alledged because adultery was a common sinne among the Romans Or for the feditie of it and odiousnesse doth he name it first and so among the fruits of the flesh is Adultery first named and among the fruits of the Spirit Loue. Galath 5.19.22 and in some part of the Ciuill law Faius in loc the title of Adulterie is next to the title of Treason to shew the hainousnesse of that sinne 3 The tenth Commandement is mentioned in this one word Thou shalt not couet whence it appeares that the commandement of not Coueting is but one contrary to the doctrine of Rome Is briefly comprehended is consummate or recapitulated Ambros August epist 29. ad Hieron as Orators in their Epilogue repeate the generall heads So that that which the Philosophers affirmed of Iustice is true of loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In summe Charity is all vertue Charity is the Decalogue contracted and the Decalogue is Charity vnfolded A generall vertue diffusing it selfe into all vertues as the blood and spirits into all parts of our bodies The summe then is Thou shalt loue thy neighbour as thy selfe In this wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thing commanded to loue our neighbour and the Rule As thy selfe Neighbour Euery one that stands in need of our help by the proportion of the parable of the Samaritane Luke 10. knowne or vnknowne friend or foe this is a hard saying but it is law Good and bad the bad for communion of nature the good for communion of nature and grace Kindred and strangers Proximus non sanguinis propinquitate Aug. epist 52. sed rationis societate pensandus est c. saith Augustine Neighbourhood is to be esteemed not by the neerenesse of blood but by the societie of Reason Hierome brings the blessed Angels within this order of Neighbourhood Hieron in epist ad Gal. and indeed Charitie is as large as heauen and earth The Schoolemen make euen the Diuels and damned Valent. tom 3. Disp 3. quaest 3. punct 1. secundum naturam a part of the obiect of our charity not in the deprauation of their nature but in their essence not in their opposition to the Creator but in their relation tanquam res amici as part of the things or substance belonging to our friend that they be preserued and still exist that Gods Iustice might haue due execution vpon them As thy selfe both in the thing and in the manner In the thing as to wish the best to our neighbour as wee wish the best to our selues Luke 6.31 Mat. 7.12 expounded by our Sauiour As yee would that men should doe to you doe yee also to them likewise wishing the same good to be obtained and the hurt to bee auoyded by them as by your selues In the manner Truely without dissembling earnestly without remissnesse and coldnesse constantly without changing Wee must loue our neighbours as our selues Doctr. The very same words are Leuit. 19.18 Gal 5.14 and Mat. 22.39 Where our Sauiour being asked by a Lawyer which was the Great Commandement answered that the loue of God was the first and great Commandement and that the second was like vnto it which is the loue of our neighbour Like vnto the first in three respects 1 In forme that is truly For God must be loued with all the heart and our neighbour as our selfe 2 In time wee must alwaies loue God and so wee must our neighbour 3 In difficulty it is hard to loue God aboue all because our hearts are so much vpon the world and as hard to loue our neighbour as our selues because our hearts are set so much vpon our selues Whether may I loue my neighbour more then my selfe Quest or no In regard of the affection Answ loue must be equall but in regard of the effect in outward things I may at some time prefer my neighbour before my selfe and serue him first not so in spirituall things I must wish my neighbours saluation as well as mine owne but I must seeke my owne first May I loue one neighbour more then another Quest Appretiatiuè as they say we may Answ as Iacob loued one of his children Ioseph one of his brethren and Christ one of his Disciples It is lawfull to loue our selues Vse 1 and yet there is an euill selfe loue of the which the most part are sicke There is a naturall selfe loue and a morall The naturall is the Rule of our loue to our neighbour the morall is that which is forbidden in the law which destroies the loue of our neighbour Nature requires the law allowes and grace denyes not that we should loue our selues amore recto with a right loue Neither can he loue his neighbour well who doth not so loue himselfe euen as he can neuer write a right line who writeth by a wrong rule Many say they loue their neighbour as their owne soules and therein they may say true and yet be far from the fulfilling of the law or they care not to damne their owne soules as well as their neighbours Learne to loue thy selfe as thou oughtest that God may commit thy neighbour to thee whom thou maist loue as thy selfe To loue a mans selfe is not curare cutens to pamper the body to giue a mans selfe to liberty and pleasure but curare animam to haue a care of the soule to loue God and our selues in God For He that sinneth hateth his owne soule Pro. 8.36 and hee that enticeth his neighbour to sinne hateth his neighbours soule And hee will neuer be profitable for another who is vnprofitable for himselfe He that loues a garment hates the moth that eates it so he that loues his owne soule and his neighbours will hate sinne which destroyes it Let him loue me who loues himselfe in goodnesse The Godly mans loue is the best loue Here diuers are to be reproued Vse 2 1 They that loue themselues onely There is a City of God and a city of the Diuell The City of God beginnes in the loue of God and increaseth to the loue of our neighbour the city of the Diuell beginnes in the loue of our selues Aug. in princ lib. de Ciuit. Dei and ends in the contempt of God and our neighbour such were Caine and Nabal 2. They which loue some of their neighbours but not all This man is mine enemy I cannot loue him But Christ commands thee to loue him and he is thy neighbour Loue him that he may be thy friend That man is wicked and his sinnes offend me Thinke that thy sinnes offend others and yet thou wouldest they should loue thee Consule Zanch. in explic ca. 2. ep 1. Ioh. Loue him but not his faults and because hee hath faults hee hath so much the more need of thy loue that thou mayst reclaime him Euill men are to be loued as sick men we run to the Physitian for loue to the man not for loue of his sicknes to helpe the man and to destroy
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
