Exposition of Romans 13-16, Exposition of Romans · Chapter 4
A PLAINE EXPOSITION VPONUPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes.
VERSE 1. I commend vntounto you Phoebe our ſiſter, which is a ſeruant of the Church which is at Cenchrea. 2. That you receiue her in the Lord, as becommeth Saints, and that you aſſiſt her in whatſoeuer buſines ſhee hath need of you: for ſhee hath been a ſuccourer of many, and of my ſelfe alſo.
THe Concluſion of this Epiſtle began at the fourteenth verſe of the fifteenth Chapter, and is abſolued in this.
The firſt part of the Concluſion was an Excuſe: the reſt of the parts follow now to be conſidered, which are in number fiue.
1 A commendation of a certaine woman vntounto the Romanes.
2 Salutations.
3 An Admonition interſerted, but handled after all the Salutations.
4 A Comprecation, or the Apoſtolicall Seale or Benediction.
5 A Doxologie, or acknowledgement of praiſe and glory to God.
The firſt of theſe parts, which is the ſecond of the Concluſion, is in theſe two verſes, where are two parts.
1 A deſcription of the partie commended, by three Arguments: Firſt, By her name, Phoebe: Secondly, by her profeſſion, a Chriſtian, in this Title, Our Sister: Thirdly, The fruit of her Profeſſion, A ſeruant of the Church which is at Cenchrea.
2 The end why ſhe is commended, ſet forth by a Reaſon.
The End is double: 1. That they ſhould receiue her: amplified by the manner expreſſed in two phraſes: Firſt, In the Lord: Secondly, As becommeth Saints. 2. That they ſhould aſſist her: amplified by the extent of ſuch aſſiſtance: viz. In whatſoeuer buſineſſe ſhee hath need of them.
The reaſon, from common Equitie: For ſhee hath beene a ſuccourer of others: of many, and alſo of mee: Therefore to be receiued and aſſiſted.
I commend vntounto you: not foreign, I commit: but foreign I commend, that is, as the Interlineary Gloſſe expounds, Commendabilem estendo, I ſhew to be commendable, as if he ſhould ſay, I deſire you to take knowledge of this woman, the bearer hereof, as of a vertuous and very deuout Chriſtian, or I deſire to conciliat your minds ſo to this woman, that you may admit her into your Chriſtian fellowſhip, as one that is moſt worthy: ſo we deſire in our ordinary language to be commended to our friends, that is, that ſuch mention ſhould be made of vsus, as whereby both our louelove may be teſtified to them, and theirs confirmed to vsus.
Phoebe: Phoebus, the Sunne: Phoebe, the Moone; ſometimes taken for Diana, the Goddeſſe of Hunting and Chaſtitie; a name likely to hauehave beene impoſed by her parents, being Gentiles: but whatſoeuer her name were, her ſelfe was moſt vertuous.
Our ſister: Not his wife, as ſome, nor his naturall Germane ſiſter, as others; but their ſiſter in Chriſt, and by the profeſſion of the ſame faith: For all beleeuers are the ſonnes and daughters of God by Adoption, and therefore brothers and ſiſters betweene themſelues.
A ſeruant of the Church which is at Cenchrea: Cenchrea, A Naual ſtation, or Port belonging to Corinth, on the Eaſt ſide of the Iſhmus there, toward Aſia; another Hauen they had on the Weſt toward the other parts of Europe, called Lechaeum, Conſule Plin. n. hiſt. l. 4. c. 4. Ho…at Carm. l. 1. od 7. Ouid. 4. Faſtor.for which double hauen the Poets called Corinth, Bimarem. Here Paul preached and conuerted many, among whom Phoebe ſhined, as the Moone, in the night of perſecutions, doing much ſeruice to poore and diſtreſſed Chriſtians: and therefore here called a Seruam of the Church: Not a Deaconneſſe, or one of the Colledge of Widowes, of whom Paul ſpeaketh, 1. Tim. 5. for ſhe was not poore, Gloſſ. Ordinar. Aeſelmus. Caietanus in loc.but Nobiliſſima & ditiſſima faemina, a very noble and rich woman. Shee ſerued the Church, fauoribus & facultatibus, ſaith one, by her countenance and purſe, ſuccouring many, as in the next verſe.
That yee receiue her, that is, entertaine and acknowledge her with all reſpect.
In the Lord: In the name of the Lord, becauſe ſhee belongeth to the Lord: as Matth. 18.5. and 10.41, 42.
As becommeth Saints, to receiue, or to be receiued; not in any faſhion, but after a ſingular and extraordinary manner, as moſt deare and worthy friends.
That yee aſſiſt her: ſtand by her; a military word, and further her in any her buſineſſe: whether ſhee had any ſuit at the Emperours Court, or any trafficke with the Merchants, or whatſoeuer it was, it is not expreſſed, but we may be ſure it was iuſt and warrantable, or elſe Paul would not hauehave written to hauehave had it furthered.
For ſhee hath been a ſuccourer of many, and of mee alſo.
