Commentary on Romans

WHat Coherence hath this Chapter with the former, and of what parts doth it consist. Also what be the Contents and sum of this Chapter?

After a grave exhortation in Chapter 14. unto strong Christians which were confirmed in the Doctrine of the word, to apply themselves to such as were weak in knowledge, by taking from them matter of offense by the untimely use of their liberty in things indifferent: Now in the 15. chapter, he so knitteth & shutteth up that persuasion, as he passeth from the particular to the general, exhorting the stronger sort lovingly to bear with the weaknesses of their brethren in all those things, wherein they had need to be supported; after Christ's own example, who out of his deep love succoured both Jew & Gentile. After this done, he excuseth himself for writing unto them with such freedom of speech, showing that he did that for good ends, and according to his office of an Apostle, which he diversely and greatly magnifies. Then he promiseth to come unto them, telling them what had letted him hitherto, namely, his weighty business, and a charge put upon him by the Churches, to carry alms to the poor Saints at Jerusalem. Lastly, he earnestly requesteth their prayers to God for him. These be the Contents of this present Chapter, and coherence with the former. Now the parts of the whole Chapter be two. First, an exhortation, continued to stir them up unto Christian love, patience, and concord, unto ver. 14. Secondly, the conclusion of the Epistle, which containeth three things. First, an Apology of his writing, to v. 22. Secondly, a promise of his coming, unto verse 30. Thirdly, a petition for their prayers, unto the end of the Chapter.

What is the scope of this our Text?

To persuade brotherly charity towards the weak, to bear with all their infirmities both in Faith and manners. This duty of charity, is first propounded in two precepts. The first, to bear with the infirm: the second not to please our selves. This is negatively set down, the other affirmatively.

In the other three Verses following, he confirmeth his precept by two reasons: one by the end of our gifts, which is, to strengthen the weak, verse 2. the other, is from the fact of Christ, who pleased not himself, but us in bearing our infirmities, which is proved by a Testimony out of the Psalm 69, 9. and verse three: And least this authority might seem not to be fitly alleged, or to belong to us, therefore in verse 4. he layeth out the general use of Scriptures to be for our learning and life.

Interprete the words, and tell us what is meant by strong and weak; Also by infirmities, and bearing with them?

Strong or mighty, signifies Christians of better knowledge and more pure life, such as were better taught, and of greater holiness. Note that he putteth himself into the number of the strong [ We, ] not out of ambition, but in truth as it was (for he had extraordinary gifts and revelations) to set himself for an example of his own doctrine, the better to move others to do that which they perceiud him to do before them. As Gedeou in the Judges 7, 17. said to his men: so every Minister should say to his flock, What ye see me do, that do ye. There should be a sweet harmony between the words and works, teaching and doing of a Pastor. See Acts 1, 1. Philippians. 4, 9. By weak are meant the feeble, not in body but in mind, being inferior to others in knowledge and godliness. And though the word Englished (infirmities,) do reach to all weaknesses both in state by want; in sex, as of women; in body, as by sickness and old age, all which we are to bear with others in pitying and relieving them as we may; yet here are to be understood spiritual weaknesses (not great vices and open crimes, murder, perjury, adultery, &c.) as errors in Doctrine, which be not against the foundation, ignorance in some truth, forgetfulness, &c. also sudden passions of anger, grief, &c. and failings or slips in life which do not overturn honesty of manners, as some rash and idle speech, &c. these be called infirmities, that is, the sicknesses and maladies of the Christian soul, which is shown to be weak by them. To bear these infirmities, it is a speech borrowed from the frame of man's body, where the bones (which be the strongest parts) do bear up the flesh and other weak partes; or else from buildings, where the pillars do bear up the burden of the house. See 1 Kings 5, 17. and Revel. 3, 17. where believers are called pillars.

What is our Doctrine from this first precept thus opened?

First, that all spiritual weaknesses are weighty and heavy burdens to be borne: as young children and sick persons are burthenous and troublesome to such as attend them: so infirm Christians which have errors and frailties, are unto such as live with them; they are such a burden as one takes up with grief, and lays down with pleasure: such as have much to deal with them, feel it to be so to their great molestation.

This doctrine serveth both to humble the weak to walk in more lowliness, and to labor for more strength, that they may be less irke some and grievous. Secondly, it warns the stronger sort, that they have cause to pray for much patience and power, to be able to bear such cumbersome burdens.

What is the next doctrine from these first words?

That it is a duty (not a gratification, curtefie, or indifferent thing, which need not be done) for such as be more fully instructed, to sustain or bear the unskillful, and persons of mean gifts. This duty of bearing hath in it these sour actions: First with patience to suffer. Secondly, with compassion to pity and pardon imperfections. Thirdly, with wisdom to admonish. Fourthly, with love to correct and reprove, that they may be healed. The reasons of this duty be these: First, we are members one of another. Secondly, we have one need of another in some things, as in other things they have need of us. Thirdly, we must do as we would be done too. Fourthly, law of nature teacheth stronger to help weaker, as it is done in a natural body. Fifthly, the law of God commands to lift up our neighbors sheep being fallen into a ditch, much more is this to be done to a feeble brother that falleth into any sin. Sixthly, the weak in faith, are like to the sick in body, and who would not pity and help such as cannot help themselves? They are like to little children which stumble and fall, and such who would not take up? Did a Samaritan kindly entreat a wounded Jew, and should not we kindly respect a weak brother? Oh let us then in love consider one another, & with true repentance for that which is past, let us henceforth with all our might strive against self-love, impatience, fierceness, pride, cruelty, and uncharitableness.

Come to the second precept, and tell us what it is not to please our selves?

Not wholly or only to seek our own commodities with neglect of that which may be pleasing or beneficial to our brother. Hence we learn that it is a sin for a man to satisfy himself with contempt of others, to foreslow what may be profitable unto others, being altogether given to attend that that pleafeth our felues. For first, this is against the nature of charity, which seeketh not her own things, 1. Cor. 13, 5. Again, it is contrary to the practice of blessed Paul, who pleased not himself, that he might profit and please others, 1. Cor. 9, 19, 20, 21. & Chap. 10. verse 33.

But what reasons doth the text afford us why we should satisfy and please our neighbor as well as our selves?

One is from the ende why God hath given more knowledge and greater gifts unto some: (which is the good and edification of our weak neighbors, (that is, to make them stronger and better in faith and piety) therefore hath God given to some greater and more graces, to direct and support such as have fewer and lesser. As in a natural body the gifts of the most excellent parts are given thē to conduct & comfort the more feeble members.

What is the use to be made of this lesson?

First, to exhort the strong, as they desire not to miss of the right end and use of their gifts, in all meekness and love to accommodate themselves to the more ignorant, to instruct and amend them. Also it warns the weaker, not to look that others do condescend and yield unto them further then will tend to their good and edification, either to bring them to Christ, if so be they strayed from him, or to confirm them in his faith and religion, if they stand and abide in the truth.

Come to the argument taken from Christ's example verse 3. What is meant by not pleasing himself?

Here is an (ellipsis) it would be supplied thus: not himself but us, (and not us but his Father.) The meaning is he spared not himself, to do good to others, he refused no shame nor smart to procure us eternal case and glory: being in his estate poor, in his name reviled, railed on: in his body whipt, pierced, wounded, crucified: in his soul filled with anguish, sorrow, heaviness, astonishment, horror: he being Lord of all, yet servant to all, most blessed, yet made a curse for sinners. This was foretold in Psalm 69. 9. which to be well fitted to Christ, appeareth by comparing this text with John 2, 17. By rebukes or blasphemies are meant not only reproachful words cast upon God, which no less grieved Christ then if they had been laid upon himself, his Fathers contumelies were as grievous to him as his own: but by a Synecdoche of the part, one heinous sin of blasphemy or reproach is put for all kind of sins, which are so many contumelies, reproaches and ignominies against the majesty of God: these all fell upon Christ by the eternal decree of his Father, who so appointed it, 1. Peter 1, 20. and the voluntary obedience of the Son so willing to have it, so submitting to his Fathers pleasure and command, Phil. 2, 8. He had all the sins of all the elect in the world laid upon him alone, that he as a common pledge and surety might bear them, and by bearing be made a propitiatory sacrifice to purge them, and satisfy God's justice for them, as it is written, Isaiah 53, 4, 5, 6, 7. The iniquities of us all were laid on him, also John 1, 29. This is the Lamb of God that taketh away the sins of the world, also John 10, 15. He laid down his life a ransom, 1. Pet. 2, 24. He bare our sins &c. which is all one with our text, verse 3. The rebukes of thee sell on me.

What is our doctrine from hence?

That Christ in Scripture is set out not only as a redeemer, but as an example of good life, as of beneficence, 2. Cor. 8, 9. Of forgiving trespasses, Ephe. 4, 33. Of mutual love, Ephe. 5, 23. Of a free and constant confeision, 1 Ti. 6, 13. and 2. Tim. 2, 8. Of suffering the Cross, Heb. 12, 2. Of fidelity in his function, Heb. 3, 2. Of meekness, 1. Pet. 2, 21. and 3, 18. Of lowliness, Phil. 2, 5. and in our text of patience and charity in bearing reproaches. Our Lesson then hence is, that it is Christians duty to tread in the steps of their Savior Christ, and walk as he gave example, 1 John 2, 5. For we are vn worthy to be counted Christians, if we profess him in name, and be not like him in works. If he be our Lord indeed, like worthy servants we must strive to do, as he gives us example, John 13, 15.

What Use to be made of this point?

This reproves such as will protest they believe in Christ, and are his servants and followers, yet do not conform their actions after his pattern, never thinking to live as Christ lived; forgetting and neglecting such a perfect and noble president, to whom the more nearer men do come in holiness and love, more like they be to God, and nearer unto perfection. Also, it condemnts such heretics, as made of him but an exemplary Savior, to give us example to live so, as we may at last come to salvation. For he is so to us a pattern, as he is our High priest too: he suffered, and by his pains and death redeemed sinners, giving himself a price, his blood a ransom, to set free such as were under sin, death, and Satan. By our Text it is plain, that then he became an expiation to cleanse our greatest sin, even our blasphemies (not lesser sins only,) when he also shown forth a worthy example of loving and patience, who being creator and King of glory, yet bare so much and heavy things, would teach us (being his servants and creatures) to bear a little, and some smaller matters in our neighbor. Let us shame with our mouth to cal him Lord and our Redeemer, except we find our hearts willing to do as he hath done. Nor ever let us look to have him our Savior, except we make him our Sampler.

SHew what be the parts of this Text, then interpret the words of every verse severally, with the Doctrine and use of them.

This Text containeth first a secret objection with the answer. The Objection is thus: Yea, but the place in the Psalm, belongs to David, or Christ, and not to us. Unto which he answereth, that it is a bad consequence. For it so concerneth them, as it was delivered to writing for our learning also. Secondly, a petition unto God for unity or agreement in doctrine and wills, verses 5, 6. Thirdly, the first exhortation in verse 1. is rehearsed with the two Arguments from Christ's example, verse 7. which example is applied first to the Jews, verse 8. then to the Gentiles, verse 9, 10, &c. whose vocation is proved by many Oracles of Scripture, unto verse 13.

Now return to verse 4. what is meant by things written afore time, and to what Uses serve they?

The Books of the Old Testament, Moses, Psalms and Prophets. The uses to which they were ordained, are particularly many, but generally two. First, doctrine or learning, which is the foundation or root, whereon the other fruits do rest and grow. Secondly, life or practice of manners, as (patience) by which Christians in their warfare and wrestling against their enemies, are armed and enabled to endure without being broken in mind, or fainting through evils.

The next is Consolation, which stayeth their mind in the full confidence of God's assistance, and a good issue. Thirdly, Hope, which is an expectation of heavenly glory. There be other ends of Scripture, as to work all graces, to reprove, to exhort, to convict: but these be the chief named here, to confirm men in faith, patience, and hope of eternal life. Now because the Scripture as an instrument works these gifts, therefore here they be called patience, comfort, and hope of the Scriptures, teaching them and causing them: To which purposes forsomuch as the New Testament serveth as well as the old, being all inspired by one Spirit, therefore the Apostoticall writing howsoever not then extant, yet this sen tense reacheth unto them also.

What he our lessons from the words thus opened?

First, we learn that there is nothing in the whole Scripture idle or superfluously written, but the whole and every part hath fruit and edification in it, not only to such as lived under the Old Testament, but to such as live in the Church in all ages; neither only is it written for the profit of Novices, (as some heretics avouch,) but of the most perfect: all men one and others may learn from thence, and be the better for it. The reason is, because the counsel of the most wise God, his treasures of knowledge are opened therein, so far as concerns man's salvation. Also it was ordained and inspired for the profit of the whole Church, 2. Tim. 3, 17. Every sentence of Scripture hath in it matter of some profitable instruction.

To what use serveth this first instruction?

