HI>In&s;truments:</HI> and are greatly honoured, if God will vouch&s;afe to make vs (which are euill) meanes and in|&s;truments of good to any: &s;o the carkey&s;e and ribbes of <HI>that
<PB N="278" REF="148">&s;hip</HI> is honored as a monument, in which &s;ome skilfull Na|uigator hath &s;urrounded the Globe of &s;ea and land: and yet the glory not giuen to the <HI>&s;hip,</HI> but to the <HI>Nauigator.</HI></P>
<P>We are not worthy to be in&s;truments; let vs not rob God of his due glory: if &s;o, then will the Lord cur&s;e vs, and take away our <HI>gifts,</HI> or the <HI>opportunity,</HI> or the <HI>good &s;ucce&s;&s;e.</HI></P>
<P>When the proud King of A&s;&s;yria,
<NOTE PLACE="marg"><HI>I&s;ay.</HI> 10.12.</NOTE> will not attribute the <HI>glory</HI> of his victories to God, he &s;hall be puni&s;hed: and when <HI>Nabuchadnezzar</HI> remembreth the honor of his <HI>owne</HI> Maie&s;ty and forgetteth <HI>Gods,</HI>
<NOTE PLACE="marg"><HI>Dan.</HI> 4.30. <HI>Acts</HI> 13.23.</NOTE> he &s;hall become a bea&s;t: and when <HI>He|rod</HI> &s;walloweth vp the glory <HI>due to God,</HI> hee &s;hall be eaten of wormes. For this are many great ones <HI>vnplaced,</HI> and meane ones <HI>vngifted,</HI> becau&s;e they proudly glory in them&s;elues, and not in God.</P>
<P>Let vs imitate <HI>Paul,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 1.20.27.</NOTE> al&s;o <HI>Iohn Bapti&s;t,</HI> and <HI>Peter,</HI> who when the people gazed vpon him and <HI>Iohn,</HI> for healing the cripple lame from his mothers wombe, &s;aid; <HI>Why looke you &s;o earne&s;t|ly vpon vs,</HI>
<NOTE PLACE="marg"><HI>Acts</HI> 3.12.16.</NOTE> <HI>as though by our owne power and holine&s;&s;e we had made this man to walke? The God of Abraham,</HI> &amp;c. <HI>hath glorified his Sonne Ie&s;us,</HI> &amp;c. <HI>and his Name, through faith in his name, hath giuen him this perfect &s;oundne&s;&s;e.</HI></P>
<P>As the chiefe&s;t glory of a &s;eruant, <MILESTONE N="3" UNIT="V&s;e"> is his faithfull and profi|table &s;eruice; &s;o of a Mini&s;ter, in winning mens &s;oules, pluc|king them out of the fire, and making them obedient to <HI>God.</HI></P>
<P><HI>Paul</HI> glorieth not in that hee was <HI>rapt</HI> into the third hea|uen, &amp;c. but in the <HI>ble&s;&s;ing</HI> of his labours: It is not <HI>great lear|ning, nor great liuing,</HI> &amp;c. which is a good Mini&s;ters <HI>chiefe</HI> glory; for the&s;e a wicked man may haue, but by his labours to bring men to heauen.</P>
<P>So, art thou a Magi&s;trate? glory not in the <HI>money</HI> thou ha&s;t heaped vp, and in the <HI>land</HI> thou ha&s;t purcha&s;ed by thy office: for the&s;e may be wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne&s;&s;es of thy <HI>corruption:</HI> but if thou ha&s;t done <HI>good,</HI> in iu&s;tice and equity thou maye&s;t glory, but in the Lord.</P>
<P>Damned wretches they are, who glory in their <HI>&s;hame,</HI> as that they haue drunke downe &s;o many men, that they haue defiled &s;o many women, that they haue &s;o reuenged them|&s;elues of their enemies:
<NOTE PLACE="marg"><HI>Philip.</HI> 3.19.</NOTE> Their end is damnation.</P>
<PB N="279" REF="148">
<P><HI>To make them obedient.</HI> <MILESTONE N="4" UNIT="V&s;e"> <HI>True</HI> conuer&s;ion is accompli&s;hed in our obedience, and then are wee acceptable &s;acrifices to God: Not <HI>hearing,</HI> but <HI>doing</HI> of the law iu&s;tifieth, &s;aith Saint <HI>Iames:</HI> Not &s;aying <HI>Lord, Lord,</HI> &s;aueth, but <HI>doing Gods will,</HI> &s;aith our ble&s;&s;ed Sauiour. A <HI>good</HI> Chri&s;tian, as the <HI>good Hu&s;|wife,</HI> is prai&s;ed in the gates by his workes.</P>
<P>It is not <HI>boa&s;ting</HI> and bragging &s;peech which is required in a &s;ouldier, but <HI>&s;tout fighting;</HI> &s;o not <HI>&s;peaking,</HI> but <HI>doing,</HI> is the prai&s;e.</P>
<P>It is commendable to <HI>heare,</HI> and to <HI>repeate,</HI> but <HI>to doe,</HI> is the principall ornament of a Chri&s;tian. Gods children &s;hall be equall to the Angels: to haue the face of an Angell worketh not this, nor to &s;peake like an Angell; but to doe as Angels doe. <HI>Let thy will be done in earth, as it is in heauen.</HI></P>
<P><HI>I dare not</HI> glory in my &s;elfe, &s;aith <HI>Paul,</HI> why? <MILESTONE N="5" UNIT="V&s;e"> for feare of the vengeance of God.</P>
<P>This ought to be the voice of a Chri&s;tian; <HI>I dare not &s;teale, lye, be drunke,</HI> &amp;c. O the audaciou&s;ne&s;&s;e and madne&s;&s;e of our times, wherein men dare prouoke God <HI>to his face,</HI> by their lewd conuer&s;ation. How dare&s;t thou liue &s;o prophane|ly? Doe&s;t thou not know that, <HI>That God</HI> whom thou offen|de&s;t, is a con&s;uming fire? and that the end of thy wicked life, is to dwell with perpetuall burnings? Though wicked men dare &s;inne, yet we dare not.</P>
<P>A godly man is not afraid of bani&s;hment, impri&s;onment, the Racke, the &s;trappado; he feareth not a Tyrant, a Tor|mentor, a &s;word, a gibbet, &amp;c. but he is afraid to offend God: He dareth <HI>dye</HI> for Chri&s;t, he dareth euen be burned at a &s;take, but he dareth not &s;inne: This is true Fortitude, and Heroi|call Magnanimitie.</P>
</DIV3>
<DIV3 N="18-19" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 18. &mdash; <HI>By word, and deed,</HI><LB>19. <HI>Through mightie &s;ignes and wonders, by the power of the Spirit of God.</HI></Q>
</EPIGRAPH>
<P>THe matter of <HI>Pauls</HI> glory, was <HI>to make the Gentiles obe|dient:</HI> concerning which, hee deliuereth three things: Fir&s;t, The meanes thereof: Secondly, His Trauaile: Third|ly, His De&s;ire to doe Chri&s;t &s;eruice therein.</P>
<PB N="280" REF="149">
<P>THe meanes of making the Gentiles obedient, is in the&s;e words: the other two in the re&s;t, to the end of the one and twentieth ver&s;e.</P>
<P>The Meanes are twofold: Outward: Inward.</P>
<P>The Outward, Audible or Vi&s;ible.</P>
<P>The Audible: The <HI>Word,</HI> that is, the preaching of it, to which may be referred his Conferences, Di&s;putations, Let|ters.</P>
<P>The Vi&s;ible, two: Fir&s;t, His holy life: Secondly, His Miracles.</P>
<P>His holy life, in this word, <HI>Deed;</HI> as <HI>Chry&s;o&s;tome, Are|tius, Sarcerius</HI> and others expound. Not a Generall; ex|pounded or diuided in the words following, <HI>Signes</HI> and <HI>Wonders;</HI> nor his labours, cares, and troubles vndergone in preaching, for his labours are &s;poken of in the latter part of the nineteenth ver&s;e; and his cares and troubles, were rather <HI>Sufferings</HI> then <HI>Deeds.</HI></P>
<P>The holy life of a Preacher is a great attractiue to winne vnto the Go&s;pell the good liking <HI>of men;</HI>
<NOTE PLACE="marg">2. <HI>Cor.</HI> 1.12. <HI>Philip.</HI> 3.17.20. 1. <HI>The&s;&s;.</HI> 2.1. <HI>&amp;c.</HI> 2. <HI>Tim.</HI> 3.10.</NOTE> and Saint <HI>Paul</HI> of|ten maketh mention of it in his Epi&s;tles.</P>
<P>His Miracles: Through <HI>mightie &s;ignes and wonders.</HI></P>
<P><HI>Signes;</HI> not Sacraments, though they be vi&s;ible &s;ignes of inui&s;ible grace:
<NOTE PLACE="marg">Aquin. in loc.</NOTE> but le&s;&s;er miracles, as <HI>Thomas:</HI> which are things which might in time haue beene done by naturall meanes, as healing of &s;ome di&s;ea&s;es.</P>
<P><HI>Wonders:</HI> Greater Miracles, which altogether exceed the power of Nature; as to conuert the &s;ub&s;tances of things, to rai&s;e the dead, &amp;c.</P>
<P>Or, <HI>Signes</HI> and <HI>Wonders,</HI> that is, Miracles, called <HI>Signes</HI> for their <HI>v&s;e, Wonders</HI> for their <HI>forme.</HI></P>
<P>Miracles are True or Fal&s;e.</P>
<P>True Miracles, are things done by the power of God, be|yond the cour&s;e and &s;trength of Nature, to manife&s;t the om|nipotencie of God, and to confirme the truth of the doctrine reuealed in the Word. Such were the wonders wrought by our Sauiour, and by his Apo&s;tles, and by Apo&s;tolicall men, for the fir&s;t three hundred yeares of the Church of the New Te&s;tament, which about that time cea&s;ed; and they were,
<PB N="281" REF="149">eyther in the <HI>things them&s;elues,</HI> or in the <HI>manner</HI> of them: as in putting life into a dead carka&s;&s;e, or in healing a di&s;ea&s;e (otherwi&s;e curable by naturall meanes) by a <HI>word,</HI> and in an <HI>in&s;tant.</HI></P>
<P>Fal&s;e miracles are wrought by the power of Satan, for the confirmation of lies, and to deceiue; being eyther truly be|yond the &s;trength of nature, or onely in &s;hew, as delu&s;ions of &s;en&s;e, or which haue hidden cau&s;es in nature.</P>
<P><HI>Mighty &s;ignes and wonders:</HI> or through the might of &s;ignes, &amp;c. Being meant eyther of <HI>Pauls</HI> might to worke them, or of their might in the hearts of &s;uch as &s;aw them.</P>
<P><HI>By the power of the Spirit of God.</HI> Which ble&s;&s;ed the words, deeds, miracles of the Apo&s;tles, and effectually wrought by them in the people.</P>
<P><HI>Chri&s;t furni&s;hed his Apo&s;tles with the gifts of vtterance,</HI> <MILESTONE UNIT="Doctr."> <HI>holy life, and miracles, to make the world obedient to the Go&s;pell. Mar.</HI> 16.20. <HI>And they preached euery where, the Lord working with them, and confirming the word with &s;ignes following. Amen.</HI> 2 <HI>Cor</HI> 12.12. <HI>The &s;ignes of an Apo&s;tle were wrought among you, in all patience, with &s;ignes and wonders, and mighty deedes. Heb.</HI> 2.4.</P>
<P>The preaching of the word is the <HI>power of God to &s;alua|tion to all that beleeue.</HI> <MILESTONE N="1" UNIT="&V;&s;e">
<NOTE PLACE="marg"><HI>Rom.</HI> 1.16.</NOTE> By <HI>this Word Paul</HI> conuerted the Gen|tiles: and <HI>this word</HI> we haue. Let vs be thankfull, and &s;uffer the power of it to conuert vs. <HI>This</HI> is the Word which was confirmed with mighty &s;ignes and wonders: if thou belee|ue&s;t it not, thou &s;halt be damned.</P>
<P>The <HI>word</HI> and <HI>life</HI> of Preachers mu&s;t edifie. <MILESTONE N="2" UNIT="&V;&s;e"> They mu&s;t haue a trumpet at their mouth, and a light in their hand,
<NOTE PLACE="marg"><HI>Iudg.</HI> 7.20.</NOTE>
<NOTE PLACE="marg"><HI>Math.</HI> 23.4</NOTE> as <HI>Gid<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ons</HI> &s;ouldiers. The <HI>Scribes</HI> and <HI>Phari&s;ies</HI> are taxed becau&s;e they <HI>lay heauy burdens vpon other mens &s;houlders, but them&s;elues would not moue them with one of their &s;ingers.</HI></P>
<P><HI>Alexander</HI> would bragge that he was a good Leader and a &s;tout Souldier.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Preachers mu&s;t not only require of others, but doe them&s;elues.</P>
<P>Miracles were a time in v&s;e, <MILESTONE N="3" UNIT="V&s;e"> to per&s;wade men of the truth of the Go&s;pell, as <HI>Nichodemus</HI> argued that Chri&s;t was a tea|cher &s;ent from God, becau&s;e of his miracles.
<NOTE PLACE="marg"><HI>Iohn</HI> 3 2.</NOTE> <HI>Apo&s;teli<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mira|culorum
<PB N="282" REF="150">&s;agena homines expi&s;cantes,</HI>
<NOTE PLACE="marg"><HI>Dama&s;c, orth. fid. l.</HI> 1. <HI>c.</HI> 3. <HI>paulo po&s;t initium.</HI></NOTE> <HI>ex ignorantiae profundo re|&s;pirare fecerunt:</HI> The Apo&s;tles fi&s;hing with the net of mira|cles drew men out of the bottome of the Sea of ignorance, that they might breathe in the comfortable ayre of the Go|&s;pell, &s;aith <HI>Dama&s;cen.</HI></P>
<P>Such miracles were eyther to prepare the mindes of men to receiue the truth, or to confirme it being receiued. So be|fore the Sermon in the Mount,
<NOTE PLACE="marg"><HI>Luke</HI> 6.17.18.19.20. <HI>&amp; &s;eq. Leo Mag. &s;erm. in fe&s;t. om. Sanct.</HI></NOTE> our Sauiour did many mira|cles; <HI>&V;t cuius potentiam experiebantur tam benignam, non am|bigerent &s;alutarem e&s;&s;e doctrinam:</HI> That hauing experience of the goodne&s;&s;e of his doings, they need not doubt of the &s;oundne&s;&s;e of his doctrine, &s;aith <HI>Leo.</HI> Al&s;o <HI>Signes fellowed the preaching</HI> of the word, <HI>Marke</HI> 16.20.</P>
<P><HI>Bellarmine</HI> endeuoureth to &s;hew the Church of Rome to bee the true Church,
<NOTE PLACE="marg"><HI>Bellarm. tom.</HI> 2. <HI>lib.</HI> 4. <HI>de eccl. c.</HI> 14</NOTE> becau&s;e of the power it alwayes had, and hath (&s;aith hee) to worke miracles: and for want of this power vpbraydeth the Prote&s;tants: among fifteene notes of the church, making the glory of miracles to be the eleuenth.</P>
<P>But many
<NOTE N="*" PLACE="marg"><HI>Canus loc. l.</HI> 11. <HI>c.</HI> 6. <HI>Caiet. opu&s;c. tom.</HI> 2. <HI>tract.</HI> 1. <HI>c.</HI> 5. <HI>Eling. loc. com. l.</HI> 4. <HI>c.</HI> 42. <HI>E&s;pen. in</HI> 2 <HI>Tim.</HI> 4. <HI>Digr.</HI> 21.</NOTE>, and tho&s;e not the meane&s;t of his &s;ide, di&s;claim their Legends, and are a&s;hamed of their miracle-workers, af|firming that there is no &s;table more full of dung, then &s;uch &s;tories are of lies.</P>
<P>There is now no nece&s;&s;ity of miracles: &s;o affirmeth S. <HI>Chry|&s;o&s;tome</HI>
<NOTE N="a" PLACE="marg"><HI>Chry&s;. hom.</HI> 19. <HI>oper. imper&s;.</HI></NOTE>. And Saint <HI>Augu&s;tine</HI> &s;aith, that hee which now re|quireth a miracle to beleeue, makes him&s;elfe prodigious
<NOTE N="b" PLACE="marg"><HI>Aug. de C. Dei l.</HI> 22. <HI>c.</HI> 8.</NOTE>. <HI>Signes</HI> are for <HI>vnbeleeuers,</HI> 1 <HI>Cor.</HI> 14.22.</P>
<P>What glory <HI>Bellarmine</HI> getteth to his Church by miracles may be di&s;cerned by the&s;e Scriptures, <HI>Mat.</HI> 7.22. and 24.24. 2 <HI>The&s;.</HI> 2.9. <HI>Reuel.</HI> 13.13.14. Where miracles in the&s;e dayes are the note of wicked men, fal&s;e prophets, and of Antichri&s;t: e&s;pecially if they be to admiration onely, and not to profit, as to flye in the ayre, to make images walke, &s;peake
<NOTE N="c" PLACE="marg">Chry&s;. loc. &s;up. citat.</NOTE>, &amp;c. &s;uch as are the miracles of the Romani&s;ts for the mo&s;t part.</P>
<P>It is nece&s;&s;ary that a <HI>new</HI> doctrine be confirmed with mi|racles, &s;aith <HI>Bellarmine:</HI> but the doctrine wee teach is <HI>as old</HI> as the <HI>Bible;</HI> and therefore wee willingly leaue to them the glory of their monki&s;h wonders.</P>
<PB N="283" REF="150">
<P>And yet we are not without miracles. We cannot ca&s;t out Diuels by exorci&s;mes, as their Fryers doe, till they make them&s;elues ridiculous to all the world: but wee through preaching the Go&s;pell ca&s;t out &s;inne. Wee cannot rai&s;e the bodily dead, as euery petty Saint in the Church of Rome: but wee through the ble&s;&s;ing of God rai&s;e them which are &s;piritually dead in tre&s;pa&s;&s;es and &s;innes. I de&s;ire no other miracle to proue the truth of the Religion I profe&s;&s;e, but the worke of Faith and Repentance in my heart, manife&s;ted in my life.</P>
<P><HI>By the power of the Spirit of God.</HI> <MILESTONE N="4" UNIT="&V;&s;e"> Miracles preuaile not to per&s;wade without the Spirit of God. So <HI>Mo&s;es</HI> tels the I&s;|raelites, <HI>Yee haue &s;eene the great tentations, the &s;ignes,</HI>
<NOTE PLACE="marg"><HI>Deut.</HI> 29.2.3.4.</NOTE> <HI>and tho&s;e great miracles which God did to Pharaoh, and vnto all his &s;er|uants, and vnto all his Land: But the Lord hath not giuen you an heart to perceiue, eyes to &s;ee, and eares to heare, vnto this day.</HI></P>
<P>Neyther doth the word; nor the iudgements, and exem|plary puni&s;hments which God inflicteth, in our eyes vpon lewd per&s;ons, as drunkards, &amp;c. auaile to bring vs to repen|tance without the effectuall operation of the holy Gho&s;t. O the vnutterable corruption of our hearts, and our reprobate|ne&s;&s;e vnto that which is good.</P>
<P>Pray that thou mai&s;t profit vnto godline&s;&s;e by the word, Sacraments, Iudgements of God, which is a &s;igne thou ha&s;t the Spirit dwelling in thee: Pray for that Spirit: For thy <HI>heauenly Father will giue the holy Spirit to them which aske him, Luke</HI> 11.13.</P>
</DIV3>
<DIV3 N="19-21" TYPE="verse">
<PB N="284" REF="151">
<EPIGRAPH>
<Q>VERSE 19. &mdash; <HI>So that from Hieru&s;alem, and round about vnto Illyricum, I haue &s;ully preached the Go&s;pell of Chri&s;t.</HI><LB>20. <HI>Yea, &s;o haue I &s;triuen to preach the Go&s;pell, not where Chri&s;t was named, le&s;t I &s;hould build vpon another mans foundation:</HI><LB>21. <HI>But as it is written, To whom he was not &s;poken of, they &s;hall &s;ee: and they that haue not heard &s;hall vnder|&s;tand.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words are the two other things &s;et downe concer|ning <HI>Pauls</HI> bringing the Gentiles to obedience, namely his <HI>trauell</HI> about it, and his earne&s;t de&s;ire to doe Chri&s;t &s;eruice therein. The fir&s;t in the 19. ver&s;e, the other in the 20. and 21. ver&s;es.</P>
<P>In the fir&s;t we haue the Execution of his office, and the Place. The execution of his office, <HI>preaching the Go&s;pell of Chri&s;t;</HI> &s;et forth by the manner, <HI>fully.</HI></P>
<P><HI>Fully preached.</HI> The word in the Greeke &s;ignifies <HI>to fulfill.</HI></P>
<P>Some thinke that <HI>Paul</HI> v&s;eth a Metaphor,
<NOTE PLACE="marg">Tolet.</NOTE> in which hee &s;hould compare the Go&s;pell to a net, which <HI>Paul</HI> hath filled with the Gentiles.</P>
<P>Some expound,
<NOTE PLACE="marg">Luther.</NOTE> I haue filled all places with the Go&s;pell.</P>
<P>Some,
<NOTE PLACE="marg">Caluin.</NOTE> I haue &s;upplyed that which was lacking, carrying the Go&s;pell of Chri&s;t farre off, which was neer-hand preach|ed by others.</P>
<P>But the be&s;t is that is here tran&s;lated, <HI>fully preached,</HI> that is, fully di&s;charged the duty of an Apo&s;tle, as <HI>Archippus</HI> is wi&s;hed to <HI>fulfill his ministery:</HI>
<NOTE PLACE="marg"><HI>Colo&s;&s;.</HI> 4.18.</NOTE> which <HI>Paul</HI> by another word &s;omewhere
<NOTE N="*" PLACE="marg"><GAP DESC="foreign">. <HI>Acts</HI> 20.24.</NOTE> calleth <HI>fini&s;hing his mini&s;tery,</HI> and <HI>declaring the whole councell of God</HI>
<NOTE N="a" PLACE="marg"><GAP DESC="foreign">. <HI>Acts</HI> 20.27.</NOTE>.</P>
<P>The place is &s;et downe by the two <HI>termini,</HI> or vttermo&s;t bounds of his trauell, <HI>Hieru&s;alem</HI> and <HI>Illyricum:</HI> and the <HI>me|dium</HI> or middle places betweene, <HI>round about,</HI> not by a right line, but circlewi&s;e.</P>
<P><HI>Hieru&s;alem</HI> a Citie of <HI>Iudea</HI> in the Ea&s;t: <HI>Illyricum</HI> a coun|try we&s;tward from <HI>Hieru&s;alem,</HI> hauing on the North <HI>Hun|gary,</HI> on the We&s;t <HI>I&s;tria</HI> a part of <HI>Italy,</HI> on the South the
<PB N="285" REF="151"><HI>Adriaticke&s;ea:</HI> it is now called <HI>Sclauonia. Danubius</HI> the grea|te&s;t riuer in Europe entring into Illyricum, receiueth into it 60. Riuers, and is thenceforth called I&s;ter. S. <HI>Hierom</HI> was borne in this country in a towne called <HI>Strido,</HI> though the Italians contend this towne to be in <HI>I&s;tria.</HI></P>
<P>From <HI>Hieru&s;alem</HI> to <HI>Illyricum</HI> by a right line is about 1000. miles; but <HI>Paul</HI> trauelled not <HI>&s;o,</HI> for it had not beene diffi|cult <HI>&s;o</HI> to haue done in a &s;hort time, both <HI>Iury</HI> &amp; <HI>Illyricum</HI> be|ing &s;cituated vpon the Sea: he began at Hieru&s;alem, though his fir&s;t Sermon were preached at Dama&s;cus, from whence he went into Arabia, and &s;o to Dama&s;cus againe, and then to Hieru&s;alem, then to Syria, Phaenicia, Cilicia, Pamphilia, Licia, to Phrygia, Pi&s;idia, to Galatia, Bithinia, Cappadocia, and many other Countries Northward from Hieru&s;alem many hundred miles: thence We&s;tward into Greece, and &s;o through Macedonia and Achaia to Illyricum: and this not once onely, but diuers times returning to the &s;ame places: So that that was fulfilled which Chri&s;t &s;pake vnto him be|ing in a traunce at Hieru&s;alem, <HI>I will &s;end thee farre hence vnto the Gentiles.</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 22.21.</NOTE></P>
<P>The hor&s;es which <HI>Habakkuk</HI> &s;peaketh of,
<NOTE PLACE="marg"><HI>Habak.</HI> 3.15.</NOTE> <HI>Thou didde&s;t walke through the &s;ea with thine hor&s;es, Hicrom</HI> there expounds of the Apo&s;tles which carried Chri&s;t,
<NOTE PLACE="marg"><HI>P&s;al.</HI> 45.4.</NOTE> <HI>riding pro&s;perou&s;ly</HI> to the Gentiles, and among all the Apo&s;tles, he &s;aith that <HI>Paul</HI> is that <HI>white hor&s;e</HI> in the 19. of the <HI>Reuelation.</HI> I thinke hee might rather haue &s;aid, <HI>Reu.</HI> 6.2.</P>
<P><HI>Hierom</HI> al&s;o cals <HI>Paul the Arrow of God,</HI>
<NOTE PLACE="marg"><HI>Hieron. tom.</HI> 3. <HI>in expo&s;. P&s;al.</HI> 45. <HI>ad prin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ipiam virg.</HI></NOTE> applying to him that of <HI>P&s;al.</HI> 127.4. <HI>As arrowes in the hand of a mighty man.</HI></P>
<P>S. <HI>Chry&s;o&s;tome</HI> compares him to the <HI>Sunne,</HI> &s;o &s;peedily and powerfully did hee illu&s;trate the whole world almo&s;t with the Go&s;pell of Chri&s;t.</P>
<P><HI>Mo&s;es</HI> and <HI>Aaron</HI> conuerted not one country, namely, Aegypt with their &s;ignes and wonders: but <HI>Paul</HI> many Ci|ties and Countries, &s;auing innumerable &s;oules.</P>
<P>The &s;econd, which is <HI>Pauls</HI> earne&s;t de&s;ire, is in the 20. and 21. ver&s;es, where we may con&s;ider two things: 1. The intention of his de&s;ire: 2. The obiect of it.</P>
<P>The intention is notably expre&s;&s;ed in the Greeke word,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE>
<PB N="286" REF="152">which &s;ignifies a <HI>high ambition</HI> to preach the Go&s;pell: that which he did, he was ambitious to doe.</P>
<P>The obiect, <HI>to preach the Go&s;pell,</HI> &s;et forth by the condition of the place where: which is &s;et downe negatiuely and affir|matiuely.</P>
<P>The negatiue; <HI>not where Chri&s;t was named</HI> and preached be|fore; declared by a rea&s;on; <HI>le&s;t he &s;hould build on another mans foundation:</HI> not that it was vnlawfull for him &s;o to doe, but becau&s;e it was proper to Apo&s;tles to lay foundations of Churches, hee would not enter vpon other mens labours, and &s;o deriue the glory due to them, to him&s;elfe. Where Chri&s;t was already knowne there was not &s;o much need of him; and therefore he applied him to &s;uch places where he was not knowne, that hee might enlarge his kingdome, and &s;aue the moe: not vnlike our Ma&s;ter who left the <HI>ninety nine &s;heepe</HI> in the wilderne&s;&s;e, and &s;eeketh the <HI>lo&s;t one.</HI></P>
<P>The affirmatiue; but <HI>where Chri&s;t is not named,</HI> which he deliuereth in the words of <HI>E&s;ay</HI> the Prophet:
<NOTE PLACE="marg"><HI>E&s;ay</HI> 52.15.</NOTE> <HI>To whom hee was not &s;poken of, they &s;hall &s;ee, &amp;c.</HI></P>
<P><HI>Paul</HI> greatly and with earne&s;t de&s;ire laboureth in prea|ching the Go&s;pell, as appeareth in the booke of the Acts.</P>
<P><HI>Mini&s;ters of the word mu&s;t earne&s;tly labour in di&s;charging their office,</HI> <MILESTONE UNIT="Doctr."> <HI>Mat.</HI> 9.38. Mini&s;ters are called <HI>Harue&s;t labourers,</HI> 2 <HI>Tim.</HI> 4.5. They mu&s;t <HI>watch,</HI> they mu&s;t <HI>&s;uffer,</HI> they mu&s;t <HI>worke,</HI> that they may <HI>make their mini&s;tery fully knowne.</HI></P>
<P>For preuention, <MILESTONE N="1" UNIT="&V;&s;e"> <HI>Pauls</HI> trauell from place to place is not to be followed of <HI>ordinary</HI> Mini&s;ters. In a Church <HI>planted</HI> a rouing and vagrant Mini&s;tery is vncomely.</P>
<P>It was &s;aid to the Apo&s;tles,
<NOTE PLACE="marg"><HI>Act.</HI> 1.8.</NOTE> <HI>yee &s;hall be witne&s;&s;es to me both in Hieru&s;alem and in all Iudea, and in Samaria, and to the vtter|most part of the earth:</HI>
<NOTE PLACE="marg"><HI>Tit.</HI> 1.5.</NOTE> but <HI>Titus</HI> mu&s;t <HI>ordaine Elders in euery City:</HI>
<NOTE PLACE="marg">1 <HI>Pet.</HI> 5.2.</NOTE> and to vs it is &s;aid, <HI>Feed the flocke which is among you.</HI></P>
<P><HI>Pastor,</HI> is a word of relation to a flocke, &s;o that no flock, no Pa&s;tor properly.</P>
<P><HI>Mini&s;ter</HI> is a tearme of action, and requires a place for lawfull imployment.