A Succourer; A Patroneſſe, ſtanding betweene poore Chriſtians and their dangers; ſtanding before them to defend them, that they might be in ſafetie. It is equall that the Romanes ſhould be foreign to her, for ſhee hath bin foreign of many: ſhe releeued the Saints, receiued them to her houſe, countenanced them, and protected them.
Of many, and of mee alſo: There is an Emphaſis on both ſides: of Paul; who would not help Paul? of others alſo.
Of many; of ſuch as were more obſcure, and of inferiour note, which were not much regarded or ſought after: yea of Paul himſelfe, againſt whom Satan moſt of all raged, ſo that it could not be but much more dangerous for them who ſhould receiue him.
We muſt if occaſion require, Doctr. commend good Chriſtians to others. So doth Paul Phoebe here, and many others in his Epiſtles. So did the brethren, at Lyſtra and I conium, commend Timothy to Paul, Act. 16.2. So did the Brethren commend Gaius to Iohn, 3 Ioh. v. 3. and Iohn, Demetrius, 3 Iohn 12. And in the primatiue Church it was ſo ordinary to giuegive Chriſtians letters of commendations, that hee which acknowledged them not, was taxed as if hee had denyed the faith.
And there is great reaſon for it; Pareus.For firſt it concernes them which are requeſted to commend, that they may ſhew their charity: Secondly, the Commended, that they may bee holpen. Thirdly, them to whom, that they may doe good to the worthy, and not be deceiued by the vnworthy.
Though we muſt commend, Obſer. yet we muſt be wary whom we commend: It were raſhneſſe and indiſcretion to ſpeake or write in the commendation of eueryevery one that deſires it. Commend not before tryall.
Hence are to be reprooued ſuch, who reſerue their worſt language for the beſt affected perſons, alwayes rayling, and mocking ſuch as feare God.
Alſo ſuch, who for a faire word, or at the intreaty of a friend, or for a preſent, will write or ſpeake for them which are lewd and wicked, and in matters moſt vniuſt; commending them for honeſt, good and orderly perſons: which is to beare falſe witneſſe.
Remember the reproofe of Ioaſh, Iudges 6.31.Wilt thou pleade for Baal? and the correption of Iehoſhaphat by the Prophet: 2. Chron. 19.2.Wilt thou helpe the wicked, and louelove them which hate the Lord? Before Paul would hauehave written or ſpoken in commendation of a drunkard, a blaſphemer, or prophane perſon, hee would hauehave had his right hand chopt off, and his tongue pluckt out of his head: Pro. 24.24.For, him that ſaith to the wicked, thou art righteous, ſhall the people curſe and abhorre.
This indiſcretion (though it deſerue to be called by a harder name) confirmes euill men in their lewdneſſe, who being admoniſhed, bragge they can hauehave hands and ſeales for their behauiour.
A ſeruant of the Church. This is a title of honour. Ʋſe 1 Kings and Princes are ſeruants to the Church, and the Angels themſelues, and he is no wayes honourable before God, that doth not ſeruice to the Church.
Chriſt is our Lord, and the Church his Spouſe, and therefore our Lady as I may ſay: and it is the will of the Father, that he which ſerueth and honoureth his Sonne, ſhould honour his Spouſe alſo: for the honour of the husband is deriued to the wife.
What ſeruice doeſt thou to the Church? whether thou beeſt in or out of office, if neither by thy purſe, prayers, countenance, counſell, example, &c. thou doe ſeruice, thou ſhalt hauehave no reward.
What reward then ſhall drunkards, vncleane perſons, &c. hauehave? euen the reward of euill ſeruants, who for their iniurying, and diſhonouring their Lady and Miſtriſſe the ſpouſe of the Lord Ieſus, ſhall be cut off, hauehave their portion with hypocrites, and be caſt into vtter darkneſſe, Mat. 24.51. & 25.30.where ſhall be weeping and gnaſhing of teeth.
It is the duty of Chriſtians to receiue ſtrangers: Ʋſe 2 ſo did Abraham, and Lot, and others. The Iſraelites muſt louelove ſtrangers, Deut 10.19. and Chriſtians may not forget it, Heb. 13.2.
But Chriſtian ſtrangers which profeſſe true Religion, muſt be receiued in the Lord, and as it becommeth Saints. Doe good vntounto al men, but ſpecially to the houſhold of Faith, ſaith S. Paul elſewhere. So of true Proteſtant Chriſtians there muſt be a ſpeciall and honourable regard.
The Saints are conſecrated to God, looke what difference we make betweene the Lords day and the other dayes of the weeke, ſo much ought we betweene the Saints and other men: as there is another manner of vſe of things holy, and of things common.
O happy England which knoweſt not what it is to bee a ſtranger: But there may a ſtorme ariſe and for thy fruitleſſe profeſſion, driue of thy Children into forraine parts, as in the dayes of Queene Mary, therefore receiue thou ſtrangers, eſpecially the perſecuted members of Ieſus Chriſt: In the middeſt of the Noone-day make thy ſhadow as the Night, to hide the outcaſts of the Lord; Let them dwell with thee and be a couert to them from the face of the Spoyler: Eſay. 16.3, 4.as the Prophet Eſay admoniſheth Moab.