First, it serveth to distinguish these sacred books from all other which have some vanity, superfluity, or curiosity in them, something to be cut off as needless. And again, though they teach other behooveful and lawful knowledge and sciences, yet help not to instruct unto salvation; whereas the Scriptures have nothing which may be rejected, but is all necessary and wholesome, informing men sufficiently in things of eternal life, John 20, 31. 2. Tim. 3, 13.

Secondly, it checks the arrogancy of such as held the old Testament to have only temporal promises, and of the Manichees which reject the Old Testament as vain and vnpertinent to us: likewise the Sadducees which admitted only Moses books: likewise of Libertines, which stick to certain pretended revelations, despising Scripture as written for novices and weak ones. And of the Papists, who affirm that there was an higher doctrine (then the Scripture hath any) to feed perfect ones, (their Church traditions forsooth:) whereas the Apostle Paul putteth himself in the number of such as may learn from the School-Master (the Holy-Ghost) who indicted the Scriptures, though he had been wrapped into the third heavens. Thirdly, it reproves such profane persons, which either read not at all, or else read Scriptures to pass away time, as they read Liuy or Chronicles for story, without consideration of further sruite thereby to be gotten.

Lastly, it exhorts all Christians to read them with this mind, to be edified, asking still of themselves, what may I learn by this, or how doth this appertain to me; oh that everyone would do it. It were greatly to be wished that as God hath given his written word for spiritual soul instruction and comfort, so everyone would study, read, hear, and preach them with this sincere heart to see and observe what makes for the making of them wiser or better. For certain it is, that such have the kindly and saving use of Scriptures, as turn every branch of it to the furthering of them in godliness and doctrine, or in good life and manners. The end of Scripture is practice as well as doctrine, we read and hear to learn, and we learn to know, and we know, to the end to live thereafter. Practicke knowledge is the very mark and end of Philosophy which would have speculation to end in action; much more it would be so in divinity, where blessedness is promised (not for doing) but to doers. More especially, let God's messengers which are to teach scriptures to others, be here warned, that their part is in handling Scripture, (if they will be free from the grossest sacrilege) not to convert the Scriptures to serve unto vain glory, ambition, worldly preferments, carnal ostentation, placing either themselves or other men, (a thing too common, and common (that is unclean) even a great and horrible pollution of the sacred word, to accommodate it to such profane purposes) but to the edifying of the hearers in faith and piety, to that end denying themselves, and delivering the word in that simplicity in which it was left us by the holy Ghost.

What other thing do we learn from this 4. verse?

The difference between the patience, comfort, and hope of the Heathens, Papists, Worldlings, and true Christians, who have these graces from the Doctrine and faith of Scriptures, which is the mother and Wellspring of them. Christians therefore be patient, comfortable, and hopeful, because they believe the doctrine, which teacheth God to be the author of afflictions, (not fortune or the will of men:) and that as the causes be just and equal to correct, humble, & mortify his Children, so the 〈◊〉 will be glorious, in declaration of his own special goodness and power, helping in extremities, and working for best to his, and for the advancement of the eternal salvation of his own, according to his own promises, and the experience of innumerable Saints, (as in Abraham, Job, David, and Christ's case,) which by proof have found how faithful and good God is in his chastisements, doctrines, examples, and promises, being their worthy pillars. Whereas all unbelievers, whatsoever show of these graces they make, yet they are but mere shadows, having (for the ground of patience,) their own natural reason and carnal respects. But of these 3. graces, and the general use of Scriptures, read more on the Dialogue on Ro. 4, 23. & 5, 3, 4, 5, 6.

Proceede to verse 5. the second part of our Text, and tell us what God of Patience and comfort meaneth, and what we are to learn from this Prayer of the Apostle?

As he is called in the next Chapter, ver. 20. God of Peace, so here he is called God of patience and comfort; because he is the author, approouer, and rewarder of patience, hope, and comfort. And from this prayer we are to learn, that howsoever patience, hope, and Christian consolation do come to us by the means of Scripture instrumentally, yet effectually they are from God, as Father of lights, and giver of every good gift, James 1, 17. Which must warn both Preachers in expounding, and Christian professors in hearing Scriptures (renouncing all affiance in their own 〈◊〉 , capacity, sharpness of judgment or wit) to pray unto God earnestly, after the example of humble David, Psal. 119. Lord teach me, Lord give me understanding, Lord open mine eyes, &c. ) to make his word efficacious and powerful, to work in their hearts such graces as it commends and exhorts unto. For Paul which planteth, and Apollos which watereth be nothing, but God which giveth the increase, 1. Cor. 3, 6. Herein is the cause, that many without all fruit; nay with much hurt, do study Scriptures: because they seek not to God by faithful hearty prayer for his blessing; as if the work done, would make them believers & good followers.

What is the thing in this 5. verse prayed for?

It is agreement or consent in wills and affections, each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to be of one mind: of which concord, Christ Jesus is made the glue, Cement, and band. As all means of peace without God are in vain, so all agreement which is not founded on Christ's Faith and religion, is rather conspiracy, then a concord; like to the agreement of Simeon and Leuy, brethren in evil, Genes. 49, 5. or of Absalom and Ach 〈◊〉 , banding against David. Such is the agreement of Heretics, Idolaters, Papists, Turks, Jews, Pagans, and wicked men which meet in malice to do mischief, not in charity to build one another. Of this matter, see Dial. in Rom. 12, 16, 18.

What doth the sixth verse teach us?

That the union of Christians must be in profession outward, as well as inward in affection, in mind and mouth. Also that such unity is the rather to be embraced with all readiness, because it tendeth to the praise of God, whose pleasure and honor it is, when his children live lovingly and peaceably, as it is to his dishonor greatly, that such as be called brethren and children to God, do hate and strive one with another.

Give us a briese touch of the 7. verse?

To receive, signifies charitably to judge, patiently to bear, lovingly to affect one another, that is, the weak, the strong, and the strong the weak. The particle [ As ] noteth quality, not equality; for what proportion between Christ's infinite love, and the finite charity of men? The sincerity then is pointed at, not the degree and measure, as in John 17, 21. and Math. 6, 12. In the last words of this seventh verse, lieth an Argument perswasorie from the more unto the less, thus; If Christ received us unto the glory of his Father (even to make us partakers of so great a benefit as of glory and immortality in heaven) with his Father: (this is the better sense then to say, that Christ either propounded his Fathers glory as his end whereby he received us, or that we should receive one another for the glorisying of God: which both are true, but not so fit as this, that he did love us so far, as to make us partakers of his Fathers glory) therefore it follows, that much more we should receive one another to peace and concord; which is the fruit of our receiving to the benefit of his: and therefore if he did such things to enemies, how should not we be ready (if we will approve our selves good Christians) to receive friends and Brethren?

How doth Paul proceed in verse 8. to v. 13?

Paul proveth, that Christ hath received us in this excellent manner, by a distribution of [ us ] into Jews (meant here by circumcision) to whom he ministered by preaching and dying to perform the truth of God, that is, that he might be found true, who had promised unto their Fathers, Isaac and Jacob, &c. to send them a Messias. And secondly into Gentiles, vpou & towards whom he fulfilled the mercies meant them of God, and mentioned in sundry Testimonies which are here set down till verse 13.

Now with like brevity observe the cbiefe doctrines which arise from the eight verse to the 13.

First we have a singular example of rare humility in Christ, who being the Son of God equal to his Father, yet by taking our nature, subjecting himself to circumcision and the whole law, by his diligent teaching, miracle-working, his passion painful and reproachful, his resurrection victorious, did minister unto the Jews his enemies: being made their servant whose Lord he was, yet servant to all being Lord of all. Which should admonish us of his love to mankind, for whose love and sake he was so abased, coming not to be ministered unto, but to minister: so of our duty in bearing the same mind as he did, 〈◊〉 no service how servile or abject soever, to express zeal to God or our brethren, Phil. 2, 5, 6, 7. Secondly, Christ may be a pattern as of low linesse to all, so of diligence and fidelity to Ministers of the word, whose dignity stands not in titles, solemnities, Robes, pomps, processions, papal massing, &c. but in teaching the people constantly and soundly; also in fervent prayer for them, and example of an holy blameless life: for thus Christ in his own person ministered to the Jews and afterwards to the Gentiles by his Apostles.

Thirdly, here is a proof of that glorious property of God, (to wit) his truth, that he is most true and faithful of his word, namely because such promises as upon the fall he made to Adam touching the woman's seed, and afterwards to the Patriarchs, concerning the same to come out of their loins, to make all Nations blessed, were in due time accomplished by sending Christ, borne of a pure virgin, to be a common Savior of elect Jews and Gentiles. Let this move all Christians to put confidence in him, being so merciful and true who will not deceive. Secondly, to imitate his properties, being faithful in their words, bargains, covenants, vows, and promises. Thirdly, to praise and magnify him for his free and gracious calling of us Gentiles to the grace of Christ; whereof unless he had made us truly partakers, we could neither celebrate and confess him, as it was sorespoken of by David, Psal. 10, 50. 2. Sam. 22. Neither rejoice together with his own nation the Jews, called by the Gospel, as was foresaid, Deut. 32, 45. Nor have praised God as we are commanded, Psal. 117. 1. Nor have hoped or put our trust in him, as Isaiah 11, 10. except he had become our Savior and redeemer: To whom therefore for his unspeakable mercies in visiting the Gentiles, and being their light, be all joyful praise and thanks in all the Churches of the Saints.

SHew us what is done in these verses, begin with the 13. and so go on to the verses following.

In the 13. verse Paul finisheth his exhortatory speech touching love and concord amongst the Romans with a short pithy prayer; wherein he so declareth his ardent desire of their salvation, as withal, he insinuateth that neither they could perform by any power of their own what he had moved them unto, nor yet he enable them to do what he taught: But of all his instruction the success depended wholly in God's blessing and help; and therefore but requisite that Sermons and exhortations should begin & end with prayer to God, as to assist speaker and hearer to do their duties well, so to make all prosperous when they have done. In seeking and suing to God alone, it so checks the inuocatiō of creatures, as it teacheth the faithful to resort to God alone for every good gift. God alone doth both know and fulfill the desires of his children, and it is an honor peculiar to him to be trusted in and called on, Psal. 50, 15. The matter of his prayer is that wherein he said, Chap. 14. ver. 17. That the kingdom of God stood: so now he prayeth not, That they might be filled with meats and drinks, but with peace with God, in themselves, towards their Brethren; and joy, that is, increase of peace, even spiritual gladness of the heart, freed from terrors of God's wrath, and cheered with the sense of God's love in Christ, and hope of glory. [ All Joy ] signifieth solid and firm joy, such as lasteth; not like the vanishing joy of worldlings, who rejoice in prosperity, and are sad, even heavy to death in calamity, as Jonah gourd grew in the day, and died in the night: but durable joy which will not be taken away or quenched with the sharpest crosses. Of this peace and joy, he noteth the true causes and the nearest (to wit) Faith, or the righteousness of Faith, a sure ground of all Christian peace and comfort; and Hope, which is a sure expectation of all good things needful for us, and namely of eternal life. Of which infallible expectation, the mercies and truth of the Father, the regeneration of the Spirit, the merits of the Son, be both the fountain and props. Note further, that of these graces he sets down the highest cause, the holy Ghost, by whose power (that is) mighty working, they are given and increased unto a great measure, which is here expressly begged, [ God fill you, & that you may abound in all joy.

What is the Doctrine of this 14. verse thus interpreted and analyzed?

The first is, that it is God alone in whom Christians are to fixe all their hope and trust: for he is called the God of Hope, not only with respect to the verse 12. or for that he is the author of Hope, engendering all lively hope, as he is termed God of patience, 1 Pet. 1, 3. but especially for that he is the object of hope, being he in whom alone all hope is to be placed, and that for these Reasons. First, God not only commands to trust in him alone, but threateneth a curse to such as have hope & affiance in men, 1 Tim. 6, 17. Ier. 17, 5. Secondly, examples of holy Patriarchs and Kings which hoped in God, and were not confounded but delivered. Our Fathers trusted in God, and were saved (saith David. ) Thirdly, God besides his mercies, fidelity, and omnipotency, hath infinite means to succor his which rely on him. Therefore let all men trust strongly in God, and renounce all other hopes, either Popish in their own merits (a rotten post to trust in) or worldly, as in horses, friends, riches, &c. which are but vain things to save a man, Ps. 20, 7.

What is the second Doctrine from this 13. verse?

That godly Christians must labor after the greatest measure of Faith, hope, peace, joy, and other graces: never contenting themselves with any portion, till they be filled and do abound. The reason is, because such is God's will, else Paul would not have asked fullness and abundance of God. As covetous men never think they have Gold enough, so let God's child never think he hath graces enough: for he is bound to wax spiritually, as plants and young children do naturally, and the more grace he hath the more and better service shall he do to his God. Also, it is a sign of saving grace, when it grows and abounds.

What use is to be made of this doctrine?

First, it reproves such as sweat and take pains to thrive in the world, but do not so to thrive in grace; Such also as rest in beginnings, and covet not perfection: Also such as go backwards and fall away. And encorageth all Christians, by all good means of reading, meditation, hearing, prayer, & conference, keeping a good conscience, by right use of the Lord's Supper, to labor after increase in spiritual things.