of Christs Kingdome Help thou according to thy place but hinder not the preaching and passage of the Gospell VERSE 10. Salute Apelles approued in Christ Salute them them which are of Aristobulus houshold THere was one Apelles of the I le Coos a famous Painter but this Apelles was famous for the Image of Christ drawne in his heart and vpon all occasions appearing in his life To be in Christ is a great honour Obser but to be approued in Christ exceedeth in commendation Tryed gold is pretious a tryed Souldier is of great account so vpon tryall in tentation to stand fast and hold our owne is a Christians greatest praise Peter was a valiant Champion yet vpon tryall hee failed denying his Master though afterward hee was an approued Souldier When Paul would commend Timothy to the Philippians Philip. 2.22 You know saith he the proofe of him Many speake well and make fayre shewes who vpon proofe and tryall are altogether other men They are patient till prouokt chaste till tempted and there be opportunitie true men till a booty lye in their way which they thinke they may take vp and neuer bee espyed resolute till persecution come c. But Abraham vpon tryall proued his loue to God Susanna her chastitie Iob his patience Apelles his grace Labour thou also to be a Christian of proofe and pray to stand in tentation The effect of the next salutation wee will handle in the next Verse VERSE 11. Salute Herodian my kinsman Greet them which bee of the house of Narcissus which are in the Lord. OF Herodians description and commendation see before Verse 7. Paul saluted in the tenth Verse those of Aristobulus household here them of Narcissus his houshold What Aristobulus was is not certaine likely not conuerted The most hold Narcissus to be Claudius the Emperours great fauourite of whom histories make mention Tacit. Annal. lib. 11. Tacitus describes him as a very subtill politician in his plot vpon Messalina the Empresse whom he accused to the Emperour and also put her to death Hee was a man of infamous life hee was not conuerted nor all his houshold and therfore Paul distinguisheth them he salutes them onely which are in the Lord. Christ ruleth in the midst of his enemies Obser In the house of Narcissus he gathereth his Church Psal 110.2 There is a Moses in Pharaohs Court an Obadiah in Ahabs a Ioanna in Herods the wife of Chusa Herods steward Luke 8.2 good Christians in the family of Narcissus and after some in Neroes Court. Phil. 4.22 Yea S. Chrysostome reports that Saint Paul conuerted one of Neroes concubines which was one of the causes of his death Chrys lib. 1. adu vituperat vitae monast because her affection and loue was alienated from him If the power of the word perswade such to turne from their vncleane and wicked life it were a foule shame for vs who liue in Gods house not to be brought by it from our euill conuersation No body would haue looked for zealous Christians in Neroes Court in Narcissus his family yet there were such there And no man one would thinke should looke for drunkards theeues whoremasters strumpets c. in Gods house in the houshold of faith yet there are such to bee found VERSE 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the belâ—ued Persis which laboured much in the Lord. AS there are many famous men commended in the scriptures so also many women Sarah Rebeccah Miriam Obser Hannah Deborah The blessed Virgin c. and many in this Chapter These are commended not for their beauty birth gay clothes c. but for their labour of loue to the Gospell and the Saints professing the preaching of the same and for this shall they be commended till the second comming of Christ Let all women hence learne not to set their mindes vpon outward adorning of the body as in plaiting the hayre wearing of gold and putting on of apparell but vpon the inward ornaments of the minde vpon chastitie modesty meeknesse of spirit which in the sight of God are of great price VERSE 13. Salute Rufus chosen in the Lord and his mother and mine CHosen in the Lord that is a choice Christian and Professor not speaking here of his eternall Election So Iohn writeth to the elect Lady that is who was a choyce Lady for godlinesse and vertue as Chosen men of Israel note the worthiest of that kinde His Mother and mine Our Country is our mother So is Abel a Citie 2 Sam. 20.18.19 called a mother in Israel Old women are mothers so are benefactors thus was Pharaohs Daughter a mother to Moses thus was Rufus his mother a mother to Paul and Mothers are parents which beare children in their wombe and bring them forth and thus was Pauls mother a mother to Rufus A toward sonne is a credit to his mother Obser and a vertuous mother to a toward sonne Blessed are the families where there are such rootes and such branches VERSE 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 15. Salute Philologus and Iulia Nereus and his sister and Olympas and all the Saints which are with them IN these 2. verses are some saluted by name in particular and some in generall vnder these titles Brethren Saints Of the men and women here by name saluted there is little and no certaine mention made in history for ought that I haue read and therefore I passe them ouer only this wee are to remember that they were worthy and famous for godlinesse in the Church of Rome at that time And because it were too long to reckon euery particular man and woman beleeuing therefore in generall termes he comprehendeth all the rest Brethren So are the elect professing the Gospell by reason of their Adoption They haue all one Father which is God and one Mother which is the Church therefore they are Brethren and in ancient time Jn my exposition of the 12 Chap. v. 10. the meetings of the Saints were called Fraternities as I haue some-where obserued This title notes Vnion with God Obs and communion among our selues and so vrgeth Vnity Saints Beleeuers are vsually so called by Paul and these are either such which are outward onely or such which are outward and inward also The first haue onely the outward profession of the Gospell and these are Hypocrites The other beside their outward profession haue true inward sanctification These are either perfect such as are to be found only in that part of the Church which is triumphant or Imperfect such as are in the Church militant who daily fight and striue against sinne This title admonisheth vs to liue holily according to our name to be called a Saint and to liue like a Beast Obs or a Deuill as many doe is to dishonour the holy name after which we are called and to damne our selues God is called Mercifull and True and therefore when
