Commentary on Romans

WHat is the Argument and subject of this Chapter?

Having in the former Chapter exhorted us to many moral duties, he now commendeth us unto political and civil subjection; and withal exhorteth us unto mutual charity, and holiness of conversation, so as the parts of this Chapter are three. The first of obedience to Magistrates, to the end of the seventh verse. The second, of love due to our Neighbor, to the eleventh verse. The third of purity and sanctimony of life, to the end of the chapter.

Shew us now more distinctly the connection of this Chapter with the former, and what reasons might move the Apostle to treat of duties to Magistrates?

Paul having before forbidden to recompense evil, and to avenge our selves, lest he might be thought to take away all power from man to avenge our wrongs, he now teacheth that Magistrates are set up of God to be his ministers to take vengeance of evil doers.

Secondly having said that we must do good to such as hurt us, he now very fitly inferreth, that we ought much more to reverence and obey Gouerners which are helpful to mankind. Now the reasons which moved Paul to make a set treatise touching the honor due unto Rulers are these: First, to stop the mouths of such as affirm the Gospel of Christ, to be an enemy to authority against Kings and Princes, for thus the Christians were accused in the Apostles time. Secondly, in respect of the Jews who being borne of Abraham, free borne and God's peculiar people, did seek to shake off the yoke of the Romans, who were now become their Lord's. Thirdly, because it might be judged far unmeet for the faithful which are governed by God's Spirit, to be ruled by heathenish Governors, & such they all were at that time.

Lastly, to meet with such as imagine that Christian liberty and civil magistracy could not stand together, and that we need not to be subject to political laws, because Paul had written before that we are not under the law. Upon these considerations it seemeth the Apostle doth now very seasonably urge civil obedience: and as all the precepts in the former Chapter from the ninth verse to the end, are branches of the sixth Commandeinent (Thou shalt not murder,) so this that he speaketh now of subjection to Rulers, belongeth to the fifth commandment, whereof it is a part; for what else be Magistrates but Parents of their Country, raised up of God with a fatherly affection to defend the laws and public peace, and to procure the common good, and to be honored of the people under them with childlike reverence and obedience?

Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority?

The general members of this treatise are two: first a proposition, secondly the reasons thereof.

In what words is the proposition contained, and what is the meaning thereof?

The proposition is in the first words ( Let every soul be subject to the higher powers ) the meaning hereof is, Let every man and woman be in subjection to the Magistrate. In the word [ soul ] there is a Synecdoche, as the flesh or body (which is put apart) is sometimes put for the whole man, as in those sayings of Isaiah, all flesh is grass, and again, all flesh shall see the salvation of God: so the soul doth often signify the whole man, as in Genesis 46. Jacob went down into Egypt with 70. souls, and Acts 27, 37. and so in this place the whole man is denominated from the soul which is the principal part: and in the Psal. (Soul) is sometimes put for the man himself, but yet the Apostle useth rather the word [soul] then man, for these reasons, as namely first of all to teach us that the subjection he requireth, must be voluntary, not upon compulsion but willingly. Secondly, to show that inferiors not in substance only and body, but must be subject also even in their very souls, in such things as they may do with a good conscience, otherwise they ought to obey God rather then men. Thirdly, to declare that all mortal men without exception of any, (even as many as have souls) must yield their subjection to Rulers.

Is not this last thing further confirmed by this universal particle [every soul?]

It is so, for the meaning thereof is thus much, that all men of what condition, sex, or age soever (none exempted) must be subject. Therefore foolish and very false is that collection of Origen, that such as be utterly spiritual and do not follow the affections of the flesh, are not to live under Princes, because Paul wrote thus [ Let every soul ] not let every spirit, this is more subtle then sound, for none were more spiritual then Christ & his Apostles, and yet none were more subject then they; wherefor it is better to say with Chrysostom, that this universal particle [all] doth comprehend all without exception of any, and that this precept is given not to secular men only, but also to Priests and Monks, as Chrysostom saith, Whether he be an Apostle or Prophet, or Evangelist, or whatsoever he be, let him be subject, for this subjection (saith he) doth not overthrow religion. Hereunto accordeth Bernard, in an epistle of his to the Clergy of Rome, Epist. 42. Si omnis anima subyci debeat, quis eos excipiet ab hac vniuersalitate? quisquis conatur clericos excipere, tentat decipere: yea Christ himself did not plead privilege against this precept, neither did grant exemption unto any.

What use is to be made of this point, touching the generality of the persons who must be subject?

It reproves diverse sorts of persons: First the anabaptist who will not admit Christians either to bear Magistracy, or to be subject unto authority; as if it were fit for Infidels but not for the faithful to be subject to powers; under this pretence, that being Christ's sreemen they may not live in servitude, or be bound unto any: whereas Paul directeth this precept to the believing Romans, who were Christians by profession, whose spiritual freedom from sin, Satan, and damnation is not repugnant unto corporal subjection, due to civil Magistrates. There is nothing in the Gospel against this but rather much for it, that a man may be both a Christian and a subject, as well as a wife, a master, a servant and a child. The second kind here reproved, are certain irregular and exorbitant persons amongst our selves, who though they be in judgment convicted, and cannot but confess that this precept is given to all Christians, and touching all powers, yet they make themselves a disperisation, and take liberty to do what they list, without all due regard to that which is by superiors commanded. Herein joining with Anabaptists and Libertines, that as touching their practice they strive to shake off from their necks the yoke (though not of supreme) yet of subordinate Governors, as if they were too good to obey some powers.

The third kind is the Pope and his Clergy, who do not only plead for an exemption, but also do practice it with such manifest and gross wickedness, as that the Pope doth not only withdraw subjection from Emperors, but hath lifted up his throne, above the Throne of Emperors and Kings, whom he taketh upon him to set up and pull down at his pleasure, to dispose their kingdom, and despise, nay destroy their persons (upon imputation of heresy) and is not only not subject to them, but causeth them to bow down their necks under his feet, and most filthily to worship him by kissing them, under this pretext, that the soul is better then the body, and therefore spiritual Governors, which teach the soul, are to be preferred before temporal, whose charge it is to look to the body, and worldly things. It was the argument of Pope Baniface the eight, whereas in truth, it is not the fashion of Popes to preach the gospel, therewith they little trouble themselves; but to Lord it, and live in pomp and pleasure. And say, they did teach the word of God, yet as Kings (how great soever their dignity be) must subject their understandings and willes to be governed by the word which the ministers propound (for God's word must rule the highest Rulers,) so Ministers, though their function be very high and excellent, yet cannot free themselves from subjection unto civil Magistrates, because it is here imperatiuely commanded. Let every soul be subject: As the High-Priests were subjects, Aaron to Moses, Abiathar and Zadok to Solomon, and Romisn bishops to the first Christian Emperors.

What may be understood by the word [Subject?]

This word imports as much as to be put under another, or to be brought in order, and it insinuateth to them that are governed, that there is a certain order, orderly disposing between the ruler and the ruled, by consideration whereof, the inferior which is set under, must give place to the superior which is put above. This emphasis the learned observe in this word. As it is in nature Bees, Cranes, and Fishes, have one above them, under whose conduct they go forth to feed, and return from feeding: and among the Elementarie bodies, the more heavier and more massy, are subject and put under the lighter and more subtle, the earth under the water, the water under the air, the air under the sky, the sky under the starry firmament, and that under the third heavens, which are the seat of the Angels. And as in human bodies, the other members, as hands, arms, and legs, &c. do by nature acknowledge the head as chief, and are subject unto it, so in policy or worldly estates, there is such an order settled, that some should be above to command, others beneath to obey, and that they which are placed as inferiors, should submitthemselues to such, as by rank and order are their superiors. Again, it is more significant to say ( be subject ) then if the Apostle should have said, obey, reverence, resist not, honor, &c. For subjection as a general word, compriseth all the rest as particulars under it, (namely) acknowledgment of their power, taking laws and coin from them, arming at their commandment; reverence, love, prayer, and thanksgiving for them; thankfulness in maintaining them, obedience in doing and suffering, all these appertain to subjection.

What are we to understand by powers?

By [powers] are meant here, not Ecclesiastical Governors, as Apostles, Evangelists, Doctors, Pastors, Teachers, but such as take tribute, and bear the sword, which Ministers are forbid to do, and civil rulers may do; and therefore the Papists err, which from this place would set up the preeminency of Pope and Bishops above political Rulers (who by a Metonymy of the adioynt) are here named [powers,] because they are endowed with great power and might above other men, to suppress the wicked and defend the good. Also to show that they bear the Image of God, not in respect of his essence, but in respect of his power, and thence it is, that not Jehovah, the Title of his Being; but Elohim the Title of his power, is attributed to the Magistrate, Psal. 82 1, 5. Observe also, that subjects may not examine by what way or mean Princes get their power, whether by right or wrong, for Paul knew that the Romans had by great force made themselves the Lord's of the world, yet he will have the present powers obeyed.

Lastly, Paul speaks not of the persons, but of the functions, which must be respected, be the Governors good or bad. Men's deformities cannot extinguish God's ordinances; nor can divine functions be less honorable by human frailties: it is a gross malice or blindness not to distinguish the sins of the man, and the worthiness of the Magistracy.

HOw doth our Apostle proceed?

In these words, and the verses following, he rendereth sundry and weighty reasons why we ought to be subject to Magistrates, whereof the first is taken from the efficient cause and author, which is neither fortune, nor chance, nor men, nor Angels, good or bad, but only God himself, whose ordinance we are bound to reverence, and be subject to it; but powers or magistrates are God's ordinance, therefore we must be subject to them. This is the first argument which may be thus further pressed and urged. It is a comely and an honest thing to submit our selves unto that order which comes from God, who is not the author of anything that is evil: therefore, seeing Magistracy is a thing which God hath set amongst men, it is a seemly and honest thing to submit our selves unto it.

May we not gather from the first words, that there are sundry powers, and that they are all of GOD one and other?

Yea, this Text implieth, that there are sundry kinds of powers, and that they come all of God their first Author, because he saith in the plural number (the powers that be) are ordained of God, which proposition being universal, shows that the former exclusive proposition (no powers but of God) comprehends all, & is as much in effect, as if the Apostle had said all powers, both high, middle or low, Private or public, civil or Ecclesiastical, or whatsoever powers it be, have God for the ordainer thereof. Here let us observe for distinction sake, that from the very beginning of the creation, God gave unto man a threefold power. First, over himself, which is the rule of uncorrupt reason over our senses and appetite in the soul of man, and may be likened unto that government which the Master hath over his Scholars: of this it is written, Eccle. 7, 23. That God made man righteous. And in Ecclesiasticus 15. He left him in the hands of his own counsel: and as Moses speaks Deut. 30, 19. He set before him life and death, good & evil. Man is not like a stone or block (which cannot move but from an external cause moving it) but hath in himself the beginning of motion, whereby he could by the power of his will, apply himself unto good or evil, to choose or refuse, til by abusing his free will, in not refusing to eat the forbidden fruit, he lost both it and himself. The second power given to man in his first creation, was over Beasts, and Foules, and Fishes, according as it is written, Genes. 1, 26. Let him rule over the fishes of the Sea, &c. Here unto accordeth that in the Psal. 8, 6, 7. 8. This was lost by Adam, but restored by Christ.

The third kind of power was that which he gave to man over man: of this there be sundry sorts, the first of all was the power which the husband had given him over his wife, Gen. 2, 21. and 3, 16. The next unto this, was the power of the Parents over their Children, which Adam and Eve exercised over Cain and Abel, and of the which the fifth Commandment speaks expressly. Also Paul, Eph. 6, 1, 2. Now as families did increase, there arose the power of masters over their servants, whereof Paul Ephe. 6, 5, 6, 7. Col. 4, 1. after this did spring up the power of the Magistrate over subjects, when the world was multiplied: this was established in Gen. 9, 5. which power being to be exercised not rashly by every man, (which would breed a confusion (whereof God is not the author) doth argue that it is appropriate to certain men whom God hath ordained to be Rulers over others: see Exod. 18, 21. and 20, 12. Deutero. 1, 15, 16, 17. and 16. 18. Now this public power of the Magistrate was either of one over a kingdom, called a Monarchy; or else of some chief and choice men for wisdom and goodness put over the rest, called an Aristocracy; or exercised by a multitude called a Democracy. In these several kinds of power and authority, howsoever the acquisition or assuming of it, be not always of God, as in Tyrants and usurpers, which by violence and force do intrude themselves into government without a due calling, after the example of Nimrod, and the first Roman Emperors, and Richard the third in England; and though the abuse of the power being carried not after the will of God, but after the lust of man, and being used not for the weal, but to the hurt of the subject, be not of God but from Satan and wicked men: yet the very power it self considered alone, is certainly a divine ordinance erected & appointed of God for the common good of mankind; as riches and marriage be good though often they be ill gotten and ill used: therefore our Apostle not speaking of the person nor of the abuse, nor of the manner of getting the authority, but of the very thing it self, saith it is of God. This being generally true of all powers, yet is here especially meant of the political public power, as appeareth by that which is afterward said of the sword, and of tribute paying.

But why doth God say in Osee, 8. 4. They have set up a king but not by me?

This is spoken of Jeroboam, who had the regimet over the ten tribes which were rent from Rehoboam: his rule is said not to be of God by some, because God only permitted it, and was not the effectual cause of it; which is false, as appeareth by the words of God himself, both before the division, 1. Kings 11, 31, 35, 36. and in the very time of the people's rebellion against Rehoboam, 1. Kin. 12, 15. Al which prove, that the translation of the kingdom from Solomon's race unto Jeroboam, was not only suffered but acted of God, as it was a judgment upon Solomon and his children: now every judgment being an act of justice, hath the nature of a good thing, and therefore hath being from God, not by permission only, but as his own action; yet Jeroboam is said to be set up not by God in respect of some circumstances, and the manner of the fact; because the rebellion of the people against 〈◊〉 their rightful king, and their defection to Jeroboam a vile intruder, without asking counsel of God, these things were not from God, but from their wicked and rebellious minds. Neither was it from God that Jeroboam being king set up Idolatry, and swerved 〈◊〉 the revealed will of God in his government, to follow his beastly affections; yet the power it self which he exercised was God's ordinance; so was Cyrus his power over the Assyrians, and Alexanders over the Persians, and the Romans over the Grecians; the power was of God, though the getting of it by 〈◊〉 war proceeded from the Devil, and from their own ambitious, greedy and insatiable lusts.

Why then doth Peter say that powers be human Creatures or the Ordinances os men. 1 Peter 2. 13?

This must not be taken causually, as if that men were the first inuenters and finders out of civil government, but powers are named human ordinances, either subiectiuely, because that man is the subject by whom it is exercised; or obiectiuely, because human affairs are the only object, or the thing about which it is conversant. Lastly, also in respect of the ende, because it is appointed, & doth serve for the great good of men. Moreover, howsoever diverse forms of government be found out by man (as every King in his Kingdom, for necessity of his kingdom, may create new officers) yet the original institution of Rulers and Governors is from God, who hath ordained all sortes of Civil powers, John 10, 35.

So then to conclude, those powers are from God, not as plagues, sickness, and other evils where with GOD scourges the wicked only in his fury, but as an wholesome order, tending to the benefit of good and bad, to reclaim the one from evil, and to retain the other in his goodness.

What Use and profit are we to make of this point?

First, an admonition to such as have any power to use it rightly, seeing they both have it from God, and they must be countable to God how they use it. That which Paul says of Masters, must be applied unto all Magistrates, Col. 4, 1. They have a Master in heaven, & therefore must deal equally and justly. For power, being a thing which God hath ordained, it must needs therefore be bounded within the limits of reason, honesty and right; without the which, it may in no wise pass without offense to God the ordainer.

Secondly, it puts subjects in mind, as to thank God for setting up such an order, so to be subject unto it in all quietness, even for that reverence and respect they bear to God the author of it. It cannot be but a thing exceeding pleasing unto God, when for his sake his ordinance is acknowledged, received, and regarded. Lastly, it rebukes such as will obey none but higher powers only, whereas subjection is here called for to all powers (which we do live under) because their institution proceedeth from God.

What other reason doth our Apostle give, why we should be subject?

His next reason is drawn ( a turpi, ) for it is a thing very unseemly and dishonest, to strive against God, and that which he ordains: therefore, it is very filthy and uncomely to resist Magistrates, for they are God's ordinance. Now Magistrates may be resisted these three ways. First, by subtlety and craft, when by evil reports, and miss informations of servants and officers they are drawn to do against Justice, as David did against Mephibosheth by the false accusation of Zhiba. This is the misery of Princes (as one saith) that they have neither eyes nor cares of their own, but are forced to see and hear by other, who abusing them by untruths, carry them to wrong and oppression. Another was wont to say, that honest simple Princes are often sold by their own servants, who take Bribes to corrupt rheir Maysters with lies: this is a cunning resistance; under pretence of pleasing and humoring, they do much wrong to Rulers and people both.

Secondly, there is a resistance by disobedience or contumacy (for resisting is opposed unto subjection) when the lawful commandment of Rulers, is not with ready submission fulfilled, their good I awes and statutes about things lawful, be broken through contempt and negligence: this is a stubborn resistance.

Thirdly, there is a mutinous resistance by seditious persons and rebels, which openly strive against authority, as Corah, Dathan, and Abiram did; or bear armor against them, as Absolen & English fugitiues have done. Lastly, they do resist, which are as bellows by word or writing, to persuade others to Rebellion, as Parsons, Sanders, Cardinal Allen, & other Seminary Priests have done. At a word, all authors, abettors, counselors, fauo, rers, and consenters unto sedition and rebellion, or contempt of Rulers, be resisters of God in Magistrates.

What is our doctrine from this second reason?

That such as resist authority, are resisters not of men, but of God, as the Poets fain of the Gyantes that raised up a mount to heaven, to pull down Jupiter from thence; so all resisters of powers are fighters against God. The reason of this doctrine is, because they that strive against the order that God hath set up, strive against god the author of that order, and it is a sign that they would not have God reign over them that will not obey such Rulers as he hath appointed to be in his room & place. As Kings do take themselves to be abused, when their deputies are abused: so the abuse of God's Vice-gerents and Officers extends even to God himself, as it written of Corah and his accomplices, that they murmured not against Moses and Aaron, but against God, Numbers 16. And they have not cast off thee, but me (saith God unto Samuel, when the people refused him to be their Ruler, 1. Sam. 8, 7.) Howsoever men list to think otherwise of the matter, yet rulers being in God's stead set up at his own command, clothed with his name and power, it cannot be, but they which resist them in any degree, resist God himself in violating a divine order: yet let this be noted, that when rulers are oppressors subjects may (by honest means) preserve themselves from coming into their hands, as David did from Saul; and also make appellation from inferior rulers, abusing their places, to superior rulers, as Paul did to Caesar. Neither must we think disobedience to rulers in things that are unjust and impious, to be any resistance of power, whē subjects are ready with patience to endure the punishment, though wrongfully inflicted, as Paul and Silas, and the other Apostles did, Acts 5, and 4. and 16. also the Martyrs in the Heathen Emperors times, and in our Kingdom.