What is the last thing which we learn from this 13. Verse?

That Faith is the parent of hope, and both together bring forth sound peace and joy, and of them all the holy Ghost is head, cause, and worker. And lastly, that Pastors must pray effectually for their people.

Passe to the 14. verse, what observe you therein for edification?

Paul passeth forwards to the conclusion of this Epistle, wherein first he praiseth them verse 14. and then defendeth his writing to them, verse 15. From his commendations of them, Ministers and others learn, that we are not always to exhort and reprove our hearers, there is a time for praises also; namely, when the parties upon our knowledge deserve praise. Secondly, when the thing praised is excellent. Thirdly, if the persons be capable, (to wit) such as will not be puffed up thereby, but excited more to their duty. Fourthly, when God's praise is chiefly aimed at without base flattery, then it is wisdom to praise: for praise is a spurr in the praised to piety, and witnesseth the charity of the prayser. Our Apostle might have been thought to have been sharp, considering former and round admonitions, and somewhat suspicious of the Romans, having so fervently and often prayed for them, as if all had not been well, but far amiss; but by his present praises, he quickens them to godliness, and quitteth himself from sinister and uncharitable suspicion, whose example is to be followed of Ministers and other Christians.

But what is the subject or matter of his praise which he giveth the Romans?

After he had lovingly saluted them by name of Brethren, to intimate his own love, and inciteth theirs, and shows that he spake not by hearsay or any idle report, but of a strong persuasion, grounded only upon the profession and effects of their Faith, which was very famous throughout the Christian world, Romans 1, 8. then he prayfeth them in three respects: First, because of their great goodness, [ Full of Goodness, ] that is, enriched with piety towards God and men, and namely, with mercy and kindness towards the brethren. Secondly, their excellent faith and skillfulness in divine things, wherein they had attained such a perfection (not absolute which had no want, for then they needed not mutual admonition, but such as in this life may be attained unto in comparison of others:) they were perfect in knowledge [ All knowledge, ] but far from that perfection which is now, and shall be among the celestial spirits at the last, 1 Cor. 13, 7, 8, &c. The third part of their praise, is ability or gift to admonish each other, being as so many Monitors or masters, such as could see what was convenient to be done, (a wise man's part,) and put others in mind of their duty.

What is our Doctrine from these words thus expounded?

That it is a duty very praiseworthy in a Christian to be able and willing to give admonition. The Reasons hereof are, first it declareth our obedience unto God requiring it, Levite. 19, 17. 1 Thes. 5, 11. Secondly, our charity towards the Brethren which want admonition, whereby they are preserved from sin and destruction, and won to righteousness and salvation if they hearken and obey, Math. 18, 15. which made David desirous to seek it, Psal. 141, 5. Thirdly, it is one of the right and holy uses of our understanding and wisdom in the word to apply it to the warning of others, as Col. 3, 16. Such then as cannot, or list not, or care not to admonish others, loose a special praise, bewraying want of the fear of God, and of love to men: and such as do admonish, let them go forwards the more cheerfully, the more commendable this duty is, which Paul had not so praised but that it is much to be esteemed and exercised.

What are we to learn further from verse 14.

That there be two graces behooveful to them, who shall well discharge this duty of admonishing. The first is goodness, the second is knowledge: for without goodness or integrity of life our admonitions will be of no force, whilst it may be said to us, Physician heal thyself, and, Hypocrite pluck the beam out of thy own eye. Secondly, when a man himself is blameable, he cannot freely and boldly admonish another: see Rom. 〈◊〉 , 21, 22. Thirdly, he that would have hope of doing good in reproving others, had need to be vnreprooucable, else what hope hath he that God will bless his admonitions? The other grace required heereto, is a good measure of knowledge to guide us to see and know wherefore to admonish; and when, and where, and whom, and by whom, our selves or others; and in what manner, out of love and pity, roughly or mildly, directly or indirectly, openly or privately, and to what end, & how long till we have hope, that we cast not pearls before Swine; and in what words, even in the words of Scripture, for they have most authority, and there is no exceptions against them. To these purposes it is no mean wisdom will serve: therefore Paul requireth in such as shall admonish their Brethren, that the word of God dwell richly in them in all (that is, much and manifold) wisdom, Col. 3, 16. And if to this one duty, such and so great skil be needful, then judge what cause there is for Christians to search and study the Scriptures diligently and religiously, having so many other more weighty offices to do in their general and particular callings.

What use are we to make of this truth?

Hence is matter of exhortation both to the admonishers to furnish thenselves with store of knowledge, as they may admonish with power and profit. And unto the admonished to take in good worth good warninges from their brethren, yea, although not always given with such wisdom and love as were meet: for God is not bound to set a discreet godly person awork to warn thee, not always to send an Abigail, a Jethro, &c. but sometime by a poor silly maid or man servant, our Inferiors both in place, 2 Kings 5, 3, 13. As thou wilt not refuse rich treasure, because it comes through fowl hands: so cast not away reproof and counsel for the folly or faults of him who giveth it. Hear afoole, a knave, an enemy, if he bring truth and reason; as well as a friend, an honest man, or a wise man. Balaam must hear his Ass, else he had died for it.

But seeing the Romans were so full of knowledge and goodness, wherefor did Paul so largely and boldly write unto them, as if they had been very obstinate and ignorant ones?

He answereth to this objection in verse 15. that he did it not to teach thē what they knew not, but partly to the end to remember them of things they knew already and might forget: and partly for his function sake which he setteth forth by the efficient cause [Grace,] because his Apostolical authority and gifts were of favor given him being a persecutor. Upon these causes he had written, not (somewhat) that is, something, and left out others as necessary, by tradition of Church to be supplied (as the great Jesuit dreamed;) for the Scripture is perfect: but somewhat must go with boldly, and then the meaning is, that with some liberty and freedom of words, befitting the gravity of the matter, and of my calling. Wherein ye see Paul confessed no fault, but justified rather his act, as good for them to be put in remembrance of necessary things, and meet for him being their Apostle and minister: therefore Bellarmine unskillfully & vnconsideratly matcheth this with the excuse of the author of the Maccabees in his 2. book, ch. 15, ver: 39.

What Doctrines gather ye hence?

Two: the first is, that boldness, admonitions & reproofs become well God's messengers. First for the commandment sake, Es. 58, 1. Cry aloud, spare not, tell &c. Earnestnes and freedom of speech, is here enjoined to God's messengers. Secondly, a Messenger is not only to do his Lord's message, but in manner and form as he is required. Thirdly, if sin (like a strumpet) be bold to appear, why should not God's Servants be bold to control it? Fourthly, there is great danger if we fail herein, both to the sinner, Ezek. 3, 18, 19. and to the Minister, Ier. 1. 17. Speak to them, or I will destroy thee. It is true, the performance of this, will cause such as love and live in the service of sin, to account their reproouers enemies; as Ahab did Elias, and the Galatians Paul; and observe all his ways narrowly, to see if they can have any occasion or advantage to accuse or to hurt him: as those places can testify, where Ministers do with this holy liberty testify against evils and sins: but better to have all men our enemies, then to have God alone to be against us; and if we cannot save others, yet it standeth us upon to deliver our own souls.

The second Doctrine is, that God's Ministers are God's remembrancers, to put the people in mind. For men, even the best, are forgotful, yea of common and commonly known duties: by which means they run into great evils. Did not David in his fury against Nabal, forgette that he ought not to kill or revenge, till Abigail remembered him? And Peter in his fear forget Christ's premonition touching the thrice denial of him, till a Cock awakened him? Howe easily then may others let slip out of memory necessary principles and instructions, sithens a godly Prophet and an Apostle did it? And therefore, if there were no other benefit to be reaped by the public Ministry, neither for teaching our ignorance, or conuicting our errors, or informing us in duties, or reproving our vices, or comforting our faint-heartednes, yet herein were cause enough why to love and use assemblies where the word is preached, to have our remembrances stirred up. As David blessed Abigail, for remembering him, and Peter wept when he remembered his fall by the crowing of a bird: so it is every ones duty to embrace and bless God and his Ministers, for this office done to them.

HOw doth the Apostle proceed in these verses, and what connection have they with the former?

Having maintained his bold writing to the Romans by an argument drawn from his Apostolical function, (which being graciously bestowed on him, as ver. 15. imposed upon him a necessity to write freely and boldly to them, as being commanded of God so to do towards them, being a part of his charge:) Now in these present verses he describeth and magnifieth his Ministry sundry ways, to make it gracious and glorious to the Romans and other believers: and first it is set forth by the authority of it; the author of it is God or Christ Jesus, who immediately and extraordinarily called him, Acts 9, 3, 4. to be his servant, Gal. 1, 1. and his public Minister: Not as Magistrates be, Rom, 13, 6. but to minister the Gospel, where of God is the author; to give attendance unto holy things, and to work in the holy service of the Gospel, towards the Gentiles, ( as Peter was enjoined to do towards the Jews. Which maketh much to the commendation of his function, that he enjoyed it with a large commission, as to preach to all the Gentiles, and also to have the [Gosspell] that is, the glad tidings of peace and good things to be the subject of his preaching, as the Gentiles were the object of it: but herein especially his ministry was exalted, that the elect faithful Gentiles were as a sacrifice offered by him unto God, and the Gospel as it were the sacrificing knife, himself as an holy Priest to kill, to cleanse and to offer (not beasts) but faithful men unto God. And finally, the oblation or sacrificing to be his preaching, doctrine, and admonitions, for the conversion of souls thorough the Spirit, sanctifying and changing the hearts of the elect, among the heathen.

What are we to learn by this comparison or likeness between the Ministry of the Gospel, and Levitical Priesthood?

First, it warns us of the great dignity of the ministry, that it is sanctified & consecrated unto such an holy end as the conversion of sinners; which as it is the greatest good, so the function which effecteth it must be of singular worthiness: Let men honor it as they love salvation. Secondly, hence we learn that God is much desirous of, and greatly delighted with the salvation of men, for that he doth account it for a very acceptable sacrifice or offering. Which should serve not a little to encourage both Preachers and professors with exceeding joy of heart to travail, the one in preaching and setting it forth; the other in hearing and receiving the word of God, being employed in such a service so pleasing to God, so profitable to themselves.

Thirdly, we are taught here that as the Sacrifices of the law were then pleasing unto God, whē they were pure and offered up according to rites of the law; so Christians do become an acceptable sacrifice through the sanctifying of the Holy-Ghost, working repentance from their sins, and induing them with a lively faith, that being pure and bolye, they might please God through Christ. Though holiness as a fruit of the Spirit do please God, yet it is Christ the Mediator which maketh it, and the person in whom 〈◊〉 , to be acceptable.

Lastly, from this 16. verse we have wherewith to stop the mouths of the Papists, & profane worldlings. As for the Papists which object unto us the want of Priest-hood, and seem to lament that we have no sacrifices, &c. we say for our selves that we have both in our Churches: for our Sermons are oblations, our people be sacrifices, our selves Priests, (not properly taken, for so they ceased in Christ's person, being the only proper Priest and sacrifice of the New Testament) but improper and metaphorical, who yet truly and effectually do by the sword of the word slay men's brutish sins, to make them a sanctified host to God. Rather we have just cause to lament their case, that having thrust out this kind of sacrificing by the doctrine, and preaching of the holy Scriptures, warranted by the authority of God himself; they wickedly usurp in their Mass, to sacrifice Christ properly every day, after his example at his last supper, wherein yet he made no oblation: & thus of being the Ministers of Christ, they prove the murderers of Christ, and the successors of Judas, rather then the imitators of Paul. Now touching the profane persons which mislike and murmur at the plain and bold admonitions of the Ministers: Let this satisfy such, that as never any did find fault with the Sacrificers of the law for killing and dressing of beasts appointed to be sacrifices, so it should be imputed as no blame to Preachers by the sacrificing knife of the word, to slay & mortify men's brutish lusts and vices: which if they be suffered to live and reign, it cannot be we should be an holy and acceptable sacrifice to God, Rom. 12, 1, 2.

In the verse 17. and verses following unto the 22. what doth the Apostle perform?

He continueth to commend his Apostolical function by the effects, in the subduing of the Gentiles by his ministry unto the obedience of the Gospel, both by his words and works, verse 18. whereof he reckoneth first the kinds, (signs and wonders) and the efficient cause, the power of the Holy-Ghost, the author of miracles, verse 19. And for so much as the Romans might object, Why doest thou O Paul chiefly begin with us Romans, and so earnestly deal with us, passing by other nations? Thereunto he answereth, verse 19, 20. that he had spread the Gospel by his preaching in many other regions, yea where the name of Christ had not sounded, or been known before; whereof he noteth the ende in verse 20. Least I should build on another man's foundation, and in verse 21. he showeth his warrant and commission out of the Prophet Isaiah, Chap. 52. verse 15. In regard of these things he doth profess that he had occasion of rejoicing and matter of glorying, yet not in himself but in Christ and his grace, (in which alone there is true glorying with God) and not in honor, riches, and wisdom of the world, but in the things pertaining to God, (to wit) in matters concerning the worship of God, and the salvation of the Church, wherein his ministry did consist, verse 17.

