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.

A PLAINE EXPOSITION VP∣ON THE FIFTEENTH CHAP∣TER OF THE EPISTLE OF Saint PAVL to the Romanes.

IN the thirteene first verses of this Chapter, is the third part of the Explication of the Admonition de∣liuered in the first verse of the four∣teenth Chapter.

This third part is a Repetition of the said Admonition, whetted on with new Arguments, and so tempered with Apostolicall sweet∣nesse accustomed, that it might be the more effectuall, as no doubt it was, to reconcile the minds of the strong and weake among them, and to reduce them to concord and vnity, which is the summe.

The Method is this: In the first verse there is a generall Admonition; in the rest a Confirmation by diuers reasons.

VERSE 1. Wee then that are strong, ought to beare the infirmi∣ties of the weake, and not to please our selues.

THis Admonition I call Generall, because it not only con∣cerneth the strong and weake in the Particular of Chri∣stian Liberty, but comprehendeth the dutie of all strong, to all weake ones.

In it we may consider the Summe of the Admonition; and the Amplification.

The summe is, that the strong must beare the infirmities of the weake, and not please themselues.

In this, are the Dutie, and the Persons.

The Dutie set downe Affirmatiuely, To beare the infir∣mities of the weake; and Negatiuely, not to please themselues.

The Persons are two: First, which ought to performe this duty, and beare: secondly, which must be borne with∣all; The strong must beare with the weake.

Strong: There are some strong in their owne opinions, strong in errors, but this is weaknesse: Esay reporteth of some who haue great strength to poure in wine and strong drinke; but this is wickednesse: But here strong is taken in a good sense: strong in faith, in knowledge, in grace, who haue receiued a greater measure of any good gifts, naturall or spirituall, then others.

Weake: These are opposed to the strong; and are such which haue but a little faith, knowledge, vnderstanding to iudge of matters in question, which medling with controuer∣sies are easily drawne away, which ouershoot themselues in rash iudgement; such of whom Paul speaketh, 1. Cor. 3.2. and Heb. 5.13. Babes that had need of milke; such as haue small power to withstand temptations, and to subdue rebellious affections, generally such as are weake in body or minde.

To beare with the infirmities of the weake: That is, to beare at their hands, their rash censures, their inconsiderate carri∣age, till they may be better instructed, and grow stronger, as a father with his childe, or a man with his sicke friend, not to disdaine him, and laugh him to scorne for his weaknesse.

Not to please themselues: That is, not to giue themselues only satisfaction, but to endure something, though displea∣sant, that we may doe our brethren good.

The Amplification is from diuers circumstances.

1 From the person of Paul: Wee, not only Apostles or Ministers, as some would put off this duty only to them, but in generall, we that are strong, whosoeuer: nor doth he speake ambitiously; he might truely put himselfe in the number of the strong; for who so strong as Paul? But hee saith, Wee, putting himselfe among the rest as an Example.

2 From a Debt or Duty, wee ought: Wee vse to say that Must is for God and the King: God requireth it as a debt to bee paid. Wee ought, hee saith not, It were good, or con∣uenient that yee did beare, &c. But, wee ought, not lea∣uing it at our choise, but imposing a necessitie of perfor∣mance.

3 From the Cause of this duty; because strong: God gi∣ueth to some more strength then to other for this cause, that they may beare with the weaker, as riches to some, that they may releeue the poorer, &c. so the bones in the body beare vp the weake flesh, and the principall pillars in a building, the weaker parts thereof, and the Nurse her little childe.

4 From a figuratiue setting downe of the Affirmatiue part of the Duty, must beare: a metaphor taken from Por∣ters, which carry other mens burthens, and as by the Por∣ters strength and paines, the owner of such burden is eased, so must the strong so beare the infirmities of the weake, that they may ridde them of them: they must tollere, take them vp, and take them away, the end of the action being here implyed.

5 From a figuratiue description, of the ignorance, rash iudgement, &c. of the weake: they are called infirmities, sicknesses, diseases: as wee beare with the wayward∣nesse of a sicke man, so wee ought with weake Chri∣stians.

6 From an Opposition of the cause of the contrarie; Not to please our selues: for the cause why wee beare not with infirmities of our brethren, is, because wee are loath to bee troubled, wee loue our owne ease, more then their good; wee onely seeke to please and content our selues.

The stronger must beare with, [Doctr.] and tolerate them which are weake. Galath. 6.2. Beare yee one anothers burthen, as ignorance, hastinesse, &c. 1. Thess. 5.14. Support the weake.

The strong are to bee admonished to vse indulgence to∣ward the weake: [Ʋse 1] not presently to cast them out for their weaknesse: they may be strong: thou also thy selfe wert weak. Burthens are troublesome, I confesse; but charitie will make

it easie. God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did suffer, and beare with the manners of the Israelites fortie yeares in the Wildernesse. How did Christ many times beare the rudenesse of his A∣postles! nay he hath in our roome borne that insupportable burden of our sinnes, and wholly eased vs of them; wee then at his commandement ought to beare the infirmities of our brethren.

Let the husband beare with the wife, who is the weaker vessell; let the wise beare with the vnwise, &c.

Doth thy brother erre in opinion? Beare with him a∣while, if hee be not obstinate, and instruct him; the lear∣nedest haue had their errours; in this life wee know but in part.

Doth he erre in life and manners? Beare with him, and seeke his amendment; the holiest man that euer was, Christ only excepted, had his faults, wherewith he was blemished.

Wee all haue our infirmities: Though wee may be strong in one thing, yet wee may bee weake in another: some are hastie, some are worldly, some are suspitious, euery one hath some fault or other; wee must of necessitie beare one with another.

Let the yong man beare with the forwardnesse of age; let old men beare with the indiscretion of greene youth.

Beare thou with my hastinesse, that I may beare with thy pride, &c. this is the way of concord and loue.

We are all trauailing to heauen, if any saint or fall sicke by the way, let vs which are strong and in health, beare, and helpe, that he may keepe company with the rest.

Hee that is bound to succour his enemies fainting beast, is much more bound to releeue his brothers weake and sin∣full soule.

What must I beare? [Vse 2] my brothers infirmities; not the blas∣phemie, whoredome, drunkennesse, &c. of filthy beasts; let the impudence and insolence of such abominable wretches be repressed by iust seueritie.

Art thou ignorant? [Ʋse 3] doest thou erre in opinion? art thou rash in iudgement? rude in speech? then art thou sicke and weake.

Art thou weake? then art thou burthensome to thy Tea∣cher, to thy brethren, to the Church which beareth thy infir∣mities, and thou hast cause to loue them therefore.

Art thou weake? then carry thy selfe according to thy con∣dition; It is the fault of the weake, and a great sicknesse of their mind, to take vpon them the parts of the strong: viz. to de∣termine things doubtfull; to reade the bookes of aduersaries; to consure their brethren, &c. Ah, how vnsufficient are they vnto such things! So sometimes a sicke man longs for that which the stomacke of a strong man can hardly digest. Are blind men fit to iudge of colours? or sicke men to fight with enemies?

Let euery man weigh and examine himselfe, —Quid valeant humeri, quid ferre recusent:

what hee is able to doe, and what is fit for his strength: as we seek to recouer out of bodily sicknesse, so out of our infir∣mities of the mind: Let vs amend our ignorance and errour, that wee may bee in malice children, but in vnderstanding men.

VERSE 2. Let euery one of vs please his neighbour for his good to edification.

IN this Verse is a Reason of the Admonition, specially ap∣plied to the Negatiue part of it, Not to please our selues; and set downe by way of Antithesis; Let euery one of vs please his neighbour.

The Reason is taken from the end: thus,

That which makes to the good and edification of our neighbour, is to be done: But to please our neighbour, and not our selues, makes to his good and edification. Therefore we ought not to please our selues, but our neighbour.

This being to be vnderstood in such cases, where both could not be pleased, as in the point of difference about meats and dayes at Rome.

This is set downe by way of precept; where is the duty;

To please our neighbour: and the Amplification.

Please: that is, to condescend vnto, to accommodate our selues vnto, to gratifie, to behaue our selues so that we may be accepted, and if it be an indifferent thing, out of a Chri∣stian indulgence, to abstaine.

The Amplification is double.

First, from the persons, which must please, which must be pleased.

Euery one must please: and it is significantly expressed; Euery one of vs, which are strong. Poore men please rich men; and meane men the mighty, &c. this is easie to bee obtained: but here the rich must please the poore; the learned such as are vnlearned, &c. this is hard, because we thinke that it is a falling from our selues to yeeld to our inferiours, and to giue them content, and to please them. Here the perfectest and strongest not exempted.

Hee that must be pleased, is our neighbour; though the meanest.

The second Amplification is from a limitation; for his good to edification.

For his good edification, some say, because there is an euill edification, edificacio ad delictum, of which 1 Cor. 8.10.

But seuerally they more effectually teach: and then ap∣point duo grana salis, two graines of salt to season the duty of pleasing our neighbour, the first on the part of the matter; that it must be good, or at the least, not euill, and referred to that which is good: the second in regard of the vtility; that it may profit to edification. For all things which are good and lawfull edifie not: 1 Cor. 10.23.

Or, for good, that is, our neighbours good, as is well ex∣pressed in his Maiesties translation: and this good expoun∣ded, to edification of our neighbour; of the Church, saith one, and the stablishing of the peace thereof, and to the conserua∣tion of the weake.

Euery man must seeke the good of his neighbour. [Doctr.] 1 Cor. 10.24. Let no man seeke his owne, but euery man anothers wealth: of the which Paul is an example, in the same Chapter, vers. 33. Euen as I please all men in all things, not seeking mine owne profit,

but the profit of many that they may be saued. 1 Cor. 13.5. Loue seeketh not her owne.

To edifie our neighbours is and ought to be one of the chiefe ends of our actions: carry thy selfe so, [Ʋse 1] that thy weake brother may the more esteeme thee, that thou maist haue aduantage to doe him good, and that hee may admit of thy counsell.

He that is weake will speake and doe many things absurd, and offensiue: thou must as a Physitian handle him gently, as thou wouldest a sicke man, that he may receiue thy admo∣nition.

Thou must so please him that he may be saued: we gently stroke our horses that they may be the more handsome and vsefull, much more are we to please our neighbours, that we may liue the more comfortably and peaceably with them, and that they may become more obedient to God.

This is hard vnlesse we deny our selues: hee will neuer please his Ruler, his Minister, his weake brother, his neigh∣bour, who trusteth in his owne wit, and hunteth after glory.

If thou be weake, [Vse 2] learne wherein thou shouldest desire to be pleased; namely for thy good and edification: not that thy weakenesse should so farre be tendered, till thou grow obsti∣nate and stubborne; this were to destroy, not to edifie,

A louing Father yeelds to please his child in many things, but not to giue him a knife, or that which may hurt him.

It were a vaine thing to please the Iewes, Papists, Brow∣nists, in their desires, for this were not for their good.

The Ciuill Supreme Magistrate, and the Church, may yeeld to many among vs, and please them, in giuing them liberty to sit at the receiuing of the holy Sacrament; but this were a way to make them more troublesome; and if they held a necessity of sitting, not at all is it to be granted vnto them.

The Prince may please his people, but not in suffering them to violate the lawes: The Pastor must please his flock, but not to suffer them to arrogate power to themselues, to make innouations in the house of God.

Please not thy neighbour in that which is euill: [Ʋse 3] Some man would be pleased if thou wilt drinke with him, as a beast; or forsweare thy selfe for him, like a Diuell, &c. but if thou shalt please men in such things, thou wert not the seruant of Christ. If men will be pleased with that which is good, please them on Gods name; but if they will not be pleased, vnlesse thou doe euill; displease them, and please God.

Some would bee pleased exceedingly, if their Minister would not preach, and so sharply reproue sinne; but wee must reproue sinne, though we displease.

It is a signe of a very ill mind, not to be pleased with good, but with euill; as it is a signe of a very ill affected stomacke, to preferre the eating of coles before wholesome meat.

If thou beest humble, sober, godly, thou shalt please God and man.

VERSE 3. For euen Christ pleased not himselfe, but, as it is written, The reproaches of them which reproached thee, fell on me.

IN this Verse is another Argument prouing that we should not please our selues, and it is richly amplified in the ver∣ses following.

It is taken from example: Longum iter per praecepta, breue & efficax per exempla, said a Philosopher: A compendious way to vertue, is to obserue and follow good example: and therefore Paul vrgeth the precept with example, yea, with the best example of all others, euen of Christ; Christ pleased not himselfe; therefore nor we must.

Or thus:

• Whatsoeuer is written of Christ (in regard of his mo∣rall obedience) we must follow.
• But it is written that he pleased not himselfe:

Therefore.

The maior is proued in the fourth verse. The minor is in this.

The Conclusion in the seuenth verse.

In this verse we haue two things: The Proposition of the Example, and the Proofe of it.

The Proposition in these words: Christ pleased not him∣selfe, but.

The Proofe, from a written testimonie, in the rest.

In the Proposition, are; The person from whom the Ex∣ample is drawne, which is Christ, and the Illustration of the person; first from a particle of speciall note, whereby hee is accented: Euen Christ. Secondly, from dissentany effects; He pleased not himselfe, but vs, or others.

Euen Christ: The liuely and only absolute patterne of all vertue, in whom we neuer want matter of imitation. All o∣thers are to be followed, with this restraint, si rectè praecesse∣rint, if they haue gone aright. And therefore Paul propoun∣deth his example to the Corinthians, with this clause; as I am of Christ: and to the Philippians, he propoundeth him∣selfe and others, as Types and Copies, not as Prototypes and Principalls, for so only is Christ.

Pleased not himselfe: not that hee was displeased in taking vpon him, and working our Redemption; for he most wil∣lingly vndertooke it, and was straitned and grieued till it was finished. But he sought not his owne ease, or the content and satisfaction of the inclination of Nature, which abhorreth paine and the destruction of it selfe. He tooke such a course which demonstrated, that he sought therein our good more then his owne ease or pleasure.