To what Use are we to turn this doctrine?

First, to settle our minds the better to submission of all kind of authority by this meditation, that we shall show our selves thereby to be lovers and friends to God, and to his own order, and enemies unto confusion. Secondly, to condemn such of folly and madness, which withstand rulers in things lawful or indifferent. For this is all one, as if one should rise up against GOD, the creature against the Creator, the pot and the thing made against the potter & the maker, then which what can be more sottish and foolish? and yet this they do, which strive against mightier and better then thenselves, which must needs in the end turn to their own ruin, as the Apostle reasons in the third place.

What is the third reason why we must be subject?

It is this, that they that resist, purchase to themselves damnation, that is, either eternal damnation in hell, or temporal punishment in this life; either from the hands of the Magistrate, or immediately from God himself, as it happened to Corah consumed with fire; to Dathan and Abiram, swallowed up by the earth; and to Absalom who was hanged by the hair of the head, & innumerable other traitors at home and abroad: unto all which, did befall an unhappy and fearful end: as in our Nation, even in our memory (as well as in former ages) very many of all sorts, have for their disloyalty & treasons, left their lives at Tower hill and Tyburne, being denied most of them the honor of burial, their bodies hanged up for the Birds of the air to feed on. It were to be wished these harms might be other men's warnings. In judging some, an admonition is given to all, De. 18. that the rest may hear and fear. If men would not believe the comminations of judgment by the word, yet their own experience and sense should convict them, and assure unto them such an evil end as others have, whose steps of disobedience they follow. Neither is it for the capital disloyalties only, but contempts of a lesser degree and nature, use to draw down vengeance from God and his lieutenants by imprisonment, banishment, pecuniary mulcts, according unto the quality of the crime. Wherefore, let men fear God and the King, and Take heed my son, thou do not join with the seditious, for his ruin cometh suddenly, and who knoweth when? Prov. 24, 21, 22.

WHat is the purpose of the Apostle in this text?

To persuade subjection to Magistrates, which he doth by a new Argument ( 〈◊〉 fine ) from a twofold end of powers which were ordained of GOD; First, for the punishment of the evil, or to restrain wickedness. Secondly, for the praise of well-doers, or to cherish and protect virtuous and obedient subjects. Because he had threatened judgment to such as disobey, he therefore first beginneth with the former end, and then proceeds unto the latter, which he amplifieth being of more weight then the other, whereunto he returneth in the end of the fourth verse.

Expound the words, and tell us what is meant by Rulers, and by good and evil works?

Rulers or Princes, and chief Leaders Archontes, is the same with powers, which name is given to Magistrates to denote their might; and this of Princes to signify their preeminence and excellency above others which are under them: and as before he meant all high, low, middle, private, and public, so here like wise by good and evil works, are understood not works which be such Theologically, (as a Divine would speak of works, who calleth them good, which being commanded of God, are done in the faith of Christ's name, unto God's glory: and them evil which come not of Faith, or be forbidden in the Law.) But civilly good or evil, that is, virtuous or vicious actions, as be enjoined or prohited by the good Laws of that kingdom or City where we live. Works done according, or against human Laws, either natural and common to all, or national and positive, be here named good and evil works.

How become Rulers a terror & fear to evil works?

In respect of punishment, whereof there be diverse kinds; first in words, rebukes, or threatenings. Secondly, in deeds, as stocks, imprisonment, banishment, pecuniary mulcts; and corporal pains, as whipping, loss of members and limb, of good and life: all which be painful and dreadful, striking a terror both into good men to hold them in the course of obedience, and into evil men to draw them from disobedience.

But how? can any fear be to (works) either good or evil?

True, evil works do not fear, but by reason of evil works men are caused to fear, or terror belongs to men which do evil: works (by a metonymy) are here put for the workers, or doers of them.

What doctrines do arise from the words thus opened?

First, that such as live well and obediently to good laws, need not to be afraid of Magistrates, or of his punishments threatened by laws. The truth is, good men must still fear Governors and laws with a reverent fear such as children have towards their parents, Prover. 24, 21. Rom. 12, 7. But a perplexed and servile terror pertaineth not to them; this is the benefit of their obedience to good laws, to enfree their minds from such a fear as malefactors have, whose fear is a continual tormentor: and to make Rulers not terrible, but amiable to them; yet fear of punishment is not profitable for them.

Secondly, we learn that if vile persons be punished for their disobedience and disorder, they have cause to blame themselves and their ill doings, but may not accuse the Ruler of the harms which they suffer: for all men by light of nature do know, that to evil deeds, evil and pain is due, and that society of men could not continue where rewards be not given after men's deserts. Therefore if they run into known crimes, and have demerited punishment for disobedient resisting Rulers, they must thank themselves, and acquit the Ruler who doth but that which is equal and just, to maintain laws and public peace, and to bridle the enemies thereof.

Thirdly, hence Magistrates may learn the bounds of their power, which is not indifferently to terrify all good and evil, or to wink at offenders, and afflict well-doers. For this is the abuse of power, and they which do thus shall purchase judgment to themselves, from the hand of supreme power, who is terrible even to earthly powers if they abuse their office by beating the just, or bearing with the unjust. For it is equally abomination unto God to condemn an innocent, or to absolve and justify the wicked, to whom the Ruler must be terrible. Hence it follows, that sithence Rulers must suppress evil doers, they must be men of courage, because evil men with their malice have both might and friends oftentimes. Hence they are called oppressors, Psalm 72. 3. and lob 29, 17. Also that in Rulers there is required diligence in searching, and judgment in discerning of men's persons and causes which come before them, to be able to know who do well according to right and law, and who do ill contrary to equity and honesty, and what penalties belong to several offenses, which are brought to their hearing and examination.

But if the Rulers be fearful and breed terror, will not this cause them to be hated and abhorred? for men hate whom they fear, and what is such an enemy to virtue as fear, or such a spurr to wickedness?

The Apostle meeteth with this exception, and giveth a good remedy to expel terror of Rulers out of all men's minds, namely a study and care of doing such works as are agreeable to good laws established: such shall be so far off from terror, or expecting punishment from Rulers, as contrarily they shall receive praise from them.

What is here to be understood by praises?

Even all that good which from Magistrates is due unto honest subjects, for that is called [good] in the next verse, which is here called praise; also praise being opposed to terror and revenge, shows that under it is comprehended freedom from condemnation and punishment, absolution from crimes falsely objected, approbation of their obedience, with some public reward and recompense, for their encouragement, and for exciting others to duty: moreover defense and protection, quiet possession of life, goods, estate: and finally praise and commendation; all this is contained under praise, and is the fruit of subjection.

But it often happens that obedient good subjects do miss of all these, and meet with the quite contrary?

That is a fault not in the powers, but in the persons which abuse the power: again, Paul sets down not always what is done by Rulers, but what should be done. Lastly, if well doers miss praise from men, they are sure to have it from God: and evil Rulers when they do not praise good men causally, by giving them their due commendations, yet they do it occasionly, whilst by punishing good men unjustly, they minister occasion to them, to show forth their patience to their praise and glory. Power to hurt is given to devils and wicked men, that the patience of good men may be proved to their praise.

What is our lesson from hence?

That praise and all good is due from the Magistrate unto such as do well; the reason hereof, is that which follows in verse 4. The Magistrate is the minister of God to them that do well, that is, he serveth God by commanding good, and forbidding evil things, touching faith and manners.

Of what [good] doth the Apostle speak?

Both natural good for the preservation of life to thenselves and others, and moral good to keep men frō vice & in the exercise of virtue, and civil good by maintaining their estate and liberty; and spiritual good by making laws for religion, & against idolatry, by upholding preaching and preachers, & the right use of Sacraments, maintaining schools, & universities, with professors: for religiō is our chief good, the care wheroflies on the powers civil who be the preseruers of both the Tables of the Law, whereof is a precept, Deut. 17, 18, 19.

In what sense is the magistrate called the minister of God?

First, because they are ordained of God. Secondly, set over us by God. Thirdly, they are God's in earth, to exercise his judgments. Fourthly, in God's behalf, in his stead, in his name, and by his power and authority, they reward the righteous, and punish the evil, as well concerning Religion as Justice: as the Kings of Judah did defend public peace and honesty, discipline and good order, so as God may be served, and the tranquility of the State preserved.

But wherein do Pastors differ from Magistrates, for they are also called God's Ministers?

They have only one beginning (to wit) God; and one end, the good of the people: but they differ in the object, which, is the soul and divine things for the Preacher, but body and goods for the ruler: and in the means which be external, force in the Ruler; but instructions, and exhortations, and ecclesiastical discipline in the Preacher.

What Use of this instruction, that rulers are appointed for the praise and great good of the people?

It is a great spurr to subjection, to hear that such as do well, shall receive praise, and so much good: for all men do desire good things, and covet to be well spoken of. Secondly, it reproves such Rulers as look to their own private ends, and not to the public good; such as waste the common treasure, spoil and waste the subjects, neglect the observation of good Laws, & the encouragement of virtuously disposed persons, giving heart by remission and connivance to the evil, and disheartening the good. Thirdly, it admonisheth all rulers, with all care and conscience to answer their high authority; as they are God's Ministers, so to do God's will, and to approve their doings to God, to seek his honor in their office, remembering that to him they must render account, and above all to uphold the purity of doctrine and divine worship, after the examples of Joshua, David, Josiah, Jehoshaphat, Hezekiah, and other godly Emperors and Kings. Lastly, it must provoke us to the greater reverence towards them, being God's officers and Vicegerents: in respecting, loving, obeying them for God's sake we must declare our reverence, love, and obedience to God himself.

WHat is contained in these words?

The second and latter end or use for which Rulers were appointed of God, (for the punishment of evil doers) as Peter styleth it, 1. Pet. 2, 13. From whence the Apostle argueth thus to cōfirm the principal matter in hand touching subjection: We ought willingly (not for fear only) be subject to them which are helpful to all mankind. This proposition is not expressed, but understood. But Powers or rulers are beneficial to mankind, not only for praising and defending the good, but for bridling and punishing the evil, verse 3, and 4. Therefore, not for fear of wrath only, bvt for conscience sake we ought to obey them, verse 5. for it is against conscience to resist & grieve such benefactors as governors be. The proof of the assumption or minor is, because to powers is given authority to bear and use the sword, both for protecting the innocent by lawful wars, and revenging the malefactor by corporal pains, and death if need be. This power was granted to man, Genes. 9, 5. And afterwards oftentimes confirmed in Exodus and Deuteronomy.

Come to the words and interpret them.

By doing evil is meant, trespasses and crimes committed against positive and politick laws. For there are many evil deeds sorbiden in God's law, which Magistrates can take no knowledge of, or cannot call unto an account to punish, as evil thoughts, and many totten words and vain actions; therefore criminal and capital faults be meant. They which be guilty of such, may well be afraid of powers, for they have power to strike for such deeds.

What is our lesson from hence?

That innocent persons are dreadlesse and bold, but breakers of God's Law do go and live in continual terror, as Thieves, murderers, traitors, dare not look out. The reason is, because innocence is as a bulwark and fortress to the good, and the Laws also & powers are for their safeguard; whereas the guilt of an evil conscience, is as a tormentor to the evil doer, who knoweth powers and laws to be ordained for scourging and curbing them. Hence it is, that the wicked and disobedient livers do fear and fly, and hide their heads, and seek the darkness to cover them, as Cain did & as with us Fellons and Malefactors do; when guiltless persons are fearless and confident, and shun not the light, because they have not done evil against laws. The three servants of God, being convented before the King, and sore threatened, said; O King we are not afraid to answer thee, Dan. 3, 16. John and Peter (Acts 4, 13.) being brought before the Rulers, so stoutly answered (out of the goodness of their cause and conscience) as the Elders and Priests admired to see unlettered men so bold; whereas evil men commonly shake and tremble in the presence of the Magistrate, and look pale as if death were in their faces, because guilt is in their conscience. This serves to be a notable spur to subjection, to cause us to walk obediently towards Rulers in all ready subjection to Laws and orders well established for public good, that we may enjoy that freedom from perplexed & slavish fear, which as a Ghost or fiend doth follow evil doers, to disquiet and vex them, living in continual fear and dread of the sword, and severity of Justice.

What is meant here by the [Sword,] and in what sense is it said not to be [borne in vain?]

This is not spoken of an ecclesiastical or spiritual sword, which is by the hands of God himself put into the hands of Church officers, whereof Paul entreated before, Chap. 12. verse 7, 8. Here he speaks of civil officers, to whom custom and tribute are paid; and therefore this must be understood of a material sword, by which he meaneth (Mctonymically) the right & power of drawing the sword for good subjects against evil ones, and (Synecdochically) armor and weapons of all kinds, together with all coactiue and coercitiue power whatsoever, is to be exercised for the safety of the body politic, and the suppression of all enemies thereof, either domestical and intestine, or foreign. In the term of bearing the sword, he hath respect without all question, unto the custom of Princes and great Rulers, who as Ensigns of their authority, and for the moving terror in the minds of rebellious ones, use to have scourges or rods, Axes and swords, carried before them by Sergeants and officers. This sword is said not to be [borne in vain] in two senses. First, he beareth it not rashly. Secondly, or not without cause or end. The former hath relation to the beginning or first cause of the sword, which the Magistrate hath not caught or snatched to himself by violence, nor cometh it to him by fortune or chance, but it is put into his hands by divine ordinance, to be wielded and used not blindly, according to his own private lust, but by reason and public Laws: the latter sense aimeth at the uses and ends of the civil sword, which be three. One for the protection of the good: secondly, for suppression of evil: thirdly, for execution of Justice.

What Doctrines from these words thus opened?

Two: First, the power and use of the sword doth belong, yea it is proper to the civil Magistrate to whō it granted of God (and not to the Minister of the word) to be as it were the very sinnews and strength of his authority. A Minister may wear, but not bear a sword. Peter may show the sword, and offer to strike with it, but Christ will both command him to put it into his sheath, and tell him further, that he shall perish with the sword if he take it. [Take it] shows that the sword in the Ministers hand is taken and usurped. It is not put there and given of God, and therefore without their peril, yea, without peril of perishing, cannot be assumed of them. For all this, and notwithstanding Christ have in Lu. 22, 25. plainly distinguished between civil and ecclesiastical power, as touching external rule and regiment, saying ( but you not so, ) that is, shall not use such manner of Titles and Regiments as Kings do; yet the Pope and his Prelates intrude upon this right of civil Rulers, & challenge to themselves the power of both swords, yea and execute temporal jurisdiction, as well as spiritual. On the other side, the Anabaptists offend in the other extreme, denying unto Christian Rulers all power & use of the sword. Wherein they cross the manifest Scripture, and also what lieth in them overthrow human policy, and so deserve punishment, as violaters and disturbers of God's order, and man's society, by denying such a necessary help, as without which, any good laws cannot be made nor executed, neither in peace nor war; the evil docr cannot be restrained, nor the obedient subject and Citizen maintained without the sword.

What then is the second doctrine from these words?

Such as have the power of the sword, they must not have it in vain, and for nothing; they are bound to make use of it, and to convert it to the right ends for which God did ordain and give it. Whereof one reason is, that it is the will of God that it should not be borne idly, being suffered to rust in the sheath. Secondly, it standeth with the office of the Ruler, upon occasion to draw it out on God's behalf, & in his stead (whose ministers and servants they be) to take vengeance and punishment on such as do offend: so as not to use it, is to frustrate God's institution, and to do against their own duty. The Church, the Families, the Schools, have their swords to fight withal: the Church hath the word of God, that two edged sword, Heb, 4, 12. The sword of the Spirit, Ephe. 6, 17. The chastising rod is instead of a sword unto the Father, and School-master. As all these are bound to make a right use of the sword, by right Censures and corrections, without connivance or cruelty; & if they should by remiss or slack use of their power, suffer sin and vices to grow and increase in church, house or school, they should deserve blame, and were worthy themselves to be beaten, because they do not what they may to hinder the breed and multiplication of iniquities: so much more (as his power is great, & the hurt more) the Magistrate is blame-worthy, if he be careless and will not, or fearful and dare not convert his power of punnishing, to the hindrance of enormities in the Commonwealth. For by impunity sin will wax impudent and fruitful. It will boldly spread it self in all places where it is not checked & controlled, like a shameless Strumpet; and it will fall out in the reckoning, that Rulers will be found culpable and guilty of such crimes, as by his softness and sufferance be committed. For with God it is much one, whether one be a dooer of evil, or no hinderer, and so a consenter and a fosterer. On the other side, by the diligent and conscionable use of the sword, not only the Ruler is discharged, but there is a terror stricken into the hearts of evil men, which stays them from running headlong to vice, as Solomon saith, The blueness of the wound driveth out evil. And Deut. 18. Crimes must be punished by the Judge, that the rest may fear and do no such evil. Also 1 Tim. 5, 24. scandalous Ministers must be openly rebuked, that others may be terrified: so as there is a double benefit comes by correcting vices, according to their quality. One, the reformation of the offender, as the these on the Cross was reclaimed by his pain: and secondly the restraint of others that would offend, were they not feared by example of punishment.

Thus as the body by purging out noxious humors, the garden by weeding, the flock by tarring scabbed sheep be kept sound, clean & heathfull: so the commonwealth is purged of much evil, and preserved from infection of vices by severe punishments. To these we may add a third commodity of the sword, that (as Chrysostom saith) it makes the ways of virtue easy, when to the virtuous life of the Ruler there is added the impulsion and force of laws well executed. This brought many Donatists from that wicked sect to embrace the Catholic truth, whereupon Augustine corrected his error, touching the not punishing of heretics. Lastly, in that they are entitled the Ministers of God: let this help to nourish reverence towards them, to have them in good reputation for the Lord's sake, 1. Pet. 2, 13. Secondly, let it assure Rulers they shall not lack God's assistance and protection, see Joshua 1, 5, 6, 7. If kings will maintain their Judges, Sheriffs, Justices, and these do bear out their under-Officers doing but their duties, yea to the punishing of such as resist or make rescues: How can it be that God should cast off the care and defense of his Ministers and servants, executing but his judgments? he will certainly be a shield and a bucklet to such shields of the earth (so the Psalmist calls Rulers) as be found upright and valiant.

