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
exhortation to obedience and at the third verse began particular expressions of the Generall in diuers cases among which obedience to Magistrates is a principall and is handled in this thirteenth Chapter There was great necessitie of preaching this doctrine in Pauls time for many Christians interpreted the Liberty by Christ to haue freed them from subiection to Gouernment by reason whereof diuers cruell persecutions were raised and Christianity had gotten a very ill report it being put into the eares of Emperours and Princes that Christianity allowed not of Magistracie For some such reason in effect it is necessary that in these times also this Doctrine of obedience to Magistrates should be taught and the people throughly catechised and punctually instructed therein which point is so fully handled here and with so many reasons confirmed as in no place the like for the which this Chapter is called Paul Politickes though other things also be handled therein For it hath three parts The first sheweth our duty to Magistrates which is Subiection The second our dutie to all men which is Loue The third our duty toward our selues which is Temperance The duty to Magistrates is declared in the first 7. verses VERSE 1. Let euery soule be subiect to the higher Powers IN the latter end of the twelfth Chapter hee spake against Reuenge now lest any inferâ—e therefore not lawfull to vse the Magistrate in cases of wrong Saint Paul seasonably adioynes a commandement to be subiect to Magistrates and so not publique but priuate Reuenge to be vnlawfull This first part containeth two things first a Precept secondly Reasons of obedience thereunto The Precept peremptorily set downe in these words hath the Thing Subiection and the Persons which are two yeelding subiection Euery soule and to whom it is to bee yeelded which are set downe Powers and distinguished Higher Powers To begin with the Exposition of the last words first Powers Not Angels though the Greeke word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so construed elsewhere but Magistrates nor Ecclesiasticall Magistrates properly but ciuill Magistrates whose is the Sword and to whom Tribute is due Ciuill Magistracie is an Ordinance of God for the punishment of euill doers and for the praise of them that doe well 1. Pet. 2.14 He saith not To Emperours Kings c. but Powers naming the Thing not the Persons because though the Officer may be wicked and in regard of his person be vnworthy of respect yet the Office is to be honored and respected and the Power alwayes to be obeyed Powers in the plurall For there are diuers kinds A Monarchie an Aristocratie a Demoeratie when one alone when some of the best when the people or most part rule all things vnder which of these soeuer wee liue wee must bee subiect thereunto Higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in authoritie as it is translated 1. Tim. 2.2 that is high or excellent Authority For there are Powers from God which are more meane and not so general and publike as of Fathers Masters c. which are not meant in this place And not onely to the Supreame Magistrate but vnto all Gouernours sent and appointed by him as Saint Peter expounds b 1. Pet. 2.13.14 Be subiect The word signifies an orderly subiection and implies the reuerence of the heart respectfull language and gesture obedience without resisting c. A Subiection willing and in due manner Euery soule Soule for the whole Man by a Synechdoche he being so called from his most noble part The Magistrate hath most power ouer the bodies of their Subiects but Soule is named eyther by an Hebraisme or to shew the manner of the obedience required that it must be ex animo euen from the very soule Euery soule No exemption of any who enioy the benefit of the lawes in the Common-wealth of which they are members vpon any pretence whatsoeuer in regard of Ecclesiasticall calling or otherwise All which liue vnder any ciuill Gouernment Doctr. must vnto the Gouernours yeeld obedience and subiection Matth. 22.21 Render vnto Caesar the things which are Caesars Titus 3.1 Put them in minde to be subiect to Principalities and Powers and to obey Magistrates 1 Pet. 2.13 14. This obedience is to be limited in things lawfull Obser and not contrary to the word of God The Magistrates in the Apostles time were enemies and Persecutors and yet hee requires subiection to them Vse 1 and Titus is charged to put the people in continuall remembrance of it much more are wee to preach obedience to the godly and religious Magistrates Must Nero be obeyed and ought not much more King Iames a Defender of the Faith a Nursing Father of the Church The Gospell doth in some sort meddle with obedience to the Ciuill Magistrate Vse 2 I say in some sort as that it is lawfull to be a Magistrate and that he may and ought to be obeyed For we must haue the testimony of the Word of the lawfulnesse of these things But to set downe lawes of ciuill businesse of Contracts of Successions of Conueyance of Lands of Pleas of Punishments of Warre c. in the Common-wealth or of the times of meeting for the seruice of God or of reading of the Scriptures or of Garments or Gestures to be vsed in the Administration of holy things c. in the Church it belongs not to the Gospell in particular to enact but these things are to bee directed by reason being not contrarie to the Word The calling of the Physitian or Carpenter is lawfull by the Gospell and it requireth of them that they should deale conscionably but what drugges or what course of prescribing the one should vse in euery disease or what plot or tooles the other should vse in building the Gospell determines not but these are left to the iudgement of right reason So for particulars in Church or Common-wealth Moses had the execution of all gouernment both Ciuill and Ecclesiasticall among the Israelites and performed it in his owne person Iethro his father in law seeing it tells him that the thing which hee did was not good c Exod. 18.17 and aduiseth him to a course much more conuenient In giuing sentence and iust determining of Suites Moses saw more then Iethro but in the orderly and more easie proceeding therein both for Moses and the people Iethro saw more then Moses by reason and experience Hee which readeth the Gospell as a booke of State Policie or a booke of Statutes abuseth it For the principall scope of the Gospell is to reueale the will of God concerning Remission of sinnes by faith in Christ and in the Generall to exhort to a righteous conuersation The Brownists therefore and others are greatly to bee blamed who absurdly deny and contemne all Canons and Constitutions concerning order which are not in so many words set downe and commanded in the Gospell but of this more in the next Chapter Here are to be reproued the
