this word his bands were released 2 Consider thy Resurrection Thy body must rise againe wilt thou haue a filthy polluted body to appeare before the Iudge 3 Hate Idlenesse and walke diligently in thy calling Otiasi tollas c. Take Idlenesse away and Cupids bow will soone decay Qui sinem quaeris amoris Cedit amor Rebus Res age tutus cris 4 Fast and pray Fast for sine Corere Baccho friget Venus and pray for Chastitie and continencie are Gods gifts These sinnes are of those kinds which goe not out but by prayer and fasting If thou beest guiltie vse these helpes and repent betimes lest thou be eternally damned If Saint Paul liued in these dayes and beheld the goatish behauiour and horrible vncleannesse committed not onely with impunitie but with boasting how would hee thunder the iudgements of God both against the guiltie and against Magistrates which cause not such things to be seuerely punished Surely God will be auenged of both VERSE 13. Nor in strife and enuying THis is the third paire as the second followeth the first as the cause and breeder of it so this paire followeth both the first and the second These all are vitia connata twisted together Drunkennesse begetteth Whoredome and each of them beget strife That drunkennesse begetteth strife Salomon witnesseth Who hath contentions Prou. 23.29 30.35 who hath wounds without cause They that tarry long at the wine c. They haue striken me shalt thou say c. Experience also sheweth the same in the quarrels potfights Ale-house frayes stabbings blood-draughts c. rife in euery place Alexander the great was much giuen to drunkennesse when he was sober he ouercame his enemies but when hee was in drinke he embrued his owne hands in the blood of his worthie Captaines and dearest friends That whoredome begetteth strife the Name of Troy will alwayes testifie and the many combates and duels which are by godlesse men fought for their Mistresses and Harlots Many Interpreters referre the two first couples to the bodie this to the minde taking their hint from Iam. 3.14 But they also are sinnes of the minde for a drunkard and adulterer haue a carrion heart before they haue a dunghill life and there is outward strife as well as inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strife euill strife in affections words scoulding brawling c. yea all vniust suing quarrelling c. Here is not forbidden striuing to enter in at the straite gate nor striuing against corruptions but corrupt strife proceeding from an enuious heart as the Apostle here coupleth the daughter and mother together Enuy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeale which is in generall an earnest affection to a thing a thing indifferent and good or bad according as is the obiect whereunto it is referred When it respecteth the setting forth of Gods glory it is a vertue for the which Phinees and Dauid are commended Luke 6.15 for this was one of the Apostles called Zelotes Simon Zelotes the zealous to distinguish him from Simon Peter and he was so called because of his earnestnesse and zeale for the Gospel He is called by Matthew Simon the Cananite not of the Land of Canaan called so from the Nephew of Noah by Cham Matth. 10.4 which is written with Caph and comes from a roote which signifieth He made vile and abiect but written with Kuph and comming from a root in Pihel Kinne which signifieth Hee was mooued with zeale Reuel 3.19 vnto this was the Church of Laodicea exhorted When it respects our neighbours hurt then it is a vice whereby men grieue at the good of their neighbours Iames calleth it bitter zeale sweet zeale is good Iames 3.14 but Paul meaneth here that which is bitter a mischieuous thing it is viz. to be grieued at my neighbours thrift The Latine word is Inuidia of Inuidere videre is good but Inuidere is to see with an euill eye and a naughtie minde When a man seeth his neighbours corne to prosper better then his then for a man to grieue and fret at it this is enuy Inuidus alterius rebus macrescit opimis An enuious man growes leane and pines away to see his neighbour fatte he reioyceth in nothing but in the hurt of his neighbour Enuy is compared to the Basiliske which is called Rex Inuidorum the King of the Enuious because the strength of his poyson is conueyed by his eyes Strife and Enuy are contrary to honest walking So Paul Gal. Doctr. 5.20 telleth vs with one breath of diuers fruits of the flesh among which these two are reckoned Phil. 2.3 Let nothing be done through strife or vaine-glory Vaine-glory the mother of strife and enuy for onely by pride commeth contention Prou. 13.10 If you see two men striue either one or both are proud Striue not needlesly Vse 1 The godly shall haue many opposites who will quarrell with them but we must be quiet we are called to peace It is reported that the Salamander is so cold that it can liue in the fire Surely we haue many of this complexion who account it no life if they haue no suits and brabblings on foote then are they asleepe in the chimneyes end but if they be engaged in some contention then are they liuely and merry These are to be reproued together with the Barretter Make-bate Carry-tale and such like You shall come into few townes where there are not some of these vnquiet spirits striuing about the Asses shadow or the wooll of a dogge as a man might say suing for the chiefe and highest places in the Church more then to be religious for taking the wall and going out of the doore first who if God be dishonored can be quiet enough but for euery trifle concerning themselues will seeke the benefit of the law Contention in the Common-wealth is euill but in the Church most odious Woe to our times hee is now no body that hath not a facultie to quarrell at the gouernment of the Church raising vp new and strange opinions and doating about vnnecessary questions It is lawfull toaske questions for the satisfying of conscience Aug. in Euang. quaest ex Matth. but so that we keepe the peace Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt vt absit decertatio periculosa Good Catholikes so question as that they auoyd dangerous contending saith Augustine But men of corrupt mindes and destitute of the loue of the truth contend not that errour might bee ouercome of the truth Aug. lib. de doct Christ 4. c. 28. but that their sayings may goe for currant and other mens be put downe saith the same Father Thus many like little children begin to play with their meat bringing forth such ill fruit of our so long peace and liberty of the Gospell Striue not For this is the way to ruinate the Church A house diuided cannot stand so nor a Church If Altar be against Altar Pulpit against Pulpit Minister against Minister
327. two things which strike at the very heart of the Church 335 Commend what it is to commend 312. that good Christians must bee commended to others 314. wee must bee warie whom wee commend Ibid. two faults herein reproued Ibid. Companie the comfort of good Companie 295 Concupiscence it is euill three wayes 94. it is not fulfilled without a great deale of care and torment 98 99 Condemnation those are not rashly to bee condemned whom God hath receiued to grace 116. a conscience not condemning is a great blessing 225 Conscience what 25. whether the Lawes of man may binde the conscience 26.27 rules to perswade the conscience of the lawfulnesse of thing commanded 28.29 Conscience a guard of piety 30. a good rule or two for an erring conscience 138. a Conscience not condemning is a great blessing 225. Conscience is either a mans best friend or greatest foe Ibid. Contention vide Strife The contentious like the Basiliske 83. like the Salamander 84. in the Church most odious 84. a good rule in asking questions Ibid. Customes the diuers acceptation of the word 35 D Damnation how taken 12 Darkenesse how miserable they are that sit in darkenesse 62. what it is 65. the Analogie betweene the bodily and spirituall darkenesse 65 66 Day how accepted 59.60 the time of grace called The day 62. concerning obseruation of dayes 129. whether it bee lawfull to obserue Holy-dayes 136. reasons Ibid. of Holy-dayes called by the names of Saints 137 a good rule in the obseruation of them Ibid. Holy-dayes to be obserued in the Lord. 138 Death a good death followes a good life 142. Christs death should teach vs obedience 149.150 Debts of a double debt 38. loue alone is a perpetuall debt Ibid. whâ—t to doe to keepe out of debt 39. three sorts deseruing reproofe herein 40 Deralogue pretty obseruations about the deuiding it 44.45 Decencie what 216. Deeciue what it is 336. Despise what 111 Diuisions such as cause diuisions contrary to the doctrine of Christ serue not Christ 337. a necessary caueat 338. he that makes diuisions we may bee iealous that hee is but sanctified in shew 341 Doubting how dangerous to doe any good thing doubting 133. the acceptation