Caietanus in locum when a man doing good is persecuted this commeth to passe non ex natura operum sed ex abusu potestatis Not of the nature of the workes but by the abuse of the power The Vse is for Magistrates and Subiects Vse For Magistrates 1. They are the Ministers of God therefore let them take heed what they doe for they iudge not for man but for the Lord who is with them in the iudgement let them feare the Lord and take heed for there is no iniquity with the Lord nor respect of persons nor taking of gifts as said King Iehoshaphat to his Iudges c 2. Chron. 19.6.7 as also our good Iehoshaphat to this purpose admonisheth the reuerend Iudges before the riding of their Circuits 2. Let good Magistrates bee comforted many troubles accompany gouernment and the due execution of Iustice many slaundrous speeches of euill men but Magistrates are Gods seruants and he will beare them out and reward them 3. Magistrates must remember that they are aduanced for the good of subiects not for the honour onely of their persons and families nor at all that they should be licentious without controulment as Nero Tiberius Caligula c. Magistrates differ from the rest of the people not by Impunity but by vertue and equity and are to respect the vtility of the people not their lust It was the word of Aelius Adrianus who succeeded Troiane in the Empire of Rome Non mihi sed populo signifying that which he often was heard to say Ita se Rempublicam gesturum vt seiret rem populi esse non suā that is that he would so gouerne the Commonwealth as knowing it was the wealth of the people not his owne The principall ayme of Kings Princes and Magistrates must be the good of them which obey them and therefore they are called Benefactors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.25 and indeed a good King or Magistrate is a Benefactor and mans greatest friend vpon earth e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Magistrate procureth the good of subiects three wayes 1. By establishing and maintaining true Religion A State without the true Religion is like a City without wals or a house without a foundation and stories record infinit euils to haue betide Kingdomes for the neglect of true Religion Kings are to be nursing Fathers of the Church and of Religion Such of old were Dauid Ezechias Iosias Constantine Theodosius such of late was our famous Elizabeth such a one now is blessed be our God our most Noble King Iames the tenderest Father of the true Church and the greatest defender of the faith vpon earth 2. By hearing the cries of the poore receiuing their petitions and redressing their wrongs So did Dauid so did Salomon so doth King Iames I thinke neuer any King more neuer pretending want of leisure as sometimes Antipater in matters of this kind 3. By seeing to the making of good lawes and their execution Populi salus suprema lex Law is the chiefe safety of the people But what are good lawes if not duly executed and without respect of persons we haue good Lawes against drunkennesse and yet for want of due execution through the negligence doubtlesse of inferiour magistrates it daily encreaseth to the great damage of the Commonwealth The not executing of good lawes vprightly is an intolerable iniury to the supreme Magistrate for from hence is many times the alienation of the subiects from their Prince This caused many to depart from Saul to Dauid 1. Sam. 22.2 and this was the pretended ground of Absolons rebellion and this alledged as the cause of the deposition of Richard the second Most worthy therefore are all Iudges Iustices and subordinate Magistrates of most seuere punishment which shall through negligence corruption fauour hatred c. wrong the Maiesty of the supreame Magistrate the authority of good lawes and the safety of the common people As it is a damned thing for a Physitian to be corrupted to destroy his patient whom he hath vndertaken to restore to health so for a Iudge or Iustice any way to peruert iustice and not duly to execute good lawes Cambyses caused such a Iudge to be slaine e Herodot l 5. Valer. Max. l 6. c. 3. For Subiects 1. To reuerence loue and pray for their Gouernours as for the ministers of God sent for their good 2. To obey the Lawes vnto which here are two motiues First obedience bringeth praise of thy fellow Citizens of the Magistrate of God Secondly such obedience is called doing good whom then doth it better become then such as glory to be accounted professors of the Gospell But in what degree a good worke euen in the highest of the second Table in which obedience to Magistrates is in the first place commanded and Saint Paul wisheth Titus to put the people in remembrance that they be subiect to Magistrates and obedient and ready to euery good worke f Tit. 3.1 as if there were no good workes to be expected from him that obeieth not the Rulers I wish such seriously and in the feare of God to consider hereof who resist and oppose the lawes and constitutions of the Magistrate in certaine matters of order in the holy seruice both refusing to obey and making a sleight matter of such disobedience though it pertaine to one of the highest transgressions of the second Table VERSE 4. But if thou doe that which is euill be afraid For he beareth not the sword in vaine For he is the Minister of God a reuenger to execute wrath vpon him that doth euill IN these words the Apostle by a like figure as before sheweth that Magistrates are a terrour to cuill workes as he hath shewed the Magistrate to be amiable to the good and that they may reioyce in him so here he maketh him terrible to the wicked that such as will not doe well for the loue of vertue may by feare of punishment be kept in awe Here are two things a Proposition He that doth ill hath iust cause to feare a Reason from his power and authority He beareth not the sword in vaine and this is set forth by the Author of his power which is God Hee is the Minister of God and by the end wherefore he receiueth such power in regard of the wicked To execute vengeance or wrath vpon him that doth euill If thou doe that which is euill Morall euill or Ciuill contrary to the Decalogue or particular positiue lawes and Canons of the Church or Commonwealth or place where thou liuest which Lawes and Canons to be the same in all places and Countries is not necessary He beareth not the sword in vaine There is a twofold sword of the Word in the mouth of the Minister by admonition suspension excommunication and of iustice in the hand of the Magistrate which is here meant and here are two figures 1. a Metonymie of the signe for the thing signified the sword for authority
