Exposition of Romans 13-16

IN the latter end of the twelfth Chapter he spake against Reuenge; now lest any infer • e, therefore not lawful to use the Magistrate in cases of wrong: Saint Paul seasonably adioynes a commandment to be subject to Magistrates, and so, not public but private Reuenge to be unlawful.

This first part containeth two things: first a Precept: secondly, Reasons of obedience thereunto.

The Precept peremptorily set down in these words; hath the Thing, Subjection: and the Persons, which are two, yielding subjection, Every soul: and to whom it is to be yielded, which are set down, Powers: and distinguished, Higher Powers.

To begin with the Exposition of the last words first.

Powers: Not Angels (though the Greek word may be so construed elsewhere) but Magistrates, nor Ecclesiastical Magistrates properly, but civil Magistrates, whose is the Sword, and to whom Tribute is due.

Civil Magistracy is an Ordinance of God for the punishment of evil doers, and for the praise of them that do well, 1. Pet. 2.14.

He saith not, To Emperors, Kings, &c. but Powers, naming the Thing, not the Persons: because, though the Officer may be wicked, and in regard of his person be unworthy of respect, yet the Office is to be honored and respected: and the Power always to be obeyed.

Powers, in the plural, For there are diverse kinds. A Monarchy, an Aristocratie, a Demoeratie, when one alone, when some of the best, when the people, or most part rule all things; under which of these soever we live, we must be subject thereunto.

Higher: 〈 in non-Latin alphabet 〉 , which are, 〈 in non-Latin alphabet 〉 , in authority, as it is translated 1. Tim. 2.2. that is, high or excellent Authority: For there are Powers from God which are more mean, and not so general and public, as of Fathers, Masters, &c. which are not meant in this place.

And not only to the Supreame Magistrate, but unto all Governors sent and appointed by him, as Saint Peter expounds .

Be subject. The word signifies an orderly subjection; and implies, the reverence of the heart, respectful language and gesture, obedience without resisting, &c. A Subjection willing, and in due manner.

Every soul. Soul for the whole Man by a Synecdoche, he being so called from his most noble part: The Magistrate hath most power over the bodies of their Subjects; but Soul is named, either by an Hebraism, or to show the manner of the obedience required, that it must be ex animo, even from the very soul.

Every soul. No exemption of any who enjoy the benefit of the laws in the Common-wealth, of which they are members, upon any pretence whatsoever, in regard of Ecclesiastical calling, or otherwise.

All which live under any civil Government, [Doctr.] must unto the Governors yield obedience and subjection, Matth. 22.21. Render unto Caesar the things which are Caesar's, Titus 3.1. Put them in mind to be subject to Principalities and Powers, and to obey Magistrates, 1 Pet. 2.13, 14.

This obedience is to be limited, in things lawful, [Obser.] and not contrary to the word of God.

The Magistrates in the Apostles time were enemies and Persecutors, and yet he requires subjection to them; [Use 1] and Titus is charged to put the people in continual remembrance of it: much more are we to preach obedience to the godly and religious Magistrates.

Must Nero be obeyed, and ought not much more King James, a Defender of the Faith, a Nursing Father of the Church?

The Gospel doth in some sort meddle with obedience to the Civil Magistrate. [Use 2] I say in some sort, as that it is lawful to be a Magistrate, and that he may and ought to be obeyed; For we must have the testimony of the Word of the lawfulness of these things.

But to set down laws of civil business, of Contracts, of Successions, of Conveyance of Lands, of Pleas, of Punishments, of War, &c. in the Common-wealth; or of the times of meeting for the service of God, or of reading of the Scriptures, or of Garments or Gestures to be used in the Administration of holy things &c. in the Church; it belongs not to the Gospel in particular, to enact; but these things are to be directed by reason, being not contrary to the Word.

The calling of the Physician or Carpenter, is lawful by the Gospel, and it requireth of them that they should deal conscionably: but what drugs, or what course of prescribing the one should use in every disease: or what plot, or tools the other should use in building, the Gospel determines not; but these are left to the judgment of right reason: So for particulars in Church or Common-wealth.

Moses had the execution of all government, both Civil and Ecclesiastical among the Israelites, and performed it in his own person. Jethro his father in law seeing it, tells him that the thing which he did was not good , and adviseth him to a course much more convenient. In giving sentence, and just determining of Suites, Moses saw more then Jethro; but in the orderly and more easy proceeding therein both for Moses and the people, Jethro saw more then Moses by reason and experience.

He which readeth the Gospel as a book of State Policy, or a book of Statutes, abuseth it: For the principal scope of the Gospel, is to reveal the will of God concerning Remission of sins by faith in Christ, and in the General to exhort to a righteous conversation.

The Brownists therefore and others, are greatly to be blamed, who absurdly deny and contemn all Canons and Constitutions concerning order, which are not in so many words set down and commanded in the Gospel: but of this more in the next Chapter.

Here are to be reproved the Donatists, [Use 3] who took away the Authority of Civil Magistrates, expounding this place only of Ecclesiastical Governors, whom Saint Augustine confutes .

Also the Anabaptists, and Libertines, they being so called for urging a liberty in outward things, who deny the use of a Magistrate, among Christians, to be lawful, and which in the memory of our Fathers, armed the rude multitude in Germany against their Magistrates and Princes.

Also the Popish Clergy, who from the highest to the lowest of them, hold themselves not bound and subject to the Civil Magistrate, but in all criminal causes appeal to their Ordinary, and are not punishable, unless they be first degraded, and so delivered to the Secular power.

But the Apostle saith, Every soul, and Saint Chrysostom expounds, If thou be an Apostle, an Evangelist, a Prophet, or whatsoever thou art, thou must be subject; and, these things are commanded to all, both Priests and Monks, and not only to Seculars.

S. Bernard also to a Bishop writeth of this matter thus: Si omnis anima, & vestra: Quis vos excepit ab vniuersitate? Si quis tentat excipere, tentat decipere: If every soul, then yours; who excepted you from this universality? He which attempteth to except you, attempteth to deceive you.

The priests of the old Testament were subject to their Kings: our blessed Savior submitted himself. So Paul, Act. 25.10, 11, 12. and yet the Pope intolerably usurpeth, and his Bishops, over Emperors and Kings.

The Emperors, Henry the fourth, Henry the fifth, Frederick the first, Otho the fourth, Frederick the second, and Conradus his son, were deposed by Popes. And of the Insolencie of Bishops contrary to this precept, do our own Chronicles make mention; as of Becket against Henry the second; Longchamp against Richard the first; S. Hugh of Lincoln, Sainted for his treason against King John, and Henry the third his son: This was that good Sir Hugh, whose day was the seventeenth of November, in whose stead the Coronation of Queen Elizabeth was placed, at the which the Papists stormed.

The persons of all Clericks are to be subject to the civil Magistrate: Emperors, Kings, and Princes I confess, have endowed Clergy men with many Immunities long ago; and in this land statutes have been made for the privilege of Clergy men , by which privileges they are not exempted from the bond of subjection, but from certain taxations, or impositions of service: as from warfare, from watching and warding, and such like. For no King can make void the bond of the obedience of his subjects, no more then a father can discharge his son, or a husband his wife.

The Gospel taketh not away civil authority but rather stablisheth the same, [Use 4] so that a King Popish, is but half a king, in comparison of a king Protestant, who under Christ supremely governeth over all persons, causes and things within his dominions, according to the Gospel.

It is necessary for the people to understand that the Gospel constituteth not new governments, but commandeth to reverence and obey them that are.

The froward perverseness of some, under a pretence of conscience refusing to submit unto the reasonable constitutions of authority, hath caused the Gospel to be disgraced as a profession denying obedience to Magistrates; let all be subject, that we may win due credit to the religion we profess.

IN these words is the first reason of the Precept: where we have the Reason: and the Amplification.

The Reason is taken from the efficient cause, or Author, which is God: All powers are of God, set down Negatively for the more force.

Those things which have God for the Author are to be acknowledged: But God is the Author of all powers; of Monarchies, Aristocraties, Democraties, and of those which are subordinate unto them.

They are not of Satan, as Fanaticall spirits have affirmed; neither hath man's reason the honor of this invention; but the very wisdom of God; whereby it appears, that good laws, and Magistracy are things divine .

The Amplification is from the manner, how they are of God: they are ordained of God.

Not by toleration, as sins and sinful men: nor as the punishments of sin, as famine, the sword, sickness, wild beasts: we may pray against these and oppose them; but we must pray for the Magistrate and submit to him: the Magistrate is by divine ordination as a thing exceedingly beneficial to the state of Mankind.

Ordained: this word implieth two things, Invention; and Ratification: God invented and devised the order, that some should govern, and the rest obey; and he maintains and upholds it.

Order is an apt disposition of things equal and unequal: which to be marshalled together so as thereby they should be accomplished, made perfect and durable, must needs be a work of God's singular wisdom. Both the beauty and safety of the Vniuerse, or whole world, is in order: If we consider the heaven and earth, the orbs, and spheres, the stars wandering and fixed, the elements, the faculties of man's soul, the diverse members of the body and their use and situation, there is a most comely and useful order. So some to be rich, some poor, some high, some low, some of one quality and aptness, some of another, and so to be arranged together, that they should mutually respect, second, and strengthen one another, must needs be from a Divine beginning: and from hence did the Philosopher affirm that right, law, authority political, was nothing else but an order between the Citizens . So are the three States of our land, the Lord's Spiritual, Temporal, and the Commons, called ordines regni, the orders of the kingdom: So Mat. 8.9.

Ordained, that is ratified, constituted, confirmed, allowed, commanded, or any other word which you can invent for the being and remaining of Authority and Government.

As the order and motion of the Heavens is continued by the power of God, so is Magistracy and Authority. It were impossible that so many heads should be subject unto One, especially if he be such a one as Nero, if God did not bring it to pass. For the multitude, is bellua multorū capitum, a beast of many heads, and mobile vulgus, the common people are as wavering, as the sea; so that he who rules the waves of the sea, doth overrule the unstable multitude herein: Hence David saith that it is God which subdueth (in order) the people under him . The Devil is such an enemy to Magistracy; and our corrupt nature so contrary to rule and order, we being also of such diverse, and contrary dispositions; that if God should not lay David's people flat on the ground before him, he could never rule them.

God hath appointed, [Doctrine.] ordained, and in excellent order established politics, and states: Pro. 8.15. By me Kings reign; and princes decree justice. Dan. 4.25.32. The most high ruleth in the kingdom of men, and giveth it to whomsouer he will, John 19.11.

The Devil saith, [Object.] Luke 4.6. that all the Kingdoms of the world are his, and that he bestoweth them and the power of them, as he will.

The Devil is a liar, [Answ.] and the father of lies, therefore he is soon answered. The order of the common wealth of the Bees is not from him: much less of reasonable men.

1 Pet. [Object.] 2 13. Kings and Governors are said to be the ordinance of man.

Of man, [Answ.] is not to be understood causally, but subiectiuely, because it is executed by man; or obiectiuely, because it is about the society of man, or finally, because it is for the singular good of man.

But some magistrates are wicked, [Object.] as Phocas who killed his Lord Maurice and so invaded the Empire. So the Turk, and Pope are tyrants and enemies to the Gospel: are these of God?

There are three things to be distinguished, [Answ.] the power, the manner of obtaining it, and the use of it: the power is of God, be he a believer, or an Infidel that hath it: but the use of it, if it be evil, and the coming to it if it be corrupt, is of our selves and of Satan.

The Pope if he be a Bishop, is to be obeyed where he is a Bishop: the power is of God: But if he attain the chair by bloodshed, as Damasus the first , by compacting with the devil, and doing homage to him, as Sylvester the second ; by subtlety, as Boniface the eight; and by bribery and unlawful suit, as almost all of them, as histories record; this is of the Devil.

If he be a temporal Prince, the Power is of God, and he is to be obeyed. So also of the Turk. God by these two taking vengeance on i • olatrous and wicked Christians.

God gives the Kingdom of Heaven only to the Godly: but earthly kingdoms he gives as well to the wicked as to the godly. He which gave the Empire to Augustus a sweet and gracious Prince, gave it to Nero a very monster of men: he which advanced Constantine to the Imperial seat, who was the most worthy Emperor that ever yet the world saw: advanced Julian also a most damned Apostate. For as S. Augustine saith, Iniustū non est, &c. It is not unjust that wicked men should receive power over the world, that good men's patience should be tried, and evil men's wickedness punished. By the power given to the devil, Job was tried, that he might appear to be righteous; Peter was tempted, that he might not presume of himself; Paul was buffeted, that he might not be puffed up; and Judas was condemned that he might hang himself .

The use is both for Magistrates and people.

For Magistrates. [Use.]

1 Instruction; that they remember that they are men; that they use the authority for God, which they have reciued from God; that they maintain true religion, &c. that they must give an account of their government.

2 Comfort: The calling of a Magistrate is full of labor, and danger, so that the Imperial robes have been accounted not worth the taking up, for the cares which are wrapped in them: This is the condition of all, specially of Protestant Princes, having the Devil, and so many Jesuits and Papists daily seeking their subversion: But good Kings and Princes may comfort themselves; for they are ordained by God, and he will protect them, as the experience of famous Queen Elizabeth, and of our most mighty and gracious Sovereign King James, do manifestly declare.

For the Subjects and people.

1 That they use all reverence to their Governors: The dignity of a King or Prince, is a kind of Divinity. They differ not in substance from their Subjects, but in use, so much, that they are called gods in the Scriptures .

We must not think of them, look on them, speak of them, as of mere men, but as the Deputies, Lieutenants, Uicegerents, and magnificent representations of the Majesty of Almighty God: honoring them next unto God: and solo Deo minores: as those who are only less then God: For a King, Sic omnibus major est dum solo vero Deo minor est, is so greater then all, while he is less then the true God alone, as said Tertullian .

Many take a wretched liberty to tax their Governors; It is meat and drink to evil Subjects to speak of the faults of their Princes : but be thou ware, for it is written, Thou shalt not revile the gods, nor curse the Ruler of the people . Is it fit to say to a King, Thou art wicked? or to Princes, ye are ungodly? Job. 34.18. It is not fit, but deserves severe punishment. Fear God, and the King: Pro. 24.21. 1. Pet. 2.17.

2 That they be obedient: He that hath commanded us to obey our natural parents, hath commanded us much more to obey our Princes, who are more worthy fathers. He that forbids murder, forbids disobedience also: from which disobedience comes all disorder and confusion in Church and Commonwealth.

Many men's consciences stick at some things commanded by the supreme Magistrates, whose consciences stick not to break the peremptory commandment of God to obey the Magistrate.

3 That they be thankful for their Governors: They are the Breath of our nostrils . As the taking away of the breath is the death of the body, so the taking away of Governors is the death of the State. David is called the Light of Israel . So are all good Kings to the Commonwealth, as the Sun is to the world.

Some perhaps may think that to be left to our selves to do that which is good in our own eyes were best: But as servants and children left to themselves will soon ruinate the family; so subjects left to themselves will soon undo the Commonwealth: The State of the Children of Israel was never worse, then when there was no King in Israel, but every man did what was good in his own eyes .

Let us be thankful for our good Laws and Governors, and pray that God may continue them. Amen.

IN this Verse is a second reason to enforce subjection to higher powers, and it is taken from the contraries, thus, We may not resist, Therefore we ought to be subject: for that is to be done whose contrary is to be abhorred.

The Antecedent is proved by two arguments: the first from the quality of the fault: the second from the greatness of the Punishment.

The quality of the fault is, that he which resisteth powers, resisteth the ordinance of God. The punishment is great, even Damnation.

He which resisteth: To resist, saith one , is not to be subject: and the Greek word notes such a resisting, as when a man is contrary to the order established; and this is either by force; as rebels: or without force; as by contumacious denying of the lawful commandment in things Civil or Ecclesiastical: or by a cunning cluding, and crafty avoiding of the Law; or by hindering justice from due execution, by wrong information and false suggestion: For Princes often see and hear by other men's eyes and ears, and therefore seldom see and hear the truth: And by this means a good, and wary, and wise Prince is bought and sold; the subjects abused and wronged without the knowledge, and contrary to the intention of the Prince, as Ziba abused David and his master also .

Resisteth the ordinance of God: Here is another word which is translated to resist, which signifies to stand against , whether it be by force of arms, or arguments: It is a military word; and such Paul useth, that we may understand refusing to obey, to be a greater sin then we make reckoning of.

And he which resisteth. Here is the same word with the last: the word resisteth is three times used, and every time put in the present tense: but in the Greek only the first is in the present: the two last in the time past: as if you should render it; He that resisteth the power, hath resisted the ordinance of God; and he that hath resisted, shall receive damnation. This is observed by a learned man , who thereby noteth that many times when we do not obey Magistrates, we intend not to resist them; but when we have not obeyed, then it is plain we have resisted.

Shall receive to himself damnation. He saith not, it is like, or it may so fall out; but peremptorily, He shall receive.

Damnation. Punishment here by the hand of the Magistrate, whose laws he hath broken, and eternal punishment in the world to come, if he repent not.

Receive to himself. They are the cause of their own judgment, and hurt themselves more then the Magistrate by their disobedience.

A grievous punishment remains for them which resist authority: [Doctr.] Pro. 17.11. A cruel messenger shall be sent against an evil man who seeketh rebellion: Pro. 24.21.22. My son, fear the Lord and the King, and meddle not with them that are given to change, or are seditious: For their calamity shall rise suddenly, and who knoweth the ruin of them both: Ecclesiastes 8.1.2.3.4.5. and 10.20.

Though we must not resist, [Obser. 1] yet we must not obey unlawful commands by doing them: for the power of a Prince is limited: and if it agree not with the word of God, then hath place that saying: We ought to obey God rather then men.

It was the nefarious voice of Antoninus Bassianus Caracalla, Emperor of Rome, which he sucked from his mother, Si libet, licet: If it like me it is lawful. He murdered his brother Geta, and requiring Papinian a famous Lawyer, to defend his fact, received this answer: It is easier to commit parricide then to excuse it; for which he, caused him also to be slain. Godly Princes are contrary to Caracalla, and godly subjects are like to Papinian, rather choosing to die, then to do that which is worse then death.

The men of Calecut will do whatsoever their Emperor commands, though it be to worship the devil, as they say they do: but we must Fear God, and the King.

Princes may not be resisted, [Obser. 2] but they may be reproved by them which have a calling to do it, so it be in wisdom and humility; and so that the reproof of the fault no ways tend to the prejudice of their power.

It is not lawful by any human or divine law revealed, [Use 1] for a subject or inferior Magistrate to take arms against his Prince, though a wicked man.

Though Saul unjustly and tyrannically persecuted David, yet he never lift up his hand against him, but honored him alive and dead, as you may read in his Story: of which Bucanus writes dangerously and erroneously .

Our blessed Savior would not suffer Peter to defend him with his sword against the present authority though it did unjustly.

Peter commands all servants to be subject, not only to good masters, but to the froward .

Take heed how thou resistest thy Prince upon any pretence, or takest part with such: and suffer not thyself to be deceived by anything thou shalt read in any learned man's works which may tend thereunto: and of these especially beware of a book entitled Vindiciae contra tyrannos, set forth by Stephanus Junius Brutus, to the dishonor and disparagement of Kings and Princes.

Abhor Insurrections, rebellion, treason: great is the sin, [Use 2] and great is the punishment: as may appear in the punishment of Corah, Dathan, Abiram: of Absalom, Sheba: of the Guizes in France: of the Gowries in Scotland: of the popish Priests, and diverse Jesuited Gentlemen in England, both in Queen Elizabeth's days, and now in the days of our most gracious King James, whom all, God the ordainer and defender of Kings, brought to shame and ruin for their treasonable practices.

The persons of Kings and Princes are sacred; The Poet said, and we say, Sacred Majesty . They are the Lord's anointed, and God hath a special care of them. Great deliverance giveth he to his King . It is he that giveth salvation to Kings, that delivereth David from the hurtful sword .

From a wonderful escape of Titus at the view of the walls of Jerusalem, Josephus collects, Imperatorū pericula Deum curare that God takes care of Princes in their danger.

Aulus Gellius , also reports of a strange deliverance of King Croesus: He being overcome in battle, and being followed by a soldier who was ready to have run him through not knowing he was the King; a young man the Kings son being borne dumb, suddenly spake, Man kill not Croesus; whereupon his life was saved.

Alphonsus King of Aragon would say that the lives and souls of kings were not subject to the will of private men, but in security under the care and protection of God.

This may evidently appear in the manifold deliverances of that blessed Saint, our Noble Queen Elizabeth.

And of this our most gracious King James hath been a pregnant example: God grant he may always so be. Amen.

When the King commands, [Use 3] see thou obey: for if thou refuse, thou fightest against God himself resisting his ordinance, & so the Lord himself interprets, namely himself to be opposed, when the commands of Magistrates are not obeyed .

Pretend not conscience, or religion for thy refusal: Thy conscience thou sayest smites thee if thou submit to orders Ecclesiastical commanded: but for disobeying the Magistrate, and resisting the ordinance of God, thy conscience smites thee not. Take heed, this is the way to pluck upon thyself the wrath of God, to thy condemnation.

4. For he is the Minister of God to thee for good.

THe occasion and order of this Text may be from the latter part of the second verse, but the Argument is principally to be applied to the precept in the first verse. So Chrysostom and Calvin.

The Argument is taken from the end for which powers were ordained, which is the good of mankind, in these two branches: Reward and punishment, the sinews of government. Thus,

That which is ordained for the singular good of Man, is to be obeyed, submitted unto, and not resisted.

But Powers or Magistrates were so ordained: For there can be nothing better then that good men should be rewarded, and evil men punished.

This Argument is first set down, in these words. For Rulers are not a terror to good works, but to evil: and afterward repeated to the end of the 4. verse.

Rulers. This word is so general that it extendeth it self to domestic governors, but here is to be understood only of them which have the power of the sword, whether they be supreme, or subordinate.

Are not a terror to good works but to evil. We must fear God and the King: and authority languisheth where it is not feared: But yet Rulers are not, that is, ought not to be, a terror: To good works: works for workers, the effect for the cause; but to ill works, that is, workers, the Apostle so speaking, because men are to be rewarded or punished according to their works.

Good and ill works. Not so Theologically, as a good work, that is done of faith of a sincere mind, and for the glory of God; & ill works contrarilie, for the Magistrate cannot judge of this: but civilly good or evil, which are according or contrary to the laws divine, human, positive, municipal, of Kingdoms, Cities, and Corporations, whereby the convenient and necessary discipline of every State is established.

This is repeated in the words following: and the repetition elegantly set forth by a Rhetorical communication, whereby both parts are declared, first, that Rulers are not a terror to the good. Secondly, that they are a terror to the evil.

The first, in these words: Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: verse 4. For he is the Minister of God to thee for good.

The second, in the words following to the end of the 4. verse.

The first hath two parts: A Question and an Answer.

The Question: Wilt thou then not be afraid of the power? As if Paul called unto him a fearful and careful subject, who studied so to live, as that he might not offend the Ruler, nor come within the dint of his sword.

The Answer: Do that which is good, &c. Where we have an advice, exhortation or precept, and the reason.

The Advice: Do good: that is, obey and resist not: He meaneth not the profession of Christianity, for that bred hatred: but such good as was so in the judgment of the Heathen themselves, which is a civil conversation, agreeing to the laws of the State wherein we live.

The Reason: And thou shalt have praise of the same. The fruit of subjection is praise: a sweet fruit, and of all exceedingly desired, though it may be deserved but of a few.

Praise is here largely taken, as Tehillah in the Hebrew, implying not only immunity of punishment, as a verbal commendation; but a partaking of all liberties, freedoms, privileges, commodities of a good subject, according to the laws.

This is confirmed for better assurance and encouragement from the end why Magistrates were ordained, which is the good of man, as before: He is the Minister of God to thee for good.

He is the Minister of God. The word which is ordinarily given to Ministers of the word, is here given to the Ministers of the sword.

There is a great agreement between them: in regard of the Lord whom they serve, which is one and the same, even the Lord Jesus; and in regard of the common end of both their Ministries, which is the good of men.

But there is also great difference, in regard of the object, and the manner: The civil Magistrate is for the Natural, Moral, Civil and Spiritual good, by the power of the sword. The Minister of the Word, is for the Spiritual good; not by Law or force, but by preaching the word, administering the Sacraments, and execution of Ecclesiastical discipline: unto which also reacheth the power of the Magistrate, not to execute them in his own person, but to see them executed.

For good. What good? For natural good, that thy life and safety may be preserved. For Moral, that thou mayest be brought from vice to virtue: Civil, that thou mayest safely enjoy thy possessions, and that society and public honesty may be defended and maintained: For Spiritual, establishing the true worship of God, as the keeper of the first Table of the Law.

To thee, even thee which art a Christian also, who of all others, wert least in safety, if there were no Rulers nor Laws.

Magistrates are ordained for the praise and good, [Doctr.] of the good and them which live in order: Prov. 14.35. The Kings favor is toward a wise servant. And 16.13. Righteous lips are the delight of Kings, and they love him that speaketh right. 1 Pet. 2.14. Governors are sent for the praise of them which do well. Of this David is an example: Psal. 101.6. Mine eyes shall be upon the faithful in the Land, &c.

But many live in order and do good, [Object.] which yet receive no praise, but vexation. How is the Magistrate then for their good?

It is thus answered by one, Si bonus, nutritor tuus; [Answ.] si malus, tentator tuus est; Nutrimenta libenter accipe; sic etiam tentationem vt aurum probere: If he be a good Magistrate he is thy nourisher; if an ill one, he is thy prouer; take thy nourishment willingly, and also thy trial, that thou mayest be proved to be gold. And thus by another , when a man doing good is persecuted, this cometh to pass, non ex natura operum, sed ex abusu potestatis. Not of the nature of the works, but by the abuse of the power.

The Use is for Magistrates and Subjects. [Use.]

For Magistrates.

1. They are the Ministers of God, therefore let them take heed what they do, for they judge not for man, but for the Lord, who is with them in the judgment: let them fear the Lord, and take heed; for there is no iniquity with the Lord, nor respect of persons, nor taking of gifts: as said King Jehoshaphat to his Judges ; as also our good Jehoshaphat to this purpose admonisheth the reverend Judges before the riding of their Circuits.

2. Let good Magistrates be comforted: many troubles accompany government and the due execution of Justice, many slaundrous speeches of evil men: but Magistrates are God's servants, and he will bear them out, and reward them.

3. Magistrates must remember that they are advanced for the good of subjects, not for the honor only of their persons and families, nor at all that they should be licentious without controulment, as Nero, Tiberius, Caligula, &c. Magistrates differ from the rest of the people, not by Impunity, but by virtue and equity: and are to respect the utility of the people, not their lust.