Whatſoeuer is done to ſuch ſtrangers, Mat. 18.5.6. & 25.34. & ſeq.Chriſt accounteth done to himſelfe, eyther by way of offence or defence.
It is a gainfull office to receiue ſuch: as witneſſeth the example of Abraham, Lot, the Widow of Sarepta, and others, And I am perſwaded that England fares the better for kindneſſe ſhewed in dangerous times, to French and Dutch ſtrangers: long may England be a Sanctuarie, refuge, and harbour for the perſecuted Saints. For hee that receiueth a righteous man in the name of a righteous man, ſhall hauehave a righteous mans reward, Mat. 10.41.
Let vsus remember therefore the monition of Saint Peter, 1. Pet. 4.9.Ʋſe hoſpitality one towards another without grudging; and in theſe times of domeſticall peace, and forraine troubles, let vsus cheerefully and with a liberall minde, and not Nabal-like relieue ſuch as fly vntounto vsus.
Account it no ſmall bleſſing if God by his prouidence, ſend one of his poore Saints, a ſtranger to thee to be relieued; and ſay after the words of Elizabeth, Luke 1.43.Whence is it that a brother of my Lords comes vntounto me? God honours thee if he giuegive thee ſuch occaſion, and commits to thy truſt ſuch a Iewell.
Make ſuch thy friends, that when thou faileſt, they may receiue thee into euerlaſting habitations. Vouchſafe them a roome in thy houſe, whom Chriſt diſdaines not a place in Paradiſe, and if it were needfull, euen waſh their feete, knowing that the foote of a true beleeuer, is more honourable then the head of the proudeſt wicked man on earth.
The Romanes muſt aſſiſt Phoebe in all her affaires: Ʋſe 3 Such louelove ought to be betwixt beleeuers, that they ought to ſupport, vphold, and by all kind offices further one another.
As one hand waſheth another, ſo wee being members of the ſame body, ought mutually to be helpfull.
Wicked men will take part with wicked men, and ride, and goe in the behalfe one of another; yea, euen the Deuils back and ſecond one another, much more ought Chriſtians to countenance and further one another: but alwayes in that which is good onelyonly, and among good things in ſpirituall chiefly.
It is iuſt that ſuch as hauehave by their place, birth, Ʋſe 4 authoritie, goods, countenance, prayers, counſels, example, labors, or otherwayes done good, whether of ſuperiour or inferiour rancke, ſhould be ſingularly reſpected vponupon all occaſions: The Church is a debter vntounto ſuch: But ſuch as hauehave beene no way ſeruiceable of due can expect no ſuch regard: much leſſe may they, who hauehave wronged and diſgraced the Church and members thereof by their cruell and euill life.
VERSE 3. Greet Priſcilla and Aquila, my helpers in Chriſt Ieſus. 4. (Who hauehave for my life layd downe their owne necks; vntounto whom not onelyonly I giuegive thankes, but alſo all the Churches of the Gentiles.)
THe ſecond part of this Chapter beginnes in theſe Verſes, and is continued to the end of the 16. Verſe, and againe in the 21. V. and ſo to the end of the 23. In the verſes betweene the 16. and 21. is the third part of this Chapter.
This part is nothing but ſalutations; which are eyther from Paul, or from ſundrie others.
A Salutation is a ſignification of our louelove, whereby wee wiſh all temporall and ſpirituall welfare to our brethren.Barac. Imperatiuum foreign:
The Hebrew word, as alſo a Greeke word, are vſed to this purpoſe both at meeting and parting of friends.
The Greeke word in this place implyes the performance of ſuch courteſie and well wiſhing. The Latine word comes of a terme which ſignifies, health.Salus.
The reaſon of Pauls ſaluting ſo many here; is threefold.
1 That he might winne them by ſuch courteſie, the readilier to entertaine and follow the good admonitions giuen them, about indifferent and other things, in this Epiſtle; and for a preparation againſt his comming.
2 That the Romanes might take ſpeciall knowledge of theſe aboue the reſt, that they might imitate their graue and peaceable courſes, and follow their counſell.
3 That theſe perſons ſaluted, by the praiſes which Saint Paul giueth them, might be prouoked to perſeuere in ſuch praiſe-worthy vertues: for eueryevery commendation implyeth a ſecret admonition of perſeuerance.
Theſe things premitted, our order in handling of this part, ſhall be firſt to note the generall Doctrine of Salutations; and then briefely to paſſe it ouer, making ſome few obſeruations out of ſome of the verſes.
To Salute our friends, Doctr. preſent or abſent, is a courteſie not to be neglected: This is to be proued by the practice of holy men of all times, of Iethro and Moſes, Exod. 18.7. of the Angell to Gideon, Iudges 6.12. of the Angell to Mary, Luke 1.28. So Chriſt commanded, Matth. 10.12. and practiſed, Iohn 20.19. ſo Saint Paul, here, and in other of his Epiſtles. So Peter, 1. Pet. 5.13.14.
Chriſtians are not to omit this dutie, Vſe it being a ſingular meanes to adorne our profeſſion, and to nouriſh louelove: and whom ſhould bleſſing better become, then the Heires of bleſſing? But ſee it be from the heart.
There are notwithſtanding two exceptions hereunto.