<NOTE PLACE="marg">Booke of Con|&s;tit. Can. 33.</NOTE> Therefore it is well prouided in our Church, again&s;t making Deacons or Prie&s;ts, which haue not fir&s;t &s;ome certaine place where to v&s;e their function:
<PB N="287" REF="152">though there be <HI>Titular</HI> Bi&s;hops at Rome, yet we are not to reckon of the Mini&s;tery as of a <HI>title onely.</HI></P>
<P>Tho&s;e therefore which haue no &s;tation, are to be accu&s;ed; for <HI>we</HI> are to be as <HI>&s;tarres</HI> fixed in our &s;euerall orbs: tho&s;e al|&s;o which hauing a &s;tation delight to gad abroad, and to en|trude into other mens Cures, without a iu&s;t and orderly calling.</P>
<P><HI>Chry&s;o&s;tome</HI> iu&s;tly accu&s;eth <HI>Epiphanius</HI> Bi&s;hop of Cyprus, to haue done contrary to the Canons, in making mini&s;ters in his Dioce&s;&s;e,
<NOTE PLACE="marg"><HI>Socra. Schol. l. c.</HI> 11.13.</NOTE> and admini&s;tring the Communion without his licence.</P>
<P>The Elders of Ephe&s;us mu&s;t feed (not the Corinthians, but) <HI>the flocke committed to them,</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 20.28.</NOTE> <HI>ouer which God had made them ouer&s;eers,</HI> which was the Church at Ephe&s;us.</P>
<P><HI>Paul</HI> would not build on another mans foundation, <MILESTONE N="2" UNIT="V&s;e"> but as a wi&s;e ma&s;ter-builder layes the foundation,
<NOTE PLACE="marg">1 <HI>Cor.</HI> 3.10.</NOTE> and <HI>we build</HI> thereupon.</P>
<P>It is our happine&s;&s;e that wee haue a foundation already layd, for it requires more skill to lay the foundation of a Church, then any Mini&s;ter in Chri&s;tendome in their ordi|nary calling may challenge to them&s;elues.</P>
<P>The Apo&s;tles and apo&s;tolicall men planted, and we mu&s;t water: &s;ome &s;uch founded this Church of England; it is our part not to &s;uffer the Churches we haue receiued to bee dilapidated, and fall to decay: neither is this without glory, For <HI>non minor e&s;t virtus quam quaerere parta tueri:</HI> As it is a vertue to get, &s;o to keepe that which is gotten. Though we conuert not men from <HI>Gentili&s;me</HI> to <HI>Chri&s;tianity,</HI> yet we con|uert men from <HI>&s;inne</HI> to <HI>righteou&s;ne&s;&s;e,</HI> without which none can be &s;aued.</P>
<P>Idle and ignauous Mini&s;ters are to be reproued. <MILESTONE N="3" UNIT="&V;&s;e"> <HI>Paul</HI> la|boureth, and <HI>our ble&s;&s;ed Sauiour him&s;elfe</HI> euen toyleth in prea|ching, and &s;hall <HI>we</HI> be negligent and &s;lothfull?</P>
<P>One of the greate&s;t commendations of a good Mini&s;ter, is to be <HI>painfull,</HI> and therefore <HI>Paul</HI> when he would commend him&s;elfe, &s;peakes of his labours:
<NOTE PLACE="marg">1 <HI>Cor.</HI> 15.10. 2 <HI>Cor.</HI> 11.23.</NOTE> <HI>I haue laboured more abun|dantly then they all:</HI> and <HI>in labours more abundant.</HI></P>
<P>The Husbandman cannot plow his ground, and get in
<PB N="288" REF="153">his harue&s;t without much &s;weat: nor a Carpenter hew his timber, and frame and rai&s;e his hou&s;e without &s;ore labour: now Mini&s;ters are Gods <HI>Hu&s;bandmen</HI> and Chri&s;ts <HI>builders,</HI> and therefore they mu&s;t labour in &s;tudying, in preaching, &amp;c. that Chri&s;t may be glorified, and their people &s;aued.</P>
<P>A &s;ore trauaile is appointed for <HI>vs,</HI> but it is in the power of our people much to ea&s;e vs, though not by di&s;charging vs from labouring, yet by making our labour plea&s;ant and delightfull to vs: namely, when they receiue the word with <HI>meekne&s;&s;e,</HI> being <HI>tractable,</HI> and becomming <HI>obedient</HI> there|to. A rich and plentifull crop, makes the Husbandman to ri&s;e earely in harue&s;t time, not as to labour, but as to play and pa&s;time.</P>
<P>If our people be &s;tubborne and froward, it takes away our heart and courage; but if wee may &s;ee good fruit of our la|bours, it reioyceth vs, it encourageth vs, yea our healths, our liues are not deare vnto vs, but we cheere fully <HI>&s;acrifice</HI> them to Chri&s;t and his Church.</P>
<P>The <HI>top</HI> of euery mans ambition, <MILESTONE N="4" UNIT="&V;&s;e"> mu&s;t bee to honour Chri&s;t, and to promote the Go&s;pell, that they which &s;ee not, nor vnder&s;tand may &s;auingly acknowledge the Lord Ie&s;us.</P>
<P>The <HI>Magi&s;trate</HI> mu&s;t, the <HI>Mini&s;ter</HI> mu&s;t, yea <HI>euery pri|uate</HI> man mu&s;t be carefull hereof: which is, when we liue &s;o, as that by our godly conuer&s;ation others are won to the loue of Chri&s;t and the Go&s;pel. If thou bee&s;t a profane and wicked liuer, thou hindre&s;t the inlarging of Chri&s;ts kingdome, not only in <HI>thy &s;elfe,</HI> but in <HI>others</HI> al&s;o, who are &s;candalized, and &s;peake euill of the way of godline&s;&s;e through thy naugh|tine&s;&s;e.</P>
<P>It is fearefull to heare how the hearing of the word, and the &s;tudy of godline&s;&s;e is bla&s;phemed by the <HI>niggardi&s;e, di&s;&s;embling</HI> and fal&s;hood of &s;uch who would &s;eeme the <HI>for|warde&s;t</HI> in profe&s;&s;ing the Go&s;pell.</P>
<P>Let vs all pray and endeuour,
<NOTE PLACE="marg">2 <HI>The&s;.</HI> 3.1.</NOTE> that the <HI>word of the Lord may haue free cour&s;e and be glorified,</HI> which &s;hall be, not when wee onely <HI>&s;peake,</HI> but when we <HI>liue</HI> like Chri&s;tians, profe&s;&s;ing the Go&s;pell of our Lord Ie&s;us.</P>
<PB N="289" REF="153">
<P>To whom he was not &s;poken they &s;hall &s;ee, <MILESTONE N="5" UNIT="V&s;e"> and they that haue not heard &s;hall vnder&s;tand: Here we may note the &s;tate of an vnregenerate man; he &s;ees not nor vnder&s;tands: and the meanes to come out of that e&s;tate, to be the hearing of the word preached.</P>
<P>It is mi&s;erable to be depriued of our bodily eyes: but to be without the eye of the <HI>&s;oule,</HI> which is the vnder&s;tanding of Chri&s;t, exceeds in mi&s;ery: and in this ca&s;e is euery one vnconuerted though he haue neuer &s;o politicke a pate, and great <HI>Acumen.</HI></P>
<P><HI>Not to &s;ee and vnder&s;tand:</HI> that is, to be a blind bea&s;t: For vnder&s;tanding and rea&s;on is the &s;pecificall difference be|tweene a man and a bea&s;t; and the P&s;almi&s;t &s;aith,
<NOTE PLACE="marg"><HI>P&s;al</HI> 49. <HI>vlt.</HI></NOTE> that <HI>man in honour, if he vnder&s;tand not, is like the bea&s;ts.</HI></P>
<P>So is <HI>Nabuchadnezzar</HI> &s;aid to be turned into a bea&s;t, when his vnder&s;tanding was taken from him.</P>
<P><HI>Diogenes</HI> his &s;eeking for men in the populous city of A|thens may bee hither applied: for indeed, though many in &s;hape re&s;emble <HI>rea&s;onable men;</HI> yet in their liues are <HI>vnrea&s;o|nable bea&s;ts.</HI> So are wicked men called Lyons, Foxes, Dogs, Swme, &amp;c. in the Scriptures; becau&s;e either they know not and &s;o <HI>&s;peake euill,</HI> or <HI>what they know naturally, in tho&s;e things they corrupt them&s;elues as bruit bea&s;ts,</HI> as S. <HI>Iude</HI> &s;peaketh.
<NOTE PLACE="marg"><HI>Iude</HI> 10. <HI>Ierem.</HI> 10.14.</NOTE></P>
<P>Euery man is a bea&s;t by his owne knowledge, <HI>or bruiti&s;h in his knowledge:</HI>
<NOTE PLACE="marg"><HI>P&s;al.</HI> 73.22.</NOTE> and <HI>Dauid</HI> for vttering &s;ome erroneous &s;peeches in a tentation, &s;aith that he was <HI>fooli&s;h</HI> and <HI>ignorant,</HI> a very <HI>bea&s;t before God.</HI> If <HI>Dauid</HI> for that bee a bea&s;t, much more are our drunkards, and other lewd liuers, bea&s;ts. And that they are &s;o may be &s;hewed thus.</P>
<P>A bea&s;t liues onely by &s;en&s;e; &s;o are the liues of lewd peo|ple meerely &s;en&s;uall. Again, a bea&s;t fore&s;ees not future things; As a hor&s;e that hath good pa&s;ture to day, thinkes not of any pa&s;ture for to morrow, for he hath no rea&s;on; &s;o a carnall man dotes vpon the things of <HI>this pre&s;ent life,</HI> forethinks not, nor foreprouides, of the <HI>life which is to come.</HI></P>
<P>Farther, &s;peake to a bea&s;t it vnder&s;tands not; it is not won by entreat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es, nor terrified by threatnings, nor per&s;waded by arguments: So when we preach the promi&s;es, or the threat|nings,
<PB N="290" REF="154">and v&s;e all arguments to per&s;wade bla&s;phemers, drun|kards, &amp;c. yet they reforme not their conuer&s;ation; what are they then other then very bruit bea&s;ts? would not a bruit bea&s;t profit as much as &s;ome doe? Ah, it were well for them in regard of them&s;elues, that they were dogs or toads, and not men and women, that they might not bee &s;en&s;ible of euerla&s;ting burnings.</P>
<P>If God by his word, hath giuen thee an vnder&s;tanding and obedient heart, prai&s;e him, and glorifie him in thy life.</P>
</DIV3>
<DIV3 N="22-24" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 22. <HI>For which cau&s;e al&s;o I haue beene much hindred from comming to you.</HI><LB>23. <HI>But now hauing no more place in the&s;e parts, &amp; hauing a great de&s;ire the&s;e many yeares to come vnto you,</HI><LB>24. <HI>When&s;oeuer I take my iourney into Spaine, I will come vnto you: For I tru&s;t to &s;ee you in my iourney, and to be brought on my way thitherward by you, if fir&s;t I be &s;omewhat filled with your company.</HI></Q>
</EPIGRAPH>
<P>HItherto he hath excu&s;ed his manner of writing; now in the&s;e words, and &s;o to the end of this Chapter hee excu&s;eth his not comming to the Romanes.</P>
<P>And this he excu&s;eth two wayes: fir&s;t, that hee hath not come <HI>yet;</HI> &s;econdly, that he doth not come <HI>now.</HI></P>
<P>The fir&s;t of the&s;e in the&s;e ver&s;es, the other in the re&s;t.</P>
<P>This is brought in by a <HI>Prolep&s;is:</HI> for from the 19. ver&s;e &s;ome might obiect: <HI>Paul,</HI> you haue trauelled into many Countries for the &s;pace of the&s;e 20. yeares; in all this while could you find <HI>no time</HI> to &s;ee <HI>vs?</HI> mu&s;t <HI>we</HI> of all other bee the mo&s;t neglected?</P>
<P>To this <HI>Paul</HI> an&s;weres: of which his an&s;wer there are two parts: fir&s;t, the rendring of the rea&s;on, why hee came not to them as yet. The other a promi&s;e to come vnto them.</P>
<P>The rea&s;on: <HI>he was hindred:</HI> as if he &s;hould &s;ay; It was not, my brethren, any want of good will, but I haue bin hindred.</P>
<P>This is amplified fir&s;t by the greatne&s;&s;e of the impedi|ment; <HI>I haue beene much hindred:</HI> if it had beene but a &s;leight matter, <HI>Paul</HI> would haue &s;tept ouer it, and haue come, but it was very waighty.</P>
<PB N="291" REF="154">
<P>Secondly, by &s;etting downe the thing it &s;elfe which hin|dred him; in the&s;e words, <HI>for which cau&s;e;</HI> namely, preaching Chri&s;t where hee had not beene named; mentioned in the 20. and 21. ver&s;es. The Romanes were conuerted already, and if <HI>Paul</HI> had gone to them, he had lo&s;t &s;o much time for the conuerting of many people which neuer heard of Chri&s;t; and &s;o had preferred a matter not &s;o nece&s;&s;ary, be|fore the nece&s;&s;ary and mo&s;t waighty duty of his Apo&s;tle&s;hip, which was to plant Churches where there were none. In &s;ome other place he mentioneth <HI>Satans</HI> hindring him, who is mo&s;t bu&s;ie to oppo&s;e the preaching of the Go&s;pell, as that which brings ruine to his kingdome,
<NOTE PLACE="marg">1 <HI>The&s;.</HI> 2.18.</NOTE> but here hee mentio|neth the other, which is the <HI>let</HI> he &s;peakes of, Chap. 1.13.</P>
<P>His promi&s;e is in the 23. and 24. ver&s;es, where we haue the prom&s;e; <HI>I will come to you;</HI> and the amplification.</P>
<P>Fir&s;t, by two rea&s;ons: the fir&s;t, a kind of nece&s;&s;ity; <HI>&s;eing I haue no more place in the&s;e parts,</HI> being now come to the bor|ders of Italy; and to the &s;ea coa&s;t, planting the Go&s;pell eue|ry where.</P>
<P>The &s;econd, from his <HI>de&s;ire</HI> to come vnto them, &s;et forth by the antiquity of it; <HI>the&s;e many yeares:</HI> That which wee truly de&s;ire we endeauour to enioy, but I haue had <HI>a long de|&s;ire to come vnto you,</HI> therefore I will come.</P>
<P>Secondly, from the time: <HI>when&s;oeuer I take my iourney in|to Spaine:</HI> It is probable that <HI>Paul</HI> neuer was in Spaine, though &s;ome and tho&s;e ancients too bee of another mind, How&s;oeuer, <HI>Pauls</HI> proiect was, to haue by Rome trauelled into Spaine, and there to haue preached Chri&s;t.</P>
<P>Thirdly, from an expo&s;ition: <HI>for I tru&s;t, &amp;c.</HI> where is fir&s;t a correction; <HI>I tru&s;t to &s;ee you:</HI> hee doth not ab&s;olutely pro|mi&s;e, but he <HI>tru&s;teth:</HI> which word here importeth fallability, and vncertainty, though when it is v&s;ed of the Supernatu|rall grace of hope, grounded vpon &s;aith, it notes certainty in|fallible; but here <HI>Paul</HI> had no word of faith, though after|ward he came to Rome, as in the Story of the Acts. He was not ignorant that many things fall betweene the Chalice and the chinne, according to the prouerb, and therefore he addeth this correction.</P>
<PB N="292" REF="155">
<P>Secondly, here is mentioned the benefit comming to <HI>Paul</HI> by his iourney to Rome, which maketh vp a mo&s;t Chri&s;tian complement. The benefit is double: Fir&s;t, <HI>to bee brought on his way toward Spaine by them:</HI> not that <HI>Paul</HI> affe|cted any &s;tate, but to be furthered by their aduice and intel|ligence, <HI>that,</HI> being one of their famous Prouinces. The other, contentation, and much &s;atisfaction in their compa|ny: <HI>that I may be filled &s;omewhat with your company:</HI> He &s;aith <HI>filled,</HI> le&s;t they &s;hould thinke he meant to make no &s;tay with them; and <HI>&s;omewhat filled;</HI> to let them vnder&s;tand, that in his opinion he could neuer be weary of their company, nor &s;atisfie him&s;elfe with it.</P>
<P>The &s;umme is, that <HI>Paul</HI> de&s;ires to come to Rome, but is yet hindred; and he will come if God <HI>permit.</HI></P>
<P><HI>The purpo&s;es and de&s;ires of men,</HI> <MILESTONE UNIT="Doctr."> <HI>are ruled and ouer-ruled by the prouidence and will of God. Prou.</HI> 16.9. <HI>A mans heart de|ui&s;eth his way, but the Lord directeth his &s;teppes.</HI> We haue a quotidian experience hereof, as witne&s;&s;eth our ordinary &s;peech: Man purpo&s;eth, but God di&s;po&s;eth.</P>
<P>The Go&s;pell commeth to a Countrey not by chance, <MILESTONE N="1" UNIT="&V;&s;e"> nor by the will of man, but by the <HI>will of God:</HI> and the <HI>iourneyes</HI> of Mini&s;ters are &s;pecially directed, yea their <HI>words,</HI> as a god|ly man hauing to admiration &s;poken,
<NOTE PLACE="marg"><HI>Moy&s;es Abbas, apud Ca&s;&s;ian. col|lat.</HI> 1. <HI>c. vlt.</HI></NOTE> confe&s;&s;ed, &s;aying, That though at that time he was &s;o enabled, yet he had ob&s;erued, that at &s;ome other time, being entreated, and hauing a de|&s;ire, he could not vtter one &s;entence profitably.</P>
<P><HI>Augustine</HI> al&s;o &s;aith, That at a Sermon hee conuerted an Hereticke, by a pa&s;&s;age which was giuen him at that in&s;tant, of which he had no way meditated before.</P>
<P>In the Reuelation, Chri&s;t is &s;aid to haue <HI>Starres in his hight hand,</HI> which are the Preachers of the Word, enlight|ning the world with the Go&s;pell: and &s;aid to bee in the <HI>right hand of Christ,</HI> not onely for <HI>protection,</HI> but becau&s;e they <HI>ri&s;e</HI> and <HI>&s;ette</HI> at his appointment, now &s;hining in one Country, now in another.</P>
<P>By the mercifull and good prouidence of God, the Go&s;|pell hath &s;hined many hundred yeares agoe to this Land: Let vs take heed vnto it, and walke in the light while wee
<PB N="293" REF="155">haue it, that it neuer may be &s;aid to vs, as &s;ometime to <HI>Cora|zin, Beth&s;aida</HI> and <HI>Capernaum,</HI> If the preaching that hath been in England, had been in the Ea&s;t or We&s;t Indyes, they would long &s;ince haue conuerted, at lea&s;t, not &s;o haue <HI>&s;leigh|ted</HI> and <HI>aba&s;ed</HI> it, as England doth.</P>
<P>From <HI>Pauls</HI> practice ob&s;erue a point of wi&s;dome: <MILESTONE N="1" UNIT="Ob&s;er."> <HI>Paul</HI> preferreth planting of Churches, before &s;eeing eyther <HI>Rome</HI> or the Romanes. So preferre thou things <HI>nece&s;&s;arie</HI> before <HI>vnnece&s;&s;arie,</HI> the <HI>maine</HI> duties of godline&s;&s;e and thy calling, before things of <HI>meaner</HI> con&s;equence.</P>
<P><HI>Martha</HI> is reprooued by our Sauiour Chri&s;t,
<NOTE PLACE="marg"><HI>Luke</HI> 10.41.42.</NOTE> for want of this wi&s;dome; and they are not to be excu&s;ed in the Pa|rable, who preferre the <HI>trying of Oxen,</HI> &amp;c.