WHat be the contents of this text?

It containeth a conclusion of the former exhortation touching subjection unto Magistrates, wherein we are to observe these three things: First, a repetition of two main arguments, the former ( à metu poenae ) because of wrath. The second ( à metu Dei ) for conscience sake, that is, least we hurt our conscience by offending God who sets Rulers over us and commands us to obey them. The second part is an addition of two new arguments, first from necessity, (ye must be subject,) the second from cquity (render to every man his due,) this is regula aequitatis & iuris. ) The third and last member of the text is an enumeration of the parts of subjection, which be these four, 1. fear, 2. honor, 3. tribute, 4. custom. Of the last two, there are two reasons yielded in the text, why they ought to be paid, fust ( à testimonio ) because they be secret witnesses of subjection ( for, this cause ye pay tribute. ) Secondly, ( ab honesto ) because it is an honest thing to give recompense to the Magistrate for his labor and pains (applying themselves to this purpose.)

Let us proceed to the words, and tell us what is here meant by [wrath,] and for conscience sake?]

Wrath signifies that punishment or revenge mentioned verse 4. because it proceeds from the wrath or an ger both of God and the Magistrate, which because men can no otherwise avoid then by subjection, therefore here is the necessity of subjection. But especially [ for conscience sake, ] which words have sundry interpretations all true, but not all fit to the text: Some by conscience understand the light of natural reason, which teacheth us to reder every man his due, as Liranus. Or the conscience of such sins as disobedient persons may fall into, through their disobedience, as Tolet thinketh. Or the conscience of other men, that it be not hurt by example of our obstinacy against Rulers, as Erasmus. Or the conscience of such benefits as we receive by the means of Rulers, whereof in verse 4. Or thus, it is against conscience to resist such Benefactors as protect the good, and punish the evil dooer, as Chrysostom. Or the prick that doth 〈◊〉 the conscience of rebellious persons. Now there be two things which do (like furies) sting the conscience of such: First, the contempt of the good ordinance of God. Secondly, ingratitude towards Rulerss which made all mankind beholden to them. Thus Peter Martyr: but Master Beza and Piscator do interpret it, De metu Dei & conscientia praecepti, because God hath ordained Rulers and commanded subjection, therefore we cannot with a good conscience despise or resist them. Albeit I would not willingly cast off any of these interpretations, yet for diverse circumstances of the text, I do rather incline to that of Chrysostom, and this last of Master Beza, as the rightest and fittest, because he had spoken of God's ordinance, and the good use of Rulers, in regard whereof, there is conscience to be made of subjection to the Magistrate.

Let us now hear what Doctrines arise from the words thus opened?

That to give subjection to Rulers is no indifferent thing to be done at our pleasure, as a thing at our own election: we are bound to be subject, as either we will escape punishment, or keep our conscience unto Godward unspotted. If we be not subject, we incur God's wrath, we make shipwreck of a good conscience, two of the greatest evils, and therefore we must needs be subject, by which means, we shall enjoy God's favor, and the peace of a good conscience, which are two of the chiefest good things. Secondly, were we sure to avoid both the wrath of God, and the punishment of the rulers, yet we ought to be subject unto them, that we may preserve an uncorrupt conscience, which is a far greater benefit then to avoid corporal pain. Thirdly, our external obedience is not sufficient, unless it be joined with subjection of conscience: not to speak evil with our tongues, nor with our hands to resist the Magistrate, is then a Christian action, when in our conscience we reverence rulers. As this reproves such people that are subject not in singleness of heart, but with eye-subjection, so it exhorts us in performing subjection, not to set our members awork only, but to do our duty to superiors of conscience to God; otherwise there may be fruit of our subjection unto Rulers, but none to our selves before God.

But may it be rightly collected from this text, that the Laws of men do as truly, absolutely, and 〈◊〉 bind our conscience, as do the Laws of God?

No verily: this is the prerogative of God, that he is alone the Lawgiuer to the conscience I am. 2. There is one Law-giver, even God. God alone is the Lord of the Conscience, 1. for he made it, 2. he governs it, 3. & he alone is able to save or destroy it, for breach of his laws: and therefore his laws have absolute and proper power to bind the conscience of such as break them, to sin and damnation. Whereas men's Laws do bind our conscience, it is not through any power of themselves, but by virtue of God's Law, commanding us to be subject unto them; and of the things commanded, being agreeable to divine Laws.

Secondly, if men's Laws should properly bind (as they be man's) then the Midwiues disobeying Pharaoh, Exod. 1. and the three Hebrews disobeying 〈◊〉 about falling down to the Image, Dan. 3. had sinned against Conscience: whereas their example is in Scripture commended for our imitation. Also then, Peter James, and John, had not given a sound answer unto the Rulers, forbidding them to preach, saying, It is better to obey God then men.

Thirdly, both the Ministers and the people of Christ, should be equally bound to study human Laws, as divine, which were an absurd thing: also then human Laws should be as perfect as divine, whereunto as nothing is to be added, so nothing is to be taken therefrom.

Lastly, there being no Tribunal seat, saving that of God in heaven, higher and greater then that Tribunal which is set up in our conscience on earth: If the Law of man (as it is of man) could bind the Conscience, then it would follow, that inferior power might prescribe and overrule the superior.

These things serve to discover the intolerable pride of that man of sin, the Pope of Rome, challenging to himself that which is peculiar unto God, even a Sovereign rule over the conscience, which he will have as much obliged unto his Ecclesiastical Laws, as unto God's moral Precepts, so as men shall sin mortally, & become worthy of eternal death, if they break any Papal constitution, even therefore because they be his constitutions. Thus Pererius the Jesuit affirms: but Bellarmine in his Chapter de pontifice goeth yet further, that if the Pope should commend for virtues such things as are vices, men are as much bound in conscience to obey them, as if they were lawful things commanded of God: and no marvel, seeing they ascribe unto the Pope omnipotency, and acknowledge him to be a God. But what is this, but to fulfill the prophesy of Antichrist by Saint Paul, 2 Thes. 2, 2. to sit in the Temple of God, as God; & to lift up himself above all that is called God? For the Conscience is God's Temple, and subject unto none but to God, according to that, Give unto God the things that are God's, Mat. 22.

But do not the Laws of man bind the conscience in any respect? Or if they do, how, or in what respects?

Yea, we are in Conscience bound to obey human Laws, or else we run into the offense of God, and so offend our Conscience. This is the very meaning of our Text; for if we must obey for Conscience sake, then Rulers and Laws do in some sort bind our conscience. Again, this Commandment [be subject unto higher powers] cannot be broken with a good Conscience. Therefore we are in conscience bound to do such things as are enjoined us by rulers, with this condition, that the thing enjoined be not contrary to common honesty, equity, reason, and religion. For further explanation of this point, observe that the Law of civil Magistrates, do forbid and require sometimes the self-same thing that God's Law doth forbid and require; as Usury, drunkenness, perjury, theft, murder: and then we obey not in respect of men, but for divine precept sake, the things commanded being such as we cannot but embrace, unless we would wound our Conscience: but if the things enjoined, be indifferent of a middle Nature, neither prohibited by God's Law, nor exacted, yet then we are to obey in Conscience, not of the things themselves, but first of the general precept, Honor the King, submit yourselves to Principalities, be subject to powers, &c. Se condly, in respect of the end which the ruler propounds unto himself, and that is external peace, order, comeliness, honesty, which being morally good things, we are therefore in Conscience bound not to violate them. Thirdly, in regard of certain accidents which do acompany the breach of human laws, as disloyalty, contempt of Rulers, scandal to our neighbors; which being things morally evil, therefore when any of them do issue for our neglect of civil Laws, then the conscience is hurt and sin is committed, though the things whereon the Laws were made, be but indifferent.

Finally, if human laws be such, as do determine of circumstances, which be means the better to maintain & observe God's moral Law, as touching time and place of divine worship, and concerning the not wearing of Dagges, Swords, Gunnes, to avoid murder; or moderation in meats, drinks, apparel, &c. to avoid intemperancy: in these things, it behooues us to make Conscience that we do not offend, because God himself hath bound us to the exercise of all means and helps, whereby any virtue may be exercised, or any Vice eschewed.

Proceede to the next verse, [For this cause ye pay tribute,] and tell us what is meant by these words?

Now Paul reasoneth from their own testimony, as if he should say, in that you pay tribute, in this you witness, that you do owe subjection to Rulers, even (for this cause) that you may avoid wrath, and keep a good conscience. By Tribute, is meant such payments as the people contributed to their Rulers, and were brought into the Kings Exchequer (as one would say, for commodities exported or imported) thence called, Phoros apo tou pherein, or prospherein. Tribute herein differs from customs, which are imposts and payments, either paid by the polle, man by man, or according to men's several substances, immoueables, things, lands, or mooueables, as Merchandize. Note further, that he saith not [ye give] but [ye pay] tribute, to teach, that Tributes are not gifts but debts; not things freely bestowed, but of duty performed; as it is written in the beginning of the seventh verse, Render to every man his duty. And whereas our Apostle, writing to all believing Romans (whereof some were Ministers, some were people) and universally saith to them all, ye pay Tribute: This showeth, that no persons Ecclesiastical or Civil, be exempted from this part of subjection of paying Tribute, unless where there is immunity granted by the bounty of the King.

What is our doctrine from this sixth verse?

That it is a duty by God himself laid upon all sorts of subjects, willingly to pay usual customs and tributes unto their Princes. The Reasons of this duty be these. First, to testify and declare our subjection toward powers, that we acknowledge them to be our lawful Governors, and that we have them in singular account, as men set over us by God, for whose sake we pay them tribute, subsidies, and customs. Secondly, to maintain and uphold the public charge that Princes are put to, about the public tranquility. Whence it is, that by Vlpian, tributes are termed neruireipublica, for that no more a body can be preserved without sinews, then a Commonwealth without tribute. Now reason would, that every man should be burdened about the upholding of that, wherein every man hath an interest & public charge to be defraid by public purse, every man his share according to his means; many hands will make light labor.

Thirdly, tributes are to be paid as a recompense unto Maistrates for their great pains, for they must apply themselves (as the text saith, verse 6.) to this purpose, that is, with all their study, care, and might they must serve to take vengeance on the evil, and to recompense the good, to use the sword for making of laws, for maintenance of peace, execution of justice, and waging of wars: these be matters of great weight, charge, and difficulty, of much pain and peril, which made the Emperor Maximilian to know that the life of a Rusticke is to be preferred before the life of a Ruler, who is a servant to all, to watch when other men sleep, to travail abroad when other men stay at home, to purchase other men's ease and safety with their own disquiet and danger. Which made a certain wise man to say, that if a Crown lay on the ground, he would not stoop to take it up, it had so many cares annexed to it. In respect whereof, Queen Elizabeth spake it openly in the Parliament house, that she had rather be a milk-woman then a Queen, were it not more for her subjects sake then her own. And of a certain Roman we read that long aspiring to be Emperor, he was not so forward to have it, as feeling the burden he was willing to cast it off, yea moaned and complained of the burden of it, that it was heavy. If this matter were thoroughly considered, it may restrain many men from aspiring to places of govern meant, which are joined with so many and so great incumbrances and troubles, if their duty be thoroughly done: also it would prevail with subjects to encourage thē without grudging and murmuring, willingly, yea cheerfully to bring in all such payments which are reasonable and necessarily imposed upon them for the public good, or for the sustentation of public persons: Such as are compelled to pay, do hereby deserve rebuke. Withall hereby are reproved our Romanists which both ( de facto & iure ) exempt the persons of the Clergy in criminal causes from civil trials, and their goods from civil payments, according to a decree of Boniface the 8. and the corrupt opinion of Bellarmine, that the Clergy is exempt in person and goods by donation of Princes: and of Thomas Aquinas that the law of nature hath freed the Clergy, though Princes had not cleared them. But all this is quite contrary to the law of God, who requires every soul to be subject, v. 1. and tribute is a part of subjection, verse 6. Secondly, to the example of Christ & his Apostles, who paid polle money, Mat. 17. Thirdly, to the law of reason and nature, which teacheth that members of a common-wealth and such as partake of the benefit of Governors, should in common maintain gouernemnt, it being unreasonable that when others are burdened, Ministers should be eased, having money, lands, and possessions as well as others, (always excepting such immunities as they enjoy lawfully,) and some where in that proportion, as were they exempted, Princes should loose the third part of their kingdom, as now in Spain, and was sometime in England.

What is signified by [fear] and [honor?]

Not fear after a crime committed, which is of an evil conscience, but an awe to offend and do a fault, which is of a religious heart, bearing reverence to God's order, and careful to observe good laws without giving offense. Honor is the testification of inward fear by outward signs, as vailing the cap, bowing the knee, rising up because of their place and dignity, keeping silence before them, speaking well of that they do well, covering their infirmities, not as Cham blazoning the faults of Rulers; coming to them upon command, answering them with good reverence and meekness, attributing to them their due titles. &c. All which belongs to the honor of our superiors may be brought to these few heads, 1. love to their office and God's ordinance in it, 2. reverence of their dignity and power, 3. thankfulness for their care & labor, and the benefits which come thereby to all. 4. charity in construing well their actions, interpreting doubtful things to the best part, 5. prayer for God's assistance & protection, 6. obedience to lawful commandments, 7. patience in suffering even unjust punishment, without resistance.

HOw doth the Apostle proceed? and what agreement hath this with the former?

This is the second general part of this Chapter containing an exhortation to mutual love. It hath this coherence with the former matter, wherein having exhorted to render Magistrates their due particularly, he now generally persuades all Christians to pay unto all sorts of men whatsoever they owe them, not ceasing till they be quit srom all debts: by which occasion he stirreth us up to pay the debt of charity; for if all debts must be paid, then must charity be exercised, because that is a debt, and profitable for us to the keeping of the law; which he proveth by these two reasons, one by the enumeration of particulars, verse 9. as thus: The particular precepts of the law are these, Thou shalt not commit adultery, &c. but love enableth us to the keeping of these precepts, therefore is love the fulfilling of the law: the assumption and conclusion of this argument are in the tenth verse. The second reason is, love doth none evil, therefore it is the keeping of the law. Of these 2. reasons the former is drawn frō a profitable effect of love, & the latter from removing of the contrary effect.

What is the doctrine we learn from the first words of the text, [Owe nothing, &c?]

That it doth behooue every Christian to have an honest care for the payment of his debts of all kinds both civil and moral. This proposition needs explanation, confirmation, and application: I explain it thus: it is a part of every wise man so to live if it be possible, as he may free himself from all pecuniary debts: First, that he may not be obnoxious to others, and the less be his own man. Secondly, the more a man's debt is, so the less is his substance. Thirdly, debt is a disquiet unto an honest mind, and hath some apparance of discredit. Some, by debt hurt their name, their profession, and their posterity.

The best means to avoid debts are these. First, frugality and moderation in expenses, ever keeping under, rather 〈◊〉 at any time going above our degree and ability. For whereas diverse there be, who go over shoes and Bootes, yea and over ears too in debt; that falls out by over-eating and drinking, or by over building, or by over purchasing, or over clothing themselves & theirs. Secondly, wariness in contracts and bargains. Thirdly, by avoiding rash suretyship, when we know neither the men, nor their estate for whom we become pledges. In this there is much folly, and oftentimes the end thereof is beggary, as Solomon in many places teacheth; so doth debts which cometh by gaming, and riotous living.

Fourthly, by eschewing to take money upon Usury; for that biteth (as the Hebrew word signifieth) & gnaweth estate of many a man to the bare bone at last. But sithence it sareth so with many men, as it is hard for thē to trade in the world without debt, in this case we are charged by the Apostle, to make due and timely satisfaction.

But what if my neighbor will forgive the debt? Or what if he be not able to pay it? Or what if the debt be small, or the creditor be dead, & none appointed to require it?

Though the debt be forgotten, and never demanded, yet art thou bound to pay, if thou be not forgiven and quite discharged. If thy debt be so great, and thyself so poor as thou beest not able, then after the counsel of the holy Ghost in the Prov. Chap. 6. verse 3. Go humble thyself, &c. purpose restitution, promise to pay it when thou shalt be able: and if the Creditor be dead, and the debt small, and no order left to exacte it, yet remember, that there is as good right to a penny, as to a pound, and what cannot be rendered to the creditor, pay it to his children, or the next of his Kindred, or in defect of such to the poor; for a Christians care must be, not to owe anything to any man.

By what Reasons may this duty be confirmed and urged?

The lesser light of nature, teacheth us to give unto every man that which is his own. Secondly, the greater light of the word, instructs us to deal justly, and it is a main part of Justice commutatiue to pay debts. Thirdly by paying of debts we shall please God, & find him ready further to bless us. See the example of the Widow, 2 Kings 4, 1, 2, 3. Fourthly, by this means we preserve our credit with men, and the peace of our conscience with God, and escape the danger of Laws human, and divine Justice. Whereas on the contrary, by living in debt carelessly, we offend God whose Law we break, we wound our Conscience by injustice, we hurt our own estimation, and slander our profession, causing men to speak hardly, not only of our selves, but of the Gospel for our sakes. Lastly, we also incur the penalty of the Law (to wit) imprisonment, and the paincs of eternal death (to wit) hellish torment for our unrighteousness, 1 Cor. 6, 9.

What use are we to make of this instruction?