1 The firſt, Luke 10.4. Our Sauiour chargeth the ſeuentie diſciples, ſent forth to preach, to ſalute no man by the way. By which prohibition hee doth not vtterly take away ſuch complements, as the Anabaptiſts, from that place; but ſheweth that they were to vſe no delay, but to ſet all other occaſions aſide, and ſpeedily to attend the preaching of the Goſpell.
When friends meete they are loth to part, and therefore ſuch courteſies to be omitted, when weightier matters are to be performed.
When we ſhould preach, or heare, or reſort to the Congregation to publike prayer, &c. it is then no time of viſiting friends, entertaining them with diſcourſe, or ſuch complements which may take vp that time, which ought otherwiſe to be beſtowed.
2 The other, 2. Ioh. v. 10.11. If any come to you, and bring not the doctrine of Christ, receiue him not into your houſe, nor bid him, God ſpeed: For he that biddeth him God ſpeed, is partaker of his euill deeds.
An Hereticke and ſtubborne maintainer of falſe doctrine againſt the foundation, is not to be ſaluted. Polycarpus meeting with Marcion the Hereticke, refuſed to ſalute him; and when Marcion ſaid, Cognoſce nos, Irenaeus aduerſ. Haereſ. l. 3. c. 3.I pray you take knowledge of vsus: Polycarpus anſwered, Cognoſco te primogenitum Satanae, I know thee for an Impe of the Diuell. Wee may pray for ſuch, but we may not familiarly ſalute them.
Thus much of the generall doctrine of Salutations: now of the particular perſons ſaluted.
The firſt whom Paul ſaluteth, are a married couple: Aquila and his wife Priſcilla: who are deſcribed in the third and fourth verſes; which deſcription, as the reſt following, containeth a commendation of them.
Theſe are here deſcribed three wayes.
1 By their Names, which doubtleſſe are from the Romane tongue: the woman being here, and elſewhere called Priſca in ſome copies; but the Romanes very vſually called women by Diminutiues, as Druſilla, Petronilla, Domitilla, Tulliola; ſo Priſcilla; either noting their louelove to them, or the ſoftneſſe of their ſexe, or their leſſer ſtature.
There were other of theſe names, but after them, as one Aquila, who of a Heathen became a Chriſtian, and of a Chriſtian, at length, a lew; who tranſlated the old Teſtament into Greeke, and thereby much peruerted the Scriptures. Alſo there were diuers of the name of Priſcilla, ſome vertuous, but one infamous, namely, one of the impure propheteſſes of Montanus.
But theſe are that Aquila and Priſcilla, of whom we reade Acts 18.2.3. by nation a Iew, borne in Pontus, by occupation a Tent-maker.
2 By their Helpe which they afforded Paul, not onelyonly in making of Tents, for Paul was of that trade; but in Christ Ieſus, that is, in preaching the Goſpell of Chriſt: not that they preached, but furthered the preaching many wayes priuately, as occaſion was offered: Act. 18.26.as by Catechizing of Apollos, and by protecting of Paul, as it followeth in the next verſe.
No man is ſo meane, Obſer. but hee may be, and ought to be a furtherance to the preaching of the Goſpell. If Parents and Maſters would bring vp their children and ſeruants in the feare of God, and vnderunder diſcipline, it would be a great furtherance to a Miniſter: Alſo priuate men, by their prayers, good life, and liberalitie, may much ſet forward the Miniſtery of the Word.
3 By their louelove to Paul, ſet downe by an infallible token of it, which was, that for his life they laid downe their owne neckes: Greater louelove can no man ſhew, then to venture his life for his friend.
This is amplified by Pauls thankefulneſſe and the Churches to them for it.
When, or where, or in what manner this was done, is no where ſet downe that euer I read: It is ſuppoſed to hauehave bin either at Corinth, or at Epheſus, in both which places Paul was in danger, and they in his company, Acts 18. and 19.
There are three perſons for whom we are to venture our liues. Obſer.
1 For our Naturall parents, for we receiue our liues from them.
2 And moſt principally for the Father of the Countrey, for the King or Supreme Magiſtrate; 2. Sam. 21.17.as Abiſhai for Dauid: for the King is more worth then ten thouſand others, 2. Sam. 18.3.
3 For our faithfull Preachers, being publike perſons, and ſuch as may by their labours ſaue many ſoules.
Hearers owe themſelues to their Paſtors, as Paul telleth Philemon, Phil. 19.and their liues, as in the example of Aquila and Priſcilla.
They ought not then to rayle on, and ſlaunder their Teachers, neither ought they to defraud them of their due maintenance: but they ought to ſubmit to their godly admonitions. Thou oweſt thy life to thy Teacher, much more the reformation of thy wicked life at his admonition.
Paul giues thankes to them: ſo doe all the Churches of the Gentiles alſo: for Paul was the Apoſtle of the Gentiles, and by his death they had had an vnſpeakable loſſe.
We muſt giuegive thankes to God for his bleſſings: Obſer. 1 alſo to the inſtruments, by whoſe meanes God beſtoweth them vponupon vsus.