Administrators of Iustice and Honour to the Person of the supreme Gouernour but I thinke it is easier to vnderstand these to be rendred to the chiefe Magistrate and for the manner to be left to his will Tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is brought into the Kings treasury or Exchequer and so it is a generall word but vsually translated Tribute which is dersued from tribuo which is diuido because Princes must not take all but a part as Lipsius Lips polit l. 4. c. 11. but rather à tribu from the Tribes The people of Rome were diuided into three parts each part had a gouernor which was therefore called a Tribune and the payments made to the State a Tribute So Capitation or payments by the poll or out of lands and goods with vs may bee called Tribute Custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Publican of which kinde of men there is often mention in the Gospell after this manner Publicans and sinners In Latine vectigal à vehendo and hereby are meant Imposts and taxations vpon merchandise exported or imported called with vs custome and his Maiesties officer herein a customer whom the Romanes called a Publican an office of honour among the Romanes but in disgrace among the Iewes who vnwillingly paid any thing to the Romanes for their subiection and bondage signified thereby and for the oppression vsed by the officers and especially if any of their owne countrey-men had bought the office Such an one was Matthew before his conuersion The office was lawfull but odious to the Iewes for the causes rehearsed Feare Feare and honour are the Lords due but hee communicateth them to Princes which beare his Image vpon earth Feare Not the feare of an euill conscience which followeth euill facts of which verse 3 4. but reuerence to their Persons and regard to their lawes which preserues from euill facts It is better to be loued then feared and Nero was hated for his Oderint dum metuant but if subiects were in no feare the Magistrate would be contemptible Honour This word comprehends all the former being expounded according to the meaning of the fifth Commandement As first Reuerence inward of the heart outward in word behauiour Second Obedience Third Thankefulnesse vnto which due payments are to be referred Subiection to Magistrates Doctr. is a debt and of conscience to bee paid them in all the parts of it Matthew 22.21 Render vnto Caesar the things which are Caesars Ephesians 6.1 Children are commanded to obey their Parents for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust or right much more iust to obey the Father of the Common-wealth When the Sonne of Fabius Max. was Consul Fabius taking horse before him and setting forward was commanded by his Sonne to dismount and to giue him place being Consul Plularch in Apo. Liuius l. 4. d. 3. The Father saith to his Sonne Euge fili sapis qui intelligas quibus imperes et quam magnum Magistratum susceperis It is well done my Sonne thou art wise and vnderstandest the greatnesse of thy Office He is no good subiect that refuseth Vse 1 or vnwillingly and grudgingly paies his dues to his Prince Thinke it not hard or that it is extorting It is his due and to render it conscionably and willingly is an acceptable seruice to the King to God It is an Iniustice for him that is able to desire to be freed from payments from finding armes and such like this were to desire to reape the benefit of a good Prince and good Lawes and not to bee thankefull and to maintaine them Onely let Assessours bee admonished to rate men equally that the poore man beare not the rich mans burden Vse 2 Princes must be reuerenced and honoured though they bee euill indeed glory is due to vertue but honour to their dignity Defame not their persons couer their faults cauill not at their lawes but obey For a diuine sentence is in the lips of the King his mouth transgresseth not in iudgement He that saith he honoureth God and obeyeth not lieth so he that obeyeth not the King is guilty of dishonouring him Render to Caesar that which is Caesars and vnto God the things that are Gods VERSE 8. Owe no man any thing but to loue one another IN this and the two next Verses following is the second part of this Chapter teaching loue to our Neighbours M. Caluin makes this another argument to vrge subiection to Magistrates because to resist them is a violation of Charity M. Beza and Gualter make it also to pertaine vnto the former and to be the remouing of a grand impediment of due subiection which impediment is the vnkind suit and contention betweene men which when the Magistrate hath determined the party which is cast begins many times through corruption to hate the Magistrate and to deny due respect now say they that such suits the occasion of such deniall might be taken away the Apostle bids them to owe nothing one to another but loue But I thinke rather that here is a new matter though the manner of propounding it vnder the terme of owing might bee occasioned from the verse precedent and indeed the precepts of godlinesse are of neare acquaintance and runne as we may say in a bloud In this whole part are two things A commandement and the reason The commandement that wee should loue one another set downe in these words which haue a prohibition Owe no man any thing and a correction or exception but to loue one another Owe no man any thing whether mony labour c. But to loue one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi but this is not declaratiue pay your debts that mutuall loue may flourish but exceptiue Owe nothing but loue One another Not the Magistrate onely who can compell nor friends onely which can requite nor rich onely who can reward but one another Let the rich loue the poore and the poore the rich The summe is in two precepts A negatiue owe nothing to any an affirmatiue owe loue to all these seeme but are not contrary Debt is double Ciuill as money c. which wee must not owe. Naturall and Diuine as loue which wee alwayes must owe. Betweene these two debts there is great difference beside the Excellency of one which is loue aboue the other 1. Ciuill debts when they are once paid the Obligation is void Loue is alwayes to be payed and alwayes to be owed 2. In Ciuill debts he that payes hath the lesse and hee that receiues hath the more not so in loue for he that loues the more he loues the more his loue increaseth 3. Ciuill debts may be pardoned and forgiuen a man may giue out his bond and release his debtour but no man hath power to discharge his neighbour of his loue though it may be in pride or heat we sometimes say wee care not for such a ones loue yet this