is no discharge Naturall debts cannot be forgiuen No more can a man discharge his neighbour from louing him then a husband can discharge his wife from her coniugall faith or a father his child of his honour and dutifulnesse We must owe nothing but loue Doctr. Loue alone is a perpetuall debt Here are two branches 1. We must pay and discharge all our ciuill debts proued by the Law Exod. 22. of restoring things stollen trespasses done things committed to our trust borrowed or found Also by the story of the woman sometimes the wife of one of the sonnes of the Prophets 2. King 4.1.2.3.4.5.6.7 Elisha chargeth her to pay her debts ver 7. Iosephus affirmeth a Ioseph Artiq lib. 9. ca. 2. Sic Hieron Occelamp in Proph. Abdiam Lyra in locum Reg. Serrar ibid. that her husband was Obadiah Ahabs Steward who hid and maintained a hundred Prophets in the time of Iezebels persecution b 1 Reg. 18.4 and by that meanes came greatly indebted for the payment of which debts the Lord wrought a miracle by Elisha 2. We must alwayes owe and pay loue Ioh. 13.34 and 15.12 1. Ioh. 3.11 so Phil. 1.9 I pray that your loue may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more and more More and more notes the quantity yet notes the perseuerance of it In the Iubilee all ciuill debts were remitted to the Iewes and we haue many payments for yeares and during naturall life but charity neuer faileth but is perfected in another world 1 Cor. 13.8 Is it lawfull to borrow or to buy for day It seemes no Quest because the Apostle saith owe nothing and we haue experience that hence come many suits and controuersies to which purpose Ieremy sometime complained Ier. 15.10 It is lawfull to borrow for necessity and conueniency Answ When Christ commands to lend Luke 6.35 hee implies a lawfulnesse of borrowing and without such things the life and state of man could not well consist As for suits and controuersies that is Non causa pro causa Indeed I reade that the Turkes haue few suits because they deale for ready money But the true cause of suits about buying and borrowing is our corruption of the creditour in exacting more then his due in the debtour for not keeping touch and not paying at his day or such like the meaning of the prohibition not simply to forbid all owing but rather admonishing to deale iustly to pay modo forma or otherwise to content Runne not into debt thou maiest borrow Vse 1 but if thou canst be free from borrowing vse it rather for it is a kind of bondage It is better to giue then to receiue So to lend then to borrow Borrowing is a fruit of sinne Deut. 28 44. as are sicknesses and other calamities from which the Saints in this world are not priuiledged It is a kind of basenesse to borrow Debere verecundum est Amb. l. de Tobia c. 21. non reddere verecundius though it be more base not to pay that which is borrowed See Pro. 22.7 To keepe thee out of debt labour hard in thy calling moderate thy expenses in diet apparell recreations be husbandly Here are such to be reproued who borrow here and there yet will abate nothing of their pleasures though they engage lands and houses for it It may be questioned whether such men and women be good wise I am sure they are not and that doe their posterity feele who are many times driuen to beg for their reliefe Pay that thou owest Vse 2 it is the commandement of God it is a point of conscience As thou desirest to free thy selfe from a snare so endeuour to free thy selfe from being indebted Pro. 61.2.3.4.5 It is against nature that one man should bee enriched by another mans losse The Aegyptians Athenians Romanes Iewes all Nations that haue loued faith and iustice haue seuerely punished such as haue refused to pay their debts It is the note of an vngodly man Psal 37.21 Three sorts of men deserue herein much reproofe 1. Such as will pay some as fiue shillings in the pound or thereafter But Paul requires to pay all the horrible cousenage herein deserues a seuere law 2. Such as it may bee will pay in the end but they will driue the creditour off from day to day Aquin. 2.2 q. 66 art 3. For Detinere quod alteri debetur eandem rationem habet cum acceptatione iniusta saith the Schooleman To detaine that which is due is all one as if you robbed your neighbour 3. Such which pay not at all but in stead of discharging their debts they discharge their tongues in euill and rayling speeches against their creditours when they demand their due when they borrow they speake saire when they should pay they returne euill and opprobrious language Reade Ecclesiasticus chap. 29. the eight first verses Loue is a debt Vse 3 and perpetuall It is not a thing indifferent but wee are bound in conscience to owe and pay it one to another Many will say they desire not a mans loue they care not for it neither then doe they care for Gods Commandement Some for their ciuill debts are much troubled and full of care the sight of a Sergeant much affrighteth them but who laments the want of loue in himselfe which is summum fidei sacramentum the broad seale of our faith as Tertullian speakes In the primitiue times there was so much loue that it was ad stuporem Gentilium but now there is so little that it may be ad pudorem Christianorum to the shame of Christians VERSE 8. For he that loueth another hath fulfilled the Law MAster Caluin saith That these words are a confirmation of our obedience to the Magistrate in which is placed not the least part of charitie Master Musculus annecteth these words thus Pay your debts otherwise you doe against law for whatsoeuer is against oharitie is against law These things are true yet because it appeareth that the principall scope of this eight verse and the two following is to perswade to charitie I take it to be without question that these words are a Reason of the exception or affirmatiue Precept in the former part of the verse Owe loue or loue one another The Argument is taken from the excellency of loue or from the definition of it set downe in the concrete in stead of the Abstract In it are to be considered the Thing or Person defined and the Definition The Person defined Hee that loueth another where wee haue the action louing the obiect another What loue is See Chap 12. vers 9.10 It is a beneuolous affection shewing it selfe in word and deed Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neighbour Master Beza obserues that there is little difference among the Grecians betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sodalis a companion or fellow in the letters there is I confesse not much