It was the word of Aelius Adrianus, who succeeded Troiane in the Empire of Rome; Non mihi, sed populo, signifying that which he often was heard to say; Ita se Rempublicam gesturum, vt seiret rem populi esse non suā; that is, that he would so govern the Commonwealth, as knowing it was the wealth of the people, not his own.

The principal aim of Kings, Princes, and Magistrates must be the good of them which obey them, and therefore they are called Benefactors : and indeed a good King or Magistrate is a Benefactor, and man's greatest friend upon earth .

Now the Magistrate procureth the good of subjects three ways.

1. By establishing and maintaining true Religion: A State without the true Religion, is like a City without walls, or a house without a foundation; and stories record, infinite evils to have betide Kingdoms for the neglect of true Religion. Kings are to be nursing Fathers of the Church and of Religion. Such of old were David, Hezekiah, Josiah, Constantine, Theodosius; such of late was our famous Elizabeth, such a one now is (blessed be our God) our most Noble King James, the tenderest Father of the true Church, and the greatest defender of the faith upon earth.

2. By hearing the cries of the poor, receiving their petitions, and redressing their wrongs: So did David, so did Solomon, so doth King James: I think never any King more, never pretending want of leisure, as sometimes Antipater, in matters of this kind.

3. By seeing to the making of good laws, and their execution: Populi salus suprema, lex: Law is the chief safety of the people. But what are good laws, if not duly executed, and without respect of persons: we have good Laws against drunkenness, and yet for want of due execution, through the negligence doubtless of inferior magistrates, it daily increaseth to the great damage of the Commonwealth.

The not executing of good laws uprightly, is an intolerable injury to the supreme Magistrate; for from hence is many times the alienation of the subjects from their Prince. This caused many to depart from Saul to David: 1. Sam. 22.2. and this was the pretended ground of Absalom's rebellion; and this alleged as the cause of the deposition of Richard the second. Most worthy therefore are all Judges, Justices, and subordinate Magistrates, of most severe punishment, which shall through negligence, corruption, favor, hatred, &c. wrong the Majesty of the supreme Magistrate, the authority of good laws, and the safety of the common people.

As it is a damned thing for a Physician to be corrupted to destroy his patient, whom he hath undertaken to restore to health; so for a Judge or Justice, any way to pervert justice, and not duly to execute good laws: Cambyses caused such a Judge to be slain .

For Subjects.

1. To reverence, love, and pray for their Governors, as for the ministers of God sent for their good.

2. To obey the Laws: unto which here are two motives: First, obedience bringeth praise; of thy fellow Citizens; of the Magistrate; of God. Secondly, such obedience is called doing good: whom then doth it better become then such as glory to be accounted professors of the Gospel?

But in what degree a good work? even in the highest of the second Table, in which obedience to Magistrates is in the first place commanded; and Saint Paul wisheth Titus to put the people in remembrance that they be subject to Magistrates, and obedient, and ready to every good work : as if there were no good works to be expected from him that obeieth not the Rulers: I wish such seriously and in the fear of God to consider hereof, who resist and oppose the laws and constitutions of the Magistrate in certain matters of order in the holy service; both refusing to obey, and making a sleight matter of such disobedience, though it pertain to one of the highest transgressions of the second Table.

IN these words the Apostle, by a like figure as before, showeth that Magistrates are a terror to evil works: as he hath shown the Magistrate to be amiable to the good, and that they may rejoice in him; so here he maketh him terrible to the wicked, that such as will not do well for the love of virtue, may by fear of punishment be kept in awe.

Here are two things: a Proposition, He that doth ill, hath just cause to fear: a Reason, from his power and authority, He beareth not the sword in vain: and this is set forth by the Author of his power, which is God: He is the Minister of God: and by the end wherefore he receiveth such power in regard of the wicked; To execute vengeance or wrath upon him that doth evil.

If thou do that which is evil: Moral evil, or Civil, contrary to the Decalogue, or particular positive laws and Canons of the Church or Commonwealth, or place where thou livest; which Laws and Canons to be the same in all places and Countries is not necessary.

He beareth not the sword in vain. There is a twofold sword; of the Word, in the mouth of the Minister, by admonition, suspension, excommunication; and of justice, in the hand of the Magistrate, which is here meant; and here are two figures: 1. a Metonymy of the sign for the thing signified; the sword for authority: Then a Synecdoche; one kind for all coactiue power.

He beareth. According to the fashions of Princes, who have certain Officers going before them carrying the Ensigns of their power. Thus the Romans had certain Bundels of rods, and axes, carried before their Magistrates, by 12. Sergeants: and the Kings of England, Scepters, and a Sword.

In vain. He carries not the sword for fashion or for a show, but as having power of life and death: He may reprove with words, and he hath power also to strike with the sword: Dau. 5.19. Uana sine viribus ira: Authority were but an idle name, if it were not invested with the power of the sword.

He is the Minister of God: as before.

A revenger to execute wrath, &c. Uengeance is proper to God, and by God communicated to Magistrates, who otherwise had no power to revenge; neither may inferiors execute private revenge.

Wrath. The wrath of God: or punishment; so called, signifying all manner of castigation, as mulcts, sines, imprisonment, banishment, proscription, death, &c.

The Magistrate is appointed for the punishment of them which do evil: Gen. 9.6. Who so sheddeth man's blood, [Doctr.] by man shall his blood be shed. By this Scripture the power of the sword is confirmed to the Magistrate. So Exod. 21.14 and S. Peter affirmeth that Magistrates are sent for the punishment of evil doers: 1. Pet. 2.14.

May the Magistrate pardon, [Quest.] a malefactor deserving to die by the law of God, and convicted?

The Supreme Magistrate may, [Answ.] and also increase or diminish punishments according to circumstances, if it be more for the good of the Common-wealth, and no fraud to God or good men: So David aggravated the punishment of theft by his sentence upon a rich man, which should have stolen the only sheep of his poor neighbor .

Also he forbore Joab, that willfully murdered two famous men, Abner and Amasa; for he was a valiant man, in great account with the people, and there was great need of him. But Solomon executed Joab, and in the flower of his wisdom, upon good reason pardoned Abiathar the Priest, a man worthy of death .

War, [Use 1] a cruel thing I confess, yet lawful and necessary sometimes by this place: as he may draw his sword against a private troubler of the Common-wealth, so against a public, whatsoever Erasmus saith to the contrary .

The Saints by Faith subdued kingdoms, and turned to flight the armies of aliens, Hebr. 11.33.34.

When the Soldiers demanded of John, what they should do: If he had misliked war, he would have bid them to hurl away their swords, rather then bid them be content with their wages, as Saint Augustine hath observed . So that war is lawful; and if the King command, lawful for the subject to draw his sword, but not without his authority.

It is the duty of Magistrates to punish offenders. Clemency is most commendable in Princes. [Use 2] Nero in the beginning of his Empire, when he was requested to set his hand to the execution of an offender, would say, vtinam nescirem literas, I would I could not write, which procured him great love among the people.

And Theodosius the younger being asked, why he never executed such as injured him; answered, I would to God it lay in me to revive them which be dead , A princely voice.

Yet severity is necessary, and God requires that wicked men should be punished. Impunity is a great enticement to sin.

It is true which the Orator said, There is no profit of that Government which hath not instruments of punishment for wicked men.

It is profitable for the Common-wealth, for the safety of the Good, who are in some sort wronged, when wicked men are spared. The Physician purgeth our bodies of peccant humors, and the Sovereign Magistrate is the Royal Physician of the State. A wise King (saith a wise King ) scattereth the wicked, and bringeth the wheel over them.

Also for the amendment of the bad, who are punished even for this also, that others may be warned by their example: If they will not amend, let them be made Triacle, to expel the poison of sin out of others.

The execution of Justice in this kind, is like Thunder, which striketh few, but feareth many . Smite a scorner, and the simple will beware, Prov. 19.25. So God will have the entiser to Idolatry , the false witness , and the incorrigible son , to be severely punished for a warning and example to others.

Magistrates are not to be a terror to the good, but to the evil: Dat veniam coruis, vexat censura columbas, is a foul mistaking of the mark: They must diligently examine matters, that they may pronounce right judgment; neither must they proceed for favor or affection, for they judge not for man, but for the Lord, as said a just King .

It is reported of Artaxerxes long-hand Emperor of Persia , that when his favorite Satibarzanes sued for an unjust thing, being drawn thereunto by the promise of a great sum of money; the Emperor commanded his Treasurer to bring so much money, and gave it to his favorite: Hold thee, saith he, though I give thee this, I shall be never the poorer, but if I grant thy suite, I shall be much the vniuster.

We are to praise God for our Governors, and good laws, [Use 4] without which no man should travel in safety, nor keep his own house: also to pray for the Magistrates, that they may be all of them lovers of Religion, Justice, Virtue: for according to their example, are the Commons for the most part fashioned. In the time of Julius Caesar, soldiers; of Augustus, scholars; of Nero, Poets and Stage-players flourished, because these great ones were such: As certain flowers move according to the motion of the Sun, so do the common people imitate the lives of their Superiors.

IN this verse is the Conclusion of the former Precept and Reasons; the Apostle peremptorily determining Subjection to Magistrates.

There are two parts: First, The duty commanded, Subjection: Secondly, The reason, which is double: First, because of Wrath: Secondly, for Conscience sake.

Both these are generally amplified, and particularly.

Generally, in this term of illation, Wherefore, that is in effect: these things being so, that Magistrates are of God, that they are his ordinance, for the good of mankind, and armed with the Sword, then Subjection is due both for wrath, and also for conscience.

The particular Amplification, is the manner of enunciating and delivering, both the duty and the Reasons.

The duty is not plainly delivered, Be subject, but ye must, and more, ye must needs be subject. There is a necessity of subjection.

The Reasons are delivered by comparison, not simply: for wrath; but not for wrath only; but also, and much more for conscience.

The wisdom and care of the Apostle here appeareth, that handling a matter so weighty, leaveth it not rawly, but endeavoreth so forcibly to speak, that all men may take knowledge hereof, and be persuaded.

Ye must needs. Things are necessary or indifferent. Things necessary to be done, are such as are commanded in the Word: necessary not to be done, such as are there forbidden: indifferent, such as are neither forbidden nor commanded.

Things necessary bind the conscience, because they are Moral; Things indifferent both in nature and use also, bind not the conscience, but in case of scandal.

Be subject, to Magistrates, to their Laws, Statutes, Decrees, Edicts, Orders, Constitutions, &c.

For wrath: of God, for God is angry with all such, who resist authority; and of the Magistrate, whom we provoke by our disobedience, and who may justly punish us.

Not only for wrath, but also for conscience. If wrath make us subject, much more ought conscience; and if a man could hide from the Magistrate his breach of the Law, yet conscience must with-hold him from transgression.

For conscience: of the brother: for it is an offense to a peaceable and loyal subject, that any should take liberty to break the laws of the Magistrate: The argument is forcible if we so understand it: But better for thine own conscience, as the Syrian Translator expresseth.

Conscience is a faculty of the soul, taking notice of all things passing in our whole life, and determining thereof, either accusing or excusing before God. Calvin calleth it the Sense of the divine Judgment . For conscience, that is, lest by not obeying the Magistrate, thou wound thine own conscience, in sinning against God: for if conscience be offended, then is God offended, who is the Lord of Conscience.

Every soul is bound in conscience to be subject to Magistrates. [Doctr.]

This is proved by the fifth Commandment, Honor thy father, &c. Every part of the Moral law binds the conscience: But to obey the Magistrate is a part: Therefore, &c.

Matth. 22.21. Render to Caesar the things which are Caesar's: we are bound to deal justly, and to render to all their due.

Ecclesiastes 8.2. Keep the Kings commandment, in regard of the oath of God. Both the oath which thou hast solemnly made to God in thy Baptism, to keep his laws, and the oath of Allegiance which thou hast by the name of God taken to obey thy Prince. An oath binds conscience; but thou hast sworn: God hath bound thee to obey, and thou hast bound thyself.

Saul sought David's life, then David having him at an advantage, only cut off the skirt of his garment; no great matter one would think, yet it was his Sovereign; and afterward his conscience was troubled, and his heart smote him, even for that, 1. Sam. 24.5.

Do the Laws and Constitutions of Magistrates, [Quest.] Civil and Ecclesiastical, bind the conscience?

It is the prerogative of God's Law to bind conscience: [Answ.] and Princes laws bind, but not by their own power, but by virtue of the law of God.

Nebridius exceedingly hated, de quaestione magna, responsionem breuem , a short answer to a weighty question: a word or two more therefore hereof, to make it plain.

It is therefore to be understood, that Magistrates are invested with a power from God, to make Laws and Constitutions, Civil and Ecclesiastical: and these determining (not the substance, but) the circumstances of God's worship, as, what garments, what gesture, what times of meeting, &c. to be used in the holy service, for comliness and order.

This is only questioned; but it may thus appear.

The Magistrate is the Minister of God for thy good, as before, verse 4. But a great part of this good, is in comely manner of worshipping God. The very Heathen Philosophers saw by Natural reason, that the end and care of the Magistrate, is, 〈 in non-Latin alphabet 〉 , to make his subjects virtuous, and practicers of things good and honest.

This is grounded upon Deut. 17.19.20. The King must hear and read, and study the laws and statutes of God, to keep and do them; as he is a man, in his own obedience, and as he is a Magistrate, to see others obey them, punishing the breach of the first Table, as well as of the second, and making laws for the comely worship of God, as well as for the preservation of Justice and honesty amongst men, otherwise, how doth he keep all the words of the Law?

This is confirmed by the examples of all godly Princes, as of Moses, David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, and since the coming of Christ, of Constantine, Theodosius, Martianus, Leo, &c.

Saint Augustine more then once commends an Imperial law against the Donatists and Schismatics, which was, that they which separated from the Church, and held private conventicles, should be punished with pecuniary mulcts; their Leaders with banishment, and the place of their meetings to be forfeited to the Emperor.

Also that they should have no power to bestow their goods by will, nor to enjoy any legacy bequeathed to them: and he instanceth in a certain Noble man, who recovered a legacy from certain Donatists, specially from one Augustinus, a Bishop of that side, given to them by his Sister.

Indeed the Papists would engross all this power Ecclesiastical to the Pope. And the Donatists in Saint Augustine's days, would be left to themselves, and not to be under the power of the Magistrate, in matters Ecclesiastical, as to be compelled to the outward service of God. This way run the Brownists also, who would have the King to be but as one of the company, and to be subject to their unwarranted Lay Elders.

These things then thus premised, the Answer is, that all Laws and Constitutions of the Magistrate (not repugnant to God's word) bind the conscience, perse , to obedience under the danger of mortal sin, in the General; for the General is Moral, which is, that we obey Magistrates; and by consequent, in particular also; because to violate orders established, to trouble the peace of the Church, and to give offense, is moral Transgression: and the breaking of a particular, infers the breaking of the General.

The obligation we speak of, is not in the things commanded, but in the commandment of God, who bids us in all lawful things to obey the Magistrate.

And thus things indifferent, in Nature, may become necessary in their use, and bind the conscience, if the use be determined by the Magistrate, which is in his power to do, though not to alter their Nature.

Is my conscience discharged of sin before God, [Quest.] for not obeying the Ecclesiastical or Civil laws of the Magistrate in things indifferent, if I willingly submit myself to the punishment?

No: [Answ.] For the Magistrate in his laws which are of things just and profitable for human societies, intends first the subjects obedience in doing of it.

And such laws (which are called mixed) are confirmed with a double band: the wrath of the Magistrate, and conscience towards God. And so every transgression of such laws, implies a double guiltiness; the one before the Magistrate, the other before God. The first is an injury to man; the second a sin against God. If thou vndergoest the punishment, thou art discharged of, and hast satisfied for the injury done to man; but thou hast resisted the Magistrate in his primary intent, and broken a profitable and just law, and so remainest under the imputation of sin before God, from which no mere man can discharge thy conscience.

We may pity such Princes, [Use 1] who by subjecting themselves to the Pope, are but half Rulers, being deprived of their authority in things Ecclesiastical.

We must obey of conscience. [Use 2] How unjust censurers are many then, who are ready to tax and reprove others for their obedience and subjection to laws and constitutions established? if any deserve censure, they are such, as resist authority, refusing to be obedient.

Let us all in the fear of God submit our selves to God and the King, [Use 3] according to laws Civil or Ecclesiastical.

We use to say, must is for the King; and the King of Kings commands that we should obey authority: we must needs be subject for conscience, saith the Spirit.

It is strange that any should dare to pretend conscience to disobey the Magistrate or the Church commanding things lawful.

Thou sayest thou wilt not for thy conscience, and Paul saith, thou must needs for thy conscience.

When thy servant obeys not thy word, thou sayest, what conscience? when thou obeyest not the word of the Magistrate, it may much more justly be said to thee, what conscience? Disobedience to lawful authority is for want of conscience.

But thou canst not be persuaded of the lawfulness of things commanded.

For answer, I desire thee well to consider these following aduertisements.

1. When Statutes are made by His royal Majesty and the three estates of the Kingdom, the Lord's spiritual, the Lord's temporal, and the Commons; and when by his Majesty's Authority, Constitutions and Canons are set forth, by the reverend and learned Bishops, with the assistance of a multitude of learned and godly Divines: is it tolerable or conscionable that the private opinion of some Nouell Divine, and inferior unlettered persons should be preferred before the Grave determinations of such Reverend and Honorable assemblies?

Be modest, and think not thyself wiser then all other men.

2. Princes are not bound to render to everyone a reason of their Laws: a good Subject examines not whether this or that be more convenient, but is contented with this, This is commanded.

If in making laws every particular man's fancy were to be regarded, there would be no end, no order.

Submit thyself therefore to the present government, and follow the custom of the Church wherein thou livest in the received rites, which are not impious, nor indecent in the judgment of the best.

Be not contentious: 1. Cor. 11.15. Hoc hominum genus authoritate potius compescendum, quam longis disputationibus refellendum: Such kind of men are rather to be repressed by authority, then refuted by long disputations, said a learned and moderate Divine .

3. If thou doubtest of things commanded; never go for resolution or counsel to them which are opposite to authority and the State, but to the peaceable: and here apply the counsel of Syracides, Ecclesiasticus, 37.10.11.12. Consult not in matters of obedience, with them which refuse to obey. By this have many simple minds been dangerously misled. But fear thou God and the King, and meddle not with the seditious, or them which are given to change .

4. Judge charitably of the Magistrate, that he intends to govern according to God's word: and interpret things commanded at the fairest. Curse not the King, no not in thy thought, saith Solomon . And he that stretcheth his wit to make the worst construction of a law, is a very lewd person.

5. A certain gesture, or kind of garment is commanded; thou canst not prove it unlawful by any testimony of God's word: Be not inquisitive of the lawfulness or unlawfulness: Ask no question for conscience sake. This is the counsel of the holy Apostle in the like case, 1. Cor. 10.25. This is the way of peace and obedience: and the itching after questions hath loaden many a good mind with much guilti-nesse.

6. In matters that seem doubtful, follow the old rule, Tenecertum, relinque incertum: Hold that which is certain, leave that which is uncertain. The lawfulness of such a gesture, such a garment, such a rite, is uncertain to thee, but this is certain that thou must needs obey the Magistrate. Leave disputing then, and obey; for we are certain that God hath commanded us to obey the Magistrates; and when they command, our uncertainty will not excuse us either before them here, or before God at the day of Judgment.

Let us all make conscience and obey.

Observe the power of thy conscience: if thou desirest a peaceable and quiet conscience, [Use 4] pollute it not with sin; offend it not; if thou doest evil, it will torment thee and no force, no cunning, no gifts can appease the fury of it.

Lipsius calls conscience, Pietatis laciniam , a iagge or gard of piety; but I am sure it is much more then so, and that there is no piety at all to be expected from him which regards not his conscience: He that fears not his conscience will not fear God; and he that puts away conscience, makes shipwreck of faith.

THe first syllable of this Verse shows that it depends on something going before.

M. Calvin makes it thus. The magistrate must defend the good, and punish the bad; but this he cannot do without means, therefore we must pay him tribute.

Pareus thus, for conscience sake we must pay tribute; true, but better, it is an Argument to urge conscionable subjection: which is the meaning, of, for this cause.

Pay you tribute. This word tribute by a Synecdoche implies all payments and taxes whatsoever due from the subject to the Magistrate, by what name soever you call them.

For they are God's Ministers, as before verse 4. though the word here be different signifying a public officer, yet the sense is the same, with a little increase of it by this term.

Attending continually upon this very thing, that is, the good of the people according to their calling from God.

The Reason in these words to urge conscionable subjection, is taken from the sign of it, which is paying Tribute, or from the part to the whole, paying tribute, being a part of that conscionable subjection spoken of in the first verse: and this is shown by the term also.

The Reason may be thus framed.

To whom we pay tribute of conscience, to their laws we ought to be subject of conscience.

But we pay tribute of conscience to Magistrates.

Therefore, &c.

The Minor is the Apostles.

The Major is confirmed from the end of paying tribute, which is that the Magistrate may make laws for the good of the subjects: thus,

For the making of which we pay tribute, to such laws we are to be subject of conscience.

But for the making of good laws we pay tribute.

Therefore, &c.

The Minor is the Apostles, For they attend continually upon this very thing.

The Major is grounded upon common Reason: For what manner of thing were it, to offer the Magistrate tribute, and to sue for laws, and when they are justly enacted to refuse to obey them. God who ordained that thou shouldest maintain the Minister that he might preach to thee; ordains thereby, that thou shouldest hear him, so of the case of the subject toward the Magistrate.

There are then two parts of this verse: first, a duty, paying tribute. Second, a reason from the original of such tribute paying, which is the Magistrates care for the common wealth, and well governing the people, as in our Parliaments plainly appears.

Paying of tribute is an acknowledgement of our subjection to the Magistrate and his laws. [Doctr.]

Mat. 17.24, 25, 26, 27. The 〈 in non-Latin alphabet 〉 or tribute there spoken of, was a payment gathered for the temple and maintaining God's worship, in testimony of God's dominion over them, and the Recognition of their subjection, from a law Exod. 30.13. of all other payments, the Jews could least digest that this should be paid to the Emperor; because it was a sign of their subjection to him, which our Savior Christ was pleased to pay.

Pompey first converted that Capitation or headsiluer to the City of Rome some sixty years before the Nativity of our Savior.

Ester 10.1. Ahasuerus lays a tribute upon his provinces, which was a token of their subjection to him.

Luke 2.1. When Augustus Caesar was stablished in his Empire over all the world, he caused by a decree that all the World should be taxed, which was a sign, that he was an absolute Emperor over all.

Here subjects are to be admonished willingly to pay tribute. [Use 1] We love no payments; and subsidies seem grievous: but if we look upon the reason of Paul, he is unreasonable that should grudge them.

The Magistrate watcheth for our good, and attendeth continually thereupon. He defendeth from enemies abroad: he represseth robbers at home. The Administration of Justice, the security of our lives, the safety and peaceable possession of our goods are from him.

Men scan at the revenues of the Prince, but not at the issues. Counsellers, Judges, Officers of State, a Guard, sending forth Ambassadors, rewards to the well deserving, for general encouragement, and many other occasions cannot be discharged without a great treasure, which is the ornament of peace, and the sinew of war.

Beside; a King is to be maintained like a King for his honor: and his care is worthy of great reward. We must pay of conscience; for not the greediness of Princes, devised tribute, but it is by the ordinance of God himself.

It is not for subjects, [Use 2] to determine how much the Prince shall have: but they should moderately exact, and warily dispose of the tributes, for their own honor, and the public good.

Tiberius liked not the Shepherd that flayed the sheep instead of clipping. Nor Alexander, the Gardner which pulled up the root of the herbs. Nor Tully, him which so cut the wings that they should never grow again.

The Turks call the tribute of the Provinces, Saarum, the blood of the people, which to convert other ways then for the good of the people should be unjust.

If we owe tribute to Princes, [Use 3] for the good of their government; then what tribute and subjection do we owe to God from whom we receive all good things, for this life and for a better?

But what could enemies and traitors do more, then many among us do; treading under foot, and contemning the very Laws of God, and violating all good order.

What shall we render to the Lord for his infinite goodness? even the tribute of willing and thankful obedience.

IN this verse Paul brings a new argument to infer conscionable obedience and subjection to Magistrates, and so concludes this whole matter.

The Argument is taken from Justice, which gives every one that which is his: To pay debts is conscionable.

But subjection to Magistrates is a debt.

Therefore, &c.

Paul urgeth this point with many strong arguments, both because the Emperors were then Heathen, and also because it is hard to corrupt nature to be subject: every man would be a Ruler.

Here are two parts. The argument set down in manner of a precept: Render to all men their dues.

The amplification in the rest of the words.

In the precept we have the duty, To render dues: and the persons to whom, To all.

Render: not give, as if it were an alms, or gratuity, but render, or pay.

Dues: 〈 in non-Latin alphabet 〉 , debts, the same word which is used in the Lord's Prayer. Sabiection, and tribute, debts, so that he is perfidious and unjust which payeth them not.

To all: If you say men, then it follows well from the less: if to all men, then to Magistrates, which are the worthiest men.

If you say Magistrates, then All respecteth either their quality, or degree.

Their Quality. To all, to the good to the bad. The euilnesse of the Magistrate discharges not the subject of duty: no more then the euilnesse of parents, their children: The ordinance of God not the unworthiness of men must be respected.

Their Degree: to the chief, and to all inferior Magistrates sent from him.

The amplification is from a special enumeration of dues; which may be referred to two heads: to the maintenance, and countenance of the Magistrate.

Tribute and custom are for his maintenance; Fear and honor for his reputation and countenance.

Some distinguish these four thus. Tribute to be rendered to the Treasurer, custom to the Publicans and collectors, Fear to the Administrators of Justice, and Honor to the Person of the supreme Governor: but I think it is easier to understand these to be rendered to the chief Magistrate, and for the manner, to be left to his will.

Tribute: 〈 in non-Latin alphabet 〉 , that which is brought into the Kings treasury or Exchequer, and so it is a general word: but usually translated Tribute: which is dersued from tribuo, which is, diuido, because Princes must not take all but a part, as Lipsius: but rather à tribu from the Tribes: The people of Rome were divided into three parts, each part had a governor, which was therefore called a Tribune: and the payments made to the State, a Tribute. So Capitation or payments by the poll, or out of lands and goods, with us, may be called Tribute.