who had no night of ceremonies Thirdly Paul sets downe verse 13. what be the works of the night hee meanes viz. Chambering and wontonnesse gluttony and drunkennesse c. We therfore take the fifth and last to be the true meaning of this place The Night is farre spent the Day is at hand The Apostles so speakes to note the goodnesse and yet the imperfection of our estate It is not so Day with vs but that we haue much darknesse nor so Night but that blessed be God wee haue some light some knowledge some Faith some power against sinne c. Our estate is excellently called by the Fathers Crepusculum which is a middle time betweene darknesse and light it is as the grey morning with vs betweene the darknes of sin and the light of the vision and glory of God Infidelity is midnight Faith is the morning The vision of God is as High noone If we looke vpon Infidelity it is day with vs If to the blessed vision of God it is as night The Angels haue a day which we haue not yet and we haue a day which Turkes and Infidels haue not yet Infidels see nothing We see in part The blessed in heauen see all things The time of Infidelity Doctr. is darke night and the time of grace as the comfortable day Act. 26.18 Paul is sent to the Gentiles that they may turne from darknesse to light Eph. 5 8. Yet were sometime darknesse but now are yee light in the Lord. As the euening was before the morning Vse 1 so first it is night with vs through our corruption before it be day with vs by grace No man is borne in this day but as when darknesse was vpon the face of the deepe God made the light by his word so by the preaching of his Word hath he turned our spirituall darknesse into light according to that comfortable saying God 2 Cor. 4.6 who commanded the light to shine out of darknesse hath shined in our hearts to giue the light of the knowledge of God in the face of Iesus Christ The Creation of light no greater worke then thy conuersion Be thankfull to him who by his word hath brought thee which satest in darknesse and in the shadow of death into the comfortable light of sauing grace Happy are beleeuers Vse 2 vnbeleeuers and wicked men are most miserable when these with the Aegyptians are vnder darknesse which may be felt then are the children of God with the Israelites in the blessed light of Goshen Truely the light is sweet Eccle. 11.7 and a pleasant thing is it for the eyes to behold the Sunne but darknesse is hideous How tedious to a sick man is the night how desires hee and longs for the Day for light of it selfe cheareth and mitigates griefe so is the time of grace most comfortable As is he who lyeth in the bottome of a dark stinking dungeon so is the man who hath a conscience without the light of grace There is nothing more pure more pretious more delightfull more powerfull then the light Damasc Ort. fid l. 2. c. 7. it is pulchritudo et ornamentum omnis visibilis creaturae the beauty and ornament of euery visible creature said Damascene The best things are called light God dwells in the light Christ is the light of the world The good Angels are Angels of light the Word is light Saints are light Baptisme is light c. and the night or darknesse is contrary To bee bodily blind is a great misery but to bee spirituall blind is an excesse of misery As it is easie to make the blind fall into the ditch so if our eyes spirituall be darkned how great is the darknesse how easily can Satan lead such men into the very pit of hell If thou hast receiued grace shew forth his prayses who hath called thee out of darknesse in to his maruellous light 1 Pet. 2.9 Night and Day are two contrary states Vse 3 It is not possible to bring mid-night and mid-day together so impossible that a man being in the state of sinne and infidelity should bee a good Christian Examine thy estate whether it be night with thee or day thou shalt know this by thy inward affections and by thy outward actions 1 Thou readest in the Psalmes that God makes darknesse and it is night and then all the beasts of the forest creepe forth the Lyons seeke after their prey c. But when the Sunne ariseth they lay them downe in their dennes and then man goeth forth to his worke and to his labour till the euening Looke now to thy heart is pride there malice couetousnesse c. Surely if these beasts be abroad it is night with thee these are not to be seene in the light of grace but are hunted out to Hell the Diuels den from whence they came 2 Thou readest in S. 1 Thess 5.6 7. Paul Let vs watch and be sober for they that sleepe sleepe in the night they that are drunken are drunken in the night Looke now to thy life Ioh. 3.20 Euery one that doth euill hateth the light Iob. 24.14 15.16.17 saith our Sauiour and the theefe the murderer the Adulterer wait for the twilight saith Iob and the morning is to them as the shadow of death If therefore whoredome drunkennesse theft c. be thy practices then certainly it it midnight with thee stand vp from these dead workes that Christ may giue thee light The Night is farre spent Vse 4 the Day is at hand Though wee haue some light yet wee haue some darkenesse which the Regenerate see and bitterly complaine of O the dulnesse ignorance rebellious corruptions that yet remaine wee are not perfectly renewed in euery degree let it admonish vs to proceed in faith and the daily practice of repentance that the Day-Starre may more and more dawne in our hearts Heare the Word and pray that thy light may increase Democritus the Philosopher put out the eyes of his body A. Gellius Noct. Attic. l. 10.17 perswading himselfe that the cogitations and commentations of his minde in the contemplation of nature would bee the more liuely and exact thereby so one way doubtlesse to further the light of the soule is to pluck off the scales of worldlinesse and voluptuousnesse and to put out the carnall eye wherewith with so much doting we behold the things of this world Euery day dresse thine eyes that thou maist see more and more Pre. 4.18 He that is righteous let him be more righteous that he may be like the morning light which shineth more and more vnto perfect day VERSE 12. Let vs therefore cast off the workes of darknesse and let vs put on the Armour of light IN these words are the generall Exhortation issuing out of the Reason contained in the first words of this verse of which before This Exhortation hath two branches according to the two parts of the Reason The night is farre spent therefore cast off