difference but in sense a great deale for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who eateth at the same table with vs a familiar and therefore the feastings of friends were called among the Heathen Sodalitia and Sodalitates fellowships Tertul. lib. 2. ad vxorem Cicero in lib de Senect Plin. Epist l. 10. epist 79. ad Traianum and the meeting of the Saints to worshippe God were in the primitiue times called Hetaeriae but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Pauls word here signifies any which is another from our selues be he friend or foe Another not meaning that if a man loue one or two other then himselfe it is any thing but that whosoeuer is another must be loued so that the bounds of the Earth are not larger then loue Loue is naturall as betweene parents and children Or Sociall as betweene friends but the loue of vncleane persons and of drunkards and other wicked men and women one toward another is not here meant neither is their mutuall affection worthy the name of loue being a dissoluing of all law and not a fulfilling the same Or Supernaturall when the affection is renued sanctified and directed to the right obiect according to the word of God This loue is a fulfilling of the Law Hath fulfilled The Law is emptie till we doe it God hath giuen it that wee should doe it and then is it fulfilled according to Pauls word here or finished and perfected according to Iames his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2.8 The Law is as an vnperfect thing till we obey it The Law of God the second Table as in the next verse yea and the first Table for the law is copulatiue the lawes of man also Hath fulfilled the law The fulfilling of the law is eyther actually in regard of the singular precepts Affirmatiue and Negatiue and so he that loueth fulfilleth it not Or it is modo generali after a generall manner and that as I take it in foure respects 1 In regard of the root and inward beginning of obedience which is loue so that he stealeth not but liueth iustly by an inward beginning and so virtually fulfils the law being able by such principium within himselfe vpon occasion to keepe any branch of it 2 In respect of that on which the whole Law and the Prophets depends Matth. 22.40 which is loue 3 In respect of that vnto the which the law is ordained which is mutuall loue and societie The end of the Commandement is charitie 1. Tim. 1.5 4 In respect of that whereby euery thing is perfectly done which the Law requires which is that it be done in loue as Saint Paul exhorts the Corinthians 1. Cor. 16.14 Let all your things bee done in charitie By loue are things done perfectly for not only that such things should bee done and others vndone hath God commanded but that they should be so out of loue Charitie is the fulfilling of the law Luk. 10.25 26 27. Doctr. eternall life is attributed to loue which is not attained but by fulfilling the law either in our persons or by our surety the same is also confirmed in the next verse The fatherly goodnesse of God herein appeareth toward vs Vse 1 who hauing absolute power to command vs what hee pleased yet hath commanded nothing but loue then which nothing is more diuine for God is loue and loue is of God 1. Ioh 4.7 8. and nothing more profitable to vs and comfortable What more sweet then to loue and be beloued ex amore amicitia from loue comes friendship which to take out of the world were a greater damage then to take the Sunne out of the firmament O our vile nature which is prone to hatred and enuy the destroyers of mankind let vs lament that we are so backward to keepe this diuine profitable and comfortable law If the Lord had commanded things hard burthensome and vnprofitable we must haue obeyed how much more ought wee when hee sayes only Loue and inherite eternall life That our obedience should be acceptable and perfect Vse 2 it must be done in loue The Lord requires a pure affection as well as the outward act Thou doest not steale defile thy neighbours wife It is well but wouldest thou not if thou haddest opportunitie Doth feare only or shame or the sword of the Magistrate restraine thee Then thou doest not such things because thou darest not doe if thou darest this is not to keepe the law Hee that loueth will not doe such things though it were in his power and though he were sure neuer to be called into question euen for the loue he beareth to God and to his neighbour If thou giuest all thy goods to the poore c. and hast not loue it is nothing 1. Cor. 13.3 True loue seasoneth all things and maketh them well taken being the life of vertue as prudence is the light of it As therefore there is great difference betweene the speech of a Parrot and of a wise man so betweene the obedience of him that loueth and of him that loueth not Balaams Asse speakes so a wicked man sayes ouer prayers heares the Word giues almes abstaineth from some euils yet fulfilleth not the law because he loueth not Let vs labour then for loue Iohn 13.35 which is the worke of a true disciple of Christ for as the Grecians are distinguished by their clokes Romans by their gownes Graduats by their habits so we by Charitie VERSE 9. For this Thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is briefely comprehended in this saying namely Thou shalt loue thy neighbour as thy selfe HEre is a proofe that he which loueth fulfilleth the law and the argument is taken from an induction or enumeration of the particular commandements in the Law which are comprehended in the precept of loue Loue is all the Commandements Therefore hee that loueth fulfilleth them all Here are to be considered the seuerals or the summe The Seuerals are the particular precepts rehearsed The summe is Thou shalt loue thy neighbour as thy selfe In the Enumeration something is to be marked 1 The fift commandement is not mentioned which requires Honoring of Parents Pet. Martyr Some answer that Paul reckons them as the Iewes did who put that Commandement into the first table making fiue in each table From whence we may note what a sacred thing they thought obedience to Magistrates and parents to be Or he hath so plentifully spoken of that Commandement in the first part of this Chapter as there seemes to bee no need of any repetition Or he takes the Negatiues only because they are most contrary to Charitie and also that Commandement is comprehended in these words and if there be any other Commandement 2 The seuenth Commandement forbidding adultery is put before the sixt forbidding murder The reason is