But; here is an Elipsis of some thing, which is supplied thus; but vs, or but others: and it is an elegant bringing in of the proofe, where in stead of the other Dissentany, the probation is inferred.

It is written, The reproches of them which reproched thee, fell on mee.

This testimony is taken out of Psal. 69.9. the first part of the verse, The zeale of thine house hath eaten me vp, is applied to our Sauiour by his Disciples, Ioh. 2.17. the other part here by Paul: in the first he sheweth his zeale to God; in the second his loue to vs: for hee grieuously tooke the sinnes of men a∣gainst his Father; and translated the sinnes of the Elect vpon

himselfe, and expiated them: His owne selfe bare our sinnes in his body on the tree.

By reproches he meaneth the sinnes of the Elect, by a Sy∣nechdoche, one outragious kinde being put for all; and indeed all sinne is a kind of reproch and despite to God.

Here also is another figure, the cause being put for the ef∣fect, sinne for the punishment of it.

Fell on mee, as a most heauie burthen, vnto which no strength was sufficient but Christs.

Christ was not in all his life and death indulgent to himselfe, [Doctr.] pleasing himselfe, but he pleased vs. 1. Cor. 11.1. Bee yee fol∣lowers of me, euen as I also am of Christ: which words depend vpon the last verse of the tenth Chapter, where Paul decla∣red that he pleased not himselfe; as Christ sought not his owne glory, Ioh. 8.50. so nor to please himselfe.

Hence we are to be admonished, [Vse 1] to beare with the infir∣mities of our neighbours: Christ was without sinne or any defect, and needed not that any should beare with him; wee need our selues to be borne withall: Christ bore the abomi∣nable sinnes of his enemies, we the infirmities of our neighbours; Christ was not obliged by precept to haue done it, but we are; therefore if he did so much for vs, freely of his owne accord, we are to doe so small a thing for our brethren at his commande∣ment: otherwise the reproofe of the vnmercifull seruant will lye vpon vs: I forgaue thee ten thousand Talents, shouldest not thou haue had compassion on thy fellow seruant, and haue forgiuen him an hundred pence?

He that will liue godly, [Ʋse 2] must follow the example of our Sauiour Christ; as Gideon bade his souldiers, looke on him, and doe likewise: so Christ prouoketh vs to his example, and also the Apostles; as Peter, 1. Pet. 2.21. and Paul in many places, for many particular duties: for Forgiuenesse, Ephe. 4.32. for Loue, Ephes. 5.2. for Humility, Philip. 2.5. for Beneficence, 2. Cor. 8.9. for the Profession of faith, 1. Tim. 6.13. for Fidelity, Hebr. 3.2. &c.

Examine thy selfe whether thou be conformable to his ex∣ample; if not, then art thou so farre wicked, as thou followest not his steppes.

He was peaceable, obedient to Magistrates, frequent in prayer; if thou beest contrary, neither art thou holy, nor be∣longing to his discipline.

Christ was a patterne of temperance, sobriety, &c. The drunkard then, of all other, is one, who liueth most contra∣rie to our Sauiour Christ.

No maruell, if the Heathen were notoriously guilty of whoredome, drunkennesse, &c. for such things are spoken of their gods: but our God, he is holy; our Master most in∣nocent, a Lambe without spot, wholly pure, and without all sin; like whom we must liue here, if we would liue like him here∣after.

When then thou shalt be tempted to drunkennesse, or any other sinne, say as Vriah did; My Lord, and the people of my Lord, liue soberly, chastly, &c. and shall I commit such things? As the Lord liueth, I will not doe this thing.

Let the loue of Christ to vs, [Ʋse 3] constraine vs to loue and o∣bey him.

Christ tooke vpon him our sinnes, and dyed vnder the burthen for vs. He sought not his owne pleasure, but our good: let not vs seeke to please our selues, but him.

What should haue become of Manasses, Dauid, Mary Magdalen, Peter? Yea what should haue become of vs all, if he had sought to ease and please himselfe? Yea if he should not beare with vs euery day.

Let nothing draw thee from his obedience, whom no∣thing could draw from effecting thy good.

If most vnspeakable torments, most bitter death, most shamefull reproches, could haue done it, hee had neuer re∣deemed thee.

If counsell, euen Peters counsell could haue preuailed, he had pleased himselfe, to our eternall displeasure: But he ouer∣came all impediments, to please and profit thee, though to his infinite paine; so doe thou, to please and obey him, though it should cost thee ten thousand liues.

Sinnes are reproches against God, to commit drunkennesse, [Ʋse 4] whoredome, to blaspheme, lye, slander, is to reuile the most High.

Hee that curseth and reuileth his Parents, is worthy of death; much more if the Creature shall reproach his Creator.

God accounteth himselfe honored, when wee obey him, and dishonored by our rebellions: remember what is writ∣ten, and reproch him not. The Lord saith, Them that honor me, I will honor, and they that despise me, shall be lightly esteemed.

VERSE 4. For whatsoeuer things were written aforetime, were written for our learning, that we throughpati∣ence, and comfort of the Scriptures, might haue hope.

THe first Proposition of the Argument, vers. 3. was this: Whatsoeuer is written of Christ we must follow. This is here proued by an argument taken from the end of the Scriptures, they are written for our learning.

It seemeth to be inferred by a Prolepsis; It is written that Christ pleased not himselfe: some might say, what is that to vs? Much saith Paul; For, whatsoeuer is written aforetime, is written for our learning. That of Christ is written afore.

Therefore &c.

Here are two things deliuered of the Scriptures, making for the commendation of them: Their end, which is Doctrine; Their vse, which is Hope; which Hope, is set forth by the meanes whereby it is nourished; Patience and Consolation, which are noted by their Instrument whereby they are wrought, the Scriptures.

Whatsoeuer things are written aforetime: This notifieth the old Testament which was then onely written, and is to be applied to the New also; for there is the same end of both, which is Christ.

Learning: that is, heauenly learning: For other matters, as the Art of Nauigation, Husbandry, &c. may be learned by other writings; but, to know God aright, to vnderstand his prouidence, the Redemption of man by Christ, &c. by no booke to be attained, but onely by the Scriptures.

There is a great booke which sheweth vs the Inuisible things of God, which is the Booke of the Creatures: but the

Scripture onely able to make vs wise in such things to salua∣tion.

That we might haue hope, through patience and comfort of the Scriptures. Hope is the certaine expectation of eter∣nall life to be giuen freely for Christ, the daughter of faith, yet being as ancient as the mother. Faith beleeues, hope expects.

Patience is a voluntary suffering of things grieuous, for piety sake.

Comfort is better felt then by words declared; yet you may say that it is a sweet effect of our Iustification, vpon the affections, whereby we re••oyce in the promises of God.

Some reade exhortation, because the Greeke word signi∣fies both, and M. B••za doth not much disallow it; but it cannot bee so taken here, for the resuming of both these in the next verse, The God of patience and consolation; for I re∣member not that God is any where called the God of exhor∣tation.

Patience and comfort: though they beget not hope, yet they are as the two brests which nourish and confirme it.

Iob said, Though hee slay me I will trust in him: and againe, All the dayes of my appointed time will I wait, till my change come. His patience, and the comfort he felt, sustained him in this hope.

Of the Scriptures: Scripture is a Latine word, and signi∣fies writing: now the bookes of the Old and New Testament are called the Scriptures or writings, in regard of their excel∣lency; as onely worthy to bee written: Scriptures, with this addition, Holy.

So we call the Scriptures in one volume, the Bible; which is a Greekish word, as if wee should say, The Bible, be∣cause as Dauid said of Goliahs sword, there is none to that, so we may say of this Booke: a Caedar in Lebanon not more exceeding the lowliest shrub, then this all other bookes. As the gold and siluer, and raiment of the Israelites comming out of Aegypt was nothing comparable to the riches of Ieru∣salem in the dayes of Salomon: so neither the learning of all prophane writings, with the holy Scriptures, as saith Saint Augustine; For, saith he, Quicquid homo extra didicerit, &c.

Whatsoeuer a man learnes in other bookes, if it be ill, it is in the Bible condemned, if it be good it is there to be found; and ouer and aboue, there are things of exceeding profit to bee found, which we shall meet with in no other booke.

These holy Scriptures worke patience and consol••tion: that patience and comfort which is gotten elsewhere, will faile in the time of need.

The Scriptures were written for our edification in learning, [Doctr.] and hope, by patience and comfort. Psal. 19 7.8.9.10.11. where the effects of the law, or Scriptures of the old Testament are set downe to bee most soueraigne and wholesome; much more now in the addition of the New Testament: Rom. 4.23. 1 Cor. 10.11. Ioh. 20.31. 2 Tim. 3.15.16.17.

The Scriptures are most excellent. [Vse 1]

1 In regard of their Author which is God; but this is not in our Text.

2 In regard of their Contents, which is the heauenly Do∣ctrine, whereby the wounded and dead conscience is com∣forted and reuiued.

3 In regard of their perfection; there is no errour in them; there is nothing idle or superfluous: for whatsoeuer is written, (as Paul here (and elsewhere, all Scripture) is exceeding pro∣fitable to learning and hope.

We reade the ancient Fathers with singular comfort, but in them as in all moderne writers, there is something, if not erroneous a, yet that might bee spared; but this Booke, the whole and euery part of it is profitable, vsefull, and necessary; and this onely hath this priuiledge, as S. Augustine twice in one Epistle acknowledgeth b, and elsewhere c.

Quaeuis bracteola d, 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, syl∣lable, accent, point, is full of sense, said S. Hierome e.

The Anabaptists are here confuted, [Ʋse 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 di∣scerne 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, it was need∣full for me to write.

The Scripture is necessary for all, [Vse 3] for learned and vnlear∣ned, for old and young, if they desire knowledge, comfort, and hope.

Quae nullis animis, nullis non congruit annis, Lacte rigans paruos, pane cibans validos.

Saint Augustine saith, His praua corriguntur, parua nutri∣untur, & 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 health∣full in grace, here is the salt, which will keepe thee from pu∣trifying 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 Cordi∣als, 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, [Ʋse 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, dam∣neth 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 argu∣ments? no, they are too much heat in the controuersie to heare reason.

To this Paul may be supposed to answer; that which cor∣ruption 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, 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 Conso∣lation: 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 a∣bundant 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 com∣mandement, which seemeth to be fittest for this place, be∣cause of the Argument of Christs example, of which this prayer is an illustration, and because this implyeth the o∣ther.

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, one minde: the Outward, one mouth, that is, Quando vnus & idem sensus & sermo per diuersorum or a proce∣dit; When one and the same meaning, and speech, procee∣deth 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 him∣selfe, 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 pray∣eth 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 iudge∣ment, Phil. 3.16. and the Apostolicall Church is an exam∣ple, 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 pur∣ses, 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, [Ʋse 2] and writing, and disputing, addes Prayer: for disputation and sound arguments will not pre∣uaile 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 dain∣tiest, 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 woul∣dest profit.

Vnity and Concord are here specially commended vnto vs, [Ʋse 3] not in error or euill, but in truth and goodnesse.

How good and pleasant it is for brethren to dwell toge∣ther in vnitie: It is pretious as the oyntment of Aaron, and profitable as the dew of Hermon: The Lord make this dew abundantly to fall about the Tents of the Church of Eng∣land.

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 de∣fence 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: 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 blas∣phemed.

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, &c. And by the end of the last Epi∣stle to them: Finally my brethren, farewell, be perfect, be of good comfort, 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, as wee are, that the world may beleeue that thou bast sent mee.

Surely if wee haue not put off Christianity, these spee∣ches must and will preuaile with vs vnto Peace and Ʋ∣nitie.

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, 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, 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 re∣ceiuing and disprop••rtion, as is betweene that which is infi∣nite, 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, bore with our manifold infirmities, and yet doth beare.

The persons receiued, vs: here is a great Emphasis, mise∣rable sinners, enemies, &c. that wee might be admonished not to make nice to receiue our brethren.

The condition, to the which we are receiued, Glory, set forth by the owner and author of it God, called the God of glory, and the Father of glory elsewhere; that is, to be parta∣kers of the heauenly glory with himselfe.

By Christs example we are kindly to loue one another, [Doctr.] Ioh. 13.34. 1 Thess. 4.9. Ephes. 5.2.

There ought to be inwardnesse and friendly familiarity vp∣on all occasions, [Ʋse 1] betweene them of the same Church and faith, though in countrey farre distant one from another: much more betweene them of the Church in the same king∣dome, in the same towne, enioying one and the same ministery.

A foule thing it were if such should not loue, agree, and receiue one another.

Thy brother hath not offended thee, then doe not reiect him: or, he hath offended thee, yet receiue him, for Christ receiued thee when thou hadst ten thousand times more of∣fended him.

Receiue yee one another. Paul commands it, the Spirit com∣mands it, Christ Iesus himselfe commands it, and giues vs an example. Let vs no longer study for dissension, but for peace and loue. Let vs not quarrell for circumstances, as if the sub∣stance of Religion were contained in them: we may perad∣uenture thinke it zeale, but it can be no good zeale which is contrary to the precept and example of Christ: For wee see by experience, that contentions about such things as haue beene spoken of, draw our affections one from another, that we are more ready to separate, then to receiue or be receiued.

We many times are together in the same place and duty of prayer, but not like minded one to another, which is fearefull.

Dost thou receiue a rich drunkard, [Ʋse 2] &c. and reiectest a poore beleeuer? Beware lest Christ refuse to receiue thee. The foot of a beleeuer is better and more honourable then the head of a wicked man: and if Christ vouchsafe to receiue him into Paradise, disdaine not thou to receiue him into thy com∣pany.