Esay 22. Eccles. 2.3 and the resurrection Let vs eate and drinke say they for to morrow we shall die Salomon thought to giue himselfe to wine and yet to haue acquainted his heart with wisdome but he found it impossible Not possible to be a drunkard and religious Abhorre drunkennes in thy selfe reforme it also in others to thy vttermost ability that for the safety of thine owne soule and other mens also thou mayst haue a double reward Take heed thou hast no hand in setting vp vnnecessary Ale houses the very Temples of Satan In as much as it is now become vitium Gentis a sinne of our Nation and committed in that which Nature cannot want be the more carefull If thou hast beene preserued in these dangerous times giue humble thanks to God if thou hast beene guilty repent of this thy wickednesse and pray that if it bee possible it may be forgiuen thee It is hard for a drunkard to repent VERSE 13. Not in chambering and wantonnesse THese are the second paire of vices contrary to temperance and honest walking Chambering the Greeke word signifies a bed or bed-chamber Aquinas and some haue interpreted it superfluous sleepe which followes gluttony and drunkennesse and then wantonnesse followes such sleepe Good Dauid at Euening-tide rose from his bed this was not well to rise from his bed at Euening and what wantonnes followed the story declares The Syrian Translator reades Non in dormitorio immundo not in a filthy sleeping place if it should bee taken for a place I would thinke the stewes to be forbidden Here these are doubtlesse meant and also all preparation and prouision made for intising and nourishing our lusts as the Harlot is described in the Prouerbs to haue Deckt her bed and perfumed her Chamber c. Pro. 7.16 17. But principally fornication and whoredome it selfe by a metonymie calling it by a modest terme so is the word vsed Heb. 13.4 Martage is honourable and the Bed vndesiled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated to conceiue Rom. 9.10 Wontonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a monsirous profusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powring out and spending ones selfe without measure in and vnto all lasciuiousnesse The word is thought to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selge they say was a city betweene Galatia and Cappadocia the inhabitants whereof were most modest and temperate and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is priuatine as noting one in whom there is no modesty at all others affirme that people to haue beene most dissolute and lewd and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intensiue dilating and increasing the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellator Pliny makes mention of the oyle of Selge Selgilicum which is good for the sinewes thought to be found out and vsed by that people to confirme and strengthen them hauing spent themselues in mutuall and abominable filthinesse By these two words are not forbidden either a bed or a bed-chamber or the lawfull vse of them nor mariage nor the sporting of Isaack and Rebecah nor friendly salutations but all vncleannesse and vnlawfull copulation either according or contrary to kinde with all immodest and filthy behauiour All fedity Doctr. obscenous and filthy behauiour is contrary to that honest walking which is inioyned Christians Gal. 5.19 Ephe. 5.3 Col. 3.5 1 Thess 4.3.4 1 Peter 4.3 The Holy Spirit cals vncleane actions by the name of Chambering to teach vs to abhor euen vncomly words Vse 1 Many lewd persons account it no mirth if their tongues must bee bound to the law of grace and may not runne riot in all filthy and broad language Sermo caracter mentis out of the abundance of the heart the mouth speaketh An vncleane mouth comes from an vncleane heart and ends in vncleane actions Here maried couples are to bee admonished Vse 2 to possesse their vessels in sanctification and honour and to keepe the mariage bed vndefiled Their bed-chamber must not be a shop of intemperance but of modesty not a place of lust but as a temple consecrated to chastity and shamefastnesse as accustomed to prayer holy conferences and meditations as to pleasure The bed and bed chamber are so to be vsed that we may not be ashamed there to call vpon God In no place take liberty of immodest and vncomely behauiour for God seeth in secret in no time not in the darkenesse of the night Deorum immortalium etiam noctes sunt Hesiodus said the Poet. The Nights are the Lords as well as the Dayes Note the order of these Vse 3 After rioting and drunkennesse follow Chambering and wantonnesse As they are here ioyned together Hos 4.11 so a Prophet said Wine and whoredome take away the hart where drunkennes goes before there whoredome soone followes after Tertullian saith thus Tertul. lib. de spectac tit de Theatro Liberto et Veneri conuenit Duo ista Daemonia conspirata et coniurata inter se sunt ebrietatis et libidinis Bacchus and Venus agree and goe together These are two foule fiends which conspire and are coniuâ—ed together for the destruction of Mankind Hieron in TituÌ„ Hierome affirmeth that he will neuer beleeue that a drunkard is chast Exod. 32.6 The people sat downe to eate and drinke and rose vp to play that is to all manner of filthy practices vsuall amongst Idolaters as they did Numb 25. Hee which is a riotous feeder and giuen to drunkennesse and saith he will liue chastly is like vnto him who saith hee will set stubble on fire and quench it when he list As fire in stubble cannot be quenched easily so nor vncleane lusts in riotous persons and drunkards Abhor fornication Vse 4 whoredome and all filthinesse Though the world will not take knowledge of the hainousnesse of the sinne of vncleannesse yet it is a transcendent sinne witnesse the old world the filthy brood whereof were washed away with a flood Sodome also and the twenty three thouland in Numb 25. and 1 Cor. 10.8 It breeds such foule diseases the naming of which could not but be offensiue to mens stomacks and eares It shuts out of the kingdome of heauen 1. Cor. 6.9.10 Hebr. 13.4 Gal. 5.19.21 Reu. 21.8.27 and 22.15 Helpes against vncleannesse are diuers especially these following 1 Remember such Scriptures as speake against it and among the rest this in hand Aug. Confesi l. 8. cap. vl by which Saint Augustine was helped and obtained an end of his vncleane lusts For as himselfe reports with many teares begging power and an end of his incontinencie hee heard a voice from the next house as of some boy or girle singing and often repeating these words Tolle lege Tolle lege whereupon hee presently fetched codicem Apostoli S. Pauls Epistles and the first place he lighted on was this Not in chambering and wantonnesse and by the power of
