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. 16. Let not then your good be euill spoken of.

IN this Verse is another Argument to disswade from scan∣dall, from the pernicious effect thereof: which is the defa∣mation of our good.

That which makes our good to be euill spoken of is not to be done. But giuing offence makes our good to be euill spoken of. Therefore, &c.

The Argument is set downe in the forme of a prohibition: where wee haue the thing prohibited, and the amplifica∣tion.

The thing prohibited is the causing of our good to be euill spoken of. Where is the euill action prohibited, and the ob∣iect of such action. The euill action, speaking euill: the ob∣iect, good.

Be euill spoken of, or blasphemed, according to the sound of the Greek word, which is now familiar with vs in our tongue.

Blasphemy is a speech hurting anothers good name. The

vse of Diuines hath obtained by custome of speaking, that it is taken for euill speaking against God, or persons and things which are nearly conioyned to God, as his Word and his Saints.

Now blasphemy against God is, when it is affirmed, that that is in him which is not in him: or that not to be in him which is in him. And so of his word and ordinances.

And this is, eyther of the minde, or of the tongue, or of the life: for sinne is a kinde of blasphemy, because hee that sin∣neth, signifieth thereby that he thinkes not well of God; and therefore for such cause we call common swearing blasphe∣ming, because such a one seemeth to haue a base opinion of God, that he dares so to transgresse.

The blasphemy of the minde is, when wee doe conceiue amisse of God, according to the former description of blas∣phemie.

The blasphemy of the tongue, when wee speake in such manner.

And both these are committed, eyther enuntiatiuè, or op∣tatiuè: by the way of simple enunciation, or wishing: as to say there is no God, or to wish there were no God: to say God is not iust, or to wish that hee were not iust: so to say there is no day of iudgement, or to wish there were no such day to come: so of the Word, to affirme there was neuer mer∣ry world since there was so much preaching, or to wish there were no preaching.

And that of the tongue may be committed, eyther actu sig∣nato, expresly vttering such things, or actu exercito, couertly signifying so much, as when one speaketh that which is true of God or his word, but in a contemning, and diriding, and scoffing manner.

Good: Translated before, Commodity. Some say faith, piety, and the hope of eternall life. Some Doctrina dominica, the Lords doctrine. Hierome saith, our liberty. Some the Gospell. Oleuian very well obserueth by good to be meant the kingdome of grace, as it followeth in the next verse: so that I thinke by good here to be meant in generall the Gospell, in particular the right of our Christian liberty, which is a no∣table

part thereof, and which is taught therein.

This good which he speaks of is set forth by this possessiue your. And herein is the other part of the prohibition com∣prehended, which is the amplification from the persons; which may be considered to be twofold.

First, to whom he giues this prohibition. S. Ambrose saith to the weake; Blasphematur bonum, cum dubitatur de Dei crea∣tura: Our good is blasphemed when we doubt of the crea∣ture. He meanes of meat, which was the fault of the weake.

And surely it is meant to both, though principally to the strong; yet the weake not to be excluded: for they haue no more liberty to obiect the good to blasphemy then the strong. And doubtlesse it was euill spoken of as well by the nice curiosi∣ty and rash iudgement of the weake, as by the despising of the strong. And therefore the Commentaries ascribed to Hierom, Blasphematur si propter talia contendimus: It is blasphemed, if we striue about such things; applying it to both.

Secondly, the persons who should speake ill of our good. Those without, saith Chrysostome: the weake, saith Martyr. I thinke it may be meant of both, or of any whosoeuer.

Euery Christian ought to be carefull that he cause not the Go∣spell of the Kingdome, [Doctr.] and our Christian liberty a part of the same, to be euill spoken of. 1 Tim. 6.1. Seruants must so behaue them∣selues, that the name of God, and his doctrine, be not blasphemed. Which also is to be vnderstood of all. So 1 Pet. 2.12. and 1 Cor. 10.29. Why is my liberty iudged of another mans consci∣ence? and verse 30. Why am I euill spoken of for that for which I giue thankes.

In the generall the Gospell is our good, [Ʋse 1] a rich Commodity, though many be not sensible of it.

If it were not our great good the Papists and the rest of the world would not so enuy vs for it as they doe, and seeke to get it from vs.

