A key to the key of Scripture: or An exposition with notes, vpon the Epistle to the Romanes; the three first chapters begun at Walsall in Staffordshire, continued at Pitmister in Somerset. By William Sclater Batchelar in Diuinitie, and minister of the Word of God at Pitmister in Somerset.

CHAPTER. I.

Verse 1. Paul a Seruant of Iesus Christ, called to be an Apostle, put apart to preach the Gospell of God.

THE parts of the Epistle are principally three. First, a Preface or Introduction, from verse 1. to 16. Secondly, a Trea∣tise of Christian doctrine, of three branches, Iustification, Sanctification, Predestination, to Chapter 12. Third∣ly a Conclusion; wherein is an Exhortation to sundry Christian duties, and a Valediction, or bidding farewell, with sundry salutations, and greetings, according to the custome of Epistles, from Chapter 12. to the end.

The Introduction hath three members: first, an In∣scription: secondly, a Salutation: thirdly, an Exordium, or entrance into the matter it selfe, by insinuation.

The Inscription contayneth a Description: first, of the writer: secondly, of them to whom the Epistle is directed.

The writer is set forth first, by his proper name, Paul: secondly, by his titles of Office, one generall, a seruant of Christ; another more speciall, an Apostle; that illu∣strated by the causes efficient: first, principall, Christ, verse 5. lesse principall, calling, and seperation. Finally subordinate, preaching of the Gospell; obedience of faith; supreame, the glory of God.

The Gospell it selfe illustrated, first, by the Author God; secondly, the subiect matter, Christ; described by his double Sonship, Humane of Dauid; Diuine of God;

set forth by the adioyned declaration and manifestati∣on of it; that also amplyfied, first, by the manner, migh∣tely; secondly, by the meane, resurrection; whole Christ by his dominion.

Persons to whom hee writes described; first, by their place of abode, Rome; secondly, certaine adiuncts, first, Gods loue, secondly, vocation; amplified by the Au∣thor, Iesus Christ; and holinesse: so that in the inscrip∣tion are foure principall things; first, a description of the person writing; secondly, of the Gospell; thirdly, of Christs person; fourthly, of the Romanes, to whom hee writes.

Touching the name of Paul and alteration thereof many opinions might be rehearsed; for my part, the most probable I take that of Hierome, coniecturing it to haue begunne vpon occasion of Paulus the Pro∣consull his conuersion: the reason of his coniecture, because hee then first tooke the name of Paul.

Theophilact inquiring the reason of this change, thus answeres; hee was therefore of Saul called Paul that he might not seeme inferiour to Peter, the chiefe of the Apostles; no not in this, that his name was changed. For manner of calling equall, if not superiour; for reuelati∣ons, persecutions, paines in the Ministerie, blessing on his labours, feruencie of zeale, integritie of life, no way inferiour. Nay not in this, that hee had his name altered vpon speciall occasion.

Let Papists now goe and boast of Peters primacie; [Ʋse.] if any way a primate to the rest, in order of calling, spe∣ciall fauour with Christ, measure of grace; (for as for su∣perioritie in gouernment they are too shameles in clay∣ming it) yet in all these Paul was his equall, if not in most of them, his superiour.

Paul:] Reasons for prefixing his name; first, to shew his readines to iustifie and maintaine the doctrine here

deliuered, to the face of all gain-sayers, and so to pro∣cure greater credit to his doctrine, in the mindes of the Readers. Things couertly conuayed into the Church vnder title incerti Authoris, breede iust iealousie in the Reader, that things so deliuered are scarce iustifiable by the Authour: for straight occurreth the Prouerbe, Truth seekes not corners. Secondly, that the very name of Paul, so worthie an Apostle, might adde some au∣thoritie to the writing.

[Vse.] Learne hence, with reuerence to entertaine this Scrip∣ture. Woe vnto him that despiseth the truth, though taught by the meanest of Gods Ministers: but heaui∣er the condemnation of such as neglect, o•• contemne the doctrine of Saluation, taught by so excellent an A∣postle as Paul, the Apostle of Christs glory.

Papists make another vse; where they finde Paules name prefixed, heere especially, they cry out, manum de Tabula, vnto the people. Why? forsooth in Paules writingsa many things are full of difficultie, which the vnlearned peruert to their owne destruction. An••. First not the letter, but the matters are obscure to flesh and blood. Secondly, not all, nor many, but some things are hard; l••quitur quā fieri potest parcissime. Thirdly to whom hard?b viz. to the vnlearned and the vnstable; to them that perish; and to them onely: the Elect arec al taught of God, so much as is necessarie for their saluation: yea, thed least as well as the greatest. Fourthly▪ why not other Scriptures detained from them, seeing these also are peruerted by them that perish? Ibid. Fiftly, Peter commends them fore attending to the Propheticall Scriptures, and cal•• them light; wherein notwithstand∣ing the mysteries of saluation are more darkly propoun∣ded then in any the writings of the Apostles. Read Ioh. 5 39. Rom. 1••.4. Acts. 17.11. 2 Tim. 3.15. The better vse of such difficulties is this; therefore be more paineful

in searching, more earnest in praying God to open thine eyes, that thou mayst see the wondrous things of the law: lesse trusting to thine owne acuitie; for sure to flesh and bloud these things are mysteries, the naturall manf vnderstands them not, but being illightened by the spirit of God. Now follow the Titles.

A seruant of Iesus Christ.] Seruice of Christ is three∣fold. First, of his power, and prouidence, from which no creature is excluded: for all things serue him. Yea, the very Diuels themselues in those things they doe against his will, yet vnwittingly fulfill his will, andg serue vnto the purposes of his secret prouidence.

Secondly, the seruice of Faith, as Theophilact calles it, common to all Christians after conuersion; who ha∣uing receiued assurance of their particular interest in Christs bloud, resigne themselues to his will and good pleasure.

Thirdly, the seruice of particular office; whereby in the workes of some speciall calling, we doe seruice vnto Christ. Thus Maiestrates are calledh seruants of God, because in gouernment they doe, or should doe him ser∣uice. Thus Ministers of the Word are calledi seruants, because they serue him in preaching the Gospell. In these two l••st senses Paul subscribes himselfe a seruant of Iesus Christ.

First, in regard that hee now was become a worship∣per of that Christ whom before hee did persecute.

So powerfull is God in the workes of his grace, [Obser.] hee can make ofk blasphemers, persecutors, oppressors of the truth, faithfull seruants vnto Christ. Confer Mat. 21.31.32.

Hope of mercifull and gracious acceptance with [Ʋse. 1] God is here opened vnto all now penitent, though be∣fore neuer so desperate offenders. Paul a persecutor, yet receiued to mercie, counted faithfull, and put in Christs

seruice. And least any penitent should thinke this mercy was peculiar to Paul, hee sheweth it is exemplary. God in Paul, asl in a patterne, shewing how hee would deale with all men, that should after his example, forsake their sinnes, and embrace the Gospell.

[Ʋse. 2] Rash iudgements of mens future state are here re∣strayned, how desperate so euer their present condition seemeth: form God is able to graffe them in. As hee tooke Paul out of the heate of persecution, and placed him in his seruice: so is hee able to turne the heart of the most desperate, hopelesse, and abhominable trans∣gressour: too ordinarie are rash censures in this kinde.

Secondly, a seruant, in regard he was a Preacher of the Gospel; this mentioned, first, to procure in the Readers a reuerent regard to his doctrine, and patient submission to what he taught them: secondly, to aduise them, whom they should especially haue regard vnto in the doctrines here deliuered.

[Ʋse. 1] The people are here taught, first, ton esteeme vs as Ministers of Christ. Secondly, not to be discontented at our doctrines, howsoeuer applyed, whether by threat∣ning, comfort, exhortation, reproofe. In other cases mens boldnesse is excused by this; they are but seruants, and must doe their Maisters message: in this calling, me thinkes, the excuse should be rather admitted, con∣sidering the woe that waites for vs▪ if wee hold backe any thing of the message deliuered vnto vs. Confer 1 Cor. 9.16. Ezech. 3.18. Thirdly not to ascribe any thing to vs, more then as to Ministers, & instruments of God. For what is Paul, or C••t••••••, or A••ollos? what are wee but Ministers by whom yee haue beleeued?o and that as our Lord and Maister gaue to euery man.

[Ʋse. 2] Wee also are taught, first,p fidelitie in the worke of our Ministerie, considering we areq countable to our Maister. Secondly, not tor seeke our selues, but the glo¦rie

of our Maister. Thirdly, not to haunt after the praise and applause of men, but to approue our selues to Christ Gal. 1.10. both in our doctrines and manner of our deliuery. Fourthly, not to thinke much of our afflicti∣ons, which wee meete withall in discharge of our Mini∣strie. Mee thinkes it should seeme inough to thes ser∣uant to be as his Lord.

Called to be an Ap••stle.] Now followeth the speci∣all office and kinde of Ministrie, wherein hee serued Christ; together with his warrant for exercise thereof: Calling and Separation.

An Apostle.] The word in generall signifies any Am∣bassadour or messenger sent in common affaires, whe∣ther of Church, or common-wealth: sometimes apply∣ed vnto Ministers in generall. But most properly,t notes those extraordinarie Ministers immediately called by Christ himselfe, and by him sent out to plant the Church amongst the Nations. Some things were common to them with ordinary Ministers, as preaching of the Word, administration of the Sacraments, vse of the Keyes. Read Mat. 28.19.20. Mat. 16.19. Ioh. 20.23. Mat. 18.17.18.

Some things were proper and peculiar to them as Apostles. First, calling by liuely voyce,u or such like im∣mediate meanes from Christ. Secondly, immediate In∣structionx in the mysterie of Christ, by Christ himselfe. Thirdly, a power to giue they visible gifts of the holy Ghost. Fourthly, powerz to doe miracles. Fiftly, gene∣ralitie of commission, extended to all nations, for thata Peter took the circumcision, Paul the vncircumcision, it was by free accord betwixt them. Sixtly, Infallible as∣sistence of the Spirit in all doctrines deliuered to the Church, either by word, or writing. Forb Peters error was an errour of fact not of faith, in practise, not in doctrine

This office, by consent of all Diuines, begunne and

ended in their persons, to whom at first it was commit∣ted. And except that man of sinne, that hath entred by intrusion into the prerogatiues royall of Christ, no man would dare to arrogate the priuiledges of this calling. Hee forsooth chalengeth, as in the right of Peter, vni∣uersall power ouer the whole Church in earth; not only to teach it, but to rule it as a God vpon earth. Hee hath glorie of miracles, butc all lying in forme, or end, and if wee were so mad as to beleeue, infallible assistence of the spirit in all things, that hee shall sententiouslie deliuer to the Church out of his chaire of pestilence: Sapientum octauus. Apostolorum 14.

[Vse.] No lesse absurd are our vagrant curriers, our rouing Ministers: that wander about the countrey, with a passe in their boxe; as if they were some new Apostles, sent by Christ, without limitation to any particular con∣gregation. Absurdly, yea, which passeth all measure of vnfaithfulnes, hauingd flocks of their owne depending on them, leaue them destitute on the dayes of assem∣bling, pretending to feede others, but indeede to fill their owne purses.

Now followeth his warrant for assuming and exer∣cising the function of an Apostle; his calling, and se∣paration.

His calling alledged, to preuent suspicion of vsur∣pation, as in other his Epistles, and in other thee Prophets of God, whom we see all desirous to shew their commission for aduenturing vpon ministeriall office.

[Obser.] No man ought to vsurpe ministeriall function in the Church,f without assurance of calling from God. See Heb. 5 4. Reasons. First, the danger of intrusion. Exempl. 2 Sam. 6.6.7. Bethshemites. 1 Sam. 6.19. Vziah. 2 Sam. 26.18.19. Secondly, Christ tooke not to himselfe this honour but with warrant of his fathers calling.

Heb. 5 5. No blessing can be expected on our labours except God hath called vs.

Calling, is of two sorts; Immediate, and extraordi∣narie, where God calleth immediately, without the ministerie of man: so were Prophets and Apo∣stles called: secondly, mediate, wherein God vseth the ministerie of man, as at this day, in designement of euery minister vnto his function.

Reproued here are all those fanaticall spirits thatg [Ʋse. 2] runne without calling, and preach vnsent: Contra. Rom. 10.25. as the false Prophets.

Secondly, all those lay people, whether men, or women, that in the case of supposed necessitie, ad∣uenture the ministration ofh Baptisme: which to∣gether with the preaching of the word, the Lord hath inuested in the persons of called Ministers. And as from preaching he hath excluded womeni: so also from the other parts of our ministrie. Ob. They may teach their families: therefore also Baptise. Ans. It followes not, teach they may as priuate Christians, but not as Ministers; baptise they cannot, but as mi∣nisters; this being euery way, in euery respect and manner, proper to a minister.

Ob. Ziphorah circumcised her son. [Obser.] Exod. 4.25. Ans. The question is not what she did, but how well she did. Iust: the wrath of God ceased vpon the fact. Ans. it followes not therefore she sinned not in doing it. Read Exod. 1.19 20 Againe, we finde not, that circumcision was so appropiated to the Leuites, as Baptisme now is to the ministers of the Gospell. Thirdly, it may be the fact was extraordinarie, & therefore not to be imitated with∣out like dispensation Fourthly, some thinke her herein to haue bin but the hand of her husband in his weaknes.

Labor first for assurance of calling before thou aduen∣ture [Ʋse. 3] the exercise of the function. Notes to discern it: first,

abilitie both of knowledge and other fitnesse to teach. Secondly, testimonie of conscience that thou enterest not for any other respect, then Gods glorie. Thirdly, the approbation of the church. Fourthly, a propense inclination to exercise the workes thereof. See a true minister out of his element, till hee be doing somek worke of his ministerie.

Verse 2. Which hee had promised afore by his Prophets in the holy Scriptures.

SEt apart.] This separation is two-fould. First in Gods counsell and decree. Reade Gal. 1.15. [Obseruation.] Whence we note, that God hath from eternall, designed those whom in time he cals to those particular callings, wherein they are placed. See Ier. 1.5. vnderstand it of lawful callings, lawfully vndertaken.

[Vse.] It should teach vs contentment, in the stations wher∣in God hath placed vs, though neuer so base, and full of trouble: wee should, euerie of vs thinke our owne callings best for vs: often repinings arise in the heart, and discontented inquiries, why had not God made me a Gentleman, a Scholler, a Marchant? as if the pot should say to the Potter, why hast thou made mee on this fashion? Rom. 9.20.

Esteeme that the calling to which God hath designed thee, for which hee best enableth thee by gifts, and to which the meanes of education haue led thee.

Now as Paul was separate, and set apart to this function in Gods secret decree: so also, bya Gods appointment, was hee separated to the same by the Church.

[Obser.] The Lord would teach vs hereby not to despise the

office of the Church, where it may be had, though priuie to our selues, of our competencie for the worke of the ministerie.

Que••t. How if the Church neglect her duetie in calling after gifts, and fitnesse obtained?

Ans. Modestly tender thy selfe and thy paines, and if thou beb approued thou maist minister.

Quest. What if after such offer the Church admit not?

Ans. Thus thinke the time is not come which God hath designed for thine imployment.

Anabaptists reproued, [Ʋse.] that despise the Churches cal∣ling, gifts once supposed to be obtained.

To preach the Go••pell.] The matter subiect of Paules office is here noted.

The Gospell.] The word in generall signifies any tidings of good things In Scripture it is sometimes put for the historie of thec birth, life, death, &c. of Christ. In the olde Testament the ioyfull tidings of redempti∣on, promised to be wrought by Christ, when the ful∣nesse of time should be expired: in this place and al∣most generallie in the new Testament, it imports the glad tidings of reconciliation, really wrought by Christ exhibited in the flesh: this also the prin∣cipall matter of our ministerie. See Mat. 16.15. Luke 14 47. As thed Done with the Oliue branch in her mouth: so ought a minister to be to his people, bringing tidings of good things.

Quest. May not a Minister preach the law?

Ans. Yes; as a doctrine subordinate to the Gospell, and a meanes to prepare to it. See Peter, Acts 2. as a good Surgeon applies Corrasiues to a festred sore, and some∣times vseth his lancing knife to cut away the dead flesh, and to let out the putrified matter, that he may make way for his healing plaisters, though his pro∣per

worke be to heale: so &c. In the law three things considered: First, a doctrine of perfect righteousnesse; thus taughte by Christ, that we might in it behold our manifold wants. Secondly, the Curse; thus taught byf Paul, to breake the heart, and to driue to Christ: Thirdly a rule of obedience; so taughtg generally in the Gospell. In the two first respects necessarie to be taught as a preparatiue to the Gospell. In the third, as a part of the Gospell, which hath renewed the do∣ctrine of the law. 1 Ioh. 2.8. yet this true withall: the proper, and principall office of our ministerie, is to preach vnto Gods people the glad tidings of reconci∣liation with God, remission of sinnes, entrance into heauen, procured by Christ Iesus.

Me thinkes therefore, that if not for our personall gifts, if not for preeminence of calling, if not for the person of Christ wee sustaine; yet for our message sake, we should finde more louing entertainment, then the world commonly affords vs. Isaiah prophecying of deliuerance from captiuitie vnder Assur, thus expres∣seth their entertainment of the messengers thereof a∣mongst the people, Isay 52.7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace? &c. were the feete of those mes∣sengers so beautifull? how much more amiable are the feete of them that preach deliuerance from spi∣rituall bondage. See Isay 61.1.2.3.

And yet true it is in experience, that Paul speakes of the Apostles of the last times; they are counted the skumme, and off-scowring of the world; their persons and message alike spitefully reiected. Cause: that they neuer felt their spirituall miserie. See Act. 2.37. Act. 16.30.

Now followeth the description of the Gospel: first, by the Authour God: secondly, by the adiunct, it was pro∣mised,

the promises by the way amplified. First, by the instruments by whom they were deliuered, the Pro∣phets. Secondly, the records, wherein they were regi∣stred, the scriptures. Thirdly, the Gospell, further described by the obiect or subiect matter, Christ Iesus.

The Gospell of God.] So called because God is the Authour, deuiser, reuealer, sender of this glad tidings vnto the world. So then though men be ministers, yet is the doctrine Gods, though men the messengers, yet is the message Gods; See 2. Cor. 5.18.19.20. It will appeare if wee shall consider, eyther the matter, effi∣cacie or confirmation of it. The matter of our message, such as none but an infinite wisedome could deuise, (viz.) the true meanes of reconcilement with God, by composition of infinite iustice, with endlesse mercie in the worke of our redemption. Theh Angels knew it not till reuealed by Christ vnto the Church.

The efficacie diuine, the raising of a conscience cast downe, giuing hope to the hopelesse, chaungingi the whole man. Confirmation byk signes and wonders such as none but a diuine power could worke.

Take heede, how we neglect so great saluation. [Ʋse.] Heb. 2.4. Reasons there giuen. First from the danger, made more probable and grieuous by a comparison of in∣struments deliuering it. Secondly, the euident confir∣mation of it by testimonies, Humane, verse 3. Diuine, verse 4. yet contempt common.

One speciall cause, the infirmitie, and weaknesse of men, whose ministerie God vseth. Although the Lord h••th told vs that hee that despiseth the messenger in respect of his message, or the message for the messen∣ger, despiseth not men but God. And hath for good purposes committed to men the word of reconciliati∣on. First, because our infirmitie is not able to indure

his maiestie. Deut. 5.24.25.26.27.28. Secondly, that the excellencie of thel power might be acknowledged to be of God. Thirdly, to proue our obedience.

The adiunct of the Gospell followeth, before promi∣sed by the Prophets.]

[Obser.] Bef••re pr••mised.] Note here the Antiquitie of the Gospell and doctrine of saluation by Christ. See Tit. 1.2. promised first in Paradice, renewed, tom Abra∣ham, pointed at in the law, reuiued by then Prophets in all ages.

[Ʋse.] And yet our great Antiquaries of Rome, when they heare of the doctrine of remission of sinnes, and iusti∣fication by Christs bloud, cry out of noueltie with the people, Mar. 1.27 what new doctrine is this, neuer heard of till Luthers time? Yes, taught by the Fathers, by Apostles,o Prophets, by God himselfe from the beginning. Let them asp Ieremie speakes stand on the wayes and aske for the old way, and then tell me whe∣ther all true Antiquitie point not vnto Christ, as the onely trueq way to eternall life: they talke of satisfacti∣ons and merits, of pardon, and reward, by penance, pilgrimages, fastings, voluntarie pouertie, &c. but let them shew in any true Antiquitie, where all or any of these things are commended, farther then as ne∣cessarie conditions and dispositions as it were for at∣tainment of saluation; or as dueties of thankfulnesse for saluation purchased by Christ?

[Obser.] Promised.] Obserue againe the dignitie of the Church of the new Testament, from that of the old. Christ promisedr to them, exhibiteds vnto vs, a be∣nefit often commended to our diligent considerati∣on. In this regard Ministers of the new Testament called byt Christ, greater then Iohn Baptist, not on∣ly in respect of a greater measure of reuelation vouch∣safed vnto them then vnto him, but also in regard of

the matter of their ministerie. The Prophets taught Christ to come: Iohn Bapti••t pointed at Christ alrea∣die come: w••e preach Christ incarnate, crucified, risen, ascended, raigning; finally, hauing performed all things that were spoken of him by the Prophets.

Blesse God for this, as not the least grace, that God hath reserued vs for these last times, wherein our eares [Ʋse 1] heare that which many Prophets, and righteous men haue desired to heare, but could not heare. See Mat. 13.17.

Take we heed especially how we contemne so great [Ʋse 2] grace as is published vnto vs in the Gospell. Act. 13.32.33.40.41. Surely where grace is greatest there is contempt most feareful. The records wherin these pro∣mises were registred are the scriptures; so are the wri∣tings of the old & new testament called by excellencie.

The reasons why God would haue these promises committed to writing are these. First, the better to pre∣serue them from obliuion and abolishment. Secondly, to preuent corruption in doctrine by Heretiques. Thirdly, their better propagation to the knowledge, and vse of all men by translations, &c.

Great therefore shall be our vnthankfulnesse, and most iust our condemnation, if when the Lord hath so much endeuoured to make the scriptures familiar vnto vs, wee shall be found ignorant of the meanes of saluation: vnable to discerne spirits, to put diffe∣rence betwixt truth, and falshood; good and euill.

The Epithite of the Scriptures; Holy: so are they in respect, first of their Authour, and Inditer. 2. Tim. 3.16. Secondly, of the penners,u holy men of God Thirdly, of the matter, the holy and eternall truth of God. Fourthly, of their effect and end, which is ourx sanctification.

Papists hence inferre therefore not to be permitted

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to lay-people, in their mother tongue: abusing to this purpose the saying of Christ. Mat. 7.6. as who say all Gods people were dogges. And not onely men that by their impudent contempt of wholesome admoni∣tions (whereof alone Christ there speakes) bewray themselues to be vncorrigible, and past cure.

Rather learne we with what affections we must ad∣dresse our selues to the reading of the Scriptures; ho∣ly doctrines enter not but into holy mindes, neither are they admitted but by sanctified affections, See Ioh. 7.17. Prophanenesse is as the vaile ouer the heart. 2. Cor. 3.15. and Godsy secret is with them onely which feare him.

Verse 3. Concerning his Sonne Iesus Christ our Lord, which was made of the seede of Dauid according to the flesh.

THe obiect, or matter subiect, of the Gospell followeth, that is, Christ Ie∣sus: about whose eyther person, or natures, or offices, or workes, or be∣nefits with the meanes to enioy them, the whole Gospell is occupied.

And all doctrines propounded as Euangelicall not reduced vnto Christ, are to be reiected as hellish heresies. Yea, examine all heresies contrarie to Euan∣gelicall doctrine you shall finde that they ouer-turne some truth which the Gospell teacheth concerning Christ. So then from this description of the Gospell taken from the Authour, God; the instruments first re∣uealing, the Prophets; the records, Scripture; the ob∣iect, Christ; may we learne to iudge of all doctrines thrust vpon vs as Euangelicall. Paul, Gal. 1.6. com∣plaines

of some, that had obtruded to the people an∣other Gospell, then that he had preached. And surely many such other Gospels, or Euangelicall doctrines, hath the Church of Rome vrged vpon the people of God. Other meanes of reconcilement then the merit of Christ, inherent in his owne person: other media∣tours of intercession then the man Christ Iesus: another propitiatorie and purging sacrifice, then that which Christ once offered on the crosse by himselfe. And a thousand such like doctrines of the Popish Ghost-spill: but examine them at this touch-stone, see if they be not descried to be the inuentions and fancies of man; where finde wee these things taught by the Prophets, registred in the scriptures? and how I pray you, leade they to Christ?

Now followeth the description of Christs person: First, by his double Sonne-ship: Secondly, by his do∣minion, His Sonne-ship, first Diuine: of God: secondly, Humane, of Dauid. See the Analysis.

The Sonne of God.] Not by creation as Adam. Luke 3.38. nor by adoption as alla beleeuers; but by eternall generation: Pro. 8.24. Ioh. 1.18. the manner where∣of, who can so expresse, as to satisfie the inquiries of fleshly reason? And yet mine eare hath recciued a little thereof, asb Eliphaz in an other case speaketh. For the better explanation of this mysterie, two questions shall be briefly handled. First, what that is that Christ receiues from his father. Secondly, how hee receiues it. In Christs diuine person, two things are to be considered: first, the diuine essence: secondly, the manner of ex∣sistence. The essence he hath of himselfe, not of his father. Reasons. First, because this is essentiall to him that is God to haue his essence of himselfe. Secondly, otherwise Christ must be a distinct God from the Fa∣ther, as he is a distinct person. Thirdly, if the essence

beget, and be begotten, then must there be two es∣sences in the Deitie, one begetting, the other begot∣ten; but this is absurd, Bellarmine himselfe being wit∣nesse. Ergo.

Ob. Now if any shall obiect that hee receiues his whole person from his father, therfore also his essence, that is, persona substrata. Ans. It followeth not: for though he receiue his whole person from the father, as it is the person, yet receiues he not all that is in the person. And to speake properly, that which the father giues to the Sonne, is not the diuine essence, but the personall existence, or manner of being in the Deitie: neither hath Christ from his father, this to be God: but this onely, to be the Sonne.

For the manner or meanes how he receiues his per∣son, or personall being in the God-head, it is by gene∣ration, or begetting; the manner whereof as it is, is in∣effable. Yet something may be conceiued and spoken whereby it may be somewhat shadowed out to our vn∣derstanding. Some say he is so begotten of the Father, as light of the Sun, by a simple emanation. The fathers make choise of the metaphor vsed by the holy Ghost to explane this mysterie: Ioh. 1.1. as speech is concei∣ued and begotten of the minde without any passion▪ alteration, fluxe, or decision; so as the speech is in the minde, and the minde in the speech: so Christ of God the Father. Augustine. The minde is as it were the bringer forth, knowledge as it were the off-spring, or child of the minde: for the minde while it viewes it selfe, begets the knowledge of it selfe, which is the i∣mage of it selfe. By these and such like resemblances may this mysterie of Christs eternall generation be in some sort conceaued, though as it is in it selfe, it can∣not be explaned.

[Obser.] But hence I take it the collection is found, that

Christ is God equall with the Father. See this Ioh. 1.1.2.3. &c. euidenced, first, by attributes of eternitie, &c. secondly, by title of God. thirdly, workes of creation, and preseruation: fourthly, by worship diuine, giuen him by Angels. Heb. 1.6. And what euer Arius saith, to impeach this truth, bringing testimonies to proue his inferioritie to the father, may almost all be answe∣red thus, that they are spoken of Christ as he is Media∣tour, and for the worke of mediation clothed with the shape and habit of a seruant. See Phil. 2.6.7.

Made of the seed of Dauid.] In respect of his diuine subsistence he wasc begotten, not made: in regard of his humane natured made, not begotten. This making was nothing but an action of the spirit of GOD in Christs conception, framing his body of the substance of the Virgin Mary. See Luke 1.35. Reason, why made not begotten after the ordinarie manner of men, beside the will of God, this: that so the spreading of originall sin might be stopped, by the worke of the spirit of God: it being a rule set downe as it seemes, by the wisedome of God, that who so is borne of man by ordinarie mixture of man and woman, should thereby receiue the infection of originall corruption.

So that we neede not with the Franciscans, runne to the puritie of his mothers conception, and birth, to make him a pure sacrifice, considering he is made, not begotten after the manner of men. And as touching the Virgin Mary, though we acknowledge her blessed amongst women, and sanctified aboue the ordinarie degree of men and women; yet that she was tainted with sin originall, both the scriptures teach. Rom. 5.12 and those fruits springing from this roote sufficiently testi∣fie, Luke 2.48. Ioh. 2.4.

Made.] Not by change of the Deitie into the huma∣nitie: for then how could he haue borne Gods wrath,

or merited his loue for vs? Nor by mixture of both natures to make one compound, as when water and wine are mingled; but by hauing the manhood vni∣ted to his Deitie, and assuming the nature of man into the vnitie of his diuine person. Heb. 2.14.1••.

[Obser.] So was it necessarie, that God and man should be vnited in Christs person, that attonement might be made betwixt God and the seede of Abraham. First, otherwise how could hee haue borne Gods wrath? Se∣condly, satisfied his iustice? Thirdly, performed due obedience? Fourthly, merited at Gods hand eyther for himselfe or vs? See Heb. 9.14

[Ʋse.] A greater matter therefore then Papists imagine to satisfie, merit, or supererogate: for none of these had beene possible, no not to the man Christ Iesus, except he had beene God also equall with the Fa∣ther.

Of the seede of Dauid;] as appeares by the genealo∣gies, Mat. 1. Luke 3. Where though the Euangelists differ in the order of his discent from Dauid, the one intending to set downe the succession naturall, the o∣ther the legall succeeding into the kingdome; yet both agree in this, that they fetch his pedygree from Da∣uid. Where the question may be, how Christ being made of the seede of Dauid, could escape the infection of originall sin? Ans. In originall sinne, are two things: First guilt; that by Adams transgression lay vpon all those that were begotten of him: this remoued from Christ, because he was not begotten of Adam; though he tooke his substance from a child of Adam. Se∣condly, the corruption; this stopped by the worke of the holy Ghost; stopping the propagation of that infection, or rather purging of that part of the Vir∣gins substance assumed by Christ from that inclina∣tion and disposition naturall vnto euill.

Of the seede of Dauid.] Therefore true man as Da∣uid was, Confer Heb. 2.14. 1. Tim. 2.5. For what Paul speakes: Rom. 8.3. of his sending in the similitude of sinfull flesh, hee would not haue so vnderstoode, as if he thought him to haue had onely a bare spectrum, and shadow of man, as Manichees dreamt. See Luke 24.39.43. but hath respect therein to that fraile, and outward miserable estate of Christ Iesus, wherein hee liued as if he had bin chiefe of sinners, it being impos∣sible that the lewdest sinner, should haue endured more miserie, then what he in himself innocent yet suffered, hauing our sinnes imputed vnto him. Sent therefore he was in truth of humane nature, and in habit, and appearance onely of a sinner, hauing no sinne of his owne, Heb. 7.26. yet made sinne for vs by imputati¦on. 2. C••r. 5.21. Reasons, why made man. First, that the promise might be accomplished. Gen. 3 15. Se∣condly, because his brethren for whom he was to satis∣fie, both by actiue, and passiue obedience, were parta∣kers of flesh and bloud, Heb. 2.14 Thirdly, that in our nature he might feele our frailties, and by ex∣perience learne commiseration. Heb. 2.17.18.

First, a patterne ofe humilitie, [Ʋse.] and an instruction to de∣mit our selues, that we may gaine our brethren. Second∣ly, meanes of comfort in miseries. Thirdly, incourage∣ment to bold and confident presenting our prayers at the throne of grace, Heb. 4.

According to the flesh.] That is, as he was man: [Obser.] so are the two natures though combined, yet not confounded; God and man are vnited in Christ: but God-head & man∣hood not confounded, as appeares by notes of distincti∣on continually adioyned. I meane not here so much as to mention the heresie of Eutiches, or of the Acephiah his off spring; for I hold Hyperius his aduice good, that a minister in his popular Sermons should content

himselfe to deale against the errours raigning for the present in the people, rather then by needlesse menti∣on of buried heresies, giue them occasion to inquire into them.

Onely so much as our vbiquitaries haue of late re∣called, of these grosse heresies, I will briefely pro∣pound and as briefely confute. Now from this ground, I thinke it will follow, that sith the natures are not confused, or trans-fused each into other, the properties also must needes remaine to eyther nature, without this supposed transfusion each into other: for that rule I thinke will neuer be disproued; confound the proper∣ties yee confound the natures: take away the proper∣ties yee take away the natures: transfuse the properties, yee transfuse the natures.

Secondly, if properties be thus transfused; I demand whether this transfusion be mutuall, or reciprocall or not, that is, whether as diuine properties are transfused into the humanitie; so humane also into the diuinitie: and sure I see not, but that from the same ground of personall vnion, we may as well say, that mortalitie is really transfused into the Deitie; as vbiquitie into the humanitie: for whereas they say, the God-head is not capable of infirmities humane, &c. wee may as truely say, that the man-hood is not capable of diuine excel∣lencies, as they are diuine.

Secondly, if diuine properties be so communicated vnto the humanitie of Christ, that therby the humane nature becomes omnipresent, &c. why not also other properties of eternitie, a parte ante; immortalitie, sim∣plicitie, all being equally out of the same grounds dedu∣cible as any one?

Now shall we a little see their reasons? they may all be referred to these three. First, personall vnion. Se∣condly, that phrase vsed by the fathers, communica∣tion

of propert es. Thirdly, state of glorie. Now if it be proued vnto vs, that neither of these proue such a transfusion as they imagine, I hope our people will be armed sufficiently against the errour of vbiquita∣ries.

For the better discerning of the inconsequence of the first reason, it shall not be amisse a little to enquire. First, what personall vnion is. Secondly, what it is that the humanitie of Christ thereby receiues.

For the first, personall vnion, it is the vniting and knitting of God-head and manhood together: whereby is made one person of the mediatour: where∣in are three things. First, that it is an vnion, or ma∣king of two one. Secondly, the things thus vnited; Godhead, as it is limited to the second person in Trini∣tie, and manhood. Thirdly, the terme of this vnion, they are made not one nature, but one person of the mediatour.