of the word doubting 228 229. Drunkennesse what and how vile 74. it disgraceth the persons and professions of men 75. its fearefull effects 76 77. not possible to bee religious and a drunkard 78. drunkennesse and whoredome seldome sunder 80. drunkennesse begets strife 82 E Eate foure reasons why the Israelites were forbidden to eate certaine meates 107 108. rules in eating 177 Edifie what it is to edifie 199. Enuie contrary to honest walking 83. it is compared to the Basiliske Ibid it is to bee abhorred 85 it is a most iust sinne Ibid. an enuious man most vnhappie 86. what enuie doth Ibid. Epiretus who and how described 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference betweene it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Companion or Fellow 41 Euill it is threefold 50. Euill in fact three wayes Ibid. â—uill called the workes of Darkenesse three wayes 66. euill must bee put off with hatred of it c. 69 F Fauorite a pretty History of a Princes fauorite suing for an vniust thing 23 Faith that wee may both haue and keepe faith fiue things are required 230 231. Faithfull that all the faithfull are vnder Gods care and protection 145. what it should teach vs Ibid. it breeds comfort in distresses 146. that men must bee faithfull in their vndertakings 301. notably applyed to all sorts 304 Feasting it is lawfull but c 75. examples and rules therein 76 Fruit we must bring forth fruit 303 Fulfill a twofold fulfilling of the Law 42 G Garment Christ is a Garment two wayes 87. the white Garment signifieth three notable things 89. a pretty Historie of the white Garment in Baptisme 93 Glorie how a Minister may glory 277 278 Gospell the blessings of the Gospell what 301 Grace what it teacheth vs 68. the Graces of God ought to be praised in others 265 Griefe what it is 180. the weake lye open to Griefe three wayes by the liberty vsed by the strong Ibid. whether wee may grieue our brother in nothing 181. of vsing things indifferent to the griefe of our brother Ibid. with two cautions Ibid. H Hearers what they owe to their Preachers 320 Honesty diuersly accepted 70. our care must be that our behauiour be honest 71 Honor as referred to or conferred on Princes what it signifies 35 36. To bee in Christ is a great honor 326. It is a great honor any way to aduance Religion 332 Houshold that we ought to gouerne our housholds so as that they may worthily be called Churches 321 I Iewes why not to be despised 260 Ignorance totall ignorance destroyeth faith 109 Illyricum where it is 284. how farre off Ierusalem 285 Indifferent whether and how things indifferent bind the conscience 24.27 28. That for things indifferent there ought to bee no breach of charity nor separation among Christians 111.137.138 a notable example hereof 138. That things are indifferent two wayes 111. Things indifferent how called by the ancient 112. Vnity about things indifferent 113 114. We must not iudge our brethren for things indifferent 114. a great sinne so to do 121.126 That a full perswasion from the word is necessary for the doing or leauing vndone things indifferent 131. Excellent things concerning things indifferent 131 132. In things indifferent we are to propound to our selues the glory of God 135. Cautions ibid. A most conscionable Rule for opposers of things indifferent 143. A most earnest exhortation to vnity about things indifferent 113 114. That things indifferent are cleane in themselues but vncleane to him that so esteemeth them 177. a good reason hereof ibid. To vse thing indifferent to the griefe of our brother is against charity 180. two cautions herein 181. A reproofe of strong and weake in the vse of things indifferent 189. The kingdome of heauen is not of things indifferent but of things necessary 194. the striuers about things indifferent are guilty of three sinnes 195. scandall giuen and taken for things indifferent destroyeth the worke of God 204. The blame both of Preachers and hearers herein ibid. a threefold admonition hence 205 206. Indifferent things must bee abstained from for the weake brothers sake 208. how long we must abstaine for the weake brothers sake 212. Of the Churches authority in determining the vse of things indifferent 214 215. Whether our faith knowledge in things indifferent be alwaies to be mâ—nifested by practice 222. Ioy that wee must wish our brethren ioy in beleeuing 262 Judging vid. Censure there are foure things that we man not iudge 166 Iudgement that there shall be a generall iudgement 153. it appeares by many reasons ibid. it is comfort to the good but terrour to the bad 154. that should perswade vs to repentance ibid. Three things should make vs carefull against the day of iudgement 163. What to doe to
The grace of God hath appeared teaching vs to deny vngodlinesse c. 1. Ioh. 2.8 Euery man ought to manifest his regeneration Vse 1 by the light of his life nay it will be so if once enlightned there will be as much difference from our former estate as between light and darknesse if once grafted into Christ our fruit will bee so changed that there will be as much difference from that which was as betweene the faire and sweet fruit of Paradise and the most bitter Coloquintida Euery thing doth agree performam worke according to and by the forme fire will heate if it bee fire and light will dispell darknesse if we haue receiued grace our conuersation and whole behauiour will be gracefull If we say that wee haue fellowship with him who is the light and walke in darkenesse we lye and doe not the truth If thou beest ordâ—narily drunke if thou delightest in vanitie art a common blasphemer c. there is no light no grace Esay 8.20 To the law and to the testimony if they speake and do not according to this word it is because there is no light in them We must cast off euill with hatred to it Vse 2 and put on goodnesse with delight in it Many will spet at the naming of the Diuell and say they defie him but hast thou cast him out of thy heart Many will say they cannot abide hypocrisie dissembling malice slandering pride c. which yet continually practise such things when thou hearest or seest euill as swearing drunkennesse c. doth thy heart rise against such euils for the true hatred thou bearest to them and in this hatred dost thou abandon the workes and workers of such darknesse If so this is a good signe Many will commend the Word but if the Preacher come home to their conscience and tell them of their beloued sinne they will storme and rage many will commend sobrietie chastitie humilitie patience but put thou them on and weare them Put on the Armour of light Where there is vse of armour Vse 3 there is some feare of danger yet if there come danger blessed be God that we haue Armour A godly man is armed from top to toe Satan may buffet him but destroy him he cannot for he is armed in proofe Miserable is the vnregenerate man for hee is both blinde and naked how easily are such assaulted wounded and in body and soule destroyed by Satan Let vs put on the armour of light and for as much as Christ hath suffered for vs in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arme your selues with the same minde namely to cease from sin 1. Pet. 4.1.2.3 and to liue the rest of our time not to the lusts of men in lasciuiousnesse excesse of wine c. but to the will of God VERSE 13. Let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse nor in strife and enuying LEt vs walke honestly as in the day Concerning the coherence of these words with them before there is some difference without any damage of the sense Some make it a new argument ab honesto Pet. Mart. Gryneus which certainly is of great force with them which haue not put off humane sense Some from the end of casting off and putting on of which in the twelfth verse Sarcerius translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two words sic vt in English so that thus the vulgar and our other translations not well The truest reading is as it is here from his Maiesties translation and so the first part of the verse yeeldeth vs an exhortation which is another from that in the twelfth verse in words but not in sense The duty required in this repeated exhortation is Honest walking where is the action walking the manner honestly and this amplified from the consideration of the time as in the day Let vs walke to walke with the Apostle is to liue the effect or signe of life put for life it selfe and so the Commandements are called a way and our obedience a walking therein there are diuers Analogies here of the which I haue written somewhat vpon the eight Chapter of this Epistle vers 1. All our thoughts words deeds whole behauiour must be honest and so to bee must bee our delight and wee must daily goe forward therein Honestly honesty is taken sometimes in our ordinary speech for chastity and so here but this is but a part