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
that which the strong lawfully might doe and therefore were the cause of all the broyles Afterwards he deales against them both verse 10. and principally against the strong verse 13. and so to the end of the Chapter The weake then may not iudge the strong for eating The reason is taken from the dignity of the strong God hath receiued him Those whom God hath receiued men may not censure as profane But God hath receiued the Gentile called strong by reason of his knowledge of Christian liberty Therefore c. In this argument are two things The thing to receiue and the persons receiuing God receiued the strong God hath receiued him we had the word before verse 1. but as Gods loue is greater then ours so the sense of this word here is accordingly exâ—ended Receiued that is louingly to the good of the receiued vt suus esset Anselmus Aretius Ambrosius Toletus Caluinus 2 Pet. 1.4 that hee might bee his owne vt membrum Christi esset that hee might bee a member of Christ ad gratiam to grace ad gratiam Euangelij to the grace of the Gospell He suffered them not to remaine in their sinner but so receiued them as to adopt them that they might bee partakers of the diuine nature as S. Peter speaketh It may be noted that whereas Dauid saith Blessed is the man whom thou chusest and causest to approach vnto thee Psal 65 4. The Septuagints translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Pauls word here which in Hebrew is vthekareb of karab from which roote comes Korbau an offering and Kereb bowels or inward parts that are nearest and dearest to vs and so the meaning that God doth so receiue vs Gentiles as to esteeme vs as an acceptable oblation euen as his owne heart or bowels There is a double receiuing to the visible Church to inward and inuisible grace to the meanes of the promises and to their possession here Paul speaks generally presupposing both They are not rashly to be iudged and condemned Doctr. whom God hath receiued to grace Rom. 8.33.34 Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is he that condemneth c. We are to be admonished Vse 1 to beware of censuring our brethren for vsing their Christian liberty in apparell dyet c. especially for their obedience to the Magistrates the Church in such orders which in their conscience they know to bee lawfull for a man for such things to be condemned as a time-seruer a manpleaser of no conscience profane c. is most horrible This is to reproach Gods fauourite this is to condemne them whom God approueth and hath receiued yea this is to reproach God himselfe for receiuing such Nay thou wilt say I finde no fault with the Lord and if I knew that God had receiued him I would not iudge him Dost thou know the contrary till then thou must in charity iudge thy brother receiued of God so doth Paul here hee saith God hath receiued him that eateth How did Paul know it in charity hee so iudgeth Bee thou in like manner charitable toward thy brethren toward thy teachers and giue them not profane vnconscionable damned for euery fancy of thine owne braine When thou seest a man enlightened with the knowledge of God satis testimonij habes saith one Caluin in loc thou hast testimony sufficient that God hath receiued him Things censured are either words and deedes or opinions If it be doubtfull whether a thing were spoken or done or no or being certaine to be done whether well or ill in charity take things at the fayrest and iudge the best There is a notable instance hereof in Deuteronomy Deut. 22.23.24.25.26.27 If a man lye with a maide betroathed to a husband in the towne she also shall dye because she cryed not out when violence was offered to her but if it bee in the fields then the man onely shall dye for the damosell cryed and there was none to saue her How did they know she cryed In charity it is so to be supposed and the best to be iudged in a thing doubtfull If the thing be certainly spoken or done and good commend it If euill iudge the fact but not the person Be not faith Bernard eyther a busie and curious examiner Bern. ser 40. in Cant. or a rash Iudge of another mans conuersation If any thing be ill done excuse the intention seeing thou canst not the fact Puta ignorantiam thinke it might bee ignorance chance or some grieuous tentation In matter of opinion if it be controuerted and vncertaine whether an error or no suspend thy iudgement till thou know more certainty and leaue thy brother to his Conscience and Christian liberty and so much the more if he be more learned then thy selfe why shouldest thou not thinke that hee may see as much as thy selfe into that which is in question If it be certaine that the opinion bee erroneous yet thy brother is not presently to be cast away wilt thou be more iust then God We are men and therefore may yea must erre as said a witty man * Ego me labi errare non posse solum fatcor sed debere Lips monit ad Lect. in lib. politic And hence the Lutheranes are to be reproued who condemne vs for our opinions about the Sacrament thinking we erre when a man may be a Christian without the Sacrament but not without Charity So the Brownists and other among vs who iudge vs though vniustly in matters of discipline when a true Church may be without the same which they deuise We all erre if thy brother bee otherwise faithfull and conscionable â—â—â—s cruell vncharitablenesse to condemne him for his â—pinion of things indifferent as the lawfulnesse of a garment or gesture though he should erre Saint Augustine is a sweet example of Charity this way when the Donatists obiected for themselues the opinion of Cyprian concerning rebaptization Aug. Vincentio contra Donat. Ragat de vi orrig Haeret. epist 48. Saint Austen answeres for him that either he did not in euery respect hold it as the Donatists alledged him or if he did that afterward hee retracted it or that hunc quasi naenum candidissimi pectoris cooperuit vbere Charitatis hee couered this blemish of his most faire brest with the brest of charity while he did maintaine the vnity of the Church and firmely retaine the bond of peace Gods receiuing should be a Protection against vniust taxing and censuring Vse 2 But yet men will censure such what then is â—o be done Comfort thy selfe that God hath receiued thee If nor God nor thy conscience condemne thee esteeme the peruerse censures of captious controllers no more then the barking of dogges against the Moone What if men praise if God dispraise and contrarily Feare not saith the Lord the reproach of men Esay 51.7 neither be afraid of their reuilings Yet this is our great fault
