A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.

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 enu∣meration of the particular commandements in the Law, which are comprehended in the precept of loue.

Loue is all the Commandements: Therefore hee that lo∣ueth, 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 re∣quires Honoring of Parents. Some answer, that Paul rec∣kons 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 con∣trary to Charitie: and also that Commandement is compre∣hended

in these words: and if there be any other Commande∣ment.

2 The seuenth Commandement forbidding adultery, is put before the sixt, forbidding murder.

The reason is 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, 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, as Orators in their Epilogue repeate the generall heads.

So that, that which the Philosophers affirmed of Iustice, is true of loue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 stran∣gers; Proximus non sanguinis propinquitate, sed rationis societa∣te pensandus est, &c. saith Augustine, Neighbourhood is to be esteemed, not by the neerenesse of blood, but by the so∣cietie of Reason.

Hierome brings the blessed Angels within this order of Neighbourhood; and indeed Charitie is as large as heauen and earth.

The Schoolemen make euen the Diuels and damned, 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 a∣mici, as part of the things or substance belonging to our friend, that they be preserued and still exist, that Gods Iu∣stice 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, 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 chan∣ging.

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 vn∣to 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 re∣gard of the effect, in outward things I may at some time pre∣fer 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; [Ʋse 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 fulfil∣ling 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 ano∣ther, 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. [Ʋse 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, 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. 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 the sicknesse.

3 They which loue dissemblingly, 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 ne∣uer 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: [Ʋse 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. 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.

Notes

• Pet. Martyr.
• Faius in loc.
• Ambros. August. epist. 29. ad Hieron.
• Aug. epist. 52.
• Hieron. in epist. ad Gal.
• Valent. tom. 3. Disp. 3. quaest. 3. punct. 1.
• Luke 6.31. Mat. 7.12.
• Aug. in princ. lib. de Ciuit. Dei.
• Consule Zanch. in explic ca. 2. ep. 1. Ioh.
• Aug. ep. 54.
• Chrys. hom. 51. ad Pop. Ant.