of the sense Sometimes for faithfulnesse so we say an honest man that is a faithfull and iust dealing so here also but this but in part the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a good fashion implying all comely and commendable carriage The Adiectiue is somewhere translated Act. 13.50 Honorable The Iewes stirred vp many deuout women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honorable and this excellently fits here and the Ciuill Lawyers oppose honest to vile and base let vs walke honestly honorably according to the credit of our place and calling The Syrian Translation reades modestly Beza compositè orderly fitly as you would say in print The Vulgar and Master Caluin Tit. de Zelo â—â—ore post medium decently and so Saint Cyprian read this place Pareus expoundeth it by Pauls three aduerbs Tit. 2.12 soberly righteously and godly As in the day for our night apparell any thing though patcht and homely will serue the turne but in the day comelinesse requireth that wee should bee more handsomely attired When a man is to goe abroad among his betters especially he brusheth and trimmeth vp himselfe The Husbandman whilest 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 So because it is now day with vs and that we walke before men and Angels we are sutably to be fashioned and arrayed and in as much as very day is holy-day with a true Christian and euery place as the Church to him therefore he is to walke thereafter Euery Christian must haue a speciall care ouer all his behauiour that it be honest and such as becommeth the Gospell Prou. 4.25 Doctr. Let thine eyes look right on and let thine eye-lids look streight before thee 26. Ponder the path of thy feet and let all thy wayes be stablished or ordered aright 27. Turne not to the right hand nor to the left remoue thy foote from euill Ephes See that yee walke circumspectly accurately 1. Thess 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee malke honestly according to the Word in this place A Christian must be walking Vse 1 to stand still and idle is reproued Matth. 20.3.6 An idle man falls into pouertie and a man that giueth himselfe to ease into diuers diseases Bee walking that thou mayest expell noxious humours When Dauid began to take his ease hee began to bee ouer-growne with lustfull affections If the husbandman be not
this had been Thrasonicall and vaine boasting but he glorieth in Christ The second is expounded thus To make the Gentiles obedient that is by the preaching of the Gospell to bring them to the obedience of faith and of this there are diuers things declared as shall appeare in the due place It is lawfull for a Minister when God blesseth his labours Doctr. to glory in it but through Iesus Christ. Exod. 6.26.27 These are that Auron and Moses c. These are they which spake to Phoraoh c. This Moses wrote not without some touch of glory but in the whole story he attributeth all the wonders vnto God 1. Cor. 15.10 Gods grace was not bestowed vppon me in vaine But I laboured more abundantly thon they all yet not I but the grace of God which was with mee The matter of Law and Physick is Vse 1 things pertaining to the body and State but of Diuinity and the Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministery ought to be the more commendable to vs. That of Ieremy twice repeated by Paul Vse 2 is here to be remembred Let him that glorieth Ierem. 9.24 1. Cor. 1.31 2. Cor. 10.17 glory in the lord Hast thou done any good in thy calling to Church or Common-wealth or to any particular place or person giue God the glory for from him hast thou had wisdome counsel ability opportunity so to doe that thy endeuours succeed is from him when thou giuest a poore man a peny it is God who gaue thee ability it is he who brought the poor man to thee and who moued thy heart who art by nature cruell and couetous to commiserate him We are but Instruments and are greatly honoured if God will vouchsafe to make vs which are euill meanes and instruments of good to any so the carkeyse and ribbes of that ship is honored as a monument in which some skilfull Nauigator hath surrounded the Globe of sea and land and yet the glory not giuen to the ship but to the Nauigator We are not worthy to be instruments let vs not rob God of his due glory if so then will the Lord curse vs and take away our gifts or the opportunity or the good successe When the proud King of Assyria Isay 10.12 will not attribute the glory of his victories to God he shall be punished and when Nabuchadnezzar remembreth the honor of his owne Maiesty and forgetteth Gods Dan. 4.30 Acts 13.23 he shall become a beast and when Herod swalloweth vp the glory due to God hee shall be eaten of wormes For this are many great ones vnplaced and meane ones vngifted because they proudly glory in themselues and not in God Let vs imitate Paul Iohn 1.20.27 also Iohn Baptist and Peter who when the people gazed vpon him and Iohn for healing the cripple lame from his mothers wombe said Why looke you so earnestly vpon vs Acts 3.12.16 as though by our owne power and holinesse we had made this man to walke The God of Abraham c. hath glorified his Sonne Iesus c. and his Name through faith in his name hath giuen him this perfect soundnesse As the chiefest glory of a seruant Vse 3 is his faithfull and profitable seruice so of a Minister in winning mens soules plucking them out of the fire and making them obedient to God Paul glorieth not in that hee was rapt into the third heauen c. but in the blessing of his labours It is not great learning nor great liuing c. which is a good Ministers chiefe glory for these a wicked man may haue but by his labours to bring men to heauen So art thou a Magistrate glory not in the money thou hast heaped vp and in the land thou hast purchased by thy office for these may be wiâ—nesses of thy corruption but if thou hast done good in iustice and equity thou mayest glory but in the Lord. Damned wretches they are who glory in their shame as that they haue drunke downe so many men that they haue defiled so many women that they haue so reuenged themselues of their enemies Philip. 3.19 Their end is damnation To make them obedient Vse 4 True conuersion is accomplished in our obedience and then are wee acceptable sacrifices to God Not hearing but doing of the law iustifieth saith Saint Iames Not saying Lord Lord saueth but doing Gods will saith our blessed Sauiour A good Christian as the good Huswife is praised in the gates by his workes It is not boasting and bragging speech which is required in a souldier but stout fighting so not speaking but doing is the praise It is commendable to heare and to repeate but to doe is the principall ornament of a Christian Gods children shall be equall to the Angels to haue the face of an Angell worketh not this nor to speake like an Angell but to doe as Angels doe Let thy will be done in earth as it is in heauen I dare not glory in my selfe saith Paul why Vse 5 for feare of the vengeance of God This ought to be the voice of a Christian I dare not steale lye be drunke c. O the audaciousnesse and madnesse of our times wherein men dare prouoke God to his face by their lewd conuersation How darest thou liue so prophanely Doest thou not know that That God whom thou offendest is a consuming fire and that the end of thy wicked life is to dwell with perpetuall burnings Though wicked men dare sinne yet we dare not A godly man is not afraid of banishment imprisonment the Racke the strappado he feareth not a Tyrant a Tormentor a sword a gibbet c. but he is afraid to offend God He dareth dye for Christ he dareth euen be burned at a stake but he dareth not sinne This is true Fortitude and Heroicall Magnanimitie VERSE 18. By word and deed 19. Through mightie signes and wonders by the power of the Spirit of God THe matter of Pauls glory was to make the Gentiles obedient concerning which hee deliuereth three things First The meanes thereof Secondly His Trauaile Thirdly His Desire to doe Christ seruice therein THe meanes of making the Gentiles obedient is in these words the other two in the rest to the end of the one and twentieth verse The Meanes are twofold Outward Inward The Outward Audible or Visible The Audible The Word that is the preaching of it to which may be referred his Conferences Disputations Letters The Visible two First His holy life Secondly His Miracles His holy life in this word Deed as Chrysostome Aretius Sarcerius and others expound Not a Generall expounded or diuided in the words following Signes and Wonders nor his labours cares and troubles vndergone in preaching for his labours are spoken of in the latter part of the nineteenth verse and his cares and troubles were rather Sufferings then Deeds The holy life of a Preacher is a great attractiue to winne vnto the Gospell the good liking of men 2. Cor. 1.12 Philip.
auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words
but is nothing so in substance and deeds so Pertinax the Emperour was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one expounded Aurelius Victor citatus à Beza blandus magis quam benignus faire spoken but no wayes liberall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man vseth many good prayers and benedictions taken here in the worst sense for that bad eloquence and counterfeit zeale which Heretickes and Schismatickes vse to draw the simple to their side and opinions Such which cause diuisions and offences Doctr. contrary to the true Doctrine serue not Christ but their owne affections deceiuing the simple 2. Tim. 3.4.5.6 Louers of pleasures more then louers of God Hauing a forme of godlinesse for of this sort are they which creepe into houses and lead captiue silly women Tit. 1.10.11 There are many vaine talkers and deceiuers specially they of the Circumcision who subuert whole houses teaching things which they ought not for filthy lucres sake Our Sauiour in Matth. 7.14 calleth them rauening Wolues in sheepes clothing This is principally to be meant of the Iewes professing Christ who withall vrged the necessity of the Ceremoniall law and of such Gentile Christians who embraced such Iewish opinions these were liberally maintained by the Iews Both these Paul sharpely taxeth almost in all his Epistles Notwithstanding this Admonition is to be applied to the necessitie of the Church in all times He that serueth his belly or carnall affections Obser cannot be the seruant of Christ Matth 6.24 yee cannot serue God and Mammon Beware of the sugred and faire tongues of Hereticks and Schismatikes Vse 1 lest thou be seduced For thus such subtill merchants doe vent their bad wares shewing their errours not naked Irenaeus in prooemio lib. 1. aduers Haeres but as Irenaeus saith amiculo splendido callidè ornatos cloaked with good workes and faire speeches that they deceiue the simple and vnskilfull Thus the Papists offer their Indulgences and Pardons and such trumpery beguiling the ignorant and seruing their owne bellies Thus the Anabaptists preach of Temperance and other vertues and in the meane time like idle bellies liue of other mens labours Thus do the Brownists and all factious spirits conuey the poyson of their schismaticall opinions vnder a pretence and shew of puritie and zeale Thus did the Pharisies Matth. 23.14 vnder a pretence of long prayer deuour widowes houses As strumpets paint their faces and decke and perfume their beds Prou. 7. to allure simple ones and yong men without vnderstanding so false prophets weare a rough garment to deceiue Thus haue many simple men and women of forward affections been enueigled and drawne to oppose the Church and Ciuill Magistrate by the faire shewes of zeale and conscience of such Leaders who haue therein aymed at their owne gaine or credit and not at the glory of God and peace of the Church It is a detestable thing to shew in words and gesture Vse 2 religion and zeale and yet to liue wickedly These are they which cause the truly zealous profession of the Gospell to be euill spoken of by their false dealing lying slandering and other lewde behauiour Woe to them who by their vnfaithfull dealing giue iust cause for men to say that they had rather deale with Turkes Infidels Drunkards Whore-masters c. then with Professors and goers to Sermons Matth. 7.21 Not euery one that saith Lord Lord shall enter into the kingdome of heauen but hee that doth the will of God which is in heauen VERSE 19. For your obedience is come abroad vnto all men I am glad therefore on your behalfe but yet I would haue you wise concerning that which is good and simple concerning euill THis verse and the next following containe an Amplification of the Admonition which is three-fold An Occupation in this verse and a Consolation and a Prayer in the twentieth verse In this Occupation we must consider the Obiection and Pauls answer For the Obiection whereas he admonisheth them to beware of those which caused diuisions because through faire speeches they deceiued the hearts of the simple hence they might perchance thus obiect What doe you thinke vs so silly that euery faire word will carry vs Vnto this Paul answereth whereof there are two parts A Concession A Correction The Concession Your obedience is come abroad vnto all men I am glad therefore on your behalfe The Correction in the rest of the words of this verse In the Concession are the things granted and the effect of it in Paul The thing granted that their obedience is come abroad vnto all men or places that which he called simplicity here he cals obedience attributing to them a facility and readines to obey the Gospell which is a singular commendation Simple that is not blockish without vnderstanding but honest harted sincere of tender conscience desiring to their vttermost to take that way which might further the peace of their consciences This is come abroad among all men saith he and therefore it were vaine for me to deny it Nay I am glad therefore on your behalfe so that he mitigates the enuy of the word simple by obedience and sheweth that it is a great part of their worthinesse that they are so ready so teachable so flexible to obey signifying that it wrought this effect in him that he therefore did singularly reioyce The correction But I would haue you wise vnto that which is good and simple concerning euill This correction hath a secret reproofe which was want of prudence to obserue and discerne the sleights of Schismaticall teachers and to suspect danger vnder their faire shewes Facility to obey is soone deceiued if it be not ioyned with Prudence For when men shall come in the habit of the seruants of God and making a great shew of zeale here an honest heart would be loth to suspect any corrupt end either of gaine or ambition or such like and therefore Paul tels them that as he would haue them simple concerning euill not to be cunning to doe or couer or perswade to euill so to be wise vnto that which is good to vse all their cunning to try true and sound doctrine and to retaine that which they had learned As we must bee ready to obey the truth Doctr. so wise to try and discerne what is such 1 Thess 5.21 Proue all things keepe that which is good 1 Iohn 4.1 Beleeue not euery spirit but try the spirits whether they are of God because many false prophets are gone out into the world Here Pauls sweetnesse Vse 1 wisedome and care appeares his sweetnes in admonishing them so louingly his wisdome in writing so cautelously his care that the Romanes might be at peace and vnity because their example might doe either much good or hurt to the Churches If such disturbers of the Churches peace and broachers of new opinions be not suffered at Rome neither will other churches giue credit or audience to them For that which the Romanes inhabiting
alwayes fallowing his land with the plough it will runne out with weeds so will our hearts with noysome lusts through want of the daily practice of good duties We must walke that is goe forward in godlinesse Vse 2 that we may euery day be nearer heauen then other as he that walketh commeth nearer and nearer to his iourneyes end A Nurse delighteth to see her babe battle and thriue and it is a shame for a scholler to bee alwayes in the lowest forme Go on therefore and be euery day better then thy selfe Not to goe forward is to goe backward Philip. 3.13.14 I forget that which is behind saith Paul and reach forth vnto that which is before and I prease toward the marke We are not yet at our iourneyes end wee must walke on and there are many impediments Et ibi incidimus in deficiendi periculum vbi proficiendi deposuerimus appetitum There wee beginne to grow worse Leo Mag. ser 2. de Quadrag where wee striue not and desire to grow better said Leo. Our walking to heauen is like the forcing of a Boate against the streame or a Chariot vp a hill if the oares and horses stand still they go backe as fast as they went forward As in walking Vse 3 there are many paces so in our life many passages we must carry our selues decently in all Let thy speech gesture eating drinking sleeping clothing recreations c. be honest and such as becommeth a Christian Be sober toward thy selfe iust toward thy neighbour religious and deuout toward God ioyne them all together which many doe not Saint Paul vseth this word when he giueth warning of our behauiour in the Church Let all things be done decently 1. Cor. 14.40 When thou commest to Church let thy behauiour be venerable It is not a prophane Theater but Gods house Vncouer thy head bow thy knee pray heare sing with the rest of the congregation when they pray reade not thou when they kneele sit not thou vniformity and order is most honest and comely in the Lords house otherwise there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walke honestly at Church at market at thine owne house Haue such care of thy liuing Vse 4 as thou hast of thy putting on apparell No man in his right wits will appeare abroad and in publike either disguised or naked Nature teacheth vs to couer our vncomely parts 1. Cor. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and grace should teach vs that drunkennesse whoredome c. agree not with the honestie and comelinesse of Christians A vertuous conuersation doth a man a great deale of honestie and credit Vse 5 as a comely garment Age it selfe without Vertue is not honorable Prou. 16.31 Follow vertue Sinne disgraceth vs Rom. 1.26 Rom. 1.24 lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile dishonorable affections which doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonor bodies Hate vice VERSE Not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying THese words and the next verse following containe an exposition of the exhortation to walke honestly as in the Day That exhortation is two wayes expounded First negatiuely in these words then affirmatiuely in the verse following In the negatiue are diuers particular vices enumerated which are contrary to this honest walking There are set downe three paire of vices not that there are no more but these are reckoned vp as the foulest and most common which most staine and dedecorate a Christian and vnder these all other to be vnderstood The first paire are rioting and drunkennesse There are two staffes of our bodily life meat and drinke hee forbiddeth here intemperance in both Rioting The Latine reads non in comessationibus which comes not of the Latine comedere which signifies to eate but of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in this place and signifies as Saint Ambrose expounds luxurious feasting and banquetting wherein men take liberty vnto all lasciuious and riotous behauiour so called as some thinke because such feasting and riotous feeding brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauy sleepe when men are as the Poet speakes Somno vinoque Virgil. or somnoque ciboque sepulti Euen buried in sleep caused by good cheere And because in such feasting oftentimes there is Musick the Syriack translation it may be rendered it non in musica not in musick meaning vaine and filthy songs and petulant behauiour according to the rude doings in many places at mariages From hence the Heathen called their god of wantonnes and reuelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the abhominable Idoll of Moab Chemosh 1 Kings 11.7 so called from some filthy behauiour vsed or seene in the worship of that Idol This was Priapus the Israelites grieuously sinned Numb 25.1 2 3. in ioyning themselues to Baal-peor or Beelphegor Pudendum idolū Targ. Ionathae consule Hieron in loc Hoseae of which the Prophet Osee speaketh chap. 9.10 They went to Baal-peor and separated themselues vnto that shame Nor feasting nor eating that which is dainty is here forbidden but rioting in our eating bringing forth proteruous and dissolute behauiour Drunkennesse When this odious sinne is named wee conceiue a man vomiting reeling and staggering not being able to speake nor able to goe we thinke of the deformity of his visage the inordinate and vncomely motion of his body his dementation or alienation of mind But drunkennesse properly is not in these These are the effects of it or as the Schoolemen say well rather poena then culpa ebrietatis Esay 51.21 the punishment then the fault of drunkennes Drunkennesse is manifold there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet Esay speaketh to the Iewes thou afflicted and drunken but not with wine with sinne then or with plagues for they were opplete with both There is Panaria ebrietas and drunkennesse with bread prouerbiall vsed in the Dutch language Eras chil 1. Cent. 3. Adag 3. as the learned Dutchman of Roterdam saith in his Adagies noting petulant and impudent manners There is also giddinesse by Tobacco the immoderate and vnreasonable vse wherof is so much the more to be damned because it is the nurse of this brutish drunkennesse we haue to intreat of The drunkennesse here ment is an immoderate drinking of any liquor which may inebriate The very forme of this sinne is in the terme Immoderate now that is immoderate in drinking which is beyond the necessity of nature the good health and strength of the body and the reasonable refreshing of the spirits whether alienation of mind follow or not For whatsoeuer in the excesse in drinking is contrary to Sobriety is ebriety But all Immoderate drinking is contrary to sobriety 1 Pet. 4.3 and therefore Saint Peter doth not onely forbid walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in drunkennesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any excesse of wine when we begin to be heat with it and in drinkings and
step of liuing to the Lord is not to liue to our selues Dimidium facti qui benè caepit habet It is easy to liue to God when we haue once learned not to liue to our selues If thou hast thoughts of seruing God then thy selfe that is thy flesh will say If thou wilt serue God then bid adieu to thy pleasures thy profits thou must be hated scorned and suffer persecution If thou canst ouercome this and deny thy selfe thou hast wonne the goale and hee that beginnes not here will neuer proue Christs disciple for thus saith our Sauiour Luke 9.23 If any man will be my disciple let him deny himselfe and take vp his crosse and follow me If a man be called in question for the Gospel and haue not learned this lesson he will renounce Christ before he will dye for him Pride couetousnesse enuy malice reuenge c. were easily conquered and banisht if we could deny our selues Thou hast opposed the Church a long time refusing to kneele at the Sacrament and to submit to orders established It appeares that they are lawfull and thou art not able to gaine-say it and yet thou yeeldest not What is the caus thou hast not yet learned to deny thy selfe Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while especially hauing beene peraduenture violent against the orders Now I beseech thee whosoeuer thou art that standest out in these things whether thou be Minister or other that thou wilt examine thy heart hereupon Examine whether thou doest respect thy credit before men more then the glory of the truth and the peace of the Church Yea let vs all examine whether we would not sooner being put to it offend or deny Christ for our commodity sake then lose our commodity for Christs sake Paul sometime complained that all seeke their owne Philip. 2.21 and not the things which are Iesus Christs If we doe so preserring our base dunghill names before the duty wee owe to God will not Christ say to vs at the last day Nay thou preferredst thy profit pleasure before me thine owne will before mine thy credit before the glory of my name thou hast thy reward what shall become of vs if we be so found Let vs therefore deny our selues let vs giue our selues to the Lord and to his Word and if any motion thought 2 Cor. 8.5 inclination affection desire arise in our hearts contrary to Christ and his word let vs kill it and cast it out as a most vile enemy confederate with the Diuell VERSE 8. For whether wee liue we liue vnto the Lord or whether we dye wee dye vnto the Lord whether we liue therefore or dye we are the Lords THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death viz. to liue and die to the Lord of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong The other part of this verse Whether we liue therefore or dye we are the Lords is a most sweet and comfortable Illation hauing the force of a reason to proue that wee should not liue and dye to our selues but to the Lord. The reason is taken à relatis from things that haue a necessary relation one to another They which are the Lords seruants must liue and dye to the Lord. But we are the Lords seruants Therefore c. Here is an affirmation of a thing and an amplification of it The affirmation is We are the Lords The amplification is from the extent of it which is double 1. of State 2. of Time Of State in life and not onely so but in death Of Time both in life and death We that is which beleeue not with a temporary or historicall faith onely but with a true liuely applying iustifying sauing faith The Lords How his creatures it is true but so are the stones in the street yea the diuels how then not his enemies though there be many such euen in his Church but his seruants bound to doe his will and to bee at his disposition whether if it be to liue or dye He hath created vs and doth daily preserue vs It is equall that hauing our being and maintenance from him we should be subiect to his will He hath redeemed vs and so the Father hath giuen vs to him which is most proper to this place as the next verse sheweth we were in captiuity vnder the diuell bound and holden downe vnder him but Christ hath rescued and redeemed vs and therefore we are his bounden seruants in life and death But we are brethren with Christ Obiect and coheyres with him True Answ as we are sonnes of God the Couenant makes vs sonnes but the Redemption seruants The Lords yet we haue not all the meaning We are then the Lords that is in subiection to him and also vnder his tuition Our seruice to him is not onely hereby implyed but and that principally his care and protection of vs. As Colos 4.1 Masters giue to your seruants that which is iust and equall Iust that is feed them gouerne them protect them reward them So we are the Lords to receiue from him as well as to performe vnto him Whether we liue or dye That is in all estates of health sicknesse riches pouerty prosperitie aduersity life death and also at all times euen for euer All true beleeuers are in the Lords seruice Doctr. and vnder his care and protection Psal 55.22 Cast thy burden vpon the Lord and he shall sustaine thee 1 Pet. 5.7 Casting all your care vpon him for he careth for you 1 Cor. 3.21.22.23 All are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods We ought not to dissent and wrangle one with another Vse 1 wee are holden in a common seruice to one Master and are entertained of him with an equall care and loue Wilt thou iudge thy fellow seruant Is it equall that hee should order his life and conscience according to the Rule of thy will or of the Lords Workes of seruants in regard of vertue or faultinesse are to be measured by the will and law of our absolute Lord and Master It is a great dignity to serue King Salomon Vse 2 but vnspeakable honour and happinesse to be the feruant of Christ 1 Kings 10.8 Iohn 15.15 Heb. 2.11 a wiser richer and more gracious Master then Salomon could be who vseth his seruants not as vassals but as his deare friends and brethren protecting them prouiding for them and rewarding them with euerlasting life Be patient vnder the crosse euen in death Vse 3 for in life and death we are the Lords be thou in vtrumque paratus liue willingly and if it be thy Lords will willingly die Be willingly rich and not vnwillingly poore willingly enioy thy children and if thy
