IN this Verse beginnes the second part of Pauls answer, which is a correction: in which he shewes how that by a kind of necessity he was enforced so to write vnto them: and herein Paul sets vs a copy of a most louing, modest, courte∣ous, and ciuill manner of writing.

In it there are 2. parts: 1. an affirmation: 2. a confirmation.

The affirmation in these words, I haue written the more boldly vnto you, in some sort. where we haue, first, the fact; secondly, the manner of it.

The fact, I haue written: The manner, the more boldly in some sort.

In some sort, ex parte, 〈 in non-Latin alphabet 〉, not on the part of some; nor I haue written in part; that is, imperfectly, as Stapleton would haue it; nor in part of the Epistle; nor referring it to the words following, in part putting you in mind, as Faius; though this be very good, yet it is sufficiently there implied with a quasi; but more boldly in part, in some sort; or as wee vse, so he what boldly.

More boldly: this boldnesse is to be referred both to the seuerity and to the prolixity of his Epistle. The nice and dain∣ty stomackt Romanes could abide neither: not the first, be∣cause they were great ones; not the last, because they were learned. Neither can great ones endure plaine and sharpe re∣proofes; nor learned ones long and tedious discourses. Verbum sapienti. Our Apostle is sharpe and seuere to the Gentiles in the first Chapter: to the Iewes in the second: to Iewes and Gentiles in the 11. and 14. Chapters. And if we measure his Epistle by the due proportion of a Letter, it seemes rather a booke then a Letter.

The confirmation is in the rest of the words; wherein Paul excuseth not himselfe, as Siracides in the beginning, or the author of the Machabees in the end of his worke: but iu∣stifies and auowes his boldnesse; yet with such sweetnesse as becomes his Apostolicall brest, and is for our imitation. Bold∣nesse is confessed, not culpable, but commendable.

There are two arguments of iustification: The first taken from the persons writing, and written vnto: the second from the causes of writing.

The persons appeare in this word, Brethren: a terme much vsed by Paul, but scarce in any place more forcibly, and to purpose then in this. I am, saith Paul, your brother; the force of my loue hath extorted this both seuerity and prolixity. When friends meet, they draw out the time in discoursing, a day seemes but an houre, and in the end they are loath to part: and he is no true friend, who when he sees there is need, will not admonish his friend.

The causes are two: Finall, Efficient.

The Finall; as putting you in minde: He saith not, to teach you being ignorant; nor to correct you being disordered, but to put you in mind, being a wise and very good people. The word signifies in the double composition, a light, and secret putting in mind, as by a becke or holding vp of the finger, by which euen the diligent are admonished: which is farther allayed by a quasi, 〈 in non-Latin alphabet 〉, as it were, that the curstest among them might haue no occasion to be offended.

The efficient is his calling & duty thereby enioined; which Page  269calling, is in the last words of this verse more generally set downe, according to the grace giuen to me of God: and more particularly in the next verse.

In the generall, we haue the quality, it is a Grace: the Au∣thor, giuen of God.

Grace, that is, speciall fauour, with the gifts issuing there from, fit for the Apostolicall function. This, and these are from God: and it is as if Paul should say; By Diuine Grace I am appointed a Preacher, an Apostle, and a Teacher of the Gentiles: and you are the top of the Gentiles; * therefore I could not omit to write vnto you; more boldly it may bee you thinke; but not then is warrantable and fit, it being from God.

Ministers must faithfully and diligently performe their office, [Doctr.] 1 Cor. 4.2. It is required in Stewards that a man be found faith∣full, 1 Cor. 9.16.—Necessity is layd vpon mee, yea woe is mee if I preach not the Gospell. Read also the 4. Chapter of 2 Tim. ver. 1, 2.

A modest and ciuill writing and speaking, [Ʋse 1] exceedingly be∣comes religion: Saint Paul excelled all others herein, who, if euer any, knew 〈 in non-Latin alphabet 〉to change his voice, * and to at∣temper his style, that he might profit.

Some are so sowre and rigid, that they account ciuill and well nurtured language, dawbing with vntempered morter; and interpret that to bee zealously spoken, which is vnciuilly and rudely. But Paul teacheth and practiseth otherwise, as in that his famous Apology, in the 26. Chapter of the Acts of the Apostles, verse 25, 26, 27, 28, and 29. As also in all his Epistles. *

To this belong those instructions hee gaue Timothy, that hee should not rebuke an Elder, but intreat him as a Father, younger men as brethren, &c. Wee preuaile many times more with gentle then with rough speeches. The very beasts are tamed more with gentle stroking and coyeing, then with fierce blowes.

The best need to be put in mind, euen the Romanes, [Ʋse 2] a wise and good people.