Secondly, weigh what it is, that the humane nature receiues hereby. First, subsistance in the second per∣son of the Trinitie, whereof it selfe is of it selfe desti∣tute.

Secondly, extraordinarie dignitie, insomuch that it is a peculiar temple for the Deitie of Christ to dwell in, and wherein it shewes and manifests it selfe, more gloriouslie then in any creature. Col. 2.9.

Thirdly, more neere familiaritie with the God∣head then any other creature, Angels, or man, hath or can haue.

Fourthly, an extraordinarie measure of habituall graces; of vnderstanding, wisedome, holinesse, &c. Such as in that measure dwels in no creature. Ioh. 1.14.15.16.

Fiftly, a partner agencie with the Godhead, accor∣ding to its measure in the workes of redemption and mediation.

Now the vbiquitaries adde hereto a communica∣tion of diuine nature and properties to the manhood, so as to be informed and actuated thereby: insomuch that the humane nature receiues into it selfe, from the Deitie, a power to be omnipotent, omniscient, omni∣present in it selfe: a thing that cannot agree to the hu∣mane nature of Christ, without being made God; for that which some obiect, that notwithstanding this kind of hauing diuine properties communicated, yet the manhood is not Godhead, because it hath them not of it selfe, but by participation from another, is friuolous; for howsoeuer these things be had, if they be had, as they teach, so as to informe the subiect wherein they dwell, they make it God: in as much as these things are diuine properties, inseparable from the diuine na∣ture, nor can any thing be said to be properly omnipo∣tent, omnipresent, &c. but it must be confessed withall to be God.

Qu. How then are these communicated vnto the man∣hood in Christs person? Ans. Euen as the diuine na∣ture it selfe and none otherwise, that is, so as they dwel and shew themselues in manhood; and so as that the manhood vnited vnto the Godhead, may say of them they are mine, not by way of information, but in respect of possession after a sort: Ratione supp••siti, as diuines speake.

So that this being all that by vertue of personall vnion acrewes vnto the manhood of Christ, it will be impossible from them to infer such a communication of diuine properties vnto the humanitie as vbiquita∣ries dreame of.

Their second ground is, 〈◊〉〈◊〉 phrase of speech vsed by the Fathers for interpretation of sundry scriptures, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as some terme it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which indeede according to the

sense of the fathers, is nothing else but a manner of speech, whereby in respect of that vnion personall of the two natures in one suppositum, the properties of the seuerall natures are predicated eyther of the whole sup∣positum, or of the seuerall natures in the concrete; for by reason of the same personall vnion, it comes to passe, that the two natures interchangeably take the con∣crete names each of other in predication: so its said: Acts 20.28. God purchased the church with his bloud; not that the Godhead shed bloud, but because a per∣son that was God shed bloud to procure redemption: not which it had as God; but which it had in the man∣hood vnited vnto it: so Iohn 3.13. the Sonne of man talking with Nichodemus, is said to be in heauen: not that as he was man he was in heauen, while he was on earth; but because that person that was sonne of man, was by something in his person, that is, by his Deitie, in heauen: so in this place, where wee haue a patterne gi∣uen vs, to interpret all such alternate predications: the Sonne of God is said to be made of the seede of Dauid, but how? according not to his diuine Sonne∣ship, but according to his humane nature, vnited to the Sonne of God: and how will it hence follow, that because the properties of the diuine nature, may be enunciated of the person denominate, in the concrete of the humane nature, therefore the diuine proper∣ties are communicated to the humane nature so as to informe it. And as a learned Diuine and Logitian saith well, if these men had learnt in this point to distin∣guish between predicata absoluta, and limitata, we should soone see an end of all these vnseasonable and bitter contentions betwixt brethren.

Their third ground is, the exaltation of Christs humane nature to the state of glorie, and that which they call statum maiestatis, whereinto Christ entered at

his ascension: whereby they say Christ in his man∣hood, receiued an infinite power and glorie, &c. and so this power to be euery where present.

Now that Christs manhood receiued not by that his exaltation to the state of maiesty and glory, any such nature of being omnipresent, the other grounds for∣merly laid doe easily euince: for as personall vnion makes not the manhood God, so neither doth exalta∣tion into state of glorie: for that is still manhood though exalted vnto glorie; and therefore though he receiued glorie more then any creature besides; yet not this glorie for his manhood to be God, or to haue any such propertie, vpon hauing whereof, it must needs follow that it is God: for it's still a creature finite, &c. though the most glorious of creatures, yet a creature; God hauing said that he will not giue his glorie vnto any creature; no not to the humane nature of Christ. Much more might be said to this purpose, but that I remember for whose sakes I pen these obseruations.

For vs let vs learne from the Apostle, how to vn∣derstand all these places of Scripture, where weake∣nesses are giuen to God, Christ, or diuine excellencies, vnto man Christ, namely thus, that they must be taken as spoken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in diuers respects, according to the diuersitie of natures in Christs person, as when the Sonne of GOD is said to be made, thus must we vnderstand his making, as limited to his flesh: when to be eternally begotten, thus conceiue it, as limitted to his Diuine person.

Verse 4. And declared mightily to be the Sonne of God, touching the Spirit of sanctification by the resurrection from the dead.

NOw followeth the declaration of his diuine Son-ship, verse 4. The word sig∣nifies determined, and as it were by de∣finitiue sentence concluded to be the Son of God: to omit the resolutions of others, I take it that this determi∣nation is here set out. First, by the manner, mightily, Confer. Col. 1.29. so as that no man could contradict it. Secondly, the matter that he was the Sonne of God, as the Centurion confesseth, Mat. 27.54. Thirdly, the meane or argument concluding it: his rising from the dead. Fourthly, the respect added for explanation, according to the spirit of sanctification, that is, accor∣ding to his Diuine nature, which sanctified his huma∣nitie, for so by spirit, I here vnderstand the Diuine na∣ture of Christ. First, for the Antithesis. Secondly, com∣paring it with 1 Tim. 3.16. 1 Pet. 3.18.

Now sanctification is here ascribed to the Diuine na∣ture, as it is in Christs person, both because by it the hu∣mane nature was made partaker, of habitual created ho∣linesse, whither immediately, or mediately by the work of the holy Ghost it matters not: as also because his Diuine nature, is that that sanctified his obedience, and made all his actions and passions, vndergone for vs, of prise and value with God: in which sense the temple is said to sanctifie the gold; the altar the gift,a wherfore he is said by the eternal spirit to offer himself vnto Godb without spot, that made him a spotlesse sacrifice, that gaue it power to purge, and expiate our sinnes.

So howsoeuer the glory of Christs Deitie was ouer∣shadowed, and almost ecclipsed by the frailties of his humanitie, miseries of life, shame of his death, yet plea∣sed it God at last, by an inuincible demonstration, to proue him to be the Sonne of God: (viz.) by his re∣surrection from the dead. Confer. Act. 13.33. where he is said in the day of his resurrection to be begotten of his father, declaratiue, as diuines interpert, because then hee was most euidently shewen to be the Son of God, and not a meere man. Reasons of this declarati∣on. First, to confirme the faith of his children that see∣med a little to stagger at the shamefulnesse and bitter∣nesse of his Passion. Secondly, to conuince the Iewes of wilfull impietie that had reiected this stone, now made the head of the corner.

[Ʋse.] From whence may Gods children learne comforts against the many abasures, wherto they are heere sub∣iect, and in respect of them condemned, as Iob by his in∣discreet friends, of hypocrisie in Gods seruice: surely if we looke to the outward estate of Gods children in this life, wee shall finde it true of them that Isay speakes of our Sauiourc neither forme nor beautie, nor any thing why they should be desired; despised, and reiected of men, &c. the very scum and off-scouring of the world: but know wee for our comfort, that there will one day come a day of declaration, wherein the sonnes of God shall be reuealed, by their glorious aduancement into Gods kingdome, at the day of resurrection, as Rom. 6.19. Yea, in particular blemishes, whereby our good name and innocencie is questioned, let vs thus com∣fort our selues, that the Lord shall one day bring forth our righteousnesse as the light, and our iudgement as the noone day, Psal. 37.6.

Verse 5. By whom wee haue receiued grace and Apostleship (that obedience might be giuen vnto the faith) in his Name among all the Gentiles.

IN this verse is set downe a description of Paules Apostleship, partly to preuent the cauiling imputations of false teachers, ordi∣narily charging him with intrusion into that function as Gal. 1.1.2. partly that the Romanes might see, that in writing to them hee strayed not be∣yond the bounds of his commission. Now it is descri∣bed, partly by the immediatenesse of his calling by Christ, as Gal. 1 11. (By whom,) partly by the gene∣rall fountaine when it is called, a grace, partly by the end subordinate, Obedience of faith; principall, The glorie of Christ; and lastly by the generalitie of the sub∣iect, All nations, &c.

By whom.] Although it be true that all whatsoeuer any of vs receiue from God we receiue by Christ, both as the meritorious procurer thereof, as also as Gods generall steward, to whom is committed the gouer∣ment of the Church, and of the whole world, yet I take it the Apostle heere principally vseth this phrase to proue himselfe an Apostle; because he was immediately called by Christ, which is one speciall difference of Apostles from other ordinarie Pastors, as before, verse 1. where see the vses also.

We haue receiued grace and Apostleship.] Some here by grace vnderstand the grace of reconciliation and sancti∣fication: some other gifts, whereby he was f••tted for the function of Apostleship; but I take it heere its by a gram∣maticall figure put to signifie the generall nature and fountaine of Apostleship; and is in substance nothing

but this; the grace of being an Apostle: or this, fauor and free gift to be an Apostle. See Ephe. 3.8.

[Obser.] Whence obserue that it is to be esteemed a speciall grace and fauour of God to be called vnto the ministe∣rie; though it be of grace that we receiue it, yet is it a speciall grace to receiue it. As easily appeareth both by gifts giuen to fit vs therto, more special then to the peo∣ple, Ephes. 4.8.9.10.11. by vse of it. 1 Tim. 4.16. 1 Cor. 3.9.10. by reward and crowne giuen after faithfull dis∣charge of it. Dan. 12.3.

[Ʋse.] Learne hence first not to swell with conceit of thine aduancement; for thou hast receiuedd and of grace thou hast receiued it. And foolishly doe many stand vpon termes of the dignitie of their calling, though in it selfe honourable,e hauing no other worthinesse to grace them; and not considering that of free grace they haue receiued it. Secondly, rather let them learne to vse this grace, to the end for which God hath com∣mitted it vnto them: See 1 Pet. 4.10. and tremble at the woe due vnto such, as being thus graced by God, neglect to doe that worke whereunto they are called. 1 Cor. 9.16.17. Thirdly, giue not way to thoughts of discontentment, in respect of the many difficulties, ig∣nominies, persecutions, thou shalt vndergo in discharge of this calling, so as to be grieued at the Lords leading thee to this so toylesome, shameles, disgraceful a calling, by thine education and calling of the church; for know it's a high fauour of God to be counted faithfull, and put in the ministerie. 1 Tim. 1.12. The end of this cal∣ling followes, to obedience of faith: the same phrase v∣sed, Rom. 16.26. I doe here purposely omit varietie of interpretations; choosing that which I thinke is most direct; by faith here vnderstanding the doctrine, or word of faith, that is, the Gospell, as that acception is frequent. 1 Tim. 4.1. &c. and by obedience vnto faith,

nothing but that which Peter cals obaying the truth, taught in the Gospell. 1 Pet 1.22.

This then is th'end of our ministerie, [Obser.] to bring men to obedience of the truth, and Gospell of Christ. See 1 Cor. 10.5. and that this is no easie worke will appeare, if we consider what the things are that the Gospell en∣ioynes vs.

As first a deniall and renouncing of our selues, and all things in vs in respect of any power they haue to procure saluation, and to relye our selues wholly and alone vpon Christ, as authour of saluation. Now how difficult a thing is this, if wee consider what high thoughts naturally all of vs carry of our selues,f inso∣much, that euen after GOD hath humbled vs and brought vs low, yet when it hath pleased him againe but a little by grace to rayse vs, we seeme to our selues such as to whom the Lord should as of due giue salua∣tion?

The second thing that the Gospell requires, is to deny vngodlinesse and worldly lusts, &c. Tit. 2.12.13. and herein how much adoe finde wee in experience with our selues, to preuaile so farre as to abandon what our corrupt affections lead vs vnto?

Hence therefore we all to whom the dispensation of the Gospell is committed, [Ʋse.] learne how wee must pro∣portion and fit our courses in the exercise of our mi∣nisterie; so as may best tend to this end; subiection of all thoughts to the obedience of Christ. And here let all magnifiers of man in his nature, all meritmonging Preachers, iudge how wel they carry themselues in their ministerie, that by magnifying the power of nature, crosse the very end of their ministerie. And what they performe auaileable this way, that as Peter speakes, promise libertie to their hearers, yea set open a gap to all carnall license, their owne courses proue suffici∣ently;

while they labour to widen that gate that the Lord hath by his word taught to be so straight.

The extent of the subiect, all nations, so are all peo∣ple called that are not of the Iewish common wealth.

[Obser.] Now here obserue the difference of the Church of the new Testament, from that of the old; as there are many others, so this one, amplitude; that whereas be∣fore Christ the grace of God was almost locked vp with∣in the coasts of Palestina; now all nations are equally called to communion with Christ. See Ephes. 2.12.13.14. Mat. 28 19.

And this is one reason why the church now is called Catholike, because the bounds thereof now stretch vnto all Nations, according to the promise. Psal. 2.

[Ʋse.] And let this be acknowledged as not the least mer∣cy of GOD towards vs of the Gentiles, on whom the ends of the world are come, that the Lord hath reser∣ued vs for these times, wherein all graces are thus in∣differently and freely offered to vs, as well as to the Iewes, Acts 14.16. Acts 17.30.

For his names sake.] That is, for his glorie sake, or that thereby Christ might be glorified.

[Obser.] Whence note, what ought to be the vtmost ayme and intention of a minister, in labouring to bring men to the faith: that is, that Christ may therby be glorified.

[Ʋse.] And that ambition of many, not onely in seeking for preferment and praise of men for their excellencie of gifts; but also by drawing disciples after them, is here iustly taxed; yea, howsoeuer it be a glorious and com∣fortable thing to a minister, to be able to say, that hee hath bin Gods instrument to bring but one soule to the obedience of Christ, yet to ayme at our own vaine∣glorie euen in gaining soules to Gods kingdome, sutes not with that sincere affection which ought to be in a minister; to promote not his own, but 〈◊〉〈◊〉 masters glory.

Verse 6. Among whom yee are also the called of Iesus Christ.

AMong whom yee are also. This clause is added and deduced out of the generall formerly laid, for these two ends, first to shew that the Apostle in writing to them passed not beyond the tenure of his commission; secondly, and lesse principally, to remember their state in nature, notwith∣standing their present aduancement by gracious cal∣ling. Now the first of these is easily inferred: for if his commission extend to all Gentiles, and Romans be Gentiles, then were they also within compasse of his commission.

So carefull is the Apostle to auoide suspition of bu∣sie medling where hee had naught to doe: [Obser.] a dutie of∣ten pressed to all in generall, 1 Thes. 4.11. and the con∣trarie reproued. 1 Tim. 5.13.

And it were to be wished, [Ʋse.] both ministers and people would thus learne to know their owne line; and to containe themselues within their own compasse; doubt∣lesse, if they had care of diligent inspection into the state of their owne flockes, and to feede their owne people, they would finde little leasure, either to carp at the courses of others, or to incourage the malicious to seditious discords.

Againe, whereas the Apostle thus puts them in minde what they are in nature▪ Gentiles; and in no better state then others; howsoeuer grace hath put difference betweene them and others; it may be obser∣ued, that its profitable for Gods children often to be remembred what they are in nature. See 1 Cor. 6.10.

11. &c. partly for their humiliation. Secondly, for compassion to others. Tit. 3.2.3. Thirdly, to prouoke to thankefulnes vnto God. 1 Tim. 1.12.13.14.17. &c.

Thus much of the subscription: the superscription followes; noting the persons to whom the Epistle is di∣rected; described, first: by the place of their abode, se∣condly, adiuncts, declaring their happie estate; for they are beloued of GOD, and by calling brought to san∣ctification.

Verse 7. To all you that be at Rome beloued of God, called to be Saints: grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

[Obser.] TO all at Rome, &c.] Note here the indifferencie of Pauls affection and care, towards all the people of God, within his charge, whether bond or free, noble or base, &c.

And it may teach vs the lesson that Iames commands vnto vs, [Ʋse.] Iames 2.1. not to haue the faith of God, in respect of persons: his reasons: First, God hath chosen the poore: Secondly, he hath made them rich in faith: Thirdly, giuen them right to his kingdome, and a share in the inheritance of the Saints: to which may be added, that they are equally purcha∣sed by Christs bloud, all equally deare vnto him; all e∣qually committed to our charge. Act. 20.28. But here∣of more at large hereafter.

[Obser.] Secondly, it may here be collected that the Apo∣stle would haue this Epistle free to all the people of God to read, meditate, &c. as in other places wee see his charge giuen this way:g sundry reasons may be

giuen of it: precept of Christ:h practise of Saints, Act. 17.11. 2 Tim. 2.14.15. duties required of all Gods peo∣ple, first, to discerne Christs voyce from the voyce of a stranger: secondly, to make Apologie for the faith, and giue a reason of their hope; 1 Pet. 3.15. with sun∣dry other, whereof read, Rom. 15.4.

The Romanists here iustly taxed as enemies vnto the comfort of Gods people, [Ʋse.] that bar the people of free vse of Scriptures: See Vers. 1. Their pretenses are many, as care to keepe the Scriptures from derision of A∣theists; secondly, feare of peoples misvnderstanding, &c. but the true cause is this, because they feare discouery of their grosse adulterating of the word of God, in mat∣ter of faith, worship, manners, &c.

Beloued of God.] There is a generall loue of God, whereby he embraceth all men; as appeares by his be∣neficence, Math. 5.44. There is a speciall loue, where∣with he loueth his elect in Christ, and of this is the place to be vnderstood.

And the euidences hereof hee makes effectuall cal∣ling: for whom God loues, [Obser.] and in his loue chuseth to saluation, him in his time he calls to Communion and fellowship with Christ: see Rom. 8.30. 2 Tim. 1.9. So that this is one speciall character of Gods speciall loue, effectuall calling. Yea, the first certaine euidence where∣by God declares his loue to vs in Christ.

It is a dangerous errour of worldlings whereby they conclude from common blessings, speciall loue; [Ʋse.] as wealth, prosperity, though Salomon haue taught that no man can know loue or hatred by any externall bles∣sing.k In as much as all these things come alike to all,l let vs if we desire to haue comfort by assurance of Gods speciall loue, looke to this speciall worke and fruit of his loue, effectuall calling.

Called to be Saints.] That is, by calling made Saints:

for this is the nature of Gods call; to make them that which they are not by his calling, Rom 4 17.

[Obser.] So then calling is not procured by our holinesse, but holinesse wrought by calling, 2 Tim. 1.9. Tit. 3.4.5.6.

[Ʋse.] Therefore it followes that God neither in calling or election respects our present or future holinesse, as to be moued thereby to elect or call vs, he hath chosen vs to be holy, not because wee were, or were to be ho∣ly, further then he according to the good purpose of his will determined to worke holinesse in vs. Ephe. 1.4. 1 Pet. 1.2. Rom. 9.11.

[Obser.] Againe, obserue here the necessarie effect and inse∣parable consequent of effectuall calling, though it finds vs not Saints, yet it makes vs Saints; for thereby is faith wrought in vs; by faith, vnion with Christ, Ephe. 2.17. from this vnion flowes a Communication of the spirit, to sanctifie and renue vs after Gods image, 2 Cor. 5.17. 1 Ioh. 3.24.

Hereby then may wee try our calling, euen by the effect thereof, our sanctification;m a number of people pretending faith in Christ, vtterly disclaime holinesse and sanctification, and being reproued for their sinnes, their small sinnes especially as they terme them, throw off all with this excuse, we are not Saints; what then? Diuels? for I know no medium, 1 Ioh. 3.8.9. yet that we erre not; know that there are degrees of sanctitie: some perfectly sanctified, as the Saints in heauen; some not perfectly in themselues.

Quest. Wherein then consists this sanctitie, that by calling we are made pertakers of in this life? Answer. First, fruition of Christs holinesse by imputation: se∣condly, inchoation of inherent holinesse wrought by the spirit:n thirdly, endeauour to be holy:o fourthly, seperation from the vncleanenesse of the world, and

consecrating of our selues wholly to the seruice of God. 2 Cor. 6.17. & 7.1.

Now followes the saluation or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: where are three things; first, the thing wished for vnto the Romanes, Grace and peace. Secondly, the fountaine, God the Father. Thirdly, the mediatour or meane, by whom they are procured and conuayed vnto vs, Christ Iesus.

By grace here vnderstand the fauour and good will of God, with all those other gifts of grace flowing ther∣from: the first called grace making acceptable; the other grace freely giuen, as Rom. 5.15. by peace, after the phrase of the Hebrewes, all prosperity inward and outward, and which is not the least part of this happinesse, the sweet peace of a good conscience, arising from assurance of Gods loue to vs in Christ Now this salutation is at large and distinctly handled by many; see especially Master Perkins in Gal. 1.3. vnto whom I referre the Reader for further explanation. Some generall things onely I will propound. First a question.

Quest. How Paul acknowledging these Romanes to be alreadie in state of grace, prayes yet for grace and peace vnto them? Ans. First, hee prayes for a more plentifull manifestation of Gods loue, encrease of inhe∣rent grace and peace of conscience, as Peter, 1 Pet. 1.2. 2 Pet. 1.2. for so it pleaseth God to manifest his loue by degrees; to worke grace by degrees: secondly, hee prayes for continuance and confirmation in this blessed estate, 1 Pet. 5.10. 1 Thes. 5.23.

Where obserue that prayers for grace are not vnne∣cessarie for men in grace, [Obser.] no not for those very graces whereof they are made partakers in a measure, it is eui∣dent here.

And I apply it to the detection of that odious scoffe of Papists at our doctrine of assurance of Gods loue and pardon of our sinnes; [Ʋse.] they from this doctrine thus in∣ferre,

that according to our principles our people are bound neuer to aske God forgiuenesse of their sinnes. Reason. Because they haue already obtayned it? Ans. It followes not, for euen those that haue obtayned re∣mission must still pray, first, for encrease of this assu∣rance: secondly, for continuance of this benefit: third∣ly, for a new act of pardon in the conscience, accor∣ding as new sinnes are daily committed.

[Obser.] Againe, whereas the Apostle praying for all happi∣nesse vnto the people of God, prayes for Gods fa∣uour, and the peace of a good conscience, obserue wherein true happinesse of a Christian consists; viz: fa∣uour of God, peace of his conscience: therefore the Lord prescribing vnto Aaron, and his sonnes, a forme of blessing the people,p prescribes the very same things to be wished for; The Lord blesse and keepe thee, the Lord make his face shine vpon thee, and be mercifull vnto thee; the Lord lift vp his countenance vpon thee and giue thee peace. And from this forme it seemes the Apo∣stles in the new Testament with a little alteration of words, tooke their forme of salutation and blessing.

These things none can iudge of a right but those that either haue felt how comfortlesse want thereof is; or tasted how sweet and comfortable the fruition of them is; conferre Psal. 32.1.2.

[Ʋse. 1] Now then let all Gods children in the midst of all the miseries of this life, comfort themselues in this; that howsoeuer miserable they may seeme either to themselues or others in respect of outward estate, yet they are in deed truly blessed, because they are fauou∣red of God, and enioy the fruit; peace of a good consci∣ence, that Salomon cals a continual feast,q and which the wicked in their agonies would redeeme with the world, as such out-cries are heard from them in their feares: all the world for a good conscience.

Secondly, let worldlings that desire to know mans [Ʋse. 2] true happinesse here learne wherein it consisteth: many large disputes there are in the writings of the heathen, what should be the chiefe good of man, some placing it in honour, some in pleasure, some in vacuity of griefe, some in action of vertue, &c. Against all which read Salomons Ecclesiastes, and thou shalt see what he con∣cluded of them all, They are vanitie and vexation of spi∣rit; that that makes a man truly happy is the feeling of Gods loue, and the fruition of a good conscience, pa∣cified by the bloud of Christ. And thus much of the two first parts of the Introduction, the Inscription and Salutation.

Verse 8. First I thanke my God through Iesus Christ for you all, because your faith is published throughout the whole world.

NOw followeth the Exordium or en∣trance into the matter of the Epistle, and it is of that kinde which Rhetoriti∣ans call insinuatiue, tending to procure louing regard from this people to∣wards Pauls person and doctrine, by protestation of his vnfained loue towards them, decla∣red by two arguments and effects of a louing affection: first, thanksgiuing to God for their good, Ʋer. 8. se∣condly, desire to see them and that for their good, from Ʋer. 9. to 16.

In the thanksgiuing are, first, the act: secondly, the obiect: thirdly, the mediatour by whom conuayed: fourthly, the matter or ground, their faith, & publishing thereof in all the world. I meane not to prosecute

euery particular at large; but to cull out the principals, least the volume grow too great.

By faith, here vnderstand the gift of faith, and the fruits thereof: especially their receiuing of the word of God, as Act. 8.14.

[Obser.] Generally heere obserue the propertie and dutie of Gods children, to be thankefull for the pro∣ceedings and power of the Gospell, in the conuersi∣on of others: practised by the Saints euery where: Galat. 2.23. exemplified in the Angels, Luke 15.7.10. And if it be a thing to be prayed for, the enlargement of Christs kingdome, then to be thankfully acknow∣ledged when it is performed.

[Ʋse.] Abhorrent from this propertie and practise of Gods Saints, are all those that grudge at the proceedings of the Gospell, and labour by all meanes to discou age and daunt those that are comming on towards Christ, resembling herein, the nature of their father the diuell. Apoc 12.4.

But most odious in this kinde, those in place of mi∣nisterie, that enuie the blessing God giues to other mens ministerie, more then to their owne. Moses not so,r nor Iohn Baptist. Iohn 3.29.

More specially we are taught to reioyce, at the effi∣cacie of the word in places eminent, [Obser.] as Rome, at this time the seate of the Empire, traffiqued by all nati∣ons, and therefore likely by their example, and same of their faith, to make way for entertainment of the Gospell in other nations: so ought Gods children, as to reioyce at the conuersion of all, so specially, at the taking place of the word in persons, and places most emminent and conspicuous: for so it fares with most men, that their eyes are bent vpon places, and per∣sons of cheefest esteeme and authoritie: and great examples, are alwayes causes either of greatest mis∣chiefe

if they be euill, or good if they be conspicuous for goodnesse.

Therefore, [Ʋse.] when we shall see the Lord magnifie his Gospell, in the conuersion of places and persons emi∣nent amongst vs: let vs not be vnmindfull to performe this duetie; and labour with God by prayer, for the cal∣ling of such as by their authoritie are likeliest to bring most aduantage to the truth.

It is not to be omitted, that Paul here applies to himselfe the generall promise of the Couenant, Ier. 31.3••.34. from experience applying Gods grace vnto himselfe.

Such a particular knowledge, [Obser.] of Gods particular loue haue all Gods Saints in a measure. Gal. 2.20. Iob. 19.25. 1 Cor. 2.12. 1 Ioh. 3.2. Neither is it the speciall priui∣ledge of some few, to whom God by speciall reuelation giues such particular knowledge, as Papists teach, but that which God vouchsafeth by generall meanes to all his children: and that which euery child of God, vpon performance of the generall conditions, as repentance and faith, may gather to himselfe, and professe of him∣selfe without presumption. See Rom. 8.19.17. where will be fitter place to handle this point at large.

Not onely Papists, but generally worldlings, [Ʋse.] scoffe at this truth, particular assurance; hope well they doe, but assurance they haue none, and measuring others by themselues, thinke it not vouchsafed to any man li∣uing: and yet if it be marked well, this is had by all Gods children that are such in sinceritie, and he that hath not this particularitie of applying, hath nothing of faith more then a diuell: the diuels hold generals; of Christs death; remission of sinnes thereby purcha¦sed vnto the Church: herein onely they faile, that they apply not these to themselues, nor can beleeue that they are sharers in these benefits: and let it be

thought no presumption, for Gods child to outstrip the diuell one step at least, in beliefe of the articles of his Creede.

Published throughout the world.] Papists heere glory much of their faith, that it is so highly commended by the Apostle; and from this place challenge to them∣selues the true faith, as still dwelling amongst them. To which we answere, that it followes not, a fuisse ad esse. Ierusalem was once a faithfull Citie, but the Pro∣phet complaines she was become an harlot; as famous was Thessalonica, in the dayes of the Apostle, as euer was Rome,s and yet now no face of a Church there re∣maining: and the like answere we make to all the com∣mendations giuen by the Fathers vnto that Church; that they were true of the church in those times, but not therefore belonging to Rome that now is.

But will you heare their reply? Rome by our confession, was once faithfull; shew wee therefore the time when shee began to decline and fall from the truth of faith. Ans. Behold a sottish shift; cannot de∣clinations, and apostasies be euidenced without poin∣ting at the particular times, places, & authors of back∣sliding? that they are fallen, wee euidence by discord of their doctrine, from that here taught and commen∣ded in this Epistle; but they will not beleeue except we shew them the time, when they began to decline: as if a man sicke vnto death, when the Phisition by appa∣rant signes discouers his disease, the nature and danger thereof should say no its not so, for you shew me not the time, and meanes, and proceedings of my disease.

Iust. This may easily be shewed in other heresies: Arianisme, &c.

Ans. Not therefore Antichristianisme, for that is a mysterie of iniquitie,t especially the be∣ginnings thereof, almost insensibly conuaying them∣selues

into the Church: Secondly, for the grose points of Popery wherein they dissent from auncient Rome, their beginnings, and proceedings, and perfection, are euidenced sufficiently by our Diuines. See Perkins his probleme.

Rather let vs note here, [Obser.] that the grace of God is not so tyed to any people, or kingdome, but that for the sinnes of them, God may giue them to blindnes, and make them beleeue lyes:u this verified of Rome, of Ierusalem, once the praise of the whole world; of the Churches of Asia, &c.

And let it be an admonition to vs that yet stand, [Ʋse.] to take heed least we fall:x trust not in lying words, saying, the temple of the Lord, the temple of the Lord, &c.

Goe to Shiloh, where I once put my name, and see what I haue done thereto: Reade at large, Ier. 7. from verse 3. to 16. A needfull admonition for vs in this kingdome, wherein are too euident tokens of securi∣tie this way; and as euident causes, to feare the like iudgement, because wee are engaged in the same dis∣obedience, lacke of loue to the truth,y euill entreatie of the ministers,z barrennesse of good fruits: Isay 5. from verse 1. to 8.

Verse 9. For God is my witnesse (whom I serue in my spirit in the Gospell of his Sonne) that without ceasing I make mention of you

Verse 10 Alwayes in my prayers, beseeching, that by some meanes one time or other I might haue a prosperous iourney by the will of God, to come vnto you.

THe second argument and signe of Paules loue is his praying, his conti∣nuall praying for them, whensoeuer hee presented himselfe by prayer at the throne of Gods grace; and the better to perswade them of this duetie performed by him in secret, hee cals to witnesse God himselfe that sees in secret, and that the more credit may be giuen to his othe, hee here describes himselfe by such behauiour, as may iustly deserue credence to be giuen to his bare word, much more to so serious a contestation: I serue God in my spirit, &c.

[Obser.] Now whereas Paul, to perswade the people of his loue towards them, cals God to witnesse; obserue how difficult, and with all how important a thing it is for people to be perswaded of the loue of their Pastour towards them. Paul no doubt had learnt what the re∣ligion of an oath was: and that but in matters of waight and necessitie, it ought not to be vsed: as tou∣ching the necessitie of this perswasion, it appeares thus; because the minde being fore-stalde with this conceit, that the Minister loues vs not, makes vs mis∣deeme all things whatsoeuer are spoken, to suite with the malicious fountaine, from whence preiudice sup∣poseth them to proceede: as when the palate is an∣noyed

with some bitter humour, all things seeme bit∣ter to the taste, &c. so dislike of the people, arising com∣monly from conceit of dislike in the minister, makes all things sound according to that preiudice, and thereby is the effect of the word much hindered.

And for the difficultie of this perswasion especially in naturall men, if we weigh eyther the policie of Sa∣than, that by his suggestion especially, driues men ey∣ther wholly to forbeare hearing, or in hearing not to regard, or in regarding to mis-interpret; or the verie inclination of nature, to distaste things crossing our conceited affections, as reproofe, and threatning of iudgement, as 1 Reg. 22.8. and plaine dealing in our mi∣nisterie: as Gal. 4.16. easily may wee iudge how hardly perswasion of a ministers loue, can sinke into the hearts of carnall men.

Our duetie then is by all good meanes to labour, [Ʋse.] that our people may be throughly perswaded of our heartie wel-wishing vnto them, and that what we speake eyther instructing, or exhorting, or reprouing, or threatning, proceedes all from an heartie desire, and longing after their welfare: two things onely let a mi∣nister herein beware of; First, flatterie and soothing in euill:a Secondly; doting indulgence, and giuing them the Raines in their carnall libertie.

Another thing here obseruable, [Obser.] is the lawfulnesse of an othe, both imposed and voluntarie, Gods glorie and our brethrens necessitie requiring it: for this wee haue the practise of the Saints, yea of God himselfe:b besides that, it is being rightly vsed an excellent part of Gods seruice,c acknowledging Gods excellencie,d his omniscience, in searching the heart, omnipotence and iustice in punishing periurie, loue of truth, &c. and tends also to the good of humane societie, Heb. 6.16.

And that which Anabaptists here answere, that in∣deede it was lawfull for the Iewes, but not so for vs in the new Testament, is of no force: for besides the pra∣ctise of Gods Saints here and in other places, we haue it prophesied as a part of worship, to be performed in the new Testament,e and the ends of swearing, glorie of God, and good of men being perpetuall, the thing it selfe also must be confessed to be of perpetuall and morall obseruation.