To haue a house well built, well watered, well woodded, and in a good aire, a great good: but whats all this without the Gospell? vnlesse we haue the Heauenly dew, the Manna and Quailes, to fall euery day about our Tents?

Liberty also a great good, to haue a Patent for trading in

woll, in wines, in spices, &c. matters of much good; and greatly esteemed.

But who is able to value the good of our Christian liberty euen in this; that we may with a free conscience ioyne with the people of God in the word and Sacraments, and vse the good creatures of God? what benefit to be compared to a quiet conscience?

They are surely vngratefull to the blood of Christ, who in such things lay bands and fetters vpon themselues, in which Christ hath purchased them freedome; as in apparell, diet, recreation, and such like.

But chiefely they are herein guilty which place a part of Gods worship, in the vsing or abstayning from certaine ha∣bits, or gestures in the Diuine seruice: which is a sinne against the second Commandement, and a will worship.

But doth not the Magistrate and the Church enioyne a certaine habit, [Obiect.] and gesture in the administration of Holy things?

Yes, but not as a necessary worship of God, [Answ.] but as a comely rite and ceremony, to be changed when it seemeth vnto them to be requisite so to doe.

Here are to bee reproued both the strong and the weake, [Ʋse 2] who by their contentions about indifferent things, cause the whole profession of the Gospell to be euill spoken of.

The strong because they will yeeld nothing to the weake, nor forbeare the vse of their liberty to giue them any satisfa∣ction.

The weake because they are so ready to censure and speake euill of the strong, who do nothing but that which in it selfe is lawfull to bee done: and also because in some things they resist authority, and gouernment.

And thus, as in Rome in those dayes, so in our dayes, part∣ly through the indiscretion of the strong, and partly through the peeuish obstinacy of the weake, there are great contentions: whereby the mindes of beleeuers are distracted: discipline is dissolued; the licentiousnesse of the multitude is confirmed, who thinke that the word and Sacraments are not things so sacred and of such reuerence and necessity, because such which

would bee accounted the top of profession, refuse them for a vesture or gesture.

And hence prophane people account all profession to bee curiosity, and the preaching of the Gospell to bee the cause of contention, and while wee contend about such things, they laugh all religion to scorne.

Let the strong gratifie the weake in abstaining from their liberty in such things which are in their power: and let the weake, because nothing is imposed vpon their consciences, suffer themselues to be perswaded to conformity and vniformi∣ty, that so we may redeeme the Gospell, and our liberty from contempt.

All are to be admonished to haue a speciall regard to our good, [Ʋse 3] that it be not blasphemed by our euill liues.

If by our drunkennesse, whoredome, &c. wee cause the Gospell to be ill spoken of, God will seuerely punish it, as hee did in Dauid.

If wee which should shine as lights, bee turned into dark∣nesse; if wee who by our conuersation should winne others to the Gospell, cause them to abhorre it, how shall we escape?

To sinne ignorantly, is damnable; but for him, which pro∣fesseth knowledge, to erre in that which hee doth professe, is abominable.

The Church hath neuer sustained more damage then from her owne children. S. Bernard alledging in a Sermon the words of Ezechias, In pace amaritudo mea amarissima, that is, according to that letter, In peace is my bitternesse most bitter, saith thus;

Many waies hath the Diuell hurt the Church, but neuer more then now. Ecclesiam incipientem por tyrannos, proficien∣tem per haereticos, iam laetam et florentem per motus illicitos, hee hurt the Church when she began, by Tyrants; when she had well profited and proceeded, by Hereticks, (and Schisma∣ticks;) and now she florisheth, by the vnlawfull motions and inordinate liues of wicked men: Fuit amara in persecutione Tyrannorum, amarior in versutia Haereticorum, amarissima in prauitate filiorum. She was bitter vnder the persecution of

Tyrants, more bitter by the subtilty of the Hereticks, and most bitter by the prauity of her owne children.

Wisedome is iustified of her children; let vs not eate out the bowels of our Mother the Church of England, by our con∣tentions and profanenesse; but iustifie her, and adorne and grace her, and the Gospell which she holdeth forth vnto vs, by our peace and piety, Amen.

Notes

• Greg. de Valen. tom. 3. cō. Theol. Disp. 1. Q. 13. puncto 1.
• Chrysost. Ambr.
• Ambr. in locum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Esay 38.17.
• Bernh. in ser ad pastores in Synod.