What especial doctrines can ye observe from the verse 17. to the 21. verse, whereof the method and meaning you have now briefly unfolded?

Out of verse 17. we have these instructions: First when God prospereth the work of our vocation, (namely by blessing the ministry to the working of faith and obedience to Christ) therein is just cause of rejoicing. The reason is, because in such effects God is highly glorified in his mercies, and souls converted and saved, whereat men and Angels ought to be glad, Luke 15, 7. Such therefore wrong God and his Church much, which neither themselves labor to win men to Christ, and do envy others which do it. Also here is more cause of encouragement & joy by the happy success of his ministry to a Preacher, then of disheartening by the unthankfulness of the world. Lastly, it reproveth such as by disobedience and unprofitableness, do grieve their Ministers, whose heaviness is the people's unhappiness. Heb. 13, 17. Secondly, we learn that Ministers in their rejoicing must retain this modesty, as not to be puffed up with their gifts, or to despise others whom God doth not so grace and bless, but ever to remember they are but Organes & instruments of Christ, to effect what he will do by them, 1. Cor. 4, 1. All the force working in the conscience is of Christ, who both ordained the Ministers, and furnished them with gifts and zeal, and blesseth their endeavors.

The third instruction is, that the subject of their ministry be (the things of God,) that is, his service, Heb. 5, 1. A Minister is a middle person between the people and God, to report God's will to them, and to offer and utter their prayers to God, to preach from God glad tidings of peace and good things; and on the other side to bring the people to God. We will attend the word and Prayer, Acts 6, ver. 4. Ministers be the mouth of GOD to open his mind, and of the people's to put up their request: thus their service is wholly about the soul.

The reason is, that as Christ's kingdom is not of this world, so his Ministers are over the people in things not belonging to this world, but to the Lord, 1 Thess. 5, 12. Hence is a just reproof to such, as neglecting to employ themselves in the things of God (which are the things proper to their calling) do spend it in following their carnal pleasures, or worldly profit, doing nothing less, then that whereunto they be of God ordained and elected of his Church, whose end will be fearful, by the parable of the evil servant in the Gospel, which in his Masters absence, gave himself to sensuality, and forgot his proper service.

From the 18. verse what Doctrines collect ye?

First, whereas Paul made a religion and Conscience, as one that neither would nor could speak of ought [ I dare not, ] which Christ had not wrought in him, and done by him in the function of his Apostleship: Hence we learn, as the duty of Pastors, to acknowledge the whole fruit of their ministry to come from Christ as author. Paul which planteth is nothing, but Christ which giveth the increase: so the deity of Christ, that he is true and very God, whose sole and only work it is to make the preaching effectual, to bow men's hearts (naturally stony and obstinate) to become pliable to the doctrine of the Gospel to receive it by faith, which is the chiefest obedience, and mother of all obedience inpractise & con uersation; but Christ did this by the Ministry of Paul, as here he confesseth. Therefore, he is the true and mighty God which changeth the hearts, yea, even of the Gentiles, perverse Idolaters, and wholly estranged from God and goodness. To make these by faith and obedience to embrace the Gospel, must needs argue in Christ which did it, an omnipotency and divine virtue. For to give a new heart and a new Spirit, is God's prerogative royal, Ezek. 36, 26.

Moreover, inasmuch as Christ wrought in Paul by two means ( words ) that is, public preachings, private exhortation, disputing, Epistles, and writings: and secondly ( deeds ) that is, his great labor and travail, his godly life, his many and manifold miracles, 1 Cor. 15, 10. it affords this Doctrine; That there be two notable signs and marks of a faithful Minister of Christ, and two especial means whereby he may benefit the flock of Christ. First Doctrine, that he be able in a good measure to teach truths, and to confute the gainsayer. Titus 1, 9. Secondly, examples of life and manners to shine as a light, Math. 5. as Christ both said and did, Acts 1, 1.

Far hence from this calling be all such, which are given to their ease and commodity, be either scandalous in life, or unable and unwilling to teach and labor in doctrine & doing good. Let such know as have their tongue or hand lame and maimed, and be defective in words or deeds, that they are so much short of that they ought to be. Also let such people see, that they have God come so much the nearer to them, and have the more means to draw near to him, or to be left without all excuse, whosoever enjoy teaching and working Pastors, which build with both hands. Some allege for defense of their ignorance ot wickedness that their Minister is ignorant and teacheth them not. Others, that their guides, though seeing ones, yet offensive ones, say and do not: but such have no exception at all to make, whose Pastors speak and work, and give light by sound doctrine and godly life.

Do ye note in the words or matter of the 19, 20, 21. verses, ought to our edification in piety?

In the words I note, that the greatest works which Paul did work, are called by two names. First, Signs, because they serve to show and prove his calling and doctrine to be of God; and therefore, such as ought to be reucrently received and submitted unto. Secondly (wonders or miracles) drawing, or rather driving 〈◊〉 to admiration and wondering, by the straungenesse of them, because they exceeded both course of nature, and capacity of vndorstanding. And it is usual with men, to wonder at things which be above reason or nature. Also the word [ might or power ] in the first place, signifies the efficacy, which these great works had in the hearts of the Gentiles before whom they were done; and in the latter place, it declareth the chief cause of that efficacy, to wit; the might of the holy Spirit, working with the Apostle.

What are we to learn from hence? What matter of instructions in these words thus opened?

That in the beginning of the Gospel, when the Doctrine thereof was yet new, vnwoonted, or unknown, and the Church yet being as a tender plant, or as a child in the Cradle, it pleased God to accompany the publishing of his truth, with the gift of working miracles, the better to countenance and confirm both doctrine and the Church, Mark 16, 20. These Tokens and wonders which at the first did ratify the Doctrine, (as seals establish covenants) are still to this day of force to give credit to the same doctrine (taught now in the reformed Churches) to be divine and from heaven. So as he which without a miracle will not now believe it, (when all the world believeth it) he himself may be accounted a wonder. We do use to water plants when they are newly set and but tender: afterwards being grown up to be trees, we cease then to water them; so the Church and doctrine of grace, when it was new, needed confirmation by miracles; but now it is grown old and universally received, there is no such use of Miracles. Let us rather suspect the Popish religion to be the new Religion, and their Church no Church of Christ, because they build the truth and credit thereof upon wonders, which are no perpetual nor effentiall notes of true Prophets, and true Church, but common to all Prophets both false and true. See Deut. 13, 1, 2. Mat. 24, 24. 2 Thes. 2, 9. and Revel. 13, 13. False Prophets, false Christ's, yea, that Antichrist shall be permitted (for the probation of the faithful, and perdition of the unfaithful) to work wondrous works, which are called lying wonders, 2. Thess. 2, 9. both because they be many of them but juggling tricks, packed by the cunning of Friars, and for that they tend (suppose they should be done) to deceive men, to establish their lies, superstitions, and heresies of Popery: also, because oftentimes they are done or do proceed from Satan the Father of lies. Whereas, all true miracles (as our Text teacheth) for their end doth serve to confirm the truth of the Gospel: and for their beginning, they always be wrought by the mighty Spirit of God, who alone can alter the course of nature, and do wondrous things. Satan and his imps do some things to be wondered at of such as cannot perceive the causes of those things which impostures cunningly hide.

But if that miracles were necessary, we are not utterly destitute. The strange proseruation of Luther and Q. Elizabeth, against many deadly enemies, is marvelous if not myraculous: also the discovering of the Gun-powder Treason, in so strange a sort. Master Hawks clapping his hands thrice for joy in the fiery flame: Cranmer's heart whole in the fire, his body being burnt, as it happened to others, are not these wondrous matters?

What may we observe from the end of the 19. verse, with the 20. and 21?

It commends to us these few instructions. Whereas Paul had filled with the Gospel (that is, had brought to the faith of Christ by plentiful and diligent preaching the Gospel) so many people and provinces as were mightily distant one from the other, as I Hyricum (which is thought to be that which at this day we call Slauonia ) is distant from Jerusalem the Metropolis of Judea, which in a right line is judged to be about 350. Germain miles, but was much larger space going by circuites, and fetching compasses, as it is known he did. In this example of the Apostle (I say) carrying the word to such Barbarians, and superstitious places, with such extreme labor, and both manifest and manifold dangers (whereof we read in the Acts, and in 2 Cor. 11.) we have the Image of a faithful Minister, filled with love of Christ his Kingdom and man's salvation, to the reproof of such as with far less pains, and no peril at home, may and ought to preach Christ every Saboth, and will not: and it giveth due encouragement to all such as do the Lord's work with fidelity and industry, to persevere in their godly course, whereof they have Paul such a noble president & pattern. As God will look for much of them to whom he committeth much; so they which do improve their Talents, and increase them until they come to be ten Talents, such shall be set over ten Cities, and enter into their Masters joy, when the slothful shall hear, Take him, and bind him, &c.

Furthermore as Paul in few words ran over an heap of Miracles, and an infinite company of Cities, in ver. 19 to set forth his infinite labors to the example of others; so in that he studied, and did even in an holy ambition (as men strive which be greedy of worldly honor) contend to fulfil the prophesies, concerning the carrying the name and Gospel of Christ, where it had never been preached by any before him, yea, where the sound of Christ never came. Herein first he did approve himself a true Apostle, whose office was, to call ignorant heathenish people to Christ, and to constitute Churches, which they might leave to others to build forward, as Paul did in Ephesus and Creta, 1. Timothy 1, 34. Titus 1, 4, 5, 6.

Faire unlike to that which Jesuits boast to be done by them in India; for neither be they commissionated for the whole world, as the Apostles were, neither preached they the truth of the Gospel, but their own errors, the traditions of Rome: and gathered Churches not to Christ, but to Antichrist, to increase not God's but Satan's kingdom, making them an hundred times worse then they were before, yea by their extreme cruelties making the name of Christ odious to those Pagans.

Secondly, in that Paul sought as well to instruct such as were converted, as to gain to Christ such as were strangers from him, we see again his affection to Christ's glory and kingdom; which should be a spur in the sides of all Christ's true Ministers to quicken them to all care and labor for the enlarging of Christ's flock, and getting to themselves testimony of their calling from God, by the zeal of their hearts, and fruits of their endeavor; as Paul had from the accomplishment of prophetical Oracles, whereby his extraordinary Apostolical function was warranted to him self and the Churches of Christ.

WHat is contained in all these verses?

The hope and promise of Paul's coming to the Romans, which he setteth forth by the moving cause, (to wit) the vacancy of his business in these parts where he was. Secondly, by the fervency of his desire which he had a long time to see them, in verse 22, 23. then by the circumstance of time when he would come, (to wit) when he had visited Spain, verse 24. Thirdly, by naming the hindering cause which withheld him that he came not presently, namely the ministration of alms, (according to the trust put in him by the Church of Macedonia ) sent to the poor Saints at Jerusalem, partly to express the good will of the Grecians which sent it, & partly to recompense a debt, verses 25, 26, 27, 28. Lastly, by the final cause of his coming, which was their greater edification in the faith of the Gospel, verse 29.

What be the doctrines which we may learn between the 22. verse and the 30?

From the 22. verse we may learn that the ways of man are not in his own hand; for God disposeth what man purposeth: Therefore as Paul could not come to Rome when himself desired, so neither shall we do what we will, but what God is pleased to have done: upon whom therefore we must depend for success and rest in it, with contentment though it be contrary to our desires & hopes; not taking on, murmuring, seeking unlawful ways to compass our purposes, as if we were Lord's of our own actions.

What learn we out of the 23. verse?

We learn that Paul removed not from the places where he begun to plant Churches, till he had finished what he came for, being herein the pattern of a faithful Steward, who is found to discharge the whole trust till the time that he must render an account of his Stewardship.

〈◊◊〉 of this verse. I collect, that the Romans were called to the faith and profession of Christ, not long after the ascension of Christ: for the 20. year after it, did Paul write this Epistle, but he had a desire of seeing the Romans, many years before he wrote unto them, therefore many years before they were converted; not by Peter as Bellarmine affirms, of whose being at Rome all the learned do doubt, nor by Peter and Paul jointly, as others think, but rather by the preaching of Barnabas the Apostle, as Clement reporteth.

What do ye observe in the 24. verse?

Whereas Paul writes that he trusteth to see them in his journey into Spain, we gather that this journey was not directed by special impulsion and motion of the Spirit, (as sometimes it was done, Acts 16.) but by human purpose; therefore he saith (I trust) and indeed we read not in sacred writ that ever he came at Spain: for this place which only mentioned his mind herein, giveth us no light of a certain judgment. He speaks only of a purpose, not of a performance: Paul doubtless meant it, yet with reverence to God's will, which so overruleth the events of men's intentions, as in a special manner he governed the Apostles in their administration.