[Ʋse.] Therefore that fancie of Anabaptists touching all othes, both solemne and priuate to be vnlawfull for a Christian, is here easily confuted; their reason is Christs prohibition, absolute as they imagine. Mat. 5.34.

To which Aquinas his answere is this; that that, non omnino, is not a word of absolute deniall, but of spe∣ciall restraint, and the force of it is this (saith he) not that a Christian may not sweare in any case, but that he must not sweare in euery case, but where necessitie and importance shall require it. Howsoeuer it be it is appa∣rant, that our Sauiours drift is this, to proue against the glose of the Pharisies, that the Lord in the third commandement, forbids not onely false but vaine swearing, whether by God, or by the creatures, wherein the maiestie of God shines and shewes it selfe; and from the place thus expounded, it will be impossible to de∣duce the Anabaptists inference. But what stand I lon∣ger to proue the lawfulnesse of swearing? we are fallen into times, wherein men are so farre from Anabaptisti∣call nicenesse, that they are fallen into Atheisticall pro∣fanenesse; not a word almost comes from them, but it begins or endes in the name of God, profanely ap∣pealed vnto without necessitie: whose damnation is iust.

Consider well here the nature and forme of an othe in this practise of the Apostle; [Obser.] I call God to witnesse: so that an othe is a calling God to witnesse of the truth we

speake, and which is implied in euery othe, to iudge and to punish vs, if we sweare falsely;f for in all swearing God is appealed vnto both as witnesse and iudge: and no othe but hath eyther expressed or implied as well imprecation as inuocation.

Which short description of an othe, [Ʋse.] reproues three grose abuses rife in our peoples swearing: first; when not God but creatures, yea Idols, are appealed vnto as witnesses: wherein how euer they thinke their sinne is lessened, yet if we weigh well, we shall finde God is the more dishonoured; because his glorie is hereby giuen to creatures, or to false Gods; a thing most odious and detestable vnto him; yea and the lesser the creature, the more dishonor is done to God. And secondly that which by such othes they seeme to auoide, they doe vnwit∣tingly incurre; euen the swearing by God himselfe; whose glorie shines euen in the basest of his creatures, as Mat. 23.22.

To the examples of Ioseph and others produced for warrant. Ans. The answere is by some, that they were not othes but strong asseuerations; but better I take it thus, wee walke not by example, but by precept.

A second fault here reproued, is vaine and needles swearing, when things are eyther so euident of them∣selues, that they need no such confirmation, or so tri∣fling, that they require not so great a witnesse: a sinne arising from our little reuerence and esteeme of the maiesty of God: a righteous man feares an othe,g cau∣sed by Sathan, as the first authour;h leading to damnati∣on as a iust recompence, Iam. 5.12.

A third and most haynous abhomination here dis∣couered, is that hellish sinne of periurie, and false swea∣ring; common at this day, not onely in our knights of the post, that haue sold themselues to Sathan to worke wickednesse in the sight of God; but amongst

our common people, arising partly from custome of vaine swearing in common speech; partly from igno∣rance, generall or particular, of the nature of an othe, or from malice, or loue of gifts, that blinds the eyes of the wise; how haynous this sinne is, first the disho∣nour thereby brought to Gods maiestie, whom here∣by we make fauourer of lying: secondly, the damage it brings to societie, leauing no place for trust, each man of another, nor safety eyther of fame, goods, or life: thirdly, the heauy plagues it brings both to pri∣uate persons in themselues, and their posteritie, as also to whole kingdomes,k and the vtter destruction both of bodie and soule, sufficiently shew.

To that might be added, that which is not onely cosen-germain to periurie, but an high kinde of this hellish forswearing, equiuocating in an othe, prophane∣ly dallying with the name of God: Secondly, moc∣king Magistracie, Gods holy ordinance: Thirdly, cros∣sing the very maine end and vse of an othe:l but hereof more at large in due place.

Whom I serue in my spirit.] This clause is added to procure the more credit to his serious protestation: as if he should say, neither haue you cause to suspect me either of lightnesse, or prophanenesse in this pro∣testation: for I serue God in my spirit, &c.

[Obser.] So that here may be obserued what manner of men those are to whose oaths credit may be giuen, without exception: such onely as serue GOD in their spirit, in some honest calling, and surely with mee the word of such a man is precious, his oath beyond exception: as for the most serious protestations of others, I see not what regard they deserue: for me thinks it is as proba∣ble they should forget the religion of an oath, as walke in other wilfull disobedience.

[Vse 1] And me thinkes it should admonish those in place of

authority not to be too hasty of beliefe, neither in the words, informations, nor yet in the most resolute adiura∣tions of men destitute of the feare of God: and that it should be as much enquired whether they be religious as whether homines legales.

And secondly, wee are all taught how to carrie our [Vse 2] selues, so that our protestations may deserue credit a∣mongst men. It is a common complaint of many that they cannot be beleeued without their oath, and surely I thinke they may as iustly complaine that their oaths themselues though neuer so res••lute, yet finde small credit with many; as one saith well, let them liue better for shame, and so carrie themselues in discharge of du∣ties both towards God and man, that their oaths nor words may admit any iust exception.

In the words of this clause, weigh these things; first, the action, I serue: secondly, the obiect, God: thirdly, the fountaine or manner, in my spirit: fourthly, the speciall matter subiect in the Gospell.

Touching the action referred to the obiect, it is commonly questioned betwixt vs and our aduersaries of Rome, whether any religious worship may be giuen to Saint, Angell, or any other creature, saue to God on∣ly; and their common iudgement is, that the worship called Latria, is peculiar vnto God, and cannot without Idolatrie be giuen to the creature: but another kinde of religious and diuine worship there is which they terme Dulia, which may be giuen to the friends of God. Now hereof thus our Diuines speake: first, that for the words there is no difference, both in themselues signi∣fying one and the same thing, as they plentifully shew both out of the Scriptures and out of prophane Au∣thors: secondly, that it is noted as a part of Idolatrie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to performe this worship of Dulia tom any that are not Gods: thirdly, that we stand not so much

vpon words, as vpon the worship that is giuen vnto creatures; and teach that diuine worship of Inuocation, Thanksgiuing, and the rest, call they it what it will, can∣not be giuen to any creature without Idolatrie. Neither is the question about words, but about the things that vnder these names are giuen vnto the creatures; let them call the worship of Saints Dulia, or what they wil; so that vnder this couert of words, they rob not God of his peculiar honour.

[Obser.] But let vs learne that are Ministers to whom wee must intend and direct all that seruice we performe in the worke of our ministerie, viz. vnto God alone.

[Ʋse.] And here reproued are all such as in the ministerie serue not God but their owne belliesn, discerned by these euidences: first, that they leaue the doctrine taught by God to preach doctrines deified by men; as Paulo speakes: secondly, when in matter or manner of teaching they frame themselues to pleasep men: third∣ly, seeke onely therein theirq owne ease,r commodity,s preferment, vaine praise, applause and commendati∣on; as the false Teachers in the Church of Corinth, and make these their vttermost terme, wherein they rest, as appeares by this, that hauing attayned these things, they shake hands with painefulnesse.

Now followes the maner or fountaine of this seruice: in my spirit. Spirit, in the case of Gods seruice is some∣times opposed to flesh, that is, to the part vnregene∣rate,t sometimes to letter and ceremonie,u sometimes to shew and fashion,x and in this last sense is here ta∣ken; signifying thus much, that what Paul did in prea∣ching the Gospell, hee did in singlenesse of heart; not with eye seruice, but as from the heart with good will, seruing the Lord not men.

[Obser.] And thence we learn how our seruices in the ministery must be performed vnto God, with sincerity, diligence,

alacrity, see Ier. 48.10. &c. Reasons, we deale with God that tries the hearts, and searcheth the reines, and can easily pierce through the vizar of formality, discerneth the secret thoughts, and intentions of the heart: see Ephe. 4.5.6.

Where all that bare formality of many in this kind is iustly taxed; [Ʋse.] some thing they thinke must be done for fashion and shame of the world; but how it is done so it be done is little regarded; little consider such how great a God the Lord is. Mal. 1.14.

Now as herein hearty performance of duty is requi∣red: so in the second place willingnesse and feruencie is vnder this name of seruing God with our spirit com∣mended vnto vs. See Rom. 12.11.

But wee are fallen into these frozen times wherein zeale is termed madnesse; and feruencie in exhortation or reprehension censured commonly of furie, or when most gently, of indiscretion: and most men study tem∣pering and temporizing in religion: would God they did remember the curse denounced in Ieremie, Cap. 48.10. and how loathsome such luke-warme seruices are vnto the Lord. Apoc. 3.16.

Here followes now the speciall matter subiect of his seruice; In the Gospel of his sonne: that is, metonimically in preaching the Gospell of Christ, as Ver. 1.

Whence sundry things are to be obserued: first, [Obser.] that the seruices we performe vnto God, must be performed in some particular lawfull calling. There is a generall calling of a Christian, and there is a particular calling. The generall not sufficient, except there be also a par∣ticular, that is, some speciall trade of life wherein all Christian vertues must be exercised to the glory of God and good of his people. See Gen. 2.15. & 4 2.

Therefore is the Church of God compared to an Armie well ordered, wherein euery Souldier hath his

speciall station; to a well gouerned family, wherein eue∣rie seruant hath his speciall office; to a body of many members, yet euery of them hauing their speciall fun∣ction▪ the eye to see, the eare to heare, the foot to walke for the whole body: and accordingly doth the Lord fit euery man by his grace for some one calling or o∣ther. The Magistrate for gouernment; the Minister for instruction; others haue skill and expertnesse for manuall trades; all which are the works of God, tend∣ing this way, to furnish vs for our particular imploy∣ments either in Church or Common-wealth.

[Vse 1] Which if there were nothing else, sufficiently dis∣proues monasticall life and hermitage, taken vp a∣mongst Papists for estates of perfection; when men a∣bandoning all societie of men, giue ouer themselues to priuate speculations, and spend their whole liues (for I speake now the best that can be pretended) in prayer, fasting, and such like priuate deuotions: things in themselues past blame, were it not that this kind of per∣formance, ouer-turned another ordinance of God, that is, labouring in a particular calling so long as abilitie and strength continues. Iohn Baptist, whom they make one founder of Eremiticall life, left not the function of preaching and baptising, till by Herods sword hee lost his life: Nor any one of the Prophets or Apostles, men renowmed for deuotion. We reade in deede of a kinde of monasticall and solitarie life in the writings of the auncients; but that onely tending to preparation, for imployment in speciall functions; not vnlike that Col∣ledge life in Vniuersities, which because it tends to our fitting for speciall callings, is in that respect iustifiable; but neuer shall they proue any such sequestration allo∣wed to any vpon any pretenses where the necessitie of church or common-wealth wants their imployments; and who can iustifie a mans liuing to himselfe, where∣as

the heathen could say, that country, parents, chil∣dren, friends, &c. iustly claime each their part in vs.

And as iustly taxed here, are all they that now adaies [Vse 2] liue out of any their particular callings: not vagrant beg∣gers onely, for whom our law hath sufficiently proui∣ded, if Magistrates failed not too much in execution; but Gentlemen specially, who for Gentry and wealthes sake, make recreations their vocations, and following their pleasures all their callings. Adam possessour of the whole world, otherwise disposed of his sonne and heyrez, and Paul deales plainly with such telling them that bread is not due vnto them, nay that men walking thus inordinately out of a calling, eate not their owne bread, but as theeues liue of the sweat of other mens facesa, and what the issues of such idlenes are, wofull ex∣perience of many gallants teach, that because they lack skill or will to worke with their hands the thing that is good, at length make worke for the hangman, to the euerlasting reproch and contumelie of their reuerend families: their state and resolution in extremities, not vnlike that of the vniust steward, Luke 16.3. digge they cannot, begge they will not, they know what they will doe when honest meanes faile them for main∣tenance.

Secondly, [Obser.] here may we fitly gather that workes of our speciall callings, conscionably performed, are ac∣ceptable seruices vnto God. I speake not onely of Ma∣gistracie, and ministrie, See Rom. 13.4. 2 Cor. 2.11. but euen of the meanest calling, wherein God hath placed vs; the plowman, the shepheard, the kitchin boy: or if there be any calling more base then these, the workes thereof are acceptable seruices vnto Godb, therefore are they called good things, and such as the Lord will recompencec.

And that should teach vs first willingly, and from the [Ʋse 1]

heart, to performe the workes of our seuerall callings, considering that in them, we serue not so much men as God himselfe, Ephes. 6.6.7.

[Ʋse 2] And secondly, it may comfort vs against these ma∣ny discontentments we shall meet withall, in the workes of our callings, and that little recompence and requi∣tall thereof, that we finde at the hands of men, conside∣ring that the Lord is a faithfull pay-maister to all such as worke his worke, in what place or kinde so euer it be performed. Ephes. 6.8.

The last thing remaines in this verse: and that is the action here so seriouslie auouched to be performed. (viz.) prayer; and that continuall for this people of God. Not but that there might be some short eiacula∣tions and dartings out as it were of his desires vnto God, wherein was no expresse mention of this people; but because in all his solemne and set prayers he made continuall mention of them; by name, praying for the people of Rome.

[Obser.] Whence note the duetie of a faithfull minister: continually to pray God for his people committed vn∣to his charge: See it enioyned, Numb. 5.24.25 practised as vpon conscience,d grieued at when not permitted,e especially obseruable in the great Shepheard of the sheepe, Christ Iesus:f if any man shall aske what it is he should pray for on their behalfe. Ans. Conuersion of those not yet turned, preseruation, confirmation, in∣crease of those already called, auerting or remouing of iudgements, eyther imminent or inflicted, &c.

[Vse.] And let all pastors here take notice of this duetie, little considered, and lesse practised of the most; e∣nough we thinke it if wee be painefull in teaching and declaring vnto them the will of God, but surely here that saying must haue place; this ought we to doe, and not leaue the other vndone: a minister is in deed totus

vox: as Mat 3.4. In teaching, the voice of God vnto the people: In prayer, the voice of the people to God, to lay open their wants, pray for supply &c. all teach∣ing, for the most part, fruitlesse without this, because the blessing wholly and alone depends vpon God. 1 Cor. 3.7.

Making mention of you.] [Obser.] It is not to be omitted that Paul makes speciall mention of this people in his pray∣ers: and thence may be obserued, that it is not lawfull onely, but expedient, to make particular mention of o∣thers in our prayers vnto God: so Paul entreats the people of Ephesus, to pray as for all Saints, so for him e∣specially & by name,g and himselfe makes mention of Onesiphorus and his houshould,h conceauing a speciall prayer for him, in regard of speciall fauor done by him vnto Paul. And howsoeuer it may be excepted, that this mention was in priuate prayers, yet both there are examples of publike prayers, conceiued for priuate persons, and the grounds are generall and publique: (viz.) good that may accrew to the whole Church by some particulars, as Magistrates, Ministers; other speci∣all instruments of Gods glorie, and the Churches good; speciall necessities of others, which God hath com∣manded all the members of Christs body equally to respect.

And therefore frantike, [Ʋse.] rather then fantasticall are all such as would haue all publique mention of par∣ticular persons forborne in common prayers: the Church in generall they allow to be commended vnto God, but particular mention eyther of kings and those in authoritie, and specially of priuate men lying vnder the hand of God by sicknesse, or other extremitie, they will haue forborne. Wherefore? Surely they know not; it may be because they are common prayers. Ans. Common they are called; not so much because com∣mon

necessities are therein to be laid open vnto God, as because therein the people of GOD ioyne all together, with one mouth and one heart to glorifie God and call vpon his name. Secondly, who knowes not but the safetie of Kings and Princes is a common good; yea and that the necessitie of euery member toucheth all the members, and are theirs by sympathy, and the good of euery member, the good of the whole body. 1 Cor. 12.26.

Beseeching, &c.] This Verse may be added vnto the former, and signifies the speciall matter that Paul pray∣ed for, as concerning the Romanes: (viz.) that hee might h ue a prosperous iourney, &c. Wherein these things are to be considered; first, that he prayes for prosperitie in his iourney: secondly, the manner of his praying, (viz.) with submission to Gods will, touching the meanes and time of comming, that by some meanes, &c. thirdly, how hee esteemes his iourney prosperous, that is, when hee sees it to be according to the will and appointment of God.

[Obser.] Where sundry things are to be obserued; first, that our iourneyes must not be vndertaken without prayer, and if we doe but consider the many perils that attend on vs therein; for auoyding whereof we haue neede of Gods speciall protection, it will easily be confessed. See examples in Iacobi, Abrahams seruantl, as also how the successe of all our trauels depends vpon Gods graci∣ous blessing.

[Ʋse.] And let not the practise hereof be forgotten: to the neglect whereof we may iustly impute those many damages, and as wee terme them crosse accidents that meet with vs in our trauels, from robbers, &c.

When any such mischance betides vs, its our cu∣stome to cry out of our hard lucke, and crosse fortune, when as we haue more cause to blame our owne pro∣phane

neglect of inuocation and prayer, for protection.

Secondly, here note how in temporall things, [Obser.] our prayers must be framed, euer with submission to Gods will, touching meanes and time of attainment. See Mat. 26.39. Reasons, because as things are promised, so must they be prayed for; things absolutely promised, may be absolutely prayed for, but where GOD hath put conditions and exceptions to his promise, as all tempo∣rall promises hee hath restrained to expediencie, &c. then must our prayers alwayes haue respect not onely to the blessing, but also to the condition: yea, not one∣ly in things temporall, but in a sort in spiritu∣all blessings promised, this submission is requisite in re∣gard of circumstances of time, meanes, measure, &c. for these hath the Lord reserued in his owne power, vt infra patebit.

Where is iustly taxed that presumptuous prescri∣bing vnto God, the meanes, manner, time, [Ʋse.] how in tem∣porall or spirituall things he shall blesse vs: not vniust∣ly called by Iudeth a tempting of God, and as it were a binding of his counsels: Iudeth 8.12.16. Read her speech though Apocryphall, yet holy.

By the will of God.] [Obser.] Whether wee are here to vnder∣stand the secret, or reuealed will of God, or both, seemes doubtfull; yet of both may wee vnderstand it; and thence learne how to measure the prosperitie of our iourneyes, or other our enterprises in actions of com∣mon life. (viz.) When as wee shall see our selues lead and directed therein by the will of God; that is a pro∣sperous iourney, whereof we can say that hitherto the Lord directed vs, both in his word, as also by good meanes in the course of his prouidence.

And if those giddy-headed trauellers into forraine countries to see fashions euen Idolatrous, would learne thus to expect the Lords hand and word to lead them,

no doubt they might expect protection, and returne freer from popish and neopolitan infections then ma∣ny of them doe: and it's Gods iust iudgement on them that they returne commonly so poysoned, and made drunke with the wine of popish fornications, because without calling or warrant, they curiouslie hunt after vnnecessarie spectacles. See in an other kinde the like iudgement on Dinah. Gen. 34.1.2.

Verse 11. For I long to see you, that I might be∣stow among you some spirituall gift, to streng∣then you.

THe next argument and euidence of Paules loue, remaines to be treated; that is, his desire and longing to see them, for their good. Wherein these things are obseruable: First, his desire to see them: Secondly, the ends of it, verse 11. Which by a Rhetoricall correction hee seemes something to mittigate, least hee might be thought to thinke ouer meanely of their present faith.

[Obser.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I long to see you.] It signifies such a desire as is impatient of delayes. Whence note the affection of a true pastour towards his people; how holily impatient their desires are of detainment from their people: pressed partly by necessitie laid vpon them,m partly constrained by the loue of Christ,n partly commissera∣ting the state of their people;o to which might be ad∣ded the knowledge of their peoples seuerall estates, for their better fitting to diuide the word a right. 2 Tim. 2.15.

[Ʋse.] To which patterne how sutable their practise is, that

vnder pretense of fitting themselues to the worke of the ministerie, wilfully absent themselues from their charges, I would they themselues would rather seri∣ouslie consider, then giue others cause to complaine I know its true that a pastour ought to labour for fitnes to discharge the great worke he hath vndertaken;p but this I maruell how men can thinke themselues suffici∣ently fitted to take vpon them care of soules, and yet by their absence, vnder pretense of studie, acknowledge their present absolute vnfitnesse, to teach and exhort their people: or secondly how they can imagine by pri∣uate studie in schooles of the Prophets, better to fur∣nish themselues for pastorall performances, then by diligent imployment of their talents alreadie receiued amongst their people.

But consider wee the ends, why Paul desires to see them. First, to bestow some spirituall gift vpon them: by spirituall gift, he meanes as I take it, some word of instruction, or exhortation, tending to increase or con∣firme the graces of the spirit of God.

See then what ought to be the largesse that a pastor of the Church ought principally to bestow on his people; though I know it's true, [Obser.] hee must be hospi∣tall, yea, giuen to hospitalitie,q according to abilitie; yet herein especially must he shew his bounty and libe∣ralitie, in bestowing spirituall gifts of instruction, comfort, exhortation, for the good of his people: and this is the feeding our Sauiour commends vnto Peter. I••h. 21.16.17.

Now I could wish my brethren of the ministerie, [Vse 1] that so much hunt after commendation of liberall house keeping, a little to furnish themselues for this spi∣rituall beneficence: and to consider that the gifts of pastours, as pastours, are spirituall; neither are wee properly feeders of our peoples bodies, but of their

soules: and what auailes it that wee gorge their bellies with good cheere, and hunger-starue their soules through our penurious and niggardly distributing to their spirituall necessities?

[Vse 2] And withall let the people here take notice, what almes it is that they are to expect at the hands of their pastours; spirituall gifts of instruction, exhortation, comfort. He is in deed the bountifull minister, that is rich in these kindes of spirituall good workes, our Saui∣our, Ioh. 6 seeing the people admire and follow him for belly-cheare, reproueth their carnall affection; and tels them both what they should principally labour for, and what chiefely to expect from him, as the chiefe shepheard of the sheepe; foode spirituall that perisheth not, but lasts to life euerlasting. But to heare the manner of peoples commendation of their pastours is too too strange; no great scholler they say, nor one that trou∣bles them much with preaching, but for house-kee∣ping none of them all comes neare him; and on the other side of a painefull minister, hee is a great schol∣ler, very painefull in preaching, but hee keepes no house; now surely it may so well be with many of vs, that through the generall short allowance left vs, and what through the peoples vniust detaining of our smal remainders; but in such case mee thinkes the largesse of Peter should suffice vs; if when we lacke siluer and gold to distribute, we giue such as we haue. Acts 3.6. spirituall gifts of instruction and consolation.

[Vse 3] Marke here an almes that the poorest of Gods Saints may at all times distribute to the necessities of their brethren; perhaps foode, or rayment they are not able to giue, but yet a word of instruction, exhor∣tation, comfort they may giue, and relieue the soules of others, though themselues lacke meanes to sustaine their owne bodies.

The other end followes: that yee might be strengthe∣ned. What need Paul so much to desire to see them to this end? could he not sufficiently by writing confirme them? Ans. It seemes that he thought with Hierome, that viua vox; had in it aliquid latentis energiae, some more life and power then a naked Epistle.

Whence may be obserued, [Obser.] that teaching by liuely voyce is more effectuall, to the ends for which it was ordained, then any other meanes of writing or what∣soeuer. Which besides experience, reason naturall and diuine sufficiently euinceth. Nature this teacheth, that the obiect of hearing, is farre more powerfull then that of sight; and therefore fitter to pierce into the inward parts, and leauing a deepe impression in the minde, more mouing affections, &c. See Plin•• Hy••∣stol. lib. 2.

Diuine, because it hath pleased the Lord, to make the eare the speciall doore for his spirit to enter by. Rom. 10 17. Act. 10.44. Not but that he is effectuall in a measure to some ends by reading, but that hee more powerfully workes by the ministers liuely voice, then by our owne, or other mens priuate or publike reading.

And this as it should stirre vs vp that are in place [Ʋse 1] of ministerie, to be instant this way in preaching the wordr, considering wee see such great d••sparitie be∣tweene reading and preaching; so also it shewes what to iudge of that comparison odiously entred betwixt writing or reading, and preaching by liuely voice vnto our people: surely I could wish the proper honour due to each to be reserued to each, without others im∣peachment; and cannot but take notice of that policie of Sathan, well obserued by a faithfull minister in this kinde; by committing the ordinances of God in odi∣ous comparisons, to impaire the reuerend respect of that which is most profitable; but yet this I must needs

speake, that if we compare these two together in effica∣cie, and liuelihoode of operation, the oddes must needs be giuen to preaching; I will not speake so profanely as one did in the pulpit, preaching compared to prayer, is meere prophanenesse. But this I say, reading compa∣red to preaching in efficacie, is almost mortuum quia, and as nothing in comparison.

[Ʋse 2] And withall let me admonish our people, as not to neglect attendance, eyther to priuate or publique reading, so at no hand to despise prophecies the prin∣cipall meanes ordayned as for conuersion, so for our confirmation: And let all such as contenting them∣selues to serue God at home, forsake our gatherings to∣githert this consider, that they much hinder their own solide comfort, and confirmation, and dangerously lay open themselues to fearfull Apostasie. ibidem.

[Obser.] That you may be strengthened.] So is the ministerie of the word needfull euen for those also that are already brought to the faith: for grouth, increase, establishment, confirmation. Confer. Ephe. 4.12.13. 1 Pet. 2.1.2. 2 Pet. 1.12.13.

[Ʋse.] And I would those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, new plants amongst vs, that easiliest are puft vp and swell with conceit of of their ••mall modicum of knowledge receiued, so far that they neglect all farther meanes of edification and strengthening, to consider this; that as the ministerie of the word, was the meanes to conuert them; so it must still be vsed as a meanes to confirme them. I haue heard it to be the speech of a profane Popish Rabbine; that preaching indeed is necessarie to gather a church, but when we are once in the setled forme of a church, preaching is vnnecessarie: let him read Ephes. 4.12.13. And if he scorne not to submit himself to Pauls iudge∣ment, he shall learne that Prophesie is for them that belieue. 1 Cor. 14.22,

Verse 12. That is, that I might be comforted to∣gether with you, through our mutuall faith, both yours and mine.

NOw followes the correction, vsed to this end, that the people should not thinke him too meanely conceited of them, because he thinkes they neede confirmation: for as he iudgeth that they may be benefited by his prea∣ching, so he thus esteemeth; that himselfe also may re∣ceiue comfort and confirmation by their faith.

Where note how carefully a minister must de∣cline suspition of meane esteeme of his peoples graces. [Obser.] Compare Heb. 6.9 10. For this reason especially, least thereby their mindes be too far estranged from regard vnto our doctrine, as in experience we see them to be by nothing more then by suspition of our light estimati∣on of them: therefore obserue how this Apostle wil∣lingly takes notice of the good things in any people, and largely commends them, and thankes God for them.

Howbeit our well iudging must not be groundlesse;a for charitie though it be not needlessely Iealous, yet is it not foolishly blind: and to approue, or praise without cause, is eyther foolish dotage or dangerous flattery.

That I might be comforted through our mutuall faith.] [Obser.] So may one mans faith be helpfull to another, though not to iustifie himh, yet to comfort and confirme him, namely, when as they shall see their owne experi∣mentall perswasions, backed with the experience and testimonies of others. Example. The doctrine of iustifi∣cation by faith in the bloud of Christ is plentifullie

taught in the word of God, belieued, and comfortably entertained by all Gods children, acknowledged to be the onely meanes of righteousnesse, by which a man can stand in the iudgement of God: the onely way whereby a man can come to haue his conscience true∣ly pacified. Now though the experience of Gods chil∣dren together with the word, sufficiently establish vs in this truth, yet its a confirmation not to be neglected, that we haue others of our brethren from like experi∣ence with vs, giue testimonie thereto.

And it were to be wished, that Christian conferences were for this end more carefully vsed; no doubt the consent of Gods children in the same truthes, would adde vnto vs no small comfort and confirmation. Ferus, in Mat. 11. reports of a kinde of conference in vse amongst the auncient Heremites and Monkes, not much different from that now deuised: they were wont, saith he, to meete together, and there freely to lay open each to other their seuerall temptations, meanes of resistance, and gracious issue, for counsell, comfort, con∣firmation, &c.

[Obser.] But at no hand we may omit this; that the Apostle Paul acknowledgeth, that he might somewhat be hol∣pen & comforted by the faith of Gods people. Whence may be obserued, that the greatest of Gods Saints may somewhat be helped by the meanest of Gods people: and who sees it not in experience that the people may help their pastours, as remembrancers, as incouragers, as prouokers of their dulnesse, by being whet-stones, and as it were spurs vnto them; as men though ge∣nerally of lesse knowledge, yet sometimes of more feeling experience in the truth then many of their Mi∣nisters.

[Ʋse.] And if there were nothing else; yet this should per∣swade a minister to frequent the company especially of

such of his people, as in whom he sees euidences of true faith and feare of God. And that whether me∣lancholicke solitarinesse, or proud disdaine, whereby it fals out that we flye the company especially of our meaner people (as for their outward state we common∣ly esteeme them) hinders no doubt much of that com∣fort that a minister might reape by their friendly con∣ference. And therefore though of all things I most mi∣slike that haunting of the assembly of mockers in a minister, be the pretenses neuer so honest, Ier. 15.17. yet this I would haue alwayes in a minister that hee should be a companion of all them that feare God and keepe his precepts: Psal. 119.63.

Verse 13. Now my brethren I would that yee should not be ignorant, how that I haue often∣times purposed to come vnto you (but haue been let hitherto) that I might haue some fruit also among you, as I haue among the other Gentiles.

THis Verse is added to the former by way of prolepsis, for hauing profes∣sed his desire to see them, hee saw it might be demanded why hee came not; to which he answeres, that he had often purposed, but was hinde∣red, where his purpose is set out vnto vs. First, by the frequencie of it. Secondly, by an Antithesis of things diuerse shewing the cause of not obtayning that purpose; he was hindered. Thirdly, by the end; to haue fruit. Fourthly, by the inward mouing cause, consideration of his debt, and conscience to dis∣charge it.

Now here are sundry things worthy our obserua∣tion, [Obser.]

and first, where Paul purposeth and is hindered, obserue that the good purposes of Gods children are sometimes hindered of their execution. Compare 2 Sam. 7.5. Act. 16.6.7. God first by such inhibitions shewing his power; secondly, instructing to humility, and respect to his will; Iam. 4.15. thirdly, iudgement on the wicked vnworthy of such blessings. Math. 13.58. Mark. 6.5.

[Ʋse 1] And it must teach vs euen in our best intendments, to submit our wils vnto Godsy, and to permit vnto him the disposition of all our purposes.

[Ʋse 2] Secondly, it may comfort vs also in expectation of the Lords defeating the malitious and mischieuous plots of our vngracious aduersaries, be they neuer so cunningly plotted, or resolutely intended: no doubt that God that hinders good purposes of his owne Saints from execution, will much more defeate and bring to naught the lewd intendments of the wicked. See Ex∣amples, Act. 23.12.13.16 23.

[Ʋse 3] Hence also it followes that crosse successe in execu∣tion, proues not certainly vnlawfulnesse of the inten∣tion. And that speech of Gamaliel, Act. 5.38. is vtte∣red plausibly to appease the counsell, not euer truly as experience teacheth.

Now if we view the meane of hinderance, something else will offer it selfe to our consideration, 1 Thes. 2.18. the Apostle mentions one hinderance of such a pur∣pose by Sathan; Act. 16.6. Another by speciall prohi∣bition of Gods spirit; Rom. 15.20.21.22. A third the greater necessitie of other people. And this I take to be that here meant.

[Obser.] Whence may be obserued, that where is greatest necessitie of our people, there must be most of our paines bestowed: a goodz shepheard missing his lost sheepe, leaues the rest in the folde, and seekes that is

lost. A carefull Phisitian though he haue many Pati∣ents lying vnder his hand, yet most respecteth with at∣tendance him that is most dangerouslya diseased. A good Captaine there placeth the greatest fortification where the wall is weakest, because he knowes there the enemie is likeliest to make assault and preuaile; we are Shepheards, Phisitians, Captaines of the Lords Hoast, keepers of the Lords defenced Cities, &c.

Yet here this caueat must be remembred; that this must be limitted especially to our owne charges,b for though what we can spare from the necessities of our owne people, may be bestowed to others. Yet must our owne houshold people be first and principally re∣garded. Math. 15.24.

And therefore our people of more vnderstanding must not repine at their Ministers, [Vse.] though they shall in respect to the ignorance, and small capacity of some in their Congregations insist and stay long in the very Rudiments and ABC as it were of Christian religion. For though they perhaps be fit to digest stronger meat, yet some others, and perhaps also the greater part haue need of milke: and as their necessitie is greater, so ought it most to be regarded of a Minister, yea and let the stronger know that it is not alwaies vnprofitable vnto them that principles be in the plainest manner inculcated, partly because there is none can say that he doth so distinctly vnderstand any principle, but he may need more plaine explication, partly for that memory is many times slipperie, and often by too eager pursuit of things difficult, we forget euen those things that are most plaine and familiar vnto vs.

The end of this his purpose followes; that hee might haue some fruit, he meanes as I take it, the gayning of some of them vnto God, Compare Ioh. 15.16.

Where note what a Minister must esteeme his chiefe [Obser.]

fruit, not so much plentifull tithes, and reuenues which some call their fruits, as the gayning of soules to the faith of Christ. This is our haruest, to the gathering whereof we must principally bend our selues.

Now if any shall demaund how Paul calles the people of God conuerted, his fruit? Ans. First, be∣cause Ministers are Godsc instruments and seruants to gather it: And secondly, because this in the euent proues very gainefull, and aduantagious vnto them in regard of that recompence God hath promised them aboue others that labour in his haruest: Dan. 12.3. Compare 1 Thes. 2.19.20.