Christ hath receiued vs to the glory of God. [Ʋse 3] Without Christ wee are inglorious, base, contemptible, as the wormes of the earth, nay as the very dung of the streets.

Wee were created glorious, but wee abased our selues by transgression, we haue all sinned, and come short, or are de∣priued of the glory of God.

Now our Lord Iesus hath receiued vs: From whence? from shame, from slauery, from the Kilnes mouth, burning bricke as the Israelites, from the very bottome of misery: whi∣ther? to the glory of God, to the glory that himselfe had with the Father before the world was: By what meanes? Euen by his Agony end bloudy sweat, by his Crosse and passion, by his pretious Death and buriall, &c.

Tantae molis erat—

So much did it cost to bring vs to glory.

Let vs not be ashamed of him in his glory, which was not ashamed of vs in our basenesse: let vs receiue him in his word and Sacraments, that we may be fit for that glory.

O the happinesse of such which beleeue, [Ʋse 4] and liue in peace and vnity, and holinesse! Behold what glory our Master hath put vpon vs, that we should be the children of God, and fel∣low heyres with him in that glory.

If thou liuest wickedly, thou shalt neuer haue the glory to enioy his presence in that kingdome.

If thou beest a drunkard, a filthy vncleane liuer, &c. shoul∣dest thou enter into that glory? Auaunt, wretch, into hell, and shame euerlasting, if thou repentest not.

Doest thou looke that thy very body should be a vessell of such glory? deforme it not with sinne, repent, make thy hands and thy heart cleane: this is the generation of them which enter into their Masters ioy and glory.

VERSE 8. Now I say that Iesus Christ was a Minister of the Circumcision, for the truth of God, to confirme the promises made vnto the Fathers.

THat Christ hath receiued vs all, is here proued in this and in the verses following.

The Argument is taken from a Distribution: thus,

Hee that receiueth Iewes and Gentiles, receiueth all: for all men may be so distributed. But Christ hath receiued Iewes and Gentiles. Therefore, &c.

That he receiueth the Iewes is proued in this Verse; and

that hee receiueth the Gentiles, in those which follow.

The Argument whereby he proueth the assumption of the Iewes, is taken from the destinate end of his humiliation, which was, to confirme the truth of God, and the promises of the Fathers: thus,

Hee who became the minister of Circumcision to con∣firme the truth of God, and the promises of the Fa∣thers, assumeth the Iewes. But for such end was Christ the minister of the Circum∣cision. Therefore, &c.

In this Verse are two parts: a Description of the humilia∣tion of Christ, and the end thereof.

The humiliation of Christ in these words; Iesus Christ was a minister of Circumcision: not that he administred the Sacrament of Circumcision, as neyther did he baptise; but because by his comming he sanctified Circumcision, and all other Shadowes and Ceremonies, and made them effectuall, as a learned man expounds: which sense if it be admitted, it affords this Obseruation.

If the Sacraments be effectuall vnto vs, [Obser.] to confirme vs in grace, and to worke vs vnto a power against sinne vnto god∣linesse; it is a signe that wee are receiued: but if wee being baptised, and comming to the Lords Table, are not so en∣abled, it is a signe we are not receiued.

But there is another more apt interpretation, which the most doe follow, and that is, to take Circumcision for the Circumcised, the Abstract for the Concrete; meaning the Iewes, to whom that Sacrament and Ceremony was com∣manded. So often with Paul, as Rom. 4.12. Gal. 2.7.8.

The Minister of Circumcision: implying a meane and labo∣rious seruice, as our Sauiour speakes of himselfe, The sonne of man came not to be ministred vnto, but to minister, and giue his life a ransome for many.

For the truth of God, to confirme, &c. In these words is the end of his humiliation; which is double: the vtmost end, for the truth of God; the next, to confirme the promises made vnto the Fathers.

For the truth of God. That God might be iustified in his sayings and promises.

To confirme the promises made to the Fathers; of his com∣ming, and of the effect thereof; to make good vnto them eternall life. And so the New Testament is a fulfilling of the Old.

These Promises were made to Adam, Noah, Abraham, and to the Iewes, that Christ should bee the saluation of the world: and hee came in the fulnesse of time to make them good. Not but that the promises were of vertue and force to Adam; but the Action or Passion from whence such vertue came, was performed at the comming of Christ.

All this is amplified by Pauls asseueration: Now I say.

Christ came in the flesh to make good the truth of God, [Doctr.] and to confirme his promise to the Iewes, for their saluation. Luke 1.68. & seq. The first part of the Song of Zachary is to blesse God for visiting & redeeming his people by the comming of Christ, As he spake by the mouth of his holy Prophets, &c. To performe the mercy promised to our Fathers, &c. Matth. 15.24. I am not sent but to the lost sheepe of the house of Israel, Acts 13.46.

The tenure whereby Abraham and the Iewes held eter∣nall life, was by the free promise of God. Reade Deut. 7.7.8. [Obser.] None are saued by merit.

Christ was a Minister not in name and title onely, [Ʋse 1] but most painfully hee discharged his calling, by praying, preaching, watching, fasting, doing good, and adorning his ministery with a most holy life.

Let no man therefore contemne the Calling of the Mini∣stery; though we be vnworthy, yet it must be also acknow∣ledged that there is no person on earth worthy enough to beare that office: Let Archippus take heed to the Ministery that hee hath receiued in the Lord, that he fulfill it. For if our Lord Christ did all the daies after his inauguration most painfully labour, and to much and often wearinesse in fulfilling his of∣fice; let all Ministers be ashamed, especially to take the ho∣nour and maintenance of their places and callings, and to neglect the worke.

Let hearers see they profit by our labours: If wee labour, and they profit not, the losse is theirs; yea the more we labour, the more and greater their losse.

Many account it a great blessing, and so it is, to haue a learned, faithfull, and painfull Teacher; But they must know that if Christ himselfe were their Minister, it would be no aduantage to them, vnlesse they beleeue and obey his doctrine. Christ was the Minister of the Iewes, but he con∣uerted but few of them, and yet neuer man spake as he did. It may be some comfort to Ministers, who by all their paynes cannot turne the hearts of drunkards and other wicked li∣uers; but it shall be the greater condemnation to such hea∣rers, that haue receiued the word in vaine.

Euen Moses that famous Prophet of whom the Iewes boasted, shall accuse them to God because they beleeued him not: So shall thy famous Teacher accuse thee, because thou amendest not by his teaching.

It is our happinesse to be receiued, [Ʋse 2] which we are not, if the promises bee not confirmed vnto vs. Let vs then pretiously account of the Word and Sacraments, which are the seales to assure vs of the loue of God. What shall become of our consciences without these? It will be hard to stand in the day of affliction: attend vnto these, that the promises may be confirmed vnto thee

The truth of God is of great waight: [Ʋse 3] for that Christ was faine to come in the flesh.

If thou beest a drunkard, a blasphemer, &c. thou knowest what the word of truth saith of thee, and the Scripture cannot be broken.

Consider, Gods truth is deare vnto him: If God be true, in what estate art thou? He spared not his owne Sonne our Lord Iesus, that the Scripture might be fulfilled, and that his truth might appeare: and shall he be vntrue, and the Scripture vn∣fulfilled to spare thee? The promise of life shall be made good to the comfort of his Children, though it cost the abasing of the Sonne of God: and so the sentence of damnation shall be executed vpon hypocrites and vnrepentant sinners, cost what it shall.

Christ came in the flesh, and suffered in the flesh, for the truth of God: and for the truth of God he shall come to iudge the quicke and the dead; that God may be true in sauing the godly, and in damning the vngodly which repent not.

VERSE. 9. And that the Gentiles might glorifie God for his mercy, as it is written, For this cause I will confesse to thee among the Gentiles, and sing vnto thy name.
10. And againe he saith, Reioyce ye Gentiles with his people.
11. And againe, Praise the Lord all yee Gentiles, and laud him all yee people.
12. And againe Esayas saith, There shall be a root of Iesse, and he that shall rise to raigne ouer the Gen∣tiles, in him shall the Gentiles trust.

IN these Verses he shewes that the Gentiles are receiued.

Here are two things; a Proposition, that the Gentiles are receiued: and a Confirmation by diuers testimonies, which was needfull, because the Iewes would hardly be perswaded of the mercy of God vnto the Gentiles.

The Proposition is set downe by the effect; The Gentiles glorifie God for his mercy, for this is the effect of their recei∣uing: they had had no cause to glorifie God for his mercy, if they had not beene receiued to mercy.

The first testimony brought for proofe is, Psal. 18.44. Da∣uid or Christ will praise God among the Nations: therefore they are receiued to mercy.

The second, Deut. 32.43. Reioyce ye Gentiles with his peo∣ple: therefore the Gentiles are ingrafted into the people of God; and the partition wall being taken away, there is be∣come one sheepfold vnder one Shepheard.

The third, Psal. 117.1. Praise the Lord all yee Gentiles, and laud him all ye people: But in vaine should they be exhorted to praise him with them, if they had not obtained like mercy.

The fourth, Esay 11.10. where there is a Description of our Sauiour Christ: from his humane nature, A root of Iesse: and from his office, which is, To raigne ouer the Gentiles, as

their Emperour, Captaine, and King. In the Hebrew it is, that Christ shall stand as an Ensigne to the people, that is, he shall gather them together by the preaching of the Crosse, as by an Ensigne.

This is amplified by the effect: The Gentiles shall trust in him, or seeke to him, as in the Hebrew, which is all one; for they would not seeke if they did not trust to finde him, and in him a glorious rest.

The Gentiles are receiued to the glory of God by his mercy in Christ. [Doctr.] Esay 49.22.23. I will lift vp my hand to the Gentiles, &c. Iohn 10.16. Other sheepe I haue which are not of this fold, them also I must bring, and they shall heare my voyce, and there shall be one fold, and one Shepheard. This was figured by the going of the cleane and vncleane beasts into the Arke, and shewed to Peter in a vision in the tenth of the Acts.

The Iewes and Gentiles are become one people of the New Testament; [Ʋse 1] therefore they are not to separate one from an∣other for such small matters as meates and dayes.

Let not the Gentile despise the Iew, because Christ was the minister of the Circumcision to performe it, &c. Let not the Iew condemne the Gentile, because they are receiued, and doe glorifie God for his mercy.

So we are one people, of one Church: small matters should not disunite our mindes and affections.

The Iewes were receiued for the truth of God; [Ʋse 2] the Gentiles for his mercy. Christ was promised to them; there was no promise made to vs. There were Oracles and Prophecies of the Grace which should be shewed vs, but no Promise: and yet wee are not saued without truth, for the Oracles are fulfilled: nor the Iewes without mercy, for the promise was of mercy.

It is mercy that the Iew is saued by Christ; but greater that thou art which art a Gentile. The Iew might expect saluation because of the promise; but he is found of vs which sought him not, nor called vpon his name.

The Gentiles praise God for his mercy and reioyce. [Ʋse 3] True ioy is because of our Calling and receiuing to grace. This

allayeth the force of the fiery trials, making vs not onely to reioyce in hope of glory, but euen in afflictions and tribulations. Doest thou laugh and reioyce? Thou hast more cause to weepe, if Christ haue not receiued thee.

Christ is our Emperour and Generall, [Ʋse] hee hath set vp his Standard among vs, which is the Word and Sacraments: The Diuell, the world, and the flesh are our enemies: Let vs fight manfully vnder Christs Banner; let vs neither play the Cowards, nor the Traytors; for hauing such a Captaine, if we follow him, and obey him, wee cannot but conquer and be saued.

VERSE 13. Now the God of Hope, fill you with all ioy and peace in beleeuing, that yee may abound in hope through the power of the holy Ghost.

THis verse containeth a Prayer, with which Paul sweet∣ly concludeth whatsoeuer hath been before written of faith and obedience, but especially the last Discourse of Things indifferent, about which they were exceedingly troubled and distracted, to the diminution of their Hope.

Now he prayeth, that being vnited in charity, they may feele abundantly the ioy and peace of Faith and Hope.

Herein are two things: The thing prayed for, which is double; Ioy and Peace: and the Amplification.

Ioy and Peace, two most excellent things, of which, chap. 14 vers. 17.

Peace; that is, of Conscience, within vs: of Charity, with our Neighbours.

Ioy; that which issueth from this double peace. For the want of either Peace, breedeth griefe and sadnesse; and with∣out doubt for the distractions of the Christians at Rome, there were great thoughts of heart.

These are amplified diuersly.

1 From the Author of them, which is God; who is here described to be the God of Hope, so called either because hee giueth Hope, as well as Ioy and Peace, or because he is the Ob∣iect of our hope, in whom wee trust, as in the latter end of the verse last before.

And this is a most magnificent title; for He who is the God of hope, must be a Sauiour, Good, Faithfull, and Omnipotent; for which cause we cannot say, Angels of Hope, nor Kings of Hope: For Angels are not omnipotent, nor Princes; and be∣sides, men are not faithfull, and therefore it were in vaine to trust in them.

2 From the measure; Fill you with ioy and peace. He wish∣eth these things vnto them, not in a sparing manner, but that they may be filled, and well filled, for we are emptie by nature, and worldly ioy filleth not, but with winde; but this is a full ioy, and it is the will of Christ, that wee should haue life more a∣bundantly, so also ioy.

3 From the kind of Ioy and Peace: All ioy, not filthy ioy, nor wicked peace, but perfect: by all noting, not an vniuersall comprehension of the species of Ioy, but the perfection of that one species, which is spirituall ioy and holy peace: so all faith, 1. Cor. 13.2. for a perfect faith of 〈◊〉〈◊〉 Allioy then, is true, perfect, and constant, which passeth not, but remar∣neth, and shall not be taken away, and by which we reioyce, and againe I say reioyce.