<NOTE PLACE="marg"><HI>Luke</HI> 14.16.17. <HI>&amp; &s;eq.</HI></NOTE> before <HI>comming to the great Supper.</HI></P>
<P>E&s;teeme not <HI>by-matters,</HI> as <HI>maine;</HI> nor the <HI>maine,</HI> as tho&s;e of the <HI>by.</HI> It is the great fault of many, that pur&s;ue matters of plea&s;ure, profit, and vnnece&s;&s;ary and vnprofitable tra|uaile, leauing the principall and nece&s;&s;ary duties of their calling and grauer and more weightie employments,
<NOTE PLACE="marg"><HI>Phra&s;is Ennianae apud Gell. Noct. Att. l.</HI> 19. <HI>c.</HI> 10.</NOTE> <HI>praeter|propter vitam viuentes,</HI> liuing to any end rather, then that to which they &s;hould liue.</P>
<P>Here al&s;o note a &s;ecret: <MILESTONE N="2" UNIT="Ob&s;er."> A man may will that which is contrary to Gods will, without &s;inne. This Riddle is a&s;&s;oy|led, by di&s;tingui&s;hing Gods will: which is eyther of the <HI>&s;igne,</HI> and reuealed, or of his <HI>good plea&s;ure</HI> and &s;ecret.</P>
<P>What&s;oeuer thought or de&s;ire is contrary to the fir&s;t, is a &s;in; but not &s;o in the &s;econd, if it be &s;ubordinate thereunto.</P>
<P><HI>Paul</HI> de&s;ireth and plotteth to come to Rome, and com|meth not; to goe into Spaine, and goeth not:
<NOTE PLACE="marg"><HI>Act.</HI> 16.6.7.</NOTE> to preach the Word in A&s;ia, and is not &s;uffered, for God willeth other|wi&s;e, and yet <HI>Paul</HI> &s;inneth not.</P>
<P><HI>Augu&s;tine</HI> giueth a notable in&s;tance: A man lyeth very &s;icke; God willeth that hee &s;hall dye of that &s;ickne&s;&s;e;
<NOTE PLACE="marg"><HI>Aug. tom.</HI> 3. <HI>En|chir. cap.</HI> 101.</NOTE> hee hath two &s;onnes, one prayeth heartily for his fathers life, the other heartily wi&s;heth his death: The piety of the one plea|&s;eth God, though willing another thing then hee willeth; and the impiety of the other di&s;plea&s;eth him, though wil|ling the &s;ame thing which he willeth.</P>
<PB N="294" REF="156">
<P><HI>Dauid</HI> al&s;o is an en&s;ample: He purpo&s;eth to build a &s;ump|tuous hou&s;e for the Arke: <HI>I,</HI> &s;aith he to <HI>Nathan, dwell in an hou&s;e of Cedars,</HI>
<NOTE PLACE="marg">1 <HI>Chron.</HI> 17.</NOTE> <HI>and the Arke of the Couenant remaineth vnder curtaines:</HI> I will therefore build an hou&s;e for it.</P>
<P>Nay, &s;aith God, <HI>thou &s;halt not build me an hou&s;e;</HI> yet thou &s;halt be no lo&s;er by it, for <HI>I will build thee an hou&s;e, and rai&s;e vp thy &s;eed after thee, and &s;tabli&s;h thy kingdome.</HI></P>
<P>Though God willed otherwi&s;e then <HI>Dauid,</HI> yet <HI>Dauids</HI> will was accepted, as may appeare by the ble&s;&s;ing, for which <HI>Dauid</HI> feelingly gaue thankes.</P>
<P>Let vs &s;tudie and de&s;ire to glorifie God, to doe good in our callings, and in the places where we dwell, in repre&s;|&s;ing and reforming &s;inne, and in countenancing and fur|thering godline&s;&s;e, we haue a &s;weet encouragement, though our purpo&s;es want <HI>effect,</HI> yet they &s;hall not want a <HI>re|ward.</HI></P>
<P>In all thy promi&s;es and purpo&s;es, <MILESTONE N="2" UNIT="&V;&s;e"> haue this re&s;eruati|on:
<NOTE PLACE="marg"><HI>Act.</HI> 18.21. <HI>Rom.</HI> 1.10. 1. <HI>Cor.</HI> 4.19. <HI>Philip.</HI> 2.19.</NOTE> <HI>If God will;</HI> So <HI>Paul</HI> diuers times: &s;o al&s;o the Hea|then, as <HI>Tully, Si Dij velint:</HI> as <HI>Taurus</HI> a Philo&s;opher in <HI>Gellius; Dijs beneuolentibus:</HI> as <HI>Homer,</HI> <GAP DESC="foreign">: So that it is a kinde of <HI>Athei&s;me,</HI> not to acknowledge the euents of all things to be in the hands of God.</P>
<P>Though the Lawyers haue a Rule, that that is idly ex|pre&s;&s;ed, which is nece&s;&s;arily vnder&s;tood, becau&s;e the ex|pre&s;&s;ion thereof worketh nothing: yet let vs often <HI>expre&s;&s;e this,</HI> which is alwayes to bee vnder&s;tood, both to pre&s;erue our &s;elues in the faith and remembrance of Gods proui|dence; and al&s;o to in&s;truct others therein who heare vs.</P>
<P>Say not thou,
<NOTE PLACE="marg"><HI>Iames</HI> 4.13.14.15.</NOTE> <HI>I will goe into &s;uch a Citie, and continue there a yeare, and buy and &s;ell; whereas thou knowe&s;t not what &s;hall bee on the morrow, and thy life is like a vani&s;hing vapour: But &s;ay if the Lord will, I &s;hall liue and doe this or that.</HI></P>
<P>Nor &s;ay thou wilt be reuenged on thy contrary; for not <HI>thy will,</HI>
<NOTE PLACE="marg">1. <HI>Kings</HI> 19.2. 1. <HI>Kings</HI> 20.10.</NOTE> but <HI>Gods</HI> &s;hall &s;tand: <HI>Ie&s;abel</HI> threatneth <HI>Eliah,</HI> and <HI>Benhadad</HI> threatneth <HI>Ahab,</HI> but it is not in their power to bring to pa&s;&s;e.</P>
<P>Promi&s;e not to thy &s;elfe pro&s;peritie for a long time, e&s;pe|cially
<PB N="295" REF="156">liuingwickedly: for the life of <HI>all</HI> men is <HI>vncertaine;</HI> and the de&s;truction of <HI>wicked</HI> men <HI>&s;odaine,</HI> &s;o that they &s;hall not e&s;cape.</P>
<P>The rich foole in the Go&s;pell will build his barnes big|ger, and promi&s;eth to his &s;oule many merry yeares, when he had not one night to liue: <HI>Thou foole,</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 12.18. <HI>&amp; &s;iq.</HI></NOTE> <HI>this night &s;hall thy &s;oule be taken from thee.</HI></P>
<P>Boa&s;t not thy &s;elfe of to morrow, for thou knowe&s;t not what a day may bring forth, <HI>Prou.</HI> 27.1. To boa&s;t of to morrow, is to &s;ell the Lions skinne while it is on his backe, and he in the forre&s;t.</P>
<P>To day heare Gods voice,
<NOTE PLACE="marg"><HI>Nemo tam Diuos habuit fauentes Cra&s;tinum vt po&s;&s;it &s;ibi pollice|ri. Senec. in Thye&s;te. Act.</HI> 3. <HI>P&s;al.</HI> 102.24.</NOTE> thou can&s;t not promi&s;e thy &s;elfe a morrow: <HI>Dauid</HI> prayeth, <HI>O my God, take mee not a|way in the midde&s;t of my dayes:</HI> which &s;ome expound, Take me not away then when I thinke to liue longer: For it can|not be but exceeding dangerous, <HI>then</HI> to be called to iudge|ment, when a man thinketh of longer life, a thou&s;and to one that mans account is not ready.</P>
<P><HI>Filled with your company.</HI> <MILESTONE N="3" UNIT="&V;&s;e"> Mo&s;t &s;weet and full of content is the Communion of Saints, a kind of Paradi&s;e to conuer&s;e with &s;uch as feare God: as to &s;oiourne in Me&s;ech and Ke|dar, or in Sodom, with them that hate peace and godline&s;&s;e mu&s;t needs be a vexation to a righteous &s;oule.</P>
<P>It is a great corruption not to delight in the &s;ocietie of the godly: and as great, &s;o to &s;peake, liue, and behaue our &s;elues, that the godly can take no delight in <HI>our</HI> &s;ocietie. What plea|&s;ure can it be, nay it is rather a kinde of Hell, to liue in the company of bla&s;phemers, drunkards, and prophane wret|ches.</P>
</DIV3>
<DIV3 N="25-27" TYPE="verse">
<PB N="296" REF="157">
<EPIGRAPH>
<Q>VERSE 25. <HI>But now I goe vnto Hieru&s;alem to minister vnto the Saints.</HI><LB>26. <HI>For it hath plea&s;ed them of Macedonia and A|chaia, to make a certaine contribution for the poore Saints which are in Hieru&s;alem.</HI><LB>27. <HI>It hath plea&s;ed them verily, and their debters they are: For if the Gentiles haue been made per|takers of their &s;pirituall things, their duty is al&s;o to minister vnto them in carnall things.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e ver&s;es, and &s;o to the end of this Chapter, hee ex|cu&s;eth his not comming to the Romanes <HI>Now.</HI></P>
<P>Here are the Excu&s;e, and the Amplification to bee con&s;i|dered.</P>
<P>The Excu&s;e in the 25. ver&s;e. The Amplification in the re&s;t, which hath three parts: Fir&s;t, An Expo&s;ition, ver&s;. 26.27. Secondly, a Promi&s;e, ver&s;. 28.29. Thirdly, a Petition to the Romanes, ver&s;e 30. to the end.</P>
<P>The Excu&s;e is brought in by a Prolep&s;is: In the 23. ver&s;e he &s;pake of a great and long de&s;ire he had to come to Rome. Hence they might &s;ay: If <HI>Paul,</HI> you haue &s;o great a de&s;ire, why then doe you not <HI>in&s;tantly</HI> come vnto vs. For an&s;wer hereunto he &s;hewes that he is vpon weighty affaires and not to be di&s;penced with, bound for <HI>Hieru&s;alem,</HI> ver&s;. 25. where we haue his iourney, and the end of it, <HI>to mini&s;ter to the Saints.</HI></P>
<P><HI>I go to Hieru&s;alem:</HI> He is now taking his iourney, which admitteth of no delay.</P>
<P><HI>To mini&s;ter to the Saints:</HI> That is, to the Chri&s;tian Iewes there: and becau&s;e there are <HI>diuer&s;ities</HI> of mini&s;trations; he declareth it by expo&s;ition in the 26. and 27. ver&s;es, as name|ly, 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 &s;erue tables, yet at this time there was a nece&s;&s;ity of mercy a|boue &s;acrifice; and it was enioyned <HI>Paul</HI> &s;pecially by a decree of the Church, <HI>Galath.</HI> 2.10. and therefore hee could not neglect it without much imputation.</P>
<P><HI>Contribution:</HI> See the expo&s;ition of this word, chap. 12. v. 13.</P>
<PB N="297" REF="157">
<P>Concerning this <HI>Contribution,</HI> there are two things: Fir&s;t, the Per&s;ons: Secondly, the Manner of it.</P>
<P>The Per&s;ons are two fold, Giuing, Receiuing.</P>
<P>The Per&s;ons giuing, <HI>Tho&s;e of Macedonia and Achaia,</HI> two famous Countries in Greece. The <HI>Macedonians</HI> a poorer people; the <HI>Achaians,</HI> of whom were the Corinthians, very rich, as may appeare, 2. <HI>Cor.</HI> 8. and 9. Chap.</P>
<P>The per&s;ons receiuing, the poore Chri&s;tian Iewes, de&s;cri|bed by their condition, and by the place of their habitation.</P>
<P>Their Condition, outward and inward. The outward, they are <HI>poore:</HI> The inward, they are <HI>Saints.</HI> The place of their habitation, <HI>Hieru&s;alem.</HI></P>
<P><HI>Poore:</HI> For through a hatred vnto Chri&s;t, the Iewes vn|beleeuing, grieuou&s;ly per&s;ecuted all them which turned Chri&s;tians, &s;poiling them of their goods, as may appeare, <HI>Heb.</HI> 10.34. 1 <HI>The&s;&s;.</HI> 2.14. And indeed the Apo&s;tles and Chri&s;tians, in no place, met with more grieuous aduer&s;aries then the Iewes.</P>
<P>The manner of giuing to them: <HI>It plea&s;ed the Macedoni|ans,</HI> by which word is noted, that &s;uch contribution was not extorted from them, but proceeded from a willing and rea|die minde, taking delight in the &s;ame.</P>
<P>This manner is repeated in the &s;euen and twentieth ver&s;e, with a correction: <HI>It plea&s;ed them, and their debters they are.</HI> Though the almes was <HI>voluntary,</HI> yet a <HI>debt</HI> al&s;o, though almes and debt &s;eeme to be oppo&s;ite.</P>
<P>But a <HI>debt</HI> by a double law, the law of <HI>Charity, Rom.</HI> 13.8. and the law of <HI>Gratitude:</HI> and <HI>this</HI> is prooued from a rule of Equitie.</P>
<LIST>
<ITEM>For that which a man receiueth, he oweth requitall.</ITEM>
<ITEM>But the Gentiles haue receiued the &s;pirituall things of the Iewes.</ITEM>
<ITEM>Therefore their dutie is to mini&s;ter vnto them in their carnall things.</ITEM>
</LIST>
<P><HI>Saluation is of the Iewes,</HI> &s;aid our Sauiour,
<NOTE PLACE="marg"><HI>John</HI> 4.22.</NOTE> and <HI>theirs</HI> were the Promi&s;es and the Couenant, &amp;c. and wee are enriched with the Go&s;pell, and the ble&s;&s;ing of it, by <HI>them:</HI> and where|as before we were as dogges, not admitted to the crummes
<PB N="298" REF="158">vnder the table, yet now we &s;it downe with <HI>Abraham, I&s;aak</HI> and <HI>Iacob,</HI> in the kingdome of heauen.</P>
<P>From hence it was, that all the Churches of the Gentiles vntill the time of <HI>Theodo&s;ius,</HI> &s;ent collection to the Church of the Iewes at Hieru&s;alem, as to their <HI>Mother Church, vt totius orbis fouerentur ministerijs,</HI> as &s;aid <HI>Hierom,</HI> reproouing <HI>Vigilantius</HI> for finding fault therewith.</P>
<P>Now it is to be ob&s;erued that Saint <HI>Paul</HI> hath &s;et a double accent vpon the Macedonians and Achaians, the one of <HI>com|mendation,</HI> the other of <HI>obligation,</HI> that he might clo&s;ely ad|moni&s;h, or prepare the Romanes thereunto.</P>
<P><HI>We mu&s;t contribute to the reliefe of the poore Saints,</HI> <MILESTONE UNIT="Doctr."> <HI>Rom.</HI> 12.13. <HI>Di&s;tributing to the nece&s;&s;ity of Saints, Gal.</HI> 6.10. 1 <HI>Ioh.</HI> 3.17.</P>
<P>The Office to ouer&s;ee for the poore, <MILESTONE N="1" UNIT="&V;&s;e"> is <HI>honorable;</HI> The <HI>chiefe&s;t</HI> Apo&s;tles, yea the <HI>Angels</HI> haue borne it, mini&s;tring to <HI>Eliah,</HI> 1. <HI>King.</HI> 19. let no man de&s;pi&s;e it, but willingly vn|dergoe it, and faithfully di&s;charge it, hauing a principall re|gard to the religious poore, of which &s;ee more vpon the twelfth Chapter, and thirteeth ver&s;e.</P>
<P>Di&s;tance of place di&s;chargeth not from contribution, <MILESTONE N="2" UNIT="&V;&s;e"> if there be an vnity of faith. If occa&s;ion be offered relieue the poore Saints beyond the Seas, and among all, <HI>a Chri&s;tian Iew</HI> in his want.</P>
<P>Be ready to di&s;tribute, <MILESTONE N="3" UNIT="&V;&s;e"> and willing to communicate: 1 <HI>Tim.</HI> 6.18. Remember the Macedonians, who&s;e deepe po|uerty abounded in liberality; and who beyond their power were willing of them&s;elues intreating that they might be ad|mitted into the fellow&s;hip of the mini&s;tration to the poore Saints at Hieru&s;alem.
<NOTE PLACE="marg">1. <HI>Cor.</HI> 8.1.2. <HI>&amp; &s;eq.</HI></NOTE></P>
<P>They intreated as if they had beene to receiue, not to be|&s;tow an almes.</P>
<P>Beware thou withdraw not thy &s;elfe when thou &s;hould&s;t 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 &s;uch opportunities; to &s;hew thy charity, thy faith, to adorne thy profe&s;&s;ion, and to allure to the liking of the Go&s;pell: Thus many in ancient time were won to the faith:
<NOTE PLACE="marg"><HI>Hebr.</HI> 13.16.</NOTE> and <HI>with &s;uch &s;acrifices God is plea&s;ed,</HI> and at the day of
<PB N="288" REF="158">Iudgement Chri&s;t will reward for this. <HI>Mat.</HI> 25.</P>
<P>He that turnes away his face from a poore Saint, may iu&s;t|ly feare that God will turne away his face from him; of the which an ancient Father excellently,
<Q><L><GAP DESC="foreign"></L>
<L><GAP DESC="foreign">
<NOTE PLACE="marg">Greg. Nazianz. in tetra&s;t.</NOTE></L>
<L><GAP DESC="foreign"></L>
<L><GAP DESC="foreign">.</L></Q></P>
<P>A poore man comes, &s;aith he; if he goe away and not ob|taine; O Chri&s;t, I feare le&s;t needing thy hand, I depart &s;uc|courle&s;&s;e by my owne law. For he with giueth not, let him not hope.</P>
<P>How prodigall are we in <HI>vanity,</HI> how niggardly in <HI>chari|ty!</HI> &s;pending wa&s;tfully vpon our lu&s;ts; but not vouch&s;afing a halfpeny to the poore Saints. Shillings and pounds in har|lotry and drunkenne&s;&s;e, &amp;c. and a few pence grudged to the poore members of Ie&s;us Chri&s;t, what hope can &s;uch haue?</P>
<P>Here is a rule. <MILESTONE N="4" UNIT="&V;&s;e"> It is our duty to mini&s;ter vnto them in our carnall things, from whom we receiue &s;pirituall.</P>
<P>Hence <HI>Paul</HI> proues the maintenance of mini&s;ters. 1 <HI>Cor.</HI> 9.10. <HI>Gal.</HI> 6.6.</P>
<P>By this rule wee ought to beare a pious affection to <HI>that Church</HI> in which and by who&s;e mini&s;tery wee are regenera|ted: whereby the vnnaturall practice of the Browni&s;ts in reuiling their mother the Church of England it to bee re|proued.</P>
<P>By this rule we di&s;cerne that <HI>&s;pirituall</HI> things are more ex|cellent then <HI>carnall. If wee &s;ow vnto you &s;pirituall things,</HI>
<NOTE PLACE="marg">1 <HI>Cor.</HI> 9.10.</NOTE> <HI>is it a great matter if we reape your carnall things,</HI> &s;aith <HI>Paul?</HI> as if <HI>gold</HI> and <HI>&s;iluer,</HI> were too <HI>ba&s;e</HI> to enter into compari&s;on with the <HI>Gospell</HI> and the <HI>ble&s;&s;ing thereof.</HI></P>
<P>By this rule wee are bound to our Benefactors: mo&s;t to God from whom we receiue all good things carnall and &s;pi|rituall: let vs no wayes offend him, but performe all true and thankfull obedience. Amen.</P>
</DIV3>
<DIV3 N="28-29" TYPE="verse">
<PB N="300" REF="159">
<EPIGRAPH>
<Q>VERSE 28. <HI>When therefore I haue performed this, and haue &s;ealed to them this fruit, I will come by you into Spaine.</HI><LB>29 <HI>And I am &s;ure that when I come vnto you, I &s;hall come in the fulne&s;&s;e of the ble&s;&s;ing of the Gospell of Chri&s;t.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e ver&s;es <HI>Paul</HI> promi&s;eth his comming vnto them: where we haue the Promi&s;e, <HI>I will come by you into Spaine:</HI> and the Amplification from two Circum&s;tances: Of the Time: and of the manner of his Comming.</P>
<P>The Time in the 28. ver&s;e. The manner in the 29.</P>
<P>The Time: <HI>when I haue performed this:</HI> that is, &s;afely di|&s;patched the matter of the almes of the Greeke Church, and faithfully di&s;charged my &s;elfe thereof, as he expounded him|&s;elfe with a note of his care in that affaire, <HI>And haue &s;ealed to them this fruit.</HI></P>
<P><HI>Sealed. Paul</HI> &s;heweth his care by a Metaphor: as men &s;eale vp their letters and tokens, that they may come with the more &s;afety to their friends: &s;o <HI>Paul</HI> will deliuer the almes, <HI>ob&s;ignatis tabulis,</HI> vnder &s;eale without any violation, or im|peachment.</P>
<P>Here are the per&s;ons to whom, and the thing <HI>&s;ealed.</HI></P>
<P>The per&s;ons,
<NOTE PLACE="marg">Chry&s;o&s;t.</NOTE> <HI>to them:</HI> that is, to the Iewes: to the Chri&s;ti|an beleeuing Iewes.</P>
<P>Though &s;ome haue expounded it of the Gentiles, becau&s;e all almes and good fruits, doe ratifie faith, as a &s;eale doth a writing.</P>
<P><HI>This fruit:</HI> Almes is a fruit: here a fruit of the faith of the Grecians:
<NOTE PLACE="marg">Corn. Corn. a Lapide.</NOTE> &s;ome haue &s;aid the fruit of the faith of the Iewes: for God hath promi&s;ed the ble&s;&s;ing of his Prouidence to be|leeuers: and therefore outward things and tran&s;itory, are in the word propounded to &s;uch as feare God, that they &s;hall not want that which is good for them.</P>
<P>Though the principall end and fruit of faith and Godli|ne&s;&s;e be eternall life, yet <HI>Godline&s;&s;e hath the promi&s;es of this life,</HI>
<NOTE PLACE="marg">1 <HI>Tim.</HI> 4.8.</NOTE> al&s;o.</P>
<PB N="301" REF="159">
<P>Faith is wonderfull v&s;efull: as wheat being &s;owne, not onely bringeth forth the kernells of wheat for mans &s;u&s;te|nance, but &s;traw and chaffe al&s;o for fodder for cattell: &s;o faith furni&s;heth both body and &s;oule with nece&s;&s;aries.</P>
<P>But the be&s;t and mo&s;t naturall, is to vnder&s;tand the fruit of the faith of the Gentiles.</P>
<P>The manner of his comming: <HI>in the fulne&s;&s;e of the ble&s;&s;ing of the Gospell.</HI></P>
<P><HI>The ble&s;&s;ing of the Gospell:</HI> what this <HI>ble&s;&s;ing</HI> is Authors diuer&s;ly expound, but wee may from <HI>Paul</HI> him&s;elfe fetch the meaning, in the 1. Chapter, ver&s;e 11.12. hee &s;aith: <HI>I long to &s;ee you, that I may impart vnto you &s;ome &s;pirituall gift, to &s;treng|then and comfort you.</HI> The <HI>ble&s;&s;ing</HI> of the Go&s;pell is nothing el&s;e but the <HI>comfort</HI> and <HI>&s;trength</HI> of Grace conueyed into our hearts by the preaching of the Go&s;pell.</P>
<P>With this <HI>Paul</HI> promi&s;es to come, wherein me thinkes he deales like vnto fathers, who when they go abroad promi&s;e to bring their little ones &s;omething, whereby they both <HI>&s;till</HI> them for their ab&s;ence, and make them <HI>long</HI> for their returne: So by this promi&s;e of his comming <HI>with ble&s;&s;ing,</HI> he maketh them the more contented with his ab&s;ence, and inflameth them with a great de&s;ire of his pre&s;ence.</P>
<P>This manner is amplified by the certainty, <HI>I know,</HI> by &s;e|cret reuelation: This confidence of <HI>Paul</HI> is not &s;o much to <HI>his</HI> commendation, as to the <HI>Romanes.</HI> For not onely good &s;eed, and a good Tilths man, but good ground is al&s;o nece&s;&s;a|ry to a good crop: Herein <HI>Paul</HI> implyeth the confidence he bad that the Romans were a very Godly people, in whom he &s;hould haue much comfort.</P>
<P><HI>Euery man is faithfully to performe that which he vndertakes:</HI> <MILESTONE UNIT="Doctr."> <HI>Luke</HI> 12.42.43. <HI>Who is that faithfull and wi&s;e &s;teward, &amp;c. Ble&s;&s;ed is that &s;eruant, &amp;c.</HI> &s;o is the faithfull &s;eruant commen|ded, <HI>Mat.</HI> 25.21. and one of <HI>Mo&s;es</HI> his principall prai&s;es was that he was <HI>faithfull. Numb.</HI> 12.7. <HI>Heb.</HI> 3.2.</P>
<P>Here <HI>Paul</HI> is an example vnto all men, <MILESTONE N="1" UNIT="&V;&s;e"> faithfully to di&s;|charge the tru&s;t committed vnto them.</P>
<P>Let <HI>&s;eruants</HI> apply it to them&s;elues, that they be no pick|ers or &s;tealers, or wa&s;ters of their ma&s;ters goods committed
<PB N="302" REF="160">to them, but let them <HI>&s;hew all good faithfulne&s;&s;e.</HI></P>
<P>Al&s;o <HI>Executors</HI> that they enrich not them&s;elues by the tru&s;t committed vnto them by the dead, to the damage of Orphanes, widowes, and &s;uch who are to receiue lands or legacies.