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
bee questioned 3 For testifying our duty and submission to Christ as our Lord and mine opinion is that it were a most comely thing if whensoeuer we speake of God or of our blessed and deare Master Iesus Christ we would by putting off the hat or bowing of the knee or both acknowledge our dutifull reuerence Seneca neuer thought of Cato Laelius Socrates Seneca epl 64. and such like famous men but with great respect Ego illos veneror et tantis nominibus semper assurgo I reuerence them quoth he and alwaies rise vp at their names There is small reason then that any should quarrell with our Church for requiring this antient rite to be practised and for my part I endeuour at euery mention of Gods mercies to testifie some reuerence which I know I can neuer sufficiently performe Bowing of the knee is taken for the worship of God Vse 1 and the subiection of the Soule and Spirit to God therefore it is not vnlawfull to be vsed in the worship of God Nay it is the most decent forme of prayer or receiuing the Sacrament because in the one we beg and in the other wee receiue the greatest blessing at the hands of God It may seeme that God hath made our knees flexible euen for this purpose So Ambrose was of opinion Ambros Hex l. 6. c. 9. Flexibile genu quo domini mitigatur offensa ira mulcetur gratia prouocatur Our knee saith he is made bowing by the which wee craue pardon for offence mitigate the anger of the Lord and obtaine grace alledging the Text in the 2. of the Philippians That at the Name of Iesus euery knee should bowe c. By this gesture wee declare our selues to be impotent and needy It is the gesture of suppliants for fauour It is both a testimony and a stirring vp of yeelding affections Reuerent gestures doe not a little foster religion and inflame and prouoke the reuerence of the minde so that I cannot but maruaile at many who at prayers rather choose to stand then to kneele though they may very conueniently so doe Let all acknowledge and submit vnto Christ Vse 2 with heart and tongue and life Hee is God and our Iudge let vs adore him which we doe when we beleeue and liue well He that liues wickedly Hieron com in epl ad Eph. lib. 2. bowes to the Diuell Toties Diabolo flectimus genu quotieseunque peceamus so often doth a man make a leg to the Diuell as hee sinnes saith S. Hierome The blasphemer the drunkard c. acknowledge the Diuell to be their Lord. I warne thee that thou speedily submit thy selfe to Christ If thou doest not now so doe by his word the time will come when thou shalt bee compelled to doe it spight of thy heart and to thy damnation Behold it is sealed As I liue saith the Lord it shall be so Thou shalt bee made to stoope for the Lord hath sworne it Rather now let vs fall downe and worship him that we may haue comfort to saluation VERSE 12. So then euery one of vs shall giue account of himselfe to God IN this verse is set downe the end of our standing before the Iudgement seat of Christ which is to giue account and it is amplified three waies First from the Persons accomptant Second from the matter of which account must bee made and third the person to whom it is to be accounted Shall giue account for this end must wee appeare to account for things done and receiued The processe of the last Iudgement being set downe vnder the similitude of things Ciuill As a Master deliuering money and goods to his seruants afterwards exacts a reckoning and as a Schoolemaster calles his schollers to render the lesson hee hath taken thence so shall wee appeare to render an account of our stewardship Euery one of vs of vs men and so good and bad to be included or of vs beleeuers and so the wicked to be concluded from the lesse The person accountant euery one hee saith not all but euery one not all shuffled together and in the grosse Reuel 20.12 but eueuery one seuerally Euery one without exception both small and great Emperours Kings Princes Iudges must there giue account and be iudged as well as others Here not euery man that comes to the Assises is iudged or standeth forth but there we shall all be actors our selues as well as spectators of others But the Saints shall iudge the world 1 Cor. 6.2 Obiect True but that is as they are considered Answ either as members vnited to their head or in comparison of the wicked or in regard of comprobation and assent notwithstanding they shall bee iudged not with the iudgement of Reprobation or condemnation but of Approbation hauing obtained their Quietus est and full discharge from the Iudge Of himselfe This is the matter of the account We shall giue account for others as fathers for the bringing vp of their children Kings for the gouerning of their Subiects c. But of others onely so far as any thing of theirs belongs to our calling as Ministers must giue account for the soules of the people as S. Paul saith Here we may haue an Atturney to appeare for vs Heb. 13.17 and a Counsellor to pleade for vs but there euery one of vs shall giue account of himselfe Of himselfe that is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions But this seemes impossible because wee are not able to number or to remember all which hath passed vs in our life But God knowes and remembers though we know not nor remember For there are books of remembrance the booke of Gods predestination wherein the persons of men are recorded and the bookes of conscience wherein euery mans particular thoughts words and deedes with their circumstances are registred Reuel 20.12 Aug. lib. de Ciu. Dei ca. 14. Orig. comment in Rom. 14. I saw the dead saith Iohn both small and great stand before God and the bookes were opened of the Olde an New Testament saith Augustine of Conscience saith Origen and another booke was opened which was of life and the dead were iudged out of those things which were written in the bookes according to their works God will put a kinde of diuine power into the conscience Qua fiat vt cuique opera sua bona vel mala cuncta in memoriam reuocentur mentis intuitu mira celeritate cernantur Aug. loco modâ— citat whereby the conscience shall remember and wonderfully apprehend and the minde discerne all our works good or bad said S. Augustine We shall see our owne and each others faults Before God This is the person vnto whom the account must be made Before he said Christ here hee saith God therefore Christ is God In the same humane forme and shape in which Christ came to be iudged Reuel 1.7 shall he come