Secondly, we learn that for future things which be contingent, we are to depend upon God's good will and providence, without all rash and peremptory presumption. We are obliged not only in the judgment and purpose of our soul, to refer all to his most wise and just disposition, but to signify the same with the words of our mouth, saying, I trust to do this or that, I trust to have such a thing, &c. Thirdly, it is a good fruit of love & reverence, which we owe unto the Ministers of Christ, (which are true and faithful) to be their companions of their journey, to set them forwards on their way, namely when they are to travail through unknown and dangerous ways: if the people must lay down their necks, much more tread three or four steps for their Ministers. Howbeit, it is like Paul expected this kindness from the Romans, not so much for his own conduction and safety, as to impart holy and whole some things to such as went along in his company, which they might communicate at their return to their brethren at Rome, for the greater benefit of the Church: which should advertise teachers to take all occasions of profiting their people, and to convert received kindnesses to their good which show and do them.

What may we learn from the 25. verse?

It affords us these two instructions: First, he calleth the poor (not any kind or special sort, as such which had forsaken all for Christ,) but generally such Gospellers as were afflicted with want, and lived in worldly necessity, these he calleth [Saints] because they were such by profession.

Secondly, by the Sacrament of holiness; to wit, Baptism, which dedicated them (as holy) to Christ. Thirdly, by sanctification of the Spirit, purging their consciences by the blood of Christ, and renewing their hearts to sanctimony and godly pureness by his Spirit: Al, rich and poor which believe in Christ, be Saints while they live in earth, and must mind and practice sanctity as ever they will see heaven.

Secondly, that it is a good and holy duty to minister & be helpful to such poor Saints, either in giving, collecting, or carrying alms to the godly poor, which are ever to be relieved, and with our best affections, Gal. 6, 10. The honest and holy poor which follow godlineste and their vocation, have most interest in our mercy.

What may we learn out of the 26. verse?

Seeing the Grecian Churches (such as were planted in Macedonia and Acbaia ) did succor the needy brethren at Jerusalem, we ought by this example to extend our charity, (when ability suffereth) beyond the seas to foreign Churches, when they need us; as our English Churches have often and liberally done both to diverse afflicted Grecians, and chiefly to the Saints at Geneva, being afflicted and distressed through wars between them and Savoy. The reason is, the straight conjunction which is between the faithful (as between brethren, fellows, members, coheirs, &c.) which no difference of language, no distance of place can dissolve; such then straighten their charity too much, which restrain it to their own parish or nation, &c.

Again learn, that contributions must not be extortions and compulsions as coming of necessity or for any by or sinister respects, but voluntary oblations, (it pleased them) they gave because they would, they were not forced, see Acts 11, 29, 30. 2. Cor. 9, 5. and 8, 9. To give because we are asked, or for that they would not be held niggards, or out of fear of danger if we deny a stout beggar, or only to discharge sesse, may profit receivers, but doth not benefit the giver, who hath no fruit of his gift except it come of benevolence and good will.

What learn we out of the 27. verse?

These things: First, it behooveth to return thankfulness where we receive a benefit: for a good turn hath the force of an obligation, and bindeth to a recompense; debtors they were to the Jews by the law of charity and equity, it is very equal that few and small things be repaide for great, and many kindnesses temporal for spiritual things, their goods for the Gospel, comforts to their bodies from whom our souls receive food of eternal life. This insinuated to the Romans, that being enriched as much as the Grecians, & indebted no less to the Jews, from whom they received the doctrine of Christ by the Apostles; therefore they ought to follow the example of Macedonia and Achaia, of whom Paul witnessed, 2. Cor. 8, 1. 2. 3. that their extreme poverty abounded to their rich liberality, being willing, even above their power; so as the Romans being better able, and alike engaged, (the Gospel also coming to them from Zion) it behooved them at least to be as francke as the Christians of Macedonia were: of such a matter Paul very artificially and wisely doth here advertise them, when he commends this duty in others, he doth excite them unto it.

The verses 28, 29. are yet behind, will not this fountain also send out some sweet stream?

Yes, as namely first that alms or works of mercy be likened to [fruit] for they are the fruits of the Spirit, Gala. 5. they spring from faith and charity; also they do please God, as pleasant fruit doth our palate. Thirdly, a fruit, because alms was profitable both unto the giver, as witnesses of their profession, and to the receiver, whose necessities are relieved & bowels comforted; yea to God himself, who reaped thereby the fruit and calves of men's lips.

Lastly, commodious to others for example sake: Let all Christians hereby take more encouragement to abound in this fruit, which is so delightful to God as an odour of sweet smell, and so very and manifoldly beneficial to themselves which are bountiful givers, by increasing even their earthly store. Give and it shall be given abundantly, good measure pressed down shall men give into your bosom, Luke 6, 38. Because rich men believe not this, therefore they are either illiberal and handfast, sparing too much; or prodigal and wasteful, spending too much, choosing the one to fill their chests, and the other their lusts, rather then to be fruitful in works of charity, public and private.

Secondly, note here Paul's fidelity, that as a treasure signed & shut up in a close place, or as letters sealed, which others may not look in and read: so he was careful that this alms might safely come to their hands, to whom it was meant, therefore would not commit and turn over the care to others, but himself would perform, (that is) discharge the trust placed in him. This it is which is meant when he saith, [ when I have sealed this fruit. ] Such as deal falsely or fradulently in Orphans goods, or alms given to the poor, or in revenues of Hospitals, are condemned by this example of Paul, which calleth upon all which have trust reposed in them to declare all good faithfulness: the want whereof hindereth mercy, and makes love of many to be cold, who dare not exercise liberality because there is so little fidelity. Woe be to them by whom such offenses come; repent or perish.

Finally, whereas Paul promiseth to bring with him an abundant blessing of the Gospel, (that is, the Gospel which abundantly publisheth the eternal and most free grace of God in Christ, by whom all nations are blessed, through faith in him) he doth herein like affectionate parents, which going afar off into strange countries, do kindle in their childrē a longing desire of their return, by large promises of some special gift at their coming again: so the Apostle doth quicken the desires of the Romans after his presence, with promise of the greatest good which he could bring, such as was able to make them partakers of all God's spiritual blessings, and of blessedness everlasting. Of this he was sure [ I know it, ] because he had it by revelation, Acts 19, 21. After Paul's example, let preachers much rather seek to do, then to receive good in places where they come or travel, it being a more blessed thing to give, then to receive, Acts 20, 35. How is the spirit of Paul differing from the spirit of Romish prelacy, whose coming is more pompous and chargeable then profitable and commodious to others? Let godly Pastors also imitate his godly wisdom, in stirring up and increasing the good will of their flocks towards them, delighting in their love, and provoking them to love, purposing, promising, and performing whatsoever may tend to make their people truly, and forever blessed, though (if need be) with their labor and loss of liberty, living, and life. So Christ, so the Prophets, and so Apostles have walked.

LEt us have the meaning method, and matter of these 4. verses with most perspicuous brevity.

They contain the last part of this Chapter, his commending himself to their prayers, with an exceeding religious obtestation (even as Christ or his Spirit be dear unto them) so that they be ready (not to help) but to fight together with him in prayer to God the author all good, the protector against all evil, verse 31. Then in verse 32. the subject of their prayer, or things to be prayed for on Paul's behalf are two: First, to be set free from the unbelieving and cruel Jews which maligned Paul most of all other Apostles and disciples of Christ.

Secondly, that the poor Church of Jerusalem, might as thankfully accept the alms brought them by him, as it was freely and voluntarily given them. Afterwards he notcth the effects and fruits of their mutual prayers; one was, that he might come to them, being saved from the fury of enemies; and the other, that he might come with more gladness, if he understood his service for the poor Brethren to be accepted, otherwise his coming would be with grief, verse 32, 33.

Come to the matter, and touch the Doctrines, reasons, and uses, verse by verse, as ye did before.

The first Doctrine out of the 30. verse is, that the stronger do need the prayers of the weaker. The reason is, because there will be still somewhat wanting to the best, and the force of prayers depends not upon the worthiness of persons (for the Romans were less worthy then Paul ) but on Christ's merits, in whose name whosoever come to God, shall be heard for themselves & other. For that God which commands us to pray for our selves, enjoineth us to pray for others: especially, our teachers, as having more need unto, and more right in our prayers, then other Christians have.

The Use is to warn the weaker to show their charity in praying for the worthier, and the worthiest their humility in seeking the request of the meanest. How much more ought the infirm to desire earnestly the help of the zcalous prayers of the strong, when the strongest, such as Paul, doth crave the weaker sort to remember him. Secondly, God's providence which is first and sovereign cause, and men's prayers which are second causes, be not repugnant but subordinate; the one destroys not the other, but they mutually require one the other. Paul was sure to come to Rome by God's power, yet he neglecteth not the means, he prayeth, and entreateth them to pray for him: see Acts 23, 32. Math. 7, 7, 8. The reason is, because God hath ordained prayer and other means, with a commandment to use them: also he useth to serve his providence by means, though he be free and untied to any means, yea, even when he setteth Instruments awork, yet he doth all, because he will: for he is a most free agent.

This checks such as foreslow prayer and other helps as need requireth, and as God offereth them; they are in his obedience and fear to be used, least he be tempted. When a certain Pastor had said to a great Warriour, going to battle, that he would pray for him; who replied that it should not need, because if God meant him victory, it should come without his prayers; to whom the Preacher replied, Then also cast away your weapons and Soldiers, for without them (if he will) God can save. So he saw his error.

Likewise, a certain Physician having a Patient who was an Atheist, told him, his Physic would not work without prayer to God, and so cured both his atheisine and sickness at once. Thirdly, Christian prayer must be fervent, cold suitors be ill speeders, James 5, 16. Of zealous prayers, Popery can give no examples, because their prayers be uttered in a strange tongue: they labor with their lips, not with their minds.

Fourthly, fervent prayer of the faithful, is as a strife or conflict, wherein sundry join their forces against a common enemy. In worldly combats, as soldiers mutually beseech the aide one of another, so the faithful by Paul's example, are to incite one to join with another, and to conflict or fight together by prayers: for this duty hath many and great hindrances: as namely Satan, because it doth him much hurt, he suggesteth into the minds of men at their prayers, thoughts of doubting, of wrath, reasonings, vain immaginations, strange cogitations: so as it is a very difficult thing in time of invocation, to have the whole heart fixed and stayed on God, and on the things which are paid for. This thing nedeeth an holy strife and contention: Most men do not account it thus: which causeth feigned and fainting prayers to proceed from many, such as vanish and fall to nothing ere they come a quarter of the way to heaven, whither they cannot reach without a spiritual violence. Fifthly, no better buckler in extremity then prayer, fervent and faithful. The Apostle being in great danger of his countrymen the Jews, craves not the Romans to bring forth their weapons (as swords and Speares, &c.) to encounter them and rescue him, but to fight with God by hearty prayer for his safety, wherein lieth more security then in force of arms, by how much God's power exceedeth all earthly might. Our degenerate and new Romans take a readier way and shorter cut to quit them of their enemies (not by running so far as heaven,) but by seditions, rebellions, murders, treasons, stabbing of Princes, blowing up of English Parliament-houses, and such other monstrous unnatural courses, whereof godly Paul never once dreamed, unless it were to denounce helltorment, and heavens loss to them. Oh how unlike be the spirit of Paul and of the Pope, who dares not trust God by prayer to fly to him only, but to impious, diabolical, and hellish practices and policies, to effect his accursed will against such as he accounts his foes, yet in truth Christ's friends? How far be they from Antichrist, which delight so in the blood of God's people, in barbarous savage cruelty, such as amongst Scythians & Cannibals is not to be heard of? Doeg is condemned for trusting in riches, Achás in his Physicians, what shall be done to Papists which trust in murder and violence?

Touching the thing prayed for in verse 32. what reason had the Apostle to desire this deliverance from the disobedient Jews, (unbelief is the greatest disobedience, refusing to submit to the commandment which bids us believe in Christ, and makes men disobedient to the word of precept, as well as of promise) was he so timorous as he feared to be slain and killed of them? And what need was there to pray for acceptation of his Alms (a matter so desired and delightful to the poorer sort) & out of all this verse, what should we learn for our edisication in godliness, as also out of the v. 33. what say ye to these things?

Of the former petition, the cause was not immoderate fear of danger, or a mind unprepared to suffer afflictions, see Acts. 21, 13. but partly, the prophesies of the Spirit, revealing to him continual and great troubles to happen to him at Jerusalem, Act. 20, 22. 23. & the extreme malice of the Jews, hating Paul as a most resolute champion of the Messias doctrine, and a rigorous enemy or oppugner of the legal ceremonies and Mosaical rites, (as shadows which were to give way to the presence of the body, which is Christ,) and finally, that he might not be wanting to his own preservation (the care whereof nature & God have laid on every mā, yea every creature. Hereby teaching us first, that the Gofpell hath no more fierce enemies then ignorant zeal: witness the fury practiced by Jews and Papists a gainst the Gospel of Christ, and the true professors thereof. 2. that sound and painful Preachers, are exposed to perilous adversaries for the words sake. For such as hate the Lord, hate his servants, as Christ told his Apostles: therefore Pastors have need of much Christian courage, & of the prayers of the flock for their desert. 3. Against such our own, and the Churches prayers, are to be opposed as chiefest refuge; because of the promise which God made them, Mat. 18, 20. Ps. 50 15. a guard of a thousand Soldiers, cannot make God's children so safe and sure, as one sighe or prayer of a contrite heart. For it is God only, that makes men dwell in safety. All salvation belongs to God, and he hears their prayers that fear him, and grants their desires. Here are reproved such as neglect their Pastors safety, never commending it to God in their prays, much more such as betray and be procurers of their peril and trouble, as Alexander the Coppersmith, &c.