<NOTE PLACE="marg"><HI>Gen.</HI> 47.29, 30, 31. <HI>et</HI> 50.5, 6, 7, <HI>et &s;eq.</HI></NOTE> Let them remember <HI>Io&s;eph,</HI> who faithfully dealt with his Father <HI>Iacob</HI> according to his will.</P>
<P>Al&s;o all <HI>feoffees</HI> that they take no aduantage to them and their heires, but con&s;cionably di&s;charge the tru&s;t impo&s;ed in them.</P>
<P>Al&s;o all &s;uch to whom is committed any &s;tocke of the Church or commonwealth to be imployed to nece&s;&s;ary,
<NOTE PLACE="marg">2 <HI>King.</HI> 22.7.</NOTE> ci|uill or pious v&s;es, to be faithfull like <HI>the&s;e good men</HI> in <HI>Io&s;iahs</HI> time &s;poken of in the 2. of the Kings.</P>
<P>And &s;pecially all <HI>Ouer&s;eers for the poore,</HI> to remember <HI>Pauls</HI> example, and neither by any <HI>cunning</HI> to enrich them|&s;elues by the money collected, nor by any <HI>negligence</HI> to di&s;|&s;ipate it: but in their &s;tates, and euery other way to <HI>hu&s;band</HI> euery thing for the be&s;t aduantage of the poore, for whom they are put in tru&s;t.</P>
<P>Not to <HI>giue</HI> of a mans <HI>owne,</HI> is a &s;inne, but to <HI>defraud</HI> the poore of that which <HI>others giue</HI> is a thing abominable: and &s;uch vnfaithfulne&s;&s;e mo&s;t vnworthy of pardon. Neither can any good be expected from &s;uch as &s;aith our Sauiour, <HI>Luke</HI> 16.10, 11, 12.</P>
<P>To deceiue a tru&s;t committed vnto vs, argues a lewd minde, and among the Pi&s;idians &s;uch were to bee put to death. Al&s;o the Imperiall lawes adiudged him who conuer|ted things committed to his tru&s;t, to his owne v&s;e, to be guil|ty of theft.</P>
<P>By proportion al&s;o <HI>Mini&s;ters</HI> hereby are to be carefull <HI>to keepe that good thing which is committed to them:</HI>
<NOTE PLACE="marg">1 <HI>Tim.</HI> 6.20. 2 <HI>Tim.</HI> 1.14.</NOTE> as <HI>Paul</HI> twice chargeth <HI>Timothy.</HI></P>
<P>And if wee are faithfully to &s;atisfie the tru&s;t comitted by <HI>men:</HI> much more to deale faithfully in that which <HI>God</HI> com|mitteth to our tru&s;t: as our bodies and &s;oules that we returne them vnpolluted, and the gifts and talents wee receiue, that we imploy them faithfully to our Ma&s;ters v&s;e.</P>
<P>The Grecians are an Example to all Chri&s;tians, <MILESTONE N="2" UNIT="V&s;e"> that they
<PB N="203" REF="160">bring forth <HI>fruit</HI> of their profe&s;&s;ion.</P>
<P>A Godly man is compared to a tree which is fruitfull: <HI>P&s;al.</HI> 1. and herein &s;aith Chri&s;t, <HI>is my Father glorified,</HI>
<NOTE PLACE="marg"><HI>Iohn</HI> 15.2 8.</NOTE> <HI>if you beare much fruit.</HI></P>
<P>To &s;peake well, and make faire &s;hewes without <HI>fruit,</HI> is to bring forth leaues onely like the cur&s;ed fig-tree, and is the note of an Hypocrite: and to bring forth <HI>ill fruit,</HI> is the note of a profane bea&s;t.</P>
<P>To be planted in Paradi&s;e, and to be barren, or to beare ill fruit, as drunkenne&s;&s;e, whoredome, &amp;c. is as contrary to nature, as it is agreeable to Nature, for the Sunne to &s;hine, or the fire burne.</P>
<P>Let vs then haue our fruit vnto holine&s;&s;e, and the end euer|la&s;ting life. <HI>Rom.</HI> 6.22.</P>
<P>An admonition, to mini&s;ters, <MILESTONE N="3" UNIT="V&s;e"> what their principall ende|uour &s;hould bee when they receiue any place, namely to come <HI>with the fulne&s;&s;e of the ble&s;&s;ing of the Gospell:</HI> they mu&s;t liue, and yet to make their people partakers of the ble&s;&s;ing of the Go&s;pell, mu&s;t bee as, or more deare vnto them then their liues.</P>
<P>Al&s;o to the people, to know what v&s;e they are to make of their teachers; not to make a gaine of them in outward things but to receiue by them <HI>the ble&s;&s;ing of the Gospell.</HI></P>
<P>We bring <HI>a ble&s;&s;ing,</HI> and trea&s;ure in earthen ve&s;&s;els more precious then gold: faith, repentance, remi&s;&s;ion of &s;innes, peace of con&s;cience, life eternall. <HI>Qui capere pote&s;t capiat.</HI> He that is able to receiue them let him receiue them, and woe to them which de&s;pi&s;e the&s;e things.</P>
<PB N="302" REF="161">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="203" REF="161">
<GAP DESC="duplicate" EXTENT="1 page">
</DIV3>
<DIV3 N="30-33" TYPE="verse">
<PB N="304" REF="162">
<EPIGRAPH>
<Q>VERSE 30. <HI>Now I be&s;eech you brethren, for the Lord Ie&s;us Chri&s;t his &s;ake, and for the loue of the Spirit; that you &s;triue together with me, in your prayers to God for me.</HI><LB>31. <HI>That I may be deliuered from them which doe not beleeue in Iudea, and that my &s;eruice which I haue for Hieru&s;alem may be accepted of the Saints.</HI><LB>32. <HI>That I may come to you with ioy by the will of God, and may with you be refre&s;hed.</HI><LB>33. <HI>Now the God of peace be with you all. Amen.</HI></Q>
</EPIGRAPH>
<P>THe&s;e words containe the third amplification of <HI>Pauls</HI> excu&s;e that he comes not <HI>now</HI> to the Romanes, which is a reque&s;t he makes to them.</P>
<P>We may con&s;ider here two things. Fir&s;t, <HI>Pauls</HI> manner of reque&s;ting: &s;econdly, the reque&s;t it &s;elfe.</P>
<P>In the manner, there is fir&s;t a compellation, <HI>Brethen.</HI> Se|condly, an obte&s;tation, <HI>I be&s;eech you for the Lord Ie&s;us Chri&s;ts &s;ake, and for the loue of the Spirit.</HI></P>
<P><HI>Brethren.</HI> This title come in &s;ea&s;ons, for it becomes brethren whether by Nature or Grace, to helpe and further one an|other.</P>
<P><HI>I be&s;eech you, &amp;c.</HI> In this obte&s;tation, are the forme, and the matter of it to be con&s;idered.</P>
<P>The forme, <HI>I be&s;eech you,</HI> exhort you, call you to my help.</P>
<P>The matter containes two arguments, whereby hee ad|iureth them to helpe him by their prayers: <HI>By our Lord Ie&s;us Chri&s;t,</HI> and <HI>by the loue of the Spirit.</HI></P>
<P><HI>To be&s;eech one for a thing:</HI> is &s;o to be&s;eech, as if you obtaine, he may haue comfort by it, if not, the contrary.</P>
<P><HI>For our Lord Ie&s;us Chri&s;ts &s;ake,</HI> is as if he &s;hould haue &s;aid: as you de&s;ire to haue any benefit by our Sauiour, if his loue may preuaile any thing with you, &s;ee you pray for me.</P>
<P><HI>For the loue of the Spirit:</HI>
<NOTE PLACE="marg">Hypallage Mar|tyr.</NOTE> either by a figure as &s;ome, the Spi|rit of loue: or as you de&s;ire the Holy Spirit &s;hould loue you, or for that loue which he hath &s;hed abroad in your hearts, or
<PB N="305" REF="162">as you de&s;ire that the Holy Spirit &s;hould worke in you a loue to God, and your brethren.</P>
<P>This manner of &s;peaking is after a &s;ort <HI>proper</HI> to <HI>Paul;</HI> and indeed nothing can bee deui&s;ed to be &s;poken, more graue,
<NOTE PLACE="marg">See more here|of <HI>Rom.</HI> 12.1.</NOTE> more excellent, more powerfull, more diuine.</P>
<P>Some great matter it mu&s;t needs be which <HI>Paul</HI> craues vnder the&s;e termes, euen this, that the Romanes would <HI>pray for him,</HI> and yet <HI>Paul</HI> farre excelled the <HI>be&s;t</HI> of the Romanes in all grace.</P>
<P>The prayers of the <HI>meane&s;t</HI> may bee profitable, <MILESTONE UNIT="Ob&s;."> and <HI>Paul</HI> &s;hewes very great mode&s;ty and humilty, in requiring them.</P>
<P>In this reque&s;t that the Romanes &s;hould <HI>pray for him,</HI> are two things: 1. That which they &s;hould pray for in his be|halfe: 2. The amplification.</P>
<P>That which they &s;hould pray for is twofold. Fir&s;t, <HI>that he may bee deliuered from them which doe not beleeue in Iudea.</HI> Secondly, <HI>That his pre&s;ent &s;eruice may bee accepted of the Saints.</HI></P>
<P>The fir&s;t was nece&s;&s;ary,
<NOTE PLACE="marg">2 <HI>The&s;&s;.</HI> 3.2.</NOTE> becau&s;e in all places they chiefly with&s;tood <HI>Paul.</HI> The&s;e are called vnrea&s;onable and wicked men.</P>
<P>The &s;econd al&s;o, becau&s;e euen the beleeuing Iewes were not &s;o well affected to <HI>Paul</HI> and to the Gentiles among whom <HI>Paul</HI> preached, as they ought to haue beene, as may appeare in that vprore by them occa&s;ioned, <HI>Acts</HI> 21.20. and &s;o forward, which was the beginning of <HI>Pauls</HI> greate&s;t and la&s;t troubles.</P>
<P><HI>Paul</HI> knew the Almes hee &s;hould bring might well bee accepted becau&s;e of their nece&s;&s;ity, but de&s;ires they might receiue it with as much loue as hee and the Greeke Church offered it to them. <HI>For this</HI> hee de&s;ires them <HI>to pray;</HI> For he doubted that either they would not receiue it at all, or not &s;o kindly as hee wi&s;hed: For much is detracted from a gift, which comes either from one, or by one, of whom we thinke not well: and a trifle from a friend, and by a me&s;&s;enger whom we affect is welcome.</P>
<P>The Amplification is threefold; Fir&s;t, from the man|ner
<PB N="306" REF="163">in which they &s;hould pray for him, that is, <HI>they must &s;triue,</HI> <GAP DESC="foreign">, a military word, noting &s;uch feruency, as if for life and death. Hee prayes for him&s;elfe, and de&s;ires them to helpe him, as <HI>Aaron</HI> and <HI>Hur</HI> helped <HI>Mo&s;es.</HI> Hee de&s;ires not the Emperours letters to bee procured for him, nor their &s;harp &s;words, but <HI>their earne&s;t prayers.</HI></P>
<P>The &s;econd, is from the fruit of &s;uch deliuerance, and ac|ceptation; which is double, in the 32. ver&s;e: 1. <HI>That he may come to them with ioy,</HI> &s;et forth by a correction, <HI>by the wil of God.</HI> That hee might be deliuered, that hee <HI>might</HI> come to them, that his &s;eruice might be acceptable, <HI>that hee might come with ioy. By the will of God,</HI> well put in, becau&s;e the euent of all things is in the hands of God: and hee was <HI>not deliuered,</HI> and that was (by the will of God) an helping cau&s;e of his com|ming.</P>
<P>The third, from an Apo&s;tolicall benediction, ver&s;e 33. <HI>The God of peace be with you.</HI> Now three times in this Chap|ter doth Saint <HI>Paul</HI> pray for them: and this compri&s;eth all: If God be with vs, then haue wee the inexhau&s;t fountaine of all goodne&s;&s;e, whether we vnder&s;tand the <HI>collation</HI> of things good, or a <HI>protection</HI> from things ill.</P>
<P><HI>The God of peace:</HI> that <HI>hee</HI> may bee appea&s;ed and peacea|ble towards them, that <HI>they</HI> may haue peace of con&s;cience. And that they may be peaceable among them&s;elues, that they iar not about things indifferent.</P>
<P>The Seale of this benediction; Amen. Of which &s;ee. <HI>Rom.</HI> 11.36.26.</P>
<P><HI>Beleeuers &s;tand in need of the Prayers of their Brethren,</HI> <MILESTONE UNIT="Doctr."> <HI>and ought one to pray for another.</HI> Almo&s;t in euery Epi&s;tle <HI>Paul</HI> re|quires the prayers of the Churches, and alwaies prayes for them. And we reade: <HI>Iames</HI> 5.16. <HI>Pray one for another that yee may be healed:</HI> and our ble&s;&s;ed Sauiour taught euery one to &s;ay, <HI>Our Father, &amp;c.</HI> Giue <HI>vs,</HI> forgiue <HI>vs, lead vs not,</HI> but <HI>deliuer vs, &amp;c.</HI></P>
<P>It is the lot of good men many times, <MILESTONE N="1" UNIT="Ob&s;er."> to bee <HI>ill</HI> intreated by them, of whom they de&s;erue <HI>well.</HI> This was the lot of <HI>Miltiades</HI> and <HI>Themi&s;tocles</HI> among the Athenians; of <HI>Ca|millus,</HI> and <HI>Scipio Africanus</HI> among the Romanes; of <HI>Mo&s;es</HI>
<PB N="307" REF="163">and <HI>Samuel</HI> among the Prophets in the Old Te&s;tament: in the New Te&s;tament, of our ble&s;&s;ed Sauiour, who <HI>came into his owne, and his owne receiued him not,</HI> but preferred a murderer before him, and deliuered him to bee crucified. Al&s;o of our Holy Apo&s;tle, who gathered no &s;mall &s;umme of money to relieue his Nation, and yet they per&s;ecute him; Thus is many a good Magi&s;trate, Mini&s;ter, Citizen, vn|kindly rewarded by them who ought to haue honoured them.</P>
<P>If it &s;o fall out to thee. Thou art not better then Saint <HI>Paul,</HI> then Chri&s;t him&s;elfe: Be not di&s;couraged, neither let the vnworthine&s;&s;e of others make thee to bee any whit the more negligent, or to deale the le&s;&s;e worthily in thy place, by the example of Saint <HI>Paul,</HI> who omitted no opportuni|ty or care to doe the Saints at Hieru&s;alem good, though hee knew not whether they would accept it or no.</P>
<P>The &s;ingular <HI>courage</HI> and <HI>con&s;tancy</HI> of <HI>Paul</HI> is to bee ob&s;erued; <MILESTONE N="2" UNIT="Ob&s;er."> who though he had &s;ome intelligence of troubles that &s;hould certainly befall him at Hieru&s;alem, yet hee &s;hrinks not, but with great re&s;olution goes thither. In eue|ry City as hee pa&s;&s;ed, the Holy Gho&s;t witne&s;&s;ed that <HI>bonds</HI> and afflictions abode him: But &s;aith hee,
<NOTE PLACE="marg"><HI>Act.</HI> 20.23, 24.</NOTE> <HI>None of the&s;e things mou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">me, neither count I my life deare vnto my &s;elfe, that Imay fini&s;h my cour&s;e and mini&s;tration with ioy.</HI> And being at Cae|&s;area, he was warned by a Prophet of his bonds, and that hee &s;hould by the Iewes be deliuered into the hands of the Gen|tiles; whereupon the brethren with teares be&s;ought him not to goe vp to Hieru&s;alem: But he an&s;wered:
<NOTE PLACE="marg"><HI>Act.</HI> 21.11, 12, 13.</NOTE> <HI>What meane you to weepe and to breake mine heart? For I am ready not to bee bound onely, but to dye at Heru&s;alem for the Name of the Lord Ie&s;us:</HI> O worthy &s;peech of an Apo&s;tle! O Diuine <HI>Paul!</HI></P>
<P>Let vs labour to bee prepared with &s;uch re&s;olution: wee know not what hangs ouer our heads: We haue cau&s;e to feare the wor&s;t, for our barren and fruitle&s;&s;e profe&s;&s;ion: and, &mdash; <HI>Iam proxim us ardet &V;calegon</HI>&mdash;our neigh|bours and brethren in Germany and France are vnder the
<PB N="308" REF="164">fiery tryall: Prepare thy &s;elfe: Happy are they which en|dure: See that there remaine no &s;inne vnrepented of; for, if any thing, <HI>this</HI> will make vs cowards, and &s;hame vs.</P>
<P>The prayers of the Church are mo&s;t excellent and ne|ce&s;&s;ary, <MILESTONE N="3" UNIT="Ob&s;er."> or el&s;e <HI>Paul</HI> would not in &s;uch termes haue begged them.</P>
<P>Thinke thou reuerently of them: as of meanes which God hath appointed and ble&s;&s;ed for the great good of &s;uch as are in di&s;tre&s;&s;e.</P>
<P>The Prayer of one righteous man auayleth: much more of a whole Congregation,
<NOTE PLACE="marg">Tertull. Apolog.</NOTE> City, Kingdome. If many, <HI>qua&s;i manu facta Deum ambiunt orantes,</HI> as <HI>Tertullian</HI> &s;pea|keth,
<NOTE PLACE="marg"><HI>Act.</HI> 12.5. <HI>et &s;eq.</HI></NOTE> banding them&s;elues together &s;ue vnto God, pray|ing for things agreeable to his will, they mu&s;t needs ob|taine.</P>
<P>When the Church prayes for <HI>Peter,</HI> hee is miraculou&s;ly deliuered.</P>
<P>When a legion of Chri&s;tian &s;ouldiers vpon their bare knees make &s;upplication to God, when the Army of <HI>Au|relius</HI> the Emperour was ready to ioyne battell with the Germanes and Sarmatians;
<NOTE PLACE="marg"><HI>Eu&s;eb. Eccl. Hi&s;t. lib.</HI> 5. <HI>ca.</HI> 5.</NOTE> The&s;e their enemies were di&s;|comfited by thundring and lightning, and the whole army ready to peri&s;h for thir&s;t, is refre&s;hed with water.</P>
<P>In the time of the Holy Emperour <HI>Theodo&s;ius</HI> the Youn|ger,
<NOTE PLACE="marg"><HI>Socra Schola&s;t. Eccl. hi&s;t. l.</HI> 7. <HI>c.</HI> 22.</NOTE> at the prayers of the whole City, being come together vpon another occa&s;ion, a grieuous tempe&s;t was &s;odainly turned into calmne&s;&s;e, and the former dearth and &s;car&s;ity, into abundance and plenty of all things.</P>
<P>Ab&s;ent not thy &s;elfe from the Common prayers of the Church in the times appointed. Beware thou di&s;parage them not, nor thinke ba&s;ely of them in compari&s;on of prea|ching, or when they are alone: wi&s;e and con&s;cionable Chri&s;tians, and &s;uch as are truly religious, will euen for prayer alone re&s;ort to the hou&s;e of prayer: and if all would &s;o doe reuerently, how might we preuaile with God?</P>
<P><MILESTONE N="1" UNIT="&V;&s;e."> By <HI>Pauls</HI> example beginne all thy lawfull affaires with
<PB N="309" REF="164">prayer: he that doth not, begins without Gods good &s;peed.</P>
<P>But <HI>&s;triue</HI> in prayer, for God delights to haue his ble&s;&s;ings and the kingdome of heauen, to be wrung out of his hands by the violence of our prayers.</P>
<P>Cold and drow&s;ie praying getteth nothing at the hands of God; thou mu&s;t wre&s;tle with the Lord, as <HI>Iacob</HI> did,
<NOTE PLACE="marg">Ignauis preci|bus fortuna re|pugnat.</NOTE> when he obtained to be called <HI>I&s;rael:</HI> He will not let goe his hold, till the Lord ble&s;&s;e him, though hee receiue a blow which lameth him: he will <HI>&s;triue</HI> for a ble&s;&s;ing,
<NOTE PLACE="marg"><HI>Gen.</HI> 32.24, 25, 26.</NOTE> though it co&s;t him a limbe.</P>
<P>Such an Orator was <HI>Mo&s;es</HI> in the behalfe of the I&s;raelites: when the I&s;raelites had &s;inned in the golden Calfe, God is ready to de&s;troy them, and <HI>Mo&s;es</HI> is ready to pray for them: which when the Lord &s;eeth, he &s;aith to <HI>Mo&s;es, Let me alone Mo&s;es;</HI>
<NOTE PLACE="marg"><HI>Exod.</HI> 32.10.</NOTE> as if <HI>Mo&s;es</HI> prayers &s;o bound his hands that he could not &s;trike. O infinite goodne&s;&s;e of the inuincible God, to &s;uffer him&s;elfe to be as conquered, by the feruent prayers of his &s;eruants.</P>
<P>In this manner al&s;o prayed the Syropheni&s;&s;ian, and ob|tained to her great commendation.
<NOTE PLACE="marg"><HI>Marke</HI> 7.25. <HI>&amp; &s;eq.</HI></NOTE></P>
<P>Three things among&s;t others &s;hould mooue vs <HI>thus</HI> to pray.</P>
<P N="1">1 The <HI>excellencie</HI> of ble&s;&s;ings wee &s;tand in need of: as Remi&s;&s;ion of &s;innes, Faith, Repentance, &amp;c. in which is our happine&s;&s;e.</P>
<P N="2">2 The <HI>&s;trength of corrupt nature,</HI> and of our lu&s;ts, as Co|uetou&s;ne&s;&s;e, Pride, &amp;c. which are to be &s;ubdued by pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></P>
<P N="3">3 The <HI>&s;ubtiltie,</HI> malice, and vnwearied violence of the <HI>Diuell,</HI> &s;eeking to de&s;troy vs, who is not made to flye, with|out faithfull and feruent prayer.</P>
<P><HI>Paul</HI> not only di&s;chargeth his con&s;cience in gathering and bringing the Almes of the Greeke Church, <MILESTONE N="2" UNIT="&V;&s;e"> but de&s;ireth it may be accepted of the Saints: So Mini&s;ters and others, mu&s;t endeuour &s;o to performe their duties, that their &s;eruice may not onely bee done <HI>quali, quali modo,</HI> but acceptably to the Church.</P>
<P>To be <HI>popular,</HI> may be a iu&s;t imputation, neither may wee &s;eeke to plea&s;e and &s;atisfie curious humours, or wicked men;
<PB N="310" REF="165">and yet we mu&s;t not be carele&s;&s;e how our labours are accep|ted, but account it a ble&s;&s;ing, if &s;ober and wi&s;e Chri&s;tians e&s;teeme of our paines.</P>
<P><HI>The God of peace be with you:</HI> <MILESTONE N="3" UNIT="&V;&s;e"> <HI>Paul</HI> reque&s;teth the prayers of the Romanes for him, and hee will not be in their debt, but thus he prayeth for them.</P>
<P>It is a comely thing when Mini&s;ters and people mutually pray one for another.</P>
<P>Art thou a Mini&s;ter? Say with <HI>Samuel,</HI> that it &s;hould be <HI>thy &s;inne,</HI>
<NOTE PLACE="marg">1. <HI>Sam.</HI> 12.23.</NOTE> <HI>to cea&s;e to pray for thy people.</HI></P>
<P>Art thou a Hearer?
<NOTE PLACE="marg"><HI>Leo Mag. &s;er.</HI> 2. <HI>de Pa&s;&s;. Dom. in initio.</HI></NOTE> pray for thy Teacher, and great rea|&s;on: <HI>Ad commune lucrum pertinet,</HI> &s;aith one, <HI>quia ve&s;trae impen|ditur aedificationi, quicquid no&s;trae tribuitur facultati.</HI> 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.</P>
<P>If thou wilt &s;ay, <HI>Endue,</HI> O Lord, <HI>our Minister with righ|teou&s;ne&s;&s;e:</HI> Thy Mini&s;ter will &s;ay, <HI>And make my people ioyfull with thy &s;aluation:</HI> If thou wilt &s;ay, <HI>Ble&s;&s;ed be he that commeth and &s;peaketh to vs in the name of the Lord:</HI> Wee will &s;ay with <HI>Paul, The God of peace be with you all.</HI> Amen.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="chapter">
<PB N="311" REF="165">
<HEAD>A PLAINE EXPOSITION VP|ON THE SIXTEENTH CHAP|TER OF THE EPISTLE OF Saint PAVL to the <HI>Romanes.</HI></HEAD>
<DIV3 N="1-2" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 1. <HI>I commend vnto you Phoebe our &s;i&s;ter, which is a &s;eruant of the Church which is at Cenchrea.</HI><LB>2. <HI>That you receiue her in the Lord, as becommeth Saints, and that you a&s;&s;i&s;t her in what&s;oeuer bu&s;ines &s;hee hath need of you: for &s;hee hath been a &s;uccourer of many, and of my &s;elfe al&s;o.</HI></Q>
</EPIGRAPH>
<P>_THe Conclu&s;ion of this Epi&s;tle began at the fourteenth ver&s;e of the fifteenth Chapter, and is ab&s;olued in this.</P>
<P>The fir&s;t part of the Conclu&s;ion was an Excu&s;e: the re&s;t of the parts follow now to be con&s;idered, which are in number fiue.</P>
<P N="1">1 A commendation of a certaine woman vnto the Ro|manes.</P>
<P N="2">2 Salutations.</P>
<P N="3">3 An Admonition inter&s;erted, but handled after all the Salutations.</P>
<P N="4">4 A Comprecation, or the Apo&s;tolicall Seale or Bene|diction.</P>
<P N="5">5 A Doxologie, or acknowledgement of prai&s;e and glo|ry to God.</P>
<P>The fir&s;t of the&s;e parts, which is the &s;econd of the Con|clu&s;ion, is in the&s;e two ver&s;es, where are two parts.</P>
<PB N="312" REF="166">
<P N="1">1 A de&s;cription of the partie commended, by three Ar|guments: Fir&s;t, By her name, <HI>Phoebe:</HI> Secondly, by her pro|fe&s;&s;ion, a Chri&s;tian, in this Title, <HI>Our Sister:</HI> Thirdly, The fruit of her Profe&s;&s;ion, <HI>A &s;eruant of the Church which is at Cenchrea.</HI></P>
<P N="2">2 The end why &s;he is commended, &s;et forth by a Rea&s;on.</P>
<P>The End is double: 1. That they &s;hould <HI>receiue her:</HI> amplified by the manner expre&s;&s;ed in two phra&s;es: Fir&s;t, <HI>In the Lord:</HI> Secondly, <HI>As becommeth Saints.</HI> 2. <HI>That they &s;hould a&s;&s;ist her:</HI> amplified by the extent of &s;uch a&s;&s;i&s;tance: viz. <HI>In what&s;oeuer bu&s;ine&s;&s;e &s;hee hath need of them.</HI></P>
<P>The rea&s;on, from common Equitie: <HI>For &s;hee hath beene a &s;uccourer of others: of many, and al&s;o of mee:</HI> Therefore to be receiued and a&s;&s;i&s;ted.</P>