Singular examples of thankfulneſſe, are Dauid and Eliſha: the one enquiring for ſome of the houſe of Saul, that hee might ſhew kindneſſe to them for his friend Ionathans ſake: 2 Sam. 9.1.the other in ſtudying how to requite the woman of Shunem. 2 Kings 4.8.13: Gen. 40.23.On the other ſide Pharaohs Butler is an example of vnthankfulneſſe, though afterwards he acknowledged his fault. Gen. 41.9.So is Ioaſh King of Iudah, who vniuſtly cauſed to bee put to death the ſonne of Iehoiada the high Prieſt, which Iehoiada had ſaued his life and aduanced him to the kingdome. For thus is it written; 2 Chron. 24.22.Thus Ioaſh the king remembred not the kindneſſe which Iehoiada had done vntounto him, but ſlew his ſonne.
A people are bound to them who ſhew kindneſſe to their Teacher. Obſer. 2
VERSE 5. Likewiſe greet the Church which is in their houſe.—
SAint Paul ſalutes the houſhold of Aquila, which he cals a Church, for the priuate duties of Gods worſhip, as prayer, catechiſing, reading the Scriptures, &c. performed therein: and alſo for the good and orderly life of the family. It is not like, that Saint Paul meaneth the Saints which met there for the publique ſeruice of God, by reaſon of the particular ſalutations of diuers of them following.
We ought ſo to gouerne our families that they may bee worthy to be called Churches. Obſer. Adams houſe was called The face of God, Gen. 4.14. And ſo did Abraham, and Iacob, Gen. 18.19. Gen. 35.2. Ioſh. 24.15. Pſal 101. Acts 10.2.and Ioſhua, & Dauid order their families: Alſo Cornelius, though a military man. A houſe where there are no exerciſes of religion, but where idleneſſe, lying ſlandering, common ſwearing, curſing, are rife, and where drunkenneſſe, vncleannes, and riotous liuing, are ordinarily practiſed, may bee called an aſſembly of Atheiſts, a denne of theeues and lewd beaſts, and the Diuels chappell, rather then Church of God.
As our bodies and ſoules, ſo our families are to be conſecrated to God as his holy Temples.
VERSE 5.—Salute my welbeloued Epenetus, who is the firſt fruits of Achaia vntounto Chriſt.
EPenetus is here ſaluted, and deſcribed three wayes.
1 By his name, Epenetus, that is, as the Greeke ſoundeth, praiſe-worthy or laudable; and doubtleſſe his life was anſwerable to his name.
2 By Pauls louelove to him, his welbeloued, without doubt for his vertues.
3 By his forwardneſſe in Religion; The firſt fruits of Achaia vntounto Chriſt: that is, one of the firſt that in that countrey receiued the Goſpell, and gaue his name vntounto Chriſt.
This is expreſſed by a ſpeech alluding to the Leuiticall Law: The people were commanded from God by Moſes, to offer the firſt fruits of their corne, &c. to God: and this was a pledge of the bleſſing of God vponupon the reſt.
As God accepted of the firſt fruits, and ſuch are moſt acceptable, as the firſt Cherries, &c. ſo was Epenetus before God and men.
And as the firſt fruits drew after them the reſt of the crop, ſo was Epenetus, Chryſ. in loc.Porta & introitus aliorum, a meanes to draw others vntounto Chriſt.
Paul ſpeaketh of none of theſe, Obſer. 1 but with ſome addition of praiſe: ſo ought wee when we hauehave occaſion to mention their names, who giuegive good teſtimony of a godly life, to ſpeake to their praiſe: both that vertue may hauehave the due honour, and that wee may manifeſt our ſelues to be admirers and louers of vertue and godlineſſe.
He that would be commended (it is eueryevery mans deſire,) Obſer. 2 muſt liue commendably. foreign.Of this ſee my Expoſition vponupon Rom. 12.10. vponupon theſe words, In honour preferring one anther. Ʋſe 3.
It is a great praiſe to be the firſt in good things. Obſer. 3 It is to the perpetuall commendation of the Church of Antioch, that their forwardneſſe was ſuch, that the Diſciples were there firſt called Christians.
He that firſt inuented the profitable Science of Printing, ſhall be famous to the worlds end.
To be the firſt Profeſſor in a towne is a great credit: or the firſt that ſtepped forth to reforme diſorders.
To beleeue at any time is our happineſſe, but to bee the firſt in towne or Citie, deſerues praiſe. As hee that is firſt knighted hath precedence before thoſe which are knighted after him; ſo ſeniority in profeſſion is not without ſome glory: which is part of the commendation of Andronicus and Iunia, verſe 7.
But to be the first drunkard in a towne, or the firſt inuenter of a new diſguiſed faſhion, or of any euill, or the firſt bringer vp of any wicked cuſtome or order, deſerues to be branded with perpetuall infamy and reproach.
Let vsus ſtriue to be formoſt in that which is good, but let vsus perſeuere in goodneſſe: for as it profited not Iudas to be one of the firſt, no more will it profit vsus, if we after fall away.
To hauehave our latter end worſe then our beginning, is a foule diſgrace.
VERSE 6. Greet Mary who beſtowed much labour on vsus.