Custom. 〈 in non-Latin alphabet 〉 , from whence comes 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , A Publican, of which kind of men there is often mention in the Gospel, after this manner, Publicans and sinners. In Latin, vectigal à vehendo, and hereby are meant, Imposts and taxations upon merchandise, exported or imported; called with us custom, and his Majesty's officer herein a customer: whom the Romans called a Publican: an office of honor among the Romans, but in disgrace among the Jews, (who unwillingly paid anything to the Romans) for their subjection and bondage signified thereby, and for the oppression used by the officers, and especially if any of their own country-men had bought the office: Such an one was Matthew, before his conversion. The office was lawful, but odious to the Jews for the causes rehearsed.

Fear. Fear and honor are the Lord's due, but he communicateth them to Princes which bear his Image upon earth.

Fear. Not the fear of an evil conscience, which followeth evil facts of which verse 3, 4. but reverence to their Persons, and regard to their laws, which preserves from evil facts.

It is better to be loved then feared; and Nero was hated for his Oderint dum metuant: but if subjects were in no fear, the Magistrate would be contemptible.

Honor. This word comprehends all the former, being expounded according to the meaning of the fifth Commandment. As first, Reverence, inward of the heart: outward, in word, behavior. Second, Obedience. Third, Thankfulness, unto which due payments are to be referred.

Subjection to Magistrates, [Doctr.] is a debt and of conscience to be paid them in all the parts of it: Matthew 22.21. Render unto Caesar, the things which are Caesar's. Ephesians 6.1. Children are commanded to obey their Parents; for this is 〈 in non-Latin alphabet 〉 just or right: much more just to obey the Father of the Common-wealth. When the Son of Fabius Max. was Consul, Fabius taking horse before him and setting forward; was commanded by his Son to dismount, and to give him place being Consul: The Father saith to his Son: Euge fili, sapis, qui intelligas quibus imperes et quam magnum Magistratum susceperis. It is well done my Son, thou art wise, and understandest the greatness of thy Office.

He is no good subject that refuseth, [Use 1] or unwillingly and grudgingly pays his dues to his Prince.

Think it not hard, or that it is extorting: It is his due, and to render it conscionably and willingly is an acceptable service, to the King, to God.

It is an Injustice, for him that is able, to desire to be freed, from payments, from finding arms, and such like: this were to desire to reap the benefit of a good Prince, and good Laws, and not to be thankful, and to maintain them.

Only let Assessours be admonished to rate men equally that the poor man bear not the rich man's burden.

[Use 2] Princes must be reverenced and honored though they be evil: indeed glory is due to virtue, but honor to their dignity.

Defame not their persons, cover their faults, cavil not at their laws, but obey: For a divine sentence is in the lips of the King; his mouth transgresseth not in judgment. He that saith he honoreth God and obeyeth not, lieth; so he that obeyeth not the King, is guilty of dishonoring him.

Render to Caesar that which is Caesar's, and unto God, the things that are God's.

IN this and the two next Verses following, is the second part of this Chapter; teaching love to our Neighbors.

M. Calvin makes this another argument, to urge subjection to Magistrates, because to resist them, is a violation of Charity.

M. Beza and Gwalther, make it also to pertain unto the former, and to be the removing of a grand impediment of due subjection: which impediment is the unkind suit and contention between men, which when the Magistrate hath determined, the party which is cast, begins many times through corruption to hate the Magistrate, and to deny due respect: now say they that such suits the occasion of such denial, might be taken away, the Apostle bids them to owe nothing one to another but love.

But I think rather that here is a new matter; though the manner of propounding it, under the term of owing, might be occasioned from the verse precedent: and indeed the precepts of godliness are of near acquaintance, and run as we may say in a blood.

In this whole part are two things: A commandment, and the reason.

The commandment: that we should love one another; set down in these words; which have a prohibition: Owe no man anything: and a correction or exception; but to love one another. Owe no man anything: whether money, labor, &c.

But to love one another. 〈 in non-Latin alphabet 〉 , nisi, but: this is not declaratiue, pay your debts, that mutual love may flourish: but exceptiue, Owe nothing but love,

One another. Not the Magistrate only who can compel; nor friends only, which can requite; nor rich only, who can reward; but one another: Let the rich love the poor, and the poor the rich.

The sum is in two precepts; A negative, owe nothing to any; an affirmative, owe love to all: these seem, but are not contrary.

Debt is double: Civil, as money, &c. which we must not owe. Natural and Divine, as love, which we always must owe.

Between these two debts there is great difference, beside the Excellency of one, which is love, above the other.

1. Civil debts when they are once paid, the Obligation is void Love is always to be paid, and always to be owed.

2. In Civil debts, he that pays hath the less, and he that receives hath the more; not so in love, for he that loves, the more he loves, the more his love increaseth.

3. Civil debts, may be pardoned and forgiven; a man may give out his bond, and release his debtor; but no man hath power to discharge his neighbor of his love; though it may be in pride or heat, we sometimes say we care not for such a ones love, yet this is no discharge.

Natural debts cannot be forgiven. No more can a man discharge his neighbor from loving him, then a husband can discharge his wife from her conjugal faith, or a father his child, of his honor and dutifulness.

We must owe nothing but love. [Doctr.] Love alone is a perpetual debt. Here are two branches.

1. We must pay and discharge all our civil debts: proved by the Law, Exod. 22. of restoring things stolen, trespasses done, things committed to our trust, borrowed, or found. Also by the story of the woman, sometimes the wife of one of the sons of the Prophets, 2. King. 4.1.2.3.4.5.6.7. Elisha chargeth her to pay her debts, ver. 7.

Josephus affirmeth that her husband was Obadiah, Ahab's Steward, who hid and maintained a hundred Prophets in the time of Iezebels persecution , and by that means came greatly indebted: for the payment of which debts, the Lord wrought a miracle by Elisha.

2. We must always owe and pay love: John. 13.34. and 15.12. 1. John. 3.11. so Phil. 1.9. I pray that your love may abound, 〈 in non-Latin alphabet 〉 , yet more and more. More and more notes the quantity, yet notes the perseverance of it. In the Jubiliee all civil debts were remitted to the Jews: and we have many payments for years, and during natural life; but charity never faileth, but is perfected in another world.

Is it lawful to borrow, or to buy for day? It seems no: [Quest.] because the Apostle saith, owe nothing: and we have experience that hence come many suits and controversies, to which purpose Jeremiah sometime complained.

It is lawful to borrow for necessity and conueniency. [Answ.] When Christ commands to lend, he implies a lawfulness of borrowing: and without such things the life and state of man could not well consist.

As for suits and controversies, that is Non causa pro causa. Indeed I read that the Turks have few suits, because they deal for ready money. But the true cause of suits about buying and borrowing is our corruption: of the creditor in exacting more then his due; in the debtor, for not keeping touch, and not paying at his day, or such like: the meaning of the prohibition not simply to forbid all owing, but rather admonishing to deal justly, to pay modo & forma, or otherwise to content.

Run not into debt: thou mayest borrow, [Use 1] but if thou canst be free from borrowing, use it rather, for it is a kind of bondage.

It is better to give then to receive. So, to lend then to borrow.

Borrowing is a fruit of sin, as are sicknesses and other calamities, from which the Saints in this world are not privileged.

It is a kind of baseness to borrow, Debere verecundum est, non reddere verecundius: though it be more base not to pay that which is borrowed See Pro. 22.7.

To keep thee out of debt, labor hard in thy calling, moderate thy expenses, in diet, apparel, recreations, be husbandly: Here are such to be reproved, who borrow here and there, & yet will abate nothing of their pleasures, though they engage lands and houses for it. It may be questioned whether such men and women be good; wise I am sure they are not, and that do their posterity feel, who are many times driven to beg for their relief.

Pay that thou owest, [Use 2] it is the commandment of God, it is a point of conscience. As thou desirest to free thyself from a snare, so endeavor to free thyself from being indebted, Pro. 61.2.3.4.5.

It is against nature that one man should be enriched by another man's loss.

The Egyptians, Athenians, Romans, Jews, all Nations that have loved faith and justice, have severely punished such as have refused to pay their debts.

It is the note of an ungodly man, Psal. 37.21.

Three sorts of men deserve herein much reproof.

1. Such as will pay some, as five shillings in the pound, or thereafter: But Paul requires to pay all: the horrible cozenage herein deserves a severe law.

2. Such as it may be will pay in the end, but they will drive the creditor off from day today: For, Detinere quod alteri debetur, eandem rationem habet cum acceptatione iniusta; saith the Schoolman: To detain that which is due, is all one as if you robbed your neighbor.

3. Such which pay not at all, but instead of discharging their debts, they discharge their tongues in evil and railing speeches against their creditors when they demand their due: when they borrow they speak fair, when they should pay they return evil and opprobrious language. Read Ecclesiasticus chap. 29. the eight first verses.

Love is a debt, [Use 3] and perpetual. It is not a thing indifferent, but we are bound in conscience to owe and pay it one to another.

Many will say, they desire not a man's love, they care not for it, neither then do they care for God's Commandment.

Some for their civil debts are much troubled, and full of care; the sight of a Sergeant much affrighteth them, but who laments the want of love in himself, which is summum fidei sacramentum, the broad seal of our faith, as Tertullian speaks.

In the primitive times there was so much love, that it was ad stuporem Gentilium; but now there is so little, that it may be ad pudorem Christianorum, to the shame of Christians.

MAster Calvin saith, That these words are a confirmation of our obedience to the Magistrate, in which is placed not the least part of charity.

Master Musculus annecteth these words thus; Pay your debts, otherwise you do against law; for whatsoever is against oharitie, is against law.

These things are true, yet because it appeareth that the principal scope of this eight verse, and the two following is to persuade to charity; I take it to be without question, that these words are a Reason, of the exception, or affirmative Precept in the former part of the verse: Owe love, or love one another.

The Argument is taken from the excellency of love, or from the definition of it, set down in the concrete instead of the Abstract.

In it are to be considered, the Thing or Person defined, and the Definition.

The Person defined, He that loveth another: where we have the action, loving; the object, another.

What love is, See Chap, 12. verse 9.10. It is a beneuolous affection, showing it self in word and deed.

Another, 〈 in non-Latin alphabet 〉 , he means 〈 in non-Latin alphabet 〉 , Neighbor: Master Beza observes that there is little difference among the Grecians, between 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , sodalis, a companion or fellow: in the letters there is, I confess, not much difference, but in sense a great deal: for 〈 in non-Latin alphabet 〉 is such a one who eateth at the same table with us, a familiar; and therefore the feastings of friends were called among the Heathen, Sodalitia, and Sodalitates, fellowships; and the meeting of the Saints to worship God, were in the primitive times called Hetaeriae, but 〈 in non-Latin alphabet 〉 which is Paul's word here, signifies any, which is another from our selves, be he friend or foe.

Another, not meaning that if a man love one or two other then himself, it is anything; but that whosoever is another must be loved; so that the bounds of the Earth are not larger then love. Love is natural, as between parents and children. Or Sociall, as between friends; but the love of unclean persons, and of drunkards, and other wicked men and women, one toward another, is not here meant, neither is their mutual affection worthy the name of love, being a dissolving of all law, and not a fulfilling the same. Or Supernatural, when the affection is renewed, sanctified and directed to the right object, according to the word of God.

This love is a fulfilling of the Law.

Hath fulfilled: The Law is empty, till we do it: God hath given it that we should do it, and then is it fulfilled, according to Paul's word here; or finished and perfected, according to James his word, James 2.8. The Law is as an imperfect thing, till we obey it.

The Law: of God: the second Table, as in the next verse; yea and the first Table; for the law is copulative: the laws of man also.

Hath fulfilled the law. The fulfilling of the law, is either actually, in regard of the singular precepts Affirmative and Negative; and so he that loveth fulfilleth it not. Or it is modo generali, after a general manner; and that as I take it in four respects.

1 In regard of the root, and inward beginning of obedience, which is love, so that he stealeth not, but liveth justly by an inward beginning, and so virtually fulfils the law, being able by such principium, within himself, upon occasion, to keep any branch of it.

2 In respect of that on which the whole Law and the Prophets depends, which is love.

3 In respect of that unto the which the law is ordained, which is mutual love and society: The end of the Commandment is charity, 1. Tim. 1.5.

4 In respect of that whereby everything is perfectly done which the Law requires; which is, that it be done in love, as Saint Paul exhorts the Corinthians, Let all your things be done in charity. By love are things done perfectly, for not only that such things should be done, and others undone, hath God commanded, but that they should be so out of love.

Charity is the fulfilling of the law, Luk. 10.25, 26, 27. [Doctr.] eternal life is attributed to love, which is not attained but by fulfilling the law, either in our persons, or by our surety: the same is also confirmed in the next verse.

The fatherly goodness of God herein appeareth toward us, [Use 1] who having absolute power to command us what he pleased, yet hath commanded nothing but love, then which, nothing is more divine; for God is love, and love is of God, 1. John 4.7, 8. and nothing more profitable to us and comfortable. What more sweet then to love and be beloved? ex amore, amicitia, from love comes friendship, which to take out of the world, were a greater damage then to take the Sun out of the firmament.

O our vile nature, which is prone to hatred and envy, the destroyers of mankind: let us lament that we are so backward to keep this divine, profitable, and comfortable law.

If the Lord had commanded things hard, burthensome, and unprofitable, we must have obeyed; how much more ought we, when he says only, Love, and inherit eternal life?

That our obedience should be acceptable and perfect, [Use 2] it must be done in love: The Lord requires a pure affection, as well as the outward act.

Thou doest not steal, defile thy neighbors wife. It is well: but wouldest thou not if thou haddest opportunity? Doth fear only, or shame, or the sword of the Magistrate restrain thee? Then thou doest not such things, because thou darest not: do if thou darest; this is not to keep the law.

He that loveth will not do such things, though it were in his power, and though he were sure never to be called into question, even for the love he beareth to God and to his neighbor.

If thou givest all thy goods to the poor, &c. and hast not love, it is nothing. 1. Cor. 13.3.

True love seasoneth all things, and maketh them well taken, being the life of virtue, as prudence is the light of it.

As therefore there is great difference, between the speech of a Parrot, and of a wise man; so between the obedience of him that loveth, and of him that loveth not.

Balaam's Ass speaks, so a wicked man says over prayers, hears the Word, gives alms, abstaineth from some evils, yet fulfilleth not the law, because he loveth not.

Let us labor then for love, which is the work of a true disciple of Christ: for as the Grecians are distinguished by their clokes, Romans by their gowns, Graduats by their habits, so we by Charity.

HEre is a proof, that he which loveth fulfilleth the law, and the argument is taken from an induction or enumeration of the particular commandments in the Law, which are comprehended in the precept of love.

Love is all the Commandments: Therefore he that loveth, fulfilleth them all.

Here are to be considered, the seuerals, or the sum: The Seuerals are the particular precepts rehearsed. The sum, is, Thou shalt love thy neighbor as thyself.

In the Enumeration something is to be marked.

1 The fifth commandment is not mentioned, which requires Honoring of Parents. Some answer, that Paul reckons them as the Jews did, who put that Commandment into the first table: making five in each table. From whence we may note what a sacred thing they thought obedience to Magistrates and parents to be.

Or he hath so plentifully spoken of that Commandment in the first part of this Chapter, as there seems to be no need of any repetition.

Or he takes the Negatiues only, because they are most contrary to Charity: and also that Commandment is comprehended in these words: and if there be any other Commandment.

2 The seventh Commandment forbidding adultery, is put before the sixth, forbidding murder.

The reason is alleged, because adultery was a common sin among the Romans.

Or for the feditie of it, and odiousness doth he name it first: and so among the fruits of the flesh is Adultery first named; and among the fruits of the Spirit, Love. Galath. 5.19.22. and in some part of the Civil law, the title of Adultery is next to the title of Treason, to show the heinousness of that sin.

3 The tenth Commandment is mentioned in this one word, Thou shalt not covet: whence it appears, that the commandment of not Coueting, is but one, contrary to the doctrine of Rome.

Is briefly comprehended: is consummate, or recapitulated, as Orators in their Epilogue repeat the general heads.

So that, that which the Philosophers affirmed of Justice, is true of love, 〈 in non-Latin alphabet 〉 . In sum Charity is all virtue. Charity is the Decalogue contracted, and the Decalogue is Charity unfolded. A general virtue diffusing it self into all virtues, as the blood and spirits into all parts of our bodies.

The sum then is, Thou shalt love thy neighbor as thyself. In this we have 〈 in non-Latin alphabet 〉 . The thing commanded, to love our neighbor; and the Rule, As thyself.

Neighbor: Everyone that stands in need of our help, by the proportion of the parable of the Samaritan, Luke 10. known or unknown; friend or foe; this is a hard saying, but it is law. Good and bad: the bad for communion of nature: the good for communion of nature and grace. Kindred and strangers; Proximus non sanguinis propinquitate, sed rationis societate pensandus est, &c. saith Augustine, Neighbourhood is to be esteemed, not by the nearness of blood, but by the society of Reason.

Jerome brings the blessed Angels within this order of Neighbourhood; and indeed Charity is as large as heaven and earth.

The Schoolmen make even the Devils and damned, secundum naturam, a part of the object of our charity; not in the depravation of their nature, but in their essence; not in their opposition to the Creator, but in their relation, tanquam res amici, as part of the things or substance belonging to our friend, that they be preserved and still exist, that God's Justice might have due execution upon them.

As thyself: both in the thing, and in the manner.

In the thing; as to wish the best to our neighbor, as we wish the best to our selves, expounded by our Savior: As ye would that men should do to you, do ye also to them likewise: wishing the same good to be obtained, and the hurt to be avoided by them as by yourselves.

In the manner: Truly, without dissembling; earnestly, without remissnesse, and coldness; constantly, without changing.

We must love our neighbors as our selves. [Doctr.] The very same words are, Levite. 19.18. Gal 5.14. and Mat. 22.39. Where our Savior being asked by a Lawyer which was the Great Commandment; answered, that the love of God, was the first and great Commandment; and that the second was like unto it, which is, the love of our neighbor. Like unto the first in three respects.

1 In form; that is truly. For God must be loved with all the heart, and our neighbor as our self.

2 In time, we must always love God; and so we must our neighbor.

3 In difficulty; it is hard to love God above all, because our hearts are so much upon the world; and as hard to love our neighbor as our selves, because our hearts are set so much upon our selves.

Whether may I love my neighbor more then myself, [Quest.] or no?

In regard of the affection, [Answ.] love must be equal; but in regard of the effect, in outward things I may at some time prefer my neighbor before myself, and serve him first; not so in spiritual things; I must wish my neighbors salvation as well as mine own, but I must seek my own first.

May I love one neighbor more then another? [Quest.]

Appretiatiue, as they say, we may: [Answ.] as Jacob loved one of his children, Joseph one of his brethren, and Christ one of his Disciples.

It is lawful to love our selves; [Use 1] and yet there is an evil self- love, of the which the most part are sick.

There is a natural self love, and a moral: The natural is the Rule of our love to our neighbor: the moral, is that which is forbidden in the law, which destroys the love of our neighbor.

Nature requires, the law allows, and grace denies not that we should love our selves amore recto, with a right love.

Neither can he love his neighbor well, who doth not so love himself; even as he can never write a right line, who writeth by a wrong rule.

Many say they love their neighbor as their own souls; and therein they may say true, and yet be far from the fulfilling of the law; or they care not to damn their own souls, as well as their neighbors.

Learn to love thyself as thou oughtest, that God may commit thy neighbor to thee whom thou mayest love as thyself.

To love a man's self, is not curare cutens, to pamper the body, to give a man's self to liberty and pleasure; but curare animam, to have a care of the soul, to love God, and our selves in God: For, He that sinneth, hateth his own soul, Pro. 8.36. and he that enticeth his neighbor to sin, hateth his neighbors soul. And he will never be profitable for another, who is unprofitable for himself.

He that loves a garment, hates the moth that eats it; so he that loves his own soul and his neighbors, will hate sin which destroys it.

Let him love me, who loves himself in goodness: The Godly man's love is the best love.

Here diverse are to be reproved. [Use 2]

1 They that love themselves only. There is a City of God, and a city of the Devil: The City of God, begins in the love of God, and increaseth to the love of our neighbor; the city of the Devil begins in the love of our selves, and ends in the contempt of God and our neighbor, such were Cain and Nabal.

2. They which love some of their neighbors but not all: This man is mine enemy I cannot love him: But Christ commands thee to love him, and he is thy neighbor. Love him, that he may be thy friend. That man is wicked, and his sins offend me. Think that thy sins offend others, and yet thou wouldest they should love thee. Love him, but not his faults; and because he hath faults, he hath so much the more need of thy love that thou mayst reclaim him. Evil men are to be loved as sick men, we run to the Physician, for love to the man, not for love of his sickness, to help the man, and to destroy the sickness.

3 They which love dissemblingly, as Joab and Judas, who will speak fair to a man's face, and cut his throat behind his back.

4 They which love, and love, but their neighbor is never the better for their love: their love is fruitless, as is the faith S. James speaks of.

5 They which love not good men, their best neighbors, their truest friends, thou must love a wicked man, much more him that is godly; thine enemy, much more him that is God's friend.

We ought to pray and strive to love our neighbors as our selves: [Use 3] if all would do so, it would be a golden world.

Every Science hath his principles: the proper principle of Christian discipline is charity.

And there is nothing so useful and profitable as Charity. A better good then all riches, a greater good then health and light, said Chrysostom.

Suppose ten men to love each other as themselves, and so a hundred, a thousand, &c. None of the ten is one alone, but every one is ten: Charity contracts ten into one, and multiplies one into ten. None of the ten can live in want, for everyone hath ten harts to care for him, twenty eyes to see for him, twenty hands to work for him, and twenty feet to travail for him.

Neither can any of the ten be conquered; for offend one and offend all, &c. Thus S. Chrysostom.

THis verse may be referred both to the 8. and also to the 9. verse, as a probation of either.

If to the latter end of the 8. then it contains a Syllogism, only there is a Crypsis of the Major. Thus,

If you refer it to the 9. verse, then it proveth by the same argument, that all the law is comprehended in the love of our neighbor. Thus,

And then out of this is inferred according to the 8. verse, that Love is the fulfilling of the Law.

So, in this verse are two propositions; the second inferred out of the first, and the first the ground of the second.

The first proposition, Love worketh no ill to his neighbor.

The arguments disposed in this proposition are the cause, love: and the effect denied, doth no ill; amplified by the Patient, to his neighbor.

The affirmative effect, doth any good; but the negative is set down that it may have the better correspondence with the 9. verse, where only negatives are repeated; but the affirmative is included; and so by a figure, less is said, and more is signified. Love not only doth no hurt, but also doth good: but because this is not always in the power of him that loveth, he saith not, doth good; but, not evil; and in this, the other necessarily to be understood; for, as one saith well, subtrahere debitum bonum est malum, to subtract or not to do the due good, is evil.

Love; the holy love of my neighbor, proceeding from the love of God.

No ill: mischief, damage, hurt, or sin; for in the second table every sin is to the hurt of our neighbor.

Ill, is either of omission, or commission: and either are three-fold: 1. in fact; 2. in word; 3. in desire.

1. In fact, three ways: 1. either about his single person, in the sixth commandment: 2. or his person conjoined in the seventh commandment: 3. or his goods, in the eight commandment.

2. In word, in the ninth commandment.

3. In desire, in the tenth commandment.

He that loveth will break none of these either in committing or omitting.

The illation: Therefore love is the fulfilling of the Law.

What love? and what law? The love of our neighbor; and the whole law or decalogue: for though in proper speaking, the love of our neighbor is but the fulfilling of the second table; yet the love of God is necessarily supposed, because that flows from this; and so sometime the love of God is named alone, where both are understood, for the necessary connection of the tables. Also the Apostles brings forth the commandments of the second table, rather then of the first, because it is more easy for us to discern true observers of the law, by the second then by the first.

Charity toward our neighbor is the fulfilling of the law; Therefore Charity simply: Therefore our love to God is to be demonstrated by our love to our neighbor.

The doctrines are two according to the propositions, in their very words. The second, that love is the fulfilling of the Law, is proved before verse 8.

The first, that love doth no ill to his neighbor, 1 Cor. 13.5, 6. Charity thinketh no evil, it rejoiceth not in iniquity.

Also, it is proved from the rule Ephe, 5.29. No man hateth his own flesh, but cherisheth himself: and true love is to our neighbor as to our selves.

Also from the contrary. To do ill, is to break the law. But love is the fulfilling of it. Non potest peccari per illam, qua legis est perfectio: We cannot do ill by that which is the perfection and fulfilling of the law, said Ambrose.

The Papists from hence infer two things: that we can keep the law, and that we are justified by charity.

To the first.

He that loveth, keepeth the law: but how? even as he loveth: if he love perfectly, he perfectly keeps the law: if imperfectly, then he keepeth it imperfectly.

But we cannot keep it perfectly in this life, which is necessary to justification, as they mean keeping; for Cursed is everyone that continueth not in all things written in the Law, and, in many things we offend all. We know in part only, and according to our knowledge is our love. Though in the regenerate there be a perfection of parts, yet not of degrees in this life. Saint Augustine also saith thus, Charitas inchoata, incheata iustitia est: prouecta, prouecta iustitia est: Charitas magna, magna iustitia est: Charitas perfecta, perfecta iustitia est. Our righteousness is according to our charity, which is not perfect in this life.

To the second.

Perfect fulfilling of the law may justify: But love in the concrete is not such fulfilling, but in the abstract.

The Apostle here propounds that which ought to be in the concrete, but not that which is. Perfect fulfilling is propounded to us as a pattern, to the which we ought to conform, not as a thing to be attained in this life.

True charity is not to do hurt, but good to our neighbor, [Use 1] to do good rather then to receive: else it is self love, not the love of our neighbor: I must love my neighbor for his own sake.

A man loves his horse, his meat, &c. for the good he receives by them; but we must love our neighbor for himself, otherwise we put no difference between a neighbor, and a horse: now the best good we can do for our neighbor, is to bring him to God, and save his soul.

All the Law is comprehended in love, and love doth no ill, [Use 2] but keeps all the commandments; as a good mother tends all her children, and carefully nourisheth them.

Love is a Mother: the ten commandments, are her ten children, she forgets none, is unkind to none, neglects none, fulfileth all.

David had an instrument of ten strings: love is that instrument, the ten strings are the ten commandments, if one string be out of tune the harmony is marred; so the breaking of one commandment destroys love, and corrupts it, as one dead fly the precious ointment of the Apothecary.

The law is copulative, founded and comprehended in charity; virtues are coherent: He that said, Do not commit adultery, said also, Do not kill. Endeuour then to keep every commandment if thou wouldest avoid the curse of the law. For, then shall I not be ashamed, saith David, when I have respect to all thy commandments. Charity is a good Catholic.