<P><HI>I commend vnto you:</HI> not <GAP DESC="foreign">, I commit: but <GAP DESC="foreign"> I commend, that is, as the Interlineary Glo&s;&s;e expounds, <HI>Commendabilem estendo,</HI> I &s;hew to be commendable, as if he &s;hould &s;ay, I de&s;ire you to take knowledge of this woman, the bearer hereof, as of a vertuous and very deuout Chri&s;ti|an, or I de&s;ire to conciliat your minds &s;o to this woman, that you may admit her into your Chri&s;tian fellow&s;hip, as one that is mo&s;t worthy: &s;o we de&s;ire in our ordinary language to be commended to our friends, that is, that &s;uch mention &s;hould be made of vs, as whereby both <HI>our loue</HI> may be te&s;ti|fied to them, and <HI>theirs</HI> confirmed to vs.</P>
<P><HI>Phoebe: Phoebus,</HI> the Sunne: <HI>Phoebe,</HI> the Moone; &s;ome|times taken for <HI>Diana,</HI> the Godde&s;&s;e of Hunting and Cha|&s;titie; a name likely to haue beene impo&s;ed by her parents, being Gentiles: but what&s;oeuer her name were, her &s;elfe was mo&s;t vertuous.</P>
<P><HI>Our &s;ister:</HI> Not his wife, as &s;ome, nor his naturall Germane &s;i&s;ter, as others; but their &s;i&s;ter in Chri&s;t, and by the profe&s;|&s;ion of the &s;ame faith: For all beleeuers are the &s;onnes and daughters of God by Adoption, and therefore brothers and &s;i&s;ters betweene them&s;elues.</P>
<P><HI>A &s;eruant of the Church which is at Cenchrea: Cenchrea,</HI> A Naual &s;tation, or Port belonging to Corinth, on the Ea&s;t &s;ide of the <HI>I&s;hmus</HI> there, toward A&s;ia; another Hauen they had on
<PB N="313" REF="166">the We&s;t toward the other parts of Europe, called <HI>Lechaeum,</HI>
<NOTE PLACE="marg"><HI>Con&s;ule Plin. n. hi&s;t. l.</HI> 4. <HI>c.</HI> 4. <HI>Ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">at Carm. l.</HI> 1. <HI>od</HI> 7. <HI>Ouid.</HI> 4. <HI>Fa&s;tor.</HI></NOTE> for which double hauen the Poets called Corinth, <HI>Bimarem.</HI> Here <HI>Paul</HI> preached and conuerted many, among whom <HI>Phoebe</HI> &s;hined, as the Moone, in the night of per&s;ecutions, do|ing much &s;eruice to poore and di&s;tre&s;&s;ed Chri&s;tians: and therefore here called a <HI>Seruam of the Church:</HI> Not a Deacon|ne&s;&s;e, or one of the Colledge of Widowes, of whom <HI>Paul</HI> &s;peaketh, 1. <HI>Tim.</HI> 5. for &s;he was not poore,
<NOTE PLACE="marg">Glo&s;&s;. Ordinar. Ae&s;elmus. Caietanus in loc.</NOTE> but <HI>Nobili&s;&s;ima &amp; diti&s;&s;ima faemina,</HI> a very noble and rich woman. Shee &s;erued the Church, <HI>fauoribus &amp; facultatibus,</HI> &s;aith one, by her coun|tenance and pur&s;e, &s;uccouring many, as in the next ver&s;e.</P>
<P><HI>That yee receiue her,</HI> that is, entertaine and acknowledge her with all re&s;pect.</P>
<P><HI>In the Lord:</HI> In the name of the Lord, becau&s;e &s;hee be|longeth to the Lord: as <HI>Matth.</HI> 18.5. and 10.41, 42.</P>
<P><HI>As becommeth Saints,</HI> to receiue, or to be receiued; not in any fa&s;hion, but after a &s;ingular and extraordinary manner, as mo&s;t deare and worthy friends.</P>
<P><HI>That yee a&s;&s;i&s;t her:</HI> &s;tand by her; a military word, and fur|ther her in any her bu&s;ine&s;&s;e: whether &s;hee had any &s;uit at the Emperours Court, or any trafficke with the Merchants, or what&s;oeuer it was, it is not expre&s;&s;ed, but we may be &s;ure it was iu&s;t and warrantable, or el&s;e <HI>Paul</HI> would not haue writ|ten to haue had it furthered.</P>
<P><HI>For &s;hee hath been a &s;uccourer of many, and of mee al&s;o.</HI></P>
<P><HI>A Succourer;</HI> A Patrone&s;&s;e, &s;tanding betweene poore Chri&s;tians and their dangers; &s;tanding before them to defend them, that they might be in &s;afetie. It is equall that the Ro|manes &s;hould be <GAP DESC="foreign"> to her, for &s;hee hath bin <GAP DESC="foreign"> of many: &s;he releeued the Saints, receiued them to her hou&s;e, countenanced them, and protected them.</P>
<P><HI>Of many, and of mee al&s;o:</HI> There is an Empha&s;is on both &s;ides: <HI>of Paul;</HI> who would not help <HI>Paul? of others al&s;o.</HI></P>
<P><HI>Of many;</HI> of &s;uch as were more ob&s;cure, and of inferiour note, which were not much regarded or &s;ought after: <HI>yea of Paul him&s;elfe,</HI> again&s;t whom Satan mo&s;t of all raged, &s;o that it could not be but much more dangerous for them who &s;hould receiue him.</P>
<PB N="314" REF="167">
<P><HI>We mu&s;t if occa&s;ion require,</HI> <MILESTONE UNIT="Doctr."> <HI>commend good Chri&s;tians to o|thers.</HI> So doth <HI>Paul Phoebe</HI> here, and many others in his E|pi&s;tles. So did the brethren, at Ly&s;tra and I conium, com|mend <HI>Timothy</HI> to <HI>Paul, Act.</HI> 16.2. So did the Brethren com|mend <HI>Gaius</HI> to <HI>Iohn,</HI> 3 <HI>Ioh. v.</HI> 3. and <HI>Iohn, Demetrius,</HI> 3 <HI>Iohn</HI> 12. And in the primatiue Church it was &s;o ordinary to giue Chri&s;tians letters of commendations, that hee which ac|knowledged them not, was taxed as if hee had denyed the faith.</P>
<P>And there is great rea&s;on for it;
<NOTE PLACE="marg">Pareus.</NOTE> For fir&s;t it concernes <HI>them which are reque&s;ted to commend,</HI> that they may &s;hew their charity: Secondly, <HI>the Commended,</HI> that they may bee holpen. Thirdly, <HI>them to whom,</HI> that they may doe good to the worthy, and not be deceiued by the vnworthy.</P>
<P>Though we mu&s;t commend, <MILESTONE UNIT="Ob&s;er."> yet we mu&s;t be wary whom we commend: It were ra&s;hne&s;&s;e and indi&s;cretion to &s;peake or write in the commendation of euery one that de&s;ires it. Commend not before tryall.</P>
<P>Hence are to be reprooued &s;uch, who re&s;erue their wor&s;t language for the be&s;t affected per&s;ons, alwayes rayling, and mocking &s;uch as feare God.</P>
<P>Al&s;o &s;uch, who for a faire word, or at the intreaty of a friend, or for a pre&s;ent, will write or &s;peake for them which are lewd and wicked, and in matters mo&s;t vniu&s;t; commen|ding them for hone&s;t, good and orderly per&s;ons: which is to beare fal&s;e witne&s;&s;e.</P>
<P>Remember the reproofe of <HI>Ioa&s;h,</HI>
<NOTE PLACE="marg"><HI>Iudges</HI> 6.31.</NOTE> <HI>Wilt thou pleade for Baal?</HI> and the correption of <HI>Ieho&s;haphat</HI> by the Prophet:
<NOTE PLACE="marg">2. <HI>Chron.</HI> 19.2.</NOTE> <HI>Wilt thou helpe the wicked, and loue them which hate the Lord?</HI> Before <HI>Paul</HI> would haue written or &s;poken in commendation of a drunkard, a bla&s;phemer, or prophane per&s;on, hee would haue had his right hand chopt off, and his tongue pluckt out of his head:
<NOTE PLACE="marg"><HI>Pro.</HI> 24.24.</NOTE> For, <HI>him that &s;aith to the wicked, thou art righte|ous, &s;hall the people cur&s;e and abhorre.</HI></P>
<P>This indi&s;cretion (though it de&s;erue to be called by a har|der name) confirmes euill men in their lewdne&s;&s;e, who be|ing admoni&s;hed, bragge they can haue hands and &s;eales for their behauiour.</P>
<PB N="315" REF="167">
<P><HI>A &s;eruant of the Church.</HI> This is a title of honour. <MILESTONE N="1" UNIT="&V;&s;e"> Kings and Princes are &s;eruants to the Church, and the Angels them&s;elues, and he is no wayes honourable before God, that doth not &s;eruice to the Church.</P>
<P><HI>Chri&s;t</HI> is <HI>our Lord,</HI> and the <HI>Church</HI> his <HI>Spou&s;e,</HI> and there|fore our <HI>Lady</HI> as I may &s;ay: and it is the will of the Father, that he which &s;erueth and honoureth his Sonne, &s;hould ho|nour his Spou&s;e al&s;o: for the honour of the husband is deri|ued to the wife.</P>
<P>What &s;eruice doe&s;t thou to the Church? whether thou bee&s;t in or out of office, if neither by thy pur&s;e, prayers, coun|tenance, coun&s;ell, example, &amp;c. thou doe &s;eruice, thou &s;halt haue no reward.</P>
<P>What reward then &s;hall drunkards, vncleane per&s;ons, &amp;c. haue? euen the reward of euill &s;eruants, who for their iniu|rying, and di&s;honouring their Lady and Mi&s;tri&s;&s;e the &s;pou&s;e of the Lord Ie&s;us, &s;hall be cut off, haue their portion with hypocrites, and be ca&s;t into vtter darkne&s;&s;e,
<NOTE PLACE="marg"><HI>Mat.</HI> 24.51. <HI>&amp;</HI> 25.30.</NOTE> where &s;hall be weeping and gna&s;hing of teeth.</P>
<P>It is the duty of Chri&s;tians to receiue &s;trangers: <MILESTONE N="2" UNIT="&V;&s;e"> &s;o did <HI>A|braham,</HI> and <HI>Lot,</HI> and others. The I&s;raelites mu&s;t <HI>loue &s;tran|gers, Deut</HI> 10.19. and Chri&s;tians may not <HI>forget it, Heb.</HI> 13.2.</P>
<P>But Chri&s;tian &s;trangers which profe&s;&s;e true Religion, mu&s;t be receiued <HI>in the Lord, and as it becommeth Saints.</HI> Doe good vnto al men, but <HI>&s;pecially to the hou&s;hold of Faith,</HI> &s;aith <HI>S. Paul</HI> el&s;ewhere. So of true Prote&s;tant Chri&s;tians there mu&s;t be a &s;peciall and honourable regard.</P>
<P>The Saints are con&s;ecrated to God, looke what diffe|rence we make betweene the Lords day and the other dayes of the weeke, &s;o much ought we betweene the Saints and o|ther men: as there is another manner of v&s;e of things holy, and of things common.</P>
<P>O happy England which knowe&s;t not what it is to bee a &s;tranger: But there may a &s;torme ari&s;e and for thy fruitle&s;&s;e profe&s;&s;ion, driue of thy Children into forraine parts, as in the dayes of Queene <HI>Mary,</HI> therefore receiue thou &s;tran|gers, e&s;pecially the per&s;ecuted members of Ie&s;us Chri&s;t:
<PB N="316" REF="168"><HI>In the midde&s;t of the Noone-day make thy &s;hadow as the Night, to hide the outca&s;ts of the Lord; Let them dwell with thee and be a couert to them from the face of the Spoyler:</HI>
<NOTE PLACE="marg"><HI>E&s;ay.</HI> 16.3, 4.</NOTE> as the Prophet <HI>E&s;ay</HI> admoni&s;heth <HI>Moab.</HI></P>
<P>What&s;oeuer is done to &s;uch &s;trangers,
<NOTE PLACE="marg"><HI>Mat.</HI> 18.5.6. <HI>&amp;</HI> 25.34. <HI>&amp; &s;eq.</HI></NOTE> Chri&s;t account|eth done to him&s;elfe, eyther by way of offence or defence.</P>
<P>It is a gainfull office to receiue &s;uch: as witne&s;&s;eth the ex|ample of <HI>Abraham, Lot,</HI> the Widow of <HI>Sarepta,</HI> and others, And I am per&s;waded that England fares the better for kind|ne&s;&s;e &s;hewed in dangerous times, to French and Dutch &s;trangers: long may England be a Sanctuarie, refuge, and harbour for the per&s;ecuted Saints. For <HI>hee that receiueth a righteous man in the name of a righteous man, &s;hall haue a righte|ous mans reward, Mat.</HI> 10.41.</P>
<P>Let vs remember therefore the monition of Saint <HI>Peter,</HI>
<NOTE PLACE="marg">1. <HI>Pet.</HI> 4.9.</NOTE> <HI>&V;&s;e ho&s;pitality one towards another without grudging;</HI> and in the&s;e times of dome&s;ticall peace, and forraine troubles, let vs cheerefully and with a liberall minde, and not <HI>Nabal</HI>-like relieue &s;uch as fly vnto vs.</P>
<P>Account it no &s;mall ble&s;&s;ing if God by his prouidence, &s;end one of his poore Saints, a &s;tranger to thee to be relieued; and &s;ay after the words of <HI>Elizabeth,</HI>
<NOTE PLACE="marg"><HI>Luke</HI> 1.43.</NOTE> Whence is it that a brother of my Lords comes vnto me? God <HI>honours</HI> thee if he giue thee <HI>&s;uch</HI> occa&s;ion, and commits to thy tru&s;t <HI>&s;uch</HI> a Iewell.</P>
<P>Make <HI>&s;uch</HI> thy friends, that when thou <HI>faile&s;t, they may receiue thee into euerla&s;ting habitations.</HI> Vouch&s;afe them a roome in thy hou&s;e, whom Chri&s;t di&s;daines not a place in Paradi&s;e, and if it were needfull, euen wa&s;h their feete, knowing that the foote of a true beleeuer, is more honoura|ble then the head of the proude&s;t wicked man on earth.</P>
<P>The Romanes mu&s;t a&s;&s;i&s;t <HI>Phoebe</HI> in all her affaires: <MILESTONE N="3" UNIT="&V;&s;e"> Such loue ought to be betwixt beleeuers, that they ought to &s;up|port, vphold, and by all kind offices further one another.</P>
<P>As one hand wa&s;heth another, &s;o wee being members of the &s;ame body, ought mutually to be helpfull.</P>
<P>Wicked men will take part with wicked men, and ride, and goe in the behalfe one of another; yea, euen the <HI>Deuils</HI>
<PB N="317" REF="168">back and &s;econd one another, much more ought <HI>Chri&s;tians</HI> to countenance and further one another: but alwayes in that which is good onely, and among good things in &s;piri|tuall chiefly.</P>
<P>It is iu&s;t that &s;uch as haue by their place, birth, <MILESTONE N="4" UNIT="&V;&s;e"> authori|tie, goods, countenance, prayers, coun&s;els, example, labors, or otherwayes done good, whether of &s;uperiour or inferi|our rancke, &s;hould be &s;ingularly re&s;pected vpon all occa&s;i|ons: The Church is a debter vnto &s;uch: But &s;uch as haue beene no way &s;eruiceable of <HI>due</HI> can expect no &s;uch regard: much le&s;&s;e may they, who haue wronged and di&s;graced the Church and members thereof by their cruell and euill life.</P>
</DIV3>
<DIV3 N="4" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 3. <HI>Greet Pri&s;cilla and Aquila, my helpers in Chri&s;t Ie&s;us.</HI><LB>4. <HI>(Who haue for my life layd downe their owne necks; vnto whom not onely I giue thankes, but al&s;o all the Churches of the Gentiles.)</HI></Q>
</EPIGRAPH>
<P>THe &s;econd part of this Chapter beginnes in the&s;e Ver|&s;es, and is continued to the end of the 16. Ver&s;e, and a|gaine in the 21. V. and &s;o to the end of the 23. In the ver&s;es betweene the 16. and 21. is the third part of this Chapter.</P>
<P>This part is nothing but &s;alutations; which are eyther from <HI>Paul,</HI> or from &s;undrie others.</P>
<P>A Salutation is a &s;ignification of our loue, whereby wee wi&s;h all temporall and &s;pirituall welfare to our brethren.
<NOTE PLACE="marg"><HI>Barac. Imperatiuum</HI> <GAP DESC="foreign">:</NOTE></P>
<P>The Hebrew word, as al&s;o a Greeke word, are v&s;ed to this purpo&s;e both at meeting and parting of friends.</P>
<P>The Greeke word in this place implyes the performance of &s;uch courte&s;ie and well wi&s;hing. The Latine word comes of a terme which &s;ignifies, health.
<NOTE PLACE="marg">Salus.</NOTE></P>
<P>The rea&s;on of <HI>Pauls</HI> &s;aluting &s;o many here; is three|fold.</P>
<P N="1">1 That he might winne them by &s;uch courte&s;ie, the rea|dilier to entertaine and follow the good admonitions giuen them, about indifferent and other things, in this Epi&s;tle; and for a preparation again&s;t his comming.</P>
<PB N="318" REF="169">
<P N="2">2 That the Romanes might take &s;peciall knowledge of the&s;e aboue the re&s;t, that they might imitate their graue and peaceable cour&s;es, and follow their coun&s;ell.</P>
<P N="3">3 That the&s;e per&s;ons &s;aluted, by the prai&s;es which Saint <HI>Paul</HI> giueth them, might be prouoked to per&s;euere in &s;uch prai&s;e-worthy vertues: for euery commendation implyeth a &s;ecret admonition of per&s;euerance.</P>
<P>The&s;e things premitted, our order in handling of this part, &s;hall be fir&s;t to note the generall Doctrine of Salutati|ons; and then briefely to pa&s;&s;e it ouer, making &s;ome few ob|&s;eruations out of &s;ome of the ver&s;es.</P>
<P><HI>To Salute our friends,</HI> <MILESTONE UNIT="Doctr."> <HI>pre&s;ent or ab&s;ent, is a courte&s;ie not to be neglected:</HI> This is to be proued by the practice of holy men of all times, of <HI>Iethro</HI> and <HI>Mo&s;es, Exod.</HI> 18.7. of the Angell to <HI>Gideon, Iudges</HI> 6.12. of the Angell to <HI>Mary, Luke</HI> 1.28. So Chri&s;t commanded, <HI>Matth.</HI> 10.12. and practi&s;ed, <HI>Iohn</HI> 20.19. &s;o Saint <HI>Paul,</HI> here, and in other of his Epi&s;tles. So <HI>Peter,</HI> 1. <HI>Pet.</HI> 5.13.14.</P>
<P>Chri&s;tians are not to omit this dutie, <MILESTONE UNIT="V&s;e"> it being a &s;ingular meanes to adorne our profe&s;&s;ion, and to nouri&s;h loue: and whom &s;hould ble&s;&s;ing better become, then the Heires of ble&s;&s;ing? But &s;ee it be from the heart.</P>
<P>There are notwith&s;tanding two exceptions hereunto.</P>
<P N="1">1 The fir&s;t, <HI>Luke</HI> 10.4. Our Sauiour chargeth the &s;euen|tie di&s;ciples, &s;ent forth to preach, to <HI>&s;alute no man by the way.</HI> By which prohibition hee doth not vtterly take away &s;uch complements, as the Anabapti&s;ts, from that place; but &s;hew|eth that they were to v&s;e no delay, but to &s;et all other oc|ca&s;ions a&s;ide, and &s;peedily to attend the preaching of the Go&s;pell.</P>
<P>When friends meete they are loth to part, and therefore &s;uch courte&s;ies to be omitted, when <HI>weightier</HI> matters are to be performed.</P>
<P>When we &s;hould preach, or heare, or re&s;ort to the Con|gregation to publike prayer, &amp;c. it is then no time of vi&s;iting friends, entertaining them with di&s;cour&s;e, or &s;uch comple|ments which may take vp <HI>that time,</HI> which ought <HI>otherwi&s;e</HI> to be be&s;towed.</P>
<PB N="319" REF="169">
<P N="2">2 The other, 2. <HI>Ioh. v.</HI> 10.11. <HI>If any come to you, and bring not the doctrine of Christ, receiue him not into your hou&s;e, nor bid him, God &s;peed: For he that biddeth him God &s;peed, is partaker of his euill deeds.</HI></P>
<P>An Hereticke and &s;tubborne maintainer of fal&s;e doctrine again&s;t the foundation, is not to be &s;aluted. <HI>Polycarpus</HI> mee|ting with <HI>Marcion</HI> the Hereticke, refu&s;ed to &s;alute him; and when <HI>Marcion</HI> &s;aid, <HI>Cogno&s;ce nos,</HI>
<NOTE PLACE="marg"><HI>Irenaeus aduer&s;. Haere&s;. l.</HI> 3. <HI>c.</HI> 3.</NOTE> I pray you take knowledge of vs: <HI>Polycarpus</HI> an&s;wered, <HI>Cogno&s;co te primogenitum Satanae,</HI> I know thee for an Impe of the Diuell. Wee may pray for &s;uch, but we may not familiarly &s;alute them.</P>
<P>Thus much of the generall doctrine of Salutations: now of the particular per&s;ons &s;aluted.</P>
<P>The fir&s;t whom <HI>Paul</HI> &s;aluteth, are a married couple: <HI>A|quila</HI> and his wife <HI>Pri&s;cilla:</HI> who are de&s;cribed in the third and fourth ver&s;es; which de&s;cription, as the re&s;t following, containeth a commendation of them.</P>
<P>The&s;e are here de&s;cribed three wayes.</P>
<P N="1">1 By their Names, which doubtle&s;&s;e are from the Ro|mane tongue: the woman being here, and el&s;ewhere called <HI>Pri&s;ca</HI> in &s;ome copies; but the Romanes very v&s;ually called women by Diminutiues, as <HI>Dru&s;illa, Petronilla, Domitilla, Tul|liola;</HI> &s;o <HI>Pri&s;cilla;</HI> either noting their loue to them, or the &s;oftne&s;&s;e of their &s;exe, or their le&s;&s;er &s;tature.</P>
<P>There were other of the&s;e names, but after them, as one <HI>Aquila,</HI> who of a Heathen became a Chri&s;tian, and of a Chri&s;tian, at length, a lew; who tran&s;lated the old Te&s;ta|ment into Greeke, and thereby much peruerted the Scrip|tures. Al&s;o there were diuers of the name of <HI>Pri&s;cilla,</HI> &s;ome vertuous, but one infamous, namely, one of the impure pro|phete&s;&s;es of <HI>Montanus.</HI></P>
<P>But the&s;e are <HI>that Aquila</HI> and <HI>Pri&s;cilla,</HI> of whom we reade Acts 18.2.3. by nation a Iew, borne in Pontus, by occupa|tion a Tent-maker.</P>
<P N="2">2 By their <HI>Helpe</HI> which they afforded <HI>Paul,</HI> not onely in making of Tents, for <HI>Paul</HI> was of that trade; but <HI>in Christ Ie&s;us,</HI> that is, in preaching the Go&s;pell of Chri&s;t: not that they preached, but furthered the preaching many wayes pri|uately,
<PB N="320" REF="170">as occa&s;ion was offered:
<NOTE PLACE="marg"><HI>Act.</HI> 18.26.</NOTE> as by <HI>Catechizing</HI> of <HI>Apollos,</HI> and by protecting of <HI>Paul,</HI> as it followeth in the next ver&s;e.</P>
<P>No man is &s;o meane, <MILESTONE UNIT="Ob&s;er."> but hee may be, and ought to be a furtherance to the preaching of the Go&s;pell. If Parents and Ma&s;ters would bring vp their children and &s;eruants in the feare of God, and vnder di&s;cipline, it would be a great fur|therance to a Mini&s;ter: Al&s;o priuate men, by their prayers, good life, and liberalitie, may much &s;et forward the Mini|&s;tery of the Word.</P>
<P N="3">3 By their loue to <HI>Paul,</HI> &s;et downe by an infallible token of it, which was, that <HI>for his life they laid downe their owne neckes:</HI> Greater loue can no man &s;hew, then to venture his life for his friend.</P>
<P>This is amplified by <HI>Pauls thankefulne&s;&s;e</HI> and the <HI>Churches</HI> to them for it.</P>
<P>When, or where, or in what manner this was done, is no where &s;et downe that euer I read: It is &s;uppo&s;ed to haue bin either at Corinth, or at Ephe&s;us, in both which places <HI>Paul</HI> was in danger, and they in his company, <HI>Acts</HI> 18. and 19.</P>
<P>There are three per&s;ons for whom we are to venture our liues. <MILESTONE UNIT="Ob&s;er."> </P>
<P N="1">1 For our <HI>Naturall parents,</HI> for we receiue our liues from them.</P>
<P N="2">2 And mo&s;t principally for the <HI>Father of the Countrey,</HI> for the <HI>King</HI> or Supreme Magi&s;trate;
<NOTE PLACE="marg">2. <HI>Sam.</HI> 21.17.</NOTE> as <HI>Abi&s;hai</HI> for <HI>Dauid:</HI> for the <HI>King is more worth then ten thou&s;and others,</HI> 2. <HI>Sam.</HI> 18.3.</P>
<P N="3">3 For our <HI>faithfull Preachers,</HI> being publike per&s;ons, and &s;uch as may by their labours &s;aue many &s;oules.</P>
<P>Hearers owe <HI>them&s;elues</HI> to their Pa&s;tors, as <HI>Paul</HI> telleth <HI>Philemon,</HI>
<NOTE PLACE="marg"><HI>Phil.</HI> 19.</NOTE> and <HI>their liues,</HI> as in the example of <HI>Aquila</HI> and <HI>Pri&s;cilla.</HI></P>
<P>They ought not then to rayle on, and &s;launder their Teachers, neither ought they to defraud them of their due maintenance: but they ought to &s;ubmit to their godly ad|monitions. Thou owe&s;t thy life to thy Teacher, much more the reformation of thy wicked life at his admoni|tion.</P>
<PB N="321" REF="170">
<P><HI>Paul</HI> giues thankes to them: &s;o doe all the Churches of the Gentiles al&s;o: for <HI>Paul</HI> was the Apo&s;tle of the Gentiles, and by his death they had had an vn&s;peakable lo&s;&s;e.</P>
<P>We mu&s;t giue thankes to God for his ble&s;&s;ings: <MILESTONE N="1" UNIT="Ob&s;er."> al&s;o to the in&s;truments, by who&s;e meanes God be&s;toweth them vp|on vs.</P>
<P>Singular examples of thankfulne&s;&s;e, are <HI>Dauid</HI> and <HI>Eli&s;ha:</HI> the one enquiring for &s;ome of the hou&s;e of <HI>Saul,</HI> that hee might &s;hew kindne&s;&s;e to them for his friend <HI>Ionathans</HI> &s;ake:
<NOTE PLACE="marg">2 <HI>Sam.</HI> 9.1.</NOTE> the other in &s;tudying how to requite the woman of <HI>Shunem.</HI>
<NOTE PLACE="marg">2 <HI>Kings</HI> 4.8.13: <HI>Gen.</HI> 40.23.</NOTE> On the other &s;ide <HI>Pharaohs Butler</HI> is an example of vnthank|fulne&s;&s;e, though afterwards he acknowledged his fault.