Touching his latter request, though alms be acceptable and welcome to the needy (as bread and drink to the hungry or thirsty) yet even such Jews as were become Christians, and had not whollye shaken off Moses Law, had and held a great jealousy and sinister suspicion of Paul, see Acts 21, 21. which made Paul fear the success of his service, how it would be taken, being brought by one not very gracious to them, yet obliged unto this office by his own promise, and the Churches impulsion, Gal. 2, 10. Learn, that Saints have frailties, poor Saints have infirmities; for their Sanctification is not absolute. Hence it is, that good offices cannot always be done to them, but with some fear of unthankfulness and vntow ardnesse in accepting, & of il construction of friendly endeavors: which as it did not dishearten Paul, so it ought not us, who are to pray to have such weaknesses cured & amended in the people, but not to be withheld by them from doing duty: but go on to fulfill our vocation, as David did in the matter of Goliath, notwithstanding his brethren did peruersely interpret his endeavor. So did Christ in preaching and working Miracles, albeit the Jews sinisterly attributed all he did to vainglory, and to the work of Belzebub. In the other words following with Paul in future events, let us learn quietly and contentedly to wait upon the will of God, because it rules all, and turns all to the best, verse 32. by the will of God; also to seek refreshing and joy in the society, conference, consolation, and exhortations of the godly. For as many hot coals put together, doth make one another burn the more, & give the greater warmth, so conferring and mutual communicating of gifts kindleth zeal, increaseth godliness, and confirmeth in the faith of Christ: therefore such are enemies to themselves and others, which be enemies to godly conferences, and unto brotherly fellowship.

Finally, it is a great mercy both to have God pacified to us; & one of us at peace with another in the Lord. This is the only work of God, who is very often therefore styled the God of peace, Rom. 15, 5. Phil. 4, 9. Thus the God of peace be with you all, Amen. This of having God with us (that is,) the presence of his favor as well as of his essence and power, is a most blissful thing, the cause of all peace, prosperity, and welfare to our souls and bodies, now and for euet: as men be miserable without it, so most happy by it. Therefore in Scripture very often prayed for. & much promised as the foundation of all our good. See Exod. 4, 12. Josh. 1, 9. Judge. 6, 16. Genes. 39, 2. Acts 10, 38, &c.

AFter our long sailing and travel in the deep & profound Mysteries of Christian Religion and Faith, me thinks I ken the Land, and see us to draw near the shore, and find our bark coming into the shallow waters, as if we were at the haven and end of a troublesome voyage, full of labor and weariness.

It is so: now at length, after six or seven years spent and past upon the Ocean in the main Seas, we are brought through by the good conduct of that grand & most skillful Pilot Christ Jesus unto the arriving place. For after some friendly and familiar salutations of certain special members of the Church at Rome, whom Paul would honor with mentioning them, and giving them their due praise to verse 18. then he shutteth up the Epistle with a grave admonition, to beware of Schismaticall seducers, and with a devout exaltation or celebration of God's power, goodness, wisdom and glory; from v. 18. to the end of the Chapter.

In the first verse, he commends a certain Woman, whom he describeth by her name [ Phebe, ] Secondly, her profession, [ a Sister. ] Thirdly, by her condition or office [ a Servant, &c. ] In the second verse, he expresseth what he would have them to do for her, 1. to receive her, 2. to use her as a Saint. 3. to assist her: and then he noteth the reason wherefore, because of her beneficence and liberality to others, not to a few, and even to Paul himself. She is called a Sister, for the common faith and religion sake, and a servant to the Church, either for that she was one of the widows, whose election and duty is at large set forth, 1 Tim. 5. or for hir charity towards the Church, which sne entertained in her house, and succoured with relief; and this is most likely, 1. because of hir long journey from Greece to Rome, which for an old widdowe had been too much: & 2. for hir large bounty exercised toward Paul and many more, which was impossible for a poor widow (such as Deaconesses were, which in the Primitive Church attended sick persons. To commend hir, signifies to praise hir, as one beloved of him for religion sake, and to put hir over to their trust and care, to be counseled & aided by them of Rome, in things where of she might have need of them. Cenchrea was an haven near Corinth. He would have her received, and lovingly entertained, [ In the Lord ) that is, either for the Lord's sake, in his name, & for his love, or as the Lord himself. As Christ saith, Ye did it to me, when ye did it to one of these: and as Paul writeth that the Galatians received him as Christ Jesus, who in his Ministers and members holds himself either honored or contemned. Whosoever receiveth you, 〈◊〉 me, &c. Thou persecutest me. Now we have not himself in earth, he will be respected in these as his vicegerents and deputies: (as becomes the Saints) that is, worthly as may beseem hir, being one of the Saints of them which were Saints by calling. See before, ch. 15. v. 26.

Now ye have opened the words, touch some instructions and so hasten forwards.

In the example of this woman thus commended and described (as in a Looking glass) we may behold these things for our edification. First, the custom & duty of helping and pleasuring good Christians, with our commending them to such as be good, is both good and ancient, warranted by the practice of an holy Aposile. The reason hereof is, because it serves both for the commondeds sake, to exercise charity toward them, procuring them succor by our creditc, and 2. for their sakes unto whom they be commended, that they may have occasion to show their love, and may know towards whom to declare it worthily. In our commendations, this caution is to be observed: that they whom we praise, and either speak or write for, be good or praise worthy, & known so to us, least we wrong them to whom we send Commendatory letters, by leading them into an error, & our selves by bearing false witness against the 9. commandment; for to commend the unworthy, is a deceit and a false testimony. If men thought on this, they would not displease God to pleasure a man.

Secondly, we learn that in receiving the godly, we must both consider their dignity, that they are Saints and holy ones which will draw honor towards them, and that in loving and helping them, we give proose of our reverence & love to Christ their lord, which will make us cheerful in these duties, when we believe that we do for the Lord's sake, to be gratefully accepted, as it were done to the Lord himself.

Thirdly, here is a comfort for gracious women, that they do belong to the kingdom of heaven; for with God neither male nor female, all one in Christ: holy Scripture hath registered in perpetual record the faith and famous acts of sundry of both sexes, to show himself free from acception of persons, and to encourage the weaker sex to labor in godliness, seeing their love and goodness is not forgotten, but had and kept in remembrance.

Fourthly, here is an example to such of both sorts as be noble and wealthy, to be full of good works, as Dorcas, Acts 9, 36. as Susanna and Joanna and many others, Lu. 8, 2, 3. and as this Phoebe. The wives have not so much liberty as widows, yet they may be bountiful and give much to good uses, where husbands do make good allowance, enabling them wherewith to express their charity, and when the case is such as was the case of Abigail, 1. Sam. 25, 18.

Lastly, here is a reproof unto rich men which suffer women to excel them in bounty and piety. Many good women who have testified the sincerity of their faith by their liberality, for maintenance of relgion, and learning, and comfort of the poor, shall go to heaven to be in glory, when rich churlish Nabal's, and epicurish gluttons, as he in Luke 16. shall be adjudged to bear shame in hell for evermore.

Tell us now what our Apostle had respect unto, in his salutations from verse 3. unto verse 17? Interpret such phrases as need the light of exposition, and observe some profitable instructions with best expedition ye can. For I long to see us safe on shore.

To [salute] is with heartiest desire to pray for the well-fare and health of others: such a duty would not be done cursarily, perfunctorily. Paul's heart and pen accorded in one, whose respect and purpose in these his salutations is, to manifest more unto the brethren at Rome his entire good will and sincere love towards them and their salvation. Secondly, to countenance these persons here saluted, that by their authority and guists were most enabled to stead and help the rest in their course of godhnesse. Thirdly, to provoke others to emulation, and study of imitating these so commended. And lastly, by these praises (as by a spurr in their side) to excite these so saluted, to proceed and profit more in all graces. We willingly embrace and follow such good things, as others which be godly and wise (as Paul was) do praise in us.

These persons saluted, were some men and some women, some Preachers, some professors only, some Jews, some Gentiles; some only named, some both named and noted with Epithites of praise. They be 28. in number, and besides single persons, greeting is sent to some whole families. Lastly, salutations be sent both singularly from a particular man as Paul, and generally from whole Churches, verse 16. The first pair saluted, be Aquila and Priscilla, verse 3. of whom read Acts 18, 2, 18. who are here commended four ways: First, though they were no Ministers, yet were to Paul his fellow-helpers, not as working with him in the same trade, Acts 18, 3. but in the Lord, that is, in the Lord's business, the spreading of the Gospel: for as they instructed Apollos in the way of the Lord more perfectly, Acts 18, 16. so no doubt out of then zeal & piety they labored to bring others to the faith of Jesus. Note here Paul's modesty, admitting the help of his inferiors in his labor for the Gospel: the head disdaineth not the feet; they were as feet in respect of Paul, being a principal member of the Church, yet he despiseth them not, but meekly receiveth their assistance.

Secondly, their charity in communicating their knowledge to the good of others. As a Cloud the rain, and a Ewe her milk, so they poured out their wisdom in scripture, for instruction of many: all our knowledge (like a Candle) ought to shine unto others for their direction.

Thirdly, the Popes arogancie in disdaining such helpers he and his mitred Bishops will have no such coadiutors: nay, they forbid Lay-people so much as to read Scriptures: they keep them in gross blindness, thicker then Egyptian darkness, that they may not see their deceitful tricks, and horrible abominations in their Doctrine and worship, in their teaching and living. I read of some burned by Papists, for having a Testament about them.

The second praise is, that for Paul's sake, they put their lives in danger (laying down their necks, signifying their readiness to die for his love and cause) which as it doth serve for a pattern to Ministers both to set out the condition of such as teach the Gospel to be as Lambes amongst Wolves; and the constancy that ought to be in them, for preaching truth to put their lives in jeopardy, as Paul did: so to all Christians for imitation of the zeal of Priscilla and Aquila in behalf of Paul their teacher. It is to be noted both with a check to such as either lead their instructors into dangers (as many malicious hearers do) or do forsake them in their troubles, as they of whom the Apostle complains, 2 Tim. 4, 16. and with a comfort to all such as in perilous times and causes stick to their Pastors who have diligently fed them; sithence God's Spirit hath registered this example to the immortal praise of these two, who loved not their own lives, to deliver their instructer from death. There is a marvelous strait conjunction between pastour and flock.

Thirdly, he saith of himself, and all the Churches of the Gentiles, that Aquila and Priscilla had made them their debtors: and this he saith for good reason, because their benefit was public, redounding unto the whole Church, to preserve such a worthy servant of the church. Whereof this use is to be made, that to do good to faithful pastors, by preserving their life and liberty, is a special benefit; for the which, thanks are from all generally due, which should hearten true hearers (as cause requireth) not to spare purse, pains, nay their own persons and lives, to succor such as are profitable to many.

The last thing in their praise was, that they had a Church in their house; either for that their family for their godly order observed in it, seemed to be a Church, such religious exercises being there used privately (so far as lawfully might be) as publicly in the assemblies were frequented: and thus it should be in every household; or else for the faithful, (which being not many at first) gathered together in their house, to celebrate their assemblies: for they might not have in most places the free use of Christian religion, through the malice of the Jews somewhere, & elsewhere of Gentiles: see Acts 13, & 14. Epenetus is entitled the first fruits of Achaia, both because he was in order of time the first which professed Christ in that country, (as first fruits came before the rest) and for that in degree of piety and virtue excelled others, as first fruits are both reaped before, and be the chief and choice of the crop. A worthy thing it is to give the onset, and begin to lead others the way, which fear and worldliness makes men backward to do; yea keepeth numbers from following others that have broken the Ice, and made an entrance into the zealous profession and practice of Christianity.

The other titles of beloved, approved, of laboring in the Lord, and being in the Lord, (given to diverse here) do note howe dear they were to Paul, for their profession of faith, or fruits of their faith: & teach that others ought to be so far forth beloved and esteemed of, as they pertain to Christ our common Lord & show the same by their faithful endeavors to further the Gospel. Also note v. 7. to be in Christ, signifies to be a Christian or faithful person: and to be [approved in Christ] is to be unblameable or without reproof, nay well allowed offor his faithfulness and constancy in the cause of Christ.