Charity fulsils the law. [Use 3] Out love is discerned by our obedience to the law.

If you say Charity, suppose doing good: for it is as possible to separate heat from the fire, and light from the Sun, as good works from Charity.

Many speak of charity, and deeply protest it; but words will not carry it. It is the shame of Christians, that charity is so much in our tongues, and so little in our hands.

There are many which without any wit can turn house and land into smoke, as our idle Tobacconists; but to turn the fume and breath of love into works, requires wit and grace too.

Shew me thy faith by thy charity, and thy charity by thy works; Let us not love in tongue only, but in deed and truth, saith Saint John. Ama vt videam, let me see thy love as well as hear it, for a verbal love is like a painted fire, for show, not for use.

Love is a substantive, it must be seen, felt, and understood.

Charity is a beautiful Lady, which desires to be seen; she is no Nun; she is not of that religion: she is conversant abroad, doing good to her neighbors.

Faith always keeps within to defend the conscience; but charity is always without feeding the poor, visiting the sick, &c. The proper act of faith, is to receive; of love, to give and distribute; of faith, to do our selves good; of love to do good to our neighbor; and this is the fulfilling of the law.

As the Moon among the lesser stars, [Use 4] so is charity among the graces, called a more excellent way, then things greatly excelling. I would we were sick of love, as the Church in the Canticles: and yet love is not a sickness, but the sanity of the soul.

What is love more then other virtues?

Love is the comfort of life. If a poor man live in a town where love is, he cannot want; for love will undo all locks; and if a rich man want love towards his poor neighbor, he is as if he had lost the key of his money cupboard.

If a wicked man dwell where love is, he shall have good counsel, good admonition, good examples, good prayers, &c.

If a man be rich, and not beloved, his life is miserable, &c.

Love is the spirit of piety and good life: Non faciunt bonos aut malos mores, nisi boni vel mali amores; as our love is, so are our manners, said Augustine.

Love is the life of faith, James 2.17. He that doth any hurt to his neighbor, though he be not a fratricide, yet is fideicida, a killer of faith, said Saint Bernard.

Love is the strength of the Common-wealth: A City divided cannot stand, Matth. 12. as stones without mortar in a building, so are men without love in a Common-wealth.

Love is the Nurse of the Church, Ephes. 4.16. So Tertullian, Corpus Ecclesiae, fibula charitatis connexum crescit in deum. The body of the Church being buttoned and knit together in love, groweth up in God.

Love is the soul of the law. Where there is love, there needs no law, but where there is law, there needs love, as Heathen wise men have observed.

Nay love can do more then all laws. There are good laws against theft, murder, drunkenness, whoredom, &c. and yet there are many offenders: but if there were love, none of these evils would be done to our neighbors: Will a man take away his life, whom he loves? and for the saving of whose life, he will venture his own? it cannot be; and so of the rest.

Thus, and much more excellent is love: as the tongue of Angels is nothing without love, so it is not sufficient to commend love: The law therefore, non dispendium sed compendium consecuta est, hath not lost but gotten, by being reduced into one precept of love.

Let us labor for love: The Corinthians had abundance of knowledge, but they wanted love, and were rent into Schisms: we are sick of the Corinthian disease; I wish we were truly humbled for it, that we might be healed.

If thou wishest well to the Church of England, live in love.

If thou wishest well to thine own soul, and desirest to keep the law, love thy neighbor: Magnus Doctor charitas, said Saint Chrysostom, Love is a great Doctor. It will teach us to obey the Magistrate, to reverence the Minister, to relieve the poor, to do good to all, and hurt to none: and to do these things, willingly and freely: Therefore called a royal law, and of liberty, by Saint James: yea it makes us very servants to our neighbors, as Saint Paul affirms: The Lord give us this love.

HEre begins the third and last part of this Chapter, which showeth our duty toward our selves, which is Temperance.

This part containeth two Exhortations: The first, concerning the manner of performing the duty required, in this verse. The second concerning the things themselves, about which this duty is conversant, in the rest of the verses.

The manner is, that it be done, not sleepily and negligently, but strenuously, cheerfully, and watchfully.

In setting down whereof, there are two things: first, A Transition: secondly, An Exhortation.

The Transition: And that, not Beza's Id{que}, nor Chrysostom's Praesertim, referring it to the eight verse of this Chapter, as an enforcing of the duty of love to our neighbor, as Piscator: but rather the ancient Et hoc: so that we do not with Aquinas construe it with tempus; or M. Calvin's Hoc etiam, supplying Edico, out of the third verse of the twelfth Chapter: or Pareus his Insuper; or if you will, Ad haec, Praeterea; in English, Moreover, or Besides, or Furthermore, I say, that now it is high time to awake out of sleep.

I take this verse then, to be as a Preface to that which follows, though it may also be a conclusion of all that is before from the beginning of the twelfth Chapter: for watchfulness is necessary to the duties precedent, and that which follows is referred upon occasion of these words. So that this verse may be likened to Noah, who saw the old and new world; or to Ianus, whose two faces beholds the old and new year, or to Christ, who is the end of the law, and the beginning of the Gospel.

In the Exhortation we have two parts: The Duty, exhorted unto; and the Reason.

The Duty, It is now high time to awake out of sleep.

High time: 〈 in non-Latin alphabet 〉 , the hour of waking, a short part of time being named, to signify that we must speedily awake, and not lose a minute.

To awake: The Greek word signifies more, namely, to arise, which is best here, and to be necessarily understood, if we translate awake, for many awake, who rise not.

The Drunkard, common Swearer, &c. are awake sometime, they know they do evil, and understand admonitions, but they lie still in their sins, and arise not: now the intent of Paul is, that we should awake, and arise too, that is, to stand up from the dead, as he speaketh elsewhere.

Out of sleep: Sleep is twofold; so properly called, and Metaphoricall: the first is of the body only, for the soul sleepeth not; and it is that natural rest, which God hath appointed for the refreshing of the dissipated spirits, and the preservation of wearied Nature.

Metaphoricall sleep: is either of the body, or of the soul.

That of the body, is Death, often called in the Scripture Sleep, Iron sleep, as the Poet called it.

That of the Soul: and it is either the Sleep of sin, noting an unregenerate estate, or somnus inertiae, the sleep of sloth; when having received grace, we begin to drowse in the duties of godliness: this last is here meant; for he writeth to believers, who somewhat began to be remiss in holy duties. So is it said of the mighty men of the host of the Ammonites and Moabites, in the days of Jehoshaphat, or of the host of Sanecherib, in the days of Hezekiah; They have slept their sleep, that is, they have languished and fainted, not having any heart to repel dangers, Psal. 76.5.

The Reason is from the consideration of the time: knowing the time.

Time, that is, opportunity of time, fit and seasonable time. As men when they call up their servants, urge them because the Sun is up: so Paul requires that we should, considering the season, the more earnestly apply our selves to our duties.

This time is set forth by a comparison, the time of faith received and begun, compared with the time of faith continued and increased. Now is our salvation nearer then when wes believed.

Salvation: Not Christ incarnate, nor salvation begun in the remission of sins, but eternal life, which is the reward of faith, unto the which we are now nearer, then when we first believed, and therefore should be the more lively in pressing toward the same.

The longer we profess the Gospel, [Doctr.] the more strong in faith, and zealous in godliness we ought to be, Hebr. 5.12. Paul reproves the Hebrews, because they profited not according to their standing: and Hebr. 11.32. he urgeth them to constant enduring and patient suffering of persecution, from the remembrance of their courage in the days of their first Illumination: then they endured a great fight; it were a shame now to faint and play the cowards.

The time of grace is no time of sleeping, but of waking, [Use 1] and labor: Now lay hold, now, if ever, get something for hereafter, some faith and grace which may help, and stand us instead, in the evil day.

The Merchant observes carefully the best time of buying in his fraught, and then bestirs him: The Husbandman in harvest time, riseth early, calleth his people together, and away; for it is good to take fair weather while it lasts. Now is our harvest, let us be gleaning something.

The Sheplieard in Lambing time watcheth his flock, as Jacob did Laban's, let us now watch to save our souls.

Many when they come to hear the Word, and to prayers, then begin to nod; Is this a time of sleeping? for shame, awake; Ganst thou not watch one hour?

Lose not the precious time of Repentance; Non enim in tempore vtiliter viuitur, nisi ad comparandum meritum quo in aeternitate viuatur: He spends his time unprofitably, who gets not some grace, whereby he may live in eternity, said Augustine.

Our Adversary, the Devil, sleeps not: The soldier that is asleep when the enemy is come, hath his throat cut:

If the good man of the house know at what watch the thief would come, he would surely watch, and not suffer his house to be digged thorough, Matth. 24.43.

Besides, our time is short: all the time of grace is but an hour, and an hour is soon out; cito pede praeterit aetas, said the Poet: Qui hodie habemus horam, nescimus an cras habuerimus vitam: We which have an hour today, know not whether we shall have a life tomorrow, said Anselm.

Seven times passed over Nebuchadnezzar, Dan. 4.25. that is, he lived seven years like a beast: but many among us have lived seven years twice or thrice told, like beasts, and yet remember not to make use of the time that remains, to turn unto the Lord.

Many of us have but a minute or two remaining; let us vow not to give sleep to our eyes, nor slumber to our lids, till we have found favor with the Lord, and grace to help in the time of need.

Here is a commendation of godliness: [Use 2] He that believes, his salvation is every day nearer then other, as a wicked man's damnation is nearer and nearer; let this encourage us: Thou meetest with many discouragements, but behold the kingdom of heaven is at hand.

This reproves them which begin well, [Use 3] but after grow sleepy and sluggish: Honey at the first tasting liketh well, but a little cloyes us; so the beginnings of many have been fervent, but their latter end drowsy and cold.

This was the disease of Ephesus, Revel. 2. and we are dangerously sick of it.

Many trees are very forward in the Spring, but a little frost nips the buds, and then there is no fruit for that year; so it is with us: The forwardness of many have come to nothing.

Take heed of falling from thy first love, of growing cold, of going backward: Qui non proficit, deficit, 〈◊〉 qui 〈◊〉 acquirit, non nihil perdit: He that proceedeth not, decayeth, and he that getteth nothing, loseth something, said Leo.

Natural motions grow stronger at the last; a s • one that falleth from a high place, the nearer it comes to the proper place, the faster it moves: so the nearer we come to heaven, the more zealous we should be in godliness.

What a thing were it, if after ten or twenty years profession, a man should fall a sleep at the coming of the Bridegroom; or walk so, as if he regarded not whether he came at heaven or no.

A man though weary of his journey, yet if he be within sight of the town where his dwelling is, he puts on cheerily; yea the beast coming near home, goeth freely, though dull and half tired before.

Take courage, proceed on liuelily; Behold the tops of those holy mountains; within less then an hour, thou shalt be in heaven: A foul thing were it, to faint in the sight of our Country, and in the very Hauens mouth to be sluggish and negligent.

IN the eleventh verse was the Preface, containing an Exhortation, to the diligent and studious performing our duty, (as in things going before, so) in things following.

The thing it self Paul exhorts unto, is a temperate and sober walking; and this, in this verse generally, with a Reason: and in the two next verses repeated, with a special and particular Exposition.

In this verse, are an Exhortation, and a Reason.

The Reason set before the Exhortation, and is laid down as a foundation; and the Exhortation raised out of it, and built upon the same.

The Night is far spent, the Day is at hand: In these words is the Reason, which is taken from a comparison of diverse estates, to a diverse kind of life: The same things do not always become Old and Yong, Noble and Ignoble persons: Otherwise is the behavior of them which live in darkness, then is theirs who dwell in the light.

In the day ought to be done the works of light:

But the night is far speat, and the day at hand:

The Major is grounded upon a Rule, which is, that our life must be answerable to our condition and state; our works to the time.

The Minor is in the words of Paul.

The Night, the Day: These are taken either properly, or figuratively. Properly, the Day, is either Natural or Artificial: Here such a day is considered, which hath a Night opposed to it; which the Artificial hath; not the Natural, being the space of four and twenty hours, comprehending in it Night and Day.

The Hebrews began the Natural day at Even; the Grecians at Sun-rise; the Romans as we, at Midnight; the Arabians at Noone: All begin the Artificial day at the Rising, and end it at the Setting of the Sun.

The Day is in Greek 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , gentle or came, because it is appointed for tame creatures: or of 〈 in non-Latin alphabet 〉 , I desire, because it is to be desired; or as 〈 in non-Latin alphabet 〉 , the daughter of the Sun.

In Latin, it is Dies, à Deo, of God, as a divine thing, as some also have derived the Hebrew word, it being the measure which God hath given for the world.

Night, is the absence of the Sun, when there is nothing but darkness, which is the privation of light.

It is called 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , to strike, as in Latin, Nox, à nocendo, of Hurting, because, though there be singular use of it, yet in comparison of the day, it is not so comfortable.

Day and Night are not here taken properly, but Metaphorically: and so 1. Day is taken for Prosperity, Night for Adversity, and not unfitly; for as in the Night, a man meeting with his friend, neither knows nor salutes him; so is it in Adversity. Thus Heavens bliss is called Light; and the Paines of Hell Darkness.

2 Day also is taken for Life, and Night for Death, as the Poet:

3 Night, is taken sometimes for this life, and Day for the life to come, as Psal. 49.14. though wicked men prosper here, yet, illo mane, in that morning, the upright shall have the upper hand of them: In that morning, that is, in the day of the Resurrection, which shall never have a Night.

4 Sometimes also Night is taken for the time of the law, and Day for the time of the Gospel; so is the law called the time of shadows, Heb. 10.1. and the time of the Gospel the day of salvation, 2 Cor. 6.2. as Christ is some where called the Sun of righteousness: and Saint Ambrose expounds that of the Psalm, Day unto day uttereth speech, and night unto night showeth knowledge, thus; Day, that is, one Christian teacheth another Christian: and night, that is, one Jew teacheth another Jew.

5 And sometimes these terms, are thus taken, namely, the night for the time of our unregenerate estate, when we were without faith, repentance, &c. and Day for the time of our regeneration, and conversion to God: as is manifest in these places: 2 Cor. 4.6. 1 Thess. 5.5. 2 Pet. 1.19. Ignorance and rebellion are called night by the Poet.

The question is, how Day and Night are taken here by our Apostles, for interpreters judge diversely:

But not the first way, though to be without grace, be the greatest adversity can be fall us: and on the contrary.

Nor the second, though indeed only believers live, and unbelievers are dead in sin.

Nor the third, because the Resurrection is not our morning, our morning is in this life: for here we have some light of Grace.

Nor the fourth, which interpreters ancient and later have much stood upon; For first, the night of Jewish ceremonies, is not only far passed, but clean gone and ended. Secondly, Paul wrote principally to the Gentiles, who had no night of ceremonies: Thirdly, Paul sets down, verse 13. what be the works of the night he means, viz. Chambering and wontonnesse, gluttony and drunkenness, &c.

We therefore take the fifth and last to be the true meaning of this place.

The Night is far spent, the Day is at hand: The Apostles so speaks to note the goodness, and yet the imperfection of our estate.

It is not so Day with us, but that we have much darkness, nor so Night but that, blessed be God, we have some light, some knowledge, some Faith, some power against sin, &c.

Our estate is excellently called by the Fathers, Crepusculum, which is a middle time between darkness and light: it is as the grey morning with us, between the darkness of sin and the light of the vision and glory of God.

Infidelity is midnight. Faith is the morning. The vision of God is as High noon. If we look upon Infidelity, it is day with us: If to the blessed vision of God, it is as night. The Angels have a day, which we have not yet; and we have a day, which Turks and Infidels have not yet. Infidels see nothing: We see in part: The blessed in heaven, see all things.

The time of Infidelity, [Doctr.] is dark night: and the time of grace, as the comfortable day. Act. 26.18. Paul is sent to the Gentiles, that they may turn from darkness to light. Eph. 5 8. Yet were sometime darkness, but now are ye light in the Lord.

As the evening was before the morning; [Use 1] so first it is night with us through our corruption, before it be day with us by grace. No man is borne in this day: but as, when darkness was upon the face of the deep, God made the light by his word: so by the preaching of his Word, hath he turned our spiritual darkness into light, according to that comfortable saying: God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of God in the face of Jesus Christ.

The Creation of light, no greater work then thy conversion; Be thankful to him who by his word, hath brought thee which satest in darkness and in the shadow of death, into the comfortable light of saving grace.

Happy are believers, [Use 2] unbelievers and wicked men are most miserable: when these with the Egyptians are under darkness which may be felt; then are the children of God with the Israelites, in the blessed light of Goshen.

Truly the light is sweet, and a pleasant thing is it for the eyes to behold the Sun: but darkness is hideous.

How tedious to a sick man is the night! how desires he and longs for the Day; for light of it self cheereth, and mitigates grief; so is the time of grace most comfortable.

As is he who lieth in the bottom of a dark stinking dungeon; so is the man who hath a conscience without the light of grace.

There is nothing more pure, more precious, more delightful, more powerful then the light: it is pulchritudo et ornamentum omnis visibles creaturae, the beauty and ornament of every visible creature, said Damascene.

The best things are called light: God dwells in the light; Christ is the light of the world: The good Angels are Angels of light, the Word is light, Saints are light, Baptism is light, &c. and the night or darkness is contrary.

To be bodily blind, is a great misery, but to be spiritual blind, is an excess of misery. As it is easy to make the blind fall into the ditch, so, if our eyes spiritual be darkened, how great is the darkness, how easily can Satan lead such men into the very pit of hell!

If thou hast received grace, show forth his praises who hath called thee out of darkness in to his marvelous light.

Night and Day are two contrary states: [Use 3] It is not possible to bring mid-night and mid-day together: so impossible, that a man being in the state of sin and infidelity, should be a good Christian.

Examine thy estate, whether it be night with thee or day, thou shalt know this, by thy inward affections, and by thy outward actions.

1 Thou readest in the Psalms; that God makes darkness, and it is night, and then all the beasts of the forest creep forth; the Lions seek after their prey, &c. But when the Sun ariseth, they lay them down in their dens, and then man goeth forth to his work, and to his labor till the evening.

Look now to thy heart; is pride there, malice, covetousness, &c. Surely if these beasts be abroad, it is night with thee; these are not to be seen in the light of grace, but are hunted out, to Hell (the Devils den) from whence they came.

2 Thou readest in S. Paul, Let us watch and be sober, for they that sleep sleep in the night, they that are drunken, are drunken in the night.

Look now to thy life; Everyone that doth evil hateth the light, saith our Savior, and the thief, the murderer, the Adulterer wait for the twilight, saith Job, and the morning is to them as the shadow of death: If therefore, whoredom, drunkenness, theft, &c. be thy practices, then certainly it it midnight with thee: stand up from these dead works, that Christ may give thee light.

The Night is far spent, [Use 4] the Day is at hand. Though we have some light, yet we have some darkness, which the Regenerate see and bitterly complain of. O the dullness, ignorance, rebellious corruptions that yet remain, we are not perfectly renewed in every degree: let it admonish us to proceed in faith, and the daily practice of repentance, that the Day-Star, may more and more dawn in our hearts. Hear the Word, and pray that thy light may increase.

Democritus the Philosopher, put out the eyes of his body, persuading himself, that the cogitations, and commentations of his mind, in the contemplation of nature, would be the more lively, and exact thereby: so, one way doubtless to further the light of the soul, is to pluck off the scales of worldliness, and voluptuousness, and to put out the carnal eye, wherewith with so much doting we behold the things of this world.

Every day dress thine eyes, that thou mayest see more and more. He that is righteous let him be more righteous, that he may be like the morning light which shineth more and more, unto perfect day.

IN these words are the general Exhortation, issuing out of the Reason contained in the first words of this verse, of which before.

This Exhortation hath two branches, according to the two parts of the Reason; The night is far spent; therefore cast off the works of darkness: The day is at hand, therefore put on the armor of light: In each of these are two things: The Act: the Object.

In the first branch, the Act is, Cast off: the Object, the works of darkness.

Darkness is the privation of light, caused by the absence of the Sun, when the body of the Earth is interposed between us and it: here translated to signify an unregenerate estate, when the cogitation is darkened, and the soul destitute of the light of Grace: and there is an excellent Analogy and similitude between bodily and spiritual darkness, and that in five things.

1 Tenebra est visus impeditiua, darkness hindereth sight: and therefore tenebrae, à tenendo, because our eyes are as holden that we cannot see, to read, to distinguish colors, &c. In the Night Coloromnthus vnus: So an unregenerate man is blind, he sees not the foul • nesse of sin, the danger of his soul, &c.

2 It is gressus prohibitiua, it hinders a man's going and travel: when the plague of thick darkness was upon Egypt, it is said that no man rose from his place for three days; they might have candle and fire, yet the darkness was so thick, that the light of these could not pierce it: it was a darkness that might have been felt.

So the unregenerate, in regard of their blindness, lie and die in their sins, if God mercifully enlighten them not.

3 Darkness is casus inductiua, causeth a man dangerously to fall: He that walks in the night, here runs against a post, there tumbles into a ditch.

So the way of the wicked is as darkness, they know not at what they stumble, as Solomon saith.

4 It is timoris incussiua, darkness strikes a fear into a man. In the dark night a little noise, any unexpected thing in our way, yea sometimes a man's own imagination will make h •• afra • d, though otherwise of good courage.

So the darkness • f the unregenerate makes them fear, where no fear is; as in the superstition of the Heathen is manifest. So the Papists are afraid of eating an egg in Lent, and think the Devil would fetch them away if they should eat fresh upon a fasting-day; but it is their darkness, for if they had light, they would discern, that not for these things, but for the • r • dolatries, cruelties, blasphemies, &c. they had cause to fear. Peter was afraid to eat out of the sheet, but it was his ignorance.

5 Darkness is Uerecundiae diminutiua, it diminisheth shamefastness, and makes men bold to do that then, of which they would be • shamed in the day-light: Nox & Amor vinum{que} nihil moderabile suadent.

So the unregenerate because of their darkness, are not ashamed of drunkenness, whoredom, swearing, lying, &c. they are impudent as an harlot, they have a whores forehead, and reiuse to be ashamed.

But a regenerate man, if he be by infirmity overtaken with a fault; how is he ashamed of himself, and to show his head before God or men? If a man do ill, and be not ashamed, it is his darkness.

Work • s of darkness. By works are meant all such practices and courses which come from an unregenerate estate, which are called of darkness in three respects.

1 Because they issue from the darkness of the mind, for it is that which bringeth forth drunkenness, &c. All sins come from our corruption, and from Satan the Prince of darkness.

2 Because they are done in darkness, 1. Thess. 5.5.

3 Because they lead us to darkness, for such workers are sentenced to utter darkness.

Cast off: as a man when he begins to rise, casteth off his blankets and bed-clothes; but because a man that doth so, at night returneth thither again to be covered with such things: therefore rather so to cast off, as a man that hath so long worn a suite, that now it beginneth to do him discredit to wear it; or yet rather, as a man coming out of prison, having filthy rags about him, and full of vermin; goeth aside, putteth them off, and hurleth them away on some dunghill, or into some ditch, and never purposeth to touch them more: so are we to cast off the works of darkness, as whoredom, drunkenness, &c. these nasty rags, with indignation, throwing them into Hell, their proper place from whence they came.

And let us put on the Armor of light. The Action here, is putting on; the Object, the Armor of light.

1 Light, in opposition to Darkness, implying a holy and sanctified estate, being renewed by the Spirit of God.

Grace of sanctification is called light: because as the light, it comes from heaven, from the Father of lights, and from Jesus Christ the Sun of righteousness. An estate of Grace, is a heavenly estate.

2 Because as light manifesteth dangers and snares, so the mind being renewed, and enlightened with grace, discerneth between good and bad, truth and falsehood, and seeth that the end of evil ways is assured destruction, &c.

3 Because, as light is comfortable, so the conscience is cheered by grace.

4 Because he that liveth holily, is a light to others, who by the shine of his good works, glorifieth God.

Armor of light: 〈 in non-Latin alphabet 〉 , Bez • translateth with a circumstance of words, Induamur habitu qui luci conucniat; put on a habit suitable to the light: but the word 〈 in non-Latin alphabet 〉 , properly signifieth Armor, and it is so proper to Paul to speak after this manner, that I wonder M. Beza would not retain the ancient and proper translation herein.

Rom. 6.13. We read of Instruments or weapons of unrighteousness, and righteousness: and when Paul reckoneth up the particular graces of Sanctification, he doth it under the terms of such pareels of armor, which are used in the war. So Ephes. 6.11. put on, saith he, 〈 in non-Latin alphabet 〉 the whole armor of God, the parcels whereof follow in that place. So 1. Thess 5.8. faith and love are called a breast. plate, and hope a helmet of salvation.

Works of light, are called Armor, because of their defensive, and offensive property: they help to defend our consciences against Satan, and they offend Satan; nothing almost vexeth the foul spirit more, then our conscionable and upright proceeding in godliness.

Put on: a metaphor from the putting on of apparel, familiar with Paul, of which more, verse. 14.

M. Beza translateth it in the passive, Induamur, let us be put on, because this armor is bestowed upon us from above, it is the holy Spirit which fashioneth it, and girdeth it to us.

The consideration of our holy calling to the state of grace, [Doctr.] ought to teach us to hate and abhor evil works, and to do the good. Ephes. 5.8. Ye were sometimes darkness, but now ye are light in the Lord; walk as children of light. 1. Thess. 5.8. Let us who are of the day be sober. Tit. 2.11.12. The grace of God hath appeared, teaching us to deny ungodliness, &c. 1. John. 2.8.

Every man ought to manifest his regeneration, [Use 1] by the light of his life: nay it will be so, if once enlightened, there will be as much difference from our former estate, as between light and darkness; if once grafted into Christ, our fruit will be so changed, that there will be as much difference from that which was, as between the fair and sweet fruit of Paradise, and the most bitter Coloquintida.

Every thing doth agree performam, work according to, and by the form: fire will heat, if it be fire, and light will dispel darkness: if we have received grace, our conversation and whole behavior will be graceful: If we say that we have fellowship with him (who is the light) and walk in darkness, we lie, and do not the truth.

If thou beest ord • narily drunk, if thou delightest in vanity, art a common blasphemer, &c. there is no light, no grace. To the law, and to the testimony; if they speak, (and do) not according to this word, it is because there is no light in them.

We must cast off evil with hatred to it, [Use 2] and put on goodness with delight in it.

Many will spet at the naming of the Devil, and say they defy him; but hast thou cast him out of thy heart? Many will say they cannot abide hypocrisy, dissembling, malice, slandering, pride, &c. which yet continually practice such things: when thou hearest or seest evil, as swearing, drunkenness, &c. doth thy heart rise against such evils, for the true hatred thou bearest to them, and in this hatred dost thou abandon the works and workers of such darkness? If so, this is a good sign.