[Ʋse.] And if men could resolue thus to esteeme and mea∣sure their fruit, no doubt there would be lesse ambiti∣ous hunting after preferments and benefits, more plen∣tifull fruit gathered into the garners of Christ Iesus: but while men make this the scope of their entrance and execution of Ministerie, that they may haue where∣by to liue, no meruaile if the chiefe care be neglected, and so a curse laid vpon the gifts and paines of such, that they proue barren of this fruit, conuersion of soules to the faith of Christ. Read for encouragement this way, Dan. 12.3. that comparison of equals annexed, seemes to tend this way, either to perswade this people of his indifferent care of their gayning, as well as of o∣thers though by meanes of detaynment he had not as yet laboured amongst them, or else as a reason of his hope to haue fruit amongst them, because GOD had blessed his paines vnto others: or lastly, to worke in the people hope and expectation of benefit by his com∣ming, and withall desire of it, in as much as his Mini∣strie had beene so fruitfull amongst others.

Verse 14.

I am debter both to the Grecians, and to the Barbarians, both to the wise men, and to the vnwise.

Verse 15.

Therefore as much as in mee is, I am readie to preach the Gospell to you also that are at Rome.

BVt proceed we to the cause internall, mouing him to desire and purpose comming. It was the consideration of his debt, and conscience to dis∣charge it; wherein foure things are to be considered: first, the obligati∣on or bond, or what made him a debter: secondly, the debt it selfe: thirdly, the persons to whom hee was in∣debted, Greekes and Barbarians: fourthly, his readi∣nesse to discharge it.

That which made him debter was his Apostolicall calling. 1 Cor. 9.16.17. [Obser.] Whence may be obserued that ministeriall calling, makes vs debters vnto our people, in respect of those duties whereto it leades vs: see 1 Cor. 9.16.17.18.

And if this were throughly considered, [Ʋse.] no doubt we should many of vs make more conscience of doing our duties. I know not how amongst many, preach∣ing is holden as a matter arbitrarie and indifferent, good they say and commendable, but not of such ne∣cessitie, as many would beare the people in hand. I come not yet to handle the question of necessitie there∣of in respect of the people, but me thinks this place sufficiently proues the necessitie of it in respect of a Mi∣nister; for is it arbitrarie to pay our debts? none but Anabaptists will affirme it; and we are debters: yea and

if we well weighed what our pawne is that we haue ga∣ged for the discharge of this debt, no doubt we should as much abhorre this spirituall as that temporall Ana∣baptisme. Some, saith Holcot, sell their soules, as the couetous; some prodigally giue them away for naught, as the enuious; some negligently lose their soules, as the carelesse and thoughtlesse people; some pawne their soules for others; so doe Ministers, engaging their owne soules for the people, if by any wilfull negli∣gence or default of them they miscarie: see Ezech. 3.18.19.

[Obser.] See we in the next place the debt it selfe, from Ver. 15. To preach the Gospell. This then is the principall debt, to payment whereof our calling bindes vs, To preach the Gospell. It needes no proofes. Read Mat. 28 18.19. and that other, 1 Cor. 9.16. And least any say it is enough to deale by writing or reading; though I know these also are duties that we owe to our people, yet by this place it is more then euident, that it is not all wee owe them: Paul had written largely to this people, and yet thinkes not his whole debt payd, till he haue preached vnto them. And least any man shal againe say, reading is preaching, me thinks Paul puts difference enough betwixt these two in this place, for hauing written yet hee professeth his readinesse to preach. Apparantly putting difference betwixt this ex∣plication of the misteries of saluation by writing, and that other teaching by liuely voyce which properly he calleth preaching: I say not but the Lord may at his pleasure, vse either writing or reading if hee will to the begetting of faith, but this point is here euident that Paul counted not his writing that preaching whereto calling bound him.

[Vse.] Wherefore let as many as finde not some ability to discharge this debt, feare how by vndertaking the cal∣ling

they binde themselues to an impossibility of pay∣ment: The Apostle aduiseth Timothie to haue care to what kinde of men he committed this function, and requires in them two necessarie points of honest deb∣ters, fidelity and ability of paymentd: men wilfully running themselues into these bonds, me thinks I can∣not fitlier compare them then to desperate banckrupts; that finding their state weakened, and themselues al∣ready so farre engaged that they see no hope of reco∣uerie; care not what they get into their hands of other mens goods for their present vse, neuer purposing to make repayment, but to prouide for their owne pre∣sent maintenance, to the vndoing often of their honest Creditors. Not much vnlike are those banckrupt Mi∣nisters, that knowing their owne absolute insufficien∣cie, yet for supply of their present wants runne head∣long into the calling; with the vtter ouerthrow and vn∣doing (for ought they doe) of the poore people of God.

The next thing here to be obserued, is the persons to whom he acknowledged himselfe indebted; Greekes and Barbarians, wise and vnwise: first, by his Aposto∣licall Commission to all nations, states and degrees, qualities of men within his charge, as we know the A∣postles calling was thus vnlimittede, and so vnder these generall differences of Greekes and Barbarians, wise and vnwise, compriseth hee all men, of all nations and degrees. Other Nations called Barbarians in respect of the Greeks; in respect first of that esteeme that the Greekes caried of them: secondly, for that both in re∣gard of elegancie of speech, and ciuility of manners, they were as Barbarians vnto them: in which sense that other phrase of wise and vnwise, seemes to be taken.

Now whereas the Lord by calling bindes Paul to preach to all, we may gather, first, [Obser.] that the knowledge

of the Gospell is needfull for all men to their saluation: and if we but consider the imperfection of all other sci∣ences, eyther naturall, artificiall, or euen ecclesiasticall, it will easily appeare; nature reuealing God indeed but onely as a creator, gouernor, venerable maiesty, iudge of vnrighteousnesse, but still ignorant of a mediatour; Art adding some perfection to this naturall knowledge, and bringeth vs perhaps to more distinct knowledge of God the creatour; but yet notable to see in the workes of God the meanes of reconcilementf: and the law shewing onely the necessitie of a Mediatour, not disco∣uering who this Mediatour is, or how his mediation may be auaileable for vs.

[Ʋse.] And it should teach vs of all sciences, to labour for this knowledge of God, as he hath by the Gospell re∣uealed himselfe in the face of Iesus Christg. And its la∣mentable to see, how when other Artes draw multi∣tudes to their earnest studie, this Arte of Artes lies a∣lone contemned; as vnworthy of our knowledge, or at least not so necessarie to our saluation: and whereas in other sciences, wee hold the greatest destinctions of knowledge needfull, in this we stay in Confusis onely, satisfying our selues with verball acknowledgement, that Christ came into the world to saue sinners, dyed for vs, &c. See Paul otherwise minded. 1 Cor. 2.1.2.

[Obser.] Againe, here learne we that the Gospell hath in it mysteries, that the wisest may not scorne to learne, nor the simplest despaire to conceiue. Fulgent: ser. de Confes. In scripturis diuinis abundat et quod robustus conaedat, & quod paruulus sugat: there is strong meat for strong men, and milke for babesh: there is such my∣steries as no science reueales, verse 17. so plainely vt∣tered, that the simplest may vnderstand the whole counsell of God touching the saluation of the elect by Christ, &c. See a Catalogue. 1 Tim. 3.16.

The Apostle, 1. Cor. 1.22. [Ʋse.] setting downe by the way a reason why the Gentiles refused the Gospell, saith it was this, they sought for wisedome and seemed to want it in the Gospell, and to the same cause may we im∣pute that generall neglect and contempt thereof, a∣mongst the wise politiques of the world; whereas if they had eyes to see, and know how rightly to e∣steeme, and iudge of wisedome, they should see such wisedome here reuealed, as none could be deuised comparablei: is it not a point of infinite wisedome to deuise a meanes how to compound infinite iustice with infinite mercy, so as neither should be impeached? What skill of men or Angels, could euer deuise how God should be infinitely iust in punishing the trans∣gression of the law; and with all infinitely mercifull in sauing them that he had elected. This hath the Gos∣pell reuealed in Christ crucified; in whom Gods iustice hath been fully satisfied, and by whom Gods chosen mercifully saued. The Angels admire this, and prye into it, desirous to learne it by the Church. Ephes. 3.1••. 1 Pet. 1.12.

And as blameable is that not searching into this my∣sticall wisedome whether through carelesse neglect or needlesse despaire of knowing in our simpler people, to whose capacitie though it haue pleased the Lord to de∣mit himselfe, and withall to promise instruction by his spiritk, yet pretending hopelesnesse of attainment, neg∣lect all meanes of attaining this so necessarie know∣ledge. See Psal. 61.7. Pro. 8.9. 1 Cor. 1.26.27. Mat.

There remaines the last thing in this debt acknow∣ledged by the Apostle, and that is his readinesse to dis∣charge it. Where are two things: first, the readinesse it selfe, secondly, the amplification of it.

The word signifies a propense and forward inclinati∣on to doe his duetie.

[Obser.] And it is that that of all things best beseemes a mi∣nister, being one principall euidence of inward calling, when a man can say it is his meate and drinke to doe the worke of God in his functionl, and its a speciall thing, vpon presence whereof wee may assure our selues, that our labours are accepted, and shall be re∣warded. 1 Cor. 9.17.

And it euidenceth it selfe thus, when we are glad of occasions and opportunities to doe good to Gods peo∣ple, in exercising our ministeriem. Secondly, when as outward allurements and enticements being absent, yet we continue our paines.

[Ʋse.] To this how well suteth the practise of many, that farther then authoritie of Maiestrates vrgeth, doe no∣thing in the ministerie, and what they doe, doe with irkesomenesse, that a man may well say, force compels, not will inclines: and euery vntowardnesse of our peo∣ple, and least affliction is cause of a willing silence, and surceasing of paines? It's true, that this preuailed some∣what with Ieremie, and made him in weaknes resolue to speake no more in the name of the Lord; but see how the flame concealed increaseth, and giues no rest till it had found vent. Ier. 20.9.

The amplification followes: First, by the measure; quantum in me: Secondly, by consideration of the peo∣ple, whole qualitie might haue hindered from doing his duetie.

As much as in me is:] That is, so farre as God per∣mits, and shall make way for discharge; there being no∣thing else that can withhold but onely the impedi∣ments that the Lord obiects.

[Obser.] Such a measure of willingnes beseemes a minister, that but when God lets, there should be no impedi∣ment, or meane of detainment from duetie, taken no∣tice of by a Minister: and such a collecting and ben∣ding

of forces this way, that willingly admits of no di∣stractions. See 1 Tim. 4.15.

Now brethren, defectiue this way are many of vs, [Ʋse.] gladly entertaining euery obuious pretense, that we can get for negligence; yea throwing our selues into impediments, and hunting after occasions of neglects. Much might be here spoken of those vnnecessary di∣stractions about the things of this life, against which the Apostle deales, 2 Tim. 2.4.5.6.7. that leaue little or no leasure for attendance to the worke of the ministe∣ry: and though I acknowledge that the saying of the Apostle, 1 Tim. 5.8. stretcheth also vnto ministers, yet must not those cares so distract vs, as to make vs neg∣lect that vnum necessarium of preaching the Gospell: see the Apostles reasons: 2 Tim. 2.3.4. &c. and con∣sider what he saith, and the Lord giue vs vnderstanding in all things.

The second amplification is in the latter words: to you also, or euen to you which are at Rome. Its a particle of amplification, as if hee should say: not to others onely more simple, and lesse ready to deride and reiect the doctrine of Christ crucified, but to you also at Rome.

Rome was at this time the seate of the Empire; had concourse of all Nations; abounded with mighty Potentates; & great Clarkes of all sorts; readier a great deale to deride and persecute, then to entertaine the Gospell of Christn: yet euen to them also is Paul readie when God shall giue opportunitie to preach the Gospell.

Whence we learne, [Obser.] that to whomsoeuer the Lord shall send vs to preach the Gospell, to them we must preach it, be their present estate neuer so desperate and hopelesse; though readier to deride then to imbrace our message. See Gal. 1.17.

Reasons are, because obedience must be perfor∣med without distrustfull care for successe. Gal. 1.16.

Secondly, its probable to vs that GOD hath there some people; a tenth at least, where he sends his word. Isay 6.13. Acts 18.9.10.

Thirdly, Gods call by the Gospell is powerfull, to make those that yet are not, that which they should be. Rom. 4.17.

Fourthly, our ministerie is acceptable, and GOD glorified, as well in those that perish, as in those that are saued. 2 Cor. 2.15.

[Ʋse.] And it teacheth vs not to draw backe whether so euer the Lord shall send vs. Moses his infirmitie is no∣ted this way. Exod. 4.11. &c. and 5.13.14. and its that wherein many of vs are faulty, that we would faine be our owne caruers, and follow our owne choise, where to exercise our ministerie; and by foolish preiudice as Nathaniello, despaire of successe, and forbeare our paines, when the outward shew and fashion of the peo∣ple is not such as we desire. Surely, if God should call vs to preach euen where the name of Iesus was neuer heard of, where the contempt of the word, were ne∣uer so heathenish, yet me thinkes wee might promise our selues successe, in respect that the Lord thither sends vs.

Verse 16. For I am not ashamed of the Gospell of Christ: for it is the power of God vnto salua∣tion to euery one that beleeueth, to the Iew first and also to the Grecian.

Verse 17. For by it the righteousnesse of God is reuealed, from faith to faith: as it is written, The iust shall liue by faith.

BY way of prolepsis, hee addeth a Reason of his resolute readinesse to preach at Rome, the sum whereof is this: that howsoeuer amongst the wise of the world, the Gospell was had in derision, yet for his part, he was not ashamed eyther to professe or preach it; and he giues a reason of this, his not shame∣ing of the Gospell. verse 16.17.

In these words then we haue these two things: first, a protestation of the Apostle, I am not ashamed: second∣ly, the reasons of it, two: first, from the vse and end of the Gospell to which it is destined, being Gods power to saluation: secondly, from the Diuine matter it con∣taineth; in it is reuealed the righteousnes of God: this latter reason also inferring the former. Now how true∣ly Paul professeth this of himselfe. See Acts 13. & 17. & 24. & 26.

And what Paul here professeth of himselfe, [Obser.] ought to be verified in all both Ministers and people. See 1 Tim. 6.12.13. Rom. 10.9.3.15. Gal. 6.14.

But alas how many are the defects of men in this kinde; [Ʋse.] ministers almost scorning the naked simplicitie of the Gospell, hunt after I know not what ostentation of more profound learning in Sermons. See 1 Cor. 2.12.

And people though conuinced of their duetie, yet as Nichodemus dare not be seene in the company of Christp. Causes are these. First, too much desire and loue of mens praise. See Ioh. 12.43. Its true as one saith, where a man seekes glory, there he feares shame: and he that doteth vpon the praise of men, its no maruell, if he account that shamefull vnto him, that is most glo∣rious in the eyes of God. A second cause is that wee haue not felt the power of the Gospell in our soules: for surely this once felt makes vs easily contemne the mockes and scoffes of the world.

Reasons to inforce this duetie of fearlesse confes∣sing. First, the maiestie and Diuine power of the Gos∣pell, vt hic. Secondly, the example of our Sauiour. 1 Tim. 6.12.13. Thirdly, impudency of men in wicked∣nesse. Isay 3.9. Fourthly, perill of not confessing. Mar. 8.38. all which are so many motiues with Gods children, powerfull to enforce confession.

[Obser.] But let vs now come to see the reasons of Pauls bold∣nesse, the first is taken from the vse of it, to which the Lord by his ordinance hath deputed it, its Gods power to saluation, that is, a powerfull instrument, which God vseth to bring men to saluation; therefore called the arme of the Lord. Isay 53.1. Confer. 2 Cor. 10 4.5. Where you may see the mighty effects of this instru∣ment: howbeit, we are not to thinke that this power of the Gospell stands in the letters and syllables of it but depends wholly in respect of efficacie vpon the spirit working therewith. 2 Cor. 10 4. 2 Cor. 3.6. & 1 Cor. 3.7.

[Vse 1] Now then how blasphemous is that saying of those fanaticall Euthusiasts and Anabaptists, that call it a dead letter, as if it were of no efficacie in the hearts of Gods children. See Heb. 4.12. and they shall one day finde it, euen to them that contemne it, powerfull to

bring downe vengeance vpon them for their disobedi∣ence. 2 Cor. 10.6.

Secondly, let vs to whom the dispensation is com∣mitted, [Vse 2] herewith encourage our selues to boldnesse in vsing this powerfull instrument, without despaire of successe. The frowardnesse and rebellion of people is ofttimes to Gods seruants cause of discouragement this way, but if wee would remember what the Lord tea∣cheth Ieremy. Cap. 1.9.10. and what Paul hath. 2 Cor. 10 4.5. all such feares arising from doubt of successe, would of their owne accord vanish away.

But let vs see the vse of this instrument, [Obser.] and wherto it is auaileable to saluation, that is, to bring men to saluation; partly by reuealing the meanes of reconci∣liation betwixt God and vs, vt hic: partly because by it as by an instrument faith is wrought, confirmed, in∣creased in vs. 2 Cor. 3.6. 1 Cor. 3.7. and this hath the Gospel peculiar to it selfe, so that no other doctrine per∣takes in it, no not the law it selfe, being in it selfe the mini∣sterie of condemnationq, and when its most powerfull, working nothing but a preparation to the grace pub∣lished and wrought by the Gospell, Gal. 3 24. Heb. 7.19.

And this me thinkes if nothing else should procure in our people reuerence to our ministerie, [Ʋse.] if not for the person we beare, yet for the benefit that by our prea∣ching they are made partakers ofr, as also teach them with conscience to attend vnto this part of Diuine doctrine, insomuch as by it onely they are brought to saluation.

Come now to the subiect, wherein this instrument hath his effect; where is first their qualitie or act, be∣liefe: secondly, the vniuersalitie; euery beleeuer: and the explication thereof, Iewe and Gentile.

Beliefe then is necessarie to the participation of this sauing power of the Gospell. See Heb. 4.2. & 3.10. [Obser.] for

as the most soueraigne plaister hath no effect of hea∣ling except it be applyed to the sore; no more hath this sauing doctrine, except it be by faith receiued and applyed.

And by faith I meane not a generall assent vnto the truth of the Gospell, but a particular assurance, where∣by we are perswaded that the promise of Gods grace in Christ belongs to vs in particular. Gal. 2.20. 1 Tim. 1.15.

[Ʋse 1] Whence it is easie to obserue the cause why the Gos∣pell being so powerfull in it selfe, yet hath so little fruits in the hearts of many, not that it is in it selfe a dead letter, as the Anabaptists profanely speake, but because it is not mixed with faith in them that heare it. Heb. 4.2.

The Gospell is in it selfe a most soueraigne potion that hath power to purge all the rotten sores of the soule and to restore the decayes therof: but here faith is required as one principall ingredient, without which the Gospel is altogether ineffectual vnto vs. It is a won∣derment amongst many, that in places where the Gos∣pell hath beene long and powerfully preached, there should yet appeare so little fruit: some blaming the minister of insinceritie: some the very Gospell of in∣efficacie; the true cause is this, lacke of faith in the hea∣rers: whiles some make the historie it selfe question∣able; others contenting themselues with that generall assent, see not, nor apprehend Gods mercy therein re∣uealed to themselues.

[Ʋse 2] And it may secondly teach vs that long to feele this sauing power of the Gospell in our hearts, to im∣portune the Lord by prayer for this gift of gifts, true faith, whereby we giue admittance to it into our hearts.

[Obser.] Now as the actuall power of the Gospell is appro∣priated to beleeuers and they onely feele it, so also it is

extended to all beleeuers without respect of persons, ac∣cording to the promise. Isay 55.1. Ioh. 3.16. Ioh. 1.12. so that they all feele it: howbeit, that we erre not, let vs know that beleeuers are not all of one sort; some are such in profession onelys, some that roue in ge∣neralities; assenting to the truth of the Euangelicall hi∣storie, by a generall grace; some that by a speciall worke of Gods spirit appropriate the generall pro∣mise to themselues in particulart, and of these must this place be vnderstood, and this vniuersalitie to be accommodate vnto them all how euer distinct amongst themselues by different degrees and measures of faith.

Now brethren how comfortable this little particle is to the children of God, [Ʋse.] that haue receiued by Gods grace, this excellent gift of true faith if there were no no other thing, yet that labouring of Sathan to wrest it from the Saints of God in temptations would easily euince. See the cunning of the old serpent; sometimes widening, sometimes straightning this gate into eter∣nall life, as he sees will best serue for his aduantage. Before conuersion any faith saues any man; when God by his grace begins to bring a man out of the power of darknes, then the adulterers faith, though he haue ceased to be an adulterer, saues him not, nor the perse∣cutors faith, though he haue repented his persecutions, &c. nor any faith, but what is as perfect as was Abra∣hams. But know we to our comfort, that the promise of the Gospell runnes in generall to euery true beleeuer. Rahabs faith saued her, though she had been an adul∣teresseu: Abrahams, him though an Idolater; Paules though a persecutor; and least any should say this grace was peculiar vnto them, Paul tels vs, that Christ in him shewed what all may expect that beleeue in him vnto eternall life. Neither must it trouble vs that our

faith is not for the measure as Abrahams, so it be true; and so we mourne for vnbeliefe, and desire to increase faithx, little faith may be true faith, and being true, serues to iustifie, as a sparke of fire is true fire, hauing as well the nature of fire, as the greatest flame. See Mat. 12.20.

Now followes the explication of the generall parti∣cle; to the Iew first, and also to the Grecian, that is, the Gentile.

From that particle of order, first, some take occasion to obserue the order of Gods dispensation, or execution of this sauing power of the Gospell: namely, that it first shewed it selfe amongst the Iewes: and that is a truth as appeares. Mat. 10.5.6. Luke 24 47. Acts 13.46. for they were first by Gods ordinance, though they be now become last, through their infidelitiey: but yet I take it, it is not here intended, as appeares by compa∣ring this verse, with Cap. 2.9.10.11. onely thus much is here taught, that the grace and power of the Gospell belongs to people of all nations, without respect of persons. Col. 3.11.

Proceed we now to the second reason of Paules con∣fidence, which is also a reason of the first reason, taken from the effect and matter of the Gospell: In it is re∣uealed the righteousnesse of God, where also is added an exposition or declaration of the righteousnesse of God: from faith to faith.

See we first the meaning of the words; the righte∣ousnes of God, sometimes signifies his essentiall righte∣ousnes, whereby God is in himselfe righteous: and this is eyther vniuersally put for all that circle of Diuine vertues, that dwell in the Deitie, or else particularly; sometimes for his truth and fidelitie, in performing his promises as Rom. 3.5. 1 Io••. 9.1. 2 Tim 4.8. sometimes for that iustnesse and vprightnes that he shewes in his

administration of the world, & specially for that his di∣stributiue iustice, (as we terme it) in giuing to euery one his due. Gen. 18.25. none of these is here ment. Againe the righteousnesse of God, in the case of iustification is vsually so called in opposition to humane righteous∣nesz, and is nothing else but that righteousnes, where∣of God is author, accepter, approuer, in case of iustifi∣fication at his iudgement seat; called Gods righteous∣nes, eyther because it is wrought and giuen by God in Iesus Christ, or because its approued and of force with God at his tribunall and seate of iudgement: as on the contrarie that is called humane righteousnes which is wrought by mena, or which is of force and esteeme a∣mongst men, so that for it, they esteeme and iudge vs righteous, Iames. 2. that place, Phil 3.9. compared with this sufficiently expoundeth this.

The meaning then I take it is this: the righteousnes of God, that is, the righteousnes whereby a man is iusti∣fied in the sight of God, is reuealed in the Gospell: the Gospel, here take largely for all that doctrine opposed vnto the law: wherein God hath promised reconcilia∣tion eyther made as now, or to be wrought by Christ Iesus the promised seede, as in the old testament.

Now this righteousnesse seemes to be called Gods righteousnes▪ principally because it is wholly wrought by God in Christ, man conferring nothing thereto, eyther in whole or in part. See Phil. 3.9. Rom. 10.3. Rom. 3.21.

Now then hauing thus seene the meaning, [Obser.] let vs briefely consider the points herein offered to our con∣sideration: and first, whereas the Gospell is said to be Gods power vnto saluation, therefore because it re∣ueales Gods righteousnes: obserue we here the neces∣sitie of righteousnes vnto eternall life: such a necessa∣rie antecedence there is of righteousnes, as that with∣out

it there is no hope to be saued, Gods iustice in∣clining him to punish, his purity to hate all vnrighte∣ousnesse. Hab. 1.13. see also Apoc. 21.27. Yea I adde further that it must be such a righteousnesse so com∣pleatly perfect, as that it may endure the strict censure of Gods iustice. Gal. 3.10.

[Vse.] Now then the exhortation of our Sauiour easily fol∣lowes that we should therefore first and principally a∣boue all things seeke the kingdome of God and his righteousnesseb, such a righteousnesse as may stand be∣fore God and endure the tryall of his iustice. There is a remanent of this principle euen in Nature, if it be not too farre degenerate, that it is righteousnesse whereby Gods fauour and kingdome must be obtained: and therefore the verie Gentiles by light of nature, haue performed some both religious offices towards God, and ciuill duties to men, as it were to demerit God thereby: but what this righteousnes is, and where to be found, here nature showes her blindnesse, and vanish∣eth away in vaine confidence of selfe righteousnesse and ciuill honesty; of which notwithstanding our Sa∣uiour pronounceth that i'ts vtterly vnauaileable to Gods kingdomec, and Paul that had as much of it as any counts it but dung and drosse in comparison. Phil. 3.8.9.

See we then where it is reuealed: secondly, wherein it consists: thirdly, how it is obtained.

[Obser.] It is reuealed in the Gospell, and therein onely: not reason nor any Philosophie reueales what this righte∣ousnesse is; something indeed it sees of the necessity of it, but neuer so much as by a dreame coniectures what it is; no not the law it selfe, though it be a diuine doctrine reueales simply the meanes of a sinners iusti∣ficationd; this the priuiledge of the Gospell onely, to reueale Christ, the wisdome and righteousnesse of God.

Whence me thinkes it followes, that none of the na∣tions [Ʋse 1] to whom the Gospell is not knowne can be ima∣gined to be made heires of life; and it is but a foolish do∣tage of mans braine, arising from I know not what commiseration of the multitude of the Gentiles that they many of them though ignorant of Christ were saued. Confer Ephes. 2.12. Act. 4.12.

Secondly, it should teach vs thankefulnesse vnto the [Ʋse 2] maiesty of God, that of his free grace hath giuen vs the knowledge of this true righteousnesse, by meanes of the Gospell: but hereof more hereafter.

Let vs now see what this righteousnesse of God is, and how obtained: in the next words, from faith to faith: which words are added to the former by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he should say, if it be demaunded what that righte∣ousnesse of God is that the Gospell reueales, it is the righteousnesse of faith, or whereof we are made par∣takers by faith; an eclipsis of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not much vnlike that Rom, 3.21.22. compare it dili∣gently with this place.

Here then we haue the maine state and thesis of this first tractate in this Epistle. The summe whereof is this, that the righteousnesse whereby a sinner is iustified in the sight of God is the righteousnesse of faith, which conclusion before I come to proue, I will a little explane, and with as much breuitie as may be set downe the state of the question betwixt vs and the aduersaries of the grace of God.

The first question betwixt vs and them, is touching the terme and name of iustification what it signifies; whether making righteous, or pronouncing righteous; they vrging the Etymologie of the word, and some texts of scripture, for the greatest part detorted, to proue the first acceptation: we sticking rather to the second, hauing the Apostle for our interpreter. Rom. 8.33.

Now for the Etymologie of the word; whereas they say that the very Grammaticall notation proues their interpretation, let them remember what Bellarmine himself speakes in another place, in eo errant multi (saith he) quod vocum significationes ex Etymologia potius du∣cunt, quam ex communi scripture & bonorū authorum vsu. Its the errour of many, that they fetch the significati∣ons of words rather from their Etymologie then from the common vse of Scripture, and good authors. And herein how foulely and stubbornely himselfe erreth, see his tract lib. 2. de iustificat: cap. 2. & 3. for its ap∣parant both by scripture, and the best authours, that thus the word is most commonly vsed: yea alwayes vsed in this question of our iustification in the sight of God.

Howbeit, for my part I see not but wee may grant them this notation of the word to stand euen in this question; so be it we ioyne not with them in their ex∣position touching the manner how a sinner is made righteous in the sight of God; this they say is done by infusion of habituall righteousnes; which we must vtterly deny, except wee will contradict the whole te∣nour of the scriptures.

Let me a little with good leaue of my more learned brethren, to whose censure I submit my selfe, propound my iudgement herein.

I take it therefore that without any preiudice to Gods truth, we may grant them that notation of the word, to stand in this question: so that to iustifie shall signifie to make righteous; to be iustified to be made righteous. And if I be not deceiued, the Apostle thus vseth it. Rom. 4.5. but yet that infusion of habituall righteousnesse, they dreame of, hath here no place, though it be one inseparable companion of our iustifi∣cation. For better explanation, I will a little declare

the proceedings of the Lord with a sinner in iustifica∣tion, which is as I take it in this manner. First, by effe∣ctuall calling he workes faith; by faith vnites him vn∣to Christ, so that he is made one with Christ; thus vni∣ted, he hath interest to Christs righteousnes; hath true righteousnes in his head; both passiue for satisfaction, and actiue for acceptation; which is truely his in respect of right, vse, fruit; hauing thus apprehended Christ, and made him with all his merits and obedience his owne, he ceaseth to be a sinner in respect of guilt and punish∣ment, God striking of his score, cancelling the hand∣writing, in a word, forgiuing his sinnes, and making them so as if they had neuer beene; and so pronoun∣ceth him righteous; and accepts him to life eternall. And so we yeeld them their heapes of premisses, where∣by they labour to driue vs to absurdities: and auouch that Gods iustice is not impeached by our doctrine of iustification.

It is true that they say, GOD doth not iustifie the wicked: that is, acquites him, or holds him guiltlesse while he is wicked, and yet we say with all that GOD doth acquite a beleeuer and holds him guiltlesse, and that doing thus, hee iustifies not a wicked man, but a righteous man; though not in himselfe, yet in his head Christ Iesus: And of the terme let this suffice, this one∣ly being annexed, that to iustifie, imports these three things one descending on other. First, to make righte∣ous by ingraffing into Christ, and imputing his righte∣ousnesse vnto vs: Secondly, to absolue from sin which follows the former imputation: Thirdly, to pronounce and accept as righteous.

Come we now to the second controuersie betwixt vs and them, and that is what that righteousnes is, by which a sinner is made righteous in the sight of God, and so acquited from his sinnes, pronounced righteous,

and accepted to life eternall: they say it is a mans owne innocencie, habituall and actuall righteousnes merited indeed by Christ, but inherent in vs as in a sub∣iect: we vtterly disclaime this, and teach that the righ∣teousnes whereby a sinner is made, esteemed, and ac∣cepted as righteous before God, is the righteousnesse wrought by Christ, inherent in him onely as the pro∣per subiect, made ours by faith, that is, by beleeuing it to be ours, and wrought for vs.

Where the third controuersie offers it selfe to be considered; (viz.) what kinde of faith this is, and how it concurreth to iustification.

By faith they vnderstand, a generall acknowledge∣ment of the articles of faith, and an assent to them as true. Wee a particular assurance, that what Christ wrought and merited, he wrought and merited for vs.

Faith againe, they teach to be a part of that righte∣ousnes as other vertues also. We not a part, but an in∣strument onely to apprehend and receiue it offered vn∣to vs in the Gospell. And therefore our Diuines say well, that faith is here to be vnderstoode with his ob∣iect, the obiect being indeed that that doth iustifie vs; faith being but the instrument to receiue it, as the hand may be said to feede or nourish the bodie; not that any nutritiue vertue is in the hand, for that is onely in the meate; but because the hand is an instrument to conuaigh the meate into the stomacke, &c.

Hauing thus explained the question, let vs resume the conclusion, as it is here expounded, and so apply the proofes here set downe by the spirit of GOD. The conclusion is this, that the righteousnes where∣by a man is iustified in the sight of GOD, is the righteousnes of faith, that is, the righteousnesse of Christ, apprehended by faith: and not the workes of the law eyther naturall, ceremoniall, or morall, done

by vs eyther before or after grace: and this Text af∣fords for proofe foure inuincible arguments. First this, the righteousnes whereby a sinner is iustified in the sight of God, is onely that righteousnesse which God only hath wrought in Christ; called here the righ∣teousnes of God in opposition to mans righteousnes, as also Phil. 3.9. Rom. 10 3. but so is onely the righte∣ousnes of faith, not that of workes, Ergo. For though it be true, the aduersaries themselues, confessing that our actuall righteousnes is the worke of God in vs, yet this with all they teach, and that truely, that in the exercise thereof, there is a concurrence of our will, and other powers of soule and body with the grace of God, and we are in them in some degrees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fellow-workers with the grace of God, but this righteousnes whereby we are iustified, is wholly of Gods working in Christ, therefore by faith, and not by workes, are we iu∣stified in Gods sight.

A second reason, is from the instrument and meane of Reuelation: which is the Gospell, and that onely. Whence I thus reason: the righteousnes whereby a sinner is iustified in the sight of GOD, is reuealed in the Gospell onely, the law Morall neuer discouering it: but the righteousnesse of workes, is reuealed and taught in the law, therefore that cannot be the righte∣ousnes whereby Paul teacheth vs to be iustified in the sight of God.

Thirdly, the Apostle here directly auoucheth, that it is the righteousnes of faith, and proues it by the testimonie of the Prophet Habakkuk, whereby we are iustified, and so saued; therefore not the righteousnes of workes.

Fourthly, verse 18. &c. the Apostle at large proues that all both Iewes and Gentiles, are breakers of the law. Whence a fourth reason ariseth on this manner:

no transgressour of the law can be iustified by the law. See Gal. 3.9.10. but euery man, Iew and Gentile, natu∣rall, and regenerate, is a transgressor of the law: therfore no man can be iustified by the workes of the law: these are the reasons laid downe in this chapter.

[Ʋse.] Now for vse let this suffice in this place, to stirre vp Gods children, by these and the like reasons, to forti∣fie their iudgements in this maine point of Christian faith: The Article of iustification, it is the very summe of the Gospell; that once corrupted, there can be no soundnesse: that truely and thorowly vnderstood and beleeued, and applyed, armes against all assaults of Sa∣than: and let vs be exhorted as to edifie our selues in all other the points of our most holy faith, so especi∣ally in this, which who so holds not aright, surely he holds not the head, nor euer can be saued.