4 From the root of these sweet fruits which is Faith; for from the sense of our Reconciliation these things proceed.

5 From the End, that they may abound in hope, amplified from the Worker of such hope, the Holy Ghost, to whom is attributed Power in the working of these, which worketh them not as an outward instrument, but as the third Person in the Trinity; from whence may be obserued, a distinction of the Persons.

Wee must wish vnto our brethren ioy and peace in beleeuing. [Doctr.] Paul in the beginning of his Epistles, wisheth peace to the Churches, and Saint Iohn, Ioy, 1. Ioh. 1.4. These things write we vnto you, that your ioy may be full.

Pauls often praying, [Ʋse 1] and concluding his matters with prayer, teacheth vs to be frequent in this duty, and that prayer is as sweet a close to a businesse, as marmalade is for the sto∣macke, to a plentifull dinner.

Prayer sanctifieth all things, and maketh them profitable; therefore doe Preachers begin and end their Sermons with

Prayer: from hence is it that in the holy Seruice, prayers are so often mingled with reading of the Scriptures, which Peter Martyr calleth an Healthfull custome; and hence Augustine oftentimes confuted the Pelagians, who attributed a power to our selues to performe holy duties, by our free will.

And of this I willingly write, the rather, to admonish all good Christians, that they should not so lightly esteeme of the Publike prayers in the Church, as many doe; who will come to the Church, if there be a Sermon only; but so they will not doe if there be prayers only: whereby it commeth to passe, that there is some knowledge in diuers, in whom there is not a ••ot of true piety and godlinesse.

Ioy and Peace, are more to be desired then gold; [Ʋse 2] miserable is the conscience which is without them, and so is the Church which wanteth them, they come from Faith, Rom. 5.1. 1. Pet. 1.8. and the want of them, either in the conscience, or in the Church, is a signe of the want of faith.

Fill you with all ioy and peace: Labour to be rich in these; [Ʋse 3] as thou desirest not a little corne, but so much as may serue for thy expence all the yeare, so labour to haue so much of these that thou mayest abound in hope, which is a sure An∣chor of the soule, and Seale of saluation.

The sick mans heart is euen as dead, who is without hope of recouery; and if the Husbandman sow his corne with∣out hope, he is full of heauinesse.

Sinne taketh away ioy and peace, and destroyeth hope: A∣las, what peace, ioy, or hope, can a wicked man haue? But they which abound in the fruits of righteousnesse, abound also in the sure hope of eternall life.

The whole strength of men and Angels, [Ʋse 4] cannot make the conscience of a sinner to reioyce, and to be in peace, nor to haue hope in the houre of death: It requireth the very Al∣mightie power of the Holy Ghost: So contrary is Satan, our selues also to our owne good.

The Lord shew his power on our hearts, in working Faith, Hope, Ioy and Peace in vs, by his Holy Spirit: Amen.

VERSE 14. And I myselfe also am perswaded of you my bre∣thren, that yee also are full of goodnesse, filled with all knowledge, able also to admonish one another.

THe Conclusion of this Diuine Epistle, beginneth at this Verse: which though it be spent in complements, yet in its kind excelleth, as the precedent parts in points Dogmati∣call and Morall: And, in as much as All Scripture is giuen by Diuine inspiration; this, with as high reuerence to berecei∣ued as the other.

Of this Conclusion there are diuers parts: The first is in the residue of this Chapter, which is an Excuse.

Now two things are excused: 1. The manner of his wri∣ting: 2. His not comming to them all this while. The first to the 22. ver. the second, from thence to the end of this Chap.

The first is brought in by a Prolepsis, wherein we may con∣ceiue, how they might obiect, and how Paul doth answer.

The Romanes, whom the Poet calleth—rerum Dominos, might out of the height of their spirit, some of them, say thus to Paul: You take, Paul, too much vpon you, what need such length? such sharpnesse? Wee are neither babes in know∣ledge, nor base in manners. Besides, who called you? To this Paul answereth: Of which there are two parts. First, a Concession. Secondly, a Correction.

The Concession in this 14. ver. the Correction in the verses following, in which he rendereth a reason of this his writing.

In the Concession we haue, first, the thing granted: se∣condly, the Amplification.

The thing granted is threefold: 1. Goodnesse: 2. Know∣ledge: 3. Abilitie to admonish one another: This, as the effect of the two first.

Knowledge, in particular set forth by the kinde of it; All knowledge, not the knowledge of Nauigation, Mathematicks, &c. but the best knowledge, namely, of things belonging to Faith and Saluation.

Goodnes; not only as it may be opposed to rigor, and so to be restrained to their mutuall failings about things indifferent: but extending it selfe to the whole probity of a Christian con∣nersation.

Able to admonish one another: therefore not needing Pauls monitions.

They were able; but they did not accordingly: and so hee makes that which he writes the more acceptable, saith Mus∣eulus; for we more easily endure to be noted of Negligence, then of Ignorance and Malice.

The Amplification is threefold.

First, from a friendly compellation; My brethren.

Secondly, from his owne person; I my selfe also am per∣swaded of you.

I my selfe: though I thus write, which am an Apostle, which am able to iudge, which vse not to flatter: others; I my selfe also. Am perswaded: The word signifies of our owne an infallible, of others goodnesse a probable coniecture.

Thirdly, from the quantity: Filled and full: and yet some vnderstood not the doctrine of Christian liberty: and had vnbrotherly contentions about things indifferent: but hee either writes to the learned amongst them, from whom they all receiue denomination: or such speeches are not too pun∣ctually to be examined, but to be vnderstood, in comparison of others, and in respect of that which might be expected from them.

We ought to acknowledge and praise the graces of God in others: [Doctr.] of this our Lord Christ himselfe is an ensample in the Pa∣rable, Mat. 25.21. Well done thou good and faithfull seruant: and S. Paul in all his Epistles.

An ingenuous mind willingly beleeueth the good report of his neighbour, as Paul of the Romanes; [Ʋse 1] but not soone the ill report: Hee were very malignant, who should thinke ill of them, who of all hands heare well.

Be not sparing in commending the vertuous. [Ʋse 2] As it is in∣iustice to adde vndue praises to any, so to detract that which is due. Yet Qualem commendes etiam at{que} etiam aspice: As thou art wary to what thou settest thy hand and seale, so vp∣on whom thou fastnest prayse with thy tongue. Paul went vpon good ground, so doe thou.

It was a credit to the Romanes to be commended by S. [Ʋse 3] Paul: euery mans word is not a commendation. Vulgus ex

veritate 〈◊〉〈◊〉 ex opinione multa iudicat, said Tully: The com∣mon sort vse not to speake as the truth is, but as they fancy. And a lewd mans praise, is rather a dispraise. Ea est enim profectò iucunda laus quae ab ijs proficiscitur, qui ipsi in laude vixe∣runt: No praise can truly delight, but that which comes from praise-worthy men. If Paul commend the Romanes, if Iohn praise Demetrius, and the Brethren report well of Gaius; this is a blessing, this may be esteemed as a rich Iewel.

Ministers must take knowledge of the forwardnesse of their people in piety and all goodnesse, [Ʋse 4] and commend them for it, as well as reproue them for their faults. So Paul in this Epistle. So in the 11. Chapter of his first Epistle to the Corinthians, hee doth as well commend them for obseruing his constitu∣tions, as reproue them for some abuse about the Lords Sup∣per. So our blessed Sauiour in his Epistle to the Churches, commendeth their vertues, reproueth their vices.

The Minister must lift vp his voice like a trumpet to de∣nounce against their sinnes, so to proclaime their praises. Both, in wisedome performed, profit vnto godlinesse.

— Laudata{que} virtus — Crescit.

Little children are brought to ply their bookes as fast for praise as for feare. It was one of the directions of S. Hierom to Laeta, for the bringing vp of her daughter: Laudibus ex∣citandum est ingenium: her wit and conceit must be raised and sharpned by commendation. Looke what the trumpet is to great horses in the warres, and the horne and hollaing to hounds in the chase, such is praise to vs in the way of vertue.

Blessed be God that we can praise our people: But let our people see that such things bee in them in truth, for which they are praised: For as our reprehensions are of no validity where they are not descrued, so nor our praises. Let vs so preach, and the people so obey, that we may be allowed and praised, not of men onely, but euen of God.

The Romanes are filled with spirituall abilities: [Vse 5] Their example reproues many amongst vs, who euer learne, but neuer profit; like the women of whom Paul speakes, 2. Tim. 3.7. He that learneth not a manuall trade in seuen yeares, is

accounted a blocke 〈◊〉〈◊〉 what is hee who after twenty yeares hearing, is grossely ignorant? The blessing of the Creation, Increase and multiply be vpon vs in our Recreation.

Admonition (though a thanklesse, yet) a necessary duty. [Ʋse 6] It must be mutuall. It is grieuously neglected. We see men ready to fall into a pit, and admonish them; into sinne, and let them alone: we deale with our brethren, as Dauid with Adoniah, we see them and suffer them to runne into hell it selfe, and neuer will say why doe you so? for displeasing of them. Admonish one another: but wisely.

Vnto this two things are necessary, goodnesse and know∣ledge: the first that we may be willing, the second that wee may be able to doe it. He which admonisheth without good∣nesse, is malitious and ambitious: he that without knowledge, is inconsiderate and foolish.

VERSE 15. Neuerthelesse, Brethren, I haue written the more boldy vnto you, in some sort, as puting you in mind, because of the grace which is giuen to me of God.

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 〉〈 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 〉〈 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

calling, 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 〉〈 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.

Acer et ad palmae per se cursurus honores, Si tamen horteris, fortius ibit equus.

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.

So 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.

VERSE 16. That I should be the Minister of Iesus Christ to the Gentiles, ministring the Gospell of God, that the offering vp of the Gentiles might be acceptable, be∣ing sanctified by the holy Ghost.

SAint Paul doth in these words more particularly set downe his calling, of which he made a generall mention in the latter end of the 15. verse.

His Apostleship is here described by the Genus, and the Difference. The Genus, He is a Minister of Iesus Christ to the Gentiles: where we haue, first, the office, a Minister; second,

the persons: First, whose Minister, Iesus Christs: second, to whom, to the Gentiles.

In the forme or difference, wee haue the principall and essential function distinguishing it from all other ministeries, Ministering the Gospell of God: amplified by the end, That the offering vp of the Gentiles might bee acceptable to God: this acceptation set forth by a condition requisite thereunto, sanctification: illustrated by the Author thereof, the Holy Ghost.

A minister, the Greeke word signifies a publike officer, which though here and elsewhere vsed of the Ministery of the Word, yet it is giuen also to ciuill Magistrates, to Angels, to our Lord Christ, to the Priests of the Law: alwayes a title of great honour and publike performance.

Of Iesus Christ, the King of his Church, the owner of his house. Heb. 3.6.

To the Gentiles. Paul preached vpon occasion to all; but especially by his calling, Act. 9. and by a constitution agreed vpon betweene him and Peter, Iames, and Iohn, hee was a Minister of the vncircumcision, as they were ouer the Circum∣cision. Gal. 2.7, 8, 9.

To minister the Gospell of God: to santifie, to consecrate, to sacrifice. The word is Leuiticall, and in it an allusion to the sacrifices of the Law; and by a Metaphor here vsed for prea∣ching, or ministring.

That the offering vp of the Gentiles might be acceptable: either Actiuely, that the Gentiles might offer themselues, as Rom. 12.1. or rather Passiuely that Paul by his Ministery might offer them vp to God through faith of the Gospell.

Sanctified by the Holy Ghost: not a spirituall conuersation, but noting the third Person in the Trinity the Author of Sanctification.

As S. Pauls Apostleship is here described; so proportio∣nably the ministery of the word to be continued to the end.

Paul is a Priest, the Gentiles the sacrifice, the preaching of the Gospell the sacrificing knife.

Ministers must by preaching offer vp the people an acceptable sacrifice to God. Esay 66.20. [Doctr.] They shall bring your brethren as

an offering to the Lord out of all Nations. Act. 26.18. Rom. 1.16.

Ministers by their office are sacred persons: they must therefore adorne their function with a holy life; and their calling should so farre be from being a disgrace vnto them, that euen in this regard they should bee had in singular esti∣mation.

If the Ministery of the Law were glorious, more the mi∣nistery of the Gospell.

The office of the Ministery is sacred: [Ʋse 2] by themselues there∣fore to bee reuerently performed and carefully: by the people reuerently to be attended vnto.

Ministers are priests: [Ʋse 3] not properly, but by allusion: not Masse priests of the order of Rome, to offer vp their Maker as a propitiatory sacrifice for the quick and the dead: we ab∣hor such blasphemy. Nor Leuiticall priests of the order of Aaron: they offered beasts, wee men in sacrifice, killing their lusts, that they may be an offering sanctified and acceptable.

As wee are Priests, so all Christians are priests, or else wee haue no part in the blood of Christ, Reuel. 1.5, 6. and we are a holy, and a Royall priesthood, saith Saint Peter, alluding to Exod. 19.6. where God saith that the Israelites shall bee to him a kingdome of priests: for though the Rituall priesthood were conferred vpon the tribe of Leui, and appropriated to it: yet the Royall priesthood belonged to the whole kingdome. You are all Priests; your sacrifices are your selues; your faith, your repentance; your prayers and prayses, your workes of mer∣cy; offer then the sacrifices of righteousnesse, and put your trust in the Lord.

As Ministers are priests, [Vse 4] so the people are sacrifices: which terme puts them in mind of their sinfulnesse deseruing death: for sacrifices must be killed, vnder the law there was confes∣sion of sinne by the parties bringing the sacrifice: it was they which deserued to dye not the guiltles beast.

Also they must learne, that they must be pure; the sacrifices were washed, and they must be sanctified, or not acceptable. There might be no blemish or imperfection in them: Leu. 22. If we be wicked and profane, we are fit for the Diuell, but no sacrifices for God.

And if we our selues be sacrifices, then, our bodies, soules, with all the members and faculties of both must be dedica∣ted to God.