<NOTE PLACE="marg"><HI>Gen.</HI> 41.9.</NOTE> So is <HI>Ioa&s;h</HI> King of <HI>Iudah,</HI> who vniu&s;tly cau&s;ed to bee put to death the &s;onne of <HI>Iehoiada</HI> the high Prie&s;t, which <HI>Iehoiada</HI> had &s;aued his life and aduanced him to the kingdome. For thus is it written;
<NOTE PLACE="marg">2 <HI>Chron.</HI> 24.22.</NOTE> <HI>Thus Ioa&s;h the king remembred not the kind|ne&s;&s;e which Iehoiada had done vnto him, but &s;lew his &s;onne.</HI></P>
<P>A people are bound to them who &s;hew kindne&s;&s;e to their Teacher. <MILESTONE N="2" UNIT="Ob&s;er."> </P>
</DIV3>
<DIV3 N="5" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 5. <HI>Likewi&s;e greet the Church which is in their hou&s;e.</HI>&mdash;</Q>
</EPIGRAPH>
<P>SAint <HI>Paul</HI> &s;alutes the hou&s;hold of <HI>Aquila,</HI> which he cals a Church, for the priuate duties of Gods wor&s;hip, as prayer, catechi&s;ing, reading the Scriptures, &amp;c. performed therein: and al&s;o for the good and orderly life of the family. It is not like, that Saint <HI>Paul</HI> meaneth the Saints which met there for the publique &s;eruice of God, by rea&s;on of the parti|cular &s;alutations of diuers of them following.</P>
<P>We ought &s;o to gouerne our families that they may bee worthy to be called <HI>Churches.</HI> <MILESTONE UNIT="Ob&s;er."> <HI>Adams</HI> hou&s;e was called <HI>The face of God, Gen.</HI> 4.14. And &s;o did <HI>Abraham,</HI> and <HI>Iacob,</HI>
<NOTE PLACE="marg"><HI>Gen.</HI> 18.19. <HI>Gen.</HI> 35.2. <HI>Io&s;h.</HI> 24.15. <HI>P&s;al</HI> 101. <HI>Acts</HI> 10.2.</NOTE> and <HI>Io&s;hua, &amp; Dauid</HI> order their families: Al&s;o <HI>Cornelius,</HI> though a military man. A hou&s;e where there are no exerci&s;es of reli|gion, but where idlene&s;&s;e, lying &s;landering, common &s;wea|ring, cur&s;ing, are rife, and where drunkenne&s;&s;e, vncleannes, and riotous liuing, are ordinarily practi&s;ed, may bee called an a&s;&s;embly of Athei&s;ts, a denne of theeues and lewd bea&s;ts,
<PB N="322" REF="171">and the Diuels chappell, rather then Church of God.</P>
<P>As our bodies and &s;oules, &s;o our <HI>families</HI> are to be con&s;e|crated to God as his holy Temples.</P>
</DIV3>
<DIV3 N="5" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 5.&mdash;<HI>Salute my welbeloued Epenetus, who is the fir&s;t fruits of Achaia vnto Chri&s;t.</HI></Q>
</EPIGRAPH>
<P><HI>EPenetus</HI> is here &s;aluted, and de&s;cribed three wayes.</P>
<P N="1">1 By his name, <HI>Epenetus,</HI> that is, as the Greeke &s;oun|deth, <HI>prai&s;e-worthy</HI> or <HI>laudable;</HI> and doubtle&s;&s;e his life was an&s;werable to his name.</P>
<P N="2">2 By <HI>Pauls</HI> loue to him, <HI>his welbeloued,</HI> without doubt for his vertues.</P>
<P N="3">3 By his forwardne&s;&s;e in Religion; <HI>The fir&s;t fruits of A|chaia vnto Chri&s;t:</HI> that is, one of the fir&s;t that in that coun|trey receiued the Go&s;pell, and gaue his name vnto Chri&s;t.</P>
<P>This is expre&s;&s;ed by a &s;peech alluding to the Leuiticall Law: The people were commanded from God by <HI>Mo&s;es,</HI> to offer the fir&s;t fruits of their corne, &amp;c. to God: and this was a pledge of the ble&s;&s;ing of God vpon the re&s;t.</P>
<P>As God accepted of the <HI>fir&s;t fruits,</HI> and &s;uch are mo&s;t ac|ceptable, as the fir&s;t Cherries, &amp;c. &s;o was <HI>Epenetus</HI> before God and men.</P>
<P>And as the <HI>fir&s;t fruits</HI> drew after them the re&s;t of the crop, &s;o was <HI>Epenetus,</HI>
<NOTE PLACE="marg">Chry&s;. in loc.</NOTE> <HI>Porta &amp; introitus aliorum,</HI> a meanes to draw others vnto Chri&s;t.</P>
<P><HI>Paul</HI> &s;peaketh of none of the&s;e, <MILESTONE N="1" UNIT="Ob&s;er."> but with &s;ome addition of prai&s;e: &s;o ought wee when we haue occa&s;ion to mention their names, who giue good te&s;timony of a godly life, to &s;peake to their prai&s;e: both that <HI>vertue</HI> may haue the due ho|nour, and that wee may manife&s;t our &s;elues to be <HI>admirers</HI> and <HI>louers</HI> of vertue and godline&s;&s;e.</P>
<P>He that would be commended (it is euery mans de&s;ire,) <MILESTONE N="2" UNIT="Ob&s;er."> mu&s;t liue commendably.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Of this &s;ee my Expo&s;ition vpon <HI>Rom.</HI> 12.10. vpon the&s;e words, <HI>In honour preferring one an|ther. &V;&s;e</HI> 3.</P>
<P>It is a great prai&s;e to be the fir&s;t in <HI>good things.</HI> <MILESTONE N="3" UNIT="Ob&s;er."> It is to the perpetuall commendation of the Church of Antioch, that
<PB N="323" REF="171">their forwardne&s;&s;e was &s;uch, that the Di&s;ciples were there <HI>fir&s;t called Christians.</HI></P>
<P>He that fir&s;t inuented the profitable Science of <HI>Printing,</HI> &s;hall be famous to the worlds end.</P>
<P>To be the fir&s;t Profe&s;&s;or in a towne is a great credit: or the <HI>fir&s;t</HI> that &s;tepped forth to reforme di&s;orders.</P>
<P>To beleeue at any time is our happine&s;&s;e, but to bee the <HI>fir&s;t</HI> in towne or Citie, de&s;erues prai&s;e. As hee that is <HI>fir&s;t</HI> knighted hath precedence before tho&s;e which are knighted after him; &s;o &s;eniority in profe&s;&s;ion is not without &s;ome glory: which is part of the commendation of <HI>Andronicus</HI> and <HI>Iunia,</HI> ver&s;e 7.</P>
<P>But to be the <HI>first drunkard</HI> in a towne, or the <HI>fir&s;t</HI> inuen|ter of a new di&s;gui&s;ed fa&s;hion, or of any euill, or the <HI>fir&s;t</HI> bringer vp of any wicked cu&s;tome or order, de&s;erues to be <HI>branded</HI> with perpetuall infamy and reproach.</P>
<P>Let vs &s;triue to be <HI>formo&s;t</HI> in that which is good, but let vs per&s;euere in goodne&s;&s;e: for as it profited not <HI>Iudas</HI> to be one of the fir&s;t, no more will it profit vs, if we after fall away.</P>
<P>To haue our latter end wor&s;e then our beginning, is a foule di&s;grace.</P>
</DIV3>
<DIV3 N="6" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 6. <HI>Greet Mary who be&s;towed much labour on vs.</HI></Q>
</EPIGRAPH>
<P>MARY here &s;aluted, is de&s;cribed two wayes: fir&s;t by her name, <HI>Mary;</HI> &s;econdly by her loue to the Preach|ers of the Go&s;pell, <HI>&s;he be&s;towed much labour on them.</HI></P>
<P><HI>Labour,</HI> in entertainment, maintenance, &amp;c.</P>
<P><HI>On vs:</HI> Not (it may be <HI>yet</HI>) on <HI>Paul</HI> him&s;elfe: but them who preached the Go&s;pell as <HI>Paul</HI> did.</P>
<P>There was one <HI>Mary</HI> whom <HI>Ignatius</HI> highly commen|ded, calling her <GAP DESC="foreign"> and <GAP DESC="foreign">, that is, skilfull in all things pertaining to true wi&s;edome, and full of all good learning, but whether this was &s;hee or no, there is no cer|tainty.</P>
<P>From hence it were friuolous to collect that we ought to &s;alute the <HI>&V;irgin Mary</HI> with the Angels &s;alutation: <MILESTONE UNIT="Ob&s;er."> becau&s;e <HI>Mary</HI> whom <HI>Paul</HI> &s;aluted was then liuing, and <HI>Paul</HI> had
<PB N="324" REF="172">meanes to &s;end to her: But the Virgin <HI>Mary</HI> is departed in the Lord, neither can wee &s;end to the dead to &s;alute them: and to pray to the Virgin <HI>Mary</HI> for helpe is farre from the manner of <HI>Pauls</HI> &s;aluting this woman.</P>
</DIV3>
<DIV3 N="7" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 7. <HI>Salute Andronicus and Iunia my kin&s;men, and my fellow pri&s;oners, who are of note among the Apo&s;tles, who al&s;o were in Chri&s;t before me.</HI></Q>
</EPIGRAPH>
<P>HEre are two &s;aluted, who are de&s;cribed: Fir&s;t, by their names, <HI>Andronicus</HI> &amp; <HI>Iunia;</HI> whether <HI>Iunia</HI> be the name of a man or woman is to me vncertaine. Secondly, by their kindred, they were <HI>a kin</HI> to <HI>Paul.</HI> Thirdly, by their concapti|uity with <HI>Paul: his fellow pri&s;oners;</HI> Where, I find not whether at Philippi, or in &s;ome other place, for <HI>Paul</HI> was frequent in pri&s;on;
<NOTE PLACE="marg">2 <HI>Cor.</HI> 11.23.</NOTE> the cau&s;e, doubtle&s;&s;e for the Go&s;pell. Fourthly, by their fame, they were <HI>of note,</HI> and &s;peciall marke, not onely with but <HI>among the Apo&s;tles;</HI> not that they were of the twelue, but in a large &s;en&s;e, as the terme Apo&s;tle may be giuen to any preacher. Fifthly, by their &s;eniority or priority in the faith, they <HI>were in Chri&s;t before Paul.</HI></P>
<P>A part of the commendation of the&s;e two, <MILESTONE UNIT="Ob&s;er."> is that they were <HI>Pauls</HI> kin&s;men: &s;o of Herodian, ver&s;e 11. A good man is an honour and credit to all his blood, as a wicked man is a &s;hame and di&s;credit. Let vs credit the hou&s;es we come off.</P>
<P>But let no man thinke it &s;hall auaile him to haue a godly man, though <HI>Paul,</HI> nay though <HI>Chri&s;t</HI> him&s;elfe of his kinne, if he beleeue not.</P>
<P>If thou ha&s;t a godly man of thy kindred, imitate him in <HI>godline&s;&s;e,</HI> and then thou &s;halt partake with him in <HI>honour</HI> and e&s;timation.</P>
<P>They were <HI>Pauls fellow pri&s;oners.</HI> <MILESTONE UNIT="Ob&s;er."> Though a pri&s;on bee a place of &s;hame and di&s;grace; yet to be impri&s;oned with <HI>Paul,</HI> and for <HI>Pauls cau&s;e</HI> is a <HI>great glory.</HI></P>
<P>To be a fellow pri&s;oner with murderers, theeues, drun|kards, &amp;c. of this we haue iu&s;t cau&s;e to be a&s;hamed. <HI>Let none of you &s;uffer,</HI>
<NOTE PLACE="marg">3 <HI>Pet.</HI> 4.15, 16.</NOTE> <HI>as a murderer, or as a theife, or as an euill doer, &amp;c. Yet if any &s;uffer as a Chri&s;tian, let him not bee a&s;hamed, but let
<PB N="325" REF="172">him glorifie God, on this behalfe.</HI></P>
<P>The Saints before vs, haue &s;uffred impri&s;onment, <MILESTONE UNIT="&V;&s;e."> death it &s;elfe: Let <HI>vs</HI> prepare for &s;uch things; what&s;oeuer hath be&s;al|len them, may al&s;o befall vs. Examine thy &s;elfe, what cou|rage thou ha&s;t, and re&s;olution, if &s;uch things &s;hould come to pa&s;&s;e.</P>
<P><HI>The&s;e were of note among the Apo&s;tles:</HI> <MILESTONE UNIT="Ob&s;er."> To bee of note for <HI>vertue</HI> or goodne&s;&s;e is commendable: beware thou bee&s;t not marked for lewdne&s;&s;e or villany: <HI>Abraham</HI> was famous for faith, <HI>Iob</HI> for patience, <HI>Andronicus</HI> and <HI>Iunia</HI> for prea|ching and furthering the Go&s;pell: But <HI>Iudas</HI> was infamous and branded for a Traitor; and <HI>Barrabas,</HI> was <GAP DESC="foreign">, a notorious pri&s;oner, &s;o &s;ome are marked,
<NOTE PLACE="marg"><HI>Mat.</HI> 27.16.</NOTE> and bran|ded drunkards, harlots, &amp;c. better for a man to liue in per|petuall ob&s;curity and darkne&s;&s;e, then to be <HI>&s;o noted.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 8. <HI>Greet Amplias my beloued in the Lord.</HI></Q>
</EPIGRAPH>
<P><HI>AMplias</HI> his commendation is, that hee is <HI>beloued of Paul</HI> for his grace and holy profe&s;&s;ion; &s;o is <HI>Stachys</HI> ver&s;e 9. &s;o <HI>Per&s;is,</HI> ver&s;e 12.
<NOTE PLACE="marg">Chry&s;. in loc.</NOTE></P>
<P>It is more to be beloued of <HI>Paul,</HI> then of a King: <MILESTONE UNIT="Ob&s;er."> for <HI>Pauls</HI> loue pre&s;uppo&s;eth <HI>vertue</HI> and de&s;ert, but hee is ready to <HI>ana|thematize</HI> &s;uch as are wicked and vngodly.</P>
<P><HI>Wilt thou loue them that hate the Lord?</HI>
<NOTE PLACE="marg">2 <HI>Chron.</HI> 19.2. <HI>P&s;al.</HI> 16.3.</NOTE> &s;o was <HI>Ieho&s;haphat</HI> reproued. <HI>Let all thy delight be in the Saints,</HI> and in the excel|lent, with <HI>Dauid.</HI></P>
</DIV3>
<DIV3 N="9" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 9. <HI>Salute Vrban our helper in Chri&s;t, and Stachys my beloued.</HI></Q>
</EPIGRAPH>
<P><HI>OVr helper in Chri&s;t,</HI> that is, in preaching the Go&s;pell.</P>
<P><HI>Pauls</HI> mode&s;ty and humility may be here noted, <MILESTONE UNIT="Ob&s;er."> who &s;uperexcelling in gifts, yet acknowledgeth <HI>Vrban,</HI> a meane preacher in compari&s;on to be his <HI>fellow helper.</HI></P>
<P>Al&s;o <HI>Vrbans</HI> zeale, to help in enlarging the bonds of <HI>Chri&s;ts</HI> Kingdome: <HI>Help</HI> thou according to thy place, but <HI>hinder not</HI> the preaching and pa&s;&s;age of the Go&s;pell.</P>
</DIV3>
<DIV3 N="10" TYPE="verse">
<PB N="326" REF="173">
<EPIGRAPH>
<Q>VERSE 10. <HI>Salute Apelles approued in Chri&s;t. Salute them them which are of Ari&s;tobulus hou&s;hold.</HI></Q>
</EPIGRAPH>
<P>THere was one <HI>Apelles</HI> of the Ile <HI>Coos,</HI> a famous Painter, but this <HI>Apelles</HI> was famous for the Image of Chri&s;t drawne in his heart, and vpon all occa&s;ions appearing in his life.</P>
<P>To <HI>be</HI> in Chri&s;t is a great honour; <MILESTONE UNIT="Ob&s;er."> but to be <HI>approued</HI> in Chri&s;t, exceedeth in commendation. <HI>Tryed</HI> gold is pretious, a <HI>tryed</HI> Souldier is of great account: &s;o vpon <HI>tryall</HI> in <HI>ten|tation</HI> to &s;tand fa&s;t, and hold our owne, is a Chri&s;tians grea|te&s;t prai&s;e.</P>
<P><HI>Peter</HI> was a valiant Champion, yet vpon <HI>tryall</HI> hee failed denying his Ma&s;ter, though afterward hee was an <HI>approued</HI> Souldier.</P>
<P>When <HI>Paul</HI> would commend <HI>Timothy</HI> to the Philippi|ans,
<NOTE PLACE="marg"><HI>Philip.</HI> 2.22.</NOTE> <HI>You know,</HI> &s;aith he, <HI>the proofe of him.</HI></P>
<P>Many &s;peake well, and make fayre &s;hewes, who vpon <HI>proofe</HI> and <HI>tryall</HI> are altogether other men. They are patient, till prouokt; cha&s;te 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 e&s;pyed; re&s;olute, till per|&s;ecution come, &amp;c.</P>
<P>But <HI>Abraham</HI> vpon <HI>tryall</HI> proued his loue to God; <HI>Su&s;anna</HI> her cha&s;titie; <HI>Iob</HI> his patience; <HI>Apelles</HI> his grace. Labour thou al&s;o to be a Chri&s;tian <HI>of proofe,</HI> and pray to <HI>&s;tand</HI> in ten|tation.</P>
<P>The effect of the next &s;alutation wee will handle in the next Ver&s;e.</P>
</DIV3>
<DIV3 N="11" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 11. <HI>Salute Herodian my kin&s;man. Greet them which bee of the hou&s;e of Narci&s;&s;us, which are in the Lord.</HI></Q>
</EPIGRAPH>
<P>OF <HI>Herodians</HI> de&s;cription and commendation &s;ee before, Ver&s;e 7.</P>
<P><HI>Paul</HI> &s;aluted in the tenth Ver&s;e tho&s;e of <HI>Ari&s;tobulus</HI> hou&s;e|hold:
<PB N="327" REF="173">here, them of <HI>Narci&s;&s;us</HI> his hou&s;hold.</P>
<P>What <HI>Ari&s;tobulus</HI> was, is not certaine, likely not con|uerted.</P>
<P>The mo&s;t hold <HI>Narci&s;&s;us</HI> to be <HI>Claudius</HI> the Emperours great fauourite, of whom hi&s;tories make mention.
<NOTE PLACE="marg"><HI>Tacit. Annal. lib.</HI> 11.</NOTE> <HI>Tacitus</HI> de&s;cribes him as a very &s;ubtill politician, in his plot vpon <HI>Me&s;&s;alina</HI> the Empre&s;&s;e, whom he accu&s;ed to the Emperour, and al&s;o put her to death.</P>
<P>Hee was a man of infamous life, hee was not conuerted, nor all his hou&s;hold, and therfore <HI>Paul</HI> di&s;tingui&s;heth them; he &s;alutes them onely <HI>which are in the Lord.</HI></P>
<P>Chri&s;t ruleth in <HI>the mid&s;t of his enemies:</HI> <MILESTONE UNIT="Ob&s;er."> In the hou&s;e of <HI>Narci&s;&s;us</HI> he gathereth his Church.
<NOTE PLACE="marg"><HI>P&s;al.</HI> 110.2.</NOTE> There is a <HI>Mo&s;es</HI> in <HI>Pha|raohs</HI> Court, an <HI>Obadiah</HI> in <HI>Ahabs,</HI> a <HI>Ioanna</HI> in <HI>Herods,</HI> the wife of <HI>Chu&s;a Herods</HI> &s;teward;
<NOTE PLACE="marg"><HI>Luke</HI> 8.2.</NOTE> <HI>good Chri&s;tians</HI> in the family of <HI>Narci&s;&s;us:</HI> and after, &s;ome in <HI>Neroes</HI> Court.
<NOTE PLACE="marg"><HI>Phil.</HI> 4.22.</NOTE> Yea S. <HI>Chry|&s;o&s;tome</HI> reports that Saint <HI>Paul</HI> conuerted one of <HI>Neroes</HI> con|cubines, which was one of the cau&s;es of his death,
<NOTE PLACE="marg"><HI>Chry&s;. lib.</HI> 1. <HI>adu. vituperat. vitae mona&s;t.</HI></NOTE> becau&s;e her affection and loue was alienated from him.</P>
<P>If the power of the word per&s;wade <HI>&s;uch</HI> to turne from their vncleane and wicked life, it were a foule &s;hame <HI>for vs,</HI> who liue in <HI>Gods hou&s;e,</HI> not to be brought by it from our euill conuer&s;ation.</P>
<P>No body would haue looked for zealous Chri&s;tians in <HI>Neroes</HI> Court, in <HI>Narci&s;&s;us</HI> his family, yet there were &s;uch <HI>there:</HI> And no man (one would thinke) &s;hould looke for drunkards, theeues, whorema&s;ters, &s;trumpets, &amp;c. in <HI>Gods hou&s;e,</HI> in the hou&s;hold of faith: yet <HI>there</HI> are &s;uch to bee found.</P>
</DIV3>
<DIV3 N="12" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 12. <HI>Salute Tryphena, and Trypho&s;a, who labour in the Lord. Salute the bel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ued Per&s;is, which labou|red much in the Lord.</HI></Q>
</EPIGRAPH>
<P>AS there are many famous men commended in the &s;crip|tures, &s;o al&s;o many women; <HI>Sarah, Rebeccah, Miriam,</HI> <MILESTONE UNIT="Ob&s;er."> <HI>Hannah, Deborah,</HI> The <HI>ble&s;&s;ed &V;irgin, &amp;c.</HI> and many in this Chapter.</P>
<PB N="328" REF="174">
<P>The&s;e are commended, not for their <HI>beauty, birth, gay clothes,</HI> &amp;c. but for their <HI>labour</HI> of loue to the Go&s;pell, and the Saints profe&s;&s;ing the preaching of the &s;ame: and <HI>for this</HI> &s;hall they be commended till the &s;econd comming of Chri&s;t.</P>
<P>Let all women hence learne, not to &s;et 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 <HI>cha&s;titie, mode&s;ty, meekne&s;&s;e</HI> of &s;pirit, which in the &s;ight of God are of great price.</P>
</DIV3>
<DIV3 N="13" TYPE="verse">
<EPIGRAPH>
<Q>VERSE. 13. <HI>Salute Rufus cho&s;en in the Lord, and his mother and mine.</HI></Q>
</EPIGRAPH>
<P><HI>CHo&s;en in the Lord:</HI> that is, a choice Chri&s;tian and Pro|fe&s;&s;or: not &s;peaking here of his eternall Election. So <HI>Iohn</HI> writeth to the <HI>elect Lady,</HI> that is, who was a choyce Lady for godline&s;&s;e and vertue: as <HI>Cho&s;en men of I&s;rael</HI> note the worthie&s;t of that kinde.</P>
<P><HI>His Mother and mine.</HI> Our Country is our mother: So is <HI>Abel</HI> a Citie,
<NOTE PLACE="marg">2 <HI>Sam.</HI> 20.18.19</NOTE> called a mother in I&s;rael. Old women are mothers: &s;o are benefactors; thus was <HI>Pharaohs Daugh|ter</HI> a mother to <HI>Mo&s;es,</HI> thus was <HI>Rufus his mother, a mo|ther</HI> to <HI>Paul:</HI> and Mothers, are parents which beare chil|dren in their wombe, and bring them forth, and thus was <HI>Pauls mother</HI> a <HI>mother to Rufus.</HI></P>
<P>A toward &s;onne is a credit to his mother, <MILESTONE UNIT="Ob&s;er."> and a vertuous mother to a toward &s;onne. Ble&s;&s;ed are the families where there are &s;uch rootes and &s;uch branches.</P>
</DIV3>
<DIV3 N="14-15" TYPE="verse">
<PB N="329" REF="174">
<EPIGRAPH>
<Q>VERSE 14. <HI>Salute A&s;yncritus, Phlegon, Hermas, Patro|bas, Hermes, and the brethren which are with them.</HI><LB>15. <HI>Salute Philologus, and Iulia, Nereus and his &s;i&s;ter, and Olympas, and all the Saints which are with them.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e 2. ver&s;es are &s;ome &s;aluted by name in particular: and &s;ome in generall vnder the&s;e titles, <HI>Brethren, Saints.</HI></P>
<P>Of the men and women here by name &s;aluted, there is little, and no certaine mention made in hi&s;tory, for ought that I haue read; and therefore I pa&s;&s;e them ouer: only this wee are to remember, that they were worthy and famous for godline&s;&s;e in the Church of Rome at that time.</P>
<P>And becau&s;e it were too long to reckon euery particular man and woman beleeuing, therefore, in generall termes he comprehendeth all the re&s;t.</P>
<P><HI>Brethren:</HI> So are the elect profe&s;&s;ing the Go&s;pell, by rea|&s;on 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,
<NOTE PLACE="marg"><HI>Jn my expo&s;ition of the</HI> 12 <HI>Chap. v.</HI> 10.</NOTE> the meetings of the Saints, were called <HI>Fraternities,</HI> as I haue &s;ome-where ob|&s;erued.</P>
<P>This title notes <HI>Vnion</HI> with God, <MILESTONE UNIT="Ob&s;."> and <HI>communion</HI> among our &s;elues, and &s;o vrgeth <HI>Vnity.</HI></P>
<P><HI>Saints, Beleeuers</HI> are v&s;ually &s;o called by <HI>Paul:</HI> and the&s;e are either &s;uch which are <HI>outward onely;</HI> or &s;uch which are <HI>outward</HI> and <HI>inward al&s;o.</HI></P>
<P>The fir&s;t haue onely the outward profe&s;&s;ion of the Go&s;|pell, and the&s;e are <HI>Hypocrites:</HI> The other, be&s;ide their <HI>out|ward</HI> profe&s;&s;ion, haue <HI>true inward</HI> &s;anctification. The&s;e are either <HI>perfect,</HI> &s;uch as are to be found only in that part of the Church which is triumphant; or <HI>Imperfect,</HI> &s;uch as are in the Church militant, who daily fight and &s;triue again&s;t &s;inne.</P>
<P>This title admoni&s;heth vs to liue holily according to our name; to be <HI>called</HI> a Saint, and to <HI>liue</HI> like a Bea&s;t, <MILESTONE UNIT="Ob&s;."> or a
<PB N="330" REF="175">Deuill as many doe; is to di&s;honour the holy name after which we are called, and to damne our &s;elues.</P>
<P>God is called, Mercifull, and True, and therefore, when <HI>Dauid</HI> prayeth for forgiuene&s;&s;e,
<NOTE PLACE="marg"><HI>P&s;al.</HI> 25.11.</NOTE> hee &s;aith: <HI>For thy Names &s;ake O Lord pardon mine iniquities,</HI> de&s;iring that his dealings towards him, may bee according to his Name: So wee may &s;ay to a man: Bee an&s;werable to thy Name: Thou art called a Saint, liue not like a wretch, but euen <HI>For thy names &s;ake</HI> liue holy.</P>
</DIV3>
<DIV3 N="16" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 16. <HI>Salute one another with an holy ki&s;&s;e.</HI>&mdash;</Q>
</EPIGRAPH>
<P><HI>PAul</HI> concludeth his owne &s;alutations with this precept, that they &s;hould <HI>mutually</HI> &s;alute one another; adding the &s;igne of true loue and friend&s;hip: <HI>A holy ki&s;&s;e.</HI></P>
<P>There are <HI>vnholy ki&s;&s;es:</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 7.13. 1. <HI>Kings</HI> 19.18. <HI>Ho&s;.</HI> 13.2. 2. <HI>Sam.</HI> 15.5.</NOTE> The <HI>vncha&s;te</HI> ki&s;&s;e of the Harlot: the <HI>Idolatrous</HI> ki&s;&s;e of the I&s;raelites to <HI>Baal,</HI> and the Calues; and of the Papi&s;ts to their Images, and Reliques: The <HI>flat|tering</HI> ki&s;&s;e of <HI>Ab&s;olon:</HI> The <HI>traiterous</HI> ki&s;&s;e of <HI>Ioab,</HI> and of <HI>Iudas.</HI></P>
<P><HI>A holy ki&s;&s;e,</HI> is when the loue is vnfeyned which is te&s;ti|fied thereby.</P>
<P>As it is the fa&s;hion among vs for men meeting with their friends, to &s;hake hands, &s;o was it among the Iewes, as ap|peares by many places in both Te&s;taments, for men to ki&s;&s;e men, at meeting and partings.</P>
<P>Now becau&s;e the Romanes were troubled with di&s;&s;en&s;i|ons about meates and dayes, as wee haue &s;eene <HI>Chap.</HI> 14. therefore <HI>Paul</HI> wi&s;heth them, that they &s;hould &s;alute one another with a <HI>holy ki&s;&s;e,</HI> that is, in a true coniunction of mindes and affections, forgetting all former offence.</P>
<P>This <HI>Peter</HI> calleth,
<NOTE PLACE="marg"><HI>Aug. tract.</HI> 6. <HI>&s;uper Ioh.</HI></NOTE> the <HI>ki&s;&s;e of charitie:</HI> 1. <HI>Pet.</HI> 5.14 and Saint <HI>Augu&s;tine, O&s;culum Columbinum,</HI> the Doue-like ki&s;&s;e.</P>
<P>From whence it came to pa&s;&s;e in the Primitiue times,
<NOTE PLACE="marg"><HI>Clemens Alexan</HI> 3. <HI>Paedag. Anaxag orat. ad Chri&s;tian.</HI></NOTE> that Chri&s;tians before the receiuing of the Communion, <HI>ki&s;&s;ed</HI> each other, which fa&s;hion, for &s;ome abu&s;e, was prudently laid downe; In the &s;tead whereof is the <HI>&s;uper&s;titious</HI> ki&s;&s;ing of the <HI>Pax</HI> in the Church of Rome.</P>