a bright shining candle into a duskish lanthorne thus say the Rabbines 2 To distinguish them from other nations and that they should auoid their company with whom they might not feed on the same meats 3 For a mysticall signification of manners these meats not being by Nature vncleane but onely in signification which was the reason that Saint Augustine called the Iewes a Propheticall people Their very meate was an instruction they might not eate the swine to teach them to auoid sluttishnes nor the Hauk to teach them to abhor rapacity c. So their garments they might not weare Linsey woolsey to teach them sincerity 4 To restraine their desire of dainty fare Chrysost 5 To inure them to obedience Ambr. and to take downe their pride and stubbornnesse by this yoke By it selfe By nature saith Chrysostome for to the Iewes they were not vncleane by nature but by a positiue law Hee denieth not but that serpents and dogges c. are vnwholsome but nothing was forbidden for morall vncleannesse in it selfe Gen. 9.3 for all creatures were giuen to Noah without exception as the greene hearbs Here wee haue a distinction That a thing may bee vncleane per se aut per accidens by it selfe or by accident But to him that esteemeth any thing to bee vncleane Meat may be considered in it selfe or in relation to the Law or to the conscience to him which was vnder the Leuiticall law some meat was vncleane so is it to him who esteemeth it so in his conscience Not that cleane and vncleane is determined by mans opinion as affirme the Libertines Man is not the measure of things as Aristotle hath taught long ago but my conscience may make a thing vncleane to me because to doe against conscience is sinne Things indifferent are cleane of themselues Doctr. but vncleane to him that so esteemeth them The first branch is proued Act. 10.5 What God hath cleansed call not thou common 1. Tim. 4.4 Euery creature of God is good and nothing to be refused if it bee receiued with thankesgiuing The second is proued by the fifth verse before and the two and twentieth and three and twentieth following The reason hereof is this An erroneous conscience maketh a thing vnlawfull For Actions receiue their qualification according to the will of the Agents and the will is moued by the thing apprehended If Reason iudge that thing to to be sinne and yet the will be carried vnto it it is manifest that such a one hath a will to sinne and so the outward action which is informed by the will whether it be lawfull or vnlawfull in it selfe is a sinne We are to praise God for his bountie Vse 1 in giuing vs free libertie to eate of all creatures and the more if we consider that we are sinners not deseruing to liue for whom the creatures daily suffer death we may say with Dauid Loe wee haue sinned but these sheepe what haue they done 2. Sam. 24.17 We may eate but with these prouisoes 1 That we eate not in idlenesse but in the sweat of our browes 2 That wee labour in that which is good hauing an honest vocation not to liue by theeuing gaming c. 3 That we eate with thankesgiuing 4 That wee giue part to the poore and send portions to them for whom nothing is prepared to giue at least some crummes to Lazarus 5 That we feed moderately and soberly as those who remember they must die When Socrates was asked how he differed from others answered Others liue to eate I eate to liue 6 That we giue no offence of which this part of the Chapter speaketh I know and am perswaded Vse 2 not first to be perswaded and then to seeke to know knowledge must goe before perswasion as a candle to direct it It is the fault of our ignorant Papists of our Brownists and of much people among vs who are great fault finders aske them why they dislike such and such things this is their reason they are perswaded being notwithstanding destitute of knowledge of those things which they reproue First know by good ground from the Word then resolue and be perswaded Augustinus Praiudicium non est iudicium sed vitium Preiudice or iudgement before knowledge is not true iudgement but presumptuous opinion and vice It is a miserable thing to doubt in things commanded Vse 3 for instance in the commanded rites of our Church Not to obey is sinne because the Magistrate is resisted and to obey is sin also because the conscience doubteth O perplexitie but yet no man is perplexed simply such then must put away their erroneous and doubting conscience by learning and being perswaded But here is a great corruption many among vs desire rather to heare that which may confirme them in their doubting then take it away and conforme them to the peace of the Church Rightly labour to be enformed for as an vnskilfull Pilot so an erring conscience bringeth into danger Terrible is the state of wicked men Vse 4 they know and are perswaded of the euilnesse of things and yet they do them These sinne against the light of Nature Cicero Offic. l. 1. for Nihil faciendum de quo dubites sit necne rectè factum Nothing is to bee done which thou doubtest whether it may lawfully be done or no said a Heathen man Tell mee thou Drunkard thou Whore-master c. doest not thou know that whoredome and drunkennesse are sinnes And yet darest thou doe them and wound thy conscience What peace canst thou haue when thy heart accuseth thee 1. John 3.20 and GOD is greater then thy heart Saint Augustine compareth Conscience to a wife which continually scoldeth It is better to dwell in the wildernesse then with a contentious and angry woman and a man were as good to be in hell as haue a wounded and accusing conscience VERSE 15. But of thy brother be grieued with thy meat now walkâ—st thou not charitably Destroy not him with thy meat for whom Christ dyed THese words are the second part of Pauls answer which is a correction in which is the Argument it selfe vrged vpon the strong that he ought not to offend his weake brother by his libertie in things indifferent The Argument is taken from the Cause remouing scandall which is charitie And here we haue the Argument and the proofe of it The Argument is thus That which is contrary to charity is not to be done But to giue offence is contrary to charity Therefore c. The first Proposition is sure for charity is the fulfilling of the Law as we haue heard before Chap. 13. The second Proposition is proued from two effects of Scandall set downe in this verse The first is Griefe the second Destruction From the first effect the Argument is thus To grieue our brother is contrary to charity But to giue scandall is to grieue him Therefore c. Of the other effect we will consider by it selfe But
if thy brother be grieued with thy meate now walkest thou not charitably In this part of the verse by it selfe considered wee haue two parts a Supposition and an Accusation The Supposition If thy brother be grieued with thy meate The Accusation Now walkest thou not charitably Grant the Supposition and the Accusation holdeth take away the Supposition and the Accusation is of no force To vse indifferent things as meat apparell c. is lawfull if charity put not in a barre wee must set more by our brothers grieued conscience then by the vse of our libertie in such things We may at no hand forgoe our libertie in such things for it is a part of the purchase by the blood of Christ but the vse of it In the Supposition we haue the thing supposed Griefe and the Amplification from the subiect grieued thy brother and from the obiect with thy meate Griefe is a passion whereby the appetite doth abhorre with perturbation euill present whether so indeed or in apprehension This affection is naturall and good if it be directed vpon the right obiect which is sinne with the appurtenances and that it be in due measure and to the right end The subiect thy brother whether strong or weake for it is against charitie either to grieue other but here the brother grieued is the weake one who three wayes lyeth open to griefe by the liberty vsed by the strong 1 By the sinne of the strong as the weake supposeth for this he is grieued thinking that thereby God is offended and the soule of his brother in danger 2 By reprehension taking indignation to be reproued by the strong for the retaining of differences of meates dayes 3 By being drawne by the example of the strong to doe against his conscience which breedeth griefe post factum after the deed done With thy meate that is thy libertie in eating meats supposed by the weake to be vnlawfull Now walkest thou not charitably Though in other things yet now thou walkest not charitably in this particular He condemneth not the strong as to be without charitie altogether but to step awry herein The Imputation is great because charity is the Rule of our life To vse things indifferent to the griefe of our Brother Doctr. is against charity Or To giue scandall is against charity because thereby my brother is grieued 1. Corinth 8.12 To sinne so against the brethren is to wound their weake conscience May I in nothing grieue my brother Quest Yes in somethings I may Answ as by seuere reprouing him for sinne that he may be brought to godly sorrow vnto repentance Thus did S. Peter pricke the hearts of the Iewes Acts 2.37 So Paul tels the Corinthians that though hee made them sory by a Letter he did not repent though he did repent 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 so was Paul toward the Corinthians it neuer repented him that he had made them to grieue in asmuch as it profited them to repentance and saluation It is not against charity for Ministers to reproue sharply and for Magistrates seuerely to punish notorious offenders nay it is true charity to correct them vnto their amendment and to neglect this is want of charity let disordered persons be grieued let drunkards and such like smart for it that if it be possible they may be thereby brought to repentance and so be saued But to vse our liberty in indifferent things to the griefe of our brother and so to stand vpon it as not to omit the vse of it for our weake brothers sake is vnlawfull and against charity Yet here are two cautions to be remembred Note 1 It must be in such indifferent things the vse whereof is not determined by the authority of the Magistrate as in it selfe it is indifferent to sit or kneele at the Communion but if the Magistrate determine the gesture by his authority then though our brother bee grieued we are to vse that gesture For not to obey the Magistrate in a lawfull command is a sinne The vse of our liberty is not in our power 2 The brethren grieued must be weake ones Sarcerius in locum If they bee stiffe and obstinate in their opinion we are not bound but may nay sometimes we ought to vse our liberty before them as we shall note afterwards The phrase is to be obserued If thy brother be grieued Obs 1 he saith not thou grieuest thy brother to note that the fault is rather in the patient then in the agent And therefore weak ones are to know that it is no vertue in them to bee scrupulous in euery thing and to be grieued at their brothers lawfull liberty but a sinne which is to be amended by knowledge and charity Faith giues liberty Obser 2 but charity is a binder Omnia libera per fidem serua per charitatem I may doe all things by faith I may eate of any meats or abstaine I may weare any colours in my apparell c. But by charitie I must doe or not doe that which most makes for the peace of the Church and the good of my brethren Paul by faith may circumcise Timothy by charity he will not circumcise Titus We must haue great care of the weake Vse 1 A mother loues all her children but shee is most tender ouer them that are sicke A man most fauours that part of his body that is hurt or weake Euen nature much more grace teacheth not to hurt but to loue our brethren Weake brethren are not to be contemned but to be tolerated if so be they grow not peruerse and obstinate We ought not to strike the strong but to fall vpon him that is sicke and weake is no credit To grieue a weake brother is to wound him What more inhumane thing then to wound a brother Especially being sicke and weake yea and to wound not his head or face but his very conscience the weakest part in him and the pretioussest whose hurt cannot be without great danger Off with that hayre away with that apparell those colours c. which wound thy weake brothers soule We must haue care of all Vse 2 not to grieue any Griefe is a sicknesse a consumption of the soule hee that giueth iust cause of griefe is accessory after a sort to his brothers death Hee that careth not how he grieues the godly by his cariage is no true Christian for without loue wee are no Christians How many are they which by their beastly liuing make the hearts of good Christians sad Who that hath but a mite of pietie can abstaine from griefe to heare the blasphemies to see the drunkennesse and wretched behauiour of wicked men If thou walkest in these sinnes know that thou offendest God and grieuest good men and then is the Diuell pleased and his angels Luke 15.7 euen as the good Angels reioyce at the