Whereas he salutes some of his kinsmen, learn, that to our kindred when they be godly, we are tied by a double band, one of nature, the other of Religion: & therefore such as forsake and forget their Christian religions kindred, do give cause to fear, least neither piety nor humanity be had in regard by them. Such as were in bonds with Paul for the Gospel sake, are therefore called his fellow-prisoners. They suffered bonds and imprisonment with him, and so shown their hearty love both to Christ and to his Apostle Paul, whom they forsook not, as diverse others did, 2. Timothy 4. All forsook me, but did cleave to his doctrine by faith, and became his fellows in afflictions. Let Christians learn thus to love the word, and the Ministers of it: such imprisonment is more sweet then liberty.

Also, whereas some are commended for laboring in the Lord, and others for laboring much in him (that is, in the divulging of his truth, and edifying his Church, or doing other services of charity:) hereby we do learn, that there is a difference among Laborers, some according to their means, opportunities, gifts & great zeal, labor more and some less; but each are to have their due praise, even he who laboreth little, as well as he who laboreth much: none are to be defrauded.

Whereas v. 13. Rufus mother is called Paul's Mother, understand a Mother by affection, not natural. Observe that Aristobulus and Narcissus are not saluted, as being belike not yet converted: and Narcissus is thought to have been full of riches and naughtiness, overthrowing many a worthy man by calumnies, yet both had Christians in their families. The kiss which Paul mentioneth v, 16. showeth the custom to be ancient; for the Saints at their meeting, do declare mutual good will by a kiss, which was given sometime in token of subjection, as Gen. 42. and Psal. 2, 12. Sometimes a sign of Charity: this was chiefly done before the receiving of the Eucharist, to testify peace and brotherly amity. Whence arose the superstitious kissing the Paxe in popery, which depraues & abuseth all good things. By adding [holy,] he distinguishes 1. chaste kisses from wanton, & 2. adulatory, and 3. proditory, and 4. dissimulatory kisses, such as Joab Judas, and Ammon gave, which is no small thing. For as giving the hand one to another at our meeting, after long absence, signifieth the delivery of our heart to him toward whom we use such gesture, so kissing (of all other gestures) hath I know not how, the most evident & express representation of that which is within. For, whereas life consisteth in respiration, and our breathing is by our mouth, kissing is a sign that a man is ready to communicate, and as it were to infuse his own proper soul to another. A custom not so ancient for use, 1 Pet. 5, 14. in Eastern Churches especially, but now is as grossly abused in the Western, and by such as afford this love-token even to dogs.

Finally, whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome, and far more then other Churches being better known unto him, yet not once mentioneth Peter, who should be the chief Pastor there, as Papists say: The Apostle either did forget and neglect him (which is unlike,) or Peter was unworthy (as an Apostate) of his salutation, which is untrue: or Peter was not then at Rome, which is not improbable, yea, whether he were there at all or no, is uncertain. For we do not find in all the history of the Acts, or other partes of the New Testament, that ever Peter came at Rome, no not one syllable to that purpose; therefore it can be no Article of faith, or thing necessary, to be believed unto salvation: for all such things are either expressly written or by necessary deduction to be collected out of Scriptures, which are (as Origen saith) the sole norme and rule of Faith. the immovable Canon of verity (as 〈◊〉 , ) the most exact gnomon, balance, & square of all truths, as Chrysostom.

Again, what shall we say if the Scriptures do teach the quite contrary. For Paul was converted a year or thereabouts, after the ascension of our Lord. The third year after Paul's miraculous conversion in his way to Damascus, Peter went to Jerusalem, where he continued with Paul the space of fifteen days, Gal. 1, 18. all this while Peter was not at Rome. Eight years after Paul's conversion, Peter was abiding at Jerusalem, being imprisoned was sought for to be killed by Herod, about the 3. year of Claudius: as yet then he was not at Rome, Acts 12, 2, 3, 4. &c. Six years after that, even full fourteen years after that he first had met Paul at Jerusalem, (which was the 51. year from Christ's birth) he was at Jerusalem, where he gave Paul and Barnabas the right hand of fellowship, Gal. 2, 9. At which time a council was held at Jerusalem, Acts 15. and then it was agreed upon by mutual consent, Galat. 2, 9. that Paul should preach unto the Gentiles, and Peter to the Jews, who by an edict were cast out, & banished from Rome; so as all this while he came not there. When the Council was dissolved, whither did Peter go? to Rome (his Sea and seat as the Papists fain) nay to Antioch, where he was to his face (a bold act to be done, if Peter had been Pope) he was I say reproved of Paul for his dissimulation, Galath. 2, 11. Moreover, when Paul was first led prisoner to Rome, he found not Peter there, for then would not Luke having so good occasion to mention him, Acts 28. have passed him over in silence: and Paul having been a free prisoner for two years at Rome complained that all forsook him: What Peter too? no verily; which argueth all this space Peter not to have been at Rome. Sure it is impossible he should sit Bishop there so many years, full 25. till the last year of Nero, as popish Chronologers reckon, and to suffer martyrdom there, and have his Sepulcher there. Or if all this were true, what is this to the Pope being no successor to Peter in doctrine and piety, whatsoever he be for place and dignity? If he had succession of his chair (a thing more then questionable,) yet he had none of his faith. From which Rome now, how far it is gone from ancient Rome, hath been in sundry parts and passages of this Epistle observed: and in many other more learned and unanswered nay unanswerable treatises hath been of late demonstrated, both at home & abroad, so as were not their fore-heads of bras, & their hearts of adamant, their consciences seared with an hot iron, they would blush for shame, and repent with sorrow, that they had so long striven for Dagon, for an idolatrous religion, and for Babylon a Mother of abominations and whoiedomes, Revel. 17. 5. Of whose cup of fornications as they still delight to drink; so they certainly shall drink with her of the cup of God's vengeance, Revel. 18, 4, and 16, 19.

By the [Churches of Christ] he meaneth particular assemblies, (members of the universal Church) near to the places where Paul was now remaining, professing the faith of Christ, and denominated by their places where they were, as the Church of Corinth, Galatia, Antiochia, &c.

HOw doth the Apostle proceed, and what things be contained in these verses?

When he had mentioned and saluted diverse godly persons amongst them, whom he would have to set as examples to follow; now he admonisheth them whom they are to eschew, namely heretics and schismatics, which by opinions rent themselves from the truth of doctrine, or in their wicked manners give scandals. Touching these, he would have them marked and narrowly looked into, because they are not easily found out, and through negligence of overseers, they do creep into the flock. Secondly, he wisheth to avoid them, both by shunning privately their company for fear of taking infection from them, and of hatdening them by our familiarity; and by shutting them (after once or twice admonitions, Titus 3. 10.) out of public assemblies by excommunication, (which is the sword of the Church, to strike and cut off rotten and pernicious members.) Also by casting them into banishment, if they go on to pervert others, which is the Magistrates care and part, verse 17. and in verse 18. To the end the Christians at Rome might the better consider and decline such pests and Serpents, which at Corinth and Galatia had bia, and were like enough to be among the Romans: also to wind in themselves to disturb the peace, & destroy truth and unity of the Church; (which Satan in his members most studiously endevoreth) therefore he giveth certain notes whereby to know these seducing and scandalous persons. The first is, they seek to turn men from the true doctrine, (such as 'Paul in this Epistle, and other Apostles in their Sermons and writings taught) broaching opinions either ex diametro contrary, or at least besides, ( para signifies both, as Rom. 1, 26.) that doctrine which is apostolical. The purity of the wholesome words of Christ is corrupted, when ought either other, or otherwise is brought in, either when truth by human inventions is adulteiated, or false doctrine apparently crossing the Scriptures, is maintained, 1. Tim. 1. Gal. 1, 8, 9. This is then one sign of a deceiver, to lead awry from ancient doctrine, received from the beginning by the ministry of Christ and his Apostles, John 2, 20.

Another sign in verse 18. is their hypocrisy: howsoever they indeed ought to be, and in words do pretend to be servants of Christ, (having his name Jesus, Lord, &c. and the profession of him much in their mouths, as if they were the only persons that took pleasure & care to please serve, and honor him, to defend his saith and religion) yet they do nothing less, being enemies to his doctrine, and true servants. Phil. 3, 18. and think they do a meritorious act to destroy true Christians, Mat. 10, 17, 18. John 16, 2, 3. The third sign is their ende they aim at, which is to serve their belly; for filthy lucre they teach things which they ought not, 1. Tim. 6, 5. Titus 1, 11, 12. making their belly (not Jesus Christ) their God, Phil. 3. 18. And who would not be ashamed to have them for teachers who have their belly for their God, coining new & false opinions for temporal commodities sake?

The fourth mark is from their art and practice, which they use when they will seduce; it is by fair and flattering speeches, whereby they steal away men's hearts, pretending their good, when they mean it not, (as the Serpent circumaented Eve, ) promising much, and performing nothing, speaking pleasing things (as if they would lay bolsters of down under their elbows, Ezokiel 13, 18.) and with sweet sugared words praising both the persons and doings of such as they would ensnare: like Physicians who minister delectable things, so these sooth and smooth over men's faults, commending where they should condemae: and this is signified (as Origen thinketh) by sheep's clothing, Mat. 7, 15. As greediness for their bellies declares them to be ravenous wolves, & as the Crododile by show of pity and humanity doth beguile such as come near him; so do these corrupters seek nothing but to deceive by their flatterings, like Judas or Joab, speaking sweet words that without suspicion they might put out the sting of erroneous doctrine; and this their cunning makes it so hard to discover them, and so much the more needful to mark and observe them.

The last thing whereby they are here noted, is the object whereupon these impostours do work, and it is vnwary and heedless people which neither mistrust nor mark their malice. Widdowes whose houses they devour under pretence of prayers and blessings, such as Paul speaks of, silly women laden with sin, 2. Tim. 3, 6. As Satan set on Eve first, so his servants attempt women which are less cautelous, yet vehement being once won, and powerful persuaders of their husbands, to whom they are near and dear.

Howsoever this description did agree with such as did Judaize, yoaking Moses and the law, with Christ & grace in the cause of salvation, and doth also well fit other deceivers and heretics, yet never did coat so fit a man's back, as these marks, do agree with popish Friars, Monks, Priests, and Jesuits especially, as it is notoriously known to the whole world, how they boast of Jesus (of whom they have their name Jesuits) but be nothing less then good Christians, attending lucre, decciuing simple folks. Also consider here that these marks of discerning, be so many reasons to persuade declining from seducers: for who ought not abhor and avoid such as do pervert the pure doctrine of Christ, and persuade us to sorsake the fountain of life, to go to Cesternes which hold no water? such as also be hypocrites professing the service of Christ, & yet addicted wholly to voluptuousness and gain, such as with goodly and glorious words do bring asleep vnheedfull persons, to the ende they may more securely make a prey of their goods and souls. Upon which considerations, all Christians stand bound to observe and avoid them.

But are there no other reasons in our Text to persuade care and diligence in avoiding such?

Yes, these three, one from the effects, they do deceive, verse 18. well may they promise life and salvation, but death and damnation will prove the crop which will be reaped of such imposters: as the Serpent beguiled our first parents with hope, and great promises, so do these.

The second reason is from the facility of the Romans, verse 19. whose ready listening and obeying true teachers being far and wide deuulged and known to their praise, might haply embolden false teachers to attempt the perverting of them with expectation of like success, for over much easiness in yielding, might give false Pro phets hope to deceive: thus Origen, and Peter Martyr afterwards, and Piscator after him do collect the reason. Others think by praising their obedience he encourageth to constancy, to continue steadfast in the good way, and to take heed of receiving contrary doctrine. To which purpose he exhorts them to join prudence and simplicity, to be so simple as not to know howe to invent corrupt doctrine, yet so wise and skillful as to be able to discern a strangers voice from Christ's voice, like good sheep, John 10, 4, 5. and true Prophets from liars; which discretion Paul prayed for to the Philippians, Ch. 1, verse 9, 10. and exhorts the Thessalonians unto it, Chap. 5. verse 21. why it is needful, see 1. John 4, 1, 2. Revel. 22. Ephe. 4, 14. Which admonisheth all with knowledge to join judgment, and reproveth such as be wise to the world, but lack the wisdom of the word.

The third reason is from assurance of victory, so they watch and observe these evil workmen, which scatter grains of errors in the Lord's field, and strive against their errors, they shall surely overcome by the might and grace of God, verse 20. The God of peace will bruise Satan under your feet, &c.

There is in this promise, an allusion to the promise in Paradise, made to our first parents, of the woman's Seed to bruise the Serpents head, Gen. 3. which implieth such a conquest and overthrow of Satan, as he should never recover himself. As Joshua set his feet on the necks of the five Kings, and destroyed them. This hath been already in the head Christ perfectly fulfilled, and shall be in his members, who must encounter awhile with Satan and his instruments: but so they behave themselves valiantly, and place all their affiance in God, it shall quickelie come to pass, that Satan (howsoever he may seem to prevail) yet even when one would think he should ouerrun all, then shall he take the foil. For God who is with his Church, is stronger then the enemies which do fight against it: and the peace of his Church is so dear unto him, as none that make division, shall be able to stand before him. All which, hath matter of exhortation to quicken us, unto all vigilancy in prayer, and good endeavors to withstand the assaults of the devil, taking great heed of security, ease, and spiritual slothfulness, least we be surprised on a sudden.