But let vs a little turne backe to the words of the Text, and ridde them of some difficulties, and gather what may be gathered from them for our further in∣struction.

From faith to faith.] The words are diuersly ex∣pounded, and their connexion diuersly expressed: some referre them to the former words thus: by the Gospell the righteousnes of GOD is reuealed from faith to faith; that according as faith increaseth, so is this righteousnes of God, and our interest thereto, more and more made knowne vnto vs, and this is a truth, though I take it not that here entended; for I take it the Apostle speakes here of the generall propoun∣ding of this righteousnesse of GOD in the Gospell, not of our apprehension and acknowledgement thereof.

Some others take them to be as it were a descripti∣on of iustifying faith, by the nature of it, for it is such a faith as continually increaseth, and gathereth new

strength; this also a truth; but the sense but harshly col∣lected from the Text.

I take it rather that they are added vnto the former, by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shew what that righteousnes is which hee cals the righteousnesse of God, (viz.) the righteousnesse of faith: and thus me thinkes the words hang well togither, if wee shall supply the note of ex∣plication that is here wanting; thus, to wit, or the word esse, to be from faith to faith, that is, to be wholly absolued in faith; so that beginnings, continuance, and accomplishment of iustification are wholly absol∣ued in faith.

Which sense standing, [Vse.] ouerturnes that quaint de∣uise of the first and second iustification, deuised by Pa∣pists, for so they teach, there is a twofold iustification, first, and second; first, whereby a man of wicked, is made iust; second, whereby of iust is made more iust: the first they ascribe to grace, and principally to their faith, and to the second they admit good workes: This they deuise, to elude those many direct testimo∣nies, for iustification by faith, without the workes of the law. Now this exposition standing, vtterly ouerthrowes this fond deuise; for if iustification be wholly absolued by faith, then haue workes no place at all in iustificati∣on: but how euer this exposition may be controuer∣sed, their distinction was vtterly vnknowne vnto the Apostles, and all the pen-men of scripture. Paul spea∣king of his righteousnes of good conscience after the first iustification, yet acknowledgeth no value in it at all to iustifie hime, and counts not onely his workes be∣fore grace, but his best deedes, in grace, as dung and drosse in respect of any worth or auaile of them to iustification, and it shall neuer be disproued that our Diuines teach, that iustification is actus indiuiduus, and hath no latitude; the manifestation therof to vs is giuen

by degrees, but the act is absolued in an instant, so that a beleeuer in the first moment of his beliefe, is as much iustified at Gods iudgement seate, as euer he shall be: but hereof more hereafter.

The proofes of this conclusion now followes, and the first is taken from a testimonie of the Prophet Habakkuk. Cap. 2.4. In it weigh the qualitie: secondly, the substance of it, it is a written testimonie; selected from the written word of God; the onely Cannon in∣deede to try all truthes by; and the sole sound authori∣tie wherein our iudgement may rest, and therefore ob∣serue that the Apostles when soeuer they haue to deale with the people of God, that had receiued the scrip∣tures for the word of God, they vse none other testi∣monies; in deede when they deale with heathenish people, they fit them with Prophets of their owne stamp. Tit. 1.12. Acts 17.28.

[Ʋse.] And surely what other voice should there be heard in the Church of God, but the voice of Christ? and though it be true, that testimonies of Fathers may haue their place in such matters, yet the safest course were as Augustine aduiseth, to heare, haec dicit dominus, thus saith the Lord; or thus it is written; and as Con∣stantine, in the Councell of Nice, aduised to make the Scripture sole iudge and vmpire of all controuersies in matter of faith: and if this course had been holden in the first heate of these contentions, wee might haue hoped of a more speedy end of all these bitter and endlesse disputes.

But see we the substance of it, The iust by faith shall liue.] It is doubted whether these words, (by faith) be to be referred to the subiect of this proposition (the iust) or to the predicate (shall liue,) as they stand in the originall they may be indifferently applyed to eyther. If wee re∣ferre it to the predicate, it affords a good argument

against that second iustification formerly mentioned: for if the iust liue by faith, & not by workes then what place haue workes in iustification? If to the subiect; so also it proues the conclusion, that the righteous∣nes of God, is the righteousnes of faith; because the iust liue by faith and he onely is saued.

But a greater difficultie there is about the fitnesse of this testimonie, to proue the conclusion in hand, for it is apparant that the Prophet speakes of a preseruation in a temporall iudgement; & what is this to eternall life? To this the answere may be diuersly framed: first, per∣haps that Chaldaicall captiuitie, figured our spirituall bondage vnder Sathan: and deliuerance from that ca∣lamitie, typically shadowed our freedome from hell, to be procured by Christ: as there are plentifull exam∣ples of the like. Compare Isay 40.3.4. Mat. 3.3. and then the accommodation is easie. Or secondly thus, that generall sentences applyed to particular cases, are not thereby restrained onely to those particulars, but still retaines the generalitie of their nature, Mat. 19.6. and so also the explication plaine. Or thirdly thus, that the Prophet in that place, doth not onely describe the bles∣sing of a beleeuer, but also the cause of it, which is his faith; and then it is also plaine, for aetiologycarum simi∣lis ratio. Or fourthly thus, that it is one and the same iu∣stifying faith, that apprehends and giues vs interest to all the promises of God, made to vs in Christ, and as by it we liue in temporall dangers, so by it also are we freed from spirituall and eternall destruction: and let this suffice for the argument drawne from testimonies.

Verse 18. For the wrath of God is reuealed from heauen against all vngodlinesse, and vnrighte∣ousnesse of men, which withhold the truth, in vnrighteousnes.

NOw followes an other reason, prouing the same conclusion: the summe wher∣of seemes to be this. No transgressour of the law can be iustified by the works of the law, but if he will be iustified hee must be iustified by faith: but euery man is a transgressour of the law: therefore no man can be iustified by the law, and so must needs righte∣ousnesse be by faith.

The proposition is not here set downe, but easily gathered out of the Text: and the truth of it easily e∣uinced: because the law requires to our iustification a perfect and continuall performance of the whole law, and euery part thereof by our selues. See Gal. 3.9.10. apparant therefore, that the least transgression excludes from all iustification by the law.

Now the minor, or second proposition, namely, that euery man is a transgressour of the law, he proues at large by a generall distribution of all mankinde; according to the phrase of the holy Ghost: all Iewes & Gentiles are transgressors; but vnder one of these two differences comes all mankinde; therefore: and for the Gentils transgression, he proues it at large from this 18. verse, to verse 17. Cap. 2. sorting them also into two rankes: for they were eyther more notoriously wic∣ked, or else Hypothetically onely iust: of the first sort hee shewes it, Cap. 1. Of the second, cap. 2. After hee proues the same of the Iewes, from ver. 17. cap. 2. to the

end of cap. 3. This the disposition and generall summe of these three chapters.

As for the first sort of the Gentiles, he proues that they were transgressours, by a reason drawne from the effect, as a signe of transgression, (viz.) Gods wrath, me∣tonymically his vengeance or iudgement inflicted on them. Where the reason lies thus in forme; vpon whom the Lord poures downe his vengeance they are trans∣gressours: but on the Gentiles God powred downe his wrath; Ergo, they were transgressors.

In handling of which reason this shall be the or∣der: first to giue the sense of the words; then to shew the force of the consequence, and then the obser∣uations.

The wrath of God.] It is a question amongst the learned, whether anger may properly be giuen to God; and many things are spoken both wayes: the truth is, that anger as it is in vs, eyther for the materi∣all, or formall part of it, cannot be giuen to God that is free from all such passions and perturbations: yet in a sense it is true that anger is in God: that is, an incli∣nation and will to punish sinne, arising from his de∣testation of sin: and so here it is to be vnderstoode for the displeasure of God conceiued against sinne, testified by the punishments he inflicts on the transgressours.

Is reuealed from heauen.] (viz.) By those punish∣ments which out of that his throne of maiestie, and imperiall seate, he executes vpon them that prouoke him.

Now the consequence is easily euinced: if there be wrath, there is sure transgression: both from the na∣ture of GOD that abhorres nothing that he hath made, nor is displeased at any thing whereof him∣selfe is authour, as hee is of all things in the world, except sinne: if therefore hee be angry with man

sure it is because man hath sinned: secondly, his iu∣stice permits not to punish the guiltlesse. Gen. 18.25. Iob. 4.7.8.

[Obser.] Hence therefore the conclusion is naturall, that Gods wrath presupposeth mans transgression: and therefore may we safely reason from a iudgement, to a sin: God punisheth, therfore surely something is amisse. See Lament. 3.38.39. Neither doe eyther the suffe∣rings of Christ, or the chastisements of Gods children, that in Christ are accepted as righteous, any whit im∣peach this truth: for howsoeuer Christ was in himselfe a Lambe vndefiled and without spotf, yet was he by im∣putation a sinnerg, and Gods children though they haue no sinnes to be satisfied for by their owne punish∣ments, yet haue they sinne to be abolished, chastised, preuented.

[Vse 1] And this if there were none other argument, would easily confute that dotage of the Pelagians, (viz.) that imitation onely makes vs partakers of Adams sinne: for see wee not that infants also dye before they come to vse of reason and vnderstanding: dye they, and yet are guiltlesse, and free from all sinne? farre be it that the iudge of all the world should not doe right, or inflict death the wages of sinne, where is no trans∣gression.

[Vse 2] Secondly, see we to what cause we may impute all these iudgements of God, whether ordinarie or ex∣traordinarie, common or personall that haue seized on vs: all that disorder in the creatures, in creation destined to mans comfort, now through transgression become instruments of his annoyance: all the dis∣eases and aches of the body: also losses of children, goods, &c. The fashion of most men in such iudge∣ments is to cry out of ill tongues that haue fore-spoken them, and surely they are bewitched: beloued in

Christ, consider it well, and we shall finde the witch in our owne bosome; the grand witches are our sinnes, they hinder the good things from vs, they bring downe all this wrath of God vpon vs: so for common calamities wherewith whole Kingdomes and States are visited: as how long hath the Lord followed vs in this Kingdome, with varietie of his iudgements; once and twice by famine and scarcitie of bread, and cleannesse of teeth, with pestilence after the manner of Egypt; with vnseasonable weather, fearfull inundations; and yet behold the wrath of the Lord is not ceased, but his hand is stretched out still. Wonder wee at this? O Lord, saith Iosuah, in like case, what shall I say when Israell turne their backes before their enemiesh: marke the Lords answere; get thee vp Iosuah, get thee vp; Israell hath sinned and transgressed my couenant, &c. for they haue taken of the excommunicate thing, and stolne, and dissembled, and haue put it euen with their owne stuffe: and this is the cause that Israel cannot stand before their enemies, because they are execra∣ble: and surely, beloued, the same answere may wee giue to the like demaund: What should wee say when England, the people of GOD, are thus loden with the iudgements of God? What, but that we haue sinned, and broken the Lords Couenant? shall I say and dis∣sembled and hidden our sinnes? that modestie were yet tolerable, but they haue declared their sinnes as Sodome, and haue not hidden themi: the streets ring againe with othes, for which the land mournes; the tables and tauernes swimme with filthy vomitings; the sabbath polluted, iudgement peruerted; the rulers sell sinnes, and say with shame enough (O shamelesse shame) bring giftsl: and can we wonder at this wrath of the Lord? Nay, O Lord it is thy mercy, thine vn∣speakeable mercy, that we are not consumed.

[Vse 3] Now thirdly, I could wish that the third vse, which Ieremie infers Lament. 3.40. might take place amongst vs; that in all these iudgements of GOD wee would search and try our wayes, and turne vnto the Lord. Israell had neuer rest, till the execrable thing was re∣moued; nor let England euer thinke to haue rest from Gods wrath, till these execrable sinnes are some wayes expiated amongst vs: the Lord giue vs eyes to see e∣uery man his own personall sinnes, and to turne from them: and moue the heart of our Iosuah, to search out the execrable things amongst vs, and to consume them, that the Lord may returne and haue mercie on vs, before his wrath haue vtterly consumed vs. Amen.

Let vs now proceed to that that followes. It may be demanded how the Lord manifested his wrath vpon these Gentiles: Ans. Read the processe of the chap∣ter, and you shall finde it was by inflicting spiritu∣all plagues vpon them, and permitting them to those grosse and brutish sinnes, wherein they wallowed.

[Obser.] Whence may be obserued, that it is not the least eui∣dence of Gods anger, to giue a people or person the raynes in iniquitie: when the Lord suffers sin to grow in a man to a height, without restraint, thats a token of his heauy displeasure. First, for argues it not a de∣niall, or depriuall of grace? and is not this a token of wrath? Secondly, shewes it not that God hath reiected them from his care? Thirdly, is it not a plaine euidence that he meanes to glorifie himselfe in such a mans vt∣ter destruction? therefore he neuer deales so with his owne seruants. Psal. 89.31.32. but onely with the des∣perate wicked. Hosea 4.14.

[Ʋse.] So that hereby againe, wee may iustly gather Gods heauy displeasure against the people of this king∣dome; because the Lord suffers the generalitie to grow

to such an height, and ripenesse of hellish prophane∣nesse. I could be content to promise my selfe any good thing of my mother the Church of England; and to hope for all gracious blessings from God vpon her, were it not that I see the Lord dayly making way for an extreame vengeance, and by so euident tokens ma∣nifesting his wrath against her. And when I see such o∣pen assembly of Adulterers, by companies in harlots housesm, such defiling of the land with bloud, such peruerting of iustice, such stopping of the eare to the cry of the poore, such open prophanation of Sab∣baths, desperate contempt of the word, scoffing at religion, &c. I then begin to say with the Lord, Ier. 5.7. How should he spare vs for this? shall not the Lord visit for these things: and shall not his soule be auen∣ged on such a Nation as this: verse 9. Surely if the Lord would continue his mercies towards England, hee would neuer suffer so grosse impieties to be so shamelesly committed: if his wrath were not too much incensed against vs, some meanes or other hee would vse of our restraint: but permitting such sinnes to such an height, he plainely testifyeth the fiercenesse of his wrath against vs. Consider what is said, and the Lord giue vs vnderstanding in all things: great is the secu∣ritie of our people in this kinde, euery man blessing himselfe in his wickednesse, and promising himselfe peace, though hee walke after the stubbornnesse of his owne heart, adding drunkennesse to thirst. Deut. 29 18.

And would God our Prophets had not their share in this, saying we shall haue peace, when alas, if wee may iudge by signes, there is no peace: what though the Lord haue multiplied our people, enlarged our kingdomes, stablished our peace with forraine Nations, and yet permits sinne to such height amongst vs: are

we better thenn No, better replenished, better fen∣ced, better friended? yet was shee carried away; no brethren, neuer looke for peace whiles our sinnes, our abhominable sinnes, are in so great number and high measure amongst vso: and the Lord grant these things may worke in vs truely turning from our sinnes, that the Lord may repent him of his great wrath, that hee is preparing for vs. Amen, Amen.

Come wee now to view the cause of this wrath, whereby the equitie of Gods proceeding is shewed: this wrath was reuealed from heauen: if any aske why: it was because they withheld or detayned the truth in vnrighteousnesse; for so I take it, this de∣scription of the Gentiles by their behauiour, imports the cause of Gods wrath vpon them. See we the mea∣ning of the words.

By the truth wee are here to vnderstand, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, true principles and notices that the Gentiles had in their vnderstanding, these and the like; that there is a God, that this God is the maker and gouernour of the world, of infinite power, wise∣dome, iustice, goodnesse, &c. and therefore to be worshipped: and those also of iustice, equitie and charitie to be practised towards men; as that what wee would not another should doe to vs, that wee should not doe to him, &c. This truth they detayned or kept downe in vnrighteousnesse; that whereas the consci∣ence, from that light that was in the vnderstanding, suggested often, and vrged on to the practise of those things knowne, they wickedly suppressed all such mo∣tions, and hindered them from that effect they would haue had in their hearts: This the Sense.

[Obser.] And comparing this sinne with the punishment, it shewes vs, how fearefull a thing it is, to hinder the ef∣fect of the knowne truth in the heart; and to suppresse

the good motions suggested by conscience, out of principles in the vnderstanding: for first, what is this but to be wilfully wicked? Secondly, see the haynous∣nesse of it in the dangerous consequent: for hereby it comes to passe by little and little, that conscience is quite killed, and the truth vtterly extinguished, so that the grossest sinnes are practised without any checke or remorse of conscience. See Ephes. 4.18.19. Rom. 1.21.26.27.

And let it be our admonition to take heede how wee suppresse the truth, [Ʋse.] or by violence hinder the worke of it in our hearts. S. Paul would haue the word of God to dwell plentifully in our heartsp: to haue full scope and the whole sway in the heart of a Christian. Now brethren how far engaged our people are in this sinne of suppressing, and suffocating the knowne truth, too lamentable experience shewes: the checks of con∣science, caused eyther by word, or workes of God, they are commonly accounted fits of melancholy, and when such quames come ouer their hearts, a paire of tables or cardes, or merry company, is sought to driue them away: fearfull is this sinne, and such as is the forerunner of a reprobate minde, &c.

Verse 19. For as much as that, which may be knowne of God, is manifest in them: for God hath shewed it vnto them.

HEre is a prolepsis: that is, an obiection preuented which some might make in excuse of the Gentiles, thus; how could they suffocate or suppresse the truth of GOD, which they knew not, seeing they wanted his word? Ans. Yes,

they knew it, verse 19. which is proued proleptically, verse 20. by the particulars of this knowledge, and meanes, whereby they knew it: (viz.) the creatures, in which the power and Deitie of God shineth; and the power of vnderstanding giuen them by God.

So that in these words we haue these things to consi∣der; first that the Gentiles had the knowledge of God: secondly, the author of this knowledge, God. ver. 19. thirdly, the meanes whereby they obtaine it; conside∣ration of the creatures: fourthly, the measure, vse, and effect of this knowledge; it left them without excuse.

That which may be knowne of God, &c.] It may be demaunded whether the Gentiles knew all that may be knowne of GOD? Ans. Not so; if wee take it generally, for God, as a redeemer, is knowne onely by the word: how then may this be vnderstood? Ans. First, eyther thus, that what may be knowne of God by power of nature, that was knowne vnto them: or secondly, thus, referring it to verse 20. so much as might serue to leaue them excuselesse was knowne vn∣to the Gentiles.

[Obser.] First, then here obserue that the very Gentiles haue by light of nature so much knowledge of God, as may make their idolatry, atheisme, disobedience, inexcusable. Read for this Psal. 19.1.2.3. &c. Acts 14.17. & 17.27.28.

[Vse.] So that we see God was neither tyrannicall, nor vn∣iust: though he inflicted damnation vpon the body of the Gentiles before Christs comming, for besides that he made man right at the firstq, he neuer left himselfe without witnes amongst themr, so, but that they might, and did know more of GOD, and their dutie towards him, then they would or did practise: different mea∣sures in deed of knowledge there are, but to euery one is granted so much as should depriue them of excuse. The Philosopher sorted the Heathen people into

three rankes. First, was of the maine or vulgar sort of people: second, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and politicke: the third their wisemen and Philosophers: now though in the rude vulgar there was least distinctnes of knowledge, yet some glimering light they had, whereby though obscurely, they discerned a Deitie, &c.

The author of this knowledge followes: [Obser.] GOD hath reuealed or manifested it vnto them; so that, euen naturall knowledge of God must be acknowled∣ged the gift and worke of God, wrought thus: first, by setting apparant charecters of his owne nature; and pro∣perties in the creatures, such as euery man might dis∣cerne: secondly, by giuing a reasonable soule indued with facultie of vnderstanding and discourse, whereby they might ascend from the creatures to the acknow∣ledgement of the creatour: thirdly, by giuing the vse of those faculties, to some more, to some lesses: and fourthly, if we shall adde, that there was an influence of generall grace into nature corrupted, helping the imbi∣cilitie of nature, I thinke it nothing different from truth.

But hence we learne thankfulnesse to God, [Ʋse.] euen for that naturall knowledge we haue receiued of the Deity; a thing that few of vs take notice of, though the neg∣lect of it were to the Gentiles cause of depriuall: and the Lord in euery place giues vs monitors to put vs in minde of this duetie: as we see in many borne fooles: the common vse or abuse of whom, is ordinarily this; to make them our iesting stockes, and subiect of mirth. It were an holy vse of them, if we kept them as specta∣cles of Gods mercy to vs, with whom it hath pleased God to deale more mercifully in this behalfe.

Verse 20. For the inuisible things of him, that is, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.

THe meanes of manifestation followes, that is, the creatures: which carrie so liuely representations of the infi∣nite power and wisedome of God, that being duely considered, they bring vs to a certaine acknowledge∣ment of the Deitie of their maker.

Now the reading in this place is something intri∣cate; I take it wee may best make the Syntaxis thus: the inuisible things of God being considered in his workes, euen euer since the creation of the world, are discouered; to wit, his eternall power and God∣head.

And they seeme to be annexed by way of preoc∣cupation; because it might be obiected, that the Lord is inuisible, and therefore could not be thus knowne: Ans. That though the Lord be in himselfe inuisible, yet are his inuisible properties euidently discerned in the creatures.

The proposition of this place is this: that the inuisi∣ble things of God are seene.

The subiect amplified by some particulars; his po∣wer and Godhead; the predicate by three arguments, the meane of discerning, consideration of the crea∣tures: secondly, the time or indurance, euer since the creation▪ thirdly, the euent or effect; so for that they are without excuse.

So though God be in himselfe inuisible, [Obser.] yet by his effects may his diuine properties be discouered: as the soule though in it selfe inuisible, yet by the effects thereof in vs is knowne to be indued with faculties of life, sense, reason. &c.

And it may serue for answere to that sottish obiecti∣on of Atheists against the being of God: [Vse.] who euer saw God? saith an Atheist; and I demand who euer saw the soule of a man? and yet is there none so sottish, that seeing the effects of the soule, will deny the being of it in the body: the Ayre being a more grosse matter or substance, yet is not seene by the eye of man; yea, how many other creatures should wee by this argu∣ment exclude from being, which are in their nature inuisiblet? but to leaue them to their wilfull blindnes, let vs now see how wee may profit by the creatures in the knowledge of God.

Not so much by the bare and idle gazing vpon them, as by due consideration and pondering of them: [Obser.] and thus duely weighing them, it is almost impossible but we should be brought to the acknowledgement of the Deitie, and Godhead of their maker: weigh but the hugenesse of the earth, how it hangs as a ball without any pillar to support it: the bounding of the seas, &c. and we cannot but acknowledge his infinite power: consider the beautie of the heauens with their ornaments: the exquisite arteficiall cunning that shewes it selfe in the frame of the smallest creature, with that excellent subordination of them one to the ser∣uice of another, how can wee but acknowledge a di∣uine wisedome? See but the endowments that euery creature hath in his kinde, and the large prouision the Lord hath made for the necessities of euery of them, how can wee but confesse the bountifulnesse and goodnes of GOD, that thus delights to communi∣cate

to his creatures Read Iob. cap. 37.38.39.

[Ʋse.] Let vs then be admonished, and take notice how we may profit, by beholding of the creatures, to be broght to the knowledge of the Creator; God hath laid open the Booke of the creatures to the view of all men, and therein imprinted his diuine properties, in so large and plaine Charecters, that who so runnes may read them: but I know not how it comes to passe, that wee spend our time in idle gazing, and wee are content to vse the creatures, but almost as the swine in the prouerbe, nuz∣ling in the Acornes on the earth, but neuer looking vp to the place whence they fall; see Dauids practise. Psal. 8. & 145.147. &c. and Iob. cap. 26.27.28. and learne to imitate their holy example.

[Obser.] The effect of this knowledge followeth: for I take this here to note not so much the intention of GOD in reuealing, as the issue and effect of this na∣turall knowledge. It serues onely to depriue of excuse if it be seuered from that supernaturall knowledge of God, by the word: therefore Dauid. Psal. 19. speaking of the two-fould manifestation of GOD; first, by workes; secondly, by word: appropriateth conuerting power to the law of God; and the vsuall distinction of knowledge, whereby one is made effectuall, the other ineffectual, hath warrant sufficient from the word of God: and hee that knoweth God no farther then the creatures reueale him, may know what shall stop h s mouth at the day of accounts, when Christ shall come with thousands of his Angels to render venge∣ance to them that know not God, and disobay the gos∣pellu: but cannot by it be enlightened to saluation: For tell me: how doe the creatures manifest the Tri∣nitie of persons; out of which if we conceaue God, wee conceaue an Idoll and not GODx? how those mysteries of God manifested in the fleshy, &c. and the

true meanes of reconcilement vnto God? &c.

And it should teach vs this lesson; [Ʋse.] that as wee may not neglect that meanes of knowledge vouchsafed by the creatures; yet to ioyne thereunto the studie of the word of God, and thankefully to acknowledge the mer∣cie of GOD to vs in this, that by his word hee hath vouchsafed to instruct vs in the maine matter neces∣sarie to our saluation. And I cannot but lament the state of many, especially in vniuersities of greatest acuitie, that so age themselues in the Philosophicall contem∣plation of the creatures, that they vtterly neglect ac∣quaintance with the word of God; and are so rapt with the pleasantnesse of naturall studies, that for it they omit, yea, almost contemne, the reading of Scrip∣tures, and almost all religious exercises: It is far from me to diswade such studies, which I know to be very auaileable, to the attainment of soundnesse in Diuine knowledge; but herein I obserue a double abuse: first, that men commonly stand poring vpon the crea∣tures, and searching out their natures, without euer casting eye vnto their maker; secondly, that they content themselues with naturall knowledge, neuer regarding that which is diuine and mysticall. Consi∣der we what is said, and the Lord giue vs vnderstan∣ding in all things.

Verse 21. Because that when they knew God, they glorified him not as God, neither were thankefull, but became vaine in their imagina∣tions, and their foolish heart was full of darke∣nesse.

Verse 22. When they professed themselues to be wise, they became fooles.

THese Verses containe a probation of the last clause in the former Verse; (viz.) that the Gentiles euen by this knowledge naturall, were left without excuse, and could haue no cloake for their sinne; and the argument may thus be framed: they that know God, and yet glorifie him not as God, are without excuse; but the Gen∣tiles knowing God, glorified him not as God, &c. Ergo, were without excuse. And this minor, which is alone set downe, is further amplified by an Anti∣thesis of things diuers; but became vaine in their imaginations, or as the word signifies, in their dis∣courses, &c.

[Obser.] Where first obserue, that naturall knowledge of God gathered from the creatures, though it be all it can doe to depriue of excuse, yet that it doth sufficient∣ly; in regard that we are wanting in those duties, or the manner of them, which light of nature teacheth should be performed. See Act. 14.16.

Ob. And if any will say, that they might iustly excuse themselues before God, because he had not giuen them further knowledge of him by his word. Ans. First, that the Lord was not bound: Secondly, that he iustly de∣nied them that blessing, in regard of the contempt of

it in the first creation: Thirdly, that the breach of the law written, shall not be imputed vnto themz: Fourth∣ly, but onely their abusing, or not vsing of their knowledge naturall, as they ought to haue done.

Now brethren weigh well; if neglects of duetie, [Ʋse.] where is none but naturall knowledge be inexcusa∣ble, how much more when the Lord vouchsafeth grea∣ter reuelations by the word? And let vs al in Gods feare, lay it to heart: marueilous hath God beene in his mer∣cies to vs this way, insomuch that we may iustly say of our selues as Dauid said of the Israelites, Psal. 147. He hath not dealt so with any Nation; and yet would God it were not too true, that the Gentils themselues in their blindnes haue exceeded our thankefulnesse, and pious performances, in all this plenty of diuine reuelation. It were long to recite all their deuout intendments; all their strict obseruances of iustice and equitie; how great religion of an oath with them, how little reue∣rence and regard with vs: what examples of iustice, temperance, contempt of the world amongst them; to shame and condemne the oppressions, gluttonie, and idolatrous couetousnesse of vs, to whom the Lord is come so nigh by his word▪ that comination of our Sa∣uiour hath place with vs; woe to vs, yea a heauier vvoe then to the Gentiles, that knew not God by his vvord: easier shall it be for them at the day of iudgement then for vs: for it is probable, that if those great reuelati∣ons had been granted them that haue been vouchsafed vnto vs, they vvould haue repented their impieties in sackcloth and ashes: they therefore shall be our iudges.

The reason prouing them iustly inexcusable, follow∣eth; because they knowing God, glorified him not as God: that is, they worshipped him not with worship beseeming his Deitie: nor were thankefull, (viz.) as

they should haue beene, for those many blessings the Lord blessed them vvithall; doing good vnto them, giuing them raine from heauen and fruitfull seasons, filling their hearts with foode and gladnesa, and by the creatures reuealing himselfe vnto them.

[Obser.] Such an excuselesse sinne is vnthankefulnes and vn∣iust detainment of Gods due glory from him; it being the onely tribute the Lord expects from vs for all his mercies that hee hath done vnto vs: Psal. 116.12.13.

[Vse.] And let it be our admonition to take heed of this sinne of vnthankfulnes: much more abundant hath God beene in his mercy toward vs, especially in bles∣sing vs in spirituall things in Christ Iesus; our vnthank∣fulnes shall be more hainous and inexcusable then that of the Gentils. Reasons stirring vp to thankfulnes: first, no seruice so much pleaseth as thankefulnes; neither is any thing accepted but what comes from vs in the name and nature of thanks-giuingb: secondly, as thank∣fulnesse causeth continuance and encrease of blessings; so vnthankefulnesse iustly procures a depriuall. See Isay 5. & alibi.

[Obser.] Againe here note that it is not enough to vvorship God, except wee giue him such worship as is seemely for his Deitie; which Paul cals glorifying God as God. And if any shall aske what this meete vvorship is here spoken of? it is when God is vvorshipped according to his will; secondly, vvith worship agreeable to his na∣ture, (viz.) spirituall.

[Ʋse.] And how friuolous that carnall ceremonious ser∣uice performed by ignorant superstitious hypocrites is, the spirit of GOD euery where testifies: Mat. 15.9. Col. 2. after the deuises and traditions of men. What is it to build a temple? to erect an altar? to giue sacri∣fice if it were of thousands of Rammes, and euen of ten

thousand riuers of oyle? as if the Lord that made hea∣uen and earth dwelt in temples made with hands; or as if hee had more pleasure in sacrifice then when his voice is obayed; or cared for the lip-deuotion of an hypocrite, when his heart is farre from him. Mat. 15. Isay. 29. M••r. 6.

But here marke that nature though it direct to wor∣ship God, [Obser.] yet cannot reach to the right and accep∣table manner of his seruice: it is true that the most bar∣barous of the Gentiles performed some worship vnto God, and what they did in religion they entended to his honour with great feruencie of deuotion. Yet knew not to worship him as God should be worshipped: they glorified him not as God, &c. and indeed how should they, lacking the word to direct them? secondly, igno∣rant of that altar. Heb. 19.15. by which all our gifts are sanctified.

And if there were nothing else, yet this would suffi∣ciently [Ʋse 1] disproue that compassionate errour of such as teach that the Gentiles by light of nature were brought many of them to saluation. Now surely if by any meanes they obtained saluation it was by the worship they per∣formed vnto God: for they were without Christ. Ephes. 2.12. And if they had any claime to saluation, it must needs be by the worship they performed vnto GOD: but how vaine that was, this place sufficiently proues, agreeing neither with the will, nor with the nature of God. And though I deny not but many of them vvere saued, because many of them had the knowledge of Christ, partly by conuersing and traffique with the Iewes, partly by extraordinarie reuelations, as the Si∣byllae, prophecying of Christs comming into the world; yet if wee speake of the multitude of them that nei∣ther knew nor vvorshipped GOD otherwise then the creatures directed, what can wee thinke of them,

but that they perished in their blindnes, Acts 14.

[Ʋse 2] And let it teach vs thankefulnesse vnto the mercy of our gracious God at whose commandement the mi∣sterie holden so long from the Gentiles, is now opened and published among all Nations.

The Antithesis followeth: of three members: they became vaine, &c. had their minde darkened: were foolish, &c.

Touching the meaning of these words, by vanitie, vn∣derstand friuolous••es: & the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tran∣slated imaginations, may better be rendered discourses, or reasonings; such as they made out of those principles they had in their vnderstanding.

The heart is put for the minde or vnderstanding facultie; darknes signifies ignorance, &c. the rest are plaine.

[Obser.] Hence obserue how friuolous blind and sottish the minde of man is about the true worship of God, where it wants the word of GOD to giue light and direct it. Take the wisest of blind Idolaters deuises, how sottish will they be found, if they come to the touchstone of true wisedome? How marueilously did the heathenish wise, please themselues in this and the like deuises? that because God was inuisible, and the people could not be brought to acknowledge him such as he was, except they had something visible to helpe them, therefore forsooth they must haue images to shadow out the pro∣perties of God, that therby they might conceiue some∣thing of the Diuine nature. Againe, for as much as a∣mongst men ciuilitie, and humilitie suffers not to presse into the presence of a King, without the mediation of some of his Nobles and neerest followers, therefore we must also come vnto God in our prayers, by interces∣sion of Saints and Angels. Againe, because we are often forgetfull of the Maiestie of God, therefore a picture

was requisite to be our remembrancer, & sexcenta eius∣modi; vaine, foolish, sottish deuises.

And let it teach vs as in all things, [Ʋse.] so especially in the worship of God to deny our owne carnal wisedome, and cleaue precisely to the word of God. How vnmeete is it that fleshly wisedome, which is an enemy vnto God should be a framer of his worship? how vnprofitable is wil-worship? yea how abhominable to adde or alter the least circumstance in the worship of God? And howso∣euer there may be a shew of wisedome in voluntarie re∣ligion. Col. 2.23. yet being rightly weighed, all the de∣uises of men shall be found vaine, foolish; yea more then sottish in the iudgement of God.

Againe, [Obser.] see here the condition of euery natural mans vnderstanding, till it be sanctified by the spirit of God; all the discourses thereof are nothing but vanitie, and sottish foolerie. Compare Ephes. 4.18.