<PB N="331" REF="175">
<P>Chri&s;tians ought to loue one another <HI>truely</HI> without di&s;|&s;imulation; of which, &s;ee <HI>Rom.</HI> 12. <HI>v.</HI> 9. <MILESTONE UNIT="Ob&s;."> </P>
</DIV3>
<DIV3 N="16, 21-23" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 16. &mdash; <HI>The Churches of Chri&s;t &s;alute you.</HI><LB>21. <HI>Timotheus my worke-fellow, and Lucius, and Ia|&s;on, and So&s;ipater my kin&s;men, &s;alute you.</HI><LB>22. <HI>I Tertius which wrote this Epistle, &s;alute you in Lord.</HI><LB>23. <HI>Gaius mine ho&s;t, and of the whole Church, &s;aluteth you: Era&s;tus the Chamberlaine of the City &s;alu|teth you, and Quartus a brother.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e ver&s;es are &s;et downe the &s;alutations of others to the Romanes, and the&s;e are either whole Churches, <HI>v.</HI> 16. or particular per&s;ons, in the re&s;t of the ver&s;es.</P>
<P>The&s;e are, both to cheri&s;h loue betweene the Brethren in all places though farre remote; and for the more confirma|tion and authoritie of this Epi&s;tle, that it may preuaile the better with the Romanes.</P>
<P>The fir&s;t particular, is <HI>Timotheus,</HI> whom hee calls <HI>Worke|fellow;</HI> this is hee of whom <HI>Act.</HI> 16.1.2. to whom <HI>Paul</HI> wrote two Epi&s;tles: whom hee commends diuers times to the Churches, and whom he ordayned Bi&s;hop of Ephe&s;us.</P>
<P>The next are three, de&s;cribed by their names and by their kindred.</P>
<P>Their Names, <HI>Lucius,</HI> of whom <HI>Act.</HI> 13.1. <HI>Ia&s;on,</HI> of whom <HI>Act.</HI> 17.5. <HI>&amp; &s;eq. So&s;ipater</HI> of whom <HI>Act.</HI> 20.4. all famous men for godline&s;&s;e.</P>
<P>The&s;e were <HI>akinne</HI> to <HI>Paul.</HI></P>
<P>The <HI>fift,</HI> is <HI>Tertius,</HI> de&s;cribed by his Name, and by his effect: <HI>he wrote this Epi&s;tle.</HI></P>
<P><HI>Tertius,</HI> &s;o many Romanes were called. Some <HI>Secundus,</HI> as one of the <HI>Plinies;</HI> &s;ome <HI>Quintus,</HI> as <HI>Fabius;</HI> &s;ome <HI>Sex|tus,</HI> as <HI>Ro&s;cius Amerinus;</HI> &s;o in the next ver&s;e, <HI>Quartus</HI> a Brother.</P>
<P><HI>Which wrote this Epi&s;tle:</HI> either from Saint <HI>Paules mouth,</HI> or from his <HI>papers.</HI></P>
<P>It is a great honour any way to further true Religion; <MILESTONE UNIT="Ob&s;."> to
<PB N="332" REF="176"><HI>write</HI> part of the Scripture, &s;o to <HI>reade</HI> it, to <HI>heare</HI> it, but mo&s;t to <HI>beleeue</HI> the Scriptures and to <HI>obey</HI> them.</P>
<P>The &s;ixt is <HI>Gaius,</HI> who is de&s;cribed and commended for his liberality and ho&s;pitality, both to <HI>Paul,</HI> and al&s;o to the whole Church.</P>
<P>There were diuers of this Name:
<NOTE PLACE="marg"><HI>Act.</HI> 19.29. <HI>Act.</HI> 20.4.</NOTE> one of Macedonia, another of Derbe, another (it may bee) to who Saint <HI>Iohn</HI> wrote his third Epi&s;tle.</P>
<P>This <HI>Gaius</HI> mo&s;t like to be the Macedonian, becau&s;e of the writing of this Epi&s;tle at Corinth.</P>
<P>Ha&s;t thou riches? <MILESTONE UNIT="Ob&s;."> Honour God with them as <HI>Gaius:</HI> re|lieue the poore, maintaine the preaching of the Word: and let it not be done niggardly, for <HI>Gaius</HI> maintaines, and giues entertainment to the <HI>whole Church:</HI> Riches &s;o expended, will bee comfortably accounted for; Many haue a heauie reckoning to make, who haue be&s;towed many great &s;ummes vpon harlots, drunkards, and in vanity, but nothing or ve|ry little vpon pious v&s;es.</P>
<P>When thou dye&s;t, thy <HI>goods</HI> &s;hall not follow thee, but thy <HI>workes</HI> &s;hall, be they good or bad: according therefore to thy ability vpon all occa&s;ions doe good, laying vp a good foundation again&s;t the time to come.</P>
<P>When the rich man increa&s;ed in wealth,
<NOTE PLACE="marg"><HI>Luke</HI> 12.16. <HI>ad.</HI> 21.</NOTE> if he had &s;tudyed to enlarge his liberality to the <HI>poore,</HI> as he did to enlarge and biggen his barnes, hee had not beene &s;o branded with the name of a <HI>Foole</HI> by our Sauiour.</P>
<P>Hee cared for him&s;elfe and not for the poore, nor for maintayning of Gods wor&s;hip. We are but <HI>Stewards</HI> of rich|es, which are lent vs, that we &s;hould haue comfort of them our &s;elues, and that wee &s;hould be&s;tow them for Gods glo|ry and the good of the Church.</P>
<P>The &s;euenth is <HI>Era&s;tus,</HI> of whom <HI>Act.</HI> 19.21. and 2. <HI>Tim.</HI> 4.20. de&s;cribed here by his office; <HI>Chamberlaine of the City of</HI> Corinth.</P>
<P>It is lawfull for godly Chri&s;tians, <MILESTONE UNIT="Ob&s;."> to beare ciuill offices; and it were to bee wi&s;hed that all offices in Chri&s;tian Com|mon-wealths and in the Church were be&s;towed vpon them who were the mo&s;t prudent and zealous Chri&s;tians, what|&s;oeuer
<PB N="333" REF="176">the Anabapti&s;ts &s;ay to the contrary.</P>
<P>Not onely <HI>meane</HI> per&s;ons, <MILESTONE UNIT="Ob&s;."> but <HI>great</HI> Per&s;onages al&s;o are by the Go&s;pell conuerted to Chri&s;t. <HI>Wi&s;e Io&s;eph</HI> of Arima|thea; <HI>Learned Nicodemus</HI> a ruler of the Iewes; <HI>Noble Theo|philus; Vertuous Ioanna,</HI> wife to <HI>Chu&s;a Herods</HI> Steward; <HI>Ser|gius the procor&s;ul; Era&s;tus the Chamberlaine;</HI> the <HI>Eunuch of Candace,</HI> and others.</P>
<P><HI>Not many &s;uch:</HI> but in the Wi&s;edome of God, &s;ome <HI>Kings,</HI> &s;ome <HI>Queenes,</HI> &s;ome <HI>Princes, Nobles, great</HI> ones, that the Church may haue countenance.</P>
<P>We are to pray for the conuer&s;ion of <HI>&s;uch,</HI> and to prai&s;e God for them: <HI>Their</HI> example is potent eyther way: When the chiefe&s;t in a Towne are Religious, and &s;ober, and enemies to di&s;order, the meaner &s;ort are ea&s;ily gouerned: but where the chiefe&s;t are contrary, there it is impo&s;&s;ible to &s;ettle any good order.</P>
<P>So much hurt as thou ha&s;t done by thy example, &s;o much heauier &s;hall thy iudgement be; if thou had&s;t done &s;o much good, great would haue beene thy comfort, in the la&s;t day.</P>
<P>The la&s;t is <HI>Quartus,</HI> de&s;cribed by his profe&s;&s;ion; <HI>A Brother.</HI></P>
<P>In all the&s;e wee may note the ble&s;&s;ing which followes a good life euen in this world; <MILESTONE UNIT="Ob&s;."> euen a &s;weet remembrance of our Names when we are dead.</P>
<P><HI>The memory of the Iu&s;t is ble&s;&s;ed,</HI>
<NOTE PLACE="marg"><HI>Pro.</HI> 10.7.</NOTE> <HI>but the name of the wick|ed &s;hall rot.</HI></P>
</DIV3>
<DIV3 N="17" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 17. <HI>Now I be&s;eech you Brethren, marke them which cau&s;e diui&s;ions and offences, contrary to the Do|ctrine which ye haue learned, and auoyd them.</HI></Q>
</EPIGRAPH>
<P>IN this and the three ver&s;es next following, is the third part of this Chapter, and the fourth part of the Conclu|&s;ion, which is, an Admonition.</P>
<P>In which are the manner of it, and the matter con&s;i|derable.</P>
<P>The manner in the&s;e words, <HI>Now I be&s;eech you Brethren;</HI> It is tendered vnto them with exceeding loue, &s;uch manner
<PB N="334" REF="177">of &s;peaking wee had before, Chap. 12. ver&s;. 1. and Chap. 15. ver&s; 30.</P>
<P>In the Matter, we haue the Admonition it &s;elfe, ver&s;. 17.18. and the Amplification of it, ver&s;. 19.20.</P>
<P>In the Admonition it &s;elfe: are the Dutie, ver&s;. 17. and the Rea&s;on, ver&s;. 18.</P>
<P>The Dutie is, to <HI>beware of fal&s;e teachers, and fal&s;e bre|thren.</HI></P>
<P>In this we may note a Declaration of the warine&s;&s;e requi|red, and a De&s;cription of them, of whom they are to be|ware.</P>
<P>Vnto this warine&s;&s;e belong two things; fir&s;t, to <HI>marke,</HI> &s;econdly, to <HI>auoide.</HI></P>
<P>The De&s;cription of the parties to be marked and auoy|ded, is from the Effects, which are two, <HI>Diui&s;ions</HI> and <HI>Offen|ces: They which make Diui&s;ions and Offences, are to be marked and auoyded.</HI></P>
<P>The&s;e two are amplified, by the Rule vnto which they are <HI>contrary,</HI> which is, <HI>the Doctrine which they haue lear|ned.</HI></P>
<P><HI>Marke them:</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> The word &s;ignifieth &s;uch a marking, as v&s;eth a watch-man that &s;tandeth on a Tower to de&s;cry ene|mies, he marketh diligently all commers, and giueth notice accordingly for the &s;auing of the City: Hence are the chiefe Pa&s;tors and Fathers in the Church called, <HI>Epi&s;copi, Bi&s;hops.</HI></P>
<P>One Copie,
<NOTE PLACE="marg">Clarom. codex.</NOTE> as M. <HI>Beza</HI> noteth, hath an aduerbe ioyned to the verbe; <GAP DESC="foreign"> to marke &s;o that we be in &s;ure|tie, and not deceiued.</P>
<P>And <HI>auoyd them:</HI> Which <HI>Peter Martyr</HI> vnder&s;tandeth of Excommunication.</P>
<P><HI>Which cau&s;e diui&s;ions and offences:</HI>
<NOTE PLACE="marg">Pareus.</NOTE> The fir&s;t of the&s;e &s;ome thinke to be referred to Doctrine, the other to Di&s;cipline: the fir&s;t of Here&s;ie, the other of Schi&s;me: and I thinke wee may vnder&s;tand both of the&s;e in the fir&s;t word: and by the &s;econd, the offence which commeth by &s;uch <HI>Diui&s;ion,</HI> and al&s;o that which commeth by a <HI>wicked life,</HI> for the&s;e al&s;o de|&s;erue to be <HI>marked</HI> and <HI>auoyded.</HI></P>
<P><HI>Contrary to the Doctrine</HI> of <HI>Saluation</HI> by Ie&s;us Chri&s;t only,
<PB N="335" REF="177"><HI>which yee haue learned,</HI> eyther by this Epi&s;tle, or by your fir&s;t Conuerters.</P>
<P><HI>Fal&s;e teachers and brethren are carefully to be marked and a|uoyded,</HI> Matth. 7.14.15. <HI>Beware of fal&s;e prophets,</HI> <MILESTONE UNIT="Doctr."> <HI>which come to you in &s;heepes clothing, but inwardly they are rauening Wolues: yee &s;hall know them by their fruits:</HI> Which fruits are in this text, <HI>Diui&s;ion</HI> and <HI>Offences:</HI> Philip. 3.2. <HI>Beware of Dogges, beware of euill workers, beware of the Conci&s;ion.</HI> For here Saint <HI>Chry&s;ostome</HI> would haue the Iewes to be vnder&s;tood, who vrged the <HI>Nece&s;&s;itie</HI> of the Ob&s;eruation of the Ceremoniall Law: I thinke al&s;o &s;uch Gentiles who maintained Iewi&s;h opinions.</P>
<P>Here note <HI>Pauls</HI> wi&s;dome, and that in three things. <MILESTONE UNIT="Ob&s;er."> </P>
<P N="1">1 That he putteth this Admonition in the very end of his Epi&s;tle,
<NOTE PLACE="marg">Mu&s;culus.</NOTE> to note that among&s;t all other things formerly written of, <HI>this</HI> in e&s;peciall not to be forgotten.</P>
<P N="2">2 That he inter&s;erteth it among the Salutations; that &s;o it might the more preuaile with them; for as <HI>then</HI> the waxe ea&s;ilie&s;t receiueth the print of the &s;eale, when it is &s;oftned; &s;o hauing by his gentle &s;alutations, greetings by name and commendations, prepared their affections, <HI>then</HI> he putteth in for peace and vnity, and that they &s;hould beware of &s;uch which cau&s;e diui&s;ions.</P>
<P N="3">3 He nameth tho&s;e which were <HI>worthy</HI> among&s;t them, but not the <HI>factious</HI> and &s;chi&s;maticall, that they might di&s;cerne this admonition not to proceed from any priuate &s;pleene, but meerely out of a true and vnfained de&s;ire of their good.</P>
<P>We ought to haue a watchfull eye vpon all &s;uch, <MILESTONE N="1" UNIT="&V;&s;e"> who ei|ther by their opinions, or life, contrary to the Doctrine of Saluation, which we haue learned out of the Word, and to cen&s;ure them.</P>
<P>We may not keepe company with Papi&s;ts, Anabapti&s;ts, <MILESTONE N="2" UNIT="&V;&s;e"> Browni&s;ts, profane per&s;ons, or if there be any other which are enemies to the peace and holine&s;&s;e of the Church, le&s;t we be corrupted and peruerted by them, for our nature is prone to error, and &s;low vnto the truth.</P>
<P>There are two things which &s;trike at the <HI>very heart</HI> of the Church, <HI>Diui&s;ion,</HI> and <HI>Scandall,</HI> or Offence. <MILESTONE N="3" UNIT="&V;&s;e"> </P>
<PB N="336" REF="178">
<P>If thou de&s;ire&s;t that the Church &s;hould liue and flouri&s;h, O, pray for the peace of Ieru&s;alem, and beware of faction and &s;chi&s;me; hate euill, and leade a godly life.</P>
</DIV3>
<DIV3 N="18" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 18. <HI>For they that are &s;uch, &s;erue not our Lord Ie&s;us Christ, but their owne belly, and by good words, and faire &s;peeches, deceiue the hearts of the &s;imple.</HI></Q>
</EPIGRAPH>
<P>HEre is a Rea&s;on of the Admonition, which is twofold: The fir&s;t is taken from the End; the &s;econd from the Effect, of them which cau&s;e Diui&s;ions and Offences.</P>
<P>Their End is &s;et downe, fir&s;t Negatiuely, <HI>They &s;erue not Christ,</HI> then Affirmatiuely, <HI>but their owne belly.</HI></P>
<P><HI>To &s;erue Christ:</HI> Is to &s;ubmit our &s;elues to his will, and to &s;eeke to plea&s;e him in all things, and to &s;et forth his glory; but this the factious &s;pirits intended not, but to <HI>&s;erue them|&s;elues</HI> and their <HI>owne turnes,</HI> what&s;oeuer became of the &s;er|uice of Chri&s;t.</P>
<P><HI>Their owne belly:</HI> That is, profit, maintenance, ea&s;e: For we are ten-fold more forward to be&s;tow vpon &s;uch, which &s;hall broach a new opinion, or be factious, then vpon peace|able teachers: Oppo&s;ition to the pre&s;ent gouernment of the Church in England, may ea&s;ily bee di&s;cerned to bee a <HI>very my&s;tery of gaine.</HI></P>
<P>Al&s;o by Belly,
<NOTE PLACE="marg">Faius.</NOTE> by a Synechdoche, vnder&s;tand Vain-glory, Ambition, and all carnall affections, and wrong ends.</P>
<P>The Effect, <HI>They deceiue the hearts of the &s;imple,</HI> &s;et forth by the In&s;trument: <HI>Good words and faire &s;peeches.</HI></P>
<P>In the Effect are the Action, they <HI>deceiue;</HI> the parties de|ceiued, <HI>the Simple:</HI> The extent, how farre they are deceiued, euen in their <HI>hearts.</HI></P>
<P><HI>They deceiue:</HI> The word &s;ignifieth &s;uch a deceit, which a fal&s;e theefe v&s;eth to a trauailer, offering him&s;elfe a guide to direct him a better way to his iourneyes end, and &s;o leading him into &s;ome di&s;mall place, that hee may rob him, and cut his throauand therefore the vulgar tran&s;lation, and M. <HI>Beza,</HI> with the Syriack, reade it, <HI>they &s;educe.</HI></P>
<PB N="337" REF="178">
<P><HI>The hearts:</HI> To note that alienation of Affections, fol|loweth diui&s;ion in doctrine and opinion: Diui&s;ion and facti|on, is as a canker, not only impairing the &s;oundne&s;&s;e of the Iudgement, but diuerting the current of the Affections.</P>
<P><HI>Of the &s;imple:</HI> <GAP DESC="foreign">,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> is &s;uch a one who hauing a de&s;ire to doe well, yet wanteth wi&s;edome to di&s;cerne the &s;ubtiltie and ends of &s;uch who make diui&s;ions in the Church. <HI>Sim|ple</HI> or Innocent, as the vulgar, being &s;o called,
<NOTE PLACE="marg">Lyra in loc.</NOTE> <HI>non &agrave; puritate con&s;cientiae, &s;ed &agrave; defectu indu&s;triae,</HI> not from the purity of their con&s;cience, but from a defect of wi&s;dome, or care and in|du&s;trie, to ob&s;erue and find out the packing of &s;uch conten|tious and factious &s;pirits, &s;aith <HI>Lyra.</HI></P>
<P><HI>By good words, and faire &s;peeches:</HI> <GAP DESC="foreign">, is when a man maketh &s;hew of much goodne&s;&s;e in words, but is nothing &s;o in &s;ub&s;tance and deeds: &s;o <HI>Pertinax,</HI> the Emperour, was called <GAP DESC="foreign">, which one expounded,
<NOTE PLACE="marg">Aurelius Victor citatus &agrave; Beza.</NOTE> <HI>blandus magis quam benignus,</HI> faire &s;poken, but no wayes liberall, <GAP DESC="foreign">, is when a man v&s;eth many good prayers and benedictions, taken here in the wor&s;t &s;en&s;e, for that <HI>bad</HI> eloquence and counter|feit zeale, which Heretickes and Schi&s;matickes v&s;e, to draw the &s;imple to their &s;ide and opinions.</P>
<P><HI>Such which cau&s;e diui&s;ions and offences,</HI> <MILESTONE UNIT="Doctr."> <HI>contrary to the true Doctrine, &s;erue not Christ, but their owne affections, deceiuing the &s;imple.</HI> 2. <HI>Tim.</HI> 3.4.5.6. <HI>Louers of plea&s;ures more then louers of God: Hauing a forme of godline&s;&s;e; for of this &s;ort are they which creepe into hou&s;es, and lead captiue &s;illy women. Tit.</HI> 1.10.11. <HI>There are many vaine talkers and deceiuers, &s;pecially they of the Circumci&s;ion, who &s;ubuert whole hou&s;es, teaching things which they ought not, for filthy lucres &s;ake.</HI> Our Sauiour in <HI>Matth.</HI> 7.14. calleth them <HI>rauening Wolues in &s;heepes clothing.</HI></P>
<P>This is principally to be meant of the Iewes profe&s;&s;ing Chri&s;t, who withall vrged the nece&s;&s;ity of the Ceremoni|all law, and of &s;uch Gentile Chri&s;tians, who embraced &s;uch Iewi&s;h opinions, the&s;e were liberally maintained by the Iews. Both the&s;e <HI>Paul</HI> &s;harpely taxeth almo&s;t in all his Epi&s;tles: Notwith&s;tanding, this Admonition is to be applied to the nece&s;&s;itie of the Church in all times.</P>
<P>He that &s;erueth his belly or carnall affections, <MILESTONE UNIT="Ob&s;er."> cannot be
<PB N="338" REF="179">the &s;eruant of Chri&s;t;
<NOTE PLACE="marg"><HI>Matth</HI> 6.24.</NOTE> <HI>yee cannot &s;erue God and Mammon.</HI></P>
<P>Beware of the &s;ugred and faire tongues of Hereticks and Schi&s;matikes, <MILESTONE N="1" UNIT="&V;&s;e"> le&s;t thou be &s;educed. For thus &s;uch &s;ubtill mer|chants doe vent their bad wares, &s;hewing their errours, <HI>not naked,</HI>
<NOTE PLACE="marg"><HI>Irenaeus in prooe|mio, lib.</HI> 1. <HI>aduer&s;. Haere&s;.</HI></NOTE> but as <HI>Irenaeus</HI> &s;aith, <HI>amiculo &s;plendido callid&egrave; ornatos,</HI> cloaked with good workes and faire &s;peeches, that they de|ceiue the &s;imple and vnskilfull.</P>
<P>Thus the Papi&s;ts offer their Indulgences and Pardons, and &s;uch trumpery, beguiling the ignorant, and &s;eruing their owne bellies. Thus the Anabapti&s;ts preach of Temperance and other vertues, and in the meane time like idle bellies liue of other mens labours. Thus do the Browni&s;ts, and all facti|ous &s;pirits, conuey the poy&s;on of their &s;chi&s;maticall opini|ons, vnder a pretence and &s;hew of puritie and zeale. Thus did the Phari&s;ies,
<NOTE PLACE="marg"><HI>Matth.</HI> 23.14.</NOTE> <HI>vnder a pretence of long prayer, deuour wi|dowes hou&s;es.</HI></P>
<P>As &s;trumpets paint their faces, and decke and perfume their beds,
<NOTE PLACE="marg"><HI>Prou.</HI> 7.</NOTE> to allure &s;imple ones, and yong men without vn|der&s;tanding; &s;o fal&s;e prophets weare a rough garment to deceiue.</P>
<P>Thus haue many &s;imple men and women of forward af|fections been enueigled, and drawne to oppo&s;e the Church and Ciuill Magi&s;trate, by the faire &s;hewes of zeale and con|&s;cience of &s;uch Leaders, who haue therein aymed at their <HI>owne gaine,</HI> or credit, and not at the <HI>glory of God,</HI> and <HI>peace</HI> of the Church.</P>
<P>It is a dete&s;table thing to &s;hew in words and ge&s;ture, <MILESTONE N="2" UNIT="&V;&s;e"> re|ligion and zeale, and yet to liue wickedly. The&s;e are they which cau&s;e the truly zealous profe&s;&s;ion of the Go&s;pell to be euill &s;poken of, by their fal&s;e dealing, lying, &s;landering, and other lewde behauiour.</P>
<P>Woe to them, who by their vnfaithfull dealing, giue iu&s;t cau&s;e for men to &s;ay, that they had rather deale with Turkes, Infidels, Drunkards, Whore-ma&s;ters, &amp;c. then with Profe&s;|&s;ors and goers to Sermons:
<NOTE PLACE="marg"><HI>Matth.</HI> 7.21.</NOTE> <HI>Not euery one that &s;aith Lord, Lord, &s;hall enter into the kingdome of heauen, but hee that doth the will of God, which is in heauen.</HI></P>
</DIV3>
<DIV3 N="19" TYPE="verse">
<PB N="339" REF="179">
<EPIGRAPH>
<Q>VERSE 19. <HI>For your obedience is come abroad vnto all men: I am glad therefore on your behalfe; but yet I would haue you wi&s;e concerning that which is good, and &s;imple concerning euill.</HI></Q>
</EPIGRAPH>
<P>THis ver&s;e and the next following containe an Amplifi|cation of the Admonition; which is three-fold: An Occupation, in this ver&s;e, and a Con&s;olation, and a Prayer in the twentieth ver&s;e.</P>
<P>In this Occupation we mu&s;t con&s;ider the Obiection, and <HI>Pauls</HI> an&s;wer.</P>
<P>For the Obiection; whereas he admoni&s;heth them to <HI>be|ware of tho&s;e which cau&s;ed diui&s;ions, becau&s;e through faire &s;pee|ches they deceiued the hearts of the &s;imple:</HI> hence they might perchance thus obiect.</P>
<P>What doe you thinke vs &s;o &s;illy, that euery faire word will carry vs?</P>
<P>Vnto this <HI>Paul</HI> an&s;wereth, whereof there are two parts: A Conce&s;&s;ion: A Correction.</P>
<P>The Conce&s;&s;ion: <HI>Your obedience is come abroad vnto all men, I am glad therefore on your behalfe.</HI></P>
<P>The Correction in the re&s;t of the words of this ver&s;e.</P>
<P>In the Conce&s;&s;ion are the things granted, and the effect of it in <HI>Paul.</HI></P>
<P>The thing granted: <HI>that their obedience is come abroad vnto all men,</HI> or places: that which he called <HI>&s;implicity,</HI> here he cals <HI>obedience,</HI> attributing to them a <HI>facility</HI> and readines to obey the Go&s;pell, which is a &s;ingular commendation. <HI>Simple,</HI> that is, not blocki&s;h without vnder&s;tanding, but <HI>hone&s;t harted,</HI> &s;in|cere, of tender con&s;cience, de&s;iring to their vttermo&s;t to take that way, which might further the peace of their con&s;ciences.</P>
<P><HI>This is come abroad among all men,</HI> &s;aith he, and therefore it were vaine for me to deny it.</P>
<P>Nay <HI>I am glad therefore on your behalfe:</HI> &s;o that he mitigates the enuy of the word <HI>&s;imple,</HI> by <HI>obedience,</HI> and &s;heweth that it is a great part of their worthine&s;&s;e, that they are <HI>&s;o ready,</HI> &s;o teachable, &s;o flexible to obey, &s;ignifying that it wrought
<PB N="340" REF="180">this effect in him, that he therefore did &s;ingularly reioyce.</P>
<P>The correction: <HI>But I would haue you wi&s;e vnto that which is good, and &s;imple concerning euill.</HI></P>
<P>This correction hath a &s;ecret reproofe, which was <HI>want of prudence</HI> to ob&s;erue and di&s;cerne the &s;leights of Schi&s;maticall teachers, and to &s;u&s;pect danger vnder their faire &s;hewes.</P>
<P><HI>Facility to obey</HI> is &s;oone <HI>deceiued,</HI> if it be not ioyned with <HI>Prudence.</HI> For when men &s;hall come in the habit of the &s;er|uants of God, and making a great &s;hew of zeale; here an ho|ne&s;t heart would be loth to &s;u&s;pect any corrupt end, either of gaine, or ambition, or &s;uch like: and therefore <HI>Paul</HI> tels them that as he would haue them <HI>&s;imple concerning euill,</HI> not to be cunning to doe or couer, or per&s;wade to euill, &s;o to <HI>be wi&s;e vn|to that which is good:</HI> to v&s;e all their cunning, to try true and &s;ound doctrine, and to retaine that which they had learned.</P>
<P><HI>As we mu&s;t bee ready to obey the truth,</HI> <MILESTONE UNIT="Doctr."> <HI>&s;o wi&s;e to try and di&s;|cerne what is &s;uch,</HI> 1 <HI>The&s;&s;.</HI> 5.21. <HI>Proue all things, keepe that which is good,</HI> 1 <HI>Iohn</HI> 4.1. <HI>Beleeue not euery &s;pirit, but try the &s;pirits whether they are of God: becau&s;e many fal&s;e prophets are gone out into the world.</HI></P>
<P>Here <HI>Pauls</HI> &s;weetne&s;&s;e, <MILESTONE N="1" UNIT="&V;&s;e"> wi&s;edome, and care appeares: his <HI>&s;weetnes</HI> in admoni&s;hing them &s;o louingly; his <HI>wi&s;dome</HI> in wri|ting &s;o cautelou&s;ly; his <HI>care,</HI> that the Romanes might be at peace and vnity, becau&s;e their example might doe either much good or hurt to the Churches. If &s;uch di&s;turbers of the Churches peace, and broachers of new opinions, be not &s;uffered <HI>at Rome,</HI> neither will <HI>other churches</HI> giue credit or au|dience to them: For that which the Romanes, inhabiting the principal city, do in &s;uch ca&s;es, goes abroad vnto all men.</P>