profession refuse them for a vesture or gesture And hence prophane people account all profession to bee curiosity and the preaching of the Gospell to bee the cause of contention and while wee contend about such things they laugh all religion to scorne Let the strong gratifie the weake in abstaining from their liberty in such things which are in their power and let the weake because nothing is imposed vpon their consciences suffer themselues to be perswaded to conformity and vniformity that so we may redeeme the Gospell and our liberty from contempt All are to be admonished to haue a speciall regard to our good Vse 3 that it be not blasphemed by our euill liues If by our drunkennesse whoredome c. wee cause the Gospell to be ill spoken of God will seuerely punish it as hee did in Dauid If wee which should shine as lights bee turned into darknesse if wee who by our conuersation should winne others to the Gospell cause them to abhorre it how shall we escape To sinne ignorantly is damnable but for him which professeth knowledge to erre in that which hee doth professe is abominable The Church hath neuer sustained more damage then from her owne children S. Bernard alledging in a Sermon the words of Ezechias Esay 38.17 In pace amaritudo mea amarissima that is according to that letter In peace is my bitternesse most bitter saith thus Many waies hath the Diuell hurt the Church but neuer more then now Bernh in ser ad pastores in Synod Ecclesiam incipientem por tyrannos proficientem per haereticos iam laetam et florentem per motus illicitos hee hurt the Church when she began by Tyrants when she had well profited and proceeded by Hereticks and Schismaticks and now she florisheth by the vnlawfull motions and inordinate liues of wicked men Fuit amara in persecutione Tyrannorum amarior in versutia Haereticorum amarissima in prauitate filiorum She was bitter vnder the persecution of Tyrants more bitter by the subtilty of the Hereticks and most bitter by the prauity of her owne children Wisedome is iustified of her children let vs not eate out the bowels of our Mother the Church of England by our contentions and profanenesse but iustifie her and adorne and grace her and the Gospell which she holdeth forth vnto vs by our peace and piety Amen VERSE 17. For the Kingdome of God is not meat and drink but righteousnesse and peace and ioy in the Holy Ghost NOw followeth a reason why the strong and the weake should not by their contentions about indifferent things cause their good to be euill spoken of This reason is brought in by a Prolepsis vnto which also belong the two next verses Chrysostome well obserues that this pertaines to both of them for indeed both of them seeme to haue good ground for their contentions and not yeelding each to other thus For that wherein the Kingdome of God consisteth we ought to contend But the Kingdome of God is in not eating saith the weake by the Law in eating saith the strong by the Gospell Therefore Now hereunto Paul answers denying the minor and in stead thereof putteth downe a contrary assertion in this verse which is confirmed in the 18 and applied in the 19. verse Hee proueth herein that they ought not to contend by an argument drawne for a definition of the Kingdome of God or from the nature of things indifferent or from a comparison of things necessary to the promoting of Gods kingdome and things not necessary thus For those things which further not the Kingdome of God we ought not to contend But meat and drink further not the kingdome of God Therefore In this assertion are two things The thing it selfe and the description of it The thing it selfe is the Kingdome of God which being spoken of the Elect is ordinarily taken either for the state of the Church present in this world and so called the Kingdome of grace or for the Kingdome of Glory in the world to come Chrysostome vnderstandeth it of the Kingdome of Glory that it is not attained by eating or not eating others vnderstand the Kingdome of Grace Some interpret our iustification not to consist in meat Hier. in locum Aug. 1. 2. quaest Euan. c. 11. Aquinas Melanchton Oleuianus Gualterus or drinke some that whereby we are brought to Heauen some that by the which God reigneth in vs some spirituall motions in our hearts some the administration of saluation by the Word Spirit which was before called our good some the whole businesse of our saluation of which Christ is the Auther destroying the Kingdome of Satan and setting vp the Kingdome of God setting certaine notes wherby the citizens of this Kingdome should be knowne which are not meat and drinke but righteousnesse c. as if yee should say Christianity is not meat c. These seuerall expositions are as a large commentary and all to be receiued that of Saint Hierome concerning iustification being warily vnderstood This Kingdome is described here Negatiuely it is not meate and drinke and affirmatiuely but righteousnesse and peace and ioy amplified by the Author of them the Holy Ghost Is not meat and drinke that is is not conserued and maintained 1 Cor 8.8 by meat and drinke or such transitory things meat commendeth not vs to God saith Paul in another place for neither if wee eate are wee the better nor if wee eate not are we the worse to which purpose speaketh Saint Ambrose Hee saith not is not liberty for this is an especiall priuiledge of this Kingdome This must also warily bee vnderstood for in some construction the Kingdome of GOD may bee furthered or hindred by meat and drinke and things indifferent Here therefore wee must distinguish that principally and substantially the kingdome of God is not in such things for substantialia regni as one saith Caietanus the substantiall things of the kingdome are righteousnesse ioy peace For meat is for the belly not for the conscience for the temporall health of the bodie not for the eternall saluation of the soule for this life not for that which is to come Accidentally the kingdome of God may be in such things which Aquinas here excellently sheweth Externa c. Outward things saith he doe so farre belong to this kingdome as the affections are ordered or disordred about those things in which principally consisteth this kingdome not per se but in regard of vsing or abstaining which he confirmeth by the sentence of Saint Augustine We may so eate as that wee may destroy the kingdome of God in our selues as in surfetting and drunkennesse and we may so abstaine that we may helpe to build it vp as in fasting and abstinence for our more humiliation and feruencie in prayer We may consider Adam The kingdome of God was not in the Apple for what is an Apple thereto but Adams obedience in abstaining and his disobedience in eating pertained to the kingdome
pop Anteoch euery little filing the least ray is of great value Singuli sermones syllabae apices puncta in diuinis Scripturis plena sunt sensibus In the diuine Scriptures euery word syllable accent point is full of sense said S. Hierome e Hieron com in 3. ca. Ep. ad Ephes The Anabaptists are here confuted Vse 2 who refuse the Old Testament Also the Papists to be taxed for diuers points 1 For equalling vnwritten traditions to the written word in authority 2 For denying lay people as they call them to reade the Scriptures lest they should thereby proue Hereticks but in very deed lest the common people by that light should discerne their impostures and therefore whereas the Councell of Trent licenced young men to reade the Bible hauing a certificate from their Curate of their wisdome and sincerity the Pope after restrained that liberty 3 For holding the Scriptures not to be necessary but onely to the well and more conuenient being of the Church They make them necessary no otherwaies then riches to our life or a horse to our trauaile but we hold them as necessary as our daily bread for life and as our legges for trauailing on foot Though when God spake face to face to the Patriarcks and by dreames c. there was not such necessity of writing yet now those meanes being ceased S. Iude said Iude v. 3. it was needfull for me to write The Scripture is necessary for all Vse 3 for learned and vnlearned for old and young if they desire knowledge comfort and hope Quae nullis animis nullis non congruit annis Esp in 2. Tim. Lacte rigans paruos pane cibans validos Saint Augustine saith His praua corriguntur Aug. Velus Ep. 3. parua nutriuntur magna oblectantur ingenia Here ill dispositions may find for them amendment weak ones for their nourishment good ones for their delight Let the vnlearned study them that they may come to knowledge and the learned that they may be put in mind and stirred vp to doe according to that they know If thou beest faint here are the Flaggons of wine and apples of Paradise to comfort thee if thou beest strong and healthfull in grace here is the salt which will keepe thee from putrifying and corrupting If the Diuell assault thee here is the Riuer out of which thou maist choose thee smooth stones to repell and throw him vnder thy feet If thy lusts rebell here is the Sword to cut them off If thou beest sicke here is the Apothecaries shop of Cordials Conseruatiues and Restoratiues It were infinite to trauaile in this commendation Let vs all reade the Scriptures and learne them let vs teach our children to say Hosanna Timothy knowing the Scriptures from a child proued an admirable man Get thee a Bible at the least a new Testament it is the best implement