Many will commend the Word, but if the Preacher come home to their conscience, and tell them of their beloved sin, they will storm and rage: many will commend sobriety, chastity, humility, patience, but put thou them on, and wear them.

Put on the Armor of light. Where there is use of armor, [Use 3] there is some fear of danger; yet if there come danger, blessed be God that we have Armor.

A godly man is armed from top to toe, Satan may buffet him, but destroy him he cannot, for he is armed in proof.

Miserable is the unregenerate man, for he is both blind and naked: how easily are such assaulted, wounded, and in body and soul destroyed by Satan.

Let us put on the armor of light: and for as much as Christ hath suffered for us in the flesh, 〈 in non-Latin alphabet 〉 arm yourselves with the same mind, namely, to cease from sin, and to live the rest of our time, not to the lusts of men, in lasciviousness, excess of wine, &c. but to the will of God.

LEt us walk honestly as in the day. Concerning the coherence of these words with them before, there is some difference, without any damage of the sense.

Some make it a new argument, ab honesto, which certainly is of great force with them which have not put off human sense.

Some from the end of casting off, and putting on, of which in the twelfth verse, translating 〈 in non-Latin alphabet 〉 , by two words, sic vt, in English, so that, thus the vulgar, and our other translations, not well. The truest reading is, as it is here, from his Majesty's translation: and so the first part of the verse yieldeth us an exhortation, which is another from that in the twelfth verse, in words, but not in sense.

The duty required in this repeated exhortation, is Honest walking where is the action, walking; the manner, honestly: and this amplified from the consideration of the time, as in the day.

Let us walk: to walk, with the Apostle, is to live; the effect or sign of life, put for life it self; and so the Commandments are called a way, and our obedience a walking therein: there are diverse Analogies here, of the which I have written somewhat upon the eight Chapter of this Epistle, verse. 1.

All our thoughts, words, deeds, whole behavior, must be honest, and so to be, must be our delight, and we must daily go forward therein.

Honestly: honesty is taken sometimes in our ordinary speech for chastity, and so here, but this is but a part of the sense.

Sometimes for faithfulness; so we say, an honest man, that is, a faithful and just dealing: so here also, but this but in part, the word is 〈 in non-Latin alphabet 〉 , that is, in a good fashion, implying all comely and commendable carriage.

The Adjective is somewhere translated, Honorable: The Jews stirred up many devout women, 〈 in non-Latin alphabet 〉 , and honorable, and this excellently fits here: and the Civil Lawyers oppose honest to vile and base: let us walk honestly, honorably, according to the credit of our place and calling.

The Syrian Translation reads, modestly; Beza, composite, orderly, fitly, as you would say in print: The Vulgar and Master Calvin, decently, and so Saint Cyprian read this place: Pareus expoundeth it by Paul's three adverbs, Tit. 2.12 soberly, righteously, and godly.

As in the day: for our night apparel, anything, though patched and homely, will serve the turn; but in the day comeliness requireth that we should be more handsomely attired.

When a man is to go abroad, among his betters especially, he brusheth and trimmeth up himself.

The Husbandman whilst he goeth to plough and cart, is clad, it may be, in lether, but at another time his garments are very neat and trim; he hath his work-day and his holy-day apparel.

So, because it is now day with us, and that we walk before men and Angels, we are suitably to be fashioned and arrayed: and in as much as very day is holy-day with a true Christian, and every place as the Church to him, therefore he is to walk thereafter.

Every Christian must have a special care over all his behavior, that it be honest, and such as becometh the Gospel. Prov. 4.25. [Doctr.] Let thine eyes look right on, and let thine eye-lids look straight before thee. 26. Ponder the path of thy feet, and let all thy ways be stablished, or ordered aright. 27. Turn not to the right hand nor to the left, remove thy foot from evil. Ephes. See that ye walk circumspectly, accurately. 1. Thess. 4.14. That ye malke honestly, according to the Word in this place.

A Christian must be walking: [Use 1] to stand still and idle is reproved, Matth. 20.3.6. An idle man falls into poverty, and a man that giveth himself to ease, into diverse diseases: Be walking, that thou mayest expel noxious humors. When David began to take his ease, he began to be over-grown with lustful affections. If the husbandman be not always fallowing his land with the plough, it will run out with weeds, so will our hearts with noisome lusts, through want of the daily practice of good duties.

We must walk, that is, go forward in godliness, [Use 2] that we may every day be nearer heaven then other, as he that walketh cometh nearer and nearer to his journeys end.

A Nurse delighteth to see her babe battle and thrive, and it is a shame for a scholar to be always in the lowest form. Go on therefore, and be every day better then thyself. Not to go forward, is to go backward. I forget that which is behind, saith Paul, and reach forth unto that which is before, and I press toward the mark.

We are not yet at our journeys end, we must walk on, and there are many impediments, Et ibi incidimus in deficiendi periculum, vbi proficiendi deposuerimus appetitum: There we begin to grow worse, where we strive not and desire to grow better, said Leo.

Our walking to heaven, is like the forcing of a Boat against the stream, or a Chariot up a hill; if the oars and horses stand still, they go back as fast as they went forward.

As in walking, [Use 3] there are many paces, so in our life many passages, we must carry our selves decently in all.

Let thy speech, gesture, eating, drinking, sleeping, clothing, recreations, &c. be honest, and such as becometh a Christian.

Be sober toward thyself, just toward thy neighbor, religious and devout toward God; join them all together, which many do not.

Saint Paul useth this word, when he giveth warning of our behavior in the Church: Let all things be done decently, 1. Cor. 14.40. When thou comest to Church, let thy behavior be venerable: It is not a profane Theater, but God's house. Vncouer thy head, bow thy knee, pray, hear, sing, with the rest of the congregation: when they pray, read not thou; when they kneel, sit not thou: uniformity and order, is most honest and comely in the Lord's house: otherwise there is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 .

Walk honestly: at Church, at market, at thine own house.

Have such care of thy living, [Use 4] as thou hast of thy putting on apparel: No man in his right wits will appear abroad and in public, either disguised or naked: Nature teacheth us to cover our uncomely parts, and grace should teach us, that drunkenness, whoredom, &c. agree not with the honesty and comeliness of Christians.

A virtuous conversation doth a man a great deal of honesty and credit; [Use 5] as a comely garment, Age it self without Virtue, is not honorable, Prov. 16.31. Follow virtue.

Sin disgraceth us: lusts are called 〈 in non-Latin alphabet 〉 , vile, dishonorable affections, which do 〈 in non-Latin alphabet 〉 , dishonor bodies. Hate vice.

THese words, and the next verse following, contain an exposition of the exhortation, to walk honestly as in the Day.

That exhortation is two ways expounded: First, negatively in these words; then affirmatively in the verse following.

In the negative are diverse particular vices enumerated, which are contrary to this honest walking.

There are set down three pair of vices; not that there are no more; but these are reckoned up, as the foulest, and most common, which most stain and dedecorate a Christian; and under these all other to be understood.

The first pair are rioting and drunkenness. There are two staffes of our bodily life, meat and drink, he forbiddeth here intemperance in both.

Rioting. The Latin reads, non in comessationibus; which comes not of the Latin comedere, which signifies to eat, but of the Greek 〈 in non-Latin alphabet 〉 , which is the word in this place, and signifies, as Saint Ambrose expounds, luxurious feasting, and banqueting, wherein men take liberty unto all lascivious and riotous behavior; so called as some think, because such feasting, and riotous feeding brings 〈 in non-Latin alphabet 〉 , heavy sleep, when men are as the Poet speaks, Somno vino{que}, or somno{que} cibo{que} sepulti, Even buried in sleep caused by good cheer.

And because in such feasting, oftentimes there is Music, the Syriac translation (it may be) rendered it, non in musica not in music; meaning vain and filthy songs, and petulant behavior, according to the rude doings in many places at marriages.

From hence the Heathen called their god of wantonness and revelling, 〈 in non-Latin alphabet 〉 . This was the abhominable Idol of Moab, Chemosh, so called from some filthy behavior used or seen in the worship of that Idol: This was Priapus; the Israelites grievously sinned, in joining themselves to Baalpeor, or Beelphegor; of which the Prophet Osee speaketh, chap. 9.10. They went to Baal-peor, and separated themselves unto that shame.

Nor feasting, nor eating that which is dainty is here forbidden; but rioting in our eating, bringing forth proteruous and dissolute behavior.

Drunkenness. When this odious sin is named; we conceive a man vomiting, reeling and staggering, not being able to speak, nor able to go: we think of the deformity of his visage, the inordinate and uncomely motion of his body, his dementation, or alienation of mind.

But drunkenness properly is not in these; These are the effects of it, or as the Schoolmen say well, rather poena, then culpa ebrietatis, the punishment, then the fault of drunkenness.

Drunkenness is manifold: there is 〈 in non-Latin alphabet 〉 : as the Prophet Isaiah speaketh to the Jews: thou afflicted, and drunken, but not with wine, with sin then, or with plagues, for they were opplete with both.

There is Panaria ebrietas, and drunkenness with bread, proverbial used in the Dutch language, as the learned Dutchman of Roterdam saith in his Adagies, noting petulant and impudent manners.

There is also giddiness by Tobacco; the immoderate and unreasonable use whereof is so much the more to be damned, because it is the nurse of this brutish drunkenness, we have to entreat of.

The drunkenness here meant: is an immoderate drinking of any liquor, which may inebriate.

The very form of this sin is in the term Immoderate; now that is immoderate in drinking, which is beyond the necessity of nature, the good health and strength of the body, and the reasonable refreshing of the spirits: whether alienation of mind follow or not.

For whatsoever in the excess in drinking is contrary to Sobriety is ebriety: But all Immoderate drinking is contrary to sobriety: and therefore, Saint Peter doth not only forbid walking 〈 in non-Latin alphabet 〉 , in drunkenness, but 〈 in non-Latin alphabet 〉 in any excess of wine, when we begin to be heat with it, and in drinkings and unnecessary bibbing, and quaffing.

Thy conscience tells thee that drunkenness is a sin: [Obs.] deceive not thyself, as to think thou art not guilty unless thou make thyself abeast: to be deprived of the use of reason, is the highest degree of this sin, but to drink immoderately is drunkenness in some degree.

If by thy constitution, and strength of thy brain, thou beest able to bear as much drink as two or three men, without the alienation of thy mind; yet know that thou art not the less but the more culpable thereby. Remember what the Prophet saith, Woe to them that are mighty to drink wine, and men of strength to mingle strong drink.

Gluttony and Drunkenness, [Doctr.] disgrace the persons and profession of Christians. Pro. 23.20. We must not be amongst wine bibbers, and riotous eaters of flesh; much less may we do such things. Luke 21.34. Take heed lest your hearts be over charged with surfeiting and drunkenness: 1 Peter 4.3. 1 Cor. 6.10. Gal. 5.21.

We may not, genio indulgere, be greedy of dainty cates, [Use 1] like the rich glutton who fared delitiously every day.

It is lawful upon occasion to exceed in provision; but never lawful to exceed the bounds of moderate eating, nor without fear to feed our selves.

The Romans were greatly faulty herein; also the Jews, in the days of Isaiah and Amos. These are belly-gods, of whom Paul, Phil. 3.19. Epicuri de grege porci, Swinish Epicures; which know nothing nor intend, but curare cutem, to pamper themselves with dainty fare.

And surely so exceedingly are we of this Nation peccant this way, that, that scoff may be returned upon us which was cast upon the Agrigenti • es, or men of Megara. They build as if they were to live ever, they provide for their bellies as if they were to die tomorrow.

But venter paruo contentus, si das quod debes, non quod potes;

The belly is content with a little, if you give it so much as you owe, not so much as you can.

Rich Alcamenes, provided, and fed sparingly: being asked the reason, he answered that it became multapossidentem, pro ration, non pro libidine viuere.

Plato invited to supper Timothy the Athenian Duke, and entertained him with a root and a sallet, but with Philosophical discourses also; for which Timothy gave thanks to Plato the next day, on this manner; They which sup with Plato feel themselves the better for it the next day: for indeed many through gurmundizing feel themselves the worse many days after: It hath been observed and affirmed that more perish by surfeiting then by the sword.

These examples of the Heathens should admonish us to beware of excess, whereby we dull our apprehension, and unfit our selves for our duties to God and man.

The frugality and moderation of the Patriarchs, and holy Kings is remarkable; and also of the Christians of former times. One instance for many.

In the days of Tertullian, it was imputed to the Christians that the were prodigal and given to belly cheer, because of their love feasts, which therefore Tertullian describes, thus; Non prius discumbitur, &c. We sit not down, till an assay be taken by prayer to God. We eat so much as may stay hunger, and drink so much, as is profitable for the chaste and snamefast. We are filled so, as that we remember that we must worship God in the night: we discourse so, as they who know that God hears them. Post aquam manualem, after water and lights, every man is provoked to sing unto God something out of the Scriptures, or out of his own invention, by which a trial is made, how he hath eaten and drunk: Also Grace and prayer takes away, and ends the feast: and from thence we depart, not to any wanton, riotous, or lascivious practices, but to the same care of modesty and chastity, Ut qui non tam caenum caenauerint, quam disciplinam, so that you might think that they had been rather at a Sermon, or at some Lecture of sobriety, then at a Supper. [Use 2]

Abhor Drunkenness, and be sober: The fearful effects of Drunkenness are manifold.

1 It wastes our Substance, it hath brought many families to less then a morsel of bread, and hath clothed men of some note with rags. Diogenes seeing a bill fastened upon a drunkards door signifying that the house was to be sold: I thought said he, that he would at last vomit his house also.

2 It oucrthrowes health, causing Palsies, Apoplexies, and diverse other diseases, as the Physicians witness.

3 It takes away a man's good name: Scurrarum est, saith a Father, It was wont to be the beggars sin, according to the Proverb, As drunk as a beggar; but now many that are no beggars, are grievously faulty in this bruitishnes.

4 It extinguisheth the light of reason, and robs us of that precious Jewel. Anima sicca sapientissima, the dry soul is the wise soul: Many seem to have animam pro sale, a soul they have but as salt only, to keep their bodies from rotting above ground. They drown their wits, that as the earth oppressed with water is unfruitful; so they are altogether unprofitable. Nebuchadnezzar was not more a beast then is a drunkard.

5 It is the sountaine of all luxurious and filthy doings, and the cause of much sin. In it is excess of riot, saith Saint Paul, Ephes. 5.18. Drunkards are many of them of the principallest factors for the Devil; for having been overtaken themselves, they never cease laboring to make others the children of hell like themselves; and therein, after a hellish manner rejoice. These are they which know no way to honor their friends but by arinking their healths; against which Ambrose declaimes: and this forsooth is to be done by threes, which Saint Austin calls a filthy custom, the poison of the Devil, and the unhappy use of the Pagans: he saith farther, Quicun{que} he in suo conuiuio aut alieno fieri acquieuerit, diabelo se sacrificasse non dubitauerit: that is, whosoever shall consent to such healths-drinking by threes, at his own or at any other man's table, let him not doubt, but that he hath by so doing sacrificed to the Devil: and therefore he adiureth his hearers by the dreadful day of judgment, that they banish this heathenish custom.

It damns the soul, 1. Cor. 6.10. Gal. 5.20.

Howle therefore you drunkards for the misery which shall come upon you, when every drop of wine or bear immoderately taken, shall be recompensed with a sea of wrath.

If thou desirest to be able to serve God in prayer & faith, abhor drunkenness, for a drunkard is a very Atheist; these are they which in Isaiah’s and Paul's time denied the providence of God, and the resurrection. Let us eat and drink say they, for tomorrow we shall die.

Solomon thought to give himself to wine, and yet to have acquainted his heart with wisdom, but he found it impossible.

Not possible to be a drunkard and religious.

Abhor drunkenness in thyself, reform it also in others to thy uttermost ability; that for the safety of thine own soul and other men's also, thou mayst have a double reward.

Take heed thou hast no hand in setting up unnecessary Ale houses, the very Temples of Satan.

In as much as it is now become vitium Gentis, a sin of our Nation, and committed in that, which Nature cannot want, be the more careful.

If thou hast been preserved in these dangerous times, give humble thanks to God: if thou hast been guilty, repent of this thy wickedness, and pray that if it be possible it may be forgiven thee. It is hard for a drunkard to repent.

THese are the second pair of vices, contrary to temperance and honest walking.

Chambering, the Greek word signifies a bed, or bedchamber; and some have interpreted it superfluous sleep, which follows gluttony and drunkenness; and then wantonness follows such sleep. Good David at Euening-tide rose from his bed: this was not well to rise from his bed at Euening; and what wantonness followed the story declares.

The Syrian Translator reads Non in dormitorio immundo, not in a filthy sleeping place; if it should be taken for a place, I would think the stews to be forbidden.

Here these are doubtless meant, and also all preparation and provision made for enticing and nourishing our lusts, as the Harlot is described in the Proverbs, to have Deckt her bed, and perfumed her Chamber, &c.

But principally fornication and whoredom it self, by a metonymy, calling it by a modest term: so is the word used, Heb. 13.4. Martage is honorable, and the Bed vndesiled; and 〈 in non-Latin alphabet 〉 is translated to conceive. Rom. 9.10.

Wontonnesse: 〈 in non-Latin alphabet 〉 , signifies, a monsirous profusion, and pouring out and spending ones self without measure, in, and unto all lasciviousness: The word is thought to be compounded of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ; Selge, they say was a city between Galatia, and Cappadocia, the inhabitants whereof were most modest and temperate, and then 〈 in non-Latin alphabet 〉 , is priuatine, as noting one in whom there is no modesty at all; others affirm that people to have been most dissolute and lewd, and then 〈 in non-Latin alphabet 〉 to be 〈 in non-Latin alphabet 〉 , intensiue, dilating, and increasing the sense. Pliny makes mention of the oil of Selge, Selgilicum, which is good for the sinews, thought to be found out and used by that people, to confirm and strengthen them, having spent themselves, in mutual and abominable filthiness.

By these two words, are not forbidden, either a bed, or a bed-chamber, or the lawful use of them; nor marriage, nor the sporting of Isaac and Rebecah, nor friendly salutations; but all uncleanness, and unlawful copulation, either according or contrary to kind, with all immodest and filthy behavior.

All fedity, [Doctr.] obscenous and filthy behavior is contrary to that honest walking which is enjoined Christians. Gal. 5.19. Ephe. 5.3. Col. 3.5. 1 Thess. 4.3.4. 1 Peter 4.3.

The Holy Spirit calls unclean actions by the name of Chambering, to teach us to abhor even vncomly words: [Use 1] Many lewd persons account it no mirth if their tongues must be bound to the law of grace, and may not run riot in all filthy and broad language.

Sermo caracter mentis: out of the abundance of the heart the mouth speaketh: An unclean mouth, comes from an unclean heart, and ends in unclean actions.

Here married couples are to be admonished, [Use 2] to possess their vessels in sanctification and honor, and to keep the marriage bed undefiled.

Their bed-chamber must not be a shop of intemperance, but of modesty; not a place of lust, but as a temple consecrated to chastity, and shamefastness; as accustomed to prayer, holy conferences, and meditations; as to pleasure.

The bed and bed chamber are so to be used, that we may not be ashamed there to call upon God: In no place take liberty of immodest and uncomely behavior, for God seeth in secret; in no time, not in the darkness of the night, Deorum immortalium etiam noctes sunt, said the Poet. The Nights are the Lord's, as well as the Days.

Note the order of these: [Use 3] After rioting, and drunkenness, follow Chambering and wantonness: As they are here joined together, so a Prophet said, Wine and whoredom take away the heart: where drunkenness goes before, there whoredom soon follows after.

Tertullian saith thus, Liberto et Ueneri conuenit; Duo ista Daemonia conspirata et coniurata inter se sunt, ebrietatis et libidinis. Bacchus and Venus, agree and go together: These are two foul fiends which conspire and are coniu • ed together for the destruction of Mankind: Jerome affirmeth that he will never believe that a drunkard is chaste.

Exod. 32.6. The people sat down to eat and drink and rose up to play, that is, to all manner of filthy practices usual amongst Idolaters; as they did, Numb. 25.

He which is a riotous feeder and given to drunkenness and saith he will live chastely, is like unto him who saith he will set stubble on fire, and quench it when he list: As fire in stubble cannot be quenched easily, so nor unclean lusts in riotous persons and drunkards.

Abhor fornication, [Use 4] whoredom, and all filthiness.

Though the world will not take knowledge of the heinousness of the sin of uncleanness; yet it is a transcendent sin: witness the old world, the filthy brood whereof were washed away with a flood.

Sodom also, and the twenty three thouland in Numb. 25. and 1 Cor. 10.8.

It breeds such foul diseases, the naming of which could not but be offensive to men's stomachs and ears.

It shuts out of the kingdom of heaven, 1. Cor. 6.9.10. Hebr. 13.4. Gal. 5.19.21. Reu. 21.8.27. and 22.15.

Helps against uncleanness are diverse, especially these following.

1 Remember such Scriptures as speak against it, and among the rest this in hand, by which Saint Augustine was helped, and obtained an end of his unclean lusts: For, as himself reports, with many tears begging power and an end of his incontinency, he heard a voice from the next house, as of some boy or girl singing, and often repeating these words, Tolle lege, Tolle lege, whereupon he presently fetched codicem Apostoli, S. Paul's Epistles, and the first place he lighted on, was this, Not in chambering and wantonness; and by the power of this word his bands were released.

2 Consider thy Resurrection: Thy body must rise again; wilt thou have a filthy polluted body to appear before the Judge?

3 Hate Idleness, and walk diligently in thy calling: Otiasi tollas, &c. Take Idleness away, and Cupids bow will soon decay.

4 Fast and pray: Fast, for sine Corere & Baccho friget Venus: and pray, for Chastity and continency are God's gifts: These sins are of those kinds, which go not out but by prayer and fasting.

If thou beest guilty, use these helps, and repent betimes, lest thou be eternally damned: If Saint Paul lived in these days, and beheld the goatish behavior, and horrible uncleanness committed, not only with impunity, but with boasting, how would he thunder the judgments of God, both against the guilty, and against Magistrates, which cause not such things to be severely punished. Surely God will be avenged of both.

THis is the third pair: as the second followeth the first as the cause and breeder of it, so this pair followeth both the first and the second. These all are vitia connata, twisted together. Drunkenness begetteth Whoredom, and each of them beget strife.

That drunkenness begetteth strife, Solomon witnesseth: Who hath contentions? who hath wounds without cause? They that tarry long at the wine, &c. They have stricken me, shalt thou say, &c. Experience also showeth the same, in the quarrels, potfights, Ale-house frayes, stabbings, blood-draughts, &c. rife in every place.

Alexander the great was much given to drunkenness: when he was sober, he overcame his enemies; but when he was in drink, he embrued his own hands in the blood of his worthy Captains and dearest friends.

That whoredom begetteth strife; the Name of Troy will always testify; and the many combats and duels, which are by godless men fought for their Mistresses and Harlots.

Many Interpreters refer the two first couples to the body, this to the mind, taking their hint from I am. 3.14. But they also are sins of the mind; for a drunkard and adulterer have a carrion heart, before they have a dunghill life: and there is outward strife, as well as inward.

〈 in non-Latin alphabet 〉 , Strife; evil strife, in affections, words, scoulding, brawling, &c. yea all unjust suing, quarrelling, &c.

Here is not forbidden striving to enter in at the strait gate, nor striving against corruptions; but corrupt strife, proceeding from an envious heart; as the Apostle here coupleth the daughter and mother together.

Envy: 〈 in non-Latin alphabet 〉 , Zeal, which is in general, an earnest affection to a thing: a thing indifferent, and good or bad, according as is the object whereunto it is referred.

When it respecteth the setting forth of God's glory, it is a virtue, for the which Phinehas and David are commended: for this was one of the Apostles called Zealots, Simon Zealots, the zealous, to distinguish him from Simon Peter; and he was so called, because of his earnestness and zeal for the Gospel. He is called by Matthew, Simon the Canaanite, not of the Land of Canaan, called so from the Nephew of Noah by Cham, which is written with Caph, and comes from a root which signifieth, He made vile and abject, but written with Kuph. and coming from a root in Pihel Kin, which signifieth, He was moved with zeal; unto this was the Church of Laodicea exhorted.

When it respects our neighbors hurt, then it is a vice, whereby men grieve at the good of their neighbors.

James calleth it bitter zeal: sweet zeal is good; but Paul meaneth here, that which is bitter; a mischievous thing it is, viz. to be grieved at my neighbors thrift.

The Latin word is Inuidia, of Inuidere, videre is good, but Inuidere is to see with an evil eye, and a naughty mind.

When a man seeth his neighbors corn to prosper better then his, then for a man to grieve and fret at it, this is envy.

An envious man grows lean, and pines away to see his neighbor fat: he rejoiceth in nothing, but in the hurt of his neighbor.

Envy is compared to the Basilisk, which is called Rex Inuidorum, the King of the Envious, because the strength of his poison is conveyed by his eyes.

Strife and Envy are contrary to honest walking: So Paul, Gal. [Doctr.] 5.20. telleth us with one breath, of diverse fruits of the flesh, among which these two are reckoned: Phil. 2.3. Let nothing be done through strife or vain-glory. Vain-glory the mother of strife and envy, for, only by pride cometh contention, Prov. 13.10. If you see two men strive, either one or both are proud.

Strive not needlessly: [Use 1] The godly shall have many opposites, who will quarrel with them, but we must be quiet, we are called to peace.

It is reported that the Salamander is so cold, that it can live in the fire: Surely we have many of this complexion; who account it no life if they have no suits and brabblings on foot; then are they asleep in the chimneyes end: but if they be engaged in some contention, then are they lively and merry.

These are to be reproved, together with the Barretter, Make-bate, Carry-tale, and such like.

You shall come into few towns, where there are not some of these unquiet spirits, striving about the Asses shadow, or the wool of a dog, as a man might say: suing for the chief and highest places in the Church, more then to be religious; for taking the wall, and going out of the door first: who, if God be dishonored, can be quiet enough, but for every trifle concerning themselves, will seek the benefit of the law.

Contention in the Common-wealth is evil, but in the Church, most odious: Woe to our times; he is now nobody, that hath not a faculty to quarrel at the government of the Church, raising up new and strange opinions, and doting about unnecessary questions.

It is lawful toaske questions for the satisfying of conscience; but so, that we keep the peace. Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt, vt absit decertatio periculosa: Good Catholics so question, as that they avoid dangerous contending, saith Augustine. But men of corrupt minds, and destitute of the love of the truth, contend, not that error might be overcome of the truth, but that their sayings may go for currant, and other men's be put down, saith the same Father. Thus many like little children begin to play with their meat, bringing forth such ill fruit of our so long peace and liberty of the Gospel.