And how sottish that errour of Papists is: whereas they teach corruption originall to stay only in the sen∣suall part of the soule, this place sufficiently sheweth: their reasons are scarce worth recitall: We yeeld them that man by the fall lost not vnderstanding, or vvill simply, the faculties still remained; but this wee teach that the right vse of them was lost by the fall. The vn∣derstanding is naturae, male intelligere corruptae naturae, benè gratiae, as Bernard sometime spake of the will: and see what Paul speakes of the naturall mans vnderstan∣ding, and how he exhorts to haue the very spirit of the minde renued, and then shall wee see what to iudge of that Regina Ratio, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruling part of the soule, which Papists so much extoll and admire.

Verse 23. For they turned the glory of the incor∣ruptible God to the similitude of the image of a corruptible man, and of birds, and foure-footed beasts, and of creeping things.

NOw followeth the euidence of their idolatrous folly: they turned the glo∣rie of the incorruptible God, &c. The Apostle seemes to allude to that place of the Psal. 105.20. The glory of God, vnderstand the glorious maiestie of God himselfe: which they are said to turne or change, not that they were able to bring any alteration into the Deitie; but this is spoken, as Chrysostome saith, eyther according to their intendment, and nature of the fact, as much as in them lay: or in respect of the euent, quoad populum, whom by this meanes they occasioned to thinke GOD to be like vnto those things, in whose image they did represent him. [Obser.]

Where first obserue: that the Gentiles themselues intended their images most of them to represent the true God, creatour and gouernour of the world. And howsoeuer they erred in hypothesi imagining that to be this true God, which was not; yet in thesi they erred not in respect of their intention. Sundry testimonies might be produced to this purpose out of Diuines, and heathens. [Ʋse.]

And the rather obserue I this, because Papists to defend their image resemblances, and worship, often insist on this; that the images condemned in Scrip∣ture, were such onely as were made to represent false Gods, and things that were not: whereas a man that 〈…〉〈…〉

hath eyes to see, may easily perceiue, that the Lord forbids not onely images of false Gods, but images of himselfe also, the true Iehouah. Compare these places. Deu. 4.15. Exod. 32.4.5. Iudg. 17.5.13. Psal. 40.18. &c.

Now that wherein their folly chiefely appeared, was the disproportion of the image to the thing there∣by resembled, GOD incorruptible, man corruptible; what possibilitie of resemblance? [Obser.]

Whence may be gathered a reason vnanswerable a∣gainst representations of Gods maiestie, by any image of creatures whatsoeuer: because none of them can re∣present God so as he is in his nature or properties. And it is vsed often by the Prophets and other Diuines. Isay 40.18. The Lord thus reasons against the Images of the people. I am omnipotent, infinite in essence, power, maiestie, &c. to whom then will you liken me? Lactantius de orig. erroris, lib. 2. cap. 2. The Image of God that liues for euer, must be like him, liuing and sensible; and if simulachrum hath his name from likenes, how can these images be thought like vnto God, seeing they haue neither sense nor motion?

Now if this be thought a good reason against ima∣ges of the heathen, (viz.) the desparitie, and dispropor∣tion that must needs be betwixt God and all images of creatures made to represent him, why holds it not a∣gainst images of Papists, made to represent the Trinitie, though not as liuely representations of Diuine essence, yet as anologicall shadowes as it were of his properties, and actions?

They teach indeed, that there can be no image deui∣sed by man liuely to represent God as he is; yet some analogicall resemblances there may be to help vs in conceiuing the properties and actions of the Trinitie. But how vainely? for first, what is Gods essence but his properties? what his properties, but his essence? second∣ly,

marke the reason of the Spirit of God here, and Isay 40. and you shall see the ground of it is this: what i∣mage soeuer doth not liuely represent the nature of GOD: that may be made to represent GOD, but no image doth set forth GOD as hee is: there∣fore may none be made to resemble him. And where as they say, that Angels though inuisible may be resem∣bled by an image: therefore God also though inuisible. Ans. First, with M. Zanchius in praecept. secund. that I like not the libertie Painters take to themselues herein. Secondly, that there is manifest disparitie betwixt the two: Angels▪ being, though inuisible, yet finite; GOD not inuisible onely, but also infinite, and vnmeasurable, as Damascene himselfe speakes, de orthodoxa fide, lib. 4. Cap. 13. But more of this by and by.

[Obser.] In the meane time, marke the madnesse of vaine man, when hee once begins to corrupt himselfe in this kinde; not contented to resemble the incorruptible God in the image of a corruptible man, which was di∣shonour enough to the Deitie, but proceedes to foules, and beasts, yea, to serpents and creeping things. The truth whereof appeares in the histories of the heathen themselues. The Egyptians especially were mad in this kinde, erecting images of oxen, dogs, cats, rats, ser∣pents, &c. as representations of God, vpon this ground as the learned haue thought, because that in respect of some benefits they receiued by these creatures, they apprehended them as instruments of Gods goodnesse towards them. [Ʋse.] See Plutarch, de Isid. & Osir.

And let it teach vs to magnifie the name of God for his mercy, in that he hath hitherto preserued vs from that extreamitie of spirituall blindnes; and specially be our caueat, how we begin to corrupt our selues, either in the apprehension, or worship of GOD: there is a steepe downefall in such corruptions. See Ier. 10.14.

Verse 24. Wherefore also God gaue them vp to their hearts lustes, vnto vncleannesse, to defile their owne bodies betweene themselues.

NOw followeth the punishment of this sinne. Wherein we are to consider the punishment it selfe; which is corporall vncleannes, and fornication: second∣ly the maner of inflicting, gaue them vp: thirdly, the inflicter God.

Where first obserue, [Obser.] that sinnes sometimes haue the nature of punishments. See Exod. 9. 2 Thes. 2. 1 Reg. 22. Hos. 4.12. and this is confessed by all Diuines po∣pish, and orthodoxall: the scriptures also are pregnant for this purpose.

And it may serue to arme vs against that Argument that hath often troubled many: [Ʋse.] (viz.) against the pro∣uidence of God, and his care of the things of this life: drawne especially from the present prosperitie of wic∣ked and vngodly men; whom it pleaseth the Lord to feede fat with the things of this life. Now if wee would consider, and well weigh the matter, we should easily perceiue that they are not without their iudgement: for their very sinnes and their lying in them, is as great a iudgement as may be inflicted in this life: to liue in drunkennesse, whoredome, &c. what punishment can be greater, seeing it defaceth Gods image: secondly, hardeneth the heart: thirdly, prepareth for destru∣ction.

But see we the Authour of this punishment, and the manner of inflicting it. The Authour is God: God gaue them vp. See Exod. 10.17. 2 Thes. 2. Yet that wee erre not, consider we a little, how God inflicts it.

Ans. Not by infusing any new wickednes into them. See Iam. 1.13. but first, by denying, or withdrawing his grace, by which they might haue beene withholden from such sinnes: as Gen. 2••.6. which Diuines call spi∣rituall desertion. In which regard they make God in in this case, Causam remouentem prohibens. of these sins whereunto they rush, after their stay and hold-back is remoued: secondly, by tradition or deliuering them vp to the power of Sathan, and head-strong swinge of their own corruptions. See 1. Reg. 22.22. thirdly, which is accidentally onely, by giuing them meanes of re∣straint, which falling vpon a heart thus forsaken of God become vnto them occasions of greater violence in wickednes; as the Law. Rom 7.8. As impediments cast to hinder the current of a violent streame rather increase the violence thereof▪ then any way stop the passage: fourthly, after such abuse of these meanes of reclaiming, by denying vnto them those meanes of re∣straint. Read. Hos. 4.14.

Hence therefore it will easily follow, that there is some act of Gods will extended to the being of sinne it selfe, in respect of the euent. First, that God willeth that there be sinne, though not qua peccatum; yet as a meanes to manifest his mercie in pardoning▪ iustice in punishing; and as the iust and operatiue permission thereof in men is an act of God, as a iudge punishing some former transgression thereby. And why men should now be so abhorrent from this doctrine so long since taught in the Church of God I see not: yea, the very idle permission they talke of, implies as much: for what God permits, hee wils to permit, and so wils to be.

[Vse 2] But let this be our warning, to beware of all plagues, of this spiritual iudgement, of being giue•• vp to our lusts: surely, except God should presently send vs

downe to the place of our iniquitie, where is paine endlesse, caselesse, and remedilesse, a greater iudgement cannot befall vs.

And as we are fearfull of the iudgement: so especi∣ally take we heed of the causes thereof, they are, first, vnthankefulnes for graces receiued: secondly, ill vse of gifts bestowed: thirdly, not profiting by meanes vouchsafed. Confer Isay 1 5. Heb. 6.8. Ezech. 24.13.

Neither is it to be omitted, [Obser.] that the Lord ordi∣narily punisheth spirituall fornication with bodily vn∣cleannesse: Confer Hos. 4.12. as also we see at this day come to passe in the Church of Rome: wherein how such vncleannesse hath been practised, tolerated yea defended, as lesse euil then marriage copulation, which the Lord teacheth to be vndefiled, their bookes and practise sufficiently witnesse.

But last of all, [Obser.] consider here the nature of for∣nication, it is an vncleannesse which dishonoureth the bodie. The bodie of man, it is in it selfe and by Di∣uine dignation, a most honourable creature; but is spoiled of all honour, by this beastly sinne of whoredome. The honour of the bodie stands in foure things especially; first, the health of it. Col. 2.23. and indeed what sensible creature hath the world so full of comelinesse and maiestie as the bodie of man preserued in health? And how this sinne aboue others depriues it of this honour Salomon, testifyeth Prouerb. 5.9.10.11. and ordinarie experience tea∣cheth; there being no sinne that brings vvith it a more present blemishing of beautie, impayring of strength, rotting of the marrow. A second ho∣nour of the bodie is to be a sacrifice, holy and ac∣ceptable vnto GOD. Rom. 12.1.2. A third to be a member of Christ. 1 Cor. 6.15. A fourth to be a

Temple for the holy Ghost to dwell in. 1 Cor. 6.19. of all which high honours wee depriue our bodies, when wee giue them vp to this filthy vncleannes.

[Ʋse.] Let vs therefore be exhorted as the Apostle ex∣horts vs, of all sinnes to flye fornication: there is in this sinne something singular aboue others: whereas all other sinnes are without the bodie, he that com∣mitteth fornication sinnes against his owne bodie: that is, whereas all other euen outward sinnes, though the bodie be the instrument of them, yet is it not the obiect of them; in this a man sinnes against his owne bodie, spoiling it of that excellent honour whereto GOD both in nature and grace hath aduanced it. Consider if thou wilt, with what strange, and incu∣rable diseases GOD hath in all times plagued this sinne, pockes, dropsies, &c. and many others at the naming whereof many times wee tremble. And how many excellent personages both of men and wo∣men, renowmed for beautie, and comely feature of bodie, (a worthy blessing of GOD) hast thou seene vtterly disfigured, and so quite deformed? that there hath not beene left the least foote prints of what formerly appeared in them: flye fornication.

Verse 25. Which turned the truth of God vnto a lie, and worshipped and serued the creature, for∣saking the Creator, which is blessed for euer. Amen.

IN this verse, and those that fol∣low, is set downe a repitition of the Gentiles sinne, with the ampli∣fication thereof; as also of the pu∣nishment with like amplification.

The sinne is repeated in this 25. verse in words something dif∣ferent; for what before he called the turning of the in∣corruptible God into the similitude of an image: hee here cals the turning of Gods truth into a lie. The in∣crease of their sinne is that they worshipped the crea∣ture passing by the Creator; where is annexed a short, but pithie confutation of that fact, by a description of God; who is blessed for euer.

Touching the meaning of the words, there is some difference amongst interpreters; for my part I thinke with Martyr and others, that by the truth of God, we are here to vnderstand the same, that before hee called the glory of God, that is, the true essence of God; or the Deitie, as it is in truth: by the lie or falshoode no∣thing else, but the images made to represent him: so called often in the Prophets, because they represent God falsely, and otherwise then he is in the truth of his nature. Confer Ier. 10.10.14.

So is euery image of God falshood, [Obser.] and no better then a lying representation of the Deitie. Therefore cal∣led falshood. Ier. 10.14. and lying. Isay 44.10. Neither will it suffice to say that the Prophets speake of hea∣thenish

images, made to represent false Gods: for both the places shew that they speake of Images that were made to represent the true God▪ and reason euinceth it from the qualitie and quantitie of Diuine essence: being a spirit inuisible, neuer seene by the eye of man, and o•• an infinite, vnme••surable, and incomprehen∣sible maiestie. I ay 40.12.18.

Whence it will ea••ily follow, that it is altogether vn∣lawfull, to purtrey God in an image; and let Pap••sts say what they will, in defence of their audacious pra∣ctise in this kinde ••et seeing the commandement of God, backt with such reasons as haue now been men∣tioned, stands still in force▪ they shall neuer be able to free themselues of that crime of violating the Di∣uine maiestie; so iustly in this regard imputed vnto them. Many prety shifts they haue deuised to keepe off from themselues this imputation, and reasons to iustifie their practise, but how vaine they are all, will appeare if we a little take view of them.

As first that the scripture condemnes such images of God onely, as are made to expresse the perfect si∣militude of the Diuine essence and nature; not such as are deu••sed analogically onely, and by misticall sig∣ni••••cat on. Ans. But it is appa••ant, that the Lord vtter∣ly for••ids all images, and likenesses, whether of per∣fect, or analogicall representation: for marke the rea∣son. D ut. 4.15 16. Y••u 〈◊〉〈◊〉 ••o image in the day when God ••••••ke vnto y••u in the m••unt: no image eyther of perfect, or analogicall signification: therefore you shall make no image at all: and who can thinke that the calfe made by the Israelites, was any otherwise deuised, but as mystically to represent some action, benefit, or propertie of God▪ and yet are they condemned as well for making, as for worshipping the golden image.

But let vs consider briefely their reasons. First, they

say Angels that are spirits also and inuisible, yet were lawfully pictured in the olde Testament. Ans. First, there was an expresse warrant giuen to Moses, and Sa∣lomon, whereas they were expressely forbidden to make any image or representation of the Lord: Se∣condly, graunt that there may be some libertie taken herein (as what dare not Painters, and Poets?) yet how vnequall this reason is, appeares by that great inequali∣tie, and disproportion betwixt Angels that are finite creatures, and God which is of infinite and incompre∣hensible maiestie.

And whereas they alleadge, that the Lord hath ap∣peared in visible shapes. Ans. First, that they vvere not shapes of his essence, but pledges of his presence; neither was it Gods purpose thereby to teach the peo∣ple what an one hee was in his nature or properties; but onely to testifie, and euidence that he was now pre∣sent with them: Secondly, besides that, how will they proue that it is lawfull for vs to picture God in those images and shapes wherein hee hath appeared vnto men?

Neither is their third reason though more plausi∣ble, yet any whit more forcible: The scripture they say attributes vnto God all the members of mans bo∣die: And why may we not resemble him in a picture, as God hath as it were painted out himselfe in the scrip∣ture? Ans. Though other answeres be giuen by ma∣ny; yet this is that I take surest to rest in; Gods will to the contrarie, and his flat prohibition, and that is an∣swere sufficient to all such plausible why nots? made by the wisedome of flesh. What though the Lord descending to our capacitie thus please to speake? shall we therefore presume thus to picture? hauing so ex∣presse prohibition, with a reason; the voice was heard but no shape seene. Deut. 4.5.16.

Their fourth reason is this; that man may be pictured, and his image drawne; therefore God also whose i∣mage man is; for the image of the image, is the image of the exemplar, and first patterne. Ans. That man as he is the image of God cannot be pictured; for wher∣in is man an image of God? in the lineaments of his bodie? Let Papists leaue that dreame to the condem∣ned Anthropomorphites. But he is the image of God, in regard hee pertakes analogically in holinesse, and true righteousnesse, which though it spread it selfe ouer body and soule, yet cannot be seene otherwise then by effects in eyther.

The last reason artificiall is drawne, from the many profits that such images serue for: as instruction, re∣membrance, deuotion, restraining of wandering ima∣ginations. Ans. Where marke the quicknesse of an I∣dolaters sent, that hath smelt out so many great be∣nefits of those things, that the Lord thought, and taught to be vtterly vnprofitable.

But for more particular answere to this argument, how will they euer be able to proue this, which must be the proposition of their syllogisme: that whatsoeuer may be a meane of instruction, admonition, deuotion, &c. may be vsed as helpes to these ends: when as God hath tyed vs to those meanes onely which himselfe hath sanctified to this end: and hath giuen Christ to be the onely doctour of the Church, and hath proui∣ded vs sufficiently of meanes to these ends by the great booke of the creatures, booke of the scriptures, visible word of the sacraments, inward teaching of his spirit: secondly, how was it that when these were such excellent meanes of teaching, the Lord denied them to the Iewes? and how fals it, that the people set to schoole to these teachers are found most ignorant of Gods nature and will? thirdly, what teach they, but

lying, and falshood? as lamentable experience sheweth: what grosse conceipts of the Deitie these doctours haue filled our peoples mindes withall. And lest they say this hath come to passe by defect of other teaching by their ministers. Ans. That may well be in part; but yet such grosenesse comes principally from the image; and this also their inexpiable sinne, that haue giuen them teachers no better then images; ha∣uing no more of true pastors, then their images haue of the Deitie. But enough of this popish deuise.

Secondly, come to ourselues, [Ʋse.] and let vs be admo∣nished to take heede how in our very mindes we con∣ceiue any likenesse, or image of God. It is true of this Law also, that it is spirituall, as Rom. 7.14. and forbids not onely corporall, but euen mentall resemblances, or similitudes of the Godhead, conceiued by the mind; we may not so much as thinke God like to any thing that we see or can conceiue.

And the best way to conceiue God, is as an Anci∣ent Diuine well teacheth, viâ negationis, by way of ne∣gation. And he that can most abstract God from like∣nesses, hath best learnt to conceiue GOD, such as he is.

Proceed we now vnto the encrease of the Gentiles sinne. And worshipped and serued the creature, &c. This, though I know it may be verified of the Gentils in respect of their idolatrous worship of the Sunne, Moone, &c. and other visible creatures; yet I take it, is here to be vnderstood of the worship giuen by them to their images.

To make way to the doctrine, this question shall be propounded; whether the Gentiles gaue vnto their Images Diuine worship? or whether their vvor∣ship had the terme in the images without reference to the prototypa, the things which their images repre∣sented.

Papists gladly lay hold on the affirmatiue part, that they may put difference betwixt theirs and hea∣thenish Idolatry committed with images. And this, they say is that worshipping of an image, which the second commandement condemnes, namely the wor∣shipping it as God.

Now for answere, know we that if wee speake of the rude multitude, whom God had principally blinded, no doubt, but they many of them intended their wor∣ship to the images, wherein they thought some Dei∣tie, and diuine power to dwell, and what maruell, that men should grow so sottish, when God giues vp to blindnesse? Isay 44 18.19.20. But for the learneder, and wiser sort of them, they knew well enough that they were no Gods, neither did their worship stay in the image, but was referred to the thing thereby re∣presented, as Augustine, Lactantius, Ambrose, & others shew; and as Plutarch, de Iside & Osir. and other of the heathen professed. August. in Psal. 96. thus brings in an heathen, speaking for himselfe: I do not worship that stone, or that image which is without sense, but I adore that which I see, and serue him whom I see not, who is that? The inuisible diuine power that is president of the Image. Many such testimonies might be produced.

Now if it be replyed, that the scripture imputes vnto them this grossenesse: Ans. The scripture speaks generally, not of their intention, but of the euent, as amongst other places that one. 1 Cor. 10.20. suffici∣ently euinceth. The things which the Gentiles offered, they offered not to God. but to diuels; not that they intended their sacrifices to the honour of diuels, but be∣cause this was indeed, in the euent, an honouring of Sa∣than▪ whose suggestions they rather followed then the will of God. So Psal. 107.19. the Israelites are said to haue worshipped the molten image, not that their

intention rested in the Image, as Exodus 32.5. but because all this worship intended to be conueied vn∣to God by the image, fell backe vpon the image; God vtterly reiecting such a worship from acceptance, which he had so oft forbidden by his precept.

Now this sense standing (as I see not how it disa∣grees from the rule of faith, or is impertinent to the Text) affords this obseruation.

That the worship intended to God by an image, [Observ.] is not the worship of God, but of the image. That indeed is honoured. but God dishonoured, whose will is here∣by altered, and his precept violated. Confer 1 Cor. 10.20. Exod. 32.4 5. vnderstand this, as before, not of the intention of the worshipper, but of the euent. [Vse.]

Here then are the Papists iustly charged vvith as grosse Idolatry, as euer the heathen practised; that worship images of God, and Saints, though not inten∣tionally, yet in the euent with the worship due to God alone.

Many large disputes, and queries they haue concer∣ning the kinde, and degree of worship that is due to holy images: some of them resoluing foole wisely, that images are to be worshipped with the same worship that is due to the president; others, thinking that some thing to grosse, concluding, that this is to be vn∣derstood vnproperly, by way of concomitance onely. It were long to reckon vp all their fooleries in this kinde. Alas, that such wits should be so occupied? and that there were not some good Iosiah amongst them, by axes and hammers to put end to such heathenish reasonings. Read Isay 30.22. and thou shalt see vvhat honour is due to such trash. Their common excuse is sufficiently remoued by that which hath beene said in the former question.

Now for their worship of Images they haue these

reasons; first, that they are signes of holy things, and are for their relation to God to be worshipped. Ans. But I demaund, by whose institution come they to be signes of holy things, and what is the foundati∣on of this reuelation? if by humane appointment onely, they will neuer be able to proue that man can giue to any thing such a reuelation, or or∣daine a signe, thus to signifie a holy thing, or to binde vs to such reuerence of signes by man ordayned. And for diuine institution, which alone hath power to con∣secrate signes to such holy significations, when they shall shew it vs out of the scriptures, we will entertaine their images with that reuerent esteeme, and regard∣fulnesse in vsing, as is due to such ordinances, but yet will euer be far from religious adoration of them.

Secondly, they affirme that God by images hath wrought miracles, therby to procure honor vnto them. Ans. Whether God wrought miracles to procure them honour, or the diuell maruels to delude Idolaters, is hard for Papists to determine.

But first we answere that they were mira non miracu∣la, maruels not miracles many of them, that God per∣mitted to be wrought, at or by them: strange things perhaps many, that filled the poore people with won∣derment, whilst they knew not the cunning and power of Sathan.

Secondly if miracles, yet not to procure them ho∣nour, but to proue our obedience, did the Lord permit them. See Deut. 13.1.2.3. miracles are not alwayes seales of truth; but sometimes trials of loyaltie.

Thirdly, they reason a pari, or simili: man is worthy of veneration because he is the image of God; therfore other images also because they are images of Christ, or Saints, &c. Ans. To this I answere; that images made by man to represent God, or his Christ, are but equi∣uocally

called images of God and Christ. Indeed we honour man as the image of God with ciuill honour, because God hath so commanded vs: secondly, and hath giuen to men venerable gifts of holinesse, and righteousnes, that make them honourable; and when they can shew eyther GOD to command worship of their images, or demonstrate such charecters of Di∣uine excellencies in them as GOD hath placed in man, wee will also giue them their due reuerence.

Their fourth argument is, à paribus in contrarijs. Images are capable of infamie, and reproach, therefore also of honour, and worship; which argument some vtter thus, the contempt done to the image of GOD and his Christ redounds to God, and Christ: Ergo, the honour done to their images is done to them. Ans. Our Diuines fitly answere that it followes not: nei∣ther are those contraries paria: for it sufficeth to the dishonouring of God that there be an euill affection, or intention; but a good intention is not sufficient to the honouring of God, except the meanes as well as the meaning be prescribed of God.

Their other arguments are friuolous, and not worth the naming: for what is it to prescribe in errour? And what though euill men haue oppugned images, and good men reuerenced them? for neither did the one oppugne, as they were euill; neither were the other good so farre as ••hey defended them. That last argu∣ment from the infortunate end of those that haue op∣posed, and the happinesse of those that haue maintai∣ned them, hath an apparent mistaking of no cause for a cause; for neither were these plagued for opposing, nor those blessed for maintaining images.

Now I conclude this whole place with that saying of Lactantius de origin: error. lib. 2. cap. 2. where hauing at large disputed against the folly of Image-making, and

worship, he concludes: Foolish men as they are, they consider not nor vnderstand, that if their images had sense, or motion, they would of their owne accord worship men by whom they were polished; which, had they not beene fashioned and brought into shape by man, had still been ey∣ther incult and horride stones, or vnshapen and rude matter.

[Obser.] One other thing onely will I obserue in this text and so proceed to that that followeth: And that is the ordinarie connexion of these two sinnes, the making, and worshipping of an image. See Psal. 106.19. &c. partly through that bewitching which is in them when they are clad as it were with Diuine representations: partly through Gods iust iudgement, giuing men ouer to blind dotage, because of their first declining from his will.

[Ʋse.] And it iustifieth the practise of Christian Magi∣strates, that to preuent occasions of Idolatrie, haue remoued them out of our Temples; I hope, neuer a∣gaine to be restored: many exclamations, and bitter inuectiues they haue heard from Idolatrous mouthes; but who knowes not but the Lord hath done them good for that euill? And how vnmeete such contu∣melies are for them that cry out of vs, for lacke of loue to Christ, because wee cannot indure the Idola∣trous abuse of his image, when themselues are drun∣ken with the bloud of Saints, Gods liuely images, eue∣rie man may iudge. Loue to Christ is best euidenced, by loue to his ordinances, and his Saints, and by ha∣tred of those things which God professeth to hate, a∣mongst which are especially lying images.

But shall wee heare their reasons why they must be placed in our temples; forsooth Salomon erected Cherubims in the temple. Ans. Yet placed he them out of the sight of the people, in the holy of holies: second∣ly, had Gods speciall warrant.

Secondly, they reason from conueniencie; vvhat meeter places for holy images, then holy places? be∣sides that, they are an ornament to the Temple, and withall a meane to keepe our mindes from vaine by-thoughts, and wandering imaginations. Ans.

To the first: if they were indeed holy by Gods or∣dinance it were somewhat: But now being but as they are mens deuises, and found in-experience to be occasions of Idolatrie, what more vnmeet place then the Temple for an Image? whereas the very re∣uerence of the place wins it too much esteeme with su∣perstitious mindes.

To the second: that Temples should be decently kept, and moderately adorned, wee deny not; but hold such trash the vnmeetest deckings: and as for i∣mages abused to idolatrie, wee iustly count them ra∣ther blemishes then ornaments to our Churches; and may truely say of them, as Hezekias of the like to the Leuites; carrie forth this filthinesse out of the San∣ctuarie. 2 Par. 29.5.

To the third: that they are meanes rather to occasi∣on, then to preuent wanderings: the occupying of the outward sense, is in experience the abalienation of the minde; which made the Lacedemonians permit no picture in their Senate house, least by beholding there∣of, the mindes of their Counsailors should be distra∣cted from the present consultations. And I wish men for preuenting of wandering in prayers, first to labour for feeling of wants, which they would haue sup∣plyed. 1 Reg. 8.38. Secondly, duely to consider in whose presence they stand. Acts 10.33. these they shall finde better stayes from wandering, then all other selfe deuised meanes whatsoeuer. I haue dwelt something long in these controuersies; but now pro∣ceed to that that followeth.

Which is God blessed for euer, Amen.] These words, are diuersly construed with the former; some thus conceiue them, as importing the disappointing of that inconuenience, to which the nature of these Idola∣trous actes tended: as if hee should say, notwith∣standing, all this sacriledge committed by these Ido∣latrous Gentiles, yet continued the Lord in his blessed and happie estate: and so it is a truth; that no impietie of man can really robbe GOD of his honour, or impeach his blessednesse: And if any shall say, why doth hee then complaine. Ans. Be∣cause hee measures impietie according to the inten∣tion of the doer, and nature of the fact, not after the euent, which by his power he disappoints.

Some thus vnderstand them as a speech of Paules zealous affection, occasioned by mention of that dishonour the Gentiles laboured to fasten on the maiestie of God.

I rather thinke that they are a short reprehension of the Gentiles Idolatry, as if hee should say, they worshipped the creature, passing by the Creator: to whom alone all praises, and honour by iust right ap∣pertaineth, so Iunius interprets out of the Syri••ke: it would be too long, and perhaps impertinent, to in∣sist on that common place; this onely I wish, that here∣to we may all heartily subscribe, and say Amen, both in affection, and practise.

Verse 26 For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against na∣ture.

Verse 27. And likewise also the men left the na∣turall vse of the woman, and burned in their lust one toward another, and man with man wrought filthinesse, and receiued in them∣selues such recompence of their errour, as was meete.

THere now followeth the increase of their punishment spirituall; as they grew more and more corrupt in the worship of GOD: so by Gods iust iudgement, much more filthy in their conuersation: chaunging the verie course of nature in their vncleannesse. This foule ab∣hominable filthinesse was one of those crying sinnes of Sodome. See Gen. 19.5. and is therefore of Diuines cal∣led Sodomie. How frequent the Gentiles were herein, who so reades their poets, many of them, Paederastes, and other histories of the heathen, as Suetonius in Nerone, shall easily perceiue.

But hence let vs obserue, how as man encreaseth transgression: so doth God vengeance; [Obser.] and it is true of iudgements temporall: Leuit. 26. per totum. Spi∣rituall, 2 Tim. 3.13. Psal. 69.27. Eternall: Mat. 11. Rom. 2.5.

And let it be our warning, how wee goe about to prouoke the eyes of the Lords glorie. [Ʋse.] It is a fearfull thing to fall into the hands of the liuing God: espe∣cially when wee walke stubbornly against him, and

refuse to be reformed by his lighter corrections. Leuit. 26 23.24.

[Obser.] Againe, see here the miserable condition of a man forsaken of GOD; with such a man, there is no stay, till he come to the extreamitie of prophanenes. See Apoc. 22.11.

And no maruell, since man in his nature is borne as a wilde asse colt, headstrong in wickednes; but where GOD by grace pleaseth to restraine: what maruell then, the bridle remoued, if wee runne headlong into all prophanenesse?

Againe, what other thing can be hoped when a man is wholly giuen vp to the power of Sathan? our prouerbe is, hee must needes goe that the diuell driues; and what wickednesse will hee make consci∣ence of, in whom the prince of the vvorld raig∣neth? such is the state of euery man forsaken of God.

[Ʋse.] And let gracelesse men here consider, how foolish∣ly they promise themselues preseruation from grosse wickednesse. Tell them of Cain, Iudas, Achitophels vngodly liues, and discomfortable ends: I warrant you say they? And doe you thinke vs such wretches? It cals to minde the speech of Hazael; to vvhom when the Prophet weepingly foretolde vvith what mercilesse crueltie hee should vse the people of God, not sparing the women with child, nor the Infants that hung on the breast: Is thy seruant a dogge (saith he) that I should doe this great thing? thinkest thou mee so beast-like sauage, that I should doe these things? yet accor∣dingly it fell out, God giuing him vp to the power of Sathan. Alas men know not the viciousnes of their owne deceitfull hearts, that thus speake.

Secondly, mee thinkes well weighing this fearfull estate, I cannot but pray GOD of all iudgements to

keepe mee from this; the giuing mee ouer to mine owne hearts lusts. If GOD should giue me the op∣tion, to choose the torments of hell, with hope to recouer his gracious fauour, or thus vtterly for∣sake me of his grace, and leaue mee to mine owne counsels; I would wish rather hell torments with ex∣pectation of deliuerance, then this giuing vp to the lusts of mine owne heart.

Signes of this fearefull estate are these.

First, when GOD curseth the meanes of refor∣mation vnto vs, so that we are not bettered by them. Heb. 6.8. Isay 6.

Secondly, hardnesse of heart, when conscience cea∣seth to doe her office, and that which accompanieth it, working wickednesse with greedinesse.

Thirdly, when the Lord remoues, or denies meanes of reclaiming. Hos. 4.14.

Fourthly, to walke in our owne counsels. Psal. 81.12. Ezek. 24.13.

Whereas this giuing vp to these fearfull sinnes, is called a iust recompence of their errour: it fol∣loweth that sinnes haue sometimes the nature of pu∣nishments. See Annotat. in verse 24. Neither doth that which some obiect, any way impeach the truth. They say they are not painefull, therefore no pu∣nishments: For first, not feeling makes them so much the more grieuous; in regard that they are hereby kept from seeking remedie: Secondly, that they are not felt proceedes of the hardnesse of their heart, as when a limme of the bodie is cut off, the member being first mortified by the Chirurgion: Thirdly, when God awakes their conscience by his iudgements, they feele the horror thereof; or if they die senselesse, yet followes their vnspeakeable torture, weeping, wayling, and gnashing of teeth.

And whereas againe they say sinnes are volun∣tarie, and therefore no punishments. Ans. There are punishments voluntarie, vvhich men greedily runne into: as Saul to his Sword, Iudas to the hal∣ter, &c.

The vses, see verse 24. this onely annexed; vve haue many that in respect of outward prosperitie, because they come in no misfortune like other men, blesse themselues in their courses, and thinke that their verie irreligion, or superstition, pleaseth God; because the Lord so long forbeares inflicting of out∣ward plagues; whereas notwithstanding, they are giuen vp to most vile abhominations in life, whore∣dome, drunkennesse, couetousnesse, &c. which if they had eyes to see, are heauier plagues, then all those outward misfortunes that betide Gods chil∣dren. How fond is this argument? I am free from afflictions, therefore my wayes please GOD. Yea, how certaine is this inference? I thriue in wickednes, therefore the Lord is angry with mee. Ezech. 24.13. And this; sinne dies in mee, therefore GOD loues mee; Sinne growes in mee, therefore I am none of his.

Verse 28. For as they regarded not to acknowledge God, euen so God deliuered them vp vnto a re∣probate minde, to doe those things which are not conuenient.

THere yet followes another degree of this spirituall iudgement, with the cause of it; declaring also how equall this vengeance was, and how iustly inflicted; in the words obserue these things: first, the sinne, they regar∣ded not the knowledge of God: secondly, the punish∣ment, giuing vp to a reprobate minde: thirdly, the con∣sequent of the punishment; doing of things vncome∣ly; fulnesse of all vnrighteousnesse.