diuersorum or a procedit When one and the same meaning and speech proceedeth out of the mouthes of diuers men Secondly from a description of God the Father of our Lord Iesus Christ adding force to his prayer by the mention of Christ whom the Father gaue to death to vnite vs to himselfe and together The members of the same Church Doctr. ought to be like minded one to another that God may be glorified 1. Cor. 1.10 Paul prayeth that the Corinthians may all speake the same thing that there be no diuisions among them but that they may perfectly be ioyned together in the same mind and in the same iudgement Phil. 3.16 and the Apostolicall Church is an example Act. 4.32 And the multitude of them that beleeued were of one heart and one soule In trouble seeke patience and consolation from God Vse 1 and hauing obtained them be thankefull Many thinke by their owne strength and manly stomack to beare trouble but if God giue not patience a little paine or crosse will moue vs to impatience Also to finde comfort in their calamities from their purses from their friends from merry company seeking to driue away the euill spirit by musicke as Saul but it is the Holy Spirit which is the Comforter Resort thou in thy trouble to God the Author and to the word of God the Instrument of Patience and Consolation Paul vnto his preaching Vse 2 and writing and disputing addes Prayer for disputation and sound arguments will not preuaile vnto concord though they doe to conuiction vnlesse God moue the heart as wee haue experience with the Papists and Brownists Many learned Preachers profit not their hearers for want of Prayer Paul may plant and Apollo may water but God will be intreated for the encrease As in the nourishment of the body many feed of the daintiest and yet are leane and sickly so many heare and reade the Word which is the food of the soule and yet are not nourished because they pray not Be at the Prayers as well as at the Preaching if thou wouldest profit Vnity and Concord are here specially commended vnto vs Vse 3 not in error or euill but in truth and goodnesse How good and pleasant it is for brethren to dwell together in vnitie It is pretious as the oyntment of Aaron Psal 13. â—â— and profitable as the dew of Hermon The Lord make this dew abundantly to fall about the Tents of the Church of England Herod and Pilate shake hands against Christ set on it may be by the High Priests Annas and Caiphas and the wicked Iewes Let vs agree and hold together for the defence of Christ and his Gospell The Papists bragge of Vnity as of an infallible note of the Church and surely Hierusalem is a City compact together Psal 122.3 they also face the world downe that wee cannot haue the Truth because of our Contentions this is that which they lay in our dish in all their Pamphlets the more guiltie are they which broach new opinions which contend for trifles and so cause the Truth which we professe to be euill spoken of by the Aduersaries God is not glorified there where there is no vnity Vse 4 where men agree not in affection and speech and gesture He cannot endure them which call him Father and will not liue quietly and in vnity with their brethren By strife and contention God is not glorified but blasphemed The Lords Supper is instituted as a band and nourisher of Vnity and Concord but it is made a fountaine of discord and variance by some and that for a gesture there can bee no religion in this neither is God glorified thereby What is the reason that our contentions are not coniured downe by that most effectuall charme of the Apostle to the Corinthians in the beginning of his first Epistle to them Now I beseech you brethren by our Lord Iesus Christ that there be no diuisions among you 1. Cor. 1.10 c. And by the end of the last Epistle to them Finally my brethren farewell be perfect be of good comfort 2. Cor. 13.11 be of one mind liue in peace and the God of Loue and Peace shall be with you Whom should not that Patheticall prayer of our Sauiour going to his Crosse moue to vnity Holy Father keepe through thine owne Name those whom thou hast giuen me that they may be one Iohn 17.11.21 as wee are that the world may beleeue that thou bast sent mee Surely if wee haue not put off Christianity these speeches must and will preuaile with vs vnto Peace and Vnitie VERSE 7. Wherefore receiue yee one another as Christ also receiued vs to the glory of God IN this Verse is the Conclusion of the Argument taken from the Example of Christ vers 3. Christ pleased not himselfe Therefore we ought to receiue one another The phrase Receiuing one another being put for Not pleasing our selues because pleasing our selues is the cause why wee receiue not one another Not to please our selues To beare the infirmities of our brethren To receiue one another are Synonima with Paul here And thus not onely is repeated the Argument of Christs Example but also the maine Admonition set downe Chap. 14.1 and Chap. 15.1 The Argument is repeated nouo modo after a new manner vt pondus addat Aretius that he might adde weight thereunto The Admonition is now the third time iterated here the word Receiuing being vsed that so by a holy kinde of Art Pet. Martyr he might end this disputation in the same tearme in which he beganne it This Conclusion is set downe by way of precept that it may be the stronglier imprinted in vs. In it wee haue the Duty commanded and the Rule of it wherein is the Argument of the example of Christ The Duty hath the action Receiue and the obiect one another Receiue as before Chap. 14.1 not onely to entertaine our brethren comming to vs but to seeke them vp not to shunne their company but with all loue to embrace them and to admit them to familiar conuersation fellowship and communication of offices One another In the 14. Chapter verse 1. the admonition was charged vpon the strong toward the weake but here both are charged the strong must receiue the weake and the weake the strong As Christ also receiued vs to the glory of God In these words is the Rule in which we haue the Note of the Rule and the Argument from Christs example As This notes the Rule Wee must receiue one another as Christ hath receiued vs this note signifies syncerity not aequality there being as much difference in the degree of receiuing and dispropâ—rtion as is betweene that which is infinite and that which is finite The Argument is taken from the effect of Christ where is the Action hath receiued which containeth all his loue hee redeemed vs purchased life for vs with his bloud of enemies made vs the children of God reconciled vs to God
station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way