the sicknesse 3 They which loue dissemblingly Aug. ep 54. as Ioab and Iudas who will speake faire to a mans face and cut his throat behind his backe 4 They which loue and loue but their neighbour is neuer the better for their loue their loue is fruitlesse as is the faith S. Iames speakes of 5 They which loue not good men their best neighbours their truest friends thou must loue a wicked man much more him that is godly thine enemy much more him that is Gods friend Wee ought to pray and striue to loue our neighbours as our selues Vse 3 if all would doe so it would be a golden world Euery Science hath his principles the proper principle of Christian discipline is charity And there is nothing so vsefull and profitable as Charity Chrys hom 51. ad Pop. Ant. A better good then all riches a greater good then health and light said Chrysostome Suppose ten men to loue each other as themselues and so a hundred a thousand c. None of the ten is one alone but euery one is ten Charity contracts ten into one and multiplies one into ten None of the ten can liue in want for euery one hath ten harts to care for him twenty eies to see for him twenty hands to worke for him and twenty feet to trauaile for him Neither can any of the ten be conquered for offend one and offend all c. Thus S. Chrysostome VERSE 10. Loue worketh no ill to his neighbour therefore is loue the fulfilling of the law THis verse may be referred both to the 8. and also to the 9. verse as a probation of either If to the latter end of the 8. then it containes a Syllogisme onely there is a Crypsis of the Maior Thus That which doth no hurt or worketh no ill to his neighbour fulfilleth the Law But loue doth no hurt to his neighbour Therefore is loue the fulfilling of the Law The argument is taken from the proper effect of loue If you referre it to the 9. verse then it proueth by the same argument that all the law is comprehended in the loue of our neighbour Thus To doe no ill to our neighbour is the summe of the whole Law But loue doth no ill to our neighbour Therefore loue is the summe of the Law or the whole Law is comprehended briefly in loue And then out of this is inferred according to the 8. verse that Loue is the fulfilling of the Law So in this verse are two propositions the second inferred out of the first and the first the ground of the second The first proposition Loue worketh no ill to his neighbour The arguments disposed in this proposition are the cause loue and the effect denyed doth no ill amplified by the Patient to his neighbour The affirmatiue effect doth any good but the negatiue is set downe that it may haue the better correspondence with the 9. verse where onely negatiues are repeated but the affirmatiue is included and so by a figure lesse is said and more is signified Loue not onely doth no hurt but also doth good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because this is not alwaies in the power of him that loueth he saith not doth good but not euill and in this the other necessarily to be vnderstood for as one saith well subtrahere debitum bonum est malum Caietan to subtract or not to doe the due good is euill Loue the holy loue of my neighbour proceeding from the loue of God No ill mischiefe damage hurt or sinne for in the second table euery sinne is to the hurt of our neighbour Ill is either of omission or commission and either are three-fold 1. in fact 2. in word 3. in desire 1. In fact three waies 1. either about his single person in the sixth commandement 2. or his person conioyned in the seuenth commandement 3. or his goods in the eight commandement 2. In word in the ninth commandement 3. In desire in the tenth commandement He that loueth will breake none of these either in committing or omitting The illation Therefore loue is the fulfilling of the Law What loue and what law The loue of our neighbour and the whole law or decalogue for though in proper speaking the loue of our neighbour is but the fulfilling of the second table yet the loue of God is necessarily supposed because that flowes from this and so sometime the loue of God is named alone where both are vnderstood for the necessary connection of the tables Also the Apostles brings forth the commandements of the second table rather then of the first because it is more easie for vs to discerne true obseruers of the law by the second then by the first Charity toward our neighbour is the fulfilling of the law Therefore Charity simply Therefore our loue to God is to bee demonstrated by our loue to our neighbour The doctrines are two according to the propositions in their very words The second that loue is the fulfilling of the Law is proued before verse 8. The first that loue doth no ill to his neighbour 1 Cor. 13.5 6. Charity thinketh no euill it reioyceth not in iniquity Also it is proued from the rule Ephe 5.29 No man hateth his owne flesh but cherisheth himselfe and true loue is to our neighbour as to our selues Also from the contrary To doe ill is to breake the law But loue is the fulfilling of it Non potest peccari per illam qua legis est perfectio Amb. in loc We cannot doe ill by that which is the perfection and fulfilling of the law said Ambrose The Papists from hence inferre two things that wee can keepe the law and that we are iustified by charity To the first He that loueth keepeth the law but how euen as hee loueth if he loue perfectly hee perfectly keepes the law if imperfectly then he keepeth it imperfectly But we cannot keepe it perfectly in this life which is necessary to iustification as they meane keeping Deut. 27.26 Jam. 3.2 for Cursed is euery one that continueth not in all things written in the Law and in many things we offend all We know in part onely and according to our knowledge is our loue Though in the regenerate there be a perfection of parts yet not of degrees in this life Aug. tom 7. l. de Natura et gratia contra Pola c. 70. Saint Augustine also saith thus Charitas inchoata incheata iustitia est prouecta prouecta iustitia est Charitas magna magna iustitia est Charitas perfecta perfecta iustitia est Our righteousnesse is according to our charity which is not perfect in this life To the second Perfect fulfilling of the law may iustifie But loue in the concrete is not such fulfilling but in the abstract The Apostle here propounds that which ought to be in the concrete but not that which is Perfect fulfilling is propounded to vs as a patterne to the which we ought to conforme not as