Strive not. For this is the way to ruinate the Church. A house divided cannot stand; so, nor a Church. If Altar be against Altar, Pulpit against Pulpit, Minister against Minister, Professor against Professor, who getteth thereby? Not We, but Satan; but the Papists, to whom we have given this staff to smite us with, namely, our Contentions.

Strive not: for this were to sin grievously, as we may see by the companions of strife here, which are of the black • st iniquities.

Strive not: for that showeth thee to be a carnal man, 1. Cor. 3.3. yea if thou gloriest that thou believest, thou liest against the truth, saith Saint James.

If thou wilt needs strive, strive to do good, to enter in at the strait gate, to master thy corruptions, &c.

Abhor Envy. [Use 2]

It is a devilish sin, and cometh from hell: The Devil is called the Envious man, Matth. 13.28. he envied our first parents, and so brought them under the power of death. Through envy of the Devil came death into the world, saith the Author of the book of Wisdom: and Saint James saith, That the wisdom which showeth it self in strife and envy, is earthly, sensual and devilish.

It is one of the torments of hell; There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac and Jacob, and all the Prophets in the kingdom of heaven, and yourselves thrust out, saith Christ to the Jews; now gnashing of teeth is a token of envy.

It is to be hated because it is the fore-runner of blood; witness Abel, and Joseph also, whom the envy of his brethren had murdered, had not God specially hindered it; witness our blessed Savior, whom the Jews delivered for envy, as Pilate knew very well.

Envy opposeth the Providence of God, grieving that God should dispose of his blessings, as he doth.

Envy is contrary to such things which most commend a man: as Mercy and Charity.

It is a most unjust sin, for it is offended with nothing but that which is good; and the more it is, the greater is the envy, and the offense; as the brighter the Sun shineth, the more are weak and sore eyes offended.

And it is a most just sin, because it excruciateth and gnaweth upon the heart of him that envieth, as a moth breeding in the garment consumeth it, and as rust eateth and fretteth the iron, so Envy is the rottenness of the bones. Socrates said, is was serra animae, a saw to torment the soul.

An envious man is more unhappy then other sinners; for in other sins there is some pleasure, though carnal, in envy, nothing but grief and torment. He is doubly miserable more then other, for other men are troubled only for their own evils, the envious man is also vexed for other men's good things.

It is a general sin, reigning among Soldiers, Courtiers, Scholars, Citizens, Tradesmen, Country-men, among all.

It discovereth the envious man to be in goodness far inferior to him which is envied.

It destroyeth friendship, the comfort of man's life, and therefore a wise man was wont thus to advise, to take heed of the traps of enemies, and of the envy of friends.

The most effectual remedy which the Fathers have observed of this foul evil, are the contempt of the glory of this world, and of all earthly things, and the love of the glory of God, and of heavenly things.

For pride breedeth envy, if pride therefore were mortified, envy would vanish; and he that contemneth all earthly things, cannot for them envy his neighbor, no more then we envy a beggar for his rags, or a Lazar for his sores: Envy is for things at least deemed excellent, and worth the having, by which we think our neighbor advanced, and our selves disgraced.

And he that seeketh God's glory and heavenly things, will rejoice when God is honored in his neighbor, as well as in himself, desiring that he may be glorified in all.

Let us bewail the want of goodness, which we see to be in others, and strive to attain it, and to imitate them.

IN these words is the Affirmative part of the Exposition of Honest walking.

To walk honestly, is to put on the Lord Jesus Christ: Under which phrase is emphatically comprehended, sobriety, temperance, chastity, continency, peace, love, and whatsoever virtue is requisite to a Christian conversation.

Neither doth he follow his former manner of speaking, saying, Not in rioting, &c. but in putting on the Lord Jesus; but delivereth this part in the manner of an Exhortation, for more force.

In this we have two parts: First, the duty exhorted unto, in the first part of the verse: Secondly, an Amplification in the last.

But put ye on the Lord Jesus Christ.

In these words is the Duty; wherein are considerable, The Act, Put on; the Object, The Lord Jesus Christ.

The Lord Jesus Christ: These titles describing the second Person in the most sacred Trinity, who was anointed to be our Savior, redeeming us by his blood, and therefore of right, our Lord and Master; are expounded in the Catechism, and therefore I pass them over here.

Put ye on. This phrase is figurative, wherein Christ is compared to a Vesture, and our obedience to the putting of it on.

Christ is our Vesture two ways, as our Satisfaction, and as our Sanctification, as the Cause of our Salvation, and as the pattern of our life.

We put him on, as our satisfaction, when we believe, of which principally is that Scripture, As many as have been baptized into Christ, have put on Christ.

As our Sanctification, when we follow his example, resemble him, and are conformable to his holy life: and this is chiefly meant here, though the other not excluded. As it was meat and drink to him to do his Fathers will, so ought it to be to us.

This phrase is frequent in Paul, and he is much delighted with it; commending Love and other virtues, under such manner of speaking unto us; as Coloss. 3.12. & seq.

For the graces of God's Spirit, will beautify us more, and set us forth, then Jewels, chains of gold, or any rich garments: As all Samsons strength was in his hair, so our strength is in Faith, but our beauty is in holiness and in virtue.

Put on Christ, so put on the new man, Ephes. 4.24. a kind of speaking taken from a rite or ceremony anciently, even in Saint Paul's time used in Baptism; as M. Beza acknowledgeth, when persons baptized by dipping, or putting their bodies under the water, did either put on new garments, or their own, quasi nouis, as new, as he speaketh.

But all Antiquity witnesseth that such garments were white: so do these verses signify.

And Saint Ambrose speaketh of it as of a Ceremony generally received and used in his time, which was about some 370. years after Christ: and therefore M. Zanchi might well say of the white vesture, Credo fuisse in illa vetustissima Ecclefia vsitatam, I believe that it was ordinarily used in that most ancient Church, meaning the time next after the Apostles.

The manner was this: so soon as any was baptized, he received of the hands of the Priest a white vestment: where such Ceremony is yet used, the Priest saith thus at the delivery of the white garment: Accipe vestem candidam, sanctam, immaculatam, quam proferas sine macula ante tribunal domini nostri Jesus Christi, &c. Receive this white, holy, immaculate, vestment, which thou mayst bring forth without spot, at the judgment seat of our Lord Jesus Christ.

This garment he was to wear a whole week, at the end whereof he came and rendered it to the Priest: and in ancient time baptism was administered but at two times in the year, unless there were necessity; namely at Easter, and at Whitsuntide; and therefore was the week after Easter called Dominica in albis, as we yet call the feast of Penticost from this ceremony, Whitsuntide, as I take it.

This was the ancient order, so in offensive was a white garment, even at the Sacrament of Baptism, being there a significant Ceremony: and it signified notably three things.

1 Liberty, that the parties so endued were set free from sin and Satan by Jesus Christ: as the Romans when they manumitted their bondmen, among other tokens thereof, they put them on a white garment: of which Tertullian makes mention.

2 I • y, for the grace and victory by the holy Sacrament: for of both is white a token: of Joy, where the Scripture saith, Let all thy garments be white: of Victory, so saith Christ to the Angel of the Church of Sardis, He that overcometh, the same shall be clothed in white raiment.

3 Innocency and purity of life, that they which were baptized should live candide, fairly, not defiling themselves with sin, but hating the very garment spotted with the flesh.

To put on Christ then, is abundantly to express him, following in all things the holy rules and pattern which he hath left in his word. Constancy also may be here implied, for we are to put him on as our garments, which we tie fast and button to us.

Doctrine, in the words of Saint Chrysostom; [Doctr.] Qui Christum induit, omnem simul in vniuersum virtutem habet: He that hath put on Christ hath together all virtue: or, To walk honestly is to put on Christ; that is, to follow his example, 1. John 2.6. He that, saith he, abideth in him, that is, Christ, ought himself also to walk even as he walked. So when Saint Paul dehorts the Ephesians from their Heathenish conversation, he saith, But ye have not so learned Christ, in sense the same with our Put on, in this place.

Christ is all good things to us: He is our King, Priest, [Obs. 1] and Prophet; our Advocate, our Lord, our friend, our brother, our husband, our way, our life, our meat, our apparel, as here.

Christ an absolute example; no man may be so unto us: [Obs. 2] not Paul himself, for we are to be followers of him, only as he is of Christ.

Here we are taught how to use Christ, [Use 1] so as we may be the better for him. If a man have money and use it not, or a workman tools, or a scholar books, and know not how to use them, what profit are they? If thou wouldest use Christ aright, put him on. It is not enough to bear him preach, for so did many of the Scribes and Pharisees: nor to be in his company, for so was Judas: nor to eat at his table, for so did the man that had not put him on as his wedding garment, and was thrown for it into utter darkness.

He must be put on as our Justification, and Sanctification, as was said before.

He hath set us in the way, and hath gone before us in it, and as I may say, chalked it out for us, showing us by his own example how we should walk.

Many can be content to put him on as their Jesus, but not as their Lord, like naughty servants letting their Master walk all alone: they will not follow him in humility, patience, sobriety, &c. But we are in vain called Christians, if we do not imitate Christ, who therefore called himself The way, vt conuersatio Magistri forma esset discipuli; that the conversation of the Master might be the fashion of the disciple, said Leo. Uenit hominibus in magisterium & adiutorium: Christ came to men to help and rescue them as a Redeemer, and to teach them obedience as a Master, said Augustine.

He that walketh in drunkenness, chambering, wantonness, &c. hath put on the Devil, and not Christ; for he nor did, nor taught so. No marvel if the Heathens committed whoredoms, robberies, drunkenness, &c. for such things are reported of their gods whom they worshipped: For which cause said Menippus in Lucian, I approved and followed such things, for I thought the gods would never have done such things, if they had not judged them to be good.

But in as much as the God whom we serve, is of pure eyes, and cannot behold iniquity; and the Master whom we follow, is an unspotted Lamb, in whose mouth is no guile, who is holy, harmless and undefiled; we must needs be damned if we walk contrary unto him.

Here are two sorts of men to be reproved. [Use 2] First, they which put him not on at all; of whom in the former Use.

Secondly, they which put him on, but so slouenly, as I may say, and vnhansomly, that they have no benefit by him.

Of these, some put him on as a cloak or loose garment, which they may cast off at their pleasure: these are holy day Christians, who at good times, or when they go abroad into some company will walk soberly; but at other times, and in other companies, are of another strain. But Christ must be a close well-girt garment to us, never to be put off, by day or by night.

Some put him on their heads, and no farther, having knowledge, but being altogether without the power of godliness.

Some put him on their tongues also, they will talk well, but their hands and feet and foul and naked.

Some are clad half way, as the messengers of David to Hanun; in some things they are careful, but in other they take liberty. But we must be clothed with Christ from top to toe, that no part of our own filthy rags may be seen, nor our nakedness; but that whatsoever is heard or seen in us, may be of Christ. As a man is contained in his garments, and seen in their color, so in him who imitates Christ, must nothing be seen but the works of Christ.

Christ is a neat hansome strait garment, it is not easy to put him on. He that hath a bunch of pride, drunkenness, can never get him over: all such things must be pared off, before it will fit us.

In other garments, if they be too short, or too strait, they may be pieced or eeked out, or if too wide or long, they may be cut less or shorter, till they be fit to our bodies: but our Garment we speak of, may not be patched nor curtailed, nor fitted to us, but we must be fitted to that.

The Taylor fits our garments to our bodies, but we must be fitted to this garment. Christ's will may not submit to ours, but ours to Christ.

Labor to put on Christ. [Use 3] It is horrible to see what monstrous attires for fashion, and unreasonable for charge, men and women daily invent and wear beyond their ability and rank, and contrary to their sex: but the best and seemliest garment which is Christ, is not regarded or put on.

Men and women seek for rich clothing for their body, but esteem not the nakedness of their souls.

The reason of this strange negligence is this; Everyone would be esteemed and taken forth: they cannot for their virtue and honesty; and therefore they think to carry it away with their sine clothes: these are they which lay their whole substance on their backs: these are they which bestow so much time in trimming and trussing, and cutting and poudering, &c. that between the comb and the glass, as they say, they can never find leisure to serve God. These are they, who had rather the Common-wealth should be out of order then their perriwigs and disordered apparel.

Apelles his prentice, not doing his part in the face of Helen whom he was to draw; all to be daubed her apparel with gold and garish colors: to whom Apelles, O adolescens cum non posses pingere pulchram, pinxisti diuitem; O young man, seeing thou couldst not paint her beautiful, thou hast painted her rich. So many, their lives be not fair, therefore their clothes are rich.

It is our folly to esteem of men more for a gold ring, as Saint James speaketh, then for virtue: which hath caused this madness in many, more to seek gay and costly garments, then to put on Christ.

Our Savior said, that the body is more then the raiment: but I verily think that there are some so besotted, who if a rich suit of apparel, and virtue, nay Christ himself were set to sale; would rather give a hundred pounds for the gay clothes, then a hundred pence for Christ.

Let us not esteem of men but for their virtues, and let us seek to put on Christ rather then outward apparel.

In the morning when thou dressest thyself, examine whether thou have put on Christ.

Thou art ashamed of a foul garment; and art thou not ashamed of drunkenness, whoredom, &c.

If thy garments need mending, doth not thy life much more?

Thou art ashamed of the nakedness of thy body, and therefore thou puttest on apparel. Oh consider if the vildenesse of thy heart, and thy wicked thoughts and desires were known, or it may be, if that which thou didst this last night were known; what great cause shouldst thou have to be ashamed? God knows it; put on therefore the Lord Jesus Christ by faith and repentance, that thy spiritual nakedness may be covered from the sight of God and men.

Hast thou put on Christ? wear him honestly and carefully: [Use 4] if thou puttest on thy body a new garment, thou keepest it from the dust and spots: so having put on Christ in thy baptism, suffer not that white garment to be spotted: otherwise, how wilt thou be able to bring it forth at the last day.

Muritta a Deacon, baptized one Elpidophorus, who afterward persecuted Muritta and others: but the Deacon brought out his white garment, and held it up and shook it against him, saying, These linen garments Elpidophorus shall accuse thee at the coming of the Judge of all, which I have kept by me as a witness of thy Apostasy, &c.

Have a care then that thou stain not thy profession, and dishonor his name after which thou art called. If thou hast put on Christ, wallow not with that precious garment in the mire of thy former sins.

THe exhortation to put on Christ, in the former part of the verse, is here amplified from the Effect of such putting on; which is that we dote not on the things of this life; and that our care for worldly things abates: He that putteth on Christ is rid of a great deal of care and thought for the flesh.

This Effect is brought in by an Occupation: of which after the exposition of the words.

These words contain two parts: a Prohibition, Make not provision for the flesh: and a Limitation, to fulfill the lusts thereof: which limitation is added, because that which is forbidden is not simply evil.

Flesh: This word is of diverse significations; here it either signifies our corrupt nature, or the body.

If you take it for nature corrupt; then the second part is an exposition of the first.

But it is best to take it for the body, as the very words must needs import.

Make not provision: that is, with care, as it was sormerly translated, which must also be here understood, according, to that of our Savior, Take no thought for your life, what you shall eat, &c.

To fulfill the lusts. To fulfill, is added, to fill the sense.

Lusts: Lust or concupiscence, is a natural faculty of the soul, desiring objects convenient to nature, and abhorring the contrary.

That which 〈 in non-Latin alphabet 〉 is in insensible things, in sensible and reasonable creatures is 〈 in non-Latin alphabet 〉 .

This concupiscence or lust, in entire and pure nature was every way ordinate.

In corrupt nature, the faculty it self, as it is natural, is to be reckoned among natural good things put into us by God; and the motions of it unto things natural, as desiring of meat drink, sleep, apparel, &c. are indifferent: but by pravity adherent they are evil three ways.

1 In regard of the object, when that is desired and coveted which is forbidden; as in the tenth commandment that which is our neighbors.

2 In regard of the measure, as when we immoderately desire that which is lawful to be desired: when there is no measure of our study for riches, meat and drink, house and land, &c. as indeed it is very hard to bound our concupiscence in such things.

3 In regard of the end, when we desire such things, to wrong ends, and not to the glory of God. in the preservation of nature, for the service of God and of our neighbor, and the furthering of our own salvation.

This exorbitant and inordinate concupiscence or lust is understood in this place.

The meaning then is, Prouide not so for the body, that thereby the lusts thereof should be fulfilled and satisfied.

This is brought in by way of preventing an Objection.

Some might say, from the prohibition of drunkenness, and wantonness, &c. What? must we cast away the care of bodies? is nothing to be granted to our fragility and infirmity? may we not eat and drink, and be merry?

Paul answereth: you may make provision for the body, but with limitation, that you fulfill not the lusts of the body, which will easily upon a small occasion grow unruly; as we may discern in our selves, how soon, in the putting on of a new garment, &c. Corruption will discover it self.

There ought to be a care had of health, and state; of wholesome meat, competent medicines, comely apparel; but excess is to be taken heed of.

Eate and drink, but not to enflame thy lusts: A little is enough for nature, but nothing for our lusts.

Make not provision for the body. If Paul had stayed here, he had writ no good divinity: therefore he addeth, to fulfill the lusts thereof; warning us to keep down concupiscence, and not to set her on cockhorse, as they say.

The body is not so to be tended and provided for that the lusts thereof should be fulfilled, or strengthened. Mat. 6.25. [Doctr.] Take no thought for your life, what you shall eat, &c. We must not have an immoderate care for necessaries, much less for superfluities, to the fulfilling of our lusts, Galatians 5.13. Use not liberty for an occasion to the flesh, Saint Paul there spake of Legal ceremonies, and it is true, in all matters of like nature, God hath given us liberty to eat and drink, &c. this liberty is not to be used, to nourish lust. 1 Peter 2.11. As Pilgrimes abstain from fleshly lusts which fight against the soul. Pilgrimes comber not themselves with unnecessary things.

Here we may discern whether we have put on Christ or no: [Use 1] namely if we provide not for the body so as to fulfill our lusts: this is to follow Christ's example.

Christ did eat and drink, but his fare was mean, and moderate; after forty days fast, he being hungry, would not turn stones into bread, the most ordinary refection, to retain nature, but stayed for an ordinary provision.

When he was weary how did he provide for his body? did he take up his Inn, call for dainty cheer, and a soft bed? no; but rested himself upon a Well, and asked a little water, though there was a good town hard by.

For his sleep: his body had need of it as well as ours: and besides, his nature was most pure, and without the danger of inordinate lusting: and yet he would not follow innocent nature herein, but broke himself of his sleep, to spend whole nights in prayer to his Father. It may be thou wilt sleep at a Sermon ordinarily and at prayer. This is not to be like Christ to put him on.

It is not unlawful to provide for the body: [Use 2] Religion requireth not that a man should not give nature her due; or clear his forehead as they say, and be merry; in which morosities hypocrites fain perfection. Yea to neglect the body is a sin; if it be not provided for and nourished, how shall it be a fit instrument of the soul for good? To deny food and raiment convenient to the necessity of nature, to our callings and estate, is ostentation and rigidity, rather then true virtue. Our Savior furnished the feast, with excellent and neat wine, which God created to make the heart of man glad: and S. Paul reproves such neglecting of the body. Coloss. 2.23.

Saint Augustine writing to Proba a rich Widow, who had a great retinue, and provision for her body, and for her table suitable; willeth her not to cease to be so attended, and served as was fit for her estate and place; but that she should temper and moderate her self in the use of them, and to seek nothing therein, but integram valetudinem, quae non contemnenda propter necessarios vsus huius vitae, good health which is not to be contemned, for the necessary uses of this life; and he alledgeth this place.

Also he alledgeth Paul's advice to Timothy, 1 Tim. 5.23. Drink no longer water but use a little wine: It was so that Timothy to give an example of sobriety to the riotous and dissolute Ephesians over whom he was Bishop; did so take down his body with unreasonable abstinence from wine, and continual drinking of water; that Paul was fain to write to him, and charge him for his stomach sake and often infirmities, to drink wine. For such abstaining Saint Augustine giveth the holy Bishop this censure, that he was nimius corporis castigator; too great a chastiser of his body; for his very studying and contemplation, with his continual preaching, were sufficient to weaken his body, though he had not used such abstinence; and for this is wine necessary for Timothy, for the preservation of his health.

Philosophers affirm that there is but one soul in man, which is both vegetative, senfitiue, and rational, which together intendeth to vegetation, sensation, and understanding: when therefore the soul is wholly busy in the brain about contemplation, it must needs follow that she cannot attend in the stomach at the same time to concoction; and so the stomach being destitute of convenient heat and spirit and the influence of the soul, must needs abound with crudities: and for this cause Physicians give this rule, to be merry at meat, that through such remission of study, the soul may attend unto necessary nutrition; and hence also it cometh ordinarily, that great students have weak stomachs. He therefore who is weary with labor or study, the spirits languishing thereby, may with a good conscience drink wine, and use other comforts of Nature, especially if he believe and repent; for God hath created such good things principally for such. That therefore which Saint Bernard saith of Timothy, we may say of every Saint: Give me a Bishop or Preacher like to Timothy, or a holy man like him, and he shall eat gold, and drink Ypocras.

Though we may serve the necessity of the body, [Use 3] yet we may not the lusts: Deus prudenter vult sibi seruiri; God will have us prudent in serving him: nor by nimity of fasting, nor of feeding, so to oppress the body, that we must always have a Physician at our elbow.

We must do wisely: The body is to be served, not the Concupiscence. This is difficult: if you neglect the body, you weaken it to the exercises of godliness; if you cherish it, you maintain your enemy, which is lust.

The body is a garment, the lusts are Moaths: kill the Moaths, and save the garment.

The body is a Castle, the lusts an enemy or rebel within the castle: it were easy to blow up castle and rebel and all: but thou hast no authority to raze the castle; thou must save the Castle, and destroy the Rebell.

They are to be reproved, which either so nourish the body that they withal maintain their lusts; or so extinguish the provocations to sin, that withal they destroy the body.

Be content with that which is sufficient, and under a pretence of necessity run not to excess.

As he is a fool which will have no fire in his house, because his neighbors house was consumed with fire; so is he a fool, who because fire is necessary, will make so great a fire, as which may burn down his house.

Too much ballast, or too little, are alike hurtful to a ship; so too much or too little prouender for thy beast: too much or too little straining of the string of thy instrument.

There is use of Hagar the bondmaid; but cocker her a little, and she will grow insolent toward her dame Sara.

Ama tanquam osurus; love thy body, but so, that if need require, thou canst hate it: for the compassion of nature, it is to be loved, but for the restraining of vice, it is to be hated: keep it from the fire, and yet in some cases yield it to be burnt in the fire.

Be not thy bodies slave. Uiuendum non propter corpus, sed tanquam non sine corpore: We must live, not for the body, but as not without the body.

David is a notable example herein; he longs for water which the Philistines had in their possession; His Worthies break through and fetch him some of it; when he had it, he would not please his lusts, but pours it out as an offering to God. See how he curbed his lusts: The three Worthies did a great exploit, but David a greater in conquering his concupiscence.

Concupiscence is not fulfilled without a great deal of care in providing here, [Use 4] and a great deal of torment hereafter.

Esau is weary in following his pleasure, and to satisfy his lust with red pottage, he sells the richest thing in the world, even his birth-right.

Dost thou lust after dainty fair? It is not gotten without great charge, nor made ready without great labor, nor devoured without great discommoditie.

But if Christ be thy meat, he refresheth without satiety, filleth without loathing, costs thee no money, breeds no diseases, but healeth thy infirmities.

Doest thou desire gorgeous apparel? It costeth thee dear, it requireth much care in the wearing, and occasioneth much danger; but if thou put on Christ, it costeth thee not dear: great care indeed must be in the wearing, but then it dischargeth us of all other unnecessary cares, and it so becometh us, and setteth us forth, that God himself taketh pleasure in us.

It requireth labor and ear to serve our lusts, and afterwards cometh damnation: but though it require care to serve God, yet afterwards it bringeth everlasting life.

Most men are over careful for their bodies, [Use 5] and careless for their souls: Nimia corporis cura, nimia animae incuria: where there is so much study for dainty fare, and gay apparel, for house and land, &c. there is little study and care for grace, and a better life; and so on the contrary.

When Peter saw the heavenly sights in the Mount at Christ's transfiguration, he forgot his nets; so they which set their mind too much upon their nets, forget the heavenly things in the mountain.

Abate the care for thy body, and increase thy care for thy soul. Do here as thou dost in a pair of scales: If the body weigh down thy soul; take from the body, and add to the soul, and then shall it come to pass, that thy soul shall lift up thy body to heaven, otherwise, thy body will sink thy soul to hell.

God hath committed to our keeping, a body and a soul; the soul as a son, to be delicately brought up, to be fed with the daintiest, and to be clothed with the richest: the body as a slave, to be brought up to labor, and to be fed with bread and water, to be chastised also, and kept under: but we contrarily cocker the slave till he rebel; and make the son a slave.

But let our bodies serve, lest our concupiscence grow strong to our condemnation, and whatsoever befall the body, let us take care for salvation of our souls.

HEre begin Paul's Hieraticks; or having before written of things commanded and forbidden; here he writeth of things of a middle nature: or before of charity to our friends, our brethren, our enemies, the Magistrate, our neighbors, our selves; here of charity toward the weak. The particular and immediate coherence, is with the last verse of the thirteenth Chapter; for having there forbidden satisfaction to be given to the flesh, lest either the weak should think themselves neglected, or the strong take occasion to contemn them, because weakness is attributed to the flesh; therefore he falleth here to direct both the one and the other, how they should lovingly and charitably converse together.

Paul's Method is this: first he setteth down a general Precept, in this verse; then an Explication of it in all the verses following to the fourteenth verse of the fifteenth Chapter.

In this general Precept, are the Duty: to receive him that is weak in the faith; and the Amplification, from the persons who are to perform the Duty; implied in the Greek, unfolded in the English, You; and from the end, Negatively set down by way of correction, but not to doubtful Disputations.

Receive you: You, that is, you that are strong, 〈 in non-Latin alphabet 〉 Chap. 15. verse. 1. which have more able knowledge.

Receive, that is, join unto you, take and entertain unto your company, as a friend, as a brother. When a friend cometh to our houses, we use not to chide him away, but receive him with all courtesy; so would Paul have the strong to receive the weak in all love, cherishing them, and bearing with their weakness, Chap. 15.1.