First, it serveth for reproof of such as run in debt by borrowing, and do not mean to restore. Secondly, of such as in payment of debts are partial, satisfying some, and not others, when as they have wherewith to satisfy all. This is the case of many Bankerouts, which break, that they may escape by paying by quarters or halfs. Thirdly, of such as do pay, but it is grudgingly, driving their Creditors to recover by Law, what was lent them in love. All these are worse then Pagans or Jews. For the Heathen Romans so abhorted loose debtors, as they made a Law to cut them in pieces, and to satisfy every Creditor with a quarter. Wherunto the Gospel alludeth, in allotting punishment to the unfaithful Steward, Math. 24, 51. The Jews though somewhat milder, yet severe enough against wretchles debtors, who by their Law must be sold, and themselves, their wives and children, become slaves, to satisfy their Creditors, 1 Kings 4, 1. Secondly, here is an exhortation unto all persons, as tender either Conscience or credit, and regard either God or man, either present or future hurt, to be willing and ready, according to their means and power, to answer unto every man that they owe them, even to the utmost farthing, yea, although it cannot be done but to their own impoverishing; considering two things especially, 1. that a little with righteousness, is better then much with iniquity 2, and what happened to the widow that was careful to pay hir debts, her Oil (by God's Blessing) was increased, till she had enough for the Creditor, and a remnant and remainder for her self and children to live on, 2 Kings 4, 7. Howbeit let this be done not for reputation to keep credit, or for profit sake, that ye may be trusted again: but of conscieace and obedience to that God which hath said, owe nothing to any man, that you may be sure to be comforted & blessed in your deeds, as the Apostle James speaketh in another case, James 1, 25.

But doth this sentence reach no further then to pecumary debts alone?

Yes, it is to be extended to debts both natural and moral, even whensoever there is any obligation or bond, either of nature, as between Father and children, Husband and wife; or of religion, as between all other inferiors and superiors, whether Magistrates or Ministers, &c. all these are debtors one to another. What Paul saith of himself, Rom. 1, 14. I am a debtor to you Romans, &c. is true of all Superiors. And what he affirmeth of Philemon 19. verse, Thou owest thyself, &c. belongs to all inferiors in some sort. This consideration that mutual duties are so many, debts should much provoke us unto serious performance. What man is there, that hath but common honesty, but will take care of his debts to pay them, and till the Book be crossed, & the bills canceld, will give himself no quiet? Now, if we take not to heart our mutual duties to do them because they be debts, what may this argue, but that we are worse then honest civil men, having lost both the shame of the Worlde, and also the reverence of Almighty GOD?

What other debt is there yet behind for Christians to look unto?

The debt of love: for when the Apostle saith, [ Owe nothing unto any but love, ] it strongly implies that love is a debt, yet such a debt it is, as in sundry things differs from civil debts, which are due but to some persons, whereas love is to be exercised towards all, friends, enemies, Infidels, and Christians. Secondly, other debts being paid, our substance is diminished, but love by paying it to others, increases in our selves reddendo multiciplicatur, as one saith. Thirdly, other debts may be paid while we live, but this of love cannot be satisfied in this life; it is due in heaven, both to God, to Angels, and to Saints, 1 Cor. 13, 13 Fourthly, debts of money are to be paid at certain times and places, but the debt of love is due always & everywhere. Fifthly, other debts may be dispensed withal, and forgiven: but the debt of love not so. Men cannot, and God will not discharge us the practice of our love, though he will forgive the 〈◊〉 of our loves.

Lastly, other debts being once paid, are no more debts: but love, although it be paid, is still due, it is always in paying and ever owing because the grounds thereof be perpetual. First, the precept of GOD, Love thy Neighbor as thyself, Math. 22. Secondly, our common Nature, every man being another's flesh, Isaiah 58, 7. Pro. 11, 17. Thirdly, the image of God imprinted in our nature. Lastly, common profession, having all one Savior by grace (to wit) Christ, as we have all one father by nature (to wit) Adam. Now fithence charity is a debt, and such a debt as we are all bound to pay, it stands every man upon that hath any conscience of this debt, to look unto all the particulars thereof, which being sundry and many, some things being due to the soul of our brother, as to comfort, exhort, rebuke, &c. Other things due to his body, as to cover his nakedness, feed his hunger, &c. also we being debtors to the dignity, life, chastity, substance, and name of our neighbor, in none of these to impair him, but in all to increase and preserve them what we can. This must move us both to pray for greater measure of grace, to be able to perform this better hereafter, and instantly to beg pardon of God through Christ for our failing heretofore; for the debt of charity being neglected, doth increase the debt of sin: and look how much we come short of paying the debt of love, so much we multiply the debt of sin; and therefore stand in need both of faith to believe the forgiveness of that which is past, & of repentance to amend our lives for time to come, to walk henceforth in charity, doing all our things in love.

Come now to the reason of the Apostle, why we should love one another, and tell us what is meant by the [law, and by the fulfilling of it?]

Among sundry acceptions of the word [law] as first for the books of Moses: Secondly, for the whole doctrine of the word: Thirdly, for the moral precepts given in Mount Sinai, &c. here it is put for the second 〈◊〉 because he discourseth of the duties to our neighbor, the love whereof being coupled with the love of God (as an effect with the cause,) therefore it may well comprehend the whole moral law. By fulfilling is meant here not the exact keeping in every point without any swerving, but the careful endeavor to do one commandment as well as another, without baulking any of them. The drift of the Apostle here being this, to teach that the law is generally kept by the exercise of love, which is therefore said to be the fulfilling of the law: First, because it is the end of the commandments, 1. Tim. 1, 5. Secondly, for that it is the motive to stir up to every duty both to God & man. Thirdly, because it is the sum of the law, Math. 22. 37. 38. 39. Finally, because it is the perfection of the law, and were it perfect in us, would make us perfect keepers of the law.

What is the doctrine we are to learn from hence?

This ought very much to kindle our love, seeing it is such a help to the fulfilling of the law, then which there is nothing except faith in Christ, either of more honor and beauty, or of more profit and benefit then to be keepers of the law: by which first we have 〈◊〉 with God, whose image of holiness and righteousness is most absolutely and lively purtrayed in the law; the nearer therefore we come to the law, the liker we are to God. Again, our study to walk in the law, is both a sign of a blessed man, and the way to blessedness, Psal. 119, 1. and 112, 1. If the keeping of the law be so beautiful and beneficial, judge how behooveful it is to embrace love, which enables us to keep the law here in some measure, and in heaven perfectly. As Paul saith of love, if we had all graces, without it they were nothing; so may I say, if we could keep all the commandments, and not do them in love, it were nothing. Wherefore let all men that have their hearts endued with love, think they have a great blessing, and thank God for it: and as the Apostles prayed, Lord increase our faith, so let every good Christian pray Lord increase my love; for the more we love, the more we fulfill the law; and the more we fulfill the law, the more we resemble God the giver of the law; and the liker we are to God in holiness, the more we are to be like him in happiness. Besides all this, though love be not the form of faith, yet it is a necessary effect of justifying faith which works by love, Gal. 5, 6. and a fruit of the Spirit, Gal. 5, 22. The bond of perfection, Col. 3, 14. The badge of a Christian, John 13, 35. Touching the properties & works of love, also for the excellency and continuance, read 1. Cor, 13, 4. to the end.

But whereas many pretend love, and have it not, how shall we know when we have indeed the gift of Christian charity?

First, by the object of our love (if it be right) that is, if we love everyone that is (our neighbor) loving one man as well as another, without partiality, though some men more then others: being well affected unto all, howsoever others be affected unto us, as Christ loved his enemies, so must we. This is one and the best trial of our love. Secondly, by the measure or manner rather of our love, that we love our neighbor as our selves, that is, as constantly without fainting, as sincere without dissembling, being as careful through love to be helpful to the bodies and souls of others and to everything that is deer unto them, as we would have it done to our selves.

Thirdly, by the quality and nature of love, which stirs us up to respect one man as well as another (though not so much) so to tender him in one thing as well as in another: for what God joins, no man may separate, & that God which commanded love to our Neighbors persons, hath enjoined charity towards all the things of our neighbors, not to hurt him in any of them, no not so much as by a thought, much less by disgrace or cruelty, or uncleanness, or oppression, or slander. For if we do keep that Law of not stealing, and doing wrong, and break the other which forbids adultery or incontinency, or keep this, and trespass by false witness, being full of lies, and evil reporters, or false accusers of others: or untouched in all these, yet be cruel, unmerciful, and fierce, offending against that Law which prohibits murders: or at a word, caring somewhat to observe one, and being loose and licentious in transgression of some other, not doing many evils against our neighbors, yet stiffly and obstinately culpable in someone or few; certainly, our love is not that Christian godly love which looketh to every precept, and preventeth the evil and harm of our Brethren in everything, as much as lieth in us: for love doth none evil unto our neighbor. Touching these singular and particular Precepts, note, that that of honoring Parents is omitted, because they might be contained under powers also, in another Commandment: the Commandment of Adultery, is prefixed unto the Commandment of Murder.

Lastly, this of fulfilling the Law by love, is ill wrested of Papists to prove Justification by works: for this is not here the Apostles purpose: and when they shall prove that any mere man hath perfect charity, such as the Law exacteth, we will then confess, that righteousness before God may come by love. Mean while, we dare not cross the doctrine of the Spirit, teaching in so many plain texts, righteousness to be attained by faith without the works of the Law, which yet we may in some sense be said to fulfill; both because in our head it is perfectly kept, & that is allowed to such as believe in him. Also with Augustine we say, Quicquid 〈◊〉 , idquasi non factum deputatur. Lastly, the Saints keep it in desire and endeavor, with care & study to observe it in perfection of partes, though not in perfection of measure and degree, which to us in this our pilgrimage is impossible, Rom, 8, 3.

WHat is the contents of this Scripture, and what is the Coherence and dependence of this Text with the former?

For the Contents, this Scripture hath in it an exhortation unto an holy conversation generally, and more particularly unto some special virtues of Christianity, as temperance, sobriety, chastity, peace, with an express grave dehortation from the contrary vices, as excess, riot, wantonness, strife; things common, yet very odious sins: all urged and pressed from an argument of the circumstance of time, and the present condition of Christians, who being graciously thorough the Gospel delivered from the night of ignorance and unbelief and restored to the light of knowledge & faith, ought diligently to fly the works of darkness, and to do the deeds of light, agreeing unto the state of Grace wherein they are set. For the connection or dependence upon the former Scripture, that is touched in the very first words [ And that, ] as if he should say, Unto the former exhortation to Christian charity, I do further add this concerning an holy, sober, and chaste life. Here is therefore not a continuation of the former matter (as some do think the duty of mutual love, to be now pressed with new reasons:) but a transition rather, from a persuasion to charity, to an exhortation to sobriety and chastity.

The like exhortation unto this, we find in Ephes. 5. 8. and 1 Thess. 4, 5, 6. Wherein we have a very plain exposition of this our present text, interpreting both what is the armor of light, and the works of darkness, and what is meant by the day and by the night, and what by sleeping, and what by waking. All these places concurring in the same scope and drift, which is, to raise up Christians from the sleep of sin, and carnal security unto Christian watch fullness and sobriety.

Touching the Method of the Text, tell us what it is, and of what parts doth consist the rest of this Chapter?

For the Method, the text hath a proposition, which is, that we awake out of sleep; unto which there is joined a confirmation taken from sundry arguments, whereof the first is from the opportunity or circumstance of time, which bears a great sway in all things, [ Knowing the time. ] The second, is from that which is profitable (to wit,) the nearer we come to the goal, to run more cheerfully, that we may obtain the prize, [ Our Salvation is nearer. ] The third, from their present state, being past from the night of ignorance, to the day of knowledge; and therefore, the deeds of the night are to be let pass, that the deeds of the day may be done, verse 12. The fourth, is from that which is comely and honest, verse 13. a strong motive unto all honest minds, and ingenuous dispositions, which are more led with honesty, then with utility. This is amplified with an enumeration of the contrary works of darkness, as rioting, drunkenness, &c. which are directly repugnant to the armor of light, which is not here particularly reckoned up, but wrapped in a new Metaphor of a garment [ Put on Christ: ] which comprehendeth the graces of Christ, opposite to the former works of darkness. All is shut up with an answer to a secret objection: What then, shall we allow no delight to our flesh and frail nature? Yes (saith the Apostle) so it be not filthy lust, & to serve lasciviousness, verse 14.

What is meant by the time, and by knowing of the time?

By [ Time ] is signified the season and opportunity to do anything fitly. By [ Knowing ] is meant so to see it as to observe and mark it, and so with such earnest endeavor to look to it, as not to let it fly and pass away. Knowledge is used for all such things as do follow knowledge, love, care, consideration, labor, &c. so is the word used, Psal. 1. last verse, Rom. 11 2. Also 8, 29, &c.

What is our Lesson from these first words?

Hence ariseth a general instruction, that all our actions are to be done seasonably in a due time. As for example, to use the instances of the Apostle, if we will sleep to do it in the night, for that is the season fit for sleep; but if we will awake and work, let us do that in the day, as nature hath ordained as meet for such a purpose, as it is written Psal. 104. The Sun ariseth, and man goeth forth unto his labor. There are sundry things which being done in their season, are well done, and praiseworthy, but being done out of meet time they are faults and blame-worthy.

Instinct of Nature hath taught the Swallow & Crane to know and keep their seasons, as the Prophet Jeremiah saith, Jer. 8, 7. and it is the counsel of the Heathens to take hold of occasions and seasons. The Poets did feign Time to have a bush before, & to be bald behind, whereby they mean to teach, that opportunities and fit times to do things is not to be overslipped. Christ hath given us an example in his own person, for he duly observed occasions of Doctrine and Miracles. This wisdom our Apostle would teach us here, when he saith, [ It is high time. ] And unto the same discretion, doth James call us, James 5, 13. To pray when we are afflicted, to sing Psalms when we rejoice. Isaiah complains of such as gave themselves to pleasure and mirth, when God's judgments called them to mourning. It is great indiscretion securelie to follow our carnal pleasures, when God calls us to serious repentance. Solomon saith of God himself, Eccl. 3, 1. That GOD hath an appointed time (that, is a season) for all his Works. Let God's Children labor to imitate their fathers wisdom, for that which is written of speeches & words spoken in season, they are like Apples of Golde, with Pictures of Silver, may be said of works done in season, they are precious and pleasant. It were a shame for us to be worse then senseless creatures, and godless Heathen, yet it is the common sin of Christians, as in their particular actions, not to mark offered occasions of God to do good: so in their general course of life, numbers are asleep when they should wake, contrary to the Apostles counsel here, It is high time that ye did awake out of sleep.

What is meant here by sleep, and by waking out of sleep?

[ Sleep ] by a metaphor signifies sin; it is a speech translated from the body to the mind, for (sleep) properly, is a natural thing belonging to the body: it is occasioned by euaporations of nourishment, whence fumes rising out of the stomach into the head, thereby the senses being bound, a man is unable to hear, or see, or smell, or to perform the common functions of natural life. A waking out of sleep is the liberty of the senses, that they may perform their functions, as Aristotle describes it in his book ( de somno & vigilys. ) Spiritually by sleep is signified [sin] which being securely lived in, disableth the soul from doing the duties of a godly life, whereof men have no care so long as they be careless and senseless, without the knowledge and fear of God, no more then sleepy men have care of their ordinary affairs. Further, our spiritual waking implieth a knowledge of the will of God, and a study of a godly conversation: at a word slothfulness of the mind drowned in worldly cares, carnal security, ignorance and contempt of God, are the sleep here spoken of, which causeth unregenerate men to be dead, even while they are alive, as it is written of the Ephesians being unbelievers, Ephes. 2, 1. and of those wanton widows which were given to their pleasure, 1. Tim. 5. and of the Church of Sardis, both Pastor and people, Revel. 3, 1. For as for the time of [sleep] it little differeth from death: so secure sinners are spiritually dead; but on the contrary, faith in Christ, accompanied with hope, love, fear of God, and repentance, is the waking out of sleep here spoken of, which causeth men though dead to live; for such as live godly in this world, are sure to live happily in the world to come, for the lise of gtace is eternal ending in glory which never hath an end.

Yea, but these Romans were converted and did believe, therefore why doth he say to them, It is time to awake out of sleep? as if they were dead unto sin, and not alive to God?

It is true, that the Romans for the most or best part, were indeed regenerate persons and believers, such as were already wakened out of the sleep of sin, as appeareth by the testimony that Paul gave them. Rom. 1, 6, 7, 8. and 6, 17, 19. yet this admonition is not unfit and unmeet for them, because still there were amongst them such as slept in sin, being drowned in the pleasures of this life, not minding God nor their own salvation: and even the faithful themselves were but in part awaked out of sin, Math. 25, 1, 2. The five wise Virgins slumbered no less thē the foolish, & the Church Cant. 5, 2. confesseth that howsoever her heart waked, yet she was asleep. Thirdly, Christians have still some drowsiness and sluggishness about heavenly things hanging upon them: this exhortation then (to awake out of sleep) is always needsull, as to leave the reprobate without excuse, and to lead the elect which are not yet borne anew, to a consideration of their estate, that they may turn and live: so to quicken the souls of true believers, unto a far greater care of holiness then ever yet they expressed. And this is the very lesson which we are all here to learn and take out, that such as have done well go forwards with all alacrity and courage. It is not enough to enter into the estate of christianity, but we must still go forwards till we have finished our course. Christians must seek to grow in grace, as worldlings in riches, in honors, &c. a progress in true piety is the scope which Paul here aimeth at.

What reason may be rendered of this lesson?

The very same that Paul rendereth here, because our salvation (that is, eternal life in heaven,) is nearer thē when we believed, which compareth (not the law of Moses with the Gospel,) as an obscure light with a more clearer, but the increasing of our faith with the beginning, (for he writeth not to Jews only, but to Gentiles,) by an allusion to such as run in a race, who run the more swifter the nearer they come to their races end; least if they be slothful, others ouerstrip them and get the goal from them: So Christians the longer time they have been believers, and the further they have proceeded in the way of godliness, they must run with the greater diligence and earnestness. The motion of a Christian life must not be like to a violent motion, which is slower towards the end: but like to a natural motion, which towards the ende is the swifter. Hitherto belong all those promises, Math. 10. He shall be saved which continueth to the end: and the threatening of being shut out of the kingdom, if we look back after we have set our hand to the plough, Luke 9, 62. and those reproofs, Will ye end in the flesh after ye have begun in the Spirit? Galath. 3, 3. and those exhortations, Remember Lots wife: again, So run as ye may obtain, 1. Cor. 9, 24. and, Keep faith and a good conscience, 1. Tim. 1, 19. and, Strive lawfully, and lay hold on eternal life; and whatsoever places do persuade us to increase more and more, and to grow, and to hold fast what we have received, and to continue in the bountifulness of God. He that is a watchman may not wake one half of the day and sleep the other, so he may loose his head; nor a rūner in a race may give over afore he come to the goal, then he loseth the garland, and such as faint in wrestling loose the crown; therefore quicken your hearts, and encourage yourselves to profit and proceed in your godly course, whereof a great part being already run, & there being peril by slacking and giving over study of piety, and such fruit and benefit in perseverance, it behooveth you so much the more cheerfully to finish the rest of the race, knowing there will be an ende, and your hope with your labor in the Lord will not be in vain.