And heete is also a matter of consolation, that we faint not whatsoever combats and encounters with heretics, Scismatickes, or otherwise happen, yet still to hold up our head, and take heart to us, under the aid and help of God and his grace, seeing the victory will be ours. If we hold out but a little while, we shall vanquish, & that very shortly even in this life, whereof we have sundry examples; and not only at the day of judgment when our victory will be consummate. A marvelous comfort that God's Ministers and children strive against errors, sins, and schisms, with certain hope of having the upper hand. Which as it must beat down despair, and drive away fearful sluggishness, so it keepeth from presumption, to consider that not by our own strength, not by our own arm, or bow, or shielde, but it is the strength of God that gives us the victory, And therefore not to us Lord, not to us, but to thy name be rendered the glory.

Upon these reasons, we in England, and other reformed Churches in Europe, may iustisie our separation from the Papists, whom we have left and are divided from: but first because they left the Apostle doctrines, and divided them selves from the faith and religion of Christ, to embrace novel errors, and diabolical superstitions, contrary to the received doctrine from the beginning; by whose hypocrisy and flatery, if we have not suffered our selves to be deceived to the perdition of our souls, but continue still to fight against the, under the assistance of the strong God, with undoubted trust of an happy issue (so we mark and avoid them) therein we have done but duty, obeying the commandment of the great God, who bids us to come out of Babylon, and decline such as would with their subtle speeches and inventions beguile us (& wriggle as a Snake whose head is off) with hope to reign in these Churches, as sometimes they did. Well they may surprise with their craftiness, some heedlesignorant persons, and unstable, but in vain they look to subiugate the wise and discreet Christians, under whose feet God shall rather tread them, and Satan that great Dragon their Captain, under whose banner they fight. For that kingdom must be destroyed, which doth make war against the kingdom of Christ, who is that stone cut out of the Mountain without hands, which shall break in pieces all other regiments which rise up against it, Da. 2.

What doth the Apostle perform from the verse 20. until verse 24?

As before he reckoneth up such as at Rome he would have saluted: so now he sendeth Salutations to the Romans from other which were with Paul, as from Timothy, of whom read Phil 2, 19, 20, 21, 22. and Act. 16 1, 2. Also Lucius, of whom read Acts 13, 1. and Jason, of whose courage and prudent zeal, read Acts 17, 5. and Zopater of Berea, Paul's companion by sea, with Timothy and Gayus of Derbe into Syria: read Acts 20, 4. and Tertius Paul's Secretary, and Gayus his host baptized by him, 1 Cor. 1. 14 and Erastus Treasurer or conferrer unto the City of Corinth, a rich City and Quartus a word not of number or order, but the name of a man. By the consent of these, he would confirm the authority of his Epistle, and get the more credit; not for that it was in it self weak, but the better to warrant it to others.

HAuing found you willing ever sithence we began to confer for our instruction about this Epistle, which as it is a key (as it were) to open the understanding of other Scriptures, so your answers and satisfactions of my Questions and Doubtes, hath well unlocked and unfolded the hidden treasure thereof; I presume to put you to it once more, to tell me Paul's mind, or rather God's mind, contained in this Text unto the end of this Epistle.

Having walked along with you, through a long, rough, and cragged way, now we are come unto the upshot and resting place, it being also plain ground, I may not give you over. In this last text (which some join unto the end of the 14. chapter, touching which, see M. Beza there) we have a brief pithy prayer unto God, v. 24. and a large and most precious Doxology or praise of God, 1. for his power, 2. Goodness, 3. Wisdom, in the rest of the verses. For the prayer, I would have these things observed in it. First, that under [Grace,] are comprehended whatsoever (from beginning, middle, and end) belongs unto man's good now, or glory hereafter. Secondly, whereas Paul did both begin and end his Epistle with it, Chap. 1, 7. and now endeth, repeating it twice, ver. 20. and 24. it not only teacheth what Ministers ought to do by Paul's example, both to edify by teaching, and earnestly to beg God's favor, and all the effects of it for the flock, but also the flock are admonished, that grace is a thing most necessary. Not fire and water so needful for the body, as grace for the soul: & therefore often, again and again to be asked, and who soever know either the worth of grace, or the want, will much call for it. And who so do not so, either they value not grace, or feel no need of it, which is a woeful dullness. Thirdly, here is a proof against the Arians, Seruetus, and others, that Christ is equal to the Father, because Christ is made the giver and dispenser of Grace, which is proper to the true God.

Lastly, this prayer in the end of every Epistle Paul wrote with his own hand, as a sign whereby to discern the Epistle not to be counterfeit but his own, 2 Thess. 4, 17. howsoever he used the help of a Scribe to pen the rest, yet this clause he used with his own pen to write it. A good caution and prevention of adulterated and false writings, that they be not cogged and crowded in under the names of some worthy personages, to get them credit; an injury which hath been done to sundry learned and godly men.

Concerning the zealous praise and thanksgiving, wherewith Paul celebrateth God in the end of this renowned Epistle, there is nothing or little in it, which hath not been already handled in other Dialogues. Howbeit, to give some touch and taste of matters will not be amis. Note generally, that there is an hyperbaton, the sense being suspended from verse 25. til 27. and thus it must be put together. Glory be to him (that is to say) to the only wise God, who is able to establish you, &c. and thus the construction is currant, and no imperfection in Paul's speech. Observe yet further, as Paul in the entrance gave thanks to God for the Romans, ch. 1. ver. 8. and rendereth praise for himself, after his description of his spiritual combat, ch. 7. v. 25. and upon the discourse of the great secret of predestination finished, ch. 11. ver. 36, he bursts out into this exclamation & doxology, O depth, &c. To him be glory forever: and now closeth the whole Epistle with the like hearty sounding forth of God's praise, it may serve to admonish us of this duty of praising God for our selves and others, for his mercies and benefits, for his doctrine and works; how pleasant (as a sacrifice or an odour) it is to God, how the Saints are delighted with it, having thanksgivings often in their hearts and mouths to witness their own joy in God, and to provoke others to magnify him. As the Nightingale because the day is not sufficient to sound forth her songs, spendeth the night in singing, so ought we even in the night season to sound forth the praises of god: for this is one of his chief services, and in his Children it is exceeding comely to rejoice and praise his mercies. How did David's pen overflow with the praises of his God, how doth he urge all men to laude and celebrate his name? It is a fearful sign of a dead heart to be a niggard, or sparing, careless, or cold this way.

Learn further, that whereas praises be offered to God by Jesus Christ, verse 27. it is because through him both all good guists are conveyed to us (as water through a Conduit, from the fountain) and all praises are by him to be referred to God, that they may be gracious, 1. Peter 2, 5. And therefore Turks, Jews, Pagans, which have no true knowledge of Christ, they cannot worship the true God, nor give him any praise which he shall accept of: for he that hath not the Son, hath not the Father, and who so cometh to the Father not by the Son, shall neuerbee received. Oh, how much are Christians beholden to God for the knowledge of his Son? Thus far of the duty of praising God, and the manner how.

The arguments of his praise be these three, 1. from his power, 2. from his goodness, 3. his wisdom: First, he commendeth his power, verse 25. whereunto he ascribeth their strengthening, wherein as he insinuateth their weakness, what need they had of confirmation in respect of Satan's force, and their own feebleness: so he expressly teacheth that it is God alone who can make them able to stand and persevere in his grace to the end, as he said in Chap. 14. verse 4. For it is God's might alone which excelleth the power of sin, the devil, and the world, which be stronger then the strongest in earth.

Howbeit from his naked power disjoined from his will, there is no comfort: but the Romans were assured of God's love, by their calling and justifying, &c. Therefore here is matter of comfort, that notwithstanding all the fiery darts of Satan to which they were exposed continually, and all the fury of all the tyrants in the world which persecute the poor flock set amidst Wolves; yet they shall be upheld, because God which loveth them, hath might enough to up hold them. Also what Paul prayeth for, that they were certainly to hope for, being God's Children, and the thing asked, necessary to their salvation. If any then be weak, run to God, hide you under his powerful protection; if any find strength to continue, attribute the whole glory to God, who saith to the weak, be strong, and comforteth the feeble minded, showing his power in greatest weakness, 2. Cor. 12, 9.

The next part of his praise is his goodness, manifested in the Gospel, (which is the preaching of Jesus Christ) the greatest outward mercy of God, as the instrument to work grace within: wherein we be warned that our strengthening and corroboration of our hearts must be drawn neither from human reason, philosophy, traditions and inventions of men, no not from the law of God, which discovers sin, and directs to duty, but comforts not against terrors within and without; but from the Gospel preached, which is the power of God, to the establishing of the heart in faith. Therefore it should continually with great reverence be read, heard, studied, and meditated, as God's arm to confirm us to the end. We are further to note here in few words the dignity of the Gospel, (so he calls his own Epistle, as Chap. 2. verse 16.) It is a doctrine of most singular worthiness and value. It is extolled and set forth here by four reasons, first by the object (Christ Jesus) in whom are shut up all treasures of wisdom. It is termed the preaching of Jesus Christ, not so much actively which he preached, as passively being preached concerning him, as the matter and subject of it, (for the Gospel is a good word or message of Christ) and not only the efficient cause and reuealer of it. Paul (less may other Ministers) taught neither himself nor from himself, but Christ by a revelation from Christ, Gal. 1, 16.

Secondly, by the form (a mystery revealed now by the Scriptures of the Prophets) being before in the other ages precedent even from the worlds beginning kept secret: of the acceptions of the word mystery, look Dialogue on Rom. 11. verse 25. Here it would be expounded of the vocation of the Gentiles, (rather then of the whole doctrine of Christ) according to Ephe. 3, 4. which heretofore was taught in some sort to the Jews only, and but to some of them, and obscurely in dark sentences and prophesies that all nations should be restored by Christ: yet in comparison of that clear and bright knowledge which since Christ, hath shined from the beams of the word, it may be said to be kept secret, and to have been hidden. Let men therefore so much the more provoke themselves even to real and great thankfulness, by how much more grace is vouchsafed us above that which the fathers of the Old Testament enjoyed, or else to look for the greater condemnation. Many kings and Prophets have desired to see these days, &c. Woe be to thee Chorazin, if the great works &c.

Learn yet moreover both the antiquity of the Gospel (to quit us from novelties) & the harmony between it and the Prophets, in that by the Scriptures of the Prophets it is said now to be made manifest to us, who ought therefore to study the Prophets with a purpose to learn Christ in them: flying popery as the new way, and holding us to the doctrine of faith as the old and good way.

Thirdly, it is praised by the author (at the commandment of the everlasting God) that is, according to the eternal counsel and disposition of God, who by his most high liberty and wisdom might show this secret when and to whom, and how far he himself would. The whole dispensation of the Gospel depends altogether upon the good pleasure of God, who as he sheddeth his rain upon one Citty and not upon another, and in what measure, and with what fruit he thinks good: so the doctrine of salvation is absolutely ordered by the appointment and commandment of God: man's wisdom and will here hath no stroke.

Fourthly, by the final cause or end of the Gospel, which is, to call not a few but many, even Jews & Gentiles at one time or other, such as were given to Christ among them, unto the obedience of faith, (that is) that they might believe the promises of grace resting in thē by faith, which is the most excellent obedience, & cause of all practicke obedience. See Dialogue on Chap. 1, v, 5. and Chap. 10, verse 16. And thus far of the description of the Gospel by the causes ofit.

The third and last praise of God is, for his wisdom, ( To God only wise, verse 27.) as he is entitled, 1. Tim. 1, 17. because wisdom is essential to God, and he is infinitely wise, knowing himself and all other things most exactly and with all perfection: also in wonderful wisdom both making and moderating the world, being the very fountain of all understanding and prudence which shineth in any creature, Angels, or men: hence he is glorified by the title [only wise God,] but especially for that admirable wisdom revealed in the Gospel from himself in marvelous and most divine discretion. For the better explication of this title, that sentence cited by Paraus and Peter Martyr out of Origen, deserveth often to be read and thought on: Do not (saith he) so understand God to be wise, as if wisdom had made him wise, as it happeneth amongst men (for men are wise accidentally by a separable quality, and by participation of wisdom:) God is not so, but as author and wellspring of all wisdom. For God is not wise by communication of another's wisdom, but of himself he is so, and of him the only wise God, all others derive their wisdom: worthily therefore it is written, to the only wise God, for he alone so engendereth wisdom, as he is not by wisdom made wise.

This clause (forever) in verse 17. noteth eternity to the end of the world, and everlastingly without ceasing of the blessed Angels and Saints in heaven, bliss and honor, and glory, will be 〈◊〉 to him that sitteth upon the throne, and to the Lamb. To whom as for all other mercies (which are inumerable) for the accomplishment of this our conference to the illustration and clearing of this dark Epistle in some measure for the instructiof the Church, be all praise and glory. Amen.