We must deny our selues, and liue onely to God.

The end of preaching and hearing is, [Ʋse 5] that wee may bee sacrificed: when then thou comest to the word, suffer the sa∣crificing knife to cut the throat of thy lusts.

It is painfull to be launced, but if thou part not with them, thou must be damned with them, and canst be no sacrifice ac∣ceptable to God.

When thou comest therefore to a Sermon, remember thou comest to be sacrificed; struggle not, yeeld thy selfe, be not angry when thy sinnes are toucht, lye as still as Isaack did when he should be made a sacrifice, if thou desirest to be saued.

As Isaack said to his Father: Here is the knife and the wood, but where is the Lamb? so I feare me a man may aske at our ser mons: Here is the Priest and the knife: but where is the sacrifice? many come to the Altar, but they break away and will not bee sacrificed, going from the Sermon with more sinfulnesse and condemnation then they brought with them.

Great is the happinesse of such which are sacrificed to God: [Vse 6] for they are acceptable.

They which are not, are reiected, and a very abomination, reserued for the shambles, but if thou be conuerted, thou art for the holy Altar in heauen.

He seemes to be depriued of the sense of piety which hea∣ring that the conuersion of a sinner is an acceptable sacrifice, reioyceth nor for it.

If thou hast once beene sacrificed to God, thou art for e∣uer to bee separated and set apart from common vse: see then that thou take not thy body and soule being dedicated to God, to prostitute before the Diuels altar by abominable sinning.

VERSE 17. I haue therefore whereof I may glory through Iesus Christ, in those things which pertaine to God.
18. For I will not dare to speake of any of those things which Christ hath not wrought by mee, to make the Gentiles obedient:—

IN these words, and so to the end of the 21. verse, he com∣mendeth his Apostleship, from the efficacy of it, which was such that he might iustly glory in it.

There are two parts: First, an assertion, I haue whereof I may glory. Secondly, a declaration of certaine bounds, where∣by his boasting is limited, which bounds are set downe in the 17. verse, and expounded in the 18.

Those bounds, are either in regard of the efficient, or of the matter of his boasting. The efficient: Iesus Christ. The matter: Things pertaining to God.

Not in my selfe, but in and through Iesus Christ.

In things pertaining to God. All things pertaine to God. Good things as to the Author and Rewarder of them. Euill things as the Iudge and auenger of them.

But here Paul hath another meaning: In the 16. verse, hee described his Apostleship, in termes borrowed from the Leuiticall priest-hood, calling it a Leyturgye, and Hierourgye: and here continuing the same Metaphor, hee calleth the execution of his function, a performing of things pertaining to God. So in the Hebrewes: A high priest is ordained in things pertaining to God, that is, to declare the will of God to the people, and to offer the sacrifices of the people to God.

These two are expounded in the 18. verse. The first: I dare not speake of those things which Christ hath not wrought by me, that is, I acknowledge that what good soeuer hath come to men by my labours it is wrought by Christ, whose instru∣ment onely I haue bin. It is not effected by my vertue, but by his goodnes. Let the glory bee to him. I haue planted and watred, but the encrease is of him. Paul & Apolles are but vn∣derworking

causes, Ministers by whom the Gentiles belee∣ued, euen as the Lord gaue to euery man, not according to their will and appointing.

This is amplified by Pauls modestie: I dare not; Melior est in malis factis humilis confessio, quam in bonis superba gloria∣tio: An humble confession of the euill we haue done, is bet∣ter then a proud bragging of the good we haue done: there∣fore Paul dareth not glory in himselfe; this had been Thra∣sonicall and vaine boasting, but he glorieth in Christ.

The second is expounded thus, To make the Gentiles obe∣dient, that is, by the preaching of the Gospell to bring them to the obedience of faith: and of this there are diuers things declared, as shall appeare in the due place.

It is lawfull for a Minister, when God blesseth his labours, [Doctr.] to glory in it, but through Iesus Christ. Exod. 6.26.27. These are that Auron and Moses, &c. These are they which spake to Phoraoh, &c. This Moses wrote not without some touch of glory; but in the whole story he attributeth all the won∣ders vnto God. 1. Cor. 15.10. Gods grace was not bestowed vp∣pon me in vaine; But I laboured more abundantly thon they all; yet not I, but the grace of God which was with mee.

The matter of Law and Physick, is, [Ʋse 1] things pertaining to the body and State; but of Diuinity and the Ministery 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Ministery ought to be the more commendable to vs.

That of Ieremy, twice repeated by Paul, [Ʋse 2] is here to be re∣membred: Let him that glorieth, glory in the lord.

Hast thou done any good in thy calling to Church or Common-wealth, or to any particular place or person? giue God the glory; for from him hast thou had wisdome, counsel, ability, opportunity so to doe: that thy endeuours succeed is from him: when thou giuest a poore man a peny, it is God who gaue thee ability, it is he who brought the poor man to thee; and who moued thy heart, who art by nature cruell and couetous, to commiserate him.

We are but Instruments: and are greatly honoured, if God will vouchsafe to make vs (which are euill) meanes and in∣struments of good to any: so the carkeyse and ribbes of that

ship is honored as a monument, in which some skilfull Na∣uigator hath surrounded the Globe of sea and land: and yet the glory not giuen to the ship, but to the Nauigator.

We are not worthy to be instruments; let vs not rob God of his due glory: if so, then will the Lord curse vs, and take away our gifts, or the opportunity, or the good successe.

When the proud King of Assyria, will not attribute the glory of his victories to God, he shall be punished: and when Nabuchadnezzar remembreth the honor of his owne Maiesty and forgetteth Gods, he shall become a beast: and when He∣rod swalloweth vp the glory due to God, hee shall be eaten of wormes. For this are many great ones vnplaced, and meane ones vngifted, because they proudly glory in themselues, and not in God.

Let vs imitate Paul, also Iohn Baptist, and Peter, who when the people gazed vpon him and Iohn, for healing the cripple lame from his mothers wombe, said; Why looke you so earnest∣ly vpon vs, as though by our owne power and holinesse we had made this man to walke? The God of Abraham, &c. hath glorified his Sonne Iesus, &c. and his Name, through faith in his name, hath giuen him this perfect soundnesse.

As the chiefest glory of a seruant, [Vse 3] is his faithfull and profi∣table seruice; so of a Minister, in winning mens soules, pluc∣king them out of the fire, and making them obedient to God.

Paul glorieth not in that hee was rapt into the third hea∣uen, &c. but in the blessing of his labours: It is not great lear∣ning, nor great liuing, &c. which is a good Ministers chiefe glory; for these a wicked man may haue, but by his labours to bring men to heauen.

So, art thou a Magistrate? glory not in the money thou hast heaped vp, and in the land thou hast purchased by thy office: for these may be wi••nesses of thy corruption: but if thou hast done good, in iustice and equity thou mayest glory, but in the Lord.

Damned wretches they are, who glory in their shame, as that they haue drunke downe so many men, that they haue defiled so many women, that they haue so reuenged them∣selues of their enemies: Their end is damnation.

To make them obedient. [Vse 4] True conuersion is accomplished in our obedience, and then are wee acceptable sacrifices to God: Not hearing, but doing of the law iustifieth, saith Saint Iames: Not saying Lord, Lord, saueth, but doing Gods will, saith our blessed Sauiour. A good Christian, as the good Hus∣wife, is praised in the gates by his workes.

It is not boasting and bragging speech which is required in a souldier, but stout fighting; so not speaking, but doing, is the praise.

It is commendable to heare, and to repeate, but to doe, is the principall ornament of a Christian. Gods children shall be equall to the Angels: to haue the face of an Angell worketh not this, nor to speake like an Angell; but to doe as Angels doe. Let thy will be done in earth, as it is in heauen.

I dare not glory in my selfe, saith Paul, why? [Vse 5] for feare of the vengeance of God.

This ought to be the voice of a Christian; I dare not steale, lye, be drunke, &c. O the audaciousnesse and madnesse of our times, wherein men dare prouoke God to his face, by their lewd conuersation. How darest thou liue so prophane∣ly? Doest thou not know that, That God whom thou offen∣dest, is a consuming fire? and that the end of thy wicked life, is to dwell with perpetuall burnings? Though wicked men dare sinne, yet we dare not.

A godly man is not afraid of banishment, imprisonment, the Racke, the strappado; he feareth not a Tyrant, a Tor∣mentor, a sword, a gibbet, &c. but he is afraid to offend God: He dareth dye for Christ, he dareth euen be burned at a stake, but he dareth not sinne: This is true Fortitude, and Heroi∣call Magnanimitie.

VERSE 18. — By word, and deed,
19. Through mightie signes and wonders, by the power of the Spirit of God.

THe matter of Pauls glory, was to make the Gentiles obe∣dient: concerning which, hee deliuereth three things: First, The meanes thereof: Secondly, His Trauaile: Third∣ly, His Desire to doe Christ seruice therein.

THe meanes of making the Gentiles obedient, is in these words: the other two in the rest, to the end of the one and twentieth verse.

The Meanes are twofold: Outward: Inward.

The Outward, Audible or Visible.

The Audible: The Word, that is, the preaching of it, to which may be referred his Conferences, Disputations, Let∣ters.

The Visible, two: First, His holy life: Secondly, His Miracles.

His holy life, in this word, Deed; as Chrysostome, Are∣tius, Sarcerius and others expound. Not a Generall; ex∣pounded or diuided in the words following, Signes and Wonders; nor his labours, cares, and troubles vndergone in preaching, for his labours are spoken of in the latter part of the nineteenth verse; and his cares and troubles, were rather Sufferings then Deeds.

The holy life of a Preacher is a great attractiue to winne vnto the Gospell the good liking of men; and Saint Paul of∣ten 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: 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, be∣yond the course and strength of Nature, to manifest the om∣nipotencie 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 be∣yond 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 salua∣tion to all that beleeue. [Ʋse 1] By this Word Paul conuerted the Gen∣tiles: 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 belee∣uest it not, thou shalt be damned.

The word and life of Preachers must edifie. [Ʋse 2] They must haue a trumpet at their mouth, and a light in their hand, as Gid••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 tea∣cher sent from God, because of his miracles. Aposteli••mira∣culorum

sagena homines expiscantes, ex ignorantiae profundo re∣spirare fecerunt: The Apostles fishing with the net of mira∣cles drew men out of the bottome of the Sea of ignorance, that they might breathe in the comfortable ayre of the Go∣spell, saith Damascen.

Such miracles were eyther to prepare the mindes of men to receiue the truth, or to confirme it being receiued. So be∣fore the Sermon in the Mount, our Sauiour did many mira∣cles; Ʋt cuius potentiam experiebantur tam benignam, non am∣bigerent 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, 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 , and those not the meanest of his side, disclaim their Legends, and are ashamed of their miracle-workers, af∣firming 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. Chry∣sostome a. And Saint Augustine saith, that hee which now re∣quireth a miracle to beleeue, makes himselfe prodigious b. 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, &c. such as are the miracles of the Romanists for the most part.

It is necessary that a new doctrine be confirmed with mi∣racles, 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. [Ʋse 4] Miracles preuaile not to perswade without the Spirit of God. So Moses tels the Is∣raelites, Yee haue seene the great tentations, the signes, and those great miracles which God did to Pharaoh, and vnto all his ser∣uants, 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 exem∣plary punishments which God inflicteth, in our eyes vpon lewd persons, as drunkards, &c. auaile to bring vs to repen∣tance without the effectuall operation of the holy Ghost. O the vnutterable corruption of our hearts, and our reprobate∣nesse 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 vnder∣stand.

IN these words are the two other things set downe concer∣ning 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, in which hee should compare the Gospell to a net, which Paul hath filled with the Gentiles.

Some expound, I haue filled all places with the Gospell.

Some, I haue supplyed that which was lacking, carrying the Gospell of Christ farre off, which was neer-hand preach∣ed 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: which Paul by another word somewhere calleth finishing his ministery, and declaring the whole councell of God a.

The place is set downe by the two termini, or vttermost bounds of his trauell, Hierusalem and Illyricum: and the me∣dium or middle places betweene, round about, not by a right line, but circlewise.

Hierusalem a Citie of Iudea in the East: Illyricum a coun∣try westward from Hierusalem, hauing on the North Hun∣gary, on the West Istria a part of Italy, on the South the

Adriatickesea: it is now called Sclauonia. Danubius the grea∣test 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 diffi∣cult so to haue done in a short time, both Iury & Illyricum be∣ing 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 be∣ing in a traunce at Hierusalem, I will send thee farre hence vnto the Gentiles.

The horses which Habakkuk speaketh of, Thou diddest walke through the sea with thine horses, Hicrom there expounds of the Apostles which carried Christ, 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, 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 Ci∣ties 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 affir∣matiuely.

The negatiue; not where Christ was named and preached be∣fore; 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: To whom hee was not spoken of, they shall see, &c.

Paul greatly and with earnest desire laboureth in prea∣ching 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, [Ʋse 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, yee shall be witnesses to me both in Hierusalem and in all Iudea, and in Samaria, and to the vtter∣most part of the earth: but Titus must ordaine Elders in euery City: 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. 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 al∣so which hauing a station delight to gad abroad, and to en∣trude 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, and administring the Communion without his licence.

The Elders of Ephesus must feed (not the Corinthians, but) the flocke committed to them, 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, 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 ordi∣nary 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 con∣uert men from sinne to righteousnesse, without which none can be saued.

Idle and ignauous Ministers are to be reproued. [Ʋse 3] Paul la∣boureth, and our blessed Sauiour himselfe euen toyleth in prea∣ching, 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: I haue laboured more abun∣dantly 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 there∣to. 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 la∣bours, 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, [Ʋse 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 pri∣uate 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 naugh∣tinesse.

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 for∣wardest in professing the Gospell.