WHat is done here by our Apostle?

Here is the third argument, taken from the circumstance of time, or of the Romans present condition, concluded in these two Sillogismes: First, when the night is gone, the works of the night must be laid aside; but when we believe, the night is gone: therefore we are to cease the works of darkness. Secondly, when the day is come, we are to do the works of the day, but the day doth shine upon us; therefore we are to do the works of the day.

The sum of the whole Argument is, that seeing the night of ignorance is past (which is the season of living in sin and security) and the day of the knowledge of God is appeared (which is the season to awake in,) let us therefore endeavor to frame our lives suitable unto the time and present state of grace wherein we are placed, by putting on the armor of light, and casting off the works of darkness.

Shew us now more plainly what is meant by the night and the day, and by being far spent?

Night properly is the time which follows the setting of the Sun, when darkness covers the earth, and men give themselves to sleep and rest: but here Metaphorically it signifies that time of ignorance and unbelief, which goeth before our effectual calling. And (by being far spent) is meant not being quite past over, for then it should not be said, the day is at hand (for it should be present:) but the word signifies, that it is well gone forward and proceeded in, and near spent, growing towards the day (as one would speak.) Thus the Greek word imports, according to which, it is translated by the Latins, not Praererist, but processit nox.

What Doctrine may we learn from these first Words?

These two: the first is, that even the elect of God before their new birth, are covered with the night, and oppressed with the darkness of infidelity and sin. They do no more see the way to eternal life, then men in the dark see the way to walk in: they grope even at no one day, even like the Sandom tes at Lots door. So they do not see what they are to do that they may please God, as they in Acts 2. For they which are in darkness, know not whither they go. In this respect, being like the man borne blind, John 9. whose eyes Christ must open before he can see: so must he enlighten our minds before we can have sound and saving knowledge of God.

The reason is rendered, 1 Cor. 2, 14. This miserable estate of the chosen before faith is called darkness, Ephe. 5, 8. and the power of darkness, Acts 26, 26. and night in this text: and themselves abiding in this estate, are called children of the night and darkness, 1 Thess. 5, 7. Therefore as Paul being blind, must have the scales taken from his eyes, that he may see, so the elect can have no knowledge of God unto salvation, till they are delivered by him from their natural ignorance, which is the first work of grace in them, called illumination of the Spirit; who beginneth the conversion of the elect at the enlightening of their understanding, Rom. 12, 2.

What profit are we to make of this Doctrine?

It confutes the Popish opinion, touching liberty of will to turn our selves to God; for how can we turn our selves to that which is good, since we are not able to see what is good? If we cannot perceive the things of God, much less are we able to embrace and follow them, for Voluntas sequitur intellectum. Secondly, it must move the chosen which are called & enlightened both to joyful thankfulness, that they have escaped the night of ignorance, and are become children of the day, saying, I praise the Lord, who hath turned my night into day; And unto hearty sorrow in behalf of such as do yet stick in their gross darkness of sin and ignorance, pitying them, and not upbraiding them; remembering our selves that we were once such as they be Galat. 6, 1. And lastly it teacheth, that all wicked impenitent sinners be in darkness to this hour, whatsoever knowledge of God they seem to have.

What is the second doctrine?

That they which are regenerate, are not wholly freed from ignorance and unbelief, whereof still they have the remainders, though they reign not now as before their calling. Paul's confession touching himself, Phil. 3, 12. and touching all the Saints, 1 Cor. 9, 25, &c. sufficiently teach, that there are imperfections still sticking to our knowledge. If in his, how much more in ours so far inferior to him? As it is in the twilight, so it fareth with the godly in this life, much darkness mixed with their light. Hence it is, that in the next words he writeth not, that the day, (that is,) the knowledge of Christ by the Gospel is present and come, but approaching, and at hand only. It shineth not forth fully, but is in part light, some in part dark: as at the dawning or break of day, so is it with the godly in this life, they are somewhat illuminared, but not wholly enlightened. Indeed their knowledge now after their new birth, being compared with their ignorance before, may be termed day, but it is not so; rather like a night, in respect of that knowledge they shall have in heaven, for then they shall see him as he is, 1 Cor. 13, 10, 12. Distinguish these three times: First, night before our calling: secondly, day after effectual vocation: thirdly, full day at our glorification.

To what Use must Christ ans labor to turn this doctrine?

That we marvel not when we see some learned godly men overtaken with some errors, yea and whole Churches also, as the Galatians erred about justification, the Corinthians about the resurrection from the dead. Chrysostom was tainted with an opinion of free will, and Peters primacy: Origen maintained universal salvation of men and devils: Cyprian held rebaptization: Augustine wrote doubtfully about purgatory, and held (for a while) confidently, that Children could not be saved without the Lord's Supper: Illyricus failed about Original sin: Jerome immoderately extolled virginity above marriage: Ensebius was an Arian, also defended Peters abjuring his Lord: Luther held consubstantiation. At a word, as the fairest face hath a wart, so the learnedst men have their errors, because the night of their ignorance was not whollye spent, nor the day of their knowledge wholly come, their remaining ignorance brought false expositions and opinions. Secondly, let this warn and exhort all Christians more earnestly to pray God to keep them from errors, & to that end, that he would increase their knowledge and judgment, Col. 1, 9, 10. 11.

Also, let it admonish us never to content our selves with any measure of understanding in heavenly things, but use all good means, that we may grow more & more in all knowledge of Christ, joining knowledge unto knowledge, as worldly men add riches to riches, and as the Sun increaseth in brightness till high noon, so let the word of Christ dwell in us in all wisdom. Finally, let it move us both to be modest in our assertions about divine things: not hardy and bold to affirm that whereof we doubt, but suspecting our own ignorance, be more ready to hear then to speak, to learn then to teach: and the things to be known many (& deep some of them) being humbled, that our ignorance is so much, and our knowledge so little, duly considering, that as we have no knowledge but what we receive, so that which we do know, is far less then that which we do not know; which all holy men have both felt and confessed.

Note further, that howe much the day is above the night, so much doth knowledge excel ignorance, Eccl. 2, 13. Also the necessity of knowledge appeareth by this metaphor: the day not more needful to do wordly works, then knowledge to a Christian, to do the works of salvation. This condemns such of extreme folly, as care not for knowledge, but do despise understanding: and serves as a spurr to quicken our minds unto the search of the Scriptures, that our sight in God's matters, may be clearer and greater then it is.

Tell us what is meant by the [Works of darkness,] and whereof it puts us in mind, that we are willed to cast them off?

Works of darkness signify all vices, but such especially as be named in the next verse: which be termed [Works of darkness,] First, because they come from blindness of mind. Secondly, because the doers of them seek after darkness, For he that doth evil hates the light, John 3. and the Adulterer loves Twilight (saith Job. Thirdly, because they lead to utter darkness, & eternal misery, such as live and die in them. And by the [casting them off,] we are warned of these three things. First, that with speed and hast we turn from our sins, as a man that awakes out of sleep, maketh hast to cast away his night garments. Secondly, that we do it with detestation, as one doth with loathing cast away and throw from him his tatterd rags which he abhors. Thirdly, that we cast them so from us, as we never mean to take them up again, as we never resume our ragged apparel.

The contrary Garments rehearsed, Gal, 5, 22. and Ephes. 5, 9. are here termed [Armor,] both because they offend our spiritual enemies, and defend us against their assaults: they be not Garments to cover our sins, but armor to help us in our fight against sin. Now these graces be called [ Armor of light, ] because they flow from and follow the light of Christian knowledge: and secondly, cause us to shine before men by good works, and at last lead us to the light of heaven. We are said to put on this armor when we do good works with such delight, as we do take in clothing our selves, and so put them on, as we never mean to put them off anymore; & as we cloth our selves entirely frō top to toe, so to endeavor to do all good works which concern us. Chearefulnesse, diligence, constancy, and integrity in well-doing is here required.

What learn we from hence?

First, that there be two parts of a renewed and daily repentance: First, to put off works of sin; secondly, to put on the graces of Christ. Again we learn, that in these two parts of repentance, we must be exercised continually all our life long till death. Thirdly, that in the practice of repentance, we must begin a casting off, departing from iniquity, ceasing from evil, &c. Fourthly, that this is not enough that we endeavor to abstain from sinful works, there is also of all repentant Christians, further required to do good things commanded.

TEll us what is meant by walking, and honestly?

By walking (after the ordinary phrase) is meant living or leading our course of life. [Honestlic] that is, decently or in a comely fashion, which Paul expounds by three adverbs, godlily, justly, soberly, Titus 2, 11. The Apostle still follows the allegory of night & day, sleeping and waking; as the custom of men is, when the time of a waking draws on, not only to leave the Bed and night clothes behind them, but to do such works as use to be done in the day, having care of their habit and actions that all be decent and fit: so for Christians which are awaked out of sins sleep, and are escaped the night of ignorance, it is not enough to be no more secure, and to cast off evil works, but to busy themselves diligently, as may become the day of the gospel. It will not suffice to be void of evil works we must be exercised in good works: as for a man to arise out of his bed, it is not sufficient, he must address himself to some duty of his calling.

What is the doctrine of these first words?

They be 2. First frō the word [walk] we learn that Christianity is no idle profession. As men of this world when they be rising in a morning out of their beds, must address themselves to some labor: thus God, nature, reason, laws, and religion do teach that none may live out of a vocation, or idle in his vocation. Bees, Birds, and Beasts do work: should men live at ease? So God's children when they once know Christ, and that the day light of knowledge doth shine, they must ever after be doing, to knowledge they must join action, unto talking add walking. As sparkles fly upwards, so men be borne to labor, and so the elect which be borne again, they are to work the works of God: see John 6, 27, 28. Luke 13, 24. 2. Pet. 1, 6. The Church of God is like a Vineyard, Mat. 20, 1, 2. also to husbandry, 1. Cor. 3 9. and a Christians life is likened to a warfare, Christians be soldiers. These be painful trades, and courses of life full of labor, which shows that in Christianity there is no place for sluggishness and security.

Also Christians be a brood of travelers, their country is above, the way it is long & narrow, therefore that they may come to their journeys end, there is no standing still or sitting down, but there must be a walking and a going on. Mark that Paul puts himself in the number, ( Let us walk: ) an Apostle may not live at ease in God's Church. Christ himself went and walked about, doing good: My Father works hitherto saith Christ, John 5, 17. and I work: the Spirit also worketh; is it meet that we be exempted from walking and working?

What is the use of this doctrine?

First, to inform our judgment about the condition of our Christian calling, that it is coupled with much difficulty, contention, and labor, contrary to that which most think, that to be a Christian is a matter of nothing, but to say the Lord's prayer, the ten Commandments and Creed, to come to Church Sundays and Holy-days, &c. These are deceived, for we are taught that our profession is full of peril, (we must forsake our goods and lives for Christ,) and of pain, and travail. The virgins which will enter in with the Bride-groome, must be watchful, and they shall be blessed who walk in the ways of God's commandments.

Secondly, it serves to reprove such as sleep still in security and careless living, yet bear themselves in hand they be good Christians; they will spare no pains for back and belly, for profit and pleasure, but will not lift a foot nor stir a finger towards the work of their salvation: let such remember that the five foolish Virgins were shut out for this cause, for that they were negligent to trim their Lamps. If that these slothful Christians will not be reformed by that voice of Christ, Mat. 20, 6. Why stand ye here idle all the day? nor by that of Solomon, He that loveth sleep shall surely go in rags, and come to pouery: yet let them be afraid of being shut out of the kingdom, and cast into extreme darkness, which must be the portion of all such as love their ease, and snort in their sins: For such as live like droanes devouring the honey gathered by the industrious Bees, what will be their ends?

What is the other lesson from this word [honestly?]

That our works must be honest, and such as become the day of knowledge. Common civility teacheth men to go decently, and to do honest things in the day when all men see and observe how they go and what they do: Likewise let Christians think that now the day-light of the Gospel is come, they must do only such works as may become the Gospel, and are worthy of the light. Men are drunk in the night, saith Paul, 1. Thess. 5, 7. and when ye knew not God, ye served dumb Idols, Gal. 4, 8. And he tells the Ephesians that when they were in ignorance they committed sin with greediness, Ephes. 4, 19. but now that they know Christ, they must no more have fellowship with the works of the night, the unfruitful works of darkness: For the light which hath appeared teacheth us to deny ungodliness & worldly lusts, and to live godly towards God, justly towards our neighbor, and soberly in our selves. If a man would do such works in the day as many will do in the night, what a shame were that? so it were a dishonesty now that Christ the day star is risen, still to lie, steal, deceive, &c. and do the other works of darkness. As Paul exhorts, Ephes. 4, 28. and 1. Peter 4, 2, 3, 4. so I exhort you not to do the evil now which in your ignorance ye were wont to do, but to think it sufficient, that so long ye have followed the lusts of ignorance, henceforth applying yourselves to please God by doing godly works. Now seeing there must be a ceasing from evil works that we may do the works beseeming the day: what may we think of such as since the day appeared, continue still in their former vices, their uncleanness, usury, covetousness, oppression, cruelty, railing, slandering, swearing, to whom may we compare these? They are like unto certain infamous and unthrifty gamesters, who contrary to the order God hath set in nature, turn night into day, and day into night, sporting and playing all night time when they should sleep, and sleeping in the day whē they should work: So it sareth with numbers of us who still delight in, and exercise our selves in works of corruption, now in the clear and bright day of grace: these things which without red cheeks one cannot do, no not in secret, & which a Christian should be ashamed to speak of, yet are commonly practiced without blussing, in this broad day light of knowledge: a most lamentable case, & will cost full dear to walk still in darkness now in the day of the Gospel.

What be those duties which do most defile our honest conversation, and which every man must avoid that hath care to live honestly?

These six especially: First gluttony, or rioting, which properly signifies night reuellings, all untimely and immeasurable eating, and more generally it imports all excessive feasts by day or night, when men eat till they glut themselves to the dulling of their spirits, the silling of their bodies with diseases, the wasting of their substance, the stirring up of Concupiscence. And note, that Paul forbids not eating, whereof there is great necessity, or feasting, whereof there is lawful use, so the occasion be just, and care be had of fit time, of our estate, degree, and ability; also that moderation be used: but immoderate, dishonest feasting is here prohibited, such as the Heathens used, and the Prophets condemn, Amos 6, 3, 4, 5. Isaiah 5, 12, and 22, 12. The second vice is drunkenness, this is excess in drinking, taxed by Isaiah, 5, 11. Prov. 23, 29, 30, &c. it causeth much woe to body and mind. For wine & women takes away a man's heart, (or wisdom,) Hos. 4, 11. & by Peter, 1 Pet 4, 3. Eph. 5, 11, 12. in wine is excess, otherwise a little wine for infirmity sake is allowed, 1 Tim. 5, 23. It is reckoned up among the sins which bar men out of God's kingdom Gal. 5, 17, 18. and 1 Cor. 9, 10. This vice being so sweet and agreeable to our corrupt nature, is hardly repented of. Laws of God & men will not bridle it. Such as suffer it, when it is in their power to hinder, or do not what lieth in them to hinder it: they are no less guilty before GOD, then they that committed it.

The third vice is Chambering, the sourth is wantonness, that is, all uncleanness about the act of generation, or bed meeting by fornication, adultery, &c. Non prohibit cum mulieribus miscere sed scortari (saith Chrysostom ) these be continual companions and fruits of the two former. For vagrant and unchaste desires about sex, do proceed from excess in meats and drinks. This may appear by the example of Lot, Noab, David, all which upon much drinking and full stomachs did sin by incontinency, Sine Cerere & Baccho friget Venus. Looking upon wine, and lust after women, are joined together by Solomon, Pro. 23, 33. Rioting and harlotry met in the prodigal son: and who sees not most Bastardes, where there is most liberal drinking and feeding?

The fifth vice is strife, which is a falling out and contending about matters of Faith or affairs of life. The sixte vice is envy, which is a repining or grief at the prosperity of others. See the Dial. on Rom. 1. verse 29.

What are we generally to observe touching these six Vices?

These six things: First, they be such vices, as a man which hath no further care but of his honest reputation he will not do them, many Heathens have shunned them, and have been free from them touching outward act. Secondly, observe that he nameth some few vices instead of all: see more of this bad brood, in Gal. 5, 19. 1 Cor. 6, 9, 10. Thirdly, these were named because they were national, or more natural, or sins most used, therefore most to be striven against. Fourthly, a great fountain or sink rather of sin is stopped and dammed up, when either Christians do repent of excess in eating and drinking, or when governors do repress these vices; whereas by sufferance and practice of them, a flood gate of iniquity is set wide open. Fifthly, observe that godly persons after their new birth be subject to these dishonest sins, else Paul would not have dehorted the believing Romans from them. Therefore God's people must watch and pray, and his Ministers must warn the people continually of them. Lastly, to be free from these vices, is required, that Christians avoid all occasions, means, causes, & provocations unto them. Sin cannot be eschewed, whiles enticements unto sin be cherrished: Who will no evil do, must do nothing that belongs thereto.

What is done in verse 14?

The main exhortation is repeated, only the form of words is varied. Also now he expounds the armor of light (as he had by particulars declared the works of darkness) by a new Metaphor of a Garment, to which Christ is likened [ put on, ] because as a Garment hides our corporal nakedness, so by Christ our sins are covered from the sight of God's Justice. Also a Garment, compasseth in our body above and below, from top to toe, so all the corruptions of believing sinners, be covered under this Mantle of Christ's righteousness.

Lastly, a Garment serves not for covering only, but for comeliness & ornament too; so the Spirit of Christ doth decke and adorn Christians souls, even as his death doth hide our spiritual pollutions: Christ is our wedding Garment, and our long white robe, Revel. 3, 18. Aaron's Garment is a type hereof, the glorious apparel, of the High Priest under the Law; was a figure of this spiritual raymenr, and taught God's people, that as never the High Priest might appear before God without his Ephod and fine linen garment, so sinners cannot with liking and allowance come unto God otherwise then by Christ, by whom alone there is access made to God, Rom. 5, 2. Jacob put on Esau's clothes when he got the blessing, and for the obtaining of heavenly blessedness, it is very necessary that we put on Christ.

But seeing Christ is put on by Baptism, Gal. 3, 27 how are the Romans being already baptized, exhorted to put on Christ?