MARY here ſaluted, is deſcribed two wayes: firſt by her name, Mary; ſecondly by her louelove to the Preachers of the Goſpell, ſhe beſtowed much labour on them.
Labour, in entertainment, maintenance, &c.
On vsus: Not (it may be yet) on Paul himſelfe: but them who preached the Goſpell as Paul did.
There was one Mary whom Ignatius highly commended, calling her foreign and foreign, that is, skilfull in all things pertaining to true wiſedome, and full of all good learning, but whether this was ſhee or no, there is no certainty.
From hence it were friuolous to collect that we ought to ſalute the Ʋirgin Mary with the Angels ſalutation: Obſer. becauſe Mary whom Paul ſaluted was then liuing, and Paul had meanes to ſend to her: But the Virgin Mary is departed in the Lord, neither can wee ſend to the dead to ſalute them: and to pray to the Virgin Mary for helpe is farre from the manner of Pauls ſaluting this woman.
VERSE 7. Salute Andronicus and Iunia my kinſmen, and my fellow priſoners, who are of note among the Apoſtles, who alſo were in Chriſt before me.
HEre are two ſaluted, who are deſcribed: Firſt, by their names, Andronicus & Iunia; whether Iunia be the name of a man or woman is to me vncertaine. Secondly, by their kindred, they were a kin to Paul. Thirdly, by their concaptiuity with Paul: his fellow priſoners; Where, I find not whether at Philippi, or in ſome other place, for Paul was frequent in priſon; 2 Cor. 11.23.the cauſe, doubtleſſe for the Goſpell. Fourthly, by their fame, they were of note, and ſpeciall marke, not onelyonly with but among the Apoſtles; not that they were of the twelue, but in a large ſenſe, as the terme Apoſtle may be giuen to any preacher. Fifthly, by their ſeniority or priority in the faith, they were in Chriſt before Paul.
A part of the commendation of theſe two, Obſer. is that they were Pauls kinſmen: ſo of Herodian, verſe 11. A good man is an honour and credit to all his blood, as a wicked man is a ſhame and diſcredit. Let vsus credit the houſes we come off.
But let no man thinke it ſhall auaile him to hauehave a godly man, though Paul, nay though Chriſt himſelfe of his kinne, if he beleeue not.
If thou haſt a godly man of thy kindred, imitate him in godlineſſe, and then thou ſhalt partake with him in honour and eſtimation.
They were Pauls fellow priſoners. Obſer. Though a priſon bee a place of ſhame and diſgrace; yet to be impriſoned with Paul, and for Pauls cauſe is a great glory.
To be a fellow priſoner with murderers, theeues, drunkards, &c. of this we hauehave iuſt cauſe to be aſhamed. Let none of you ſuffer, 3 Pet. 4.15, 16.as a murderer, or as a theife, or as an euill doer, &c. Yet if any ſuffer as a Chriſtian, let him not bee aſhamed, but let him glorifie God, on this behalfe.
The Saints before vsus, hauehave ſuffred impriſonment, Ʋſe. death it ſelfe: Let vsus prepare for ſuch things; whatſoeuer hath beſallen them, may alſo befall vsus. Examine thy ſelfe, what courage thou haſt, and reſolution, if ſuch things ſhould come to paſſe.
Theſe were of note among the Apoſtles: Obſer. To bee of note for vertue or goodneſſe is commendable: beware thou beeſt not marked for lewdneſſe or villany: Abraham was famous for faith, Iob for patience, Andronicus and Iunia for preaching and furthering the Goſpell: But Iudas was infamous and branded for a Traitor; and Barrabas, was foreign, a notorious priſoner, ſo ſome are marked, Mat. 27.16.and branded drunkards, harlots, &c. better for a man to liue in perpetuall obſcurity and darkneſſe, then to be ſo noted.
VERSE 8. Greet Amplias my beloued in the Lord.
AMplias his commendation is, that hee is beloued of Paul for his grace and holy profeſſion; ſo is Stachys verſe 9. ſo Perſis, verſe 12.Chryſ. in loc.
It is more to be beloued of Paul, then of a King: Obſer. for Pauls louelove preſuppoſeth vertue and deſert, but hee is ready to anathematize ſuch as are wicked and vngodly.
Wilt thou louelove them that hate the Lord? 2 Chron. 19.2. Pſal. 16.3.ſo was Iehoſhaphat reproued. Let all thy delight be in the Saints, and in the excellent, with Dauid.
VERSE 9. Salute Vrban our helper in Chriſt, and Stachys my beloued.
OVr helper in Chriſt, that is, in preaching the Goſpell.
Pauls modeſty and humility may be here noted, Obſer. who ſuperexcelling in gifts, yet acknowledgeth Vrban, a meane preacher in compariſon to be his fellow helper.
Alſo Vrbans zeale, to help in enlarging the bonds of Chriſts Kingdome: Help thou according to thy place, but hinder not the preaching and paſſage of the Goſpell.
VERSE 10. Salute Apelles approued in Chriſt. Salute them them which are of Ariſtobulus houſhold.
THere was one Apelles of the Ile Coos, a famous Painter, but this Apelles was famous for the Image of Chriſt drawne in his heart, and vponupon all occaſions appearing in his life.