Let vs all pray and endeuour, 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 be∣tweene a man and a beast; and the Psalmist saith, 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 A∣thens may bee hither applied: for indeed, though many in shape resemble reasonable men; yet in their liues are vnreaso∣nable 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.

Euery man is a beast by his owne knowledge, or bruitish in his knowledge: 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 peo∣ple 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 entreat••es, nor terrified by threatnings, nor perswaded by arguments: So when we preach the promises, or the threat∣nings,

and vse all arguments to perswade blasphemers, drun∣kards, &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 thitherward by you, if first I be somewhat filled with your company.

HItherto he hath excused his manner of writing; now in these words, and so to the end of this Chapter hee excuseth his not comming to the Romanes.

And this he excuseth two wayes: first, that hee hath not come yet; secondly, that he doth not come now.

The first of these in these verses, the other in the rest.

This is brought in by a Prolepsis: for from the 19. verse some might obiect: Paul, you haue trauelled into many Countries for the space of these 20. yeares; in all this while could you find no time to see vs? must we of all other bee the most neglected?

To this Paul answeres: of which his answer there are two parts: first, the rendring of the reason, why hee came not to them as yet. The other a promise to come vnto them.

The reason: he was hindred: as if he should say; It was not, my brethren, any want of good will, but I haue bin hindred.

This is amplified first by the greatnesse of the impedi∣ment; I haue beene much hindred: if it had beene but a sleight matter, Paul would haue stept ouer it, and haue come, but it was very waighty.

Secondly, by setting downe the thing it selfe which hin∣dred him; in these words, for which cause; namely, preaching Christ where hee had not beene named; mentioned in the 20. and 21. verses. The Romanes were conuerted already, and if Paul had gone to them, he had lost so much time for the conuerting of many people which neuer heard of Christ; and so had preferred a matter not so necessary, be∣fore the necessary and most waighty duty of his Apostleship, which was to plant Churches where there were none. In some other place he mentioneth Satans hindring him, who is most busie to oppose the preaching of the Gospell, as that which brings ruine to his kingdome, but here hee mentio∣neth the other, which is the let he speakes of, Chap. 1.13.

His promise is in the 23. and 24. verses, where we haue the promse; I will come to you; and the amplification.

First, by two reasons: the first, a kind of necessity; seing I haue no more place in these parts, being now come to the bor∣ders of Italy; and to the sea coast, planting the Gospell eue∣ry where.

The second, from his desire to come vnto them, set forth by the antiquity of it; these many yeares: That which wee truly desire we endeauour to enioy, but I haue had a long de∣sire to come vnto you, therefore I will come.

Secondly, from the time: whensoeuer I take my iourney in∣to Spaine: It is probable that Paul neuer was in Spaine, though some and those ancients too bee of another mind, Howsoeuer, Pauls proiect was, to haue by Rome trauelled into Spaine, and there to haue preached Christ.

Thirdly, from an exposition: for I trust, &c. where is first a correction; I trust to see you: hee doth not absolutely pro∣mise, but he trusteth: which word here importeth fallability, and vncertainty, though when it is vsed of the Supernatu∣rall grace of hope, grounded vpon saith, it notes certainty in∣fallible; but here Paul had no word of faith, though after∣ward he came to Rome, as in the Story of the Acts. He was not ignorant that many things fall betweene the Chalice and the chinne, according to the prouerb, and therefore he addeth this correction.

Secondly, here is mentioned the benefit comming to Paul by his iourney to Rome, which maketh vp a most Christian complement. The benefit is double: First, to bee brought on his way toward Spaine by them: not that Paul affe∣cted any state, but to be furthered by their aduice and intel∣ligence, that, being one of their famous Prouinces. The other, contentation, and much satisfaction in their compa∣ny: that I may be filled somewhat with your company: He saith filled, lest they should thinke he meant to make no stay with them; and somewhat filled; to let them vnderstand, that in his opinion he could neuer be weary of their company, nor satisfie himselfe with it.

The summe is, that Paul desires to come to Rome, but is yet hindred; and he will come if God permit.

The purposes and desires of men, [Doctr.] are ruled and ouer-ruled by the prouidence and will of God. Prou. 16.9. A mans heart de∣uiseth his way, but the Lord directeth his steppes. We haue a quotidian experience hereof, as witnesseth our ordinary speech: Man purposeth, but God disposeth.

The Gospell commeth to a Countrey not by chance, [Ʋse 1] nor by the will of man, but by the will of God: and the iourneyes of Ministers are specially directed, yea their words, as a god∣ly man hauing to admiration spoken, confessed, saying, That though at that time he was so enabled, yet he had obserued, that at some other time, being entreated, and hauing a de∣sire, he could not vtter one sentence profitably.

Augustine also saith, That at a Sermon hee conuerted an Hereticke, by a passage which was giuen him at that instant, of which he had no way meditated before.

In the Reuelation, Christ is said to haue Starres in his hight hand, which are the Preachers of the Word, enlight∣ning the world with the Gospell: and said to bee in the right hand of Christ, not onely for protection, but because they rise and sette at his appointment, now shining in one Country, now in another.

By the mercifull and good prouidence of God, the Gos∣pell hath shined many hundred yeares agoe to this Land: Let vs take heed vnto it, and walke in the light while wee

haue it, that it neuer may be said to vs, as sometime to Cora∣zin, Bethsaida and Capernaum, If the preaching that hath been in England, had been in the East or West Indyes, they would long since haue conuerted, at least, not so haue sleigh∣ted and abased it, as England doth.

From Pauls practice obserue a point of wisdome: [Obser. 1] Paul preferreth planting of Churches, before seeing eyther Rome or the Romanes. So preferre thou things necessarie before vnnecessarie, the maine duties of godlinesse and thy calling, before things of meaner consequence.

Martha is reprooued by our Sauiour Christ, for want of this wisdome; and they are not to be excused in the Pa∣rable, who preferre the trying of Oxen, &c. before comming to the great Supper.

Esteeme not by-matters, as maine; nor the maine, as those of the by. It is the great fault of many, that pursue matters of pleasure, profit, and vnnecessary and vnprofitable tra∣uaile, leauing the principall and necessary duties of their calling and grauer and more weightie employments, praeter∣propter vitam viuentes, liuing to any end rather, then that to which they should liue.

Here also note a secret: [Obser. 2] A man may will that which is contrary to Gods will, without sinne. This Riddle is assoy∣led, by distinguishing Gods will: which is eyther of the signe, and reuealed, or of his good pleasure and secret.

Whatsoeuer thought or desire is contrary to the first, is a sin; but not so in the second, if it be subordinate thereunto.

Paul desireth and plotteth to come to Rome, and com∣meth not; to goe into Spaine, and goeth not: to preach the Word in Asia, and is not suffered, for God willeth other∣wise, and yet Paul sinneth not.

Augustine giueth a notable instance: A man lyeth very sicke; God willeth that hee shall dye of that sicknesse; hee hath two sonnes, one prayeth heartily for his fathers life, the other heartily wisheth his death: The piety of the one plea∣seth God, though willing another thing then hee willeth; and the impiety of the other displeaseth him, though wil∣ling the same thing which he willeth.

Dauid also is an ensample: He purposeth to build a sump∣tuous house for the Arke: I, saith he to Nathan, dwell in an house of Cedars, and the Arke of the Couenant remaineth vnder curtaines: I will therefore build an house for it.

Nay, saith God, thou shalt not build me an house; yet thou shalt be no loser by it, for I will build thee an house, and raise vp thy seed after thee, and stablish thy kingdome.

Though God willed otherwise then Dauid, yet Dauids will was accepted, as may appeare by the blessing, for which Dauid feelingly gaue thankes.

Let vs studie and desire to glorifie God, to doe good in our callings, and in the places where we dwell, in repres∣sing and reforming sinne, and in countenancing and fur∣thering godlinesse, we haue a sweet encouragement, though our purposes want effect, yet they shall not want a re∣ward.

In all thy promises and purposes, [Ʋse 2] haue this reseruati∣on: If God will; So Paul diuers times: so also the Hea∣then, as Tully, Si Dij velint: as Taurus a Philosopher in Gellius; Dijs beneuolentibus: as Homer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So that it is a kinde of Atheisme, not to acknowledge the euents of all things to be in the hands of God.

Though the Lawyers haue a Rule, that that is idly ex∣pressed, which is necessarily vnderstood, because the ex∣pression thereof worketh nothing: yet let vs often expresse this, which is alwayes to bee vnderstood, both to preserue our selues in the faith and remembrance of Gods proui∣dence; and also to instruct others therein who heare vs.

Say not thou, I will goe into such a Citie, and continue there a yeare, and buy and sell; whereas thou knowest not what shall bee on the morrow, and thy life is like a vanishing vapour: But say if the Lord will, I shall liue and doe this or that.

Nor say thou wilt be reuenged on thy contrary; for not thy will, but Gods shall stand: Iesabel threatneth Eliah, and Benhadad threatneth Ahab, but it is not in their power to bring to passe.

Promise not to thy selfe prosperitie for a long time, espe∣cially

liuingwickedly: for the life of all men is vncertaine; and the destruction of wicked men sodaine, so that they shall not escape.

The rich foole in the Gospell will build his barnes big∣ger, and promiseth to his soule many merry yeares, when he had not one night to liue: Thou foole, this night shall thy soule be taken from thee.

Boast not thy selfe of to morrow, for thou knowest not what a day may bring forth, Prou. 27.1. To boast of to morrow, is to sell the Lions skinne while it is on his backe, and he in the forrest.

To day heare Gods voice, thou canst not promise thy selfe a morrow: Dauid prayeth, O my God, take mee not a∣way in the middest of my dayes: which some expound, Take me not away then when I thinke to liue longer: For it can∣not be but exceeding dangerous, then to be called to iudge∣ment, when a man thinketh of longer life, a thousand to one that mans account is not ready.

Filled with your company. [Ʋse 3] Most sweet and full of content is the Communion of Saints, a kind of Paradise to conuerse with such as feare God: as to soiourne in Mesech and Ke∣dar, or in Sodom, with them that hate peace and godlinesse must needs be a vexation to a righteous soule.

It is a great corruption not to delight in the societie of the godly: and as great, so to speake, liue, and behaue our selues, that the godly can take no delight in our societie. What plea∣sure can it be, nay it is rather a kinde of Hell, to liue in the company of blasphemers, drunkards, and prophane wret∣ches.

VERSE 25. But now I goe vnto Hierusalem to minister vnto the Saints.
26. For it hath pleased them of Macedonia and A∣chaia, to make a certaine contribution for the poore Saints which are in Hierusalem.
27. It hath pleased them verily, and their debters they are: For if the Gentiles haue been made per∣takers of their spirituall things, their duty is also to minister vnto them in carnall things.

IN these verses, and so to the end of this Chapter, hee ex∣cuseth his not comming to the Romanes Now.

Here are the Excuse, and the Amplification to bee consi∣dered.

The Excuse in the 25. verse. The Amplification in the rest, which hath three parts: First, An Exposition, vers. 26.27. Secondly, a Promise, vers. 28.29. Thirdly, a Petition to the Romanes, verse 30. to the end.

The Excuse is brought in by a Prolepsis: In the 23. verse he spake of a great and long desire he had to come to Rome. Hence they might say: If Paul, you haue so great a desire, why then doe you not instantly come vnto vs. For answer hereunto he shewes that he is vpon weighty affaires and not to be dispenced with, bound for Hierusalem, vers. 25. where we haue his iourney, and the end of it, to minister to the Saints.

I go to Hierusalem: He is now taking his iourney, which admitteth of no delay.

To minister to the Saints: That is, to the Christian Iewes there: and because there are diuersities of ministrations; he declareth it by exposition in the 26. and 27. verses, as name∣ly, that it is about a contribution or almes, which he is to conuey and deliuer to them from the Greeke Churches. For though his office was principally to preach, and not to serue tables, yet at this time there was a necessity of mercy a∣boue sacrifice; and it was enioyned Paul specially by a decree of the Church, Galath. 2.10. and therefore hee could not neglect it without much imputation.

Contribution: See the exposition of this word, chap. 12. v. 13.

Concerning this Contribution, there are two things: First, the Persons: Secondly, the Manner of it.

The Persons are two fold, Giuing, Receiuing.

The Persons giuing, Those of Macedonia and Achaia, two famous Countries in Greece. The Macedonians a poorer people; the Achaians, of whom were the Corinthians, very rich, as may appeare, 2. Cor. 8. and 9. Chap.

The persons receiuing, the poore Christian Iewes, descri∣bed by their condition, and by the place of their habitation.

Their Condition, outward and inward. The outward, they are poore: The inward, they are Saints. The place of their habitation, Hierusalem.

Poore: For through a hatred vnto Christ, the Iewes vn∣beleeuing, grieuously persecuted all them which turned Christians, spoiling them of their goods, as may appeare, Heb. 10.34. 1 Thess. 2.14. And indeed the Apostles and Christians, in no place, met with more grieuous aduersaries then the Iewes.

The manner of giuing to them: It pleased the Macedoni∣ans, by which word is noted, that such contribution was not extorted from them, but proceeded from a willing and rea∣die minde, taking delight in the same.

This manner is repeated in the seuen and twentieth verse, with a correction: It pleased them, and their debters they are. Though the almes was voluntary, yet a debt also, though almes and debt seeme to be opposite.

But a debt by a double law, the law of Charity, Rom. 13.8. and the law of Gratitude: and this is prooued from a rule of Equitie.

• For that which a man receiueth, he oweth requitall.
• But the Gentiles haue receiued the spirituall things of the Iewes.
• Therefore their dutie is to minister vnto them in their carnall things.

Saluation is of the Iewes, said our Sauiour, and theirs were the Promises and the Couenant, &c. and wee are enriched with the Gospell, and the blessing of it, by them: and where∣as before we were as dogges, not admitted to the crummes

vnder the table, yet now we sit downe with Abraham, Isaak and Iacob, in the kingdome of heauen.