Christ is put on two ways: First, Sacramento tenus. Secondly, reipsa: either in the Sacrament only, or in truth also. Thus the Master of Sentences distinguisheth out of Augustine, who writeth thus, Indu mus Christum aut ad Secraments perceptionem, aut ad vite sanctificationem. The former is common to good and bad; the latter is peculiar to the Saints: many of God's Children do live even in the estate of sin and death without Christ till they come to years of discretion, as Zacchaeus, Paul, the thief; these till their conversion receive no more but the Sacrament without Christ, who is the thing signified; and reprobates do never put on Christ otherwise then Sacramentally, and by profession of him before the Church. Paul writing here to persons both baptized and converted, and grown into years, and grafted into Christ, exhorteth them unto the latter putting on of Christ, to wit, in deed and truth, and that more and more unto further sanctification of 〈◊◊〉 Fob this phrase [ put on ] in the present time, noteth a continual act, which endureth and must be done all our life long Christ is truly put on after two sorts. First, when the elect thorough a lively faith, do as certainly possess Christ, as they do their own Garments; whereof they are still the more assured, the more they stir up their Faith, and do increase in good knowledge of the Gospel. Unto this putting on, belongs two actions, one of Christ, that he put on all our sins and wretchedness, 〈◊〉 Cor. 5, 21. the other of the believing heart, to lay hold more firmelie on Christ his righteousness and life, to make them our own as our clothes be.

The second way of putting on Christ truly, is when the fruits and graces of the Spirit, are plentifully given, or more largely poured into the Christian soul, to deck & beautify her as a rich Garment: there being two uses of apparel, first to cover, and secondly to adorn: this latter, is here respected principally at least. For howsoever Paul would have Christians to be clothed with the Sacrifice of Christ's death, as Adam covered his naked body with skins of dead Beasts, yet because he doth not here entreat of incorporation into Christ, & apprehending him to Justification, and this phrase of putting on Christ, being opposed unto the works of darkness, mentioned verse 13. Therefore this would be understood chiefly of growing and increasing daily in the graces of the new man, such as be rehearsed, Col. 3, 10. Galath. 5, 22. 2 Peter 1, 5, 6. but especially in sobriety, chastity, charity, peace, and meekness, which are contrary unto these vices mentioned in the former verse. So then, the meaning is, that as the body with Jewels and outward Ornaments, so our Christian souls should be beautified plentifully with such temperance, tinency, sober and chaste living, purity of thought and body, with that love and comfort as cometh unto us from Christ, and were in all abundance in the manhood of Christ, whom the Scripture setteth before us as a pattern and sampler, to follow in these and other graces, John 10, 27. 2 Pet. 2, 21. 1 John 2, 6.

What instructions may we gather from hence?

That all Christians that do endeavor themselves more to resemble Christ in these good works, then they have done before, being more studious of a temperate, peaceable, humble, and chaste behavior, they do fulfill this precept of putting on Christ. Again, whereas these graces are called [Christ,] we are taught that we must have Christ himself, before we can have any gift of grace. Whereas Origen saith He that hath all graces, hath Christ, it were better to say with Chrysostom, He that hath Christ, can lack no Virtues: for the treasure of all graces are in Christ, and himself is given ere his benesits and graces can be gotten.

Also where Christ is, there is the Spirit of Christ, which is a Spirit of knowledge, of the fear of God, of chastity and righteousness, &c. Moreover, here we are to be admonished, that as our apparel is seen, and makes us known to them with whom we live: so Christ must appear in all our words and works. We are to live as Christ lived, that we may be known whose we are.

Furthermore, as they which put on their apparel, put on one part as well as another, & with delight; so Christians must cheerfully imitate Christ in all his virtues, so far as concerneth them: and this they ought to do, not for a day or two, or a few months, or a year, but continually, all the time of their pilgrimage, striving how to abound in the works of the Spirit. For as we cannot have worldly riches all at once, so neither may we look to enjoy all good gifts in a moment, or in a short time, for we are full of imperfections, and have many temptations and hindrances to wrestle with: therefore our whole life must be nothing but a profiting and increasing in spiritual and Christian graces, a putting on of Christ.

Lastly, this exhortation being universal, directed to all members of the Church, therefore Magistrates, Ministers, people, old, young, learned, unlearned, men, women, must make it their study to follow and imitate Christ, being daily more like him in all parts of honesty and holiness. For certain it is, that they never put on Christ unto Justification, who labor not for the graces of Sanctification. He hath not Christ's death to forgiveness, who doth not tread in the steps of Christ his innocence and obedience.

What is contained in the last clause, which is the closing up of the exhortation?

It contains an answer to a close Objection. What then (might some say,) shall we cast off all care of our flesh and body, and wholly mind the furnishing of the soul? To which he answereth, Not so; we may be provident for the health and well-fare of the body, which is the tabernacle and instrument of the soul to dwell in, and to work by, so as we do not forecast to fulfill our sinful desires and affections by immoderate use of the blessings and pleasures of life. A sober use of earthly creatures and pleasures is allowed, such as may not hinder but help us, making us fitter in all pureness to serve and honor God.

WHat is the coherence of this Chapter with the former? Also tell us the contents and general parts thereof?

The occasion of this Chapter, was a difference between the believing Jews and Gentiles, about meats, drinks, Feast days, and such like indifferent things; in the use whereof he now teacheth, that charity ought to govern, and the end thereof to be the peace and edification of the Church. As tofore he handled things necessary, being commanded or forbidden of God; and laid down duties belonging unto all sorts of persons, friends, enemies, Brethren, Magistrates, private and public persons, both to our selves and others: so now he passeth unto things of a middle Nature, neither required, nor prohibited in Divine Law; about which, there was hot strife and contention between the stronger professors, which were persuaded of their Christian liberty, purchased by Christ, and published by his Gospel, and the more infirm and feeble Jews, which were yet very ignorant of their liberty, exhorting those of more perfect in knowledge to have a charitable regard of the others weakness, and the weaker not hastily to judge the stronger as aposlates from Moses; that brotherly love & concord might be maintained, and scandals avoided. The whole Chapter may be divided into two general heads; one is a proposition of a duty, verse 1. The second is the explanation and enlarging of it, to the end of the Chapter.

What may be the method and order observed in the four foremost verses?

In these verses we have a precept of meekness and love laid down in verse 1. Secondly, the thing is named about which the dissention did grow, to wit; meats and days, verse 1. Thirdly, the evil effects of this disscation, the strong despised the weak for their ignorance, the weak condemned the strong for contempt of Moses law, verse 3, 4. Fourthly, the reason whereby Paul persuadeth unity, first a beneuolentia & 〈◊〉 Dei, God hath received him.

Secondly, à iure gentium, from common equity, none may judge another man's servant. Thirdly, à potentia Dei, God is powerful and able to establish the weakest, therefore contemn not one another. Now the precept in verse 1. is this, They of greater knowledge ought lovingly to instruct, and patiently to bear with the weak in faith, not troubling them with vain disputation above their capacity. In this verse we are to note four things: First, the persons spoken too, (the strong in faith.) Secondly, the persons towards whom love is to be shown (the weak.) Thirdly, the actions to be done, (receive.) Lastly, the thing not to be done, (not to dispute to make them doubtful.)

Interpret the words that we may gather doctrines from them?

By faith is meant not donum but doctrina fidei, that is, not the gift but the doctrine of faith, the doctrine touching Christian liberty propounded to be believed. They are said to be strong in faith which were more perfectly instructed in this doctrine, as verse second showeth, such as were more rude and ignorant in this particular doctrine, (having yet not learned it) are termed weak.

What is our doctrine from hence?

In the Church of God militant, there is great difference between Christian and Christian, as touching the measure of their knowledge, and other of their graces which depend thereon. The Church is like a body, a family, and an Orchard; and as in the body some members be more excellent and stronger then others: In a family there be persons of different ages and statures: In an Orchard there be some old trees, and young plants: So in the Church some have more knowledge and faith, and some have less, some be totally strong, believing firmly all the points of Christian doctrine, (as Abraham ) and these be called perfect and spiritual by Paul; others be strong in part, whose understanding in enlightened in some special point, wherein others doubt, as the Romans here: so some are wholly weak, as new begotten Christians, others in part only, as these Jews. The reason of this difference is, because some come sooner to Christ, some later. Secondly, also some have more illumination given them in their new birth, and some lesser. Thirdly, some are more studious in the Scriptures, and give more time and diligence unto knowledge and godliness then others do.

What is the use of this doctrine?

First, it serves to reprove such as condemn the Church, because all be not a like wise and holy, as if we would blame God because he made some greater lights & some lesser. Secondly, to admonish us not to be offended with this inequality, being the constant estate of the Church by the most prudent administration of God so ordering it for most excellent ends, that the stronger may have greater matter of praise for their greater measure, and more ability to show love in instructing the ruder: and the weaker have more cause both of humility and industry, striving to overtake better learned Christians. As in the creation the variety of God's works, so in the regeneration of the elect, the diversity of his gifts do much commend the manifold and marvelous wisdom of almighty God.

What is signified by receiving the weak?

To receive, is to take one to us with an affection of love, to the ende to cure his weakness, and as a friend to care for his strengthening: In this sense is this word attributed to God, verse 3. Also to Philemon, verse 12, 17. see Galath. 6, 1. where the meaning is expressed in other words. It containeth three things, or actions of charity. First, to join them unto us, and not to separate our selves from them. Secondly, with patience to bear them. Thirdly, with better instruction to confirm them.

What is our doctrine from hence?

That it is the part and duty of such as have better profited, to be very careful to help, tolerate, and restore the weaker: as in the body the better and more worthy members do guide and succor the more feeble, and in the 〈◊〉 the greater lights lend shine unto the stars; in a family the elder nourish and cherish the younger: thus it ought to be in God's house as we are commanded, Gal. 6, 1. Rom. 15, 1. As Christ hath given an example in his own person, Rom. 15, 2. The reason is, the communion of Saints, each hath a right in common, both in the benefits of Christ, and each in others gifts as fellow members.

What is the use to be made of this doctrine?

It reproves the proud which disdain their inferiors, secondly, such as instead of bearing with, and building up, do by subtle questions and contentious disputes labor to discourage and pull down: therefore we are willed to take heed and avoid such vain brablers, 1. Tim. 6, 4. 2. Tim. 2, 23. Titus 3, 9. and here: for howsoever all reasoning by arguments and moving of questions be not unlawful or hurtful, yet in all idle 〈◊〉 and quarrelsome disputes to show wit, and to strive for victory, there is no charity or edification; much pride, bitterness, and wrath, whence issueth much offense and pertuibation.

In the second verse, which layeth down one instance about which the Christians strove together: give us first the meaning of the words and then the doctrine.

By believing is meant no more but knowledge or assent, being persuaded: see verse 14. It is set against ignorance, denial, and doubting. By all things is meant meats of all kinds, either allowed by the law of Moses, or prohibited. That in the end of (eating herbs) would be understood comparatively, that these weak ones had rather eat herbs then offend their conscience, by eating things offered to Idols, or flesh forbidden in Moses law. The sum wherofis thus much: whereas there were two sorts of Christians in the Church of Rome, some more, some less skillful in the Gospel; the former thought all kinds of meats to be lawful, the other would not do so, but choose to eat herbs rather then some kind of flesh.

What is our doctrine from hence?

That the Church of God is sometimes divided about small and light things, which are besides the foundation: who is ignorant what jars and stirs were between the Eastern and Western Churches in Victors time, and all about keeping of Easter day? also afterwards whether the Lord's supper should be celebrated with bread leavened or unleavened: & of late at home, what hot contentions about Cross, Surplice, and ceremonies, like this at Rome, for meats and days, but that these once had the express commandment of God? The reason hereof is man's infirmity, which cannot endure to be crossed in our opinions, to which we are too much wedded. Secondly, Satan's malice, delighting in the contention of brethren, being much for his own advantage, and to the hurt of Christ's kingdom; for a house divided cannot stand. Lastly, God's righteous providence, ordering and disposing both human weakness, and Satan's rage to the trial of his Children, and manifestation of hypocrites.

What use hereof?

It must warn all not to think such things strange when they happen, or absolutely to condemn that Church where such dissensions be, which rather is a sign of a true Church, whose portion is to be exercised with intestine debates, Matthew 10, 34, 35. Also to be watchful, and stand on our guard, that we be not drawn into strife by overweening or pride in opinion, as many good men have been overtaken.

Concerning the effects of those contentions at Rome in 〈◊〉 and setting at naught of the weak, and their condemning of the strong, verse 3. What are the lessons to be learned and practiced of us?

Whereas such believers as know their liberty in things indifferent through the Gospel preached, did despise and deride others which yet saw not the abolishing of the Levitical and Legal rites, we learn, that knowledge separated from love is dangerous. For by our own corruption and frail nature, spiritual pride will creep in (if we do not look well to it) and make us set light, and account as nothing, all who think not as we do. 1 Cor. 8, 1. Knowledge puffeth up. As in earthly things, such as have a faculty or any cunning, are apt to be lifted up by it, and to scorn others which have not the like: so it is in spiritual respects, commonly such as see more then others, disdain others in comparison of themselves, which ought not to be so, because all we have, is borrowed, and it is none of ours: As if a Stage player should be proud for his hired attire. Also, if we excel others in some things, others may excel us in better things, and we may all confess (with Augustine ) In holy Scriptures there be (saith he) more things which I know not, then they be which I do know. Again learn moreover, that ignorance makes men rash to judge and condemn others. Ignorant persons censure others very headily which do differ from them, and do condemn everything they cannot reach unto. As here the Jews weak in 〈◊〉 , accounted the believing Gentiles which used their liberty in meats and days, violaters of Moses, rebels unto God, gluttons given to their belly, &c.

Let this kindle in us a great detestation of ignorance, not only because it is a part of the devils Image, a prop of his kingdom, a transgression of the first Commandment, requiring the knowledge of the true God, without which we cannot love or fear, or trust in him. Also it is a darkness of the mind, leading us to the darkness of hell, being the root and mother of error and many sins; for the blind eats many a fly, as it is written, Ye do err because ye know not the Scriptures, Math. 22, 29. But even for this cause let us so much the more hate it, for that it makes us hasty in condemning, uncharitable in judging, and precipitant in our censures touching men and matters, which is an iniquity very severely taxed and threatened by our Savior Christ, Math. 7, 1, 2. Finally, seeing of contention there comes such evil fruits as mutual contempt, and hard censures, let us beware how we entertain any occasion of strife, especially in causes of Faith and Religion. For whereas all contention is like worm-wood, even a bitter thing, and bringeth forth bitter fruits, yet division in matters of doctrine is most violent and sharp. Therefore, Ere the strise be meddled withal, it is good to cease and leave off, as Solomon in his Proverbs counselleth upon this reason, because none knoweth what will be the end of it. This may not be forgotten, that for indifferent things the knot of Brother-hood, is not to be dissolved, nor communion forsaken; yea although some be so transported with a strong affection to them, as to hold them necessary. As these weak Jews (which believed in Christ) did esteem of difference in meats and days, that a conscience was to be still made of them; and that without contempt of Moses, and sin against God the Lawgiuer, they could not be omitted. Howbeit Paul would have Christian Charity nourished, and brotherly society between them and the believing Gentiles. How far then be the churches of Lutherans in Germany deceived, which break off society with the Churches of Calvinists (as they are termed for distinction sake) because of dissention about the Bread in the Communion, whether it should be eaten whole or broken? The Churches of 〈◊〉 and Galatia (thorough craft and seduction of false Teachers,) held some fundamental errors, yet he honoreth them still with the Title of the Churches of Christ, and saluteth them as Brethren, because they sinned not obstinately and with an high hand, as Rome doth.

WHat do the third and fourth Verses contain?

The three Reasons before spoken of. The first whereof is in these words ( For God hath received him. )

What is meant by Receiuing, and by Him?

Receiuing, signifies the taking and adopting some to be his people, which were not his people. By [ Him ] is meant the Gentiles, who being enemies and strangers from God, and Infidels and seruers of idols: by the love and favor of God, were taken into the Family of the Church, to be members of Christ thorough faith. Albeit these words do belong also unto the Jew, weak in faith, for even Him also hath God graciously adopted in Christ; yet the word (judging) which immediately goes before, and follows after, shows it doth more fitly belong to the believing Gentile, by the Gospel brought near, and received to be a people; for it was the Jews fault to judge the Gentile, as they despised the Jews. The sum of the Apostles reason is this: Seeing God hath so dearly loved the Gentiles, as to make them his people, therefore the weak Jews were too blame to condemn them, for using their Christian liberty in meats and days.

What doctrine are we to gather from these words?

That all believing people (be they Jews or Gentiles) are dear unto God. The reason hereof is, because they are his children by grace, and the members of his Son, having their sins forgiven them, and his image imprinted in them, being heyrs of God, & fellow-heirs with Christ; also believers are the spouse of Christ, & his flock the husbandry & vineyard of God. This must cause us to receive and make much of those whom God hath taken into his love. In Kings Courts, they are loved of all, which are loved of the King. When the King would honor Mordechai, even Hamon must do him honor: so it is our part kindly to affect and entreat all them whom the King of Heaven is kind unto. There are no earthly Parents, but account themselves contemned or loved, by the contempt or love of their children: so God holds himself respected or despised, when we respect or despise his children; for they be as dear to him as the Apple of his eye, as the Signet upon his right hand. As God will bless them which bless his people, so he will curse such as curse them. This may strike a terror into all such as hate the righteous, and exercise tyranny towards such as be God's friends: and must serve to keep all Christians from rash uncharitable censuring, and judging one of another, least we be found among those who do injury unto such as GOD hath accepted of for his own. Lastly, it doth instruct and inform us all, what reckoning we are to make of such as be their even brethren, (namely) that we are to account of them as persons received of God into his special favor. For, howsoever we cannot infallibly be assured, yet we are to be charitably persuaded of other Christians, that they are adopted of God, and received into his special favor, if we see but the least argument of their effectual calling. Upon which grounds we must speak and think louinglie of them and of their actions, as far as we may do it with truth and reason, tendering all that we have to do withal, as men partakers of one nature, but much more as Christians partakers of the same grace.

Come to verse fourth [Who art thou] and tell us what it contains and means?