The same word is used by S. Paul, when he intreats Philemon to receive Onesimus, as his own bowels: so the strong must receive the weak as their own bowels. Him that is weak in the faith, not weak in body: yet such are to be received; but in the faith, not justifying faith, though such are especially to be tendered: but in the doctrine of faith: not weak in regard of the power of faith to apply the promise of mercy in Christ to the conscience; but here weak to apprehend the doctrine of Christian liberty in things indifferent.

Weak: that is, sick and queasy stomachs, which cannot brook strong meat; such as Paul calls babes in Christ: opposed to them which are strong and of full age, who by reason of use, have their senses exercised to discern good and evil.

But not to doubtful disputations: 〈 in non-Latin alphabet 〉 signifies many things; here ambiguity & doubting, as the verb is used before in this Epistle; He staggered not at the promise through unbelief. Receive the weak, but not quarrel and contend with him in his opinions, as the vulgor reading is expounded: nor to judge him for his opinions, knowing not his heart, as Augustine; nor to fill his head full of curious and intricate questions, and doubtful disputations.

The Affirmative end: to receive • him to edification, Chap. 15.2.

Those which are weak are not to be troubled with doubtful disputations, but friendly to be instructed, Rom. 15.1.2. [Doctr.] The strong are to bear the infirmities of the weak, & to please them for their good to eaification. Gal. 6.1. If any be over taken with a fault in regard of manners, or (by proportion) of opinion, restore him in the spirit of meekness, 1 Thess. 5 14. Support the weak.

Ministers ought to preach to the capacity of their hearers; [Use 1] if they be of the weaker sort, not to trouble them with profound matters which they are not able to understand, much less with conceits and subtleties which profit not; but rather to teach such things which may be understood, and may breed godly edifying. Our Savior is an example, who would not trouble his Disciples heads with that which they could not then bear, John. 16.12. Also Paul in his preaching had regard to his hearers, whether milk or stronger meat were to be given them, 1 Cor. 3.1.2.

The strong must sweetly, [Use 2] friendly, and brotherly converse with the weak, they must join him to them, that by their wise and gentle courses, they may win him to the truth: they must not separate from them either in affection, or conversation.

Hence it may appear, that the practice of our Brownists it clean contrary to the precept of Paul. They suppose themselves to be strong, and us to be weak; and because we presently receive not their conceits, they separate from us, as from Heathens and Publicans: for which we may justly suspect their charity; for if we be weak, here is Paul's direction how we are to be dealt withal before a separation; they must take us to them, bear with our infirmities, and teach us soundly from the Word.

But alas, they are weak themselves, I would they were not wayward. For even as a froward or sullen child, if it may not have the will, refuseth the meat, and strikes the spoon out of the Nurses hand; so these because they may not have their will and their new devised and groundless discipline, they will have nothing; no preaching, no Sacraments, no spiritual communion with us.

If the strong must gently take the weak unto them, [Use 3] then the weak must be admonished not to be willful, but aocible and tractable.

What if thou hast spoken the word? stubbornly persist not therefore in thy opinion, against God's word. Many doubtless would have long ago submitted themselves in the Church of England to orders enjoined, had they not held the contrary: and now the Church must be troubled, lest they should be thought to have erred.

O Germany! famous for the reformation of religion, how hast thou been torn with dissensions, wasted with miseries, plowed with the sword, and watered with blood, through the weakness of even Luther himself, who having once affirmed it to Carolostadius, for his credit may not publicly recant, and reverse his word.

Be not stubborn in thy weakness, and because Paul commands that thou must be gently used, account not thy weakness a virtue; for here is a secret reproof of thee, as one observes, when thou art called weak.

Charity must be used toward thee, that thou mayst not forsake the faith; but discretion also, that thou mayst grow unto strength. We would wonder to see a child hang five or six, or ten years at the breast. If thou wert weak four or ten years ago, and yet art weak, surely there eis some defect; either thou prayest not, or thou art stubborn, or proud, or there is some secret sin that keeps thee from growing.

Disputations: not fit for weak Christians: [Use 4] Disputations are not to be disallowed; for as the whetting of a knife forward and backward scoures it bright and begets an edge: so truth is cleared and fortified by disputations: but it is not for the weak and unlearned to dispute.

The liberty that all sorts of men (and women also) take to dispute of curious points, and to question everything, is a great hindrance to the peace of the Church. In Turkey it is deadly to question the general received religion, whereby in a liberty of all religions, they enjoy pace inuidenda, & nobis pudenda, such a peace which we may envy, and have just cause to be ashamed of, as a learned man speaks.

Our Savior oft disputed with the Scribes and Pharisees, but he would not turn his Disciples to them: and Saint Paul a great learned Apostle disputed daily in the school of Tyrannus.

It is not for simple men and ignorant women to dispute of points of religion, nor to enter combat with the cunning Brownists. It is not for every Protestant, no not for every Minister or Preacher to dispute with learned Jesuits, that have School distinctions at their fingers ends, and travel in nothing else but controversies.

What if thou hast a good wit, and a great and strong apprehension, praise God for it, and so use it that the Church may be the better, not the worse for thee.

I read of a Philosopher among the Lacedemonians, who boasted that he could hold argument and dispute of any position true or false a whole day: but the Magistrates considering that such a fellow might be dangerous among the common people, to disturb the peace of the state, banished him for it.

Children delight in knives, which will hurt them; and for the most part, the weakest are busiest in questioning the laudable customs and orders of the Church.

Study rather to live well then to dispute: and when thou meetest with thy neighbor, spend thy time in conferring, not of controversies, or of things which concern thee not, or be above thy capacity, but of obedience, repentance, mortification, preparation for death, and such like.

IN this verse begins the Explication of the general precept; of which there are three parts. A direction to the strong and weak. A special dehortation to the strong: and a repetition of the precept.

The Direction is from the beginning of this verse to the 13.

The Effect of it is, to remedy the offense between them, by teaching them how to carry themselves one toward another.

They were both faulty: but in this part principally the weak one is taxed. In the dehortation the strong.

In the Direction are two things. 1. The cause of their dissention, which was the diversity of their opinions in things indifferent. 2. The remedy or direction it self.

Both these are propounded in two cases: the one of meats, the other of days. Of meats, in the 2.3. and 4. verses: of days in the rest.

In that of meats; we have the case, and the remedy.

The case ver. 2. The remedy ver. 3.4.

In the case are set down the parties dissenting, and their opinions concerning meats.

The parties are the strong and the weak Christian.

The opinion of the strong; that he may eat of all things: the opinion of the weak, that he ought not to eat of some meats.

One; that is, the strong: who for the most part was a Gentile.

Beleeueth; it is not only his opinion, but his faith; that is, he certainly knows, and is fully persuaded upon good ground.

He may eat of all things; he hath liberty by Christ to eat of all things wholesome to man's body, without scruple or hurt to his conscience.

But he that is weak; for the most part, the Jew weak in knowledge.

Eateth herbs. Not, let him eat herbs as the vulgar Latin, upon which the ordinary gloss makes Paul as a Physician directing diet for the repressing of lust.

But eateth herbs, as being of opinion that some meats were unclean, and therefore not to be eaten.

Some think that these weak ones ate no flesh at all, but only herbs; some, which is likelier, that when they could come by no meat but that which was forbidden by Moses, that then they chose to eat of herbs, which we read not to be forbidden.

They abstained not, as Pythagoreans, holding the passing of men's souls into beasts sometimes; of which opinion Herod smelt of, when he thought that Christ had been John: nor as Marcionites and Manichees, who held flesh to be unlawful, and to have come from an ill beginning; whom Augustine confutes, in his books against Faustus: but they abstained for the reverence of Moses law.

Some hold opinion, that the Fathers had no liberty to eat flesh before the flood: and some that no beast was actually carniuorous before that time: But it is manifest that after the flood, liberty to eat of every moving thing that liveth was granted unto them.

Afterwards, when God chose the people of Israel to be a peculiar people to himself, he forbad them certain beasts and fowls, both for sacrifice and (with certain fishes) for meat, of which, Levite. 11. Deut. 14.

There are four reasons alleged, why God forbad some fowls, beasts and fishes, to be eaten of the Jews. First, to acknowledge God's Dominion. Secondly, to inure them to obedience. Thirdly, to teach them to live holily, since their diet must be so choice, much more must their lives. Fourthly, to distinguish them from other people, and that they might abhor the fashions of the nations.

This difference of meats was taken away by Christ, and the liberty granted to Noah, renewed, as appears in the New Testament.

But the Jew did not well understand that point, and so the Church of Rome, & others also were exceedingly troubled.

In the Church of God upon earth there are always some which think one thing, [Doctr.] and some another. So was it in Paul's time at Rome, as appears in this place: and at Corinth what differences of opinions were about things offered to Idols, and some main fundamental points, may appear in Paul's first Epistle to the Corinthians.

And after this, before two hundred years were expired after the Incarnation of Christ, what variance in opinions concerning the time of keeping the feast of Easter was in the Church, with the arrogancy of Victor Bishop of Rome about the same, Eusebius makes mention. It were infinite to reckon the sundry opinions which have at all times been in the Church.

In Germany to this day, there is irreconcilable difference of opinions concerning the presence of Christ in the Sacrament; and concerning the breaking of the bread, which is doubtless of the integrity of the Sacrament.

And at this very time, none can be ignorant, of the difference of opinions in the Lowcountries, about the doctrine of Arminians, and in our own Church about Church-discipline, and ceremonies; though through the great blessing of God, the vigilant care of our gracious Lord King James, and the worthy diligence of our Reverend Bishops, and other learned men, both these places are notably quieted, & estabilished.

But thus it must be to the end, for Paul's reason, viz. That they which are approved may be made manifest.

Saint Paul attributes faith to the strong: [Use 1] he takes it not away from the weak though he mention it not, [Use 1] There was faith in them, though joined with ignorance and doubting: Not to believe and understand everything inferreth not a nullity of faith.

Total ignorance and doubting destroys faith; if it be not total, yet it manifesteth infirmity.

To deny a truth in things indifferent, breeds a tolerable error; in points necessary, an intolerable. Obstinately to defend an error in things indifferent, makes a man a Schismatic; and in points necessary and fundamental, an Heretic.

For every doubting or ignorance, say not, an infidel; nor for every error, cry out an Heretic: Let us all resolve with the holy Father, Errare potero, haereticus non ero. I may err, but I will be no Heretic.

Such is the condition of the Church upon earth, [Use 2] that there will be always some strong in the faith, and some weak in it. As among men, some are tall, some of low stature; some healthy, some sickely; as in our houses some are grown up, some are babes hanging on the breast, so is it in the Church, and will be to the end. For,

1 Some are more ancient, some later in the faith.

2 Some have better capacity then others.

3 Some are more diligent to hear, read, pray, meditate, practice; and therefore though standing and capacity be equal, yet the diligent outstrips the other.

4 God in his wisdom gives more talents unto one then to another.

Art thou strong? be thankful to God, it is his gift; be not proud, despise not thy inferiors; thou wast a babe sometime, hadst less knowledge, less grace, yea there was a time when thou wast out of Christ.

Art thou weak? take heed thy weakness continue not through thy negligence and default: pray for strength, and be diligent in hearing the word, as a new borne babe desiring the sincere milk of the word, that thou mayest grow thereby.

In these weak ones, as something is to be discommended, [Use 3] so something is to be commended.

Their weakness is a fault and to be discommended: but their care not to offend their consciences, is truly to be praised: It is always commendable, whether in weak or strong, rather to abridge our selves of our liberty, then to offend the conscience: and to be chosen, rather to be thought indiscreet then impious.

O that we had more care of our consciences; for if conscience be put away, shipwreck of faith will soon be made.

If these Jews and weak Christians will rather live hardly eating herbs, then defile their consciences; what shall become of them, which daily defile themselves in things manifestly forbidden, wallowing in the mire of drunkenness, whoredom, and other abominable sins?

THe cause of the dissension between the believers at Rome, was their difference in opinion, of which in the verse next before: Now in this verse is the remedy; For here Saint Paul interposeth himself, and directeth both parts, how to carry themselves each to other, in these things.

Here are two parts: 1. A Direction; 2. A Reason.

The Direction in the words set down of the 3. verse.

As the parties are twofold, so is the direction to the strong, to the weak: both tending to the same purpose, namely to preserve peace and charity betwixt them; and to prevent separation.

The strong Christian contemned the weak for his abstinence, as a fantastical fellow and superstitious: his direction is: not to despise the weak.

The weak Christian, which yet understood not the Doctrine of Christian liberty, judged and censured the strong, as profane, because he made no difference of meats: his direction is: not to judge the strong.

Both their directions are Negative, as secretly finding fault with both sides, for their intemperate carriage one to another.

Despise. The Greek word is full of sense: to esteem a man to be nullius pretij, to have no worth in him, to disdain, to vilify, to nullify a man, to set at naught, and basely to esteem of.

The Septuagint do use the word in the text, to render an Hebrew root, Maas, which signifies to reject, to disdain, to cast off, to contemn: as Psal. 53.5. God hath despised the wicked: and Psal. 58.7. Let them melt away as waters, or, let them come to nothing.

So also they render another root: Bazah, Isaiah, 53.3. Nibhzeh, He is despised, meaning Christ: and Luke 23.11. it is said that Herod with his men of war, set Christ at naught.

Judge: that is, condemn: the simple verb for the compound, which is not unusual with Saint Paul.

By these two words, despise and judge, it appears, that they differed not only in opinion, but also in affection.

For difference of opinion and practice in things indifferent, [Doctr.] there ought to be no breach of charity, or separation among Christians: Phil. 3.15.16. Let us therefore as many as be perfect be thus minded, and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk by the same rule. Also all such places which command unity and charity.

But what are things indifferent? [Quest.]

Things are called indifferent two ways, [Answ.] either as they are opposed to perfection of goodness, or to necessity.

For the first way; we say a thing is indifferent when it is in some degree good, but not so good but that it may be amended; so we say of health, that we are indifferently well, when we are able to walk abroad, but not without some weakness or pain.

This is not meant in this business, but the other, where indifferent is opposed to necessity, or to a necessary duty, namely, A thing that may be done, or left undone without any sin.

Some things are commanded to be done, some things are forbidden: some things are neither commanded nor forbidden: These are indifferent.

The ground of this is, that howsoever the Law commands the reasonable creature to do nothing but that which is good, and at all times, yet not to do every good thing at all times.

A man hath two suits of apparel, he may indifferently wear which he pleaseth. A man hath meat set before him, he may indifferently eat or abstain: these and the like are indifferent: neither good nor bad in themselves, nor commanded nor forbidden.

For although every action, considered as clothed with its circumstances (as they say) proceeding from the reason of a reasonable creature, be or good or evil, yet being considered naked, and in regard of the substance of the work, is not presently necessary to be done.

The things called indifferent, are also by the Antient called things in our power and liberty: and, things lying in the midst between commanded and forbidden.

In the time of S. [Obser.] Paul the Jewish ceremonies were things indifferent, which might be used or not used, as they saw it tend to God's glory and the good of the Church: otherwise Paul would have written in another manner of strain. And this is profitable to know for the understanding of the History of the Acts, where we shall find Paul using Circumcision, making vows, and purifying himself, and yet writeth against such things in his Epistles.

Before the death of Christ the use of such Ceremonies was not indifferent but necessary, as being commanded of God.

After the death of Christ their use was indifferent for a time, I say for a time, which S. Agustine elegantly expresseth by a similitude: A man's friend dies, he doth not so soon as the breath is out of his body take him by the heels and drag him out of the doors, and cast him upon the dunghill; but he keeps him a certain time, wraps him in fair clothes, and so with honor accompanies him to the grave: So these ceremonies were alive till Christ; when he died they also gave up the ghost, and the veil of the Temple rent in twain: and because they had been even by divine ordinance of great use in God's worship, they remained for a time indifferent, that so they might be laid down in an honorable manner.

This time was till the doctrine of Christian liberty might be fully made known to the world, which could not be done on a sudden: even as Acts of Parliament have a day set down when they shall be in force, that so all the subjects of the Land may have time convenient to take knowledge of them.

But now they are not necessary, nor indifferent to Jew or Gentile, but absolutely forbidden. After the passion of Christ, the Jewish Ceremonies were mortuae, saith a learned man, that is, dead: but after the diuulgation of the Gospel, they became mortiferae, that is, deadly.

Paul found fault with Peter, and with the Galatians, for the use of legal Ceremonies: not simply because they used them, but because they taught and conceived a necessity of using them for justification and salvation.

From small beginnings great schisms and mischiefs have grown. For a little meat, and for days, [Use 1] the Church of Rome was grievously distracted. Great contentions have been formerly between the East and West Churches for trifles: so in Germany, so in England. So of a little spark many times ariseth a great fire, and of the prick of a thorn a deadly sore.

O how it grieves my soul to read our divisions about black and white, sitting and kneeling, and such like, to be cast in our teeth by the Papists; as an argument that we have not the truth on our side: and also that among Protestant writers, when occasion is given them to speak of schisms and dissension for discipline and order, then that the Church of England should be brought upon the stage for an example.

If there be any love in us to the Church wherein we have been brought forth unto Christ, and nourished up in the faith, let us agree, embracing unity, let us all be of one opinion: but howsoever our opinions differ, yet let not our affections. Jerome and Augustine differed in opinion in some things, but neither did they trouble Church, nor break charity between themselves; but thought reverently one of another.

Here is our fault; we hate, despise, and condemn them who will not condescend to us in our singular opinions.

But Paul commands the strong not to despise the weak: This is indeed the fault of the strong, but they ought to instruct them rather.

He commands the weak also, not to censure the strong: this is the proper fault of the weak; to be forward in censuring, is not strength but weakness, not a gracious and wise, but an intemperate zeal: which censuring and over forward zeal, if it be taken from many who glory to be accounted Professors, there would nothing remain to show them religious.

It is a disgrace to our Church, that the plough and rockstaffe dare (and that without punishment) censure Magistrates, Ministers, this thing as superfluous, that as Antichristian, &c. profaning religion by their ignorant and sottish discourses.

Thus was it in Greece: but when? even a little before it came to ruin.

If we wish the Churches safety, let us amend this, if we have been faulty: and also let us be careful so to do, as we love our own safety; for many times God suffers such rash censurers of orders established, to run into diverse pernicious errors, as a punishment of their rash judgment, as we have experience in our Brownists, who first censured, and then separated, willfully cutting themselves from the Church of God: who if they had obeyed Paul's precept, forbidding to judge any for things indifferent, they had never separated.

We must not judge or censure our brethren: [Use 2] but for what? for things indifferent: for these things, as for meat, for days, for apparel in regard of the color, or fashion (if modest;) the conscience of thy brother is to be left free, and not to be troubled. But for drunkenness, blasphemy, whoredom, &c. we have warrant to censure men and women, and to trouble their consciences, for the Spirit reproves the world of sin.

A conscience snorting in sin, is to be roused and troubled that it may come to repentance; for so long as it sleeps in sin, it lies in death.

For peaceable living in a Church, [Use 3] the doctrine of Christian liberty is to be made known; of the which afterwards, verses 20.21.

IN these words, and in the next verse, are two reasons to persuade to the direction.

There is some question to which part this reason should serve; and who should be meant by him.

Him: that is, the weak one, say some: others by him understand the strong Christian.

Some make this argument to be on the behalf of the weak, and the other of the strong: some affirm contrarily: and some that both the reasons belong to both.

Doubtless both the reasons are brought to the same thing, and rather in the behalf of the strong Christian, who is the Gentile, against the Jew, then otherwise.

1 For first, it is most natural and orderly, that him should be preferred to the next before spoken of: Let not him which eateth not, judge him which eats, for God hath received him.

2 The word received properly belongs to the Gentiles, as it is an attribute to God; for the Jews were received before, and thought more contemptuously of the Gentiles, and highly of themselves.

3 In the next verse, Who art thou that judgest? to judge was the fault of the weak Christian.

Doth Paul then let the strong alone? No: but first he dealeth against the weak, because he is most guilty. They both sinned in practice; but the weak in opinion also, mantaining an intolerable error; and they took offense at that which the strong lawfully might do, and therefore were the cause of all the broils.

Afterwards he deals against them both, verse 10. and principally against the strong, verse 13. and so to the end of the Chapter.

The weak then may not judge the strong for eating: The reason is taken from the dignity of the strong: God hath received him. Those whom God hath received, men may not censure as profane:

But God hath received the Gentile, called strong by reason of his knowledge of Christian liberty. Therefore, &c.

In this argument are two things: The thing, to receive; and the persons receiving, God received the strong.

God hath received him: we had the word before, verse 1. but as God's love is greater then ours, so the sense of this word here is accordingly ex • ended.

Receiued; that is, lovingly, to the good of the received, vt suus esset, that he might be his own: vt membrum Christi esset, that he might be a member of Christ: ad gratiam, to grace: ad gratiam Euangelij, to the grace of the Gospel. He suffered them not to remain in their sinner, but so received them as to adopt them, that they might be partakers of the divine nature, as S. Peter speaketh.

It may be noted, that whereas David saith, Blessed is the man whom thou choosest, and causest to approach unto thee, Psal. 65 4. The Septuagint's translate, 〈 in non-Latin alphabet 〉 , according to Paul's word here: which in Hebrew is vthekareb, of karab: from which root comes Korbau, an offering: and Kereb, bowels or inward parts, that are nearest and dearest to us: and so the meaning, that God doth so receive us Gentiles, as to esteem us as an acceptable oblation, even as his own heart, or bowels.

There is a double receiving: to the visible Church; to inward and invisible grace: to the means of the promises, and to their possession: here Paul speaks generally presupposing both.

They are not rashly to be judged and condemned, [Doctr.] whom God hath received to grace, Rom. 8.33.34. Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? &c.

We are to be admonished, [Use 1] to beware of censuring our brethren for using their Christian liberty in apparel, diet, &c. especially for their obedience to the Magistrates, & the Church, in such orders which in their conscience they know to be lawful: for a man for such things to be condemned, as a timeseruer, a manpleaser, of no conscience, profane, &c. is most horrible.

This is to reproach God's favorite; this is to condemn them whom God approveth, and hath received: yea this is to reproach God himself for receiving such.

Nay: thou wilt say, I find no fault with the Lord, and if I knew that God had received him, I would not judge him. Dost thou know the contrary? till then thou must in charity judge thy brother received of God: so doth Paul here, he saith God hath received him that eateth. How did Paul know it? in charity he so judgeth: Be thou in like manner charitable toward thy brethren, toward thy teachers, and give them not profane, unconscionable, damned, for every fancy of thine own brain.

When thou seest a man enlightened with the knowledge of God, satis testimonij habes, saith one, thou hast testimony sufficient that God hath received him.

Things censured, are either words and deeds, or opinions.

If it be doubtful whether a thing were spoken or done, or no: or being certain to be done, whether well or ill: in charity take things at the fairest, and judge the best. There is a notable instance hereof in Deuteronomy; If a man lie with a maid betrothed to a husband, in the town, she also shall die, because she cried not out when violence was offered to her: but if it be in the fields, then the man only shall die, for the damsel cried, and there was none to save her. How did they know she cried? In charity it is so to be supposed, and the best to be judged in a thing doubtful.

If the thing be certainly spoken or done, and good, commend it. If evil, judge the fact but not the person. Be not faith Bernard, either a busy and curious examiner, or a rash Judge of another man's conversation. If anything be ill done, excuse the intention seeing thou canst not the fact. Puta ignorantiam, think it might be ignorance, chance, or some grievous temptation.

In matter of opinion, if it be controverted, and uncertain whether an error or no, suspend thy judgment till thou know more certainty, and leave thy brother to his Conscience and Christian liberty: and so much the more, if he be more learned then thyself; why shouldest thou not think that he may see as much as thyself into that which is in question.

If it be certain that the opinion be erroneous; yet thy brother is not presently to be cast away: wilt thou be more just then God? We are men, and therefore may, yea must err, as said a witty man .

And hence the Lutherans are to be reproved, who condemn us for our opinions about the Sacrament, thinking we err; when a man may be a Christian without the Sacrament, but not without Charity: So the Brownists and other among us who judge us, though unjustly, in matters of discipline, when a true Church may be without the same which they devise.

We all err; if thy brother be otherwise faithful, and conscionable ••• s cruel uncharitableness to condemn him for his • pinion of things indifferent, as the lawfulness of a garment, or gesture, though he should err.

Saint Augustine is a sweet example of Charity this way: when the Donatists objected for themselves the opinion of Cyprian concerning rebaptization; Saint Agustine answers for him; that either he did not in every respect hold it as the Donatists alleged him; or if he did, that afterward he retracted it; or that hunc quasi naenum candidissimi pectoris cooperuit vbere Charitatis, he covered this blemish of his most fair breast, with the breast of charity; while he did maintain the unity of the Church, and firmly retain the bond of peace.

God's receiving should be a Protection against unjust taxing and censuring: [Use 2] But yet men will censure such, what then is • o be done? Comfort thyself that God hath received thee. If nor God, nor thy conscience condemn thee, esteem the perverse censures of captious controllers no more then the barking of dogs against the Moon. What if men praise if God dispraise? and contrarily: Fear not, saith the Lord, the reproach of men, neither be afraid of their revilings.

Yet this is our great fault, to esteem the praise or dispraise of men, yea of the multitude, more then of the Magistrate or of God himself; which hath deprived the Church of England of many an able Yeacher.

Let us put a case. The Magistrate and the Church command certain orders for comeliness in the service of God: the Minister knows that he may lawfully use them. If he refuse to use them, the people will praise him; if he use them, they will dispraise him.

What shall he do? In any case let him obey, but if he do not obey, the people will commend him. But what is that to the cause, or to his conscience? Can they discharge a man before the Judgment seat of God, for not obeying the Church and Magistrate?

Regard not the praises of the multitude, though there were ten thousand of them, no more then thou wouldest the chattering of Pyes, saith an ancient Father : nay the commendation of Angels is too infirm to rest upon; but if God, the Church, and thine own conscience approve thee, rejoice.

Great is the dignity of a believer, he is received of God: [Use 3] God's people, are a people, Rerobo, near unto him, even near unto his heart.

Woe be then to the wicked, for they are rejected: If thou beest a drunkard, a blasphemer, &c. and repentest not, God will never receive thee: and not being received, thou art left to thyself, to the Devil; barred from Paradise, and from the entrance into glory.

IN this Verse is the second Reason, bred out of the former: If the Gentiles be God's favorites, and received into his family, what have we to do to judge them?

Here we have the Argument, and the Amplification.

The Argument is taken from the common right or equity; which is, that every man hath the rule and ordering of his own family; and that none ought to be so polypragmatical, as to judge other men's servants.

He which arrogateth right over other men's servants, is unjust:

But he that judgeth another man's servant, arrogateth to himself such right:

Therefore he is unjust.