From hence it was, that all the Churches of the Gentiles vntill the time of Theodosius, sent collection to the Church of the Iewes at Hierusalem, as to their Mother Church, vt totius orbis fouerentur ministerijs, as said Hierom, reproouing Vigilantius for finding fault therewith.

Now it is to be obserued that Saint Paul hath set a double accent vpon the Macedonians and Achaians, the one of com∣mendation, the other of obligation, that he might closely ad∣monish, or prepare the Romanes thereunto.

We must contribute to the reliefe of the poore Saints, [Doctr.] Rom. 12.13. Distributing to the necessity of Saints, Gal. 6.10. 1 Ioh. 3.17.

The Office to ouersee for the poore, [Ʋse 1] is honorable; The chiefest Apostles, yea the Angels haue borne it, ministring to Eliah, 1. King. 19. let no man despise it, but willingly vn∣dergoe it, and faithfully discharge it, hauing a principall re∣gard to the religious poore, of which see more vpon the twelfth Chapter, and thirteeth verse.

Distance of place dischargeth not from contribution, [Ʋse 2] if there be an vnity of faith. If occasion be offered relieue the poore Saints beyond the Seas, and among all, a Christian Iew in his want.

Be ready to distribute, [Ʋse 3] and willing to communicate: 1 Tim. 6.18. Remember the Macedonians, whose deepe po∣uerty abounded in liberality; and who beyond their power were willing of themselues intreating that they might be ad∣mitted into the fellowship of the ministration to the poore Saints at Hierusalem.

They intreated as if they had beene to receiue, not to be∣stow an almes.

Beware thou withdraw not thy selfe when thou shouldst be called to giue almes: and account him to haue done thee a great good turne, who calleth thee to releeue a poore Saint: Make much of such opportunities; to shew thy charity, thy faith, to adorne thy profession, and to allure to the liking of the Gospell: Thus many in ancient time were won to the faith: and with such sacrifices God is pleased, and at the day of

Iudgement Christ will reward for this. Mat. 25.

He that turnes away his face from a poore Saint, may iust∣ly feare that God will turne away his face from him; of the which an ancient Father excellently,

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A poore man comes, saith he; if he goe away and not ob∣taine; O Christ, I feare lest needing thy hand, I depart suc∣courlesse by my owne law. For he with giueth not, let him not hope.

How prodigall are we in vanity, how niggardly in chari∣ty! spending wastfully vpon our lusts; but not vouchsafing a halfpeny to the poore Saints. Shillings and pounds in har∣lotry and drunkennesse, &c. and a few pence grudged to the poore members of Iesus Christ, what hope can such haue?

Here is a rule. [Ʋse 4] It is our duty to minister vnto them in our carnall things, from whom we receiue spirituall.

Hence Paul proues the maintenance of ministers. 1 Cor. 9.10. Gal. 6.6.

By this rule wee ought to beare a pious affection to that Church in which and by whose ministery wee are regenera∣ted: whereby the vnnaturall practice of the Brownists in reuiling their mother the Church of England it to bee re∣proued.

By this rule we discerne that spirituall things are more ex∣cellent then carnall. If wee sow vnto you spirituall things, is it a great matter if we reape your carnall things, saith Paul? as if gold and siluer, were too base to enter into comparison with the Gospell and the blessing thereof.

By this rule wee are bound to our Benefactors: most to God from whom we receiue all good things carnall and spi∣rituall: let vs no wayes offend him, but performe all true and thankfull obedience. Amen.

VERSE 28. When therefore I haue performed this, and haue sealed to them this fruit, I will come by you into Spaine.
29 And I am sure that when I come vnto you, I shall come in the fulnesse of the blessing of the Gospell of Christ.

IN these verses Paul promiseth his comming vnto them: where we haue the Promise, I will come by you into Spaine: and the Amplification from two Circumstances: Of the Time: and of the manner of his Comming.

The Time in the 28. verse. The manner in the 29.

The Time: when I haue performed this: that is, safely di∣spatched the matter of the almes of the Greeke Church, and faithfully discharged my selfe thereof, as he expounded him∣selfe with a note of his care in that affaire, And haue sealed to them this fruit.

Sealed. Paul sheweth his care by a Metaphor: as men seale vp their letters and tokens, that they may come with the more safety to their friends: so Paul will deliuer the almes, obsignatis tabulis, vnder seale without any violation, or im∣peachment.

Here are the persons to whom, and the thing sealed.

The persons, to them: that is, to the Iewes: to the Christi∣an beleeuing Iewes.

Though some haue expounded it of the Gentiles, because all almes and good fruits, doe ratifie faith, as a seale doth a writing.

This fruit: Almes is a fruit: here a fruit of the faith of the Grecians: some haue said the fruit of the faith of the Iewes: for God hath promised the blessing of his Prouidence to be∣leeuers: and therefore outward things and transitory, are in the word propounded to such as feare God, that they shall not want that which is good for them.

Though the principall end and fruit of faith and Godli∣nesse be eternall life, yet Godlinesse hath the promises of this life, also.

Faith is wonderfull vsefull: as wheat being sowne, not onely bringeth forth the kernells of wheat for mans suste∣nance, but straw and chaffe also for fodder for cattell: so faith furnisheth both body and soule with necessaries.

But the best and most naturall, is to vnderstand the fruit of the faith of the Gentiles.

The manner of his comming: in the fulnesse of the blessing of the Gospell.

The blessing of the Gospell: what this blessing is Authors diuersly expound, but wee may from Paul himselfe fetch the meaning, in the 1. Chapter, verse 11.12. hee saith: I long to see you, that I may impart vnto you some spirituall gift, to streng∣then and comfort you. The blessing of the Gospell is nothing else but the comfort and strength of Grace conueyed into our hearts by the preaching of the Gospell.

With this Paul promises to come, wherein me thinkes he deales like vnto fathers, who when they go abroad promise to bring their little ones something, whereby they both still them for their absence, and make them long for their returne: So by this promise of his comming with blessing, he maketh them the more contented with his absence, and inflameth them with a great desire of his presence.

This manner is amplified by the certainty, I know, by se∣cret reuelation: This confidence of Paul is not so much to his commendation, as to the Romanes. For not onely good seed, and a good Tilths man, but good ground is also necessa∣ry to a good crop: Herein Paul implyeth the confidence he bad that the Romans were a very Godly people, in whom he should haue much comfort.

Euery man is faithfully to performe that which he vndertakes: [Doctr.] Luke 12.42.43. Who is that faithfull and wise steward, &c. Blessed is that seruant, &c. so is the faithfull seruant commen∣ded, Mat. 25.21. and one of Moses his principall praises was that he was faithfull. Numb. 12.7. Heb. 3.2.

Here Paul is an example vnto all men, [Ʋse 1] faithfully to dis∣charge the trust committed vnto them.

Let seruants apply it to themselues, that they be no pick∣ers or stealers, or wasters of their masters goods committed

to them, but let them shew all good faithfulnesse.

Also Executors that they enrich not themselues by the trust committed vnto them by the dead, to the damage of Orphanes, widowes, and such who are to receiue lands or legacies. Let them remember Ioseph, who faithfully dealt with his Father Iacob according to his will.

Also all feoffees that they take no aduantage to them and their heires, but conscionably discharge the trust imposed in them.

Also all such to whom is committed any stocke of the Church or commonwealth to be imployed to necessary, ci∣uill or pious vses, to be faithfull like these good men in Iosiahs time spoken of in the 2. of the Kings.

And specially all Ouerseers for the poore, to remember Pauls example, and neither by any cunning to enrich them∣selues by the money collected, nor by any negligence to dis∣sipate it: but in their states, and euery other way to husband euery thing for the best aduantage of the poore, for whom they are put in trust.

Not to giue of a mans owne, is a sinne, but to defraud the poore of that which others giue is a thing abominable: and such vnfaithfulnesse most vnworthy of pardon. Neither can any good be expected from such as saith our Sauiour, Luke 16.10, 11, 12.

To deceiue a trust committed vnto vs, argues a lewd minde, and among the Pisidians such were to bee put to death. Also the Imperiall lawes adiudged him who conuer∣ted things committed to his trust, to his owne vse, to be guil∣ty of theft.

By proportion also Ministers hereby are to be carefull to keepe that good thing which is committed to them: as Paul twice chargeth Timothy.

And if wee are faithfully to satisfie the trust comitted by men: much more to deale faithfully in that which God com∣mitteth to our trust: as our bodies and soules that we returne them vnpolluted, and the gifts and talents wee receiue, that we imploy them faithfully to our Masters vse.

The Grecians are an Example to all Christians, [Vse 2] that they

bring forth fruit of their profession.

A Godly man is compared to a tree which is fruitfull: Psal. 1. and herein saith Christ, is my Father glorified, if you beare much fruit.

To speake well, and make faire shewes without fruit, is to bring forth leaues onely like the cursed fig-tree, and is the note of an Hypocrite: and to bring forth ill fruit, is the note of a profane beast.

To be planted in Paradise, and to be barren, or to beare ill fruit, as drunkennesse, whoredome, &c. is as contrary to nature, as it is agreeable to Nature, for the Sunne to shine, or the fire burne.

Let vs then haue our fruit vnto holinesse, and the end euer∣lasting life. Rom. 6.22.

An admonition, to ministers, [Vse 3] what their principall ende∣uour should bee when they receiue any place, namely to come with the fulnesse of the blessing of the Gospell: they must liue, and yet to make their people partakers of the blessing of the Gospell, must bee as, or more deare vnto them then their liues.

Also to the people, to know what vse they are to make of their teachers; not to make a gaine of them in outward things but to receiue by them the blessing of the Gospell.

We bring a blessing, and treasure in earthen vessels more precious then gold: faith, repentance, remission of sinnes, peace of conscience, life eternall. Qui capere potest capiat. He that is able to receiue them let him receiue them, and woe to them which despise these things.

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VERSE 30. Now I beseech you brethren, for the Lord Iesus Christ his sake, and for the loue of the Spirit; that you striue together with me, in your prayers to God for me.
31. That I may be deliuered from them which doe not beleeue in Iudea, and that my seruice which I haue for Hierusalem may be accepted of the Saints.
32. That I may come to you with ioy by the will of God, and may with you be refreshed.
33. Now the God of peace be with you all. Amen.

THese words containe the third amplification of Pauls excuse that he comes not now to the Romanes, which is a request he makes to them.

We may consider here two things. First, Pauls manner of requesting: secondly, the request it selfe.

In the manner, there is first a compellation, Brethen. Se∣condly, an obtestation, I beseech you for the Lord Iesus Christs sake, and for the loue of the Spirit.

Brethren. This title come in seasons, for it becomes brethren whether by Nature or Grace, to helpe and further one an∣other.

I beseech you, &c. In this obtestation, are the forme, and the matter of it to be considered.

The forme, I beseech you, exhort you, call you to my help.

The matter containes two arguments, whereby hee ad∣iureth them to helpe him by their prayers: By our Lord Iesus Christ, and by the loue of the Spirit.

To beseech one for a thing: is so to beseech, as if you obtaine, he may haue comfort by it, if not, the contrary.

For our Lord Iesus Christs sake, is as if he should haue said: as you desire to haue any benefit by our Sauiour, if his loue may preuaile any thing with you, see you pray for me.

For the loue of the Spirit: either by a figure as some, the Spi∣rit of loue: or as you desire the Holy Spirit should loue you, or for that loue which he hath shed abroad in your hearts, or

as you desire that the Holy Spirit should worke in you a loue to God, and your brethren.

This manner of speaking is after a sort proper to Paul; and indeed nothing can bee deuised to be spoken, more graue, more excellent, more powerfull, more diuine.

Some great matter it must needs be which Paul craues vnder these termes, euen this, that the Romanes would pray for him, and yet Paul farre excelled the best of the Romanes in all grace.

The prayers of the meanest may bee profitable, [Obs.] and Paul shewes very great modesty and humilty, in requiring them.

In this request that the Romanes should pray for him, are two things: 1. That which they should pray for in his be∣halfe: 2. The amplification.

That which they should pray for is twofold. First, that he may bee deliuered from them which doe not beleeue in Iudea. Secondly, That his present seruice may bee accepted of the Saints.

The first was necessary, because in all places they chiefly withstood Paul. These are called vnreasonable and wicked men.

The second also, because euen the beleeuing Iewes were not so well affected to Paul and to the Gentiles among whom Paul preached, as they ought to haue beene, as may appeare in that vprore by them occasioned, Acts 21.20. and so forward, which was the beginning of Pauls greatest and last troubles.

Paul knew the Almes hee should bring might well bee accepted because of their necessity, but desires they might receiue it with as much loue as hee and the Greeke Church offered it to them. For this hee desires them to pray; For he doubted that either they would not receiue it at all, or not so kindly as hee wished: For much is detracted from a gift, which comes either from one, or by one, of whom we thinke not well: and a trifle from a friend, and by a messenger whom we affect is welcome.

The Amplification is threefold; First, from the man∣ner

in which they should pray for him, that is, they must striue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a military word, noting such feruency, as if for life and death. Hee prayes for himselfe, and desires them to helpe him, as Aaron and Hur helped Moses. Hee desires not the Emperours letters to bee procured for him, nor their sharp swords, but their earnest prayers.

The second, is from the fruit of such deliuerance, and ac∣ceptation; which is double, in the 32. verse: 1. That he may come to them with ioy, set forth by a correction, by the wil of God. That hee might be deliuered, that hee might come to them, that his seruice might be acceptable, that hee might come with ioy. By the will of God, well put in, because the euent of all things is in the hands of God: and hee was not deliuered, and that was (by the will of God) an helping cause of his com∣ming.

The third, from an Apostolicall benediction, verse 33. The God of peace be with you. Now three times in this Chap∣ter doth Saint Paul pray for them: and this compriseth all: If God be with vs, then haue wee the inexhaust fountaine of all goodnesse, whether we vnderstand the collation of things good, or a protection from things ill.