The sinne is, that they regarded not to know God. [Obser.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometime signifies to trie, or examine; 1 Thes. 5.21. sometimes to approue and allow, so here it imports a not allowing, or regarding, or making that precious account of the knowledge of God: a grieuous sinne noted in men of desperate im∣pietie, Iob 21.14. and the common sinne of these times; wherein the Lord hath vouchsafed vs so plen∣tifull meanes of knowledge of himselfe, in the face of Iesus Christ, by the Gospell.

Signes of it: first, to despise the meanes: Pro. 1. Ier. 32.33.

Secondly, not to preserue it being attained, by all holy meanes, hearing, reading, meditation, conference, practise, prayer, &c.

Thirdly, wilfully to suppresse, and choake it in vs. Rom. 1.18. 2 Pet. 3.5.

Fourthly, to preferre other vaine speculations of

our owne, or other mens deuising▪ before what God reuealeth. Rom. 21.22. Many other might be recko∣ned, but these sufficiently conuince our people as guiltie of this sinne. See we now the punishment; God gaue them vp to a reprobate minde. This reprobate minde some take actiuely, and thus interpret; a mind not so much reproued, as reprouing, or disallowing things to be allowed; approuing things to be repro∣ued: which though it may be implied as a fruit of this reprobate minde, yet I take it, is not principally, and first here meant. And to my remembrance there is no vse of these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this actiue sense, in any Greeke authentike Authour.

This reprobate minde, I therefore interpret; a minde reiected, disallowed, abhorred of GOD and good men; in respect of that blindnes, vanitie, im∣pietie, peruersenesse it abounds with all. We haue an Epithite in our English something neare it; when we vse to say of a man desperately froward, and malicious; that he is a man of a diuelish minde.

Such a minde hath in it these detestable fruits: first, a disallowing of all that good is; approuing of all that is naught. Isay 5.20. Secondly, an abolishment, or at least a great decay of those naturall synterisis, that is, principles of direction for Morall actions; which in some naturall men are meanes of much restraint from euill, prouoking to good duties. Thirdly, vncapable∣nesse of all good vnderstanding, and knowledge. See Ier. 4.22.

[Vse.] Which heauy iudgement, how is it euerie vvhere conspicuous amongst our people? God iustly giuing them vp to a reprobate minde▪ because they regarded not to procure, preserue, or rightly to vse the know∣ledge of God vouchsafed vnto them.

Secondly, and let their harme teach vs to beware,

the like sinne of little esteeming the knowledge of the most high: least when we would know, God shut our eyes, that we cannot see the things that concerne our peace. Isay 6. &c.

How many of our people, too late bewaile this; that they cannot now conceiue the plainest truths taught them in the plainest and most familiar manner. Isay 28. and cry out of themselues for neglecting, and des∣pising instruction; but all in vaine?

I cannot here passe ouer this consideration: [Obser.] how the pollution of sinne admitted into the bodie, windes it selfe into the affections, and thence creepes into the very iudgement, and vnderstanding, till it haue eaten out all soundnesse of iudging and discerning betwixt good, and euill. Confer Ier. 24.26.28. Their bodies first defiled; then their affections subiugated: Now their very mindes forlorne of all iudgement, and iust∣ly reiected of the Lord. Compare also 1 Tim. 1.19. Adulterie how creepes it from the bodie to the affecti∣ons bewitching them? Hos. 4.6. How then blindes the iudgement; to thinke, and censure it but a tricke of youth? Drunkennesse, what an inward thirst of the de∣sire workes it? and how easily inclines it to iudge it no worse then fellowship, yea, so good as a point of man∣hood.

And let it be our caueat, how we admit euen the least of bodily pollutions; least by Gods iudgement, our affections thereby be entangled, and our mindes dar∣kened, our bodies they are part of Christs purchase. 1 Cor. 6. should be sacrifices vnto GOD. Rom. 12. weapons to fight the Lords battels against vnrighte∣ousnesse. Rom. 6.

But how frequent libertinisme is in this behalfe, we see in ordinarie experience; whiles men with an Epi∣charmus like protestation, take libertie to see, heare,

practise bodily vncleannesse; and all with this pretense of a good heart, and cleane soule to God-ward. To see the impious fooleries of a Masse, many hold it expedi∣ent; and to be present at Idolatrous seruices, with re∣seruation of conscience to God, how frequent is it in our beyond-sea trauellers? little weigh they how speedy a passage the••r•• is from the eye to the heart, and how soone our affections are bewitched with such ga∣rish spectacles; and how GOD often punisheth such fond curiositie with blindnes, and giuing vp to be en∣snared.

Come wee now to the consequents of this iudge∣ment: first, doing things not comely nor conuenient: secondly, fulnesse of all iniquitie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implyes two things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Du∣tie, and Decorum. And the meaning is, that they ran wilfully into the grosest sinnes, contrarie to all euen naturall Dutie, and Decorum; without regard to any thing that might beseeme their age, sexe, condition of life, &c. not that any sinne agrees with Dutie or Deco∣rum; but that euen corrupt nature, till it be infatuated and giuen ouer, hath care of some Decorum in trans∣gressing; and holds some sinnes, at least in the manner of committing, disgracefull, and detestable: As it is said of Scipio, when a beautifull strumpet was tendered him to abuse himselfe with all, vellem, inquit, si non essem Im∣perator. I would willingly, were it not vnseemely for the great place I am in.

[Obser.] But here see, what an horrible confusion of all things flowes into the life, naturall iudgement, and consci∣ence, once extinguished: so that euen common ho∣nestie, and modestie is neglected; and sinnes euen to the corrupt nature detestable, are willingly practised. Compare Ephes. 4.18.19. also Rom. 1.26.27.

[Vse.] And let vs hence learne by all good meanes to

cherish in vs that light both of nature and grace, that it pleaseth God to set in vs, that this reprobate minde come not vpon vs.

Verse 29. Being full of all vnrighteousnesse, forni∣cation, wickednesse, couetousnesse, malicious∣nesse, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whis∣perers.

Verse 30. Backbiters, haters of God, doers of wrong, proud, boasters, inuenters, of euill things, disobedient to parents, without vnderstan∣ding, couenant breakers, without naturall affection, such as can neuer be appeased, mer∣cilesse.

THe other consequent, and fruit of a reprobate minde followeth; and that is, fullnesse of all vnrighteousnesse; and euen an ouerflowing of vngod∣linesse,

Signes of this state, fulnesse of sin, and vacuitie of grace, these eminent in many of our people: first, when without any reluctation at all, wee yeeld to suggestions of sinne; for where there is any sparke, or euen the least seede of grace, there is a lust∣ing against the motions of sinne that are in our mem∣bers: secondly, delight in doing euill: for grace disa∣lowes those euils, to which violence of temptation, and corruption drawes. Rom. 7.15. thirdly, an inter∣mitted course of sinning. 2 Pet. 2.14. for where the seed of the spirit is, there cannot be exercised a trade of euill doing. These things applyed, easily euidence this fearfull iudgement on many of our people.

Of all vnrighteousnesse: that is, of all manner of vn∣righteousnesse, as Luke 11.42. Where the question may be, whether in euery of the Gentiles all those sinnes raigned? Ans. I take it no: if wee speake of the exter∣nall exercise of them: but here Paul speakes of the Gentiles, as of one whole, and entire bodie; wherein though euery member were not tainted with euerie vncleannesse, yet in the whole body all those sinnes were found, or secondly of the generalitie of them; or thirdly, euen of most particulars, amongst whom, though there were some restrained from the externall practise of some vices, yet were the seedes of all in all vnmortified; no one as of conscience abstaining from any one iniquitie.

And this is the state of euerie man in his nature; no sinne but raignes, howsoeuer want of occasions, and grace restraining, keep some from practise of some vnrighteousnes.

Now the Apostle goeth on to declare this generall, by enumeration of sundry particulars. And in the fore∣front is placed whoredome. It were a needlesse labour, to giue instance of euery of these in the Gentiles: and would be too long to handle euery of them at large; yet a little will not be amisse for the better vnderstan∣ding of the nature of these vices. And that in this order; first, their description shall be giuen: second∣ly their distinction by degrees, or kindes: thirdly, their remedies: fourthly, reasons of disswasion.

Whoredome, or fornication largely taken, accor∣ding to the commandement, is any whatsoeuer breach of Chastitie, and all that is contrarie to that, which Paul calleth, the possessing of our vessell in holinesse and honour. 1 Thes. 4.4.

And may thus be distinguished by degrees: It is eyther optatiue in the wish, or desire of the heart, or

occasionall; whither may be referred lasciuious thoughts, gestures, spectacles, speeches, songs, dan∣cings, &c. and that which in this kinde excelleth, being baudes to other mens lusts. Or practicall; in sundry degrees, with a mans selfe which some call Moli••tiem. 1 Cor. 6.9. with others, of which are many degrees, First, simple fornication betwixt parties vnmarried, and vnbetrothed, eyther strumpets, or virgins: se∣condly, Adulterie, where the marriage bed is violated: thirdly, Incest, where the bands of consanguinitie, or affinitie, are violated: fourthly, lust against nature; ey∣ther where the course of nature, or the sexe, or the kinde is altered. All of them ordinarie amongst the Gentiles: and would God not too frequent amongst Christians.

Remedies. First, to auoide the causes and meanes; as idlenesse, 2 Sam. 11. Company, Gen. 39.10. Pro. 5.8. Excesse of eating and drinking, Pro. 23.31.32.33.

Secondly, to vse the remedie ordained of God, mar∣riage societie. 1 Cor. 7.2.

Thirdly, to delight in the loue of our yoke-fellow giuen vs of God, Pro. 5.18.19.20.

Reasons of disswasion: Consider, first, the odious∣nesse of the sinne being worse then theft, Pro. 6.31.32. Secondly, against our body, 1 Cor. 6.18. Thirdly, God hauing prouided so comfortable a remedie, Heb. 13.4.

Secondly, weigh the dangerous effects, and conse∣quents; bringing iudgements on the bodie, consuming the strength, filling with rottennes, Pro. 5.11. on the goods a consumption: Iob. 31.12. on the name a ble∣mish neuer to be done away, Pro. 6.33. Withdrawing the heart from God, Hos. 4.11. hardly shaken off by re∣pentance: Eccl. 7.28. Pro. 22.14. & 23.27.28. hazar∣ding to hell fire. 1 Cor. 6.10.11. Heb. 13.4. Apoc. 21.8.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This our English renders, wickednes: which I take is not here so fit; it being the purpose of the holy Ghost, to set downe a particular vice. I take it we may not vnfitly translate according to the Etymon, trouble∣somenes, or a desire to procure trouble, and molesta∣tion to another. In which respect also it is giuen to Sathan, the troubler of the Saints of God; called often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that troublesome one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How full euery Congregation is of such absurd, and troublesome men. 2 Thes. 3.2. euery painefull Ministers experience witnesseth.

Reasons of diswasion; first, it conformes to Sathan; secondly, crosseth the very end of creation, and the ho∣ly ordinance of Magistracie, 1 Tim. 2.2. thirdly, can∣not stand with grace to delight in it; prophecied of the Church of God, that all such cruell, and bar∣barous affections should be reformed in Gods chil∣dren; and that in the mountaine of Gods holines should be peace. See Isay 11.6.7.8.9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We may thus describe; an inordinate desire of hauing more wealth then the Lord al∣lots vs.

Inordinatenesse of desiring includes these things: first, preposterousnesse, when wealth is principally, and in the first place desired. Mat. 6.33. secondly, Irregu∣laritie, when not ruled by the word of God, which tea∣cheth to submit our wils to Gods, to vse meanes onely prescribed and to depend on GOD for the blessing: thirdly ouer eagernesse of pursuing: fourthly, lacke of reference to the right end; supply of our owne, and others wants. Ephes. 4 28. promoting of Gods glorie.

The obiect is, wealth, 1 Tim. 6.10. and more speci∣ally, wealth in greater measure then God allots.

Now Gods allotment is thus to be measured: first, by our own necessities: secondly the meanes affoorded.

Necessitie is also to be weighed: first, according to our persons: secondly, according to our callings and states of life.

Those things are said to be necessarie to our per∣sons, which are requisite to the maintaining of the bo∣die, in health, strength, cheerefulnes, for the better per∣forming of our generall, and particular callings. And this also to be weighed according to difference of per∣sons. Some mans complexion, and state of bodie re∣quires more then others; as in experience wee see, the hardest, and coursest fare, by Gods blessing, preserues some in fulnesse of strength, and perfection of health: others, in respect of greater tendernesse, not able to maintaine their bodies in honour, without better and more daintie prouision. See 1. Tim. 5.23.

Necessarie in respect of our states, and conditions of life those things are said to be, that our seuerall callings require for their performance, so that is but necessarie for a maister of a familie, that is superfluous for a lone man, but necessarie for a Magistrate, that is, sometimes superfluous for a priuate man. So of a Minister, &c. in respect of those duties the Lord requires of him, as hospitalitie: 1 Tim. 3.2. attendance vnto reading, 1 Tim. 4.16.

Yea, this may be extended as well to future as to present necessities. 1 Tim. 5.8. 2 Cor. 12.14.

The second thing, whereby wee may iudge of the Lords allotment, is the lawfull meanes that the Lord affoords, and offers vnto vs in the course of his pro∣uidence; reaching vnto vs, as Ioseph to Beniamin, a double portion, in respect of our brethren; vvhich is lawfull for vs thankefully to accept and embrace. But whatsoeuer is more then these, fals iustly vnder the censure of couetousnes.

Kindes of couetousnesse these: first, inordinate

loue of riches: 1 〈◊〉〈◊〉. 6 1 and esteeming of them a∣boue their value: the common couetousnesse of the poorer sort, that carr•• so high an account of wealth, that they thi••ke them only happie that haue it; them∣selues miserable because they want it.

Euidenced by these signes: first, discontentment at our present state Heb. 1••.5. whence those speeches why had not God made me rich, &c.

Remedies: First, labour to be perswaded that thine owne state is best for thee, as thou canst not but iudge, if thou acknowledge God to be a father vnto thee. Mat. 6.32.

Secondly, to consider thine owne small or no deser∣uings. Gen. 32.••0.

A second signe of it: Enuie at the greater plen∣tie of others, as wee thinke, lesse deseruing then our selues.

Remedies. First, to consider, that it pleaseth the Lord thus to dispense his blessings; let not our eye be euill, because his is good: hee may doe with his owne what seemeth him good. Mat. 20.15.

Secondly, to remember, that howsoeuer the Lord hath scanted thee in the things of this life, yet hath he giuen thee pledges of a better inheritance, denied vnto many wealthy. Pro. 29.15.

Thirdly, view but how the wealth of a rich man is snare vnto him; withdrawing his heart from GOD, made instruments of crueltie, and iniustice; the seeds of which sinnes are in thy bosome, and would perhaps bud forth in thee, were it not that the Lord depriueth thee of occasions.

A third signe; a will, and setled purpose to be rich: 1 Tim. 6.9. Pro. 28.20. Whence followes all euils, noi∣some, and pernicious lustes Ibid. 1 Tim. 6.9.10. that drowne in destruction.

A second kinde of Couetousnes is, the greedie scra∣ping together of the things of this life. And that ey∣ther of necessaries or of superfluities.

Of necessaries; for euen in seeking things necessary there may be couetousnes: while they are ouer gree∣dily pursued; and this also incident to the poorer sort; then whom, none more hauing: signes of it▪ first, neg∣lecting the best duties for the things of this life.

Secondly, vse of vngodly meanes for supply of wants.

See plentifull reasons against it. Mat, 6. from verse 19. to the end. See also the promise. Heb. 13.5.6.

Of superfluities: which vnsatiable desire the Lord euery where complaines of by his Prophets.

Remedies of it: first see the inconueniences, super-abundance brings with it: disquieting the minde: See Eccl. 5.11. distracting from better cares; choaking the seed of the word. Mat. 13.

Secondly, consider the vanitie, in two things: first, vncertaintie. 1 Tim. 6.1••. Mat. 6.19. vnprofitablenesse, and vnauaileablenesse eyther to decline wrath, or procure saluation. Luke 12.15, 20. Prouerbs 11.4. Mat. 16.26.

Thirdly, weigh the large reckoning that is behinde, as Luke 12.48 hitherto also may that clause of the pa∣rable be applied.

The fourth, and best remedie, to make God in Christ thy portion; as Paul, Phil. 3.8.9. Confer Col. 3.2.

A third sort of couetousnesse there is, in the too neere keeping of that wee haue gotten, wee may terme it in the wise mans phrase, sparing more then is meete.

And it is of two sorts; first of men that spare from their owne necessarie comfort; as Salomon complaines

of such. Eccl. 1.2. Drudges to the world, slaues to their pelfe; not beteeming to themselues a good meales meate; more homely in dyet, rustie, and sordide in their attire, then the poorest snake, that hath nothing but his labour to maintaine himselfe withall.

Another of them, that pamper their owne bellies with the daintiest, cloath them with the most gorge∣ous; but spare not their very fragments to those that need. See Luke 16.19. &c.

To remedie this euill, good to consider: first, that we are but Stewards whom God hath entrusted with this plentie, to distribute as the necessities of our brethren shall require.

Secondly, to behold the reward of benificence; in this life, in our selues, and our posteritie. Psal. 37.25.26. in the life to come: Luke 16.9. Mat. 25. &c.

Thirdly, that we shall leaue the things behinde vs. 1 Tim. 6.7. the comfort of well vsing them may fol∣low vs: Apoc. 14 13. but it is certaine, saith the Apo∣stle, we shall not carrie any of the things with vs.

I haue the longer insisted in this vice, because I see it is one of the common sinnes of the land; insomuch that the complaint of the Prophet: Ier. 6.13. may iust∣ly be taken vp of vs; from the least of vs euen to the greatest, euery one is giuen to couetousnesse; Priests, and Prophets, Princes, and People swolne with this in∣curable Dropsie: and insatiable thirst after the things of this life.

But proceede wee with more breuitie to those that follow.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Wee reade Maliciousnesse; but that I take it is comprised vnder enuie next following. And there∣fore I thinke it may better be rendered mischieuous∣nesse. A hatefull disposition of men to worke the spoile, and vtter ouerthrow one of another.

Now I cannot but obserue, [Obser.] how the spirit of God hath coupled these two sinnes together; Couetous∣nesse, and Mischieuousnesse; perhaps purposely to in∣timate that they commonly meet in the same subiect, Salomon Pro. 1.19. describing the courses of a Coue∣tous man; thus expresseth them; such are the wayes of a man greedie of gaine, hee would take away the life from the owners thereof, and S. Paul makes it the roote of all euils. 1 Tim. 6.10. It might be exemplified in Achab, and Iudas, if neede were; but very experi∣ence abundantly sheweth, that the very mercies of the Couetous are too too cruell, not pittying wife, nor children, &c. ruinating whole families without com∣passion, as we see in the practise of greedy vsurers, and oppressors.

And it may teach vs to flye these things, [Ʋse.] as Paul ex∣horts: 1 Tim. 6.11. to looke vpon Couetousnesse, and beware of it. Luke 12.15. As for other reasons maine and many, so for the mischieuous practises it inclines vnto. No sinne so barbarous as Couetousnesse. And let vs beware how it gets ground on vs. Sathan many times conueies it into vs by holy pretenses; such as this; what good a man may doe in reliefe of the poore, defence of the truth, if greater abundance were present. And though I simply condemne not de∣sire to encrease our state present, with such sincere re∣ference and respect to those ends, and submission to Gods will; yet let vs beware how by such coulours, couloured couetousnesse creepe vpon vs.

Sinceritie of such desires for such ends, may thus be discerned in our selues, and others; if there be a care to vse the little present, so as wee pretend to vse the more desired. See Luke 16.10.

Secondly, againe it should warne vs, [Ʋse.] how we expose our selues to the cruell mercies of couetous vvorld∣lings.

Many a couloured pretense thou shalt heare from such, how glad they are that they haue to plea∣sure vs in our need; and all but coulours for cruelt••e. See Psal. 10.9.10. as the cruell practise of vsurious men abundantly euery day witnesseth.

Now as touching this mischieuous disposition, Paul hath described it, Rom. 3.16. and examples are plentifull amongst our selues; malice preuailing: for remedie consider.

First, the end of our creation, as principally to glo∣rifie our God, so also to be helpfull each to other, so that what the Lord said of woman at her creation, should be verified of euery man; to be helpes each to other. Gen. 2.17. and the Lord for this end, hath knit vs together in a bond of mutuall necessitie, that con∣science thereof might preuent this mischieuousnes.

Secondly, the example of our heauenly Father, do∣ing good to his very enemies, Mat. 5.45. that no man might make enmitie a colour for mischiefe.

The next is Enuie, which may thus be described; discontentednesse at another mans good, and pro∣sperous estate; and hath these three principall bran∣ches.

First, griefe at the good things they enioy, whe∣ther temporall or spirituall. Exempl. Cain, Gen. 4.5. &c.

Remedies: first, for temporall things wherein o∣thers excell vs, or are equall with vs, to abate the o∣uer good conceipt wee carry of them. A man that e∣steemes them as Salomon did, vanitie, and nothing but vanitie, neuer enuies at another mans hauing of them.

Secondly, to place our affections on things, that may equally be enioyed, without imparing a••es plen∣tie: for this shall be found one cause of enuie, a con∣ceipt that anothers hauing is cause of our want, or of

hauing in lesse measure then we desire. Thus is it not in heauenly riches.

Thirdly, to consider the originall of this, as we iudge it, vnequall distribution, which is the will, and good pleasure of GOD, that hath full power to doe with these things what himselfe pleaseth, Mat. 20.15.

Fourthly, Gal. 5. ver. 26. To root out pride, and ouer weening conceit of our owne worth; seldome see you an humble man enuious, or an enuious man humble.

The second branch is, reioycing at others euils, Pro. 17.5. a barbarous vice; complained of often by the Prophet Dauid. See Psal. 69. &c.

Remedies: first, consider how odious it is in Gods sight, often prouoking him to turne his wrath from the afflicted, to the triumpher, Pro. 24.17 18.

Secondly, see the contrarie practise of the Saints. 2 Sam. 1. Psal. 35.15. And surely a man thus barba∣rouslie affected euidenceth sufficiently his gracelesse heart.

The third branch, is incommunication, Inuidia Ca∣nina: fitly to our prouerbe, of the dog in the manger.

Remedies: first, consider the end of all gifts besto∣wed on thee; giuen they are or lent thee rather of God, for the good of others. 1 Cor. 12.7.

Secondly, the practise of our heauenly Father, de∣lighting in communicating himselfe and his blessednes vnto vs.

To this might be added that other; desire to haue all good things inclosed vnto our selues: See Num. 11.28.29.

Other reasons against enuie in generall; of all vices most vnprofitable: hauing in it none either profit, or pleasure. The iustest of all vices, saith an ancient Diuine; bringing with it his owne vengeance. See Pro. 14.30. Seneca wisheth them none other plague,

but that they had eyes to see the good state of all men.

[Obser.] Next followeth Murther, an ordinary companion of enuy; therfore coupled together also, Gal. ••.21. and how often meet they in one person? See Gen. 4 5.8. Gen. 37.4.11.18. Mat. 2••.18. &c.

[Vse.] And let it warne vs how wee foster this cockatrice egge in our bosomes.

Murther is the vnlawfull taking away of a mans life.

Vnlawfull: for their is a lawfull shedding of bloud, first ex iusta causa, when the offence deserues death. Gen. 9.6. et alibi: secondly, ex ordinata potestate: such as the magistrate, souldiour, executioner hath: thirdly, iusto ordine, by due proceeding, con∣uiction euer going before execution: fourthly, Recto animo: for euen a Magistrate inflicting death deserued by iust proceeding, yet may be a murtherer, adiudging to death not ex amore iustitiae; but libi••ine vindictae. These all concurring, make killing lawfull; any one wanting layes crime of murther vpon vs.

Taking away of life: life is eyther naturall, or spiri∣tuall: here we haue to speake of murther committed about life Naturall.

From man. This clause added against the Manichees errour, that permitted not vnto men the slaying of beasts for necessarie vse, no nor cutting of hearbs at length; because they had life, against which. See Gen 9.3.

Now murther as it is referred to life naturall, may thus be distinguished, according to the seuerall de∣grees, as also instruments or subiects of it.

One is committed in the heart by

• ...Anger.
• ...Hatred.

Anger is thus distinguished by the learned; one is ira per Zelum, Anger rising from discreet zeale; and is nothing else but an holy indignation at our owne, 2 Cor. 7.11. or other mens sinnes, Exod. 32.19. This a

gracious affection. Another per vindictam; flowing from, and tending to vniust reuenge; of which three sorts, Acuta, sharpe Anger, soone raised, soone cal∣med: Amara, bitter Anger, hardly, and not without some longer respite appeased: thirdly, Grauis, sore An∣ger, not allayed without requitall, and retaliation of wrongs.

Against it are these reasons: first, it is a note of fol∣ly, Ec. 7.11. secondly, hinders dueties Isa•• 1.20. from performance: thirdly, marreth the best dueties, and makes them vnacceptable, 1 Tim. 2.8. 1 Pet. 2.1.2. &c.

From this Anger continued, ariseth another degree of murther in the heart, hatred of our brethren. See 1 Ioh. 3.15

A second degree of murther is in the countenance and gesture, Mat. 5.22. Acts 7.34.

A third in the tongues, by

• Derision, Mat. 5. 2 Reg. 6.
• Contumelious railing. 2 Sam. 16.
• Malediction, or cursing.

A fourth committed by the hand; which hath also seuerall degrees, according to the degrees of life Natu∣rall, which are; first, cheerefulnes of the heart. Exam∣ples, see Ezech. 13.22. Gen. 27.46. Pro. 17.••2.

Secondly, soundnesse and perfection of the bodie; when euery member is maintained without hurt. Guil∣tie hereof, Ale-house souldiours; rigorous maisters, and parents, maiming their seruants and children, or dulling their senses by immoderate punishment.

Thirdly, health of bodie: thus by drunkennesse, &c. murther is committed; by too much afflicting; and macerating of the body by abstinence, &c. to the impeaching of health.

Fourthly, that proceedeth to the seuering of the soule from the body, whether by omitting of dueties of mercy, or by laying violent hands to depriue of life.

A sinne odious and monstrous in Nature: the Lord testifieth his detestation hereof: first, by miraculous dis∣coueries: secondly, horrour of conscience, Gen. 4. thirdly, speciall vengeance; seldome die such a drie death; fourthly, punishing whole Kingdomes where it it is not punished. Numb. 35.33. and God grant the impunitie of this sinne amongst vs, draw not downe Gods fierce wrath vpon vs. See Numb. 35.31.32.33.

Debate: that is vnlawfull strife, and contention: and may be distinguished by the obiect into Ecclesiasti∣call, and ciuill. The first, which is about matters of religion; eyther principall, or inferiour; of both sorts whereof we haue had, and still haue lamentable expe∣rience in our owne Church: opening the mouthes of our aduersaries to speake euill, and occasioning the weake to many distractions, and doubtfulnes of iudge∣ment: whereof more hereafter.

Ciuill about the things of this life, eyther with∣out law, or where law is made the instrument of our contentions. 1 Cor. 6.

Causes whereof are: first pride; Pro. 13.10. Phil. 2.3. whiles euery man makes an Idoll of himselfe, and thinkes it his disgrace, to passe by an iniurie, or to be the first that yeelds in a contention.

Secondly, ouer precious account of the things of this life.

Remedies: first to root out pride, Phil. 2.3. second∣ly, to esteeme of the things of this life no better then they deserue: thirdly, to keepe vs within compasse of our owne callings, and diligent employment thereof, 1 Thes. 4.10.11. fourthly, to contend where we ought to contend: first, for God, and his truth, Psal. 139.21. Iud. 4. secondly, against our owne corruptions, Rom. 7. 1 Cor. 9.27. thirdly, to excell in the graces of Gods spi∣rit. 1 Cor. 14.1. Mat. 11.12.

Reasons against it: first, voice of nature; man being borne the most peaceable of all creatures, vvithout weapon eyther of offence, or defence: secondly, our neere coniunction in one brotherhoode, Gen. 13. Acts 7. in one bodie, Ephes. 4. 1 Cor. 12. thirdly, ne∣cessities each of others, 1 Cor. 12 fourthly, benefit of the contrarie. Psal. 133. per totum. fiftly illoriginall, Iam. 3. sixtly, scandall to the truth, 1 Cor. 6. seauenthly, pro∣perty of aliens, Rom. 2.

Deceit: to say nothing of spirituall guile, hypocri∣sie in religion, because impertinent to this place; that here spoken of is eyther more largely taken, for that which we may tearme double, or hollow-heartednesse, and dissimulation; whereof reade Ier. 9.4.5. And is op∣posed to open heartednesse, and plaine dealing: or else more strictly for that which is vsed in matters of con∣tract; whether by the seller or buyer: by the seller ey∣ther circa speciem; when one thing is sold for another, suppose lead for pewter; water for wine; or about the quantitie; whether in waight, number, or measure, Leuit. 19.35. Deut 25.14. or about the qualitie, when bad for good, the defects concealed; vvith that prophane protestation, caueat empt••r, beware the buyer.

By the buyer, when abusing the simplicitie of the seller, he vilifies the thing bought beneath the worth, whereof see Pro. 20.14.

Against all these the scripture euery where plenti∣fully dealeth, by shewing our neere coniunction, 1 Thes. 4.5. certainety of Gods wrath, Ibid. & Mic. 6.11. in∣stabilitie of wealth so gotten, Iob. 20.15. And that maxi∣me in nature euen corrupted; what thou wouldest not haue done to thee, that doe not thou to an∣other.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Malignitie; well rendered by our tran∣slation

after the ancient description, taking all things in the worser part.

Plutarch taxeth this vice in Heroditus, and withall excellently sets out the nature of it in these actes, pro∣ceeding from this vitious habit: first, when a man re∣lating any euil action of another, vseth harder tearmes then the qualitie of the fact requireth.

Secondly, when a man intrudes himselfe into men∣tion of things faulty: which he might with better man∣ners, and more honestie conceale.

Thirdly, when hauing iust occasion to speake of a mans due commendation he enuiouslie suppresseth it.

Fourthly, when things are doubtfull in themselues, or in their report, to embrace the worst.

Fiftly, when facts in their nature good, are de∣praued by supposall of sinister, and bad intentions.

It is the opposite of that which wee call ••ander; inclining to interpret things doubtfull the better way.

Causes of it: first a vicious minde in the mans selfe that vseth it, Mat. 12.34.

Secondly, want of loue to the partie vndergoing our censure., 1 Cor. 13.5.

Thirdly, a fond conceit that another cannot haue that grace which our selues want.

Whisperers, betwixt whispering, and back-biting these are two differences.

They differ: first in modo: one being priuie, the o∣ther open defamation.

Secondly, in the extent of the end; a whisperers end is to disgrace to some one well conceited of vs, to the end to worke vs out of their beneuelous affe∣ction; a backbiter aymes at our generall disgrace a∣mongst whomsoeuer.

Whispering then may thus be described: priuie de∣famation

of our brother to the end to dissolue the bond of amitie, and worke vari••nce betwixt men at one. See Psal. 101.5. Pro. 6.19. & 26.20.22. these are the fire∣brands of contention. Pro. 26.20.2. and the very bane of societie: rife in all places: See examples, Haman, Est. 3.8. Do••g, &c.

Remedies: first, an Angry countenance, Pro. 25.23. secondly, banish them from your company, Psal. 101.3.5. Leuit. 19.16. thirdly, reueale their practise.

Backbiters.] Backbiting is a publique speaking euill of our absent brother, for the impayring of his cre∣dit. And is eyther in respect of good things, or in re∣gard of euill.

That which is in good things hath three degrees: first, deprauing of a good action by supposing a sini∣ster intention.

Secondly, lessening the graces, and commendable parts of others; to diminish our owne is humilitie; but to clip anothers due praise is enuie. See 2 Cor. 8.1.2.3.4. &c.

Thirdly, deniall of those good things wee know to be in another, loue willingly takes notice of the least; and grace will hunt after occasions to praise God in his gifts bestowed on others.

In respect of euils; that also hath three branches: first, publishing their secret slips, which in charitie we ought to conceale, and that, eyther without all men∣tion of their vertues; or else with commemoration of other their good parts, and pretense of sorrow for their faults; in this or the like manner, a man of good parts, faire conditioned, kinde to his friend; it is pittie on him he hath his fault, something coue∣tous, &c.

Secondly, by increasing, and making their euils worse then they are, beames of motes, mountaines of

mole-hils: humilitie aggrauates its owne sinnes, to magnifie Gods mercie, 1 Tim. 1.13.14.15. but charitie lesseneth the sinnes of others, by all circumstances, Acts 3.1••.

Thirdly, by imposing false crimes, properly called slander.

Reasons against it: first, the detriment it brings is great, robbing a man of the chiefe treasure, a good name, Pro. 22 1. Eccl. 7.3.

Secondly, scarcely admits any sound restitution; crimes euen vniust euer leauing a skarre vpon our good name.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our translator, and generally all new interpreters, render haters of God. The word hath a passiue termination; and signifies properly hated of God. Now though I dislike not the iudgement of the new, knowing that words passiue are sometimes actiue∣ly vsed, as 2 Pet. 1.3. And specially considering that the Apostle here entendeth a Catalogue of the Gentiles sinnes; yet it shall not be amisse to speake in a word or two of the proper signification of the word.

Hated of God.] Gods hatred is of two sorts, eternall before time including these two actes: first, a purpose not to shew kindnesse: secondly, a designing to euill, Rom. 9 11. Temporall in time; and is nothing but the dislike, and detestation of men in respect of their sins. Euidenced by these signes: first, deniall of sauing grace and meanes thereof.

Or secondly, not blessing meanes vnto them: Isay 6. Thirdly, depriuall euen of common graces, permit∣ting to the power of Sathan, and seruing of a mans owne corrupt heart. Fourthly, inflicting of temporall plagues, as curses, and beginnings of eternall woe after to be inflicted.

Taking it actiuely it implyes that hatred that men

carrie to the Diuine Maiestie, where schoole men vsu∣ally question, whether it be possible for a man to hate God, that is the chiefe good, and that hath in him all amiable excellencies. To which their answere is, that God apprehended in his essence, or immanent actions, or gracious properties is not hated of any. But appre∣hended as a iudge, and auenger of disobedience so he is hated of prophane vngodly men.