To be in Chriſt is a great honour; Obſer. but to be approued in Chriſt, exceedeth in commendation. Tryed gold is pretious, a tryed Souldier is of great account: ſo vponupon tryall in tentation to ſtand faſt, and hold our owne, is a Chriſtians greateſt praiſe.
Peter was a valiant Champion, yet vponupon tryall hee failed denying his Maſter, though afterward hee was an approued Souldier.
When Paul would commend Timothy to the Philippians, Philip. 2.22.You know, ſaith he, the proofe of him.
Many ſpeake well, and make fayre ſhewes, who vponupon proofe and tryall are altogether other men. They are patient, till prouokt; chaſte till tempted, and there be opportunitie; true men, till a booty lye in their way, which they thinke they may take vp and neuer bee eſpyed; reſolute, till perſecution come, &c.
But Abraham vponupon tryall proued his louelove to God; Suſanna her chaſtitie; Iob his patience; Apelles his grace. Labour thou alſo to be a Chriſtian of proofe, and pray to ſtand in tentation.
The effect of the next ſalutation wee will handle in the next Verſe.
VERSE 11. Salute Herodian my kinſman. Greet them which bee of the houſe of Narciſſus, which are in the Lord.
OF Herodians deſcription and commendation ſee before, Verſe 7.
Paul ſaluted in the tenth Verſe thoſe of Ariſtobulus houſehold: here, them of Narciſſus his houſhold.
What Ariſtobulus was, is not certaine, likely not conuerted.
The moſt hold Narciſſus to be Claudius the Emperours great fauourite, of whom hiſtories make mention. Tacit. Annal. lib. 11.Tacitus deſcribes him as a very ſubtill politician, in his plot vponupon Meſſalina the Empreſſe, whom he accuſed to the Emperour, and alſo put her to death.
Hee was a man of infamous life, hee was not conuerted, nor all his houſhold, and therfore Paul diſtinguiſheth them; he ſalutes them onelyonly which are in the Lord.
Chriſt ruleth in the midſt of his enemies: Obſer. In the houſe of Narciſſus he gathereth his Church. Pſal. 110.2.There is a Moſes in Pharaohs Court, an Obadiah in Ahabs, a Ioanna in Herods, the wife of Chuſa Herods ſteward; Luke 8.2.good Chriſtians in the family of Narciſſus: and after, ſome in Neroes Court. Phil. 4.22.Yea S. Chryſoſtome reports that Saint Paul conuerted one of Neroes concubines, which was one of the cauſes of his death, Chryſ. lib. 1. adu. vituperat. vitae monaſt.becauſe her affection and louelove was alienated from him.
If the power of the word perſwade ſuch to turne from their vncleane and wicked life, it were a foule ſhame for vsus, who liue in Gods houſe, not to be brought by it from our euill conuerſation.
No body would hauehave looked for zealous Chriſtians in Neroes Court, in Narciſſus his family, yet there were ſuch there: And no man (one would thinke) ſhould looke for drunkards, theeues, whoremaſters, ſtrumpets, &c. in Gods houſe, in the houſhold of faith: yet there are ſuch to bee found.
VERSE 12. Salute Tryphena, and Tryphoſa, who labour in the Lord. Salute the bel…ued Perſis, which laboured much in the Lord.
AS there are many famous men commended in the ſcriptures, ſo alſo many women; Sarah, Rebeccah, Miriam, Obſer. Hannah, Deborah, The bleſſed Ʋirgin, &c. and many in this Chapter.
Theſe are commended, not for their beauty, birth, gay clothes, &c. but for their labour of louelove to the Goſpell, and the Saints profeſſing the preaching of the ſame: and for this ſhall they be commended till the ſecond comming of Chriſt.
Let all women hence learne, not to ſet their mindes vponupon outward adorning of the body, as in plaiting the hayre, wearing of gold, and putting on of apparell; but vponupon the inward ornaments of the minde; vponupon chaſtitie, modeſty, meekneſſe of ſpirit, which in the ſight of God are of great price.
VERSE. 13. Salute Rufus choſen in the Lord, and his mother and mine.
CHoſen in the Lord: that is, a choice Chriſtian and Profeſſor: not ſpeaking here of his eternall Election. So Iohn writeth to the elect Lady, that is, who was a choyce Lady for godlineſſe and vertue: as Choſen men of Iſrael note the worthieſt of that kinde.
His Mother and mine. Our Country is our mother: So is Abel a Citie, 2 Sam. 20.18.19called a mother in Iſrael. Old women are mothers: ſo are benefactors; thus was Pharaohs Daughter a mother to Moſes, thus was Rufus his mother, a mother to Paul: and Mothers, are parents which beare children in their wombe, and bring them forth, and thus was Pauls mother a mother to Rufus.
A toward ſonne is a credit to his mother, Obſer. and a vertuous mother to a toward ſonne. Bleſſed are the families where there are ſuch rootes and ſuch branches.
VERSE 14. Salute Aſyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15. Salute Philologus, and Iulia, Nereus and his ſiſter, and Olympas, and all the Saints which are with them.