The God of peace: that hee may bee appeased and peacea∣ble towards them, that they may haue peace of conscience. And that they may be peaceable among themselues, that they iar not about things indifferent.

The Seale of this benediction; Amen. Of which see. Rom. 11.36.26.

Beleeuers stand in need of the Prayers of their Brethren, [Doctr.] and ought one to pray for another. Almost in euery Epistle Paul re∣quires the prayers of the Churches, and alwaies prayes for them. And we reade: Iames 5.16. Pray one for another that yee may be healed: and our blessed Sauiour taught euery one to say, Our Father, &c. Giue vs, forgiue vs, lead vs not, but deliuer vs, &c.

It is the lot of good men many times, [Obser. 1] to bee ill intreated by them, of whom they deserue well. This was the lot of Miltiades and Themistocles among the Athenians; of Ca∣millus, and Scipio Africanus among the Romanes; of Moses

and Samuel among the Prophets in the Old Testament: in the New Testament, of our blessed Sauiour, who came into his owne, and his owne receiued him not, but preferred a murderer before him, and deliuered him to bee crucified. Also of our Holy Apostle, who gathered no small summe of money to relieue his Nation, and yet they persecute him; Thus is many a good Magistrate, Minister, Citizen, vn∣kindly rewarded by them who ought to haue honoured them.

If it so fall out to thee. Thou art not better then Saint Paul, then Christ himselfe: Be not discouraged, neither let the vnworthinesse of others make thee to bee any whit the more negligent, or to deale the lesse worthily in thy place, by the example of Saint Paul, who omitted no opportuni∣ty or care to doe the Saints at Hierusalem good, though hee knew not whether they would accept it or no.

The singular courage and constancy of Paul is to bee obserued; [Obser. 2] who though he had some intelligence of troubles that should certainly befall him at Hierusalem, yet hee shrinks not, but with great resolution goes thither. In eue∣ry City as hee passed, the Holy Ghost witnessed that bonds and afflictions abode him: But saith hee, None of these things mou••me, neither count I my life deare vnto my selfe, that Imay finish my course and ministration with ioy. And being at Cae∣sarea, he was warned by a Prophet of his bonds, and that hee should by the Iewes be deliuered into the hands of the Gen∣tiles; whereupon the brethren with teares besought him not to goe vp to Hierusalem: But he answered: What meane you to weepe and to breake mine heart? For I am ready not to bee bound onely, but to dye at Herusalem for the Name of the Lord Iesus: O worthy speech of an Apostle! O Diuine Paul!

Let vs labour to bee prepared with such resolution: wee know not what hangs ouer our heads: We haue cause to feare the worst, for our barren and fruitlesse profession: and, — Iam proxim us ardet Ʋcalegon—our neigh∣bours and brethren in Germany and France are vnder the

fiery tryall: Prepare thy selfe: Happy are they which en∣dure: See that there remaine no sinne vnrepented of; for, if any thing, this will make vs cowards, and shame vs.

The prayers of the Church are most excellent and ne∣cessary, [Obser. 3] or else Paul would not in such termes haue begged them.

Thinke thou reuerently of them: as of meanes which God hath appointed and blessed for the great good of such as are in distresse.

The Prayer of one righteous man auayleth: much more of a whole Congregation, City, Kingdome. If many, quasi manu facta Deum ambiunt orantes, as Tertullian spea∣keth, banding themselues together sue vnto God, pray∣ing for things agreeable to his will, they must needs ob∣taine.

When the Church prayes for Peter, hee is miraculously deliuered.

When a legion of Christian souldiers vpon their bare knees make supplication to God, when the Army of Au∣relius the Emperour was ready to ioyne battell with the Germanes and Sarmatians; These their enemies were dis∣comfited by thundring and lightning, and the whole army ready to perish for thirst, is refreshed with water.

In the time of the Holy Emperour Theodosius the Youn∣ger, at the prayers of the whole City, being come together vpon another occasion, a grieuous tempest was sodainly turned into calmnesse, and the former dearth and scarsity, into abundance and plenty of all things.

Absent not thy selfe from the Common prayers of the Church in the times appointed. Beware thou disparage them not, nor thinke basely of them in comparison of prea∣ching, or when they are alone: wise and conscionable Christians, and such as are truly religious, will euen for prayer alone resort to the house of prayer: and if all would so doe reuerently, how might we preuaile with God?

[Ʋse. 1] By Pauls example beginne all thy lawfull affaires with

prayer: he that doth not, begins without Gods good speed.

But striue in prayer, for God delights to haue his blessings and the kingdome of heauen, to be wrung out of his hands by the violence of our prayers.

Cold and drowsie praying getteth nothing at the hands of God; thou must wrestle with the Lord, as Iacob did, when he obtained to be called Israel: He will not let goe his hold, till the Lord blesse him, though hee receiue a blow which lameth him: he will striue for a blessing, though it cost him a limbe.

Such an Orator was Moses in the behalfe of the Israelites: when the Israelites had sinned in the golden Calfe, God is ready to destroy them, and Moses is ready to pray for them: which when the Lord seeth, he saith to Moses, Let me alone Moses; as if Moses prayers so bound his hands that he could not strike. O infinite goodnesse of the inuincible God, to suffer himselfe to be as conquered, by the feruent prayers of his seruants.

In this manner also prayed the Syrophenissian, and ob∣tained to her great commendation.

Three things amongst others should mooue vs thus to pray.

1 The excellencie of blessings wee stand in need of: as Remission of sinnes, Faith, Repentance, &c. in which is our happinesse.

2 The strength of corrupt nature, and of our lusts, as Co∣uetousnesse, Pride, &c. which are to be subdued by pr••

3 The subtiltie, malice, and vnwearied violence of the Diuell, seeking to destroy vs, who is not made to flye, with∣out faithfull and feruent prayer.

Paul not only dischargeth his conscience in gathering and bringing the Almes of the Greeke Church, [Ʋse 2] but desireth it may be accepted of the Saints: So Ministers and others, must endeuour so to performe their duties, that their seruice may not onely bee done quali, quali modo, but acceptably to the Church.

To be popular, may be a iust imputation, neither may wee seeke to please and satisfie curious humours, or wicked men;

and yet we must not be carelesse how our labours are accep∣ted, but account it a blessing, if sober and wise Christians esteeme of our paines.

The God of peace be with you: [Ʋse 3] Paul requesteth the prayers of the Romanes for him, and hee will not be in their debt, but thus he prayeth for them.

It is a comely thing when Ministers and people mutually pray one for another.

Art thou a Minister? Say with Samuel, that it should be thy sinne, to cease to pray for thy people.

Art thou a Hearer? pray for thy Teacher, and great rea∣son: Ad commune lucrum pertinet, saith one, quia vestrae impen∣ditur aedificationi, quicquid nostrae tribuitur facultati. It is the common gaine, for if by thy prayers, thy Teacher be the more endued with deuotion, gifts of vtterance, and holy life, he is the better able to edifie thee thereby.

If thou wilt say, Endue, O Lord, our Minister with righ∣teousnesse: Thy Minister will say, And make my people ioyfull with thy saluation: If thou wilt say, Blessed be he that commeth and speaketh to vs in the name of the Lord: Wee will say with Paul, The God of peace be with you all. Amen.

Notes

• Esay 5.22.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Act. 13.18.
• 1. Cor. 13.9.
• 1 Cor. 14.20.
• Comment. Hier. adscripti.
• Caietan.
• Sarcerius.
• Gal. 1.10.
• Seneca.
• 1. Cor. 11.1.
• Philip. 3.17.
• Luke 12.50.
• 1. Pet. 2.24.
• Iudges 7.17.
• Matth. 11.29.
• 2. Sam. 11.11.
• Matth. 16.22.
• 1. Sam. 2.30.
• Ambrose
• Iob 13.15. Iob 14.14.
• August. l. 2. de Doct. Christ. ca. 42.
• a

  Consule Aug. Marcellino. Ep. 7
• b

  Aug. Hieron. Ep 19.
• c

  Aug. Vincent. Ep. 48.
• d

  Chrysost. Hom. 1. ad pop. Ante∣och.
• e

  Hieron. com. in 3. ca. Ep. ad Ephes.
• Iude v. 3.
• Esp. in 2. Tim.
• Aug. Velus. Ep. 3.
• Ephes. 3.6.
• Anselmus.
• Psal. 13.••••.
• Psal. 122.3.
• 1. Cor. 1.10.
• 2. Cor. 13.11.
• Iohn 17.11.21.
• Aretius.
• Pet. Martyr.
• Acts 7.2: Ephes. 1.17.
• Rom. 3.23.
• Joh. 17.5, 22, 24
• Iohn 4.2.
• Faius.
• Mat. 20.28.
• Colos. 4.17.
• John 5.45.
• John 10.35.
• Amb. lib. 7. com. in Lucan, c. 10. in ipso initio.
• Esay 65.1.
• Rom. 5.2, 3.
• Iohn 10.10.
• Iohn 16.22. Philip. 4.4.
• Pet. Martyr. in loc.
• Horatius.
• Pro Roscio Comaede.
• Cicero. Ep. Fam. l. 15. Ep. 6.
• 3 Ioh. v. 12. Ibid. v. 3.
• 1 Cor. 11.2.
• Apoc. 2.
• Hieron. Ep. ad Laet. de institu. fil.
• 1 King. 1.
• 2 Tim. 1.11.
• Gal. 4.20.
• 1 Tim 5.1, 2. Blanditiis enim obtineri solent, quae authoritate non possunt. Amb. in loc. Tim.
• 1 Joh. 2.21.
• 2 Pet. 1.12, 13.
• 2 Pet. 3.1.
• Ier. 2.32.
• 2 Cor. 5.20. 1 Cor. 3.9.
• Heb. 6.8.
• Eph. 6.19.
• Act. 13.2.
• Rom. 13.6. Heb. 1. vlt. Heb. 8.2. Luk. 1.23.
• Eph. 4.12.
• 1 Pet. 2.5.9.
• Rom. 12.1. Phil. 2.17. Psal. 51.17. Psa 50.14. Heb. 13.16. Psal. 4.5.
• Hes 5.2.
• 1. Cor. 3.5.
• Augustine.
• Ierem. 9.24. 1. Cor. 1.31. 2. Cor. 10.17.
• Isay. 10.12.
• Dan. 4.30. Acts 13.23.
• Iohn 1.20.27.
• Acts 3.12.16.
• Philip. 3.19.
• 2. Cor. 1.12. Philip. 3.17.20. 1. Thess. 2.1. &c. 2. Tim. 3.10.
• Aquin. in loc.
• Rom. 1.16.
• Iudg. 7.20.
• Math. 23.4
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Iohn 3 2.
• Damasc, orth. fid. l. 1. c. 3. paulo post initium.
• Luke 6.17.18.19.20. & seq. Leo Mag. serm. in fest. om. Sanct.
• Bellarm. tom. 2. lib. 4. de eccl. c. 14
• 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.
• a

  Chrys. hom. 19. oper. impers.
• b

  Aug. de C. Dei l. 22. c. 8.
• c

  Chrys. loc. sup. citat.
• Deut. 29.2.3.4.
• Tolet.
• Luther.
• Caluin.
• Coloss. 4.18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 20.24.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 20.27.
• Act. 22.21.
• Habak. 3.15.
• Psal. 45.4.
• Hieron. tom. 3. in expos. Psal. 45. ad prin••ipiam virg.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Esay 52.15.
• Act. 1.8.
• Tit. 1.5.
• 1 Pet. 5.2.
• Booke of Con∣stit. Can. 33.
• Socra. Schol. l. c. 11.13.
• Act. 20.28.
• 1 Cor. 3.10.
• 1 Cor. 15.10. 2 Cor. 11.23.
• 2 Thes. 3.1.
• Psal 49. vlt.
• Iude 10. Ierem. 10.14.
• Psal. 73.22.
• 1 Thes. 2.18.
• Moyses Abbas, apud Cassian. col∣lat. 1. c. vlt.
• Luke 10.41.42.
• Luke 14.16.17. & seq.
• Phrasis Ennianae apud Gell. Noct. Att. l. 19. c. 10.
• Act. 16.6.7.
• Aug. tom. 3. En∣chir. cap. 101.
• 1 Chron. 17.
• Act. 18.21. Rom. 1.10. 1. Cor. 4.19. Philip. 2.19.
• Iames 4.13.14.15.
• 1. Kings 19.2. 1. Kings 20.10.
• Luke 12.18. & siq.
• Nemo tam Diuos habuit fauentes Crastinum vt possit sibi pollice∣ri. Senec. in Thyeste. Act. 3. Psal. 102.24.
• John 4.22.
• 1. Cor. 8.1.2. & seq.
• Hebr. 13.16.
• Greg. Nazianz. in tetrast.
• 1 Cor. 9.10.
• Chrysost.
• Corn. Corn. a Lapide.
• 1 Tim. 4.8.
• Gen. 47.29, 30, 31. et 50.5, 6, 7, et seq.
• 2 King. 22.7.
• 1 Tim. 6.20. 2 Tim. 1.14.
• Iohn 15.2 8.
• Hypallage Mar∣tyr.
• See more here∣of Rom. 12.1.
• 2 Thess. 3.2.
• Act. 20.23, 24.
• Act. 21.11, 12, 13.
• Tertull. Apolog.
• Act. 12.5. et seq.
• Euseb. Eccl. Hist. lib. 5. ca. 5.
• Socra Scholast. Eccl. hist. l. 7. c. 22.
• Ignauis preci∣bus fortuna re∣pugnat.
• Gen. 32.24, 25, 26.
• Exod. 32.10.
• Marke 7.25. & seq.
• 1. Sam. 12.23.
• Leo Mag. ser. 2. de Pass. Dom. in initio.