The strong Christian is God's servant who hath received him.

The Amplification is double: 1. from the manner of setting down the Argument: 2. from an Occupation, in the rest of the words of this verse.

In setting down the Argument, the Apostle useth an Obiurgatory Apostrophe to the weak one: Who art thou which judgest, &c.

He doth more grievously tax the weak ones, ne sibi blandiantur, saith one, lest they should flatter themselves. Thus severity was necessary that they might understand they were in an error.

Who art thou? as if he said: Thou? who art thou? art not thou weak? and so much the weaker, that being weak thou presumest to judge the strong: why dost not keep thyself within thy compass? Consider what thou art, and be not so rash. The like speech, Rom. 9.20.

Which judgest: that is, condemnest: as before.

Another man's servant. The word is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which signifieth a domestical servant, which always waiteth upon his master in such services as are nearest to his person.

The Gentile is taken into God's family, not as a slave, but as a free servant; and therefore such in old time were called familiares, noting their liberty: and indeed, God's service is perfect freedom.

The Gentiles are received into God's family with the Jews, not to be their underlings, but their fellow servants, enjoying all the privileges of the house as well as themselves.

He saith not who art thou which givest good counsel, but judgest; nor thine own servant, for that is lawful; but another's, this is unlawful.

It is against right that one Christian should judge another: [Doctr.] Mat. 7.1.2. Judge not that ye be not judged, For with what judgment ye judge, ye shall be judged, &c. James 4.11.12. He that judgeth his brother, judgeth the Law, but if thou judge the Law, thou art not a doer of the Law, but a Judge. There is one Lawgiuer, who is able to save and to destroy: who art thou which judgest another?

It is a great sin for a weak Christian to judge another for matters indifferent: it can be no small offense, [Use 1] as appears by Paul's manner of speaking, Who art thou, &c. he speaketh with much indignation and heat: No Apostle so full of bowels so pitiful and tender towards the weak, as Paul, yet if they fall to censuring and judging, he cannot forbear, but takes them up as short as he did the caviller at God's predestination, Cap. 9.20. So that as the fault is great, so weak Christians are not to be soothed herein, but severely and with some acrimony to be reproved that they may amend.

Julian the Apostate, taxed Christianity, [Use 2] as if it took away Magistracy, from this and the like places: So the Anabaptists also from such places conclude that it is not lawful for a Christian to be a Magistrate, because he is forbidden to judge.

But they take things which are spoken secundum quid, after a sort, as if they had been spoken simply.

Neither is Judgment forbidden to Magistrates, but to private men; nor all Judgment to private men, but rash.

Judgment may be either of persons or their deeds:

In persons; their present or their future estate to be considered: To judge finally of men's future estate meddle not; for God may call thy Neighbor as he hath called thee.

For his present estate: If I see a man walk in drunkenness, common swearing, whoredom, &c. I may judge him to be a wicked man in this estate; and that he shall be damned if he repent not: I may judge the tree by the fruit: and this is not rash judgment, because it is not mine, but the judgment of the word of God.

Deeds are either good, or bad, or indifferent, or doubtful. Of good and bad deeds, there ought to be Judgment in the Common-wealth, Church, private Family.

And that censure should pass upon men's virtues, arts, faculties, offices, religion, words, deeds, gestures, and whole behavior, is of singular use.

Most well governed States have had officers for the purpose; The Grecians had such, whom they called 〈 in non-Latin alphabet 〉 , Lawkeepers: The Egyptians had their 〈 in non-Latin alphabet 〉 , Presidents of the Law: The Romans had their Censors, censurers of manners who examined and punished all disorders: If a man tilled not his land, dressed not his Vine; If a Knight kept not his horse serviceable, &c.

It were to be wished that we had such Officers created among us, or that such Officers as we have already would more carefully see to their offices.

We ought to commend good deeds, and to reprove bad; to call a mattocke a mattocke, with Alexanders Soldiers, we need not fear.

But things doubtful and indifferent are to be free from our censure: Charity authorizeth thee from the first; and Christian liberty thy neighbor from the second: and in these hath the Apostles obiurgation place: Who art thou that judgest such things?

A believer is God's servant: [Use 3] To be a servant seems to imply some baseness; but indeed there is nothing more honorable then to be God's servant: A mortal Kings servant is honored; much more is God's.

David gloried in that title; and so did the Apostles; Paul a servant, Peter a servant, James a servant of God, as may be seen in their Epistles. Justinian the Emperor, being the greatest and first on earth, yet was wont to style himself in his Letters thus, Ultimus Dei seruus, the lowest or last servant of God.

Thou wert the slave of Satan, thou art now by faith become the servant of God: Thou hast a good Master, be thou a good servant, hear his Word, attend upon him, obey him, and that cheerfully in this honor, who didst cheerfully obey Satan in that baseness.

We cannot add to the honor of our Master: let us not dishonor him, by causing his Gospel to be ill spoken of by our lewd conversation.

We are fellow servants, serving one Master; [Use 4] let us not judge one another; but refer all judgment to the Master: let us live in unity and peace.

No man will endure a find-fault in his house, much less will God: Thou art but a servant, and it may be a weak one, the masters house is not to be ordered by thy will, but by the Masters; If he blame not things done, why shouldest thou? If the Master give me liberty, why shouldest thou restrain?

If thou wilt be judging and censuring, shake thine own bosom; look to thy own servants; look to, and judge thyself.

Judas judged the waste, but not his own conetousnesse; the Pharisees judged their neighbors moats, but not their own beams: First judge thyself, and then either thou wilt have no leisure, or be the fitter to judge thy neighbor.

Why beholdest thou the moat in thy brothers eye, and considerest not the beam in thine own eye? Thou Hypocrite, first cast out the beam out of thine own eye, &c.

Hear O thou that judgest, and consider strange things:

It is strange that thou shouldest have a beam in thine eye:

It is strange that a moat should hurt thy neighbors eye, and not a beam thine own.

Also strange, that having a beam in thine own eye, thou shouldest discern the mote in thy neighbors eye: But indeed, only such do spy moats: for he that hath not a beam in his eye, hath Charity there, and Charity covereth a multitude of sins.

The eye seeth not it self, but the eye of a righteous man being cured, seeth and considereth himself more then others.

A just man is the seuerest Judge of himself.

Pray for thy brother, Judge thyself.

IN these words is the second Amplification of the second Argument: and it is the preventing of an Objection, which weak Christians might or did make in defense of their judging their Brethren.

For this is our corruption, that though we be weak, yet we are loath to be so accounted, thinking it a discredit to acknowledge that we have erred, though by our errors the whole Church be troubled; when as the most glorious victory in this kind is, to suffer our selves to be overcome of the Truth.

In this occupation, are, the Objection, the Answer.

The Objection not set down, but understood, and easisily gathered.

The weak Christian would justify his Censuring of the strong, from the benefit of his brother, thus:

It is profitable for my brother that his fault should be corrected, and taken away; and it is for his advantage to stand, and not to fall: Therefore &c.

To this Paul answereth: of which answer there are two parts; a Concession, and a Correction.

The Concession gathered, as if he should say; I confess it is a great blessing for a servant to stand, and not to fall.

The Correction plainly set down; but he standeth or falleth, not to thee, but to his own Master: Thou hast nothing to do with it; look thou to thine own standing: Art thou more careful of his standing then his Master.

Seruus est veluti pars domini sui, sed à corpore secuncta: The servant is a part of his master • : it is his part to oversee him, and to judge as he pleaseth.

To stand or fall: is to do well, or otherwise: to stand or fall to his master, is to please or displease: To the master belongeth either the advantage or the damage of that which the servant doth.

To his ownemaster: 〈 in non-Latin alphabet 〉 , to his proper master, not only as opposed to one who is not his master, but to note also that God is properly our Master, by creation, preservation, redemption.

Now this Answer is amplified in the words following:

Yea he shall be hold •• up, For God is able to make him stand.

These words are a Correction of the falling mentioned; He falleth to his own Master.

As if he should say; Did I say he falleth? Nay, he shall be holden up, for God is able, &c.

In which words is an Affirmation; He shall be holden up, and a Confirmation from the power of God: God is able to make him stand.

The Jew seeing the Gentile use his Christian liberty, in meats and days, judged him profane, and began to fear his Apostasy: Now the Apostle saith, he shall be established even herein: For God is able to do it.

Yea, Able; but àposse ad esse, is no sound Collection: yes, if we be certain of God's will withal; which here appeareth, for God hath received him.

In all promises and threatenings the will of God is to be supposed: as if I say to a Penitent sinner: Thou shalt be forgiven, for God is able to forgive thee; or if I say to a Drunkard, if thou repent not, thou shalt be damned, for God is able to damn thee, the Consequence holdeth, because God hath revealed his will in these things.

But if, I say, God can make many worlds, therefore there are many, or God can transubstantiate the bread in the Lord's Supper, and turn it into the very flesh of Christ, really and corporally, therefore it is so turned, this holdeth not, because God hath nowhere revealed that so he will do.

He shall be stablished, for God is able, &c. not that everyone which is called, and understandeth the Doctrine of Christian liberty shall be saved, but it is spoken, either in regard of the Gentiles in general, or only of the predestinate, or, not of that which God will do, but of that which we are to hope and pray for in every singular, whom we see to have received the beginnings of grace: or not of final perseverance, but of standing in some particular thing.

The censure and judgment of men's deeds and behavior pertaineth to God: [Doctr.] This is proved by the two parables, Matth. 18.23. and Matth. 25.14.19. where the King or Lord is brought in, taking account of his servants; for as it appeareth in that of the Talents, the diligence or negligence of the servants, is to the Masters either benefit or loss.

This Doctrine taketh not away charitable reproof of my brother, if he offend, doing that which is evidently contrary to God's word; but it taketh away rash judgment concerning things indifferent, which are not commanded or forbidden in God's word.

Condemne no man for the lawful use of things indifferent, [Use 1] for such shall be stablished: but rather judge charitably: If thou seest thy brother standing, wish his establishing; if falling, pray for him, and despair not of his rising again; considering not his Human condition, but the Divine virtue.

It was an excellent speech of M. Calvin: Semper been speremus de eo in quo cernimus aliquid Dei: Let us always hope well of him, in whom we see any grace of God, though the least tokens of adoption: It is our fault to require that every man by and by should be as Paul, or Abraham; but God accepteth of the least grace, if it be in truth: Let us therefore be charitable.

Our deeds belong to God; [Use 2] not that he receiveth either profit or damage by them, but our selves.

Not as we are benefited or hindered by our servants, so is God by us; godliness is grateful to him, but not profitable; as on the contrary, sin is hateful, but not hurtful to him.

Ille seruitute nostra non indiget, nos vero dominatione illius indigemus, saith Saint Augustine, we need such a Master, he needeth not such servants. To this purpose also Irenaeus in a certain chapter, showing that God commandeth that we should love him, not that he wanteth our love, sed homini deest gloria Dei, &c. but we want his glory, which we by no means can be partakers of, but by loving and obeying him; and a little after, that God commanded sacrifices, not for his gain, but to honor us, and to have occasion to bestow his benefits upon us.

So Eliphaz to Job: Can a man be profitable to God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty that thou art righteous? or gain to him, that thou makest thy ways perfect?

And thus Elihu also to him: If thou sinnest, what doest thou against him? &c. If thou be righteous, what givest thou him? &c. Thy wickedness may hurt a man as thou art, &c. but not God.

If thou doest well, God will bless thee: if ill, he will slay thee, not as a King doth a traitor, because he feareth him, but to manifest his justice.

Do well, because God acknowledgeth it: Do not ill, because thou fallest to God.

Remember thou wretch, when thou art drunk, blasphemest, &c. to whom thou fallest; even to thine own Master, to whom thou art bound a thousand ways; to such a Master, as is able to kill body and soul, and throw them into hell; to such an one, as hath and is ready to offer grace, if thou repentest, seeking thy good thereby, not his own.

O how this wounded David's heart, when he fell, he fell to God: Against thee, thee only, have I sinned, &c. So this broke the Prodigals heart, it was his Father, whom he had offended.

We have a Lord, who standeth not for a Cyphar, but who will call us to account.

Let us so live, as remembering we must give up an account, and that to God.

Here is comfort; he that standeth shall be stablished: [Use 3] To him that hath shall be given.

We have a loving and bountiful Master, who is able and willing to promote us in the grace he hath bestowed.

He is not so able, but we stand in as much need: we are weak, we cannot bear a cross word; every little temptation foyleth us; pray to him who is able, and hath promised: He is able to keep that which thou hast committed unto him unto that day.

God is only able to make us stand, [Use 4] without whom we have no more power, then an infant of a day old.

Man falleth by his own will and weakness, but he standeth by the will and power of God.

If God forsake, they which stand must fall, and they which fall must perish forever.

If Christ had not held Peter, he had sunk to the bottom; and if God had not raised David, he had layne in his sin to this day.

Let him that thinketh he standeth, take heed lest he fall.

It is fearful to be without grace, but to fall from grace much more.

What is then to be done? Pray, hear the Word, come to the Lord's Table, and receive his holy Supper: for this especially was instituted, for our establishing and confirmation.

If thou comest to the holy Communion with faith and repentance, thou shalt receive strength against Satan, against sin, against thy corruptions.

Feelest thou thyself weak? come that thou mayest be strengthened: Art thou afraid of persecution? consider, Te calicem sanguinis Christi bibere, vt possis et ipse propter Christum sanguinem fundere, That thou drinkest of the Chalice of Christ's blood, that thou thyself mightest be able to shed thy blood for Christ, saith Cyprian.

Wouldest thou that the Devil should be more afraid of thee, then thou of him? Come to that holy Sacrament in faith and repentance, and it shall so come to pass: For Quasi leones ignem spirantes ab illa mensa recedimus Daemonibus terribiles: As lions breathing fire, we go from that Table, terrible even to the Devils themselves, saith Chrysostom.

If the woman which touched the Hemme of Christ's garment, was made whole of her infirmity; much more they which touch, and eat the very body of Christ by faith, shall be confirmed in spiritual health.

HEre is the second instance of Days; where we have the Case, and the Remedy or Direction.

In the case we have two things: First, what days are meant. Second, what was the opinion of each part, concerning such days.

Concerning the first; neither is here meant an observation of fasting days appointed by the Church.

Nor the Civil difference of days, when some are set apart, for trading, proceeding in law, &c.

Nor natural, observed by the husbandman, for plowing and sowing his corn, planting, grafting.

Nor Medicall, for opening a vein, purging, &c.

Nor Astrological, whereby some are feigned to be good and fortunate, some to be evil and unfortunate.

But such an Observation is here meant, whose end is reputed to be the worship of God; yea where the very observation of the Day is so esteemed.

For the second, some have applied the first point of the case to the strong, understanding it of our Sabbath, the proper feast of Christians; One man, that is, say they, the strong, esteemeth the Lord's day to be precisely kept above others. Others apply the same to the weak, concluding therefrom the abrogation of the Sabbath.

But the first, to esteem one day above another, is the opinion of the weak one, and to esteem every day alike, the opinion of the strong. And the days here spoken of are the Jewish ceremonial holy days, appointed to be kept over and above the Sabbath prescribed in the 4. Commandment.

Now the Jews, being trained up in the observation of such solemn feasts, ordained of God, thought reverently and holily of them: not understanding that they were as shadows now abrogated; and therefore they censured all them which did not observe them.

But on the other side, the strong Christian knowing that such differences had an end in Christ for observation of them despised the Jews.

The Ebionites both observed the Jewish holy days and our Sunday, so also do the Ethiopians at this day.

The same Doctrine ariseth from hence, which we had, verse 2.

The direction follows, which is double; First, how each of them should carry themselves toward themselves in particular. Secondly, how each to other.

The first is in these words: Let every man be fully persuaded in his own mind: which is a caution to each severally, wherein we have the Thing, full persuasion; amplified, by the subject, in his own mind. The Persons, everyone.

Be fully persuaded in his own mind: The vulgar read it, abound in his own sense; which a libertine might lay hold on, to be of any, or no religion. But neither are the words so rendered, nor the sense: To abound in ones own sense, is the part of one addicted to his own conceit, or much affected to an unlimited liberty. We may not abound in a false sense: it is not to be permitted in points of doctrine; though in things indifferent some such thing be implied in the next verse.

To be fully persuaded, is by good arguments out of the word to be assured, that that which we do, is neither displeasing to God nor contrary to his Word: It is not enough, if the conscience do not check us, but the conscience must be certainly grounded and informed by the Word, that a man may be able to say, as verse 14. I know and am persuaded by the Lord Jesus. This is the plerophory or full persuasion he speaketh of; not I think, but I know, upon certain and infallible arguments.

In his own mind: not to walk by another man's conceit, but himself to understand what he doth.

Let every man be fully persuaded: the strong, and the weak.

But how can there be a warrantable persuasion in both, that they please God, when their opinions are contrary?

In things commanded and forbidden, both cannot have such persuasion; but in things indifferent they may.

And yet the Apostle saith not thus, as though the weak had a warrantable persuasion of his courses, but that he might have it. [Doctr.]

A Christian ought to be able to warrant his opinion and particular actions by the word. Isaiah 8.20. To the Law and to the Testimony; if they speak not according to this word, it is because there is no light in them. Rom. 14.23. Whatsoever is not of faith is sin. [Use 1]

Be fully persuaded in his own mind. Then good meanings, if groundless, will not serve the turn; nor the implicit, and colliarike faith of the Papists, which believeth as the Church believeth, not knowing what the Church believes.

In things indifferent a man must have full persuasion, much more in the point of his justification before God.

To the welfare of a good conscience, [Use 2] a full persuasion is necessary from the word, about our doing or leaving undone things indifferent.

In deed herein differ things necessary from those of a middle nature; those are mentioned in the word, by precept or prohibition: these are not.

For these, it is enough to faith, if they be not forbidden, for then they are not reproved.

For the understanding of the simple; A thing is lawful: where the word hath not determined the manner and the circumstances, there it is lawful for a Christian man to do, and for the Magistrate to command that, which agrees with nature and reason, so that it contrary not the general rules of that thing in the word: But where the word hath determined, there only such determinations are lawful.

For instance: It is lawful to wear apparel: now for the stuff, the color, the fashion, because they are not determined in the word, a man hath liberty to use any he likes, so be, they agree with the general rules of apparel in the word: Also the Magistrate hath power to prescribe laws for apparel, and then the use of our liberty is restrained and limited thereby.

So prayer is lawful, nay commanded: but inasmuch, as the Scriptures determine not whether on a book, or presently conceived: a Christian hath liberty, & the magistrate authority.

So in gestures: we are commanded by our Savior to receive the Holy Sacrament: now because our Savior hath not determined the gesture, sitting, or kneeling, the Christian hath liberty, and the Magistrate authority; who if he determine the gesture, the use of a man's liberty is also thereby determined.

So in all other indifferent things, Civil or Ecclesiastical; and then are such our actions according to the Scriptures, when they are not determined by the Scriptures, as aforesaid.

Whereas therefore many will say, where do you read kneeling at the Communion, or the Surplice, &c. commanded in the Bible; it is no good reasoning.

In matters of faith and of the substance of God's worship, it is true which Tertullian saith, Negat Scriptura quod non notat. The Scripture denies that which it noteth not, and it follows well, to say: The Scripture mentioneth it not, therefore it is not a matter of faith. But in matters of fact not so. It is not mentioned, therefore it was not done; it follows not. Or, from a denial of fact, to a denial of right; As, Paul lead not about a sister a wife as did other Apostles: therefore it was unlawful for him so to have done, it follows not: He took no maintenance of the Corinthians, therefore he had no right so to have done: It is no good consequence.

Wisely apply this to all other things Ecclesiastical and civil of this kind, the ignorance whereof hath much troubled the minds of many people.

Know also that the scope of the word, isnot to set down all particulars, in things Civil or Ecclesiastical: but only the general rules of such things: The principal office of the Gospel, being to declare the way of justification in the sight of God, by Jesus Christ.

It is most sound which Tertullian affirms about things of this nature: Consuetudo in ciuilibus rebus, pro lege suscipitur, cum desicit lex • nec differt, Scripturâ an ration consistat, quando et legem ratio commendet. Porro si lex ration constat, lex erit emne iam quod ration constiterit. That is, Custom in civil things, is taken for law, where law fails: neither skills it whether a thing (of such nature, viz. indifferent, for he speaks of such things) consist by Scripture or by reason, in as much as the Law is grounded upon reason: If the law consist of reason, then whatsoever so doth, is Law.

He that denies these things can never have a quiet conscience in that which he doth, because the Scripture mentioneth not infinite particulars of our life, and many profitable things have been since invented, and therefore could not be mentioned in the Bible.

See that thou be able to justify thy actions, thy opinions: [Use 3] It shows but small reverence to the word, when we are so ready to hold everything that comes into our head, and to strive with others, and presently to condemn them.

What warrant hath the unclean person for his uncleanness? the drunkard for his drunkenness? No warrant to do them, but proof enough that they which do such things shall be damned, if they repent not.

Let every man be fully persuaded in his own mind. [Use 4] Be careful for thyself, look to thine own conscience, let other men alone. Let it not trouble thee, that another man doth thus or thus, but look thou that thy conscience be well grounded upon the Word: Other men's opinions or doings are not to be the rule of thy walking.

Be certain, if thou desirest a quiet conscience: to doubt of a thing and yet to do it, is a great sin against the first commandment: for it takes away Fear and Faith.

Fear: for, if thou thinkest it may be, to do this will please God, it may be, it will displease him; do it not: If thou doest, thou art an open contemner of God; whom if thou hadst feared, thou wouldest have abstained.

Faith: He that doubteth whether he please God, believeth not that God hears him; therefore he hateth God, and by little and little falls into despair.

Who shall excuse them whom their own consciences do accuse? Save thy conscience: To die in the peace of a good conscience, an unspeakable happiness.

IN these words begins the Direction, how they should carry themselves each to other.

To omit many coacted expositions: M. Calvin takes these words as a precept, or exhortation rather then an affirmation; and to this Pareus seems also to incline: but the reason alleged of Thanks, noteth a thing done, not a precept of a thing to be done.

Here therefore I take it the direction verse 3. and repeated verse 30. is to be understood: and here a reason thereof brought from the end, which both the strong and weak propound to themselves in their different courses, which is the glory of God, and the pleasing of him: which reason, both the instances being here brought, may be thus formed:

He that doth that which he doth, to the Lord, is not of his brother to be despised or judged:

But he that eateth, or eateth not, observeth a day, or observeth not, doth it to the Lord:

Therefore, &c.

To do a thing, or not to do a thing to the Lord; is so to do, or not, to the honor of God: or because you are persuaded, that such doing, or not doing pleaseth God, or at least displeaseth him not.

The strong put no difference in meats or days, because he knew that God would no longer be worshipped by such ordinances, and that his Christian liberty was not displeasing to God.

The weak made difference, because he thought his conscience was still bound by the Law, and that such observations pleased God.

The weak erred; not of malice, but of ignorance and infirmity: his observation of such things was lawful at that time, but not his opinion. His opinion was superstitious, condemned under the name of weakness. Now that he which is holden in such superstition, dare not violate the solemnity of the day, this pleaseth God, because he dares not do against his conscience.

That both parties respect the glory of God in those things, is proved by the sign, which is Thanksgiving.

The sum is, that the Apostle would have them cease from despising and judging one another for meats or days: seeing neither part doth anything out of any contempt of God, but to please him: they should therefore friendly take and construe one another's doings.

In things indifferent (in all things) we are to propound to our selves to glorify God. 1 Cor. 10.31. Whether ye eat or drink, [Doctr.] or whatsoever you do, do all things to the glory of God. Col. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him.

Cautions, for the meaning of this verse.

1 It favors not Academics that we should question everything, for in the verse before he required full persuasion.

2 Nor will-worship, for he speaketh not of our inventions, but of things commanded of old.

3 Neither doth he commend the opinion of the weak, but would not have him despised for his fact. His opinion was intolerable, because he put religion in such things: his fact or practice tolerable, because he obeyed conscience.

4 Neither is everything that is pretended to be done to the Lord, a good work; nor doth giving of thanks prove a thing to be done to the glory of God. For the Jews when they set up the golden Calf, proclaimed a feast to the Lord: and if a thief should give God thanks that he met with a rich booty, he should do no other but blaspheme.

Therefore it is to be remembered, that Saint Paul here speakeh of a right intention: and only of things indifferent, not in their nature only, but also so left to us in regard of their use.

Out of this verse and the former: [Quest.] it is lawful for Christians in the time of the New Testament to observe holy days beside the Sabbath day?

It is lawful: [Answ.] such indeed are neither commanded nor forbidden, therefore their appointment and observation is indifferent; and so the Church hath power, and the Christian Magistrate, to constitute them as things serving to the promoting of the worship of God: as that there might be assembling together, for the reading of holy Scripture, for prayer, and preaching of the word.

No man will deny but that it is convenient to celebrate the memorial of the Passion and Resurrection of our Savior on some particular day. But if every man should choose his own time there would be confusion: Therefore for order in the Church, and for diverse benefits accruing thereby, it is very fit that there should be some Holy days appointed to be observed besides the Sabbath.

1 Hereby our selves, our servants, our cattle have rest, which is one of the ends of the Sabbath: The Jews had need of such addition of days of rest, and therefore God instituted diverse holy days, and so have we need also.

2 Faith and good manners are furthered hereby: whatsoever is not contrary to Faith and good manners, may be done, saith S. Augustine, but hereby they are built up, by public prayers, reading, and preaching of the Word.

3 Hereby the love and joy of Christians is increased, through their mutual beholding one another, as Jerome affirmeth.

4 The poor have the more time to be instructed in Religion.

5 Hereby the principal patefactions of God, and benefits which he hath bestowed upon us, also the holy virtues of the Saints, are, being upon such days inculcated, made the better known unto us.

6 Hereby we keep conformity with the Primitive Church, and with the Fathers, from whom to dissent in things indifferent which may be useful unto good life, were arrogancy and indiscretion.

But some Holy days are called by the names of Saints. [Object.]

They are dedicated not to them, but to God: [Answ.] they are called after their names, because their story is then commended to the Church: and on those days we make no supplication to the Saints, but only praise God for them, and pray for grace to imitate their virtuous and holy lives, as did the Ancients.

But here the error of the Papists, and Anabaptists and Familists, is to be taken heed of: These will have no holy and festival days: They will have too many, troubling the Church with their single and double feasts, &c. putting Religion in the day, and dedicating it not to God, but to the Saint; yea sometime to such a Saint which never was upon earth, or never shall be in heaven: also they prefer the reverence of many of their holy days, before the Sabbath.