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
3.17.20 1. Thess 2.1 c. 2. Tim. 3.10 and Saint Paul often maketh mention of it in his Epistles His Miracles Through mightie signes and wonders Signes not Sacraments though they be visible signes of inuisible grace Aquin. in loc but lesser miracles as Thomas which are things which might in time haue beene done by naturall meanes as healing of some diseases Wonders Greater Miracles which altogether exceed the power of Nature as to conuert the substances of things to raise the dead c. Or Signes and Wonders that is Miracles called Signes for their vse Wonders for their forme Miracles are True or False True Miracles are things done by the power of God beyond the course and strength of Nature to manifest the omnipotencie of God and to confirme the truth of the doctrine reuealed in the Word Such were the wonders wrought by our Sauiour and by his Apostles and by Apostolicall men for the first three hundred yeares of the Church of the New Testament which about that time ceased and they were eyther in the things themselues or in the manner of them as in putting life into a dead carkasse or in healing a disease otherwise curable by naturall meanes by a word and in an instant False miracles are wrought by the power of Satan for the confirmation of lies and to deceiue being eyther truly beyond the strength of nature or onely in shew as delusions of sense or which haue hidden causes in nature Mighty signes and wonders or through the might of signes c. Being meant eyther of Pauls might to worke them or of their might in the hearts of such as saw them By the power of the Spirit of God Which blessed the words deeds miracles of the Apostles and effectually wrought by them in the people Christ furnished his Apostles with the gifts of vtterance Doctr. holy life and miracles to make the world obedient to the Gospell Mar. 16.20 And they preached euery where the Lord working with them and confirming the word with signes following Amen 2 Cor 12.12 The signes of an Apostle were wrought among you in all patience with signes and wonders and mighty deedes Heb. 2.4 The preaching of the word is the power of God to saluation to all that beleeue Vse 1 Rom. 1.16 By this Word Paul conuerted the Gentiles and this word we haue Let vs be thankfull and suffer the power of it to conuert vs. This is the Word which was confirmed with mighty signes and wonders if thou beleeuest it not thou shalt be damned The word and life of Preachers must edifie Vse 2 They must haue a trumpet at their mouth and a light in their hand Iudg. 7.20 Math. 23.4 as Gidâ—ons souldiers The Scribes and Pharisies are taxed because they lay heauy burdens vpon other mens shoulders but themselues would not moue them with one of their singers Alexander would bragge that he was a good Leader and a stout Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers must not only require of others but doe themselues Miracles were a time in vse Vse 3 to perswade men of the truth of the Gospell as Nichodemus argued that Christ was a teacher sent from God because of his miracles Iohn 3 2. Aposteliâ—miraculorum sagena homines expiscantes Damasc orth fid l. 1. c. 3. paulo post initium ex ignorantiae profundo respirare fecerunt The Apostles fishing with the net of miracles drew men out of the bottome of the Sea of ignorance that they might breathe in the comfortable ayre of the Gospell saith Damascen Such miracles were eyther to prepare the mindes of men to receiue the truth or to confirme it being receiued So before the Sermon in the Mount Luke 6.17.18.19.20 seq Leo Mag. serm in fest om Sanct. our Sauiour did many miracles Vt cuius potentiam experiebantur tam benignam non ambigerent salutarem esse doctrinam That hauing experience of the goodnesse of his doings they need not doubt of the soundnesse of his doctrine saith Leo. Also Signes fellowed the preaching of the word Marke 16.20 Bellarmine endeuoureth to shew the Church of Rome to bee the true Church Bellarm. tom 2. lib. 4. de eccl c. 14 because of the power it alwayes had and hath saith hee to worke miracles and for want of this power vpbraydeth the Protestants among fifteene notes of the church making the glory of miracles to be the eleuenth But many * Canus loc l. 11. c. 6. Caiet opusc tom 2. tract 1. c. 5. Eling loc com l. 4. c. 42. Espen in 2 Tim. 4. Digr 21. and those not the meanest of his side disclaim their Legends and are ashamed of their miracle-workers affirming that there is no stable more full of dung then such stories are of lies There is now no necessity of miracles so affirmeth S. Chrysostome a Chrys hom 19. oper impers And Saint Augustine saith that hee which now requireth a miracle to beleeue makes himselfe prodigious b Aug. de C. Dei l. 22. c. 8. Signes are for vnbeleeuers 1 Cor. 14.22 What glory Bellarmine getteth to his Church by miracles may be discerned by these Scriptures Mat. 7.22 and 24.24 2 Thes 2.9 Reuel 13.13.14 Where miracles in these dayes are the note of wicked men false prophets and of Antichrist especially if they be to admiration onely and not to profit as to flye in the ayre to make images walke speake c Chrys loc sup citat c. such as are the miracles of the Romanists for the most part It is necessary that a new doctrine be confirmed with miracles saith Bellarmine but the doctrine wee teach is as old as the Bible and therefore wee willingly leaue to them the glory of their monkish wonders And yet we are not without miracles We cannot cast out Diuels by exorcismes as their Fryers doe till they make themselues ridiculous to all the world but wee through preaching the Gospell cast out sinne Wee cannot raise the bodily dead as euery petty Saint in the Church of Rome but wee through the blessing of God raise them which are spiritually dead in trespasses and sinnes I desire no other miracle to proue the truth of the Religion I professe but the worke of Faith and Repentance in my heart manifested in my life By the power of the Spirit of God Vse 4 Miracles preuaile not to perswade without the Spirit of God So Moses tels the Israelites Yee haue seene the great tentations the signes Deut. 29.2.3.4 and those great miracles which God did to Pharaoh and vnto all his seruants and vnto all his Land But the Lord hath not giuen you an heart to perceiue eyes to see and eares to heare vnto this day Neyther doth the word nor the iudgements and exemplary punishments which God inflicteth in our eyes vpon lewd persons as drunkards c. auaile to bring vs to repentance without the effectuall operation of the holy Ghost O the vnutterable
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