A free horse, if you remember him with the spurre, will the more eagerly put forward. * I haue not written vnto you, (saith Saint Iohn) because you know not the truth, but because you know it. * And Saint Peter writeth, I will not bee negligent to stir you vp by putting you in remembrance of these things though you know them, and be stablished in the present truth: and againe, to stirre vp your pure mindes by putting you in remembrance. * So also Iude, verse 5.

This is profitable and safe, Phil. 3.1. A Garment double died holds the colour the surer, so decies repetita (placebunt) mane∣bunt: often teaching the same things deeply imprints them. God bids vs remember the Sabbath in the fourth Commande∣ment; Christ bids vs remember, Iohn 15.20.

We are all dull to learne that which wee should doe, and flow to doe that which wee haue learned. The sharpest knife growes blunt, and euen the best are subiest to abatements and forgetfulnesse.

Hence wee may take knowledge of two things. First, of the necessity of often preaching, if it were for no other thing then this, to put vs in minde. Philip the haughty King of Mace∣don, commanded one to cry euery morning at his chamber doore, Memento te esse mortalem, Remember that thou art a mortall man; which his Sonne Alexander the Great, though he knew, yet had almost quite forgot. For our forgetfulnesse we haue need of often preaching.

The second thing wee may hereby take knowledge of, is our corruption and reprobatenesse vnto that which is good, that we may bee humbled for it, which as it shewes it selfe in other things, so especially in our forgetfulnesse of the best things. We easily forget good things, not so things vaine and worldly.

As, if you put meale into a seiue, the finest flower with the least motion falls through, but the branne and course skuf∣flings •••••ine: So if our memories lose any thing, it is the best not the werst.

What is the reason hereof? Surely because we loue not nor delight in good things as wee doe in vaine and transitory. Did you euer know a couetous man forget where he had be∣stowed a bag of gold? and Can a Maide forget her ornaments, * or a Bride her attire? Yet we forget good lessons without num∣ber. Did we Loue these as our richest treasure, and delight in them as the beauty and ornament of our soules, we would al∣so remember these.

Be carefull to remember good things, and the rather be∣cause Satan is so busie to filch these things from vs. If thou hearest a Sermon, twenty to one, but the Diuell by inward suggestions, or outward obiects, will make thee forget it: but if thou hearest vanity, hee will neuer tempt thee to such obliuion. As a theefe breaking into a house takes not away earthen vessels, or vnprositable and cumbersome luggage, but gold or siluer, or plate, or iewels, or fine linnen; so Satan empties not our heads of vanity, and idle stuffe, but if there be a lesson of price, that he seekes for a prey.

For help of your memories, heare often, repeat often, con∣tinually practise, and alwaies pray, that you may loue and de∣light in that which is good, and that your minds and memo∣ries may be sanctified to retaine it: which God grant.

The ministery of the word is a Grace: It was to Paul, [Ʋse 3] of which see my exposition vpon Rom. 12.3. It is also to vs: in respect of our selues, and of our hearers.

1 We are graced by it, being hereby Christs embassadours, * and labourers together with God in the saluation of men.

2 And it is a great grace and fauour to you, that wee are enabled with gifts to reueale vnto you the Gospell of Iesus Christ: not for our owne sakes doth God thus gift vs, but for yours; See that you profit by vs.

Among many, [Ʋse 4] there are two things required in a Mini∣ster in this place; Diligence, and boldnesse. Hee of all other men must not be idle; but either preaching, or studying or praying, &c. alwayes in preparation, or execution, publike, or priuate, till he be translated. As a shepheard or husband∣man neuer wants worke, as plowing, and sowing, and rea∣ping, and then plowing againe, and so from yeere to yeere. Page  272So yee are Christs flocke, yee are Gods husbandry, we must diligently, teach you, and rather then wee should haue no∣thing to do, put you in minde of the things you haue learned. But why doth God require so of vs, that wee may not haue our liberty nor take our ease? euen that you may thriue and grow fruitfull. Be answerable therefore to our paines, or you are nigh vnto cursing. *

He must haue also audacity. When Iethro aduised Moses for the choise of Iudges and Iustices in Israel; the first thing he required in such, was, that they should be men of courage: this also is requisite in a Minister, not to be afraid, to tell an Ahab or a Herod, if there were such, and wee saw cause, of their faults. Paul also desires the Ephesians to pray for him that he may boldly vtter the Gospell. * By vertue of our calling we dare tell blasphemers and drunkards, &c. of their sinnes. If you dare offend God, we dare reprehend you. Ah my bre∣thren these times require bold Preachers: for sinne is growne impudent: It is rare, to make euill men, afraid, ashamed of their doings.

It is our part to instruct the ignorant, to confirme the weak, to comfort the troubled conscience, to terrifie the rebellious, to preach mercy to the penitent, to thunder out iudgements against the impenitent: to commend the good, to reproue the bad; to encourage the zealous, to put in minde the negligent and forgetfull: and it is your duty meekely to heare and readi∣ly to reforme, that you may be blessed. Amen.