It hath in it the second reason drawn from common equity, thus: Believes are servants of God, but we may not condemn another's servant; therefore we may not judge one another in things indifferent. The assumption is set down by way of interrogation, which hath the force of an affirmation. It is the Law of Nations, that they which be equally servants to one Lord, may not judge one another (but by their Lord's appointment) without injury to their Lord. No Prince will take upon him to punish the servants of another Prince: and that made David to be angry, when he heard how Hanun King of Ammon had abused his Servants, 2. Sa. 10, 1, 2, 3. &c. We our selves would take it as a great prejudice unto us, if any should censure or chastise our Servants. Common Law of the land punisheth such as strike other men's servants: there lieth an action of bartery in that case. The knowledge of this equity kept Paul from retaining with him Onesimus, because he was another man's servant, without whose knowledge and leave be would not keep him. From this natural and National Law, the Apostle here persuades peace, inasmuch as it behooved the servants of one and the same Lord, with kindness and love to embrace one another.

What instructions are we to take from hence?

First, hence we learn what is the condition of all Christians, (namely) to be the servants of Jesus Christ who hath bought and purchased them with a price, 1. Cor. 6, 20. Howsoever they are set free from Satan and sin, yet they still have a Lord to whom they owe homage and 〈◊〉 . Christ hath in such wise set the elect free, as they still 〈◊〉 the servants of him that delivered them from the hand of their enemies, Luke 1. As in war such as were taken prisoners were ransomed, became servants to them that redeemed them, 2. Kings 5, 1. So it fareth with 〈◊〉 .

What is the use of this instruction?

As it is the part of 〈◊〉 servants to study how to please their Lord, as the servants of the Centurion, Luke 8. and to please one another, everyone being ready to help and comfort his follow, so it is the duty of Christian servants to labor in all things to please Christ, & for his sake to please one another in that which is good for peace and edifying. For as it is 〈◊◊〉 thing & must needs offend the Master to see his servants mutually to contomne and condemn one another. So it cannot but much 〈◊〉 Christ, & discredit Christians, when they do not in charity kindly and lovingly respect one another, but 〈◊〉 judge and despise for light matters. But we are not so to take it, as if all judging were forbidden to Christians, to whom God hath given the use both of public and private judgments, of things and persons; so our judgment be guided by truth, charity, and equity, 1. Cor. 6, 1, 2. Deut. 1, 16. Psal. 82, 1. But that itching desire in things of a middle nature to think and speak hardly and headily one of another, is here prohibited, not only upon this, that every servant stands or 〈◊〉 to their own Lord, but because God is able to make him strong which is weakest.

What may standing or falling signify?

To stand or fall, is to do a thing rightly, or otherwise, strongly or weakly: to stand or fall to his own master is to be approved or disallowed of God for things dōe, rightly or otherwise.

What doctrine from hence?

That about actions indifferent it belongs to God only to give ascertain sentence of them, that is, either to allow or disallow. The reason is, because in middle things, it is the intent of the doer, that makes that good or naught which is done. For the things in their own nature be neither good nor evil: and of the inward intention, God alone is the discerner, for he is the searcher of the heart, so that in these he alone is to be the Judge. Therefore abstain thou from judging, least thou be found to usurp God's office.

But my Brother being weak, having no firm footing, being ready to fall and perish, may not I recover him?

Yea, there is no charitable office, but uncharitable judging forbidden here. Thou mayest not take thy Brother for a forlorn desperate man, because in everything he doth not as thou wouldst have him, or he should do. And if he be weak (as thou sayest) he shall be set up & supported, but not by thee, but by another (namely) by God his Master, he can make him stand: which is as a curb to the strong, and a comfort to the weak.

But how doth the Argument follow (a potentia Dei) from the power of God (ad esse & effectum) unto the effect? God can do many things which he never doth, as creating more worlds, saving all men, &c. and then the Papists shall reason well in saying, the Bread is turned into the Lord's body, because God can do it.

It is a rule in Divinity, that in all promises and comforts, the will of God is never to be separated from the power of God, and when his will is once known, there is no question of his power. Now Paul had said, verse 3. God hath received him, to show his will to uphold his weak children: hereupon he might conclude strongly from the omnipotency of God.

What may be the contents of this fifth verse?

First, a new instance of the difference amongst those Romans (to wit) about Jewish days and seasts. Secondly, the counsel and judgment of Paul touching the same [ Let every man. ] For the former, to understand it of fasting; as if some in the primitive Church, did eat every day of all meats, and others fasted certain days. This is clean besides the Texte, which speaks of legal seasts under Moses, & not of superstitious popish fasts; all things being free to eat, or not to eat, many hundred years after Christ. As appears by the Epistle of Irenaeus to Victor Bishop of Rome in Eusebius, and by Isocrates and Augustine affirming that Lent was diversely kept, some three days before Easter, some seven, some more, some fewer, but all was free among Christians, there being no commandment of Christ or his Apostles to tie any to a prescript time of abstinence.

What may we learn from the first words of this fifth verse?

The same thing as we did from the first and second verses, namely that there be degrees of knowledge among Christians, some more perfect which know the legal difference of days to be taken away under the Gospel. Some be less perfect, which were ignorant for a time of that liberty brought by the grace of Christ. And secondly, that controversies will arise among believing Christians, upon very slender matters, as days and meats, round & square, leavened and unleavened, broken and unbroken. Which must make us mistrust our weakness, and watch over it, that we be not rent apieces about chippes; And more earnestly to pray for the peace of God's Church, that Satan may not have power to disturb it neither for great matters nor small.

But what may be Paul's counsel in these cases of differences?

Let everyone be persuaded in his mind, which some ill translate, Let everyone be satisfied in his mind, or let everyone abound in his own fence, whence they raise a doctrine suitable to the interpretatiō, (both naught) that it is free for every man to choose his own religion, and to do what he list, as the Libertines grossly fancy; whereas the word in the Greek, signifies to be fully assured, like as it doth Rom. 4, 21. Col. 2, 1.

What doctrine follows of this interpretation?

That a Christian ought not to believe or do (in case of Religion) anything doubtfully or waueringly, but upon certain knowledge, that he pleaseth God in that which he doth and believeth. The reason is, because as no person, so nothing which is not of Faith can please God, Heb. 11, 6. And it is sin, whatsoever is done out of a doubtful mind, Rom. 14, 23.

What is the Use to be made of this Doctrine?

First, it serves to reprove such as teach, that we ought to be doubtful, and can have no certainty whether we or our works please God, but ought ever to be in suspense, hoping well as they speak. Secondly, such as boldly adventure to speak and do such things as they be not resolved of, that they are good and true. This is a sin contrarying this advise of Paul: but they especially do cross it, which dare teach others for truth, that which themselves be not well persuaded of: and such as content themselves to believe as Church-believers, and know not what.

Finally, this therefore exhorts us all to labor for more knowledge of the word, without which, no Christian can have assurance, except together with understanding of the word, he do attain judgment to be able to discern. And if a Christian ought to have an assurance even in things indifferent, much rather in things necessary, which be commanded or prohibited, and most of all in matters of Faith and Religion, wherein everyone ought to be so well grounded, and so certainly persuaded, not by another's Faith, but by his own, as he will be ready rather to die, then to deny the known truth, as Paul, and the other Apostles and Martyrs of Christ were.

Unto which constant resolution there is required no general and confused, but a distinct particular knowledge of the revealed will of God, and that in a great degree, having ready some sentence or place of holy Scripture, well and clearly known and perceived of us, both for words and matter, whereon to ground our Faith and practice. Otherwise we proceed like blind men which know not where they be, and whither they go: & have no better faith then the Colliars faith, who gloried that he believed as the Church believed, and the Church believed as he did, being utterly ignorant of the Churches Faith: this is not to be persuaded in his own mind.

WHat doth this Scripture contain? What be the parts?

Two new Reasons to persuade the believing Romans to peace, about things indifferent. First, from the end unto which both strong and weak do look in their particular actions concerning indifferent things, verse 6. Secondly, from the universal end of all our actions, both in things necessary, and of a middle Nature, (to wit) the glory of Christ, who being the sovereign Lord of all, and that both in our life and death; therefore in our whole course his glory ought to be the only mark of all our doings. Now, if God be glorified both by weak and by strong, let not one uncharitably censure another.

Come to the Interpretation, and show us the meaning of the Words, what signifies [observing a day, & to the Lord?]

To regard a day, is to keep it holy, & to worship God in it, as he appointed to be done by Moses. [Not to observe] is not to worship God in the day, nor to keep it holy. [ To the Lord, ] hath three significations given it. First, that the judgment of these indifferent actions whether well done or il, belongs to the Lord, and to none other. Secondly, that both weak and strong studied & sought not to offend but please the Lord, in that which they did, or did not. Thirdly, that they referred what they did, or what they omitttd to do, to the Lord's honor. This last sense is both truest and fittest because of the words following, namely, that both the one and the other gave God thanks, that is, honored God. The stronger thanked God both for the abundance of his creatures, and their liberty in the use of so many blessings. The weak gave thanks for their slender diet, because it was to them a pledge of God's love, and fruit of Christ's redemption. Note further touching the sense of the words, that these (Indicatiues) he regardeth, he giveth thanks, he liveth, he dieth, verse 7. have the force of (Imperatiues,) and are to be understood rather ( de iure ) showing what ought to be done, then ( de facto ) telling what was done: like unto that saying, 1. Tim. 3. A Bishop is the husband of one wife, that is, let him be the husband of one wife, & Heb. 13, 3. Marriage is honorable, that is, it ought to be: And Mal. 2, 7. The Priests lips preserve knowledge, that is, it ought to do so, Mat. 5, 13, 14.

Now that ye have given us the sense, let us hear the doctrines of this sixth verse.

The doctrines of this sixth verse are these four: First, there be some actions indifferent, such as in their own nature be no sin, but may be done, or omitted and not done without fault: As there be somthings simply good, or good absolutely, which be commanded or forbidden in the word; so some be neither good nor evil in respect of things done, but be of a middle quality. The proof of this Doctrine is out of the Text: for seeing to observe a day, and not to observe it; to eat, and not to eat, be actions directly contrary, yet our Apostle saith of them both, that they pleased the Lord, and tended both unto his honor: Here of it plainly follows, that some actions and things be of an indifferent nature, which may be done and God pleased; or not done, and yet God not offended.

A second proof, is out of 1 Cor. 8, 8. whence I reason thus; That which being done or not done, makes us neither better nor worse, must be indifferent. Thirdly, in this Chapter from verse 17. I argue thus: That certainly is in different, which neither furthereth or hindereth Christianity and salvation: But such things are meats and drinks (because the kingdom of God is not meats and drinks,) therefore meats and drinks be indifferent. It is very true, that the abuse of these things by excess and riot, is not indifferent, but sinful. Also where there is no such abuse, yet the intention of the doer may be sinful: as if one forbear meats, with a purpose therein to do an holy and meritorious act. Likewise, to eat and drink, &c. without faith, makes such actions sinful, yea, though the things or actions about thē, simply considered in their own Nature, are not evil nor good. Which as it rebukes such as do deny Adiaphora, holding all things to be evil or good; so it instructeth us to know, that where God's word hath not over-ruled the case by precept or prohibition, there we do not sin, if we avoid opinion of merit, superstition, scandal of the brethren, and contempt of good order and decency.

What other Doctrine from this verse?

It teacheth, that even in indifferent actions (as eating and drinking) the honor of God ought to be our end of them, and mark to aim at; much more in actions necessary and commanded, 1 Cor. 10, 30. Math. 5, 16. Rom. 11, 36. Col. 3, 16, 17. Besides these Scriptures good reason enforceth this lesson. First, God is the beginning (all things are of him,) and he ought to be the end of all (all things are for him.) And Prov. 16, 4. For himself (that is, for his glory) he made all things. As all Rivers come of the Sea, and return thither; so all things ought to redound to his honor, as the end, seeing all is derived from him as the beginning. We have will and power from him to do that which is pleasing unto him, Phil. 2, 13. the praise of all therefore belongs to him. Secondly, Christ hath bought us, our God gave Christ a price for us; therefore all our actions main and mean, religious & righteous, ought to glorify him, 1 cor. 6, 20

What use is to be made of this doctrine?

It reproveth such as be so far from intending God's honor in every action, as generally they think not once of the Lord and his glory. Secondly, such as directly and purposely seek their own praise or pleasing of others or themselves, having no further drift, but as profane worldlings and blind Papists. Thirdly, such as do not that they do, to, but against the lord to dishonor him, and not for his honor, as wicked Epicures and Atheists. Moreover, from hence all are very earnestly to be exhorted, that whatsoever they take in hand, they do look to the pleasing and honoring of God in it. For, seeing God in his actions toward us, doth chiefly respect his own glory. Rom. 3, 2. also 9, 24. Eph. 1, 6, 11, 4. therefore in all our duties towards him, this should principally be seen unto, that he may be magnified by our godly life. For there are three things required of them, which will be acceptable to the Lord: One, that it have the word to warrant it, or not against it. Secondly, that it proceed from the root of faith, being done with a persuasion, that both action & person please God through Christ. Thirdly, to these must be added an affection and sound desire, to have God honored, loved, and praised, by our means; without this our best doings are defiled. Therefore, as good servants have care of the credit of their Lord; and natural children do study how to increase the reputation of their parents, such ought to be the disposition of all Christians, who are bound to strive hereunto, even to have the testimony of their conscience to witness, that in all uprightness they desire & seek this more then their own wealth, credit, life, yea, or salvation, that their loving father and gracious Lord, may reap praise and honor by their obedience to his will. This will give more peace and true comfort to the soul, then all the world will do.

Is there any other Doctrine behind?

Yea, that it behooveth all Christians, especially Ministers, by Paul's example, to walk very wisehe towards them which differ and be at variance among thenselves. For sometimes he nameth the strong before the weak, as verse 2. and here verse 6. the weak are put before the strong. Also, he makes them both equal in this, that they intended God's honor in omission, as well as in fact; passing by the infirmities of both, that he might not seem partial, and have more hope to win them to concord.

The reason hereof is: If among Christians which do contend in matters of Religion, any respect of person or inequality be used, more being yielded to the one then to the other, unkindness will be taken, jealousy kindled, peace hindered, and the edge of all good exhortations blunted: therefore, an even hand must be carried without leaning to any side. This rule holdeth, when differences grow through weakness, & this will require much wisdom and prayer: but with those which err of malice, and are obstinate impugners of the truth, after lawful instruction, Paul dealeth more roughly & roundly. See Gal. 5, 3, 4. and Chap. 4. also Phil. 3, 2. 2 Epistle of John verse 10. Tit. 3, 10. Rom. 16, 17. Here mark, that the Apostles are peremptory without favor or indulgence towards such as maintain evil opinions in Religion, with an evil mind to deprave the truth, and to corrupt their Brethren.

What is the fourth and last Doctrine from this sixte verse?

That God's creatures and blessings ought to be received with giving of thanks to the Lord. See 1 Tim. 4, 3, 4. Col. 4. 2. and 3, 17. 1 Thess. 5, 18. To which, add the example of Christ, John 6, 11. and of Paul, Acts 27, 35. The reasons of this duty (besides former precepts & examples) are first thanks giving, which is a part of God's service, Psal. 51. It makes to his honor and glorifying of his name. Again, without it we have not a pure and conscionable use of the creatures and benefits of God: also unthankfulness is odious to God, it hindereth the act of faith, and so turneth our eating and drinking into sin, Rom. 14. last verse.

What use of this instruction?

This reproveth such as foreslow this duty, and deride such as do it, or do it only of custom for fashion, not as of duty and conscience to the word. Likewise such as turn it over to children in their own presence, being themselves more able for gifts, and most bound for God's bounty and benefits to them: & the excellent God looks & deserves to be served with most excellent graces. Lastly, it provokes both our selves to frequent will lingly and often this duty (there being nothing wherewith GOD is so pleased and honored, as with hearty Thanksgiving) and to teach our Children, and to see them do it on their own behalf; but not to make them our mouths, so long as we have an heart and tongue to praise our God. Although Christ's Disciples were men grown, yet he put not them to say grace in his presence; he always gave thanks in his own person, leaving a pattern for all Householders to look upon, to do the like, for his moral actions are our instructions.

WHat is it that Paul doeth in these Verses? How do they suit and sort with the former?

Paul resumeth and enlargeth the argument put down in verse 4. that all being servants to one common Lord (who with like good will, embraceth and ruleth over all his servants with equal dominion, purchased by so great price as his own death) therefore they ought to dissent no longer, or mutually to condemn & judge one another, especially seeing the glory of the Lord is sought for by his servants.

The scope and drift, is to teach and confirm all believers, to whom and to what they must live and dy; not to themselves, and to their own private purposes and praise, but to Christ their Lord, that he in our life and death may be glorified. He confirms and comforts the godly that live in all ages, that they should be very full of comfort and joy, seeing they have a lord, who taketh more care of them in life and death, then they could do of themselves, being both able and willing to preserve them during their life, and being dead, to restore them to a neuerdying life. For his power is omnipotent, overcoming death in himself, being universal Judge of all; and for his will, he is so affected to all faithful ones as to his own redeemed, dearly purchased to be his peculiar.

The order of these words is this. First, a proposition that no man liveth or dieth to himself, verse 7. Secondly, a reason, because our life and death is to another, even to the Lord Christ, verse 8. Thirdly, a cause of this in the same verse, because we are the Lord's in life & death, therefore must live and die to him only. Fourthly, an answer to a secret Objection, if one should ask, How came Christ by this right and power in us, and over us? it is answered verse 9. By his death and resurrection, the end whereof, was to give him Lordship over his church. In his death was paid the ransom, in his resurrection he possessed his dominion. For being dead so long, he could not be Lord and Conqueror, but by rising again he obtained it: and that he might forever exercise this dominion, he must both rise from death and revive, or continue alive to continue an eternal Lord, as it is written, I was dead, and am alive; and Behold I live forever & ever. Revel. 1, 18. Rom. 6, 9. Christ being dead, dieth no more, death hath no more dominion over him. The sum of all is, that not only in indifferent things, but in all our Christian actions we must like good servants seek the honor of Christ our general and rightful Lord, and therefore must lay aside our divisions and discords, which are neither after his pleasure, nor to his praise and glory.

Interpret the words, and tell us what it is [to live to our selves and to die to our selves?]

To live to himself hath a twofold signification, first civil, which is double: First, to depend on no man, but to live of himself, without help from others, to be beholden to no man: as Abraham would not take a shoolachet from the four Kings which warred with him, Gen. 14, 23. Elisha would not at any hand take a guist from Naaman the Syrian, 2. Kings 5, 15, 16. Also in a civil sense it may import to care for none but for our selves, only to mind our own benefit, with neglect and contempt of all others: As in covetous misers, many unmarried batchellors, and all worldlings do, having a care of themselves and theirs alone, as if they were borne for none other.