Signes of it best assigned by the contrarie tokens of loue; for it is true hee that is not with God, is against him; he that loues him not, hates him.

First, not to loue his presence, eyther in the heart by his spirit, or in the congregation by his word, or in his comming to iudgement.

Secondly, to abhorre cogitation and thought of God, Psal. 10.

Thirdly, to hate the friends of God, that is, those that loue him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, contumeliously, or insolently iniuri∣ous. Vnto this head may be referred all wrongs done to our goods, good name, persons. But briefely it shall suffice to speake of the seuerall kindes, and man∣ners of doing wrong, which though they may be ap∣plyed to all kinde of wrongs, yet shew themselues e∣specially in wrongs done in respect of temporall goods. And this is done principally three wayes. First, by de∣tayning of dues: Pro. 3.27. Compare Iam. 5.4. where it is amplified by a circumstance of the persons to whom it is done, and made in that case a crying sinne. See also Psal. 37.21.

Secondly, by exaction of that is not due. Ex∣ample see 1 Sam. 2.13.14 &c. as in fees at this day, as for bare forbearing of money, or wares: so selling time.

Thirdly, by violent rapine, or taking away, what

is another mans. See Mic. 2.2. God is an auenger of all such things, 1 Thes. 4.5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proud.] Pride may be thus briefely described: the inordinate loue, and admiration of our owne supposed, or reall excellencies.

And bewraies it selfe by these euidences: first, pre∣sumptuous aduenturing things beyond our measure, and compasse, Rom. 12.3.

Secondly, a disdaine and contempt of others in com∣parison o•• our selues, 1 Cor. 8.1.2.

Thirdly, discontentment at other mens aduance∣ment aboue our selues, Est. 5.13.

Fourthly, griefe at our owne little respect, and e∣steeme amongst men, Est. 3.5. & 5.9.

Fiftly, gate, gesture, lookes, apparell, &c. euidence it, See Isay 3.16.

Sixtly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; loue to be talking of our owne good things; which Paul cals boasting, &c. Let another man praise thee saith Salomon, not thy selfe, Pro. 27.2.

Seauenthly, Ambition; hunting after honour, and the like, 3 Iohn 9.

Remedies of it: first, wee haue nothing but vvhat we haue receiued, 1 Cor. 4.7. and that not of merit but of free grace, Rom. 11.35. 1 Cor. 15.10.

Secondly, labour to be acquainted vvith thine owne imperfections, and specially with thy sinnes.

Thirdly, God crosseth the attempts of the proud, 1 Pet. 5.5.6. and purposely sets himselfe to hinder af∣fected exaltation. Honor saith one is like your shadow; the more you runne after it, the faster it runnes from you: like the Crocodile, insequentes fugit, fugientes pre••sequitur.

Fourthly, it disgraceth all graces; as humilitie a∣dornes them, &c.

Boasters. Boasting the daughter of Pride. It is of two sorts: one for necessarie defence; the other of vaine ostentation. For necessarie defence not vnlaw∣full; vsed by the Apostle, 2 Cor. 11. & 10. his own good name and edification of the Church, requi∣ring a modest commemoration of his owne good parts, and deserued respect with the Church of GOD. Yet withall obserue in this boasting, Apo∣stolique modestie and humilitie: first hee comes not to it but as it were constrained: 2 Cor. 12.11. Secondly, in things of the greatest admiration, speakes of himselfe in the third person, 2 Cor. 12.2.3. Thirdly, chooseth his infirmities: that is, afflictions to boast of: verse 9. Fourthly, acknowledgeth his owne weakenesse, and magnifieth the grace of God, verse 7.8.9.

There is another kinde of boasting, which is for vaine ostentation, and this is that the Apostle here no∣teth: sundry sorts of it might be reckoned vp; these two shall suffice as the principall, first, of our good things that we haue, or haue done, to the end that wee may seeme some great men amongst our brethren, when we thinke all lost that others know not. See Mat. 6. if wee giue almes, the trumpet must sound it out, &c, as if our best deedes were more then duetie; but such saith Christ, haue their reward.

Another is of our euils, or sinnes: as Ier. 11.15, Pro. 2.14. to which degree of wickednesse I know not what can be added. Bernard, or he, whosoeuer was Au∣thour of that Treatise de Conscientia, vnder his name, hath excellently expressed the degrees of sinning: first, when a man that hath beene accustomed to well doing, any thing grieuouslie sinneth, the burthen ther∣of seemes to be intolerable vnto him, that hee seemes euen to goe downe to hell aliue; in a little processe of

time of importable, it is made but heauie; of heauie, it becomes light; of lightsome, delightsome; of delight∣some, desireable; of desireable, customary; of customary, excusable; of excusable, defensible; of defensible, matter of boasting; to this height can nothing be added. No∣thing, saith Bernard, so much exasperateth the maiestie of that dreadfull Iudge as to sinne and securely to sinne, and to boast of vices as if they were vertues. And yet how frequ••nt examples hereof are euery where occur∣rent? The Adulterer numbers vp the tale of his strum∣pets, or virgins, with whom hee hath defiled himselfe; the drunkard his dozens, and how many hee hath drunke vnder the table. Shamelesse wretches, glory∣ing in their shame, Phil. 3.19. ••hould not the Lord be auenged of such pe ple? Ier. 5. their end is damnation. P••il. 3.19.

Inuenters of euill things: vvhether wee referre this to euils of paine, or euils of sinne, wee may finde examples thereof in heathen: I would they were not also amongst Christians.

Phalaris propounded a reward to him, that could deuise a new kinde of torment; and what exquisite tor∣ments the ten bloudie persecuting Emperours deui∣sed for poore Christians, stories record, and we trem∣ble at reading: yet this I dare say, they neuer vvent beyond Papists in bloudie designes, and inuentions; witnesse if there were no other, their Spanish inquisiti∣on, and tortures of their holy house. Let all such monsters as delight in bloud, consider the Lord is as wittie to reuenge crueltie, as they can be to deuise it. And that plague the Lord threatneth to disobedience, shall surely light in the heauiest measure vpon such de∣uisers of villanie, Deut. 28.59. their plagues shall be wonderfull, and themselues as signes and wonders a∣mongst men for their afflictions.

Referring it to euils of sinne; we haue it exemply∣fied in Sardanapalus, that fleshly Epicure, that hauing surfetted of the pleasures alreadie in vse, propounded a reward by a cryer to him that could inuent a new kind of pleasure. See also Nero, in Sueton. cap. 27. And how wittie our owne age hath been this way, who can with∣out griefe mention? Such strange, and as they are pro∣phanely tearmed, gentleman-like othes, by Iesu, by Christ, as our forefathers neuer heard of: drinkings by the yard, by the dozens, healthes, kneeling vpon a dye, lying, &c. stranger deuises of sinnes, then of fa∣shions in apparell. It were long to reckon vp the new trickes of cosenage, and con••catching, poling and rac∣king, that no vigilancie of Magistrates, nor warinesse of lawes is able to preuent. We maruell at the strange∣nesse of Gods iudgements in diseases, and other kindes that bring our Physitions beside their bookes; but let vs cease to wonder at new plagues, while our selues are so wittie in deuising new sinnes, so vtterly without vnderstanding to doe well. Ier. 4.22.

Disobedience to parents.] Vnder this title of parents are comprised all such, as vnder God are Authours to vs of our being, or wel-being in Nature, Grace, or ci∣uill societie. In Nature, as naturall parents that begat vs. In Grace, as Ministers, by whom wee are begotten a new through the Gospell. In Ciuill Societie, as Magi∣strates, and fathers of the countrey. Here principallie are intended Naturall, and Politicall Parents. Of disobe∣dience to Magistrates it will be fittest to handle when we come to Cap. 13. Now of that onely shewne to our natural parents. The Lord euery where testifieth his de∣testation of it, appointing death in the old law, for him that obstinately liued in it, Deut. 21.18.19.20.21. and as he hath graciouslie promised long life to the obedi∣ent. Ephes. 6.3. so hath hee threatned contumely, and

shamefull death to the obstinate. Pro. 30.17. as wee reade the execution of this iudgement on Absolom, A∣donuah, &c. and let them feare all gracelesse children from disobedience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Without vnderstanding.] This may not be so conceiued as if they were depriued of reason, or had vtterly lost the facultie of vnderstanding; but is to be referred principally to their sottishnesse in spirituall things, 1 Cor. 2. albeit also very naturall light in things concerning manners, was much ecclipsed in the multitude: for the better sort of them, many te∣stimonies are extant of their vnderstanding in the course of Nature, and some more then rudera of their wisedome in ciuilitie, and matters Morall, & politicall. But as for things concerning God and his vvor∣ship, as sottish almost as bruites, Ier. 10.14. and their multitude blind in matters of manners, and common honestie.

Now this being without vnderstanding in the things that concerne God, or men, as it was their sinne: so also a fearefull iudgement vpon them, for their disobe∣dience, and neglect of cherishing the knowledge of God giuen them by light of Nature. And that vvhich ordinarily followeth vpon neglect of obedience, and lying in sinnes against conscience, 1 Tim. 1.19. such a canker is vngodlines, that it eates out know∣ledge, yea all euen capacitie of heauenly vnderstan∣ding. And how euident it is in our people. Compare what Isay hath. Cap. 28.9.10.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Couenant breakers.] Some commen∣dable examples their are of there conscience to keepe couenants, especially confirmed by oath: yea, though it were sometimes with hazard of life, as that knowne instance of Pirrhus euidenceth.

Yet as frequent are records of their treacherous

and, perfidious dealing each with other: But which is our sinne, and shame, nothing so thicke as those of vnfaithfulnesse amongst Christians; such Eeles are many, that they finde holes to winde out of the most cautelous contracts for their best aduantage.

It were long to runne into this large field of com∣plaints of vnfaithfulnesse; a question, or two onely shall be propounded, and so a passage to the next.

Qu. Are all couenants to be performed? Ans. Not so; couenants of things vnlawfull are at no hand to be accomplished, the olde saying of vowes hath place herein. In malis promissis rescinde fidem in turpi voto muta decretum. Repent the making, but forbeare the performance; binde not two sinnes together.

What if they be made with euill men? Ans. Yet to be performed: Iosuah kept touch with the Gibeo∣nites; and Sauls crueltie showne on them▪ contrarie to couenant, brought a famine vpon the land of Israel, not expiable but by the death of his sonnes, 2 Sam. 21 1. &c.

What if rashly made and without due considerati∣on of circumstances? Ans. if the thing couenan∣ted be lawfull, rashnesse must be repented: but the pro∣mise performed.

What if hinderance come by performance? Ans. accept it as thy crosse, and chastisement from the Lord; but thinke not of change, Psal. 15.4.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without naturall affection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; are those Germane affections of loue, that by instinct of nature we beare to those in nature and bloud conioy∣ned to vs: such as are those betwixt parents, and chil∣dren, brother and brother, &c. how these were extin∣guished in the Gentiles, those monstrous bloudie sa∣crifices of their sonnes and daughters vnto their Idols, abundantly witnes, Deut. 12.31.

And how euident footsteps of such lack of naturall affection towards children of our owne loynes, be∣sides that rigour of many parents in immoderate corrections, carelessenesse of prouision for fami∣lies, &c. those often murthers of poore infants by strumpets, testifie: besides those cruell persecutions of children by parents, for truthes sake, foretolde by our Sauiour, Mat. 10.21. And that which at this day is magnified as a worke of perfection amongst papists, exposing of children and families to begga∣rie, for I know not what pretended holy contem∣plations.

But here by the way may be obserued the follie of Stoikes, commending vacuitie of affections, as a point of chiefe wisedome, which the Lord condemnes as a fruit of a reprobate minde.

And for lawfulnesse of affections; first, their im∣pression in Nature by the finger of GOD: second∣ly, the command they haue in the law. Mat. 22.37. thirdly, their commendation registred in the Scrip∣ture: 2 Pet. 2.8. fourthly, their vse in our Sauiour, Heb. 2.1••. sufficiently witnesseth. Indeede here is wise∣dome, first, in applying them to their right obiects: secondly, in keeping them to their iust proportion, that they neither exceede, nor come short of their measure: but to banish them out of man, is to banish man out of man, and to make him a stock rather then a Stoike.

The next vice followeth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Well rendered vnappeasable, such as whose malice admits no tearmes of truce, much lesse of heartie reconcilement. Psal. 120.6.7. And this gracelesse disposition of the heart, how is it now accounted a matter of greatest wisedome, and manhood? And a principle it is amongst politi∣cians, to keepe the coales of malice raked vp vnder

the ashes of a friendly countenance, which yet oppor∣tunitie, as bellowes, rekindles to such a flame as often-burnes to the destruction of him they hate: yea, such monsters are there in this kinde, that thinke their chil∣dren vnworthy to inherit their possessions, except they vow also to be heires of their malice and to pro∣secute vnto death the reuengefull courses set on foote by their predecessours. Yea, our people haue now learnt to distinguish betwixt forgiuing, and forgetting: forgiue they may, but neuer forget, as if he should say, respite their malice till a fit opportunitie of reuenge. See Gen. 27.41.

Now surely, if from any one vicious affection, wee may conclude a nullitie of grace, then chiefely from this: for as the experience of Gods loue in pardoning, enclines to an easie forgetfulnesse of wrongs; so doth the continued prosecution of a reuengefull purpose, argue sufficiently our little, or no feeling of Gods par∣doning mercie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mercilesse. Mercie hath in it two things: first, compassion, and a laying to heart the miseries of others: secondly, an inclination to succour, and re∣lieue their miseries: the want whereof is that here called mercilesnesse.

Examples whereof wee neede not fetch from the heathen, our owne times abound with them: to heare the outcries at poore widowes, and orphanes tur∣ned out of their house, and home▪ to the mercie of the mercilesse world, by remorselesse landlords, dispeopling vvhole towne-ships, and leauing no roome for the poore to inhabit, whose bowels that hath any sparke eyther of grace, or good nature, yerne not? to see the poore perish for hunger whiles not onely hired seruants, but euen dogges haue bread enough: what eye can behold without showers of

teares? And to consider how in the dayes of dearth the mercilesse rich men of this world, triumph, put∣ting off all bowels of mercie with this, that it is a plague to the poore; whose heart rues not? Let all such remem∣ber betimes whose mouth hath spoken it, that there shall be iudgement mercilesse to such as will shew no mercie, Iam. 2.13.

Verse 31. Which men though they knew the law of God, how that they which commit such things, are worthy of death, yet not onely doe the same, but also fauour them that doe them.

ANd thus much of the particular vices raigning among the Gentiles, wherein I thought good to insist a little, because they are rife euen amongst our selues; but willingly haue I runne them ouer with more breuitie then was intended least the volume should grow too great.

There followeth now in the last verse an amplifica∣tion of the Gentiles sinne, set out by an Antithesis of things diuers; they knew, and yet did; secondly, a com∣parison of vnequals; not only did, but applauded, and tooke delight in others that did them.

Their knowledge is declared by the obiect; the law of God; secondly, by the measure; that the doers of such things were worthy of death.

[Obser.] First here obserue, that knowledge euer addes an aggrauating circumstance to transgression. Ioh. 9.41. If you were blind you should haue no sinne; Augu∣stine truely interprets, none in comparison, not sim∣ply none, Confer. Iam. 4.17. Luke 12.47. Ioh. 15.22. Gal. 4.8.9. &c. for from what fountaine can knowne

sinnes be imagined to proceede, but eyther wilfull neglect, or prophane contempt of the lawgiuers au∣thoritie?

Now it is strange to thinke of the prophane infe∣rences our people make from this ground: that seeing knowledge makes sinne so haynous; therefore vvel∣come ignorance. Foolish men that cannot distinguish betwixt nescire, and nolle scire; betwixt simple igno∣rance, and wilfull refusall of knowledge, the one some∣thing lesseninng sinne and damnation; a poore com∣fort: the other doubling, yea trebling euery iniquitie. Implycing first breach of dutie: secondly, ignorance of Gods will: thirdly, wiifull contempt of meanes to know.

Now I would these men would consider, what a poore comfort it is for a man in hel to be tormented lesse then others; when the least degree of those paines is in∣tolerable. How miserably shall a Sodomite comfort himselfe in that day of iudgement, with thinking that a Capernites case is worse then his; when hee is throwne downe amongst the reprobate rabble, into that lake that burnes with fire and brimstone for euer.

Such is the comfort of euerie one that sinnes but of simple ignorance; Luke 12.46.47. hee is beaten, though with fewer stripes; damned euerlastingly, though not so much tormented.

From them I passe with this aduise, that they striue to auoide all wretched extreames, and if it may be, labour for the meane amongst them. Not to know is damnable simplicitie: to refuse to know haynous im∣pietie: to know and not to doe, intolerable obstinacie. Well is it with them, that labour to know, and knowing endeauour to practise what they know.

Let vs all to whom GOD hath vouchsafed know∣ledge of his will, [Ʋse.] adde to our knowledge conscionable

practise. 2 Pet. 1.5. Ioh. 13.17. If wee know Gods will blessed are wee if wee doe it: if wee know and doe it not, woe worth the time that euer wee knew, not be∣cause vve know, but because knowing, wee neglected to doe what wee knew; and sinned against our know∣ledge and conscience.

But see wee first the obiect of this knowledge, what is it that the Gentiles are said to know? The law of God. It may be here questioned how this accords with Psal. 137. verse 9. Where it is made the Iewes preroga∣tiue to haue the statutes of God; and of the heathen said, that they had not knowledge of Gods law. Ans. The law of God according to a double manner of re∣uealing, is two-fould, written, vnwritten; the law of God written the Gentiles had not; but yet they knew some generals of those things contained in the two tables; God writing it in their hearts, Rom. 2. and re∣uealing to them so much therof as might depriue them of excuse, Rom. 1.19.

This imperfect rule of life vouchsafed vnto the Gen∣tiles is commonly called the law of nature. Not for that it is borne with vs, or is propagated from Adam; who not onely weakened, but euen vtterly lost the image of GOD, one chiefe part whereof consisted in knowledge C••l. 2. but because this knowledge is vouchsafed vnto all by a generall influence of Gods grace, which is indeed as common as nature: and ther∣fore called the law of nature.

Here therefore it shall not be amisse, once for all to shew what the law of nature is, and how it differs from the law written.

The law of nature, is that rule of pietie, and hone∣stie, that the Lord hath written in the hearts of all men: whereby they know confusedly, and in generall, what is good; what is euill; what to be done; what to be forborn.

It differs from the law written, not in substance; they being all one; but first, in the measure: secondly, in the manner, and meanes of reuelation: for vvhat the written law reueales distinctly, and particularly; that the law of nature teacheth confusedly only, & in gene∣rall. First, that God is to be worshipped the law of na∣ture reueales; but how to be worshipped distinctly it reueales not: secondly, the manner of reuealing is not all one: for the one had certaine, and immediate re∣uelation from God; and afterwards was deliuered by the same GOD in writing; the other was knowne onely by a generall light set in the soule in creation. Ioh. 1.9.

But hence it will easily follow; [Obser.] that the Gentiles euen before Christ had knowledge of the law of God. See Rom. 2.14.15. where Paul proues it, first▪ a fa••io; they did the things of the law: secondly, a Conscientiae testimonio. Confer also, Acts 14.17. & 17.27.

And this sufficeth to cleare God from shew of cru∣eltie in their condemnation: [Ʋse.] though the bodie of them perished euerlastingly; for besides that the Lord made them all righteous at the first, Eccl. 7.31. he also gaue them more knowledge of his will, then they had eyther will or conscience to obey.

Hence also the collection is sound, that the law of nature is the law of God, and that the transgress∣ions of that law, are the transgressions of the law of God.

Wherein how farre they of Rome haue ingaged themselues, those many dispensations by them gran∣ted for murther, euen of the Lords annointed, for marriages within the degrees prohibited, &c. are abun∣dant witnesses. Things that heathen by light of nature detested are allowed by them as commendable, yea in some cases meritorious, and worthy of canonization.

See we now the measure of their knowledge. They knew the law of GOD: yea the penaltie due to trans∣gression thereof; that they which commit such things are worthy of death.

Now for the meaning it may be questioned; whe∣ther the Gentiles knew that their sinnes deserued euer∣lastingly death? Ans. As touching corporall death the lawes of Draco are recorded; which appointed death for euery transgression lesse, and greater: and being demanded the reason, why when all sinnes were not equall, death was appointed equally for all; his answere was, that hee well knew that sinnes vvere not all equal, yet knew that the least deserued death. But for eternall death it seemes more doubtfull, yet this is euident, that they knew another life, and death af∣ter this; as appeares both by their Elisian fields, and their hell, which they write of; as also by the terrours of conscience that they were filled vvithall euen where humane lawes tooke no hold of them. And howsoeuer perhaps they thought with Papists, that euerie sinne deserued not hell; yet for the grosse acts of notorious sinnes, it was their perswasion, that hell torments vvere due vnto them. See Tully in Som∣uio Scipion.

[Ʋse.] So that here wee cannot but take notice of that more then heathenish ignorance still in our people; whom though wee can conuince euen of grossest breaches of Gods law, yet can wee not perswade that by committing thereof they are worthy of dam∣nation. GOD they thinke is not so extreame, nor will deale so hardly: vvhom here I would exhort first, to take notice of what the very heathen vvere perswaded of: secondly, to consider the infinitenesse of that maiestie, vvhose law they violate: thirdly, the ransome paid for their sinnes, Christs bloud:

fourthly, their owne feares wherewith their consci∣ences are possessed, vpon the least manifestation of Gods wrath, &c.

Now here the Rhemists entreat vs to obserue, in vvhat sense their Catholique Church teacheth some sinnes to be mortall; some veniall: some mortall, be∣cause all that doe them are vvorthy of damnation; o∣thers veniall, that is to say, pardonable of their owne nature, and not vvorthy of damnation.

This exposition wee acknowledge to be theirs; and vvere it not for the exposition could easily al∣low the tearmes of distinction: wee say also that there are some sinnes mortall, some veniall; but this wee enterpret as the Scripture teacheth, 1 Ioh. 5.16.17.18. of the euent, not of the naturall desert. All sinnes are veniall in the euent, except that a∣gainst the holy Ghost, Mat. 12. all sinnes of the e∣lect are veniall in the euent, because none are impu∣ted vnto them vnto condemnation.

Not persecution, not blasphemie, not abiuring of Christ excepted; but yet the least deserues death, yea and to a man out of Christ brings death euerlasting: not idle words ••••cepted, Mat. 12.36. Compare Gal. 3.10. And heere let mee entreat the reader to obserue, how well heathenisme, and Poperie accord, as in many other, so in this point also. For euen this vvas the opinion of the heathen, that haynous and grosse sinnes deserued death; but petite sins, as of idle words, euill thoughts, &c. were pardonable of their owne na∣ture, and not worthy of damnation.

Followeth now the Text, the second amplifica∣tion of the Gentiles sinne, by comparison; they did not onely themselues commit them, vvhich per∣haps might be imputed to infirmitie: but appro∣ued, yea applauded, and tooke delight in others

that did them, which was desperate impietie.

Now my purpose is not to handle all those kindes of consenting to other mens sinnes, by applause, coun∣sell, encouragement, instigation, abetting, &c. Which M. Beza well obserues to come vnder this tearme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but onely to propound what the Spi∣rit of GOD here seemes principally to point at.

[Obser.] That simple committing of wickednesse is not so damnable, as is the applauding, and delight taking in the lewd behauiour of others. Salomon, Pro. 2.14. expressing the nature of a man desperately vvicked, thus sets it forth: they delight in doing euill, and which is more, delight in the frowardnesse of the wicked. Hos. 4.8. the Prophet speaking of the lewd Priests in Israel; they eate vp the sinnes of Gods people, and lift vp their mindes at their iniquitie. What it grieueth a good minister to see, that these long after, and re∣ioyce in: to see and heare the vngracious behaui∣our of the vngodly in respect of that sweet they sucked from the sinnes of the people. And indeede it argues a heart set vpon vvickednesse, and taken vp vvith the pleasures thereof, for a man to re∣ioyce in the dishonour of the name of GOD; as it is the nature of the child of God, to grieue at the sinnes of himselfe, and others, and no greater cora∣siue to such then that the law of GOD is broken. 2 Pet. 2.8. Psal. 119.136. so there cannot be a surer euidence of a heart desperately wicked, then to de∣light in the vngodly behauiour of another.

And let all such as are this way guilty lay it to heart, we haue a kinde of people amongst vs, a crue of swag∣gerers, as they delight to be tearmed; giuen to all ex∣cesse of ryot themselues: and not content therewith, prouokers of others to fellowship in excesse; how glads it their hearts when they can draw another to drunken∣nesse?

and what greater pleasure to such, then to see the beastly behauiour of those, whom they haue with their own cost drawne into drunkennes? wo and a heauie wo to such saith Habukkuk. Hab. 2.15.16. It were strange that amongst the rulers of Gods people, set vp for the terrour of the vngodly, their should any be found, thus ioying at other mens vngodlinesse: and yet vvho sees not, but the Prophets complaint be∣fits the time; they lift vp their mindes at the peo∣ples iniquite: and hee the vvelcomest guest that brings sacks to their mill; tidings of the peoples sinnes to their courts: by which their portion is made fat; men liuing indeede by the sinnes of the people. I might instance in sundry other particulars, but that I feare I haue beene too long in this chapter.

This onely I vvill annexe for conclusion. That the sinnes here imputed to the Gentiles, are ours also by naturall inclination. And as the Apostle vvhen hee hath reckoned sundry grosse, and abho∣minable sinnes, applyes them thus to the Corin∣thians, such vvere some of some of you, though now you be washed, sanctified, iustified in the name of the Lord IESVS, and by the spirit of our GOD, 1 Cor. 6.11. so may I say of vs all in nature; such vvere all of vs by nature, howsoeuer now washed from them in the bloud of Christ. Tit. 2.3. And let it euer teach vs to magnifie the grace of our GOD, that hath pulled vs out of that damnable estate, vvherein wee were borne, and once liued; and make vs ascribe our vvhole righteousnes to the mercie of GOD, in CHRIST IESVS our sweet Sauiour; by whom wee haue beene deliuered from the power of darknesse, and of children of wrath by nature, made children of grace by free Adoption; and calling in him. To

the same GOD that hath so freely beloued vs, to Christ Iesus our blessed Sauiour, that hath paide the price of our sinnes; to his holy Spirit that hath purged vs from so vile corruption, be praise, and glory in all churches of the Saints for euer, and euer, Amen.

Notes

• In epist. ad Philem: Act. 13.12.
• Theoph. in Rom. 1.
• a

  2 Pet. 3.16.
• b

  2 Cor. 4.3.
• c

  Iohn. 6.45.
• d

  Ier. 31.34.
• e

  2 Pet. 1.19.
• f

  1 Cor. 2.14.
• g

  Ier. 27.6.
• h

  Rom. 13.6.
• i

  1 Cor. 4.1.
• k

  1 Tim. 1.12.13
• l

  1 Tim. 1.16.
• m

  Rom. 11.23.
• n

  1 Cor. 4.1.
• o

  1 Cor. 3.5.
• p

  1 Cor 4.2.
• q

  Heb. 13 17.
• r

  Mat. 10.24.
• s

  Rom. 16.7.
• t

  Gal. 1.1.
• u

  Gal. 1.12.
• x

  Act. 8.18.
• y

  2 Cor. 12.12.
• z

  Gal. 2.7.
• a

  Gal. 2.11.14.
• b

  Gal. 2.11.14.
• c

  Thes. 2.9.
• d

  1. Pet. 5.2.
• e

  Isay 6. Ier. 1.
• f

  Num. 3.10.
• g

  Ier. 23.21.
• h

  Mat. 28.19.20.
• i

  2 Cor. 14.34.
• k

  Iohn 4.34.
• a

  Act. 13.2.
• b

  1. Tim. 3.
• c

  Mat. 1.1.
• d

  Gen 8.11.
• e

  Mat. 5.
• f

  Gal. 3.10.
• g

  Tit. 2.11.12.
• h

  Ephes. 3.10.11. 1. Pet. 1.12.
• i

  2. Cor. 3.18.
• k

  Heb. 2.4.
• l

  2. Cor. 4.7.
• m

  Gen. 3.15.
• n

  Act. 10.43.
• o

  Gen. 3.15.
• p

  Ier. 6.16.
• q

  Ioh. 14.6.
• r

  Luke 10.23.
• s

  Heb 11.39.40.
• t

  Mat. 11.11.
• u

  2. Pet. 1.21.
• x

  Ioh. 17.17.
• y

  Psal. 25.14.
• a

  Ioh. 1.12.
• b

  Iob. 4.12.
• Lib. de Chrsto 2. cap. 7.
• c

  Ioh. 1.14.
• d

  Gal. 4.4.
• e

  Phil. 2.3.4.5.
• a

  Mat. 23.17.29.
• b

  Heb. 9.14.
• c

  Isay 53.2.3.
• d

  1 Cor. 4.7.
• e

  Heb. 5.4.
• f

  2 Cor 1••.5.
• g

  •• Thes. 5.27.
• h

  Ioh. 5.39.
• Ioh. 10.4.5. 1 Ioh. 4.1. 1 Thes. 5.21. Heb. 5.
• k

  Eccle. 9.1.
• l

  Mat. 5.44.
• m

  1 Cor. 1.2.
• n

  1 Cor 6.11.
• o

  Act. 24.16.
• p

  Numb. 6.23.24.25.26.
• q

  Pro. 15.15.
• r

  Num. 11.28.29.
• s

  1 Thes. 1.8.
• t

  2 Thes 2.7.
• u

  2 The•• 2.10.11.12.
• x

  Rom. 11.20.21.
• y

  2 Thes. 2.10.
• z

  Mat. 23.37.38
• a

  Ier 8.11.
• b

  Heb. 6.13.
• c

  Deut. 6.13.
• d

  Heb. 6.16.
• e

  Esay 56.16.
• f

  2 Cor. 1.23.
• g

  Eccles. 9.2.
• h

  Mat. 5.37.
• Zach 5.4.
• k

  2 Sam. 21.1.
• l

  Heb. 6.16.
• m

  Gal. 4.8.
• n

  Rom. 16.18.
• o

  Gal. 1.10.
• p

  Gal. 1.10.
• q

  Gal. 6.12.
• r

  2 Tim. 4.10.
• s

  3 Ioh. 9.
• t

  Rom. 7 25.
• u

  Ioh. 4.24.
• x

  Ephe. 6.5.6.7.
• z

  Gen. 4 2.
• a

  2 Thes. 10.11.12.
• b

  Ephes. 6.8.
• c

  Ephes. 6.7.
• d

  1 Sam. 12.23.
• e

  Ier. 14.11.13.
• f

  Iohn 17.
• g

  Ephes. 6.19.
• h

  2 Tim. 1.16.18.
• Verse 10.
• i

  Gen. 28.20.21.22.
• l

  Gen 24.12.
• m

  1 Cor. 9 16.
• n

  2 Cor. 5.14.
• o

  Mat. 9.36.
• p

  1 Tim. 4.16.
• q

  1 Tim. 3.2.
• r

  2 Tim. 4.4.
• s

  2 Thes 5.20.
• t

  Heb. 10.25.
• a

  Heb. 6.9.10.
• h

  Heb. 2.4.
• y

  Heb. 6.3.
• z

  Luc. 15 4.
• a

  Mat. 9.12.
• b

  1 Pet. 5.2.
• c

  1 Cor. 3.7.9.
• d

  2 Tim. 2.2. Titus 1.9.
• e

  Mat. 28.18.19
• f

  Ioh. 1.18.
• g

  •• Cor. 3.18.
• h

  Heb. 5.12.
• i

  1 Cor. 2.6.7.
• k

  Ier. 31.34. Iohn 6.45.46.
• l

  Iohn 4.34.
• m

  2 Tim. 4.2
• n

  1 Cor. 1.22.
• o

  Iohn 1.46.
• p

  Ioh. 3.1.2.
• Chrysost.
• q

  2 Cor. 3.6.
• r

  Rom. 10.15. Gal. 4.14.15.
• s

  Ioh. 6.64.66.
• t

  Gal. 2.20.
• u

  Iosh. 2.25.
• 1 Tim. 1.16.
• x

  Mark. 9.24.
• y

  Rom. 11.25.26.
• z

  Rom. 10.3.
• a

  Psal. 3 9.
• b

  Mat. 6.33.
• c

  Mat. 5.20.
• d

  Rom. 3.21.
• De poenit. lib. 1. cap. 7. pag. 143.
• e

  1 Cor. 4.4.
• f

  1 Pet. 1.19.
• g

  2 Cor. 5.21.
• h

  Ioshua 7.8.
• i

  Isay 3.9.
• l

  Hosea 4.18.
• m

  Ier. 5.7.
• n

  Nahu. 3.8.9.10.
• o

  1 Reg. 9.22.
• p

  Col. 3 16.
• q

  Eccles. 7.31.
• r

  Act. 14.17.
• s

  Ioh. 1.9.
• t

  Col. 1.16.
• u

  2 Thes. 1.
• x

  Ephes. 2.12.
• y

  1 Tim. 3.16.
• z

  Rom. 2.12.
• a

  Acts 14.17.
• b

  Psal. 5••.
• Col. 2.18.
• Rom. 8.7. Mat. 15.9. Col. 2.23. Leuit. 10.1.2.
• 1 Cor. 2.14. Ephes. 4.23.
• 1 Cor. 6.18.
• Ier. 10.14.
• Iohn 4.24. 1 Tim. 6.16.
• Deut. 4.15.16.17.
• Ephes. 4 24.
• Hab. 2.18. Isay 44.9.
• Acts 17.29.
• Heb. 10.31.
• Iob. 11.12.
• 2 Tim. 2.26. Ephes. 2.2.
• 2 Reg. 8.12.13.
• Ephes. 4.18.19.
• Isay 5.22.
• Gal. 5.17.
• 1 Iohn 3.9.
• Mat. 5.28.
• Sueton in Neron. cap. 27.
• Exod. 32.
• Ioh. 13.17.