Professour against Professour who getteth thereby Not Wee but Satan but the Papists to whom wee haue giuen this staffe to smite vs with namely our Contentions Striue not for this were to sinne grieuously as we may see by the companions of strife here which are of the blackâ—st iniquities Striue not for that sheweth thee to be a carnall man 1. Cor. 3.3 yea if thou gloriest that thou beleeuest Iames 3.14 thou lyest against the truth saith Saint Iames. If thou wilt needs striue striue to do good to enter in at the straite gate to master thy corruptions c. Abhorre Enuie Vse 2 It is a diuellish sinne and commeth from hell The Diuell is called the Enuious man Matth. 13.28 hee enuied our first parents and so brought them vnder the power of death Through enuy of the Diuell came death into the world Wisd 2. vlt. saith the Author of the booke of Wisedome and Saint Iames saith That the wisdome which sheweth it selfe in strife and enuie is earthly sensuall and diuellish Iames 3.15 It is one of the torments of hell Luke 13.28 There shall be weeping and gnashing of teeth when yee shall see Abraham Isaak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out saith Christ to the Iewes now gnashing of teeth is a token of enuy It is to be hated because it is the fore-runner of blood witnesse Abel and Ioseph also whom the enuy of his brethren had murthered had not God specially hindered it witnesse our blessed Sauiour whom the Iewes deliuered for enuy Matth. 27.18 as Pilate knew very well Enuy opposeth the Prouidence of God grieuing that God should dispose of his blessings as he doth Enuy is contrary to such things which most commend a man as Mercy and Charitie It is a most vniust sinne for it is offended with nothing but that which is good and the more it is the greater is the enuy and the offence as the brighter the Sunne shineth the more are weake and sore eyes offended And it is a most iust sin Iustius Inuidia nihil est c. Horat. Cypr. serm de Liuore Prou. 14.30 because it excruciateth and gnaweth vpon the heart of him that enuieth as a moth breeding in the garment consumeth it and as rust eateth and fretteth the yron so Enuie is the rottennesse of the bones Socrates said is was serra animae a saw to torment the soule An enuious man is more vnhappie then other sinners for in other sinnes there is some pleasure though carnall in enuie nothing but griefe and torment He is doubly miserable more then other for other men are troubled onely for their owne euils the enuious man is also vexed for other mens good things It is a generall sinne raigning among Souldiers Courtiers Schollers Citizens Tradesmen Country-men among all It discouereth the enuious man to be in goodnesse farre inferiour to him which is enuied It destroyeth friendship Cleobulus Basil ser de Inuidia Greg. Mag. l. 6. Moral in fine the comfort of mans life and therefore a wise man was wont thus to aduise to take heed of the trappes of enemies and of the enuy of friends The most effectuall remedy which the Fathers haue obserued of this foule euill are the contempt of the glory of this world and of all earthly things and the loue of the glorie of God and of heauenly things For pride breedeth enuie if pride therefore were mortified enuy would vanish and hee that contemneth all earthly things cannot for them enuy his neighbour no more then we enuy a begger for his ragges or a Lazar for his sores Enuy is for things at least deemed excellent and worth the hauing by which wee thinke our neighbour aduanced and our selues disgraced And he that seeketh Gods glory and heauenly things will reioyce when God is honored in his neighbour as well as in himselfe desiring that he may be glorified in all Let vs bewaile the want of goodnesse which wee see to be in others and striue to attaine it and to imitate them VERSE 14. But put yee on the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof IN these words is the Affirmatiue part of the Exposition of Honest walking To walke honestly is to put on the Lord Iesus Christ Vnder which phrase is emphatically comprehended sobrietie temperance chastitie continencie peace loue and whatsoeuer vertue is requisite to a Christian conuersation Neither doth hee follow his former manner of speaking saying Not in rioting c. but in putting on the Lord Iesus but deliuereth this part in the manner of an Exhortation for more force In this we haue two parts First the dutie exhorted vnto in the first part of the verse Secondly an Amplification in the last But put yee on the Lord Iesus Christ. In these words is the Dutie wherein are considerable The Act Put on the Obiect The Lord Iesus Christ The Lord Iesus Christ These titles describing the second Person in the most sacred Trinitie who was annointed to be our Sauiour redeeming vs by his blood and therefore of right our Lord and Master are expounded in the Catechisme and therefore I passe them ouer here Put yee on This phrase is figuratiue wherein Christ is compared to a Vesture and our obedience to the putting of it on Christ is our Vesture two wayes as our Satisfaction and as our Sanctification as the Cause of our Saluation and as the patterne of our life Wee put him on as our satisfaction when we beleeue of which principally is that Scripture Gal. 3.27 As many as haue beene baptised into Christ haue put on Christ As our Sanctification when we follow his example resemble him and are conformable to his holy life and this is chiefly meant here though the other not excluded As it was meate and drinke to him to doe his Fathers will Iohn 4.34 so ought it to be to vs. This phrase is frequent in Paul and he is much delighted with it commending Loue and other vertues vnder such manner of speaking vnto vs as Coloss 3.12 seq For the graces of Gods Spirit will beautifie vs more and set vs forth then Iewels chaines of gold or any rich garments As all Samsons strength was in his haire so our strength is in Faith but our beautie is in holinesse and in vertue Put on Christ so put on the new man Ephes 4.24 a kinde of speaking taken from a rite or ceremony antiently euen in Saint Pauls time vsed in Baptisme Beza schol in ca. 3. ep ad Gal. v. 27. as M. Beza acknowledgeth when persons baptized by dipping or putting their bodies vnder the water did either put on new garments or their owne quasi nouis as new as he speaketh But all Antiquitie witnesseth that such garments were white so doe these verses signifie Candidus egreditur niueis exercitus vndis Atque vetus vitium purgat in amne nouo