The other sense wherein the Apostle useth these words, is theological and Gospel-like, namely to live after our own mind, lust, and pleasure, doing our own will, and seeking our own praise, like to that Rom. 8, 5. 1. Cor. 10, 2. also 2. Cor. 5, 15. Our life when it is referred not to Christ, but to our own commodities and honor, then we live to our selves. Also when there be none to grieve, mourn, and lament our death; which is the case of many widows, single persons, sole livers, poor people, with whose death nonee is affected; this is ciuily to die to himself: but euangelically one dieth to himself, when he findeth himself desolate, and there is none to care for him being dead, as if he were forlorn and cast off of Christ, this is the meaning here.

What may now be our lesson from hence?

First, all wicked and unregenerate men live and die to themselves, to their own pleasure and praise. When Paul saith none of us, he meaneth that others do so: the reason hereof is, first, they have no other ground and beginnings of their actions, but their own will or lust, nor other end of them but their own glory, or the pleasing of themselves and other men.

Tell us the use of this point?

It serves to reprove not only heathenish people, but among Christians, the covetous, userers, Cornemongers, oppressors, extortioners, &c. which mind their own profit only, without respect of pleasing God or their neighbor: Also idle Ministers which seek their own things and not Christ's, Phil. 3. and Magistrates which refer their authority to their private use, soreslowing the weal public: Also it is a check and a sore one to our young gallants, swash-bucklers, Tavern-haunters, gamesters, &c. which wholly intend their pleasure, ease, and carnal delight; they do what they ought not, and as godless men do, living to themselves, let these look to die to themselves. For as they neglected God in their lise, so it is right that he neglect them in their death, and leave them without comfort on their death bed, who in the days of their health and strength forgot and forsook him.

What other lesson from verse 7?

All believers are taught their duty not to live to themselves, after their own lusts, and for their own praise and purposes; for how can they live to themselves which have in baptism and profession denied themselnes, even all carnal affections (which are as dear to men natural as themselves?) better never to have vowed this then not to keep our vow, Eccle. 5, 7.

What is the use hereof?

It serves to warn the faithful to stop their ears (as a Serpent doth) against the voice of sinful pleasures, & profits, self-love, and vain glory, charm they never so wisely: And to suffer thenselves to be led by the inspiration and the government of the holy Spirit by which they are sanctified; then ye shall die not to yourselves, but find God in your sickness ready to make your bed, and to take care 〈◊〉 you dying, sithence living ye did think and study how to please and glorify him. How can he leave you in your death, which did cleave to him in your life? How can he not refresh you at the last dying hour, & receive you at the last dreadful day, whose chief intent and endeavor was to renounce your own desires and ways, for his will and glory sake?

Proceede to the eight verse, and show what it is [To live to the Lord, and to die to the Lord?]

Each of these contain these four several distinct things: [ To live to the Lord ] is first to acknowledge our selves not to be our own, or under our own power at our own hands (as Iourneymen and Freemen) but to be Christ's, as his proper and peculiar. No flock is so much the Shepherds, or inheritance so much the Owners, or Servants their Lord's, as we Christ's. Secondly, it signifies, to render up our selves to him, to do not our own, but his will. As servants do his will which hath ransommed them and freed them; with whom they have made a Covenant, and from whom they have taken wages and protection, 1 Sam. 22, 7. so we are bound to attend and obey the will of Christ, to whom we are bound by solemn covenant, and from whom we have had already many good things, and do look for more and greater, whose will also is most holy. Thirdly, as servants make their Lord their refuge, so to fly to Christ in all our distresses and dangers: so Jacob, so David, so Hezekiah, so Peter fled to Christ, Save Lord or 〈◊〉 perish, Mat. 14. Lastly, to seek his glory to the utmost end of our life. Now, [ To die to him ] is to confess him to be the only Lord of death, having it in his own hand and power. Secondly, to submit with patience to the decree of death, after Christ's example, Math. 26. Thirdly, to study how to glorify him in our death, by hope, patience, contentment, repentance, and fervent prayer to God, for our selves & ours, and his whole Church; and by our counsels & comfortable speeches to such as stand about us, (namely) our Children, &c. as Jacob, David, Christ & others have done. Fourthly, to give up our spirits to God, as Stephen, Acts 7. in a good hope and assurance of a bessed resurrection, after the example of Job, Job 19, 23. I know my Redeemer liveth.

What learn we from hence, that we are the Lord's whether we live or die?

First, that we have matter of much comfort in whatsoever kind of death we die, for we have a Lord that will in death look to us, our tears are put up in his bottle, Psal. 56, 8. Our death is precious to him, Psal. 116. 15. Let all men neglect, nay dishonor us in our death, cast us out, drag us through streets, hang our bodies on 〈◊〉 , give our flesh to be meat to the Fowls of the air, as they complain in the Psalm 79, 2. As the two witnesses, Revel. 11, 8. And as the Admiral of France was dealt withal in Paris, & Marlorate at Roane in Normandy: Yet Christ is their Lord and will be their Patron and avenger. Secondly, let such as live to the Lord by obedience to his will, and zeal of his glory, free their hearts from fear of Purgatory feigned fire, yea and of truly tormenting hell fire, sithence they being purged by the blood of their Lord, are delivered thereby from all torments, and restored to life eternal.

Lastly, see the wonderful dignity of a true Christian by faith joined to Christ; he hath a good and a great Lord. If they be happy which might always be about Solomon to hear his wisdom; how blessed are they rather which belong to a Lord greater then Solomon? who are in such sort the Lord's as they be lords, even freemen, friends, and brethren to Christ, fellow-heirs, Priests & Kings to their God, through Christ, Reueh 1, 6.

From the ninth verse which (as you said) doth set down the acquisition, or how Christ got his universal dominion oner all the faithful, what things do ye collect thence for our instruction?

I collect these doctrines: First, that Christ died truly and indeed, having his soul for a time violently separated from his body, whereof as the Sacrifices and Sacraments of the Old Testament, namely the Paschal Lamb was a Type, 1 Cor. 5, 7. So the Lord's Supper a Sacrament of the new, is a lively representation in distributing the bread apart from the Wine, and in the breaking of the bread, there is a signification of his painful passion. Secondly, it was not so necessary that he should die to satisfy divine Justice, according to God's eternal appointment, and most just threatening, Thou shalt die the death, Gen. 2, 17. and to fulfil the prophesies & types of his death, and Legal sacrifices: but it was as needful he should raise himself from the dead, because his death had not otherwise profited us, either by merit or efficacy. For by this means he both declareth himself to be absolved from our sins, which he bare that he might iustisy us, Rom. 4, 25. and to be conqueror of death and grave, yea and to become fit to exercise that dominion and victory which his death had purchased. For being dead, he could not be victorious, so long as himself seemed to be conquered, neither could he rule over the living, except he had been made alive; and he liveth forever, that he may forever govern his people, which are here distributed into two sorts or ranks, 1. [the dead,] that is such as had departed this life from Adam unto Christ, and 2. [by living] such are understood as then did live, or should live from thenceforward to the end of the world.

Now, albeit Christ being risen, have absolute power which he practiseth generally over all men good & bad, even over the devils, as it is written, All power in heaven and earth is given me, Math. 11, 27. and 28, 18. which agreeth with Phil. 2, 9, 10. yet Paul extends his dominion in this place, no further then to believers, over whom Christ doth rule for their salvation in a peculiar manner by his word and Spirit, as over his own peculiar people, whose comfort and instruction the Apostle in this Text purposely intendeth.

Here is then the third Doctrine of this verse, that Christ died and rose not in vain, but to this end, and to this very cause, to get a sovereignty over all the Electe, which either had lived, or did then, or should afterward live in the world; all which, by good right, are subject to him, as to their Lord, to be ruled and kept unto salvation in heaven. Which as it teacheth the Church of both Testaments to be but one, under one Lord of both: and that it comprehends universally the Saints before the law, under the law, & under grace; all which make one body, and one family, whence the Church is entitled Catholic: so withal we learn, that the benefits of this Lord, as remission of sins, righteousness, adoption, salvation, &c. reach no less to such as wer before Christ, thē to them, who since Christ do live, Ro. 3 25. Hebr. 9, 15. And moreover, that they which be already dead in his Faith, shall certainly be raised to heavenly glory, for so much as Christ is not Lord of the dead (as they be dead) but as they are appointed to be alive, for he is the Lord of all the living, Math. 22, 32.

Furthermore, that there is great comfort unto all the true servants of God, inasmuch as both in life and death they have a mighty and loving lord to care for them, to preserve and safeguard them till he have crowned them. And finally, by this consideration they ought to keep themselves from mutual discords and dissensions, living together in a peaceable and brotherly fashion: which as it is agreeable to the mind and will of their Lord, so it will tend much to his honor, and to the credit of our Christian profession: and that especially, if remembering that they are under his authority and rule, they take not leave to live as they list, but to his will and honor who hath brought them out of the power of darkness, to whō for sin by the righteous judgment of God, they were enthralled and captivated, Acts 26, 16. Let them study to serve him whose they are, after Paul's example, Acts 24, 23. and follow his counsel, 2 Cor. 5, 5. He died and rose again, that henceforth we should live, not to our selves, but after his will that died for us.

WHat is the drift of this text?

To persuade the Romans and in them all other Christians to concord about indifferent things by three new Arguments. First, from their condition, in that they are equals, being all Brethren; and equals may not mutually judge each other: this argueth superiority. Secondly, from the office of Christ, who is the universal judge of all, confirmed by a Text out of Isaiah 45, v. 23. Therefore, we have no need to censure others, but to look to our own account, verse 12. Thirdly, from the event, which follows the unseasonable abuse of our liberty, which is the scandal of the weak, verse 13. The last reason concerns the strong, the two former both weak and strong.

In what form of speech, are these Reasons propounded?

By way of interrogation, [ Why doest thou? &c. ] Which hath the very force not only of a strong denial, [ Thou oughtest not, ] but also of a reprehension, as who should say, Have you no more-grace, wisdom, & charity, then to despise and judge one another? Whence we learn, that Ministers of the word are to take care, not only of the matter, but of the very shape and fashion of their speech, that they use a most piercing and moving form of words, as circumstances may require: for there is much force to make a thing gracious and powerful, in the very form of words which be used.

Now for the matter, what be the actions here reproved? and upon what Reasons?

Two: one is (to despise or set at naught:) this was the fault of such as had more knowledge of their Christian liberty, they esteemed vilely and lightly of the weaker sort, and disdained such as had less understanding.

The other action is (judging) which pertaineth to the weak in faith, and thereby is neither meant the public sentence which the Magistrate gives from the seat of justice against evil doers, nor yet that private sentence which Christians pass either against actions simply bad or good, or against persons already judged of God in the word, or with condition of their continuance in evil, (if they be not such as the Scripture hath fore-judged;) but the rash uncharitable judgment touching the final estate of Christians for middle actions, as to pronounce peremptorily & absolutely of any that they must perish, or be past grace or cannot be saved, because they are not of our mind in everything. That this is the meaning of the word (Judge) there be two circumstances in the Text which fully preoue it: First, by that which went immediately before (of living and dying to the Lord, and being the Lord's in life and death,) which shows that these Romans took upon thē to determine what should be the end and death of each others, and what should 〈◊〉 come of them, as if they were Lord's one of another's life and death; also by mentioning the last judgment, and ascribing the same unto Christ, it appears that they did usurp his office in giving heavy doom of each others destruction: As at this day the Lutherans do against such Churches that differ from them in things indifferent, as about breaking the bread in the Cōmunion: and some of our hot brethren at home, have had their finger too deep in this fault of judging their brethren too rigorously.

What is our instruction from hence?

That it is not lawful for Christians to pass their doom touching the everlasting estate of any man, of whō it is not apparent that he hath committed that irremissible sin: 1. For we know not what a day may bring forth. Also we see many wicked men suddenly & mightily called and changed. Thirdly, we read of one standing in the market, called at the eleventh hour to work in the vineyard. Also of the thief converted at the instant of his death.

Fourthly, we are even Brethren, one of us no better then another, and therefore we should not usurp this superiority, as one to judge and condemn another. This is a gainst Brotherly charity, and Christian love, which hopes well of all men, so far as there is any cause or reason to induce us. Finally, it is against the honor and dignity of the son of God, whom the father hath advanced to this honor to be the Judge of us all.

What Use of this Doctrine?

It calls to repentance, such as have been too free and forward in judging others peremptorily, and ought henceforth to stay us from such wickedness. Secondly, it reproves such as would take away from Christians all liberty of judging, under this pretence, that we may not for mean things judge our Brethren finally: for that which is utterly unlawful in some case, is, and may be lawful in some other cases; when circumstances vary, the matter it self is varied.

Concerning the Reason drawn from the judgment of Christ, show us after what sort the Apostle doth handle this point? or how many things he doth consider about it?

The things considered about it, are very many and weighty, which follow here in order. First, the universality of this judgment [ all we shall stand ] weak and strong, learned and unlearned, none are to be exempted from his judgment, the judge is impartial, he will dispence with none. Secondly [ we shall stand ] or we must give account, verse 12. This judgment is unavoidable. First, God's decree hath purposed it, his word prophesied of it, his Justice requireth it, 2 Thess. 1, 6, 7. Thirdly, the manner how we shall appear, Be presented or made to stand forth, everyone naked, himself and his cause both before the Judge, each one in his own person. Fourthly, the person, of the Judge (to wit) Christ; not as he is God only, but as he is man and Mediator, who though at this presont he be Judge of all, and reign over all, Math. 28, 29. yet it is amidst his enemies; they are not abolished, the Church is not fully delivered, which shall perfectly be done at this last and general judgment. Fifthly, the manner of his coming to judgment, it shall be glorious and full of Majesty, for he shall have a Judgment seat, even a throne very high in the clouds, Mat. 25, 31. and a white Throne, Revel. 20, 11. to note the innocence and uprightness of the Judge, one to be corrupted with no bribes, or blinded with ignorance, or respect of persons.

Sixthly, the things which he shall do when he is come to judgment, which are these. First, he shall make enquiry of all men both their persons and actions; then he shall lay them open, and manifest them what they have been, and what they have done. After that, he shall give a righteous sentence upon everyone according unto his works (which are as evidences and witnesses of Faith or unbelief. Upon which, shall follow speedy & mighty execution, the wioked being cast down into hell, shame, and torment: the righteous carried up to heaven, there in bliss and glory to abide with Christ forever: for this order of the judgment, see Math. 25, from verse 31. to the end of the Chapter.

Is there yet any further thing considerable about this last and general judgment?

Yea, the authority and right that he hath to this Office of a Judge, and to the work of judgment, because he is that everlasting and mighty Jehovah, of whom Isaiah the Prophet spake before, Isaiah 45, 25. where the people of God oppressed by Tyrantes, are exhorted to make the Lord God their refuge, and to fly to him for salvation and suecour. I have sworn by myself (saith God) that unto me every knee shall 〈◊〉 , and every tongue shall swear.

Here we must note, that Paul as he leaveth out some words being vnpertinent to his purpose, so instead of swearing, he puts here confession, being a more general word, for a more special. For an oath is a solemn profession of God, that he is the searcher of the heart, the just Patron of truth, the severe avenger of salshood. Also observe that (bowing of the knee) by a metonimy of the sign, is put for that whole subjection and divine homage and worship which belongeth to the majesty of God our Lord, as in Phil. 2, 9, 10. and Ephes. 1, 21, 22. is expounded. Now these things spoken of Jehovah first by Isaiah, and after by Paul, applied here to Jesus Christ, this evidently showeth that he is that Judge and sovereign Lord unto whom all knees must bow, in token of subjection, & before whose tribunal all must appear, and be driven willingly as Angels and men elect, or unwillingly as reprobate men and Angels, to confess him to be the very true God and universal 〈◊〉 of the whole world at what time the Arians, Samosatenus, Seruetus, Jews and all other heretics which baue denied directly or by consequence the everlasting divinity of the Son of God, shall have their mouths stopped with perpetual contempt and shame, yea and all ungodly sinners which either have not regarded to know, or refuled to obey this Christ, speaking and commanding in his word, shall then be filled with horror, when they shall see him to be God and Judge of all, whom by their disobedience to his voyee they spurned against. It were therefore a happy thing if now disobedient impenitent sinners would often think of this, that they must all stand before the tribunal seat of Christ; which is not so terrible to the vngody and contentious, that love not peace and holiness, but it is as comfortable to such as study to live peaceably and holily; for they shall stand to be absolved and crowned, as the other shall stand to be condemned and confounded. Therefore let every Christian not so much look to others what they be or do, as to their own life, how they themselves lives for every one must give an account of himself and his own doings, and not of others, and everyone shall receive according to that (not which another) but which himself hath done, 2. Cor. 5, 14. Repent therefore (as all other secure sinners, having this dreadful day ever in your thought, as a whip and Scorpion rather to drive from the love and service of your sinful lusts) especially ye busy medlers, curious priers and observers of other men's actions and ways, presumptuous Critics of other men's persons, whose holiness and goodness is to think and talk how profane and bad other men be, being henceforth to accuse yourselves, examine and judge yourselves, and what ye find evil and out of order at home, speedily without delay, and sincerely without dissimulation redress that, that when the Judge cometh, (& he is even at the door,) ye may have rejoicing in yourselves. Hold it for a grand policy of Satan, (abusing our natural curiosity) to convert our eyes unto the persons and ways of others, that we and our own works being foreslowed, we might place our comfort in this, that we can see how evil others be, and that we are not so ill as they be, as the Pharisee in Luke. To remedy this always remember, (and let it never be forgotten,) at thy rising up and lying down think of it, that thou must be countable for thyself, to answer thy own cogitations, words, and actions; Everyone shall bear his own burden, then every tub shall stand on his own bottom, every fish hang by his own gril. This maketh nothing against wise & charitable care of thy neighbors good, but to draw thy eyes to look to thy own field, to see it be not too much overgrown and rest unpurged, whilst thou art foolishly and maliciously occupied in weeding another man's garden; at a word, sithence the meditation of the judgment of Christ is a strong preservative against security and curiosity, therefore enter into covenant with thyself every day to consider it till thy heart be thoroughly awakened. Imitate blessed