of houshold As he is a simple Souldier that wants a sword so hee is a very sory Christian that wants a Bible The booke of the Scriptures giuen for our learning Vse 4 also to teach vs patience and consolation and hope They are Gods letters to vs to make vs not onely more learned but also more godly Apply the Scriptures to thy life and turne the words into workes or thou losest thy labour Many the more they know the nearer they are to hell because they liue not according to their knowledge As meat plentifully eaten and vndigested destroyeth the body so much knowledge not digested into works damneth the soule Therefore If you know these things happy are ye if ye doe them Iohn 13.17 VERSE 5. Now the God of patience and consolating grant you to be like minded one towards another according to Christ Iesus 6. That ye may with one mind and one mouth glorifie God the Father of our Lord Iesus Christ THese two Verses are a Prayer for vnity and peace among the now dissenting Romanes It is a singular light and ornament of Pauls discourse It is brought in by a Prolepsis as if some should say to Paul you haue brought many strong reasons but doe you euer thinke to bring the weake to yeeld to the strong or the strong to forbeare their liberty for the weake by arguments no they are too much heat in the controuersie to heare reason To this Paul may be supposed to answer that which corruption denieth praier obtaineth Now the God of patience and consolation vnite their minds For he is able to make the Lion and the Lambe so to dwell together that a little childe may lead them In this prayer are two things The thing prayed for and the Amplification The thing prayed for to be like minded which implieth a vnion of their thoughts iudgements sentences affections this we call Concord which is a ioyning together of hearts that as they are concorporated into one outward profession Ephes 3.6 so they may be coanimated as I may say into one inward loue in Christ The Amplification is diuers 1 From the Author God the Father of the raine c. but especially the giuer and maintainer of vnity and peace God is here described by two effects Patience and Consolation Of Patience before Consolation because by diuine dispensation the way to mount Thabor is by mount Caluary Of Patience and Consolation together Because of the abundant sweetnesse and comfort which hee powreth into the hearts of his children vnder the Crosse But why of Patience and Consolation here rather then of Faith and Hope Because in prayer it is most comely to suite the thing wee pray for with attributes to God accordingly The strong were not patient toward the weake nor the weake toward the strong for if they had been so they might in time better haue vnderstood the Doctrine of Christian liberty If hot spirits would haue patience they should not so much ouershoot themselues and the Church should haue more peace 2 The persons which should be like minded one towards another the strong with the weake and the weake with the strong not onely with them of their owne party but also of the other that so parting and siding may be taken away 3 According to Christ which you may call the Kind of vnity an vnity in truth and godlinesse Agreement is a thing indifferent in it selfe but good or bad according as the things are in which the agreement is The agreement of drunkards and theeues c. is against Christ but this according to Christ. Or you may say according to Christs example and commandement which seemeth to be fittest for this place because of the Argument of Christs example of which this prayer is an illustration and because this implyeth the other 4 From the End of like-mindednesse which is the glory of God and this is amplified two wayes First from the instrument of this glory which is double the Inward Anselmus one minde the Outward one mouth that is Quando vnus idem sensus sermo per
corruption of our hearts and our reprobatenesse vnto that which is good Pray that thou maist profit vnto godlinesse by the word Sacraments Iudgements of God which is a signe thou hast the Spirit dwelling in thee Pray for that Spirit For thy heauenly Father will giue the holy Spirit to them which aske him Luke 11.13 VERSE 19. So that from Hierusalem and round about vnto Illyricum I haue sully preached the Gospell of Christ 20. Yea so haue I striuen to preach the Gospell not where Christ was named lest I should build vpon another mans foundation 21. But as it is written To whom he was not spoken of they shall see and they that haue not heard shall vnderstand IN these words are the two other things set downe concerning Pauls bringing the Gentiles to obedience namely his trauell about it and his earnest desire to doe Christ seruice therein The first in the 19. verse the other in the 20. and 21. verses In the first we haue the Execution of his office and the Place The execution of his office preaching the Gospell of Christ set forth by the manner fully Fully preached The word in the Greeke signifies to fulfill Some thinke that Paul vseth a Metaphor Tolet. in which hee should compare the Gospell to a net which Paul hath filled with the Gentiles Some expound Luther I haue filled all places with the Gospell Some Caluin I haue supplyed that which was lacking carrying the Gospell of Christ farre off which was neer-hand preached by others But the best is that is here translated fully preached that is fully discharged the duty of an Apostle as Archippus is wished to fulfill his ministery Coloss 4.18 which Paul by another word somewhere * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.24 calleth finishing his ministery and declaring the whole councell of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.27 The place is set downe by the two termini or vttermost bounds of his trauell Hierusalem and Illyricum and the medium or middle places betweene round about not by a right line but circlewise Hierusalem a Citie of Iudea in the East Illyricum a country westward from Hierusalem hauing on the North Hungary on the West Istria a part of Italy on the South the Adriatickesea it is now called Sclauonia Danubius the greatest riuer in Europe entring into Illyricum receiueth into it 60. Riuers and is thenceforth called Ister S. Hierom was borne in this country in a towne called Strido though the Italians contend this towne to be in Istria From Hierusalem to Illyricum by a right line is about 1000. miles but Paul trauelled not so for it had not beene difficult so to haue done in a short time both Iury Illyricum being scituated vpon the Sea he began at Hierusalem though his first Sermon were preached at Damascus from whence he went into Arabia and so to Damascus againe and then to Hierusalem then to Syria Phaenicia Cilicia Pamphilia Licia to Phrygia Pisidia to Galatia Bithinia Cappadocia and many other Countries Northward from Hierusalem many hundred miles thence Westward into Greece and so through Macedonia and Achaia to Illyricum and this not once onely but diuers times returning to the same places So that that was fulfilled which Christ spake vnto him being in a traunce at Hierusalem I will send thee farre hence vnto the Gentiles Act. 22.21 The horses which Habakkuk speaketh of Habak 3.15 Thou diddest walke through the sea with thine horses Hicrom there expounds of the Apostles which carried Christ Psal 45.4 riding prosperously to the Gentiles and among all the Apostles he saith that Paul is that white horse in the 19. of the Reuelation I thinke hee might rather haue said Reu. 6.2 Hierom also cals Paul the Arrow of God Hieron tom 3. in expos Psal 45. ad prinâ—ipiam virg applying to him that of Psal 127.4 As arrowes in the hand of a mighty man S. Chrysostome compares him to the Sunne so speedily and powerfully did hee illustrate the whole world almost with the Gospell of Christ Moses and Aaron conuerted not one country namely Aegypt with their signes and wonders but Paul many Cities and Countries sauing innumerable soules The second which is Pauls earnest desire is in the 20. and 21. verses where we may consider two things 1. The intention of his desire 2. The obiect of it The intention is notably expressed in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a high ambition to preach the Gospell that which he did he was ambitious to doe The obiect to preach the Gospell set forth by the condition of the place where which is set downe negatiuely and affirmatiuely The negatiue not where Christ was named and preached before declared by a reason lest he should build on another mans foundation not that it was vnlawfull for him so to doe but because it was proper to Apostles to lay foundations of Churches hee would not enter vpon other mens labours and so deriue the glory due to them to himselfe Where Christ was already knowne there was not so much need of him and therefore he applied him to such places where he was not knowne that hee might enlarge his kingdome and saue the moe not vnlike our Master who left the ninety nine sheepe in the wildernesse and seeketh the lost one The affirmatiue but where Christ is not named which he deliuereth in the words of Esay the Prophet Esay 52.15 To whom hee was not spoken of they shall see c. Paul greatly and with earnest desire laboureth in preaching the Gospell as appeareth in the booke of the Acts. Ministers of the word must earnestly labour in discharging their office Doctr. Mat. 9.38 Ministers are called Haruest labourers 2 Tim. 4.5 They must watch they must suffer they must worke that they may make their ministery fully knowne For preuention Vse 1 Pauls trauell from place to place is not to be followed of ordinary Ministers In a Church planted a rouing and vagrant Ministery is vncomely It was said to the Apostles Act. 1.8 yee shall be witnesses to me both in Hierusalem and in all Iudea and in Samaria and to the vttermost part of the earth Tit. 1.5 but Titus must ordaine Elders in euery City 1 Pet. 5.2 and to vs it is said Feed the flocke which is among you Pastor is a word of relation to a flocke so that no flock no Pastor properly Minister is a tearme of action and requires a place for lawfull imployment Booke of Constit Can. 33. Therefore it is well prouided in our Church against making Deacons or Priests which haue not first some certaine place where to vse their function though there be Titular Bishops at Rome yet we are not to reckon of the Ministery as of a title onely Those therefore which haue no station are to be accused for we are to be as starres fixed in our seuerall orbs those also which hauing a
station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way