such complements which may take vp that time which ought otherwise to be bestowed 2 The other 2. Ioh. v. 10.11 If any come to you and bring not the doctrine of Christ receiue him not into your house nor bid him God speed For he that biddeth him God speed is partaker of his euill deeds An Hereticke and stubborne maintainer of false doctrine against the foundation is not to be saluted Polycarpus meeting with Marcion the Hereticke refused to salute him and when Marcion said Cognosce nos Irenaeus aduers Haeres l. 3. c. 3. I pray you take knowledge of vs Polycarpus answered Cognosco te primogenitum Satanae I know thee for an Impe of the Diuell Wee may pray for such but we may not familiarly salute them Thus much of the generall doctrine of Salutations now of the particular persons saluted The first whom Paul saluteth are a married couple Aquila and his wife Priscilla who are described in the third and fourth verses which description as the rest following containeth a commendation of them These are here described three wayes 1 By their Names which doubtlesse are from the Romane tongue the woman being here and elsewhere called Prisca in some copies but the Romanes very vsually called women by Diminutiues as Drusilla Petronilla Domitilla Tulliola so Priscilla either noting their loue to them or the softnesse of their sexe or their lesser stature There were other of these names but after them as one Aquila who of a Heathen became a Christian and of a Christian at length a lew who translated the old Testament into Greeke and thereby much peruerted the Scriptures Also there were diuers of the name of Priscilla some vertuous but one infamous namely one of the impure prophetesses of Montanus But these are that Aquila and Priscilla of whom we reade Acts 18.2.3 by nation a Iew borne in Pontus by occupation a Tent-maker 2 By their Helpe which they afforded Paul not onely in making of Tents for Paul was of that trade but in Christ Iesus that is in preaching the Gospell of Christ not that they preached but furthered the preaching many wayes priuately as occasion was offered Act. 18.26 as by Catechizing of Apollos and by protecting of Paul as it followeth in the next verse No man is so meane Obser but hee may be and ought to be a furtherance to the preaching of the Gospell If Parents and Masters would bring vp their children and seruants in the feare of God and vnder discipline it would be a great furtherance to a Minister Also priuate men by their prayers good life and liberalitie may much set forward the Ministery of the Word 3 By their loue to Paul set downe by an infallible token of it which was that for his life they laid downe their owne neckes Greater loue can no man shew then to venture his life for his friend This is amplified by Pauls thankefulnesse and the Churches to them for it When or where or in what manner this was done is no where set downe that euer I read It is supposed to haue bin either at Corinth or at Ephesus in both which places Paul was in danger and they in his company Acts 18. and 19. There are three persons for whom we are to venture our liues Obser 1 For our Naturall parents for we receiue our liues from them 2 And most principally for the Father of the Countrey for the King or Supreme Magistrate 2. Sam. 21.17 as Abishai for Dauid for the King is more worth then ten thousand others 2. Sam. 18.3 3 For our faithfull Preachers being publike persons and such as may by their labours saue many soules Hearers owe themselues to their Pastors as Paul telleth Philemon Phil. 19. and their liues as in the example of Aquila and Priscilla They ought not then to rayle on and slaunder their Teachers neither ought they to defraud them of their due maintenance but they ought to submit to their godly admonitions Thou owest thy life to thy Teacher much more the reformation of thy wicked life at his admonition Paul giues thankes to them so doe all the Churches of the Gentiles also for Paul was the Apostle of the Gentiles and by his death they had had an vnspeakable losse We must giue thankes to God for his blessings Obser 1 also to the instruments by whose meanes God bestoweth them vpon vs. Singular examples of thankfulnesse are Dauid and Elisha the one enquiring for some of the house of Saul that hee might shew kindnesse to them for his friend Ionathans sake 2 Sam. 9.1 the other in studying how to requite the woman of Shunem 2 Kings 4.8.13 Gen. 40.23 On the other side Pharaohs Butler is an example of vnthankfulnesse though afterwards he acknowledged his fault Gen. 41.9 So is Ioash King of Iudah who vniustly caused to bee put to death the sonne of Iehoiada the high Priest which Iehoiada had saued his life and aduanced him to the kingdome For thus is it written 2 Chron. 24.22 Thus Ioash the king remembred not the kindnesse which Iehoiada had done vnto him but slew his sonne A people are bound to them who shew kindnesse to their Teacher Obser 2 VERSE 5. Likewise greet the Church which is in their house SAint Paul salutes the houshold of Aquila which he cals a Church for the priuate duties of Gods worship as prayer catechising reading the Scriptures c. performed therein and also for the good and orderly life of the family It is not like that Saint Paul meaneth the Saints which met there for the publique seruice of God by reason of the particular salutations of diuers of them following We ought so to gouerne our families that they may bee worthy to be called Churches Obser Adams house was called The face of God Gen. 4.14 And so did Abraham and Iacob Gen. 18.19 Gen. 35.2 Iosh 24.15 Psal 101. Acts 10.2 and Ioshua Dauid order their families Also Cornelius though a military man A house where there are no exercises of religion but where idlenesse lying slandering common swearing cursing are rife and where drunkennesse vncleannes and riotous liuing are ordinarily practised may bee called an assembly of Atheists a denne of theeues and lewd beasts and the Diuels chappell rather then Church of God As our bodies and soules so our families are to be consecrated to God as his holy Temples VERSE 5. Salute my welbeloued Epenetus who is the first fruits of Achaia vnto Christ EPenetus is here saluted and described three wayes 1 By his name Epenetus that is as the Greeke soundeth praise-worthy or laudable and doubtlesse his life was answerable to his name 2 By Pauls loue to him his welbeloued without doubt for his vertues 3 By his forwardnesse in Religion The first fruits of Achaia vnto Christ that is one of the first that in that countrey receiued the Gospell and gaue his name vnto Christ This is expressed by a speech alluding to the Leuiticall Law