<P>He &s;aith not, <MILESTONE N="2" UNIT="V&s;e"> your <HI>knowledge,</HI> but your <HI>obedience</HI> is come a|broad vnto all men. A great commendation; for the prai&s;e of godline&s;&s;e is in obedience: <HI>vnto this,</HI> Cities, townes, families, priuate per&s;ons &s;hould a&s;pire, &s;o to liue, that their <HI>obedience</HI> may come abroad among all: if it be rather iu&s;tly &s;aid, that their di&s;order, drunkenne&s;&s;e, riotou&s;ne&s;&s;e, prophanene&s;&s;e, is come abroad, it is a fearefull hearing.</P>
<P><HI>Paul</HI> is glad of the good report of the Church of Rome for their readine&s;&s;e to obey, <MILESTONE N="3" UNIT="V&s;e"> &s;o are we to reioyce, with the An|gels,
<PB N="341" REF="180">at the conuer&s;ion, and proceeding in grace of others.</P>
<P>We mu&s;t be <HI>wi&s;e to that which is good,</HI> <MILESTONE N="4" UNIT="&V;&s;e"> as <HI>&s;imple to that which is euill:</HI> for as it is a &s;inne vnder a &s;hew of zeale <HI>to deceiue,</HI> &s;o is it <HI>to be deceiued and mi&s;lead.</HI></P>
<P>The Merchant buyes not all wares, but tho&s;e which are for his turne, and commodity: The Husbandman, buyes not all, or any corne to &s;eed his land, but that which is cleane and &s;ound; &s;o are we to be much carefull and choi&s;e what opini|ons we drinke in, with what faire words, and vnder what faire &s;hewes &s;ouer they be, by what per&s;ons &s;oeuer, tendered vnto vs.</P>
<P>Ob&s;erue here a direction from <HI>Paul:</HI>
<NOTE PLACE="marg">Note this Di|rection.</NOTE> In a Church where the Doctrine of Saluation by Chri&s;t onely, is &s;oundly and truly taught and receiued, if any the mo&s;t &s;anctified man in &s;hew, &s;hall teach any thing, which may tend to make a diui|&s;ion, or faction, and to di&s;turbe the peace of the Church, &s;u&s;pect, and be &s;ealous thereof; for it is either fal&s;e, or if true, yet better to bee buried as low as the Center of the earth, then to bee broached, to breake the peace and vnity of the Church.</P>
<P><HI>Here</HI> it is that <HI>Paul</HI> would haue them wi&s;e, that if any o|pinion &s;mell neuer &s;o little of Schi&s;me and diui&s;ion, to damne and renounce it.</P>
<P>There are two things which are to bee mo&s;t pretious to vs: The truth of Doctrine, the Peace of the Church: they are as two &s;i&s;ters, either of which without the other is vn|profitable and dyes.</P>
<P>Be wi&s;e therefore vnto that which is good, as &s;erpents;
<NOTE PLACE="marg"><HI>Mat.</HI> 10.16.</NOTE> be &s;imple vnto that which is euill as Doues.</P>
<P>As the Serpent &s;toppeth her eare, and will not hearken to the voice of the charmer charme he neuer &s;o wi&s;ely, &s;o, &s;top thine eares, and refu&s;e to heare the hi&s;&s;ing &s;uch &s;erpents, which &s;hall goe about with their faire tongues and &s;hewes, to cau&s;e thee to eate of the forbidden fruit, to oppo&s;e the &s;tate and con&s;titutions of a true and famous Church, and to di|&s;turbe the peace thereof.</P>
<P>The Lord by his Prophet, complaines of the Iewes, be|cau&s;e <HI>they were wi&s;e to doe euill, but to doe good they had no
<PB N="342" REF="181">knowledge:</HI>
<NOTE PLACE="marg"><HI>Ier.</HI> 4.22. 1 <HI>Cor.</HI> 14.20.</NOTE> be thou wi&s;e to doe well, and &s;imple to doe euill; in <HI>malice</HI> a <HI>child,</HI> in <HI>vnder&s;tanding</HI> a <HI>man.</HI></P>
</DIV3>
<DIV3 N="20" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 20. <HI>And the God of peace &s;hall brui&s;e Satan vnder your feet &s;hortly: The Grace of our Lord Ie&s;us Chri&s;t be with you. Amen.</HI></Q>
</EPIGRAPH>
<P>IN this ver&s;e are the two other parts of the Amplification. The fir&s;t is a con&s;olation: <HI>The God of peace &s;hall brui&s;e Satan vnder your feet &s;hortly.</HI> The &s;econd, which is a prayer, to be re|ferred to the 24. ver&s;e.</P>
<P>The con&s;olation is a promi&s;e, that how&s;oeuer God permit Satan to trouble the Church of Rome then, by the Authors of diui&s;ions and offences, yet <HI>&s;hortly he will brui&s;e him vnder their feet.</HI></P>
<P>They mu&s;t fight it out, but the victory is certaine: of which their are foure things here con&s;iderable.</P>
<P N="1">1 The author of this victory: <HI>The God of peace,</HI> &s;o called al&s;o in the la&s;t ver&s;e of the former Chapter: becau&s;e he loues peace, and giues peace: and &s;urely &s;o he loues it that the <HI>peace makers</HI> are pronounced <HI>ble&s;&s;ed</HI> by our Sauiour, and to bee marked thereby for the <HI>children of God.</HI>
<NOTE PLACE="marg"><HI>Mat.</HI> 5.9.</NOTE></P>
<P>The god of the world which is Satan, &s;owes di&s;&s;en&s;ion; but <HI>the God of heauen and earth,</HI> the God of his Church, hee makes peace.</P>
<P N="2">2 The party conquered:
<NOTE PLACE="marg"><HI>Mat.</HI> 13.39. 1 <HI>Pet.</HI> 5.8.</NOTE> <HI>Satan,</HI> that is, an enemy, our aduer&s;ary, who &s;tands again&s;t vs euen at the barre be|fore God, accu&s;ing and pleading again&s;t vs, laying our &s;ins to our charge that we might be damned.</P>
<P>Euen this <HI>Satan,</HI> the Diuell, &s;hall by the power of God <HI>be brui&s;ed vnder our feet:</HI> him&s;elfe; and his in&s;truments, tyrants, hereticks, &s;chi&s;maticks, hypocrites; and tho&s;e things whereby his kingdome is vpholden; out of the church, <HI>idolatry,</HI> and <HI>infidelity;</HI> in the church, <HI>di&s;&s;en&s;ion,</HI> and <HI>profanene&s;&s;e.</HI></P>
<P N="3">3 The manner of the conque&s;t: <HI>Shall brui&s;e vnder your feet,</HI> we &s;hall <HI>gloriou&s;ly</HI> conquer, and Satan &s;hall be aba&s;ed vn|to the <HI>lowe&s;t</HI> degree of Deiection.</P>
<P>As <HI>Io&s;huah</HI> cau&s;ed the princes of I&s;rael to &s;et their feet on
<PB N="343" REF="181">the very necks of the fiue kings, &s;o will God throwe Satan downe, and make vs trample him <HI>vnder our feet.</HI></P>
<P N="4">4 The Time: <HI>Shortly:</HI> though he <HI>now</HI> rage, yet <HI>ere long</HI> he &s;hall be throwne downe: that is, at the day of Iudgement,
<NOTE PLACE="marg">Ambro&s;ius.</NOTE> &s;ay &s;ome. Which we may expound the day of euery mans parti|cular iudgement, which is death: or of the Generall Iudge|ment at the la&s;t day.</P>
<P>Or <HI>&s;hortly,</HI> that is, prophecying of the conuer&s;ion of the Romane Empire to the faith;
<NOTE PLACE="marg">Toletus.</NOTE> which was in the daies of <HI>Con|&s;tantine:</HI> or of the Iudgements of God vpon the per&s;ecuting Emperours: or rather comforting them,
<NOTE PLACE="marg">Gualterus.</NOTE> that &s;hortly the di&s;|&s;en&s;ions cau&s;ed among them by the &s;ubtilty and malice of the Diuell; &s;hould be quenched, and the Authors &s;ilenced, which I verely thinke came to pa&s;&s;e, by this letter, and by <HI>Pauls</HI> labours <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> among them.</P>
<P><HI>God will make <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> Church and children to conquer Satan. Gen.</HI> <MILESTONE UNIT="Doctr."> 3.15. <HI>It,</HI> that <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ee<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of the woman, <HI>&s;hall brui&s;e thy head,</HI> that is, of Sa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. This is meant of Chri&s;t, and in as much as that which he<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">, he did for vs, who are his members, we in him &s;hall doe the &s;ame, that is, conquer him. 1 <HI>Cor.</HI> 15.57. <HI>Thanks be to God which giueth vs victory through our Lord Ie&s;us.</HI></P>
<P>Satan is the author of all di&s;&s;en&s;ion and mi&s;chiefe wrought in the Church who&s;oeuer be the in&s;truments of it. <MILESTONE N="1" UNIT="V&s;e">
<NOTE PLACE="marg"><HI>Reuel</HI> 2.10.</NOTE> So the di|uel is &s;aid to ca&s;t &s;ome of the Smyrnians into pri&s;on, meaning the enemies of the Church by the Diuels in&s;tigation.</P>
<P>The Diuel is our deadly enemy, of whom, <MILESTONE N="2" UNIT="V&s;e"> in regard of our &s;infulne&s;&s;e wee haue great cau&s;e to be afraid: for his <HI>power</HI> is great, and his <HI>malice</HI> not to be expre&s;&s;ed; and he hath <HI>infinite &s;lights</HI> and policies do deceiue vs and bring vs to confu&s;ion, neuer cea&s;ing going about, and &s;eeking to deuour vs.</P>
<P>He knowes how to fit euery mans humour, and to apply a temptation according to his inclination.</P>
<P>He knowes when open force, and when &s;ecret fraud will mo&s;t hurt the Churche; of God.</P>
<P>In Queene <HI>Maries</HI> daies when the gouernours and rulers were enemies to religion, then he &s;et vpon the Church, with impri&s;onments, bani&s;hments, fire, and &s;word.
<NOTE PLACE="marg"><HI>Leo Mag. &s;erm.</HI> 6. <HI>de Epi. domini.</HI></NOTE></P>
<P>Why doth he not rage &s;o now? <HI>non depo&s;uit odium, &s;ed ver|tit
<PB N="344" REF="182">ingenium;</HI> he hath not giuen ouer his malice, but he alters his deuice,
<NOTE PLACE="marg"><HI>Idem &s;erm.</HI> 7. <HI>de Ieium.</HI> 11. <HI>men&s;is.</HI></NOTE> and <HI>cruentas inimicitias, ad qui<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tas conuertit in&s;idias,</HI> the turnes his bloody enmity, into &s;lye and &s;ecret &s;nares, as &s;aith the &s;ame Author in another place.</P>
<P>Now &s;ince God hath ble&s;&s;ed vs with a <HI>Nur&s;ing Mother</HI> and a <HI>Nur&s;ing Father</HI> of our Church, hee hath not fought to <HI>take away</HI> our <HI>liues,</HI> but to <HI>corrupt</HI> our <HI>manners;</HI> hee hath not &s;et vpon our Church with tyrannicall open crueltie, but vn|dermined it with &s;ubtiltie, &s;owing di&s;&s;en&s;ion among vs a|bout <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">tes and orders, and the Di&s;cipline of the Church; &s;eeking <HI>thereby</HI> to ruinate vs, as he &s;ought to ruinate the Ne|therlanders of late by the diui&s;ion of <HI>Arminius.</HI></P>
<P>He knowes that a Church diuided cannot &s;tand, and that in effect it will be all one to take away <HI>peace,</HI> as to take away <HI>Truth;</HI> and all one to de&s;troy the Church by <HI>outward force,</HI> or <HI>inward &s;chi&s;me</HI> and diui&s;ion, &s;auing that <HI>this</HI> is more dan|gerous and &s;hewes his greater &s;ubtiltie.</P>
<P>For in <HI>outward oppo&s;ition,</HI> we haue to do with enemies but in <HI>inward diui&s;ion,</HI> Prote&s;tants oppo&s;e Prote&s;tants: and indeed here is our ouerthrow the more &s;hamefull, if tho&s;e which are the <HI>Children of the Church</HI> by his &s;ubtilty &s;hall bee brought to be the accu&s;ers and defamers of their <HI>reuerend Mother,</HI> as in our Brow<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">&s;ts and other factious people is manife&s;t.</P>
<P>Let vs all therefore pray to the God of peace that hee would make vs wi&s;e vnto that which is good, and able to di&s;cerne and defeate the &s;tratagems and deuices of the De|uill, who if we be left to our &s;elues will ea&s;ily ouermatch vs; but by the power of the God of peace, through Ie&s;us Chri&s;t we &s;hall be able to brui&s;e him vnder our feete.</P>
<P>Art thou afraid of the Deuill? <MILESTONE N="3" UNIT="&V;&s;e"> feare him not, <HI>Re&s;i&s;t him by Faith and he will flye from thee,</HI> or if he &s;tay by it, thou &s;halt be able to quench all his fiery darts,
<NOTE PLACE="marg">1. <HI>Pet.</HI> 5 9. <HI>James</HI> 4 7.</NOTE> and to tread him vnder thy feete, Chri&s;t hath conquered and wounded him &s;o, that though he may <HI>tempt</HI> and <HI>trouble</HI> thee, yet hee &s;hall not <HI>ouer|com<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> thee. <HI>Rore</HI> hee can and make a terrible noi&s;e, but <HI>ouer|come</HI> he cannot, vnle&s;&s;e thou <HI>con&s;ent</HI> to him.</P>
<P><HI>R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">giat quantum vult, tantum non fugiat ouis Chri&s;ti,</HI> Let him rore as much as hee will, onely let not the &s;heepe of Chri&s;t
<PB N="345" REF="182">runne away, but &s;tand to him and re&s;i&s;t, &s;aith <HI>Bernard.</HI>
<NOTE PLACE="marg"><HI>Bern. &s;erm</HI> 13. <HI>in P&s;al. Qui habitat.</HI></NOTE></P>
<P>He that runnes away at the &s;ound of the Trumpet, be|fore a blow be &s;triken, is a coward. Fight therefore and bee of good courage, for <HI>he that is in vs is greater then hee that is in the World.</HI>
<NOTE PLACE="marg">1. <HI>Joh</HI> 4.4.</NOTE></P>
<P>As when <HI>Goliah</HI> was ouercome by <HI>Dauid,</HI> the Children of I&s;rael fell vpon the Phili&s;tims and &s;lew them; &s;o let vs fall vpon our &s;innes, repenting of them; for &s;inne is the head of the Deuill: hee therefore who conuerts vnto God, he who with&s;tandeth temptations, tramples vpon the <HI>very head</HI> of the Deuill: as hee who is ouercome in temptation, and drawne to &s;inne, is trampled vpon by the Deuill.</P>
<P>Chri&s;t hath throwne him downe, and wounded him, let vs keepe him downe and tread vpon him, that wee may gloriou&s;ly conquer.</P>
</DIV3>
<DIV3 N="20, 24" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 20. &mdash;<HI>The grace of our Lord Ie&s;us Chri&s;t bee with you, Amen.</HI><LB>24. <HI>The grace of our Lord Ie&s;us Chri&s;t be with you all, Amen.</HI></Q>
</EPIGRAPH>
<P>IN the 24. ver&s;e is the fourth part of this Chapter, which is the Apo&s;tolicall Benediction; and becau&s;e the latter part of the 20. Ver&s;e is of the &s;ame &s;ound, I haue ioyned them together.</P>
<P>In this Benediction, we haue the ble&s;&s;ing which he wi&s;h|eth to them, which is, <HI>Grace:</HI> The Authour of this ble&s;&s;ing, who&s;e grace, <HI>The Grace of our Lord Ie&s;us Chri&s;t;</HI> The par|ties to whom he wi&s;heth Grace; <HI>to them all, Be with you all;</HI> and the Ratification, <HI>Amen.</HI></P>
<P><HI>The grace of our Lord Ie&s;us Chri&s;t:</HI> By <HI>Grace</HI> I here vnder|&s;tand with <HI>Peter Martyr,</HI> The Diuine fauour, with the rich effects thereof; called the <HI>Grace of our Lord Ie&s;us,</HI> both be|cau&s;e he fauoureth vs him&s;elfe, and al&s;o becau&s;e he hath pur|cha&s;ed for vs the fauour of God.</P>
<P><HI>Be with you All: All,</HI> is added in the 24. ver&s;e, which was vnder&s;tood in the 20. <HI>Amen,</HI> of this word &s;ee <HI>Rom.</HI> 11.36.</P>
<P>This is the <HI>&s;eale</HI> of <HI>Pauls</HI> Epi&s;tles, <MILESTONE N="1" UNIT="Ob&s;er."> and the <HI>token</HI> where|by
<PB N="346" REF="183">by they are knowne,
<NOTE PLACE="marg">2. <HI>The&s;.</HI> 3.17.18.</NOTE> as he &s;aith in the &s;econd to the The&s;&s;a|lonians.</P>
<P>In the &s;tead of the ancient concluding of letters, <HI>Fare|well,</HI> Saint <HI>Paul</HI> wi&s;heth vnto them to whom he writes the <HI>Grace of Chri&s;t;</HI> for without <HI>this</HI> all health of body little auaileth.</P>
<P>And he aboue all the re&s;t was the Preacher of Grace, be|ing from a Per&s;ecutor receiued to <HI>&s;o much Grace:</HI> and looke what he receiued, he earne&s;tly wi&s;heth to others.</P>
<P><HI>Chry&s;ostome</HI> ob&s;erues that Saint <HI>Paul</HI> layes the foundati|on of his Epi&s;tle in <HI>Grace:</HI> <MILESTONE N="2" UNIT="Ob&s;er."> beginning with, <HI>Grace to you and Peace, &amp;c. Chap.</HI> 1.7. and here he fini&s;heth with, <HI>Grace bee with you;</HI> thereby &s;hewing that our Iu&s;tification, Sanctifi|cation, Election, Vocation, Power to re&s;i&s;t Satan, to his brui&s;ing vnder our feete, and all, is of <HI>Grace.</HI></P>
<P>The <HI>Be&s;t</HI> thing we can wi&s;h to our &s;elues, <MILESTONE N="3" UNIT="Ob&s;er."> or our friends, is <HI>the Grace of our Lord Ie&s;us Chri&s;t.</HI> To bee gracious with earthly Princes is &s;omething: but to be gracious with God in Chri&s;t &s;urpa&s;&s;eth all: For this is vnchangeable, and in the houre of death, when the fauour of Kings can &s;tand vs in little &s;tead; then, <HI>This,</HI> will be able to comfort vs, and to let vs out of this world, into the Kingdome of Heauen.</P>
</DIV3>
<DIV3 N="25-27" TYPE="verse">
<EPIGRAPH>
<Q>VERSE 25. <HI>Now to him that is of Power to &s;tabli&s;h you ac|cording to my Go&s;pell, and the preaching of Ie&s;us Chri&s;t, according to the Reuelation of the My|&s;terie, which was kept &s;ecret &s;ince the World beganne:</HI><LB>26. <HI>But now is made manife&s;t, and by the Scriptures of the Prophets according to the Commandement of the Euerla&s;ting God, made knowne to all Na|tions for the obedience of Faith:</HI><LB>27. <HI>To God only wi&s;e, bee glory through Ie&s;us Chri&s;t for euer, Amen.</HI></Q>
</EPIGRAPH>
<P>IN the&s;e words is the la&s;t part of this Chapter, of the con|clu&s;ion, and of the whole Epi&s;tle; which is a <HI>Doxology</HI> or an acknowledgment of glory to God.</P>
<PB N="347" REF="183">
<P>Where we haue the &s;umme: <HI>To God be glory:</HI> and the Am|plification, from diuers Arguments.</P>
<P>From a de&s;cription of God; in which, two things are at|tributed to him, for the which he giues him glory: The fir&s;t is <HI>power,</HI> the &s;econd <HI>Wi&s;edome.</HI></P>
<P>His <HI>Power</HI> &s;et downe with the effect of it, <HI>v.</HI> 25. <HI>To him that is of power to e&s;tabli&s;h you.</HI></P>
<P>Corroboration in Grace, is by the <HI>Power of God:</HI> <MILESTONE UNIT="Ob&s;er."> and this is to be vnder&s;tood with the Exclu&s;iue <HI>onely,</HI> which is ad|ded to his wi&s;edome, <HI>v.</HI> 27.</P>
<P>For &s;uch is the power of the Deuill, and our weakene&s;&s;e, that vnle&s;&s;e <HI>God him&s;elfe</HI> who is <HI>Omnipotent,</HI> did e&s;tabli&s;h vs, we mu&s;t needs vtterly fall away.</P>
<P>This e&s;tabli&s;hing is amplified from the in&s;trument of it, <HI>The Go&s;pell,</HI> of which are three things &s;et downe.</P>
<P>Fir&s;t, the admini&s;tring cau&s;e thereof; which is Saint <HI>Paul:</HI> according to <HI>My Go&s;pell:</HI> not the Hi&s;tory of the Go&s;pell written or dictated by <HI>Paul;</HI> but according to the Do|ctrine of the Go&s;pell preached by <HI>Paul,</HI> and the re&s;t, of the Apo&s;tles: or written vnto the Romanes in this E|pi&s;tle, wherein indeed, the &s;umme of the Go&s;pell is con|tayned.</P>
<P>Secondly, The materiall cau&s;e of it: <HI>The preaching of Ie&s;us Chri&s;t:</HI> For Chri&s;t is the &s;cope and &s;umme of the Go&s;pell, and as <HI>Paul</HI> de&s;ired to know nothing but Chri&s;t crucified, and gloried in nothing el&s;e, &s;o he preached nothing el&s;e. Vn|le&s;&s;e wee would expound the words <HI>actiuely;</HI>
<NOTE PLACE="marg"><HI>Heb.</HI> 2.3.</NOTE> according to that <HI>which was preached by our Sauiour Chri&s;t,</HI> according vnto that in the Epi&s;tle to the Hebrewes, where the Doctrine of &s;aluation is called, <HI>the Word &s;poken by the Lord.</HI></P>
<P>Thirdly, The formall cau&s;e: <HI>The Reuelation of the My&s;tery, kept &s;ecret, &s;ince the world began, but now made manife&s;t and knowne:</HI> Concerning which wee may here note foure things.</P>
<P>Fir&s;t, to whom it is now manife&s;ted and made knowne: <HI>to all Nations:</HI> before there was a great <HI>&s;ilence</HI> of the Go&s;pell, it being &s;hadowed with many types and figures, but now &s;uch veyles are taken away; there is a <HI>Reuelation,</HI> and mani|fe&s;ting
<PB N="348" REF="184">of it: before it was knowne to the Iewes onely, but now, <HI>to all Nations.</HI></P>
<P>Secondly, the meanes whereby it was made knowne; <HI>the Scriptures of the Prophets:</HI> For <HI>to him,</HI> (that is, to Chri&s;t) <HI>giue all the Prophets witne&s;&s;e:</HI>
<NOTE PLACE="marg"><HI>Act.</HI> 10.43. <HI>Act</HI> 26.22.</NOTE> and therefore Saint <HI>Paul</HI> in his preaching, &s;aid, <HI>none other things, then tho&s;e which were &s;poken by Mo&s;es and the Prophets:</HI> and when he came to Rome, he <HI>expounded and te&s;tified vnto them the Kingdome of God, per|&s;wading them concerning Ie&s;us, both out of the Law of Mo&s;es and out of the Prophets.</HI>
<NOTE PLACE="marg"><HI>Act</HI> 28.23.</NOTE></P>
<P>Thirdly, the Authority: <HI>The Commandement of God,</HI> &s;et forth by another of his attributes, <HI>Euerla&s;ting,</HI> without be|ginning and without end.</P>
<P>Fourthly, the end of the manife&s;ting and publi&s;hing of the Go&s;pell, <HI>for the obedience of Faith;</HI> not onely that wee &s;hould <HI>know it</HI> and <HI>ta&s;te</HI> of it; but <HI>beleeue</HI> it, and <HI>obey</HI> it.</P>
<P>The &s;econd Attribute in the de&s;cription of God, is his <HI>Wi&s;edome, v.</HI> 27. &s;et forth by this Exclu&s;iue <HI>Only: To God only Wi&s;e:</HI> So 1. <HI>Tim.</HI> 1.17. <HI>the onely wi&s;e God,</HI> and <HI>Iude v.</HI> 25. <HI>the only wi&s;e God our Sauiour:</HI> which exclu&s;iue is to be added to all his Attributes,
<NOTE PLACE="marg">1. <HI>Tim.</HI> 6.15. 1. <HI>Tim.</HI> 6.16. <HI>Reuel.</HI> 15.4.</NOTE> as <HI>Onely Potentate, Onely hath immortality, Onely Holy.</HI></P>
<P>There are many wi&s;e men and women; &s;o the Angels: But men by in&s;titution and meanes; and Angels and men, by participation and the <HI>Gift of God,</HI> and in part; But <HI>God is wi&s;e ab&s;olutely,</HI>
<NOTE PLACE="marg">Hieron. in locum</NOTE> <HI>infinitely,</HI> and by <HI>Nature,</HI> being the <HI>Fountaine</HI> and <HI>Ocean,</HI> from whence the drops, and &s;mall &s;treames of wi&s;edome are deri<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ed vnto the Creatures.</P>
<P>The publi&s;hing and preaching the Go&s;pell to all Nations, <MILESTONE UNIT="Ob&s;er."> was by the <HI>Commandement of the Euerla&s;ting God,</HI> who is omnipotent and <HI>Onely wi&s;e.</HI></P>
<P>As no other wi&s;edome and power could haue &s;o brought it to pa&s;&s;e; &s;o, though the Deuill, Tyrants, Infidels, A|thei&s;ts, Papi&s;ts, and all wicked men ioyne their power and cunning, they &s;hall neuer be able to roote it out.</P>
<P>This is our comfort; though our enemies be &s;trong and wi&s;e, yet our God is &s;tronger and wi&s;er then they.</P>
<P N="2">2 From the meanes by whom wee are to giue glory to
<PB N="349" REF="184">God: which is, <HI>by our Lord Ie&s;us Chri&s;t:</HI> &s;o <HI>Colo&s;.</HI> 3.17. <HI>Gi|uing thanks to God and the Father by Him:</HI> For our &s;pirituall &s;acrifices are <HI>acceptable to God by Ie&s;us Chri&s;t,</HI> as Saint <HI>Peter</HI> &s;peaketh.
<NOTE PLACE="marg">1. <HI>Pet.</HI> 2.5.</NOTE></P>
<P N="3">3 From the continuance of performing this duty, <HI>for euer.</HI></P>
<P N="4">4 From the Affection, wherewith <HI>Paul</HI> glorifies God, which is vehement, te&s;tified in this word, <HI>Amen.</HI></P>
<P><HI>God is &s;pecially to bee glorified of his Church,</HI> <MILESTONE UNIT="Doctr."> <HI>for his power and wi&s;edome in confirming of his Elect by the Go&s;pell. Ephe&s;.</HI> 3.20.21. <HI>Now to him that is able to doe exceeding abun|dantly, aboue all that we aske or thinke, according to the power that worketh in vs. &V;nto him be glory in the Church, by Chri&s;t Ie&s;us, throughout all ages world without end, Amen. Iude v.</HI> 24.25. <HI>Now to him that is able to keepe you from falling, and to pre&s;erue you faultle&s;&s;e before the pre&s;ence of his glory, with ex|ceeding ioy, To the onely wi&s;e God our Sauiour, bee glory, and maie&s;ty, dominion, and power, now and euer; Amen.</HI></P>
</DIV3>
</DIV2>
<EPIGRAPH>
<Q><BIBL><HI>REVELATION 5.13.14.</HI></BIBL>
<P>Ble&s;sing, Honour, Glory, and Power, be vnto him that &s;itteth vpon the Throne, and vnto the Lambe for euer and euer.</P>
<P>And let the whole Church in Heauen and Earth fall downe, wor&s;hip, and &s;ay Amen.</P></Q>
</EPIGRAPH>
<CLOSER>Amen, Amen.</CLOSER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