IN theſe 2. verſes are ſome ſaluted by name in particular: and ſome in generall vnderunder theſe titles, Brethren, Saints.
Of the men and women here by name ſaluted, there is little, and no certaine mention made in hiſtory, for ought that I hauehave read; and therefore I paſſe them ouer: only this wee are to remember, that they were worthy and famous for godlineſſe in the Church of Rome at that time.
And becauſe it were too long to reckon eueryevery particular man and woman beleeuing, therefore, in generall termes he comprehendeth all the reſt.
Brethren: So are the elect profeſſing the Goſpell, by reaſon of their Adoption: They hauehave all one Father, which is God; and one Mother, which is, the Church, therefore they are Brethren; and in ancient time, Jn my expoſition of the 12 Chap. v. 10.the meetings of the Saints, were called Fraternities, as I hauehave ſome-where obſerued.
This title notes Vnion with God, Obſ. and communion among our ſelues, and ſo vrgeth Vnity.
Saints, Beleeuers are vſually ſo called by Paul: and theſe are either ſuch which are outward onelyonly; or ſuch which are outward and inward alſo.
The firſt hauehave onelyonly the outward profeſſion of the Goſpell, and theſe are Hypocrites: The other, beſide their outward profeſſion, hauehave true inward ſanctification. Theſe are either perfect, ſuch as are to be found only in that part of the Church which is triumphant; or Imperfect, ſuch as are in the Church militant, who daily fight and ſtriue againſt ſinne.
This title admoniſheth vsus to liue holily according to our name; to be called a Saint, and to liue like a Beaſt, Obſ. or a Deuill as many doe; is to diſhonour the holy name after which we are called, and to damne our ſelues.
God is called, Mercifull, and True, and therefore, when Dauid prayeth for forgiueneſſe, Pſal. 25.11.hee ſaith: For thy Names ſake O Lord pardon mine iniquities, deſiring that his dealings towards him, may bee according to his Name: So wee may ſay to a man: Bee anſwerable to thy Name: Thou art called a Saint, liue not like a wretch, but euen For thy names ſake liue holy.
VERSE 16. Salute one another with an holy kiſſe.—
PAul concludeth his owne ſalutations with this precept, that they ſhould mutually ſalute one another; adding the ſigne of true louelove and friendſhip: A holy kiſſe.
There are vnholy kiſſes: Pro. 7.13. 1. Kings 19.18. Hoſ. 13.2. 2. Sam. 15.5.The vnchaſte kiſſe of the Harlot: the Idolatrous kiſſe of the Iſraelites to Baal, and the Calues; and of the Papiſts to their Images, and Reliques: The flattering kiſſe of Abſolon: The traiterous kiſſe of Ioab, and of Iudas.
A holy kiſſe, is when the louelove is vnfeyned which is teſtified thereby.
As it is the faſhion among vsus for men meeting with their friends, to ſhake hands, ſo was it among the Iewes, as appeares by many places in both Teſtaments, for men to kiſſe men, at meeting and partings.
Now becauſe the Romanes were troubled with diſſenſions about meates and dayes, as wee hauehave ſeene Chap. 14. therefore Paul wiſheth them, that they ſhould ſalute one another with a holy kiſſe, that is, in a true coniunction of mindes and affections, forgetting all former offence.
This Peter calleth, Aug. tract. 6. ſuper Ioh.the kiſſe of charitie: 1. Pet. 5.14 and Saint Auguſtine, Oſculum Columbinum, the Doue-like kiſſe.
From whence it came to paſſe in the Primitiue times, Clemens Alexan 3. Paedag. Anaxag orat. ad Chriſtian.that Chriſtians before the receiuing of the Communion, kiſſed each other, which faſhion, for ſome abuſe, was prudently laid downe; In the ſtead whereof is the ſuperſtitious kiſſing of the Pax in the Church of Rome.
Chriſtians ought to louelove one another truely without diſſimulation; of which, ſee Rom. 12. v. 9. Obſ.
VERSE 16. — The Churches of Chriſt ſalute you. 21. Timotheus my worke-fellow, and Lucius, and Iaſon, and Soſipater my kinſmen, ſalute you. 22. I Tertius which wrote this Epistle, ſalute you in Lord. 23. Gaius mine hoſt, and of the whole Church, ſaluteth you: Eraſtus the Chamberlaine of the City ſaluteth you, and Quartus a brother.
IN theſe verſes are ſet downe the ſalutations of others to the Romanes, and theſe are either whole Churches, v. 16. or particular perſons, in the reſt of the verſes.
Theſe are, both to cheriſh louelove betweene the Brethren in all places though farre remote; and for the more confirmation and authoritie of this Epiſtle, that it may preuaile the better with the Romanes.
The firſt particular, is Timotheus, whom hee calls Workefellow; this is hee of whom Act. 16.1.2. to whom Paul wrote two Epiſtles: whom hee commends diuers times to the Churches, and whom he ordayned Biſhop of Epheſus.
The next are three, deſcribed by their names and by their kindred.
Their Names, Lucius, of whom Act. 13.1. Iaſon, of whom Act. 17.5. & ſeq. Soſipater of whom Act. 20.4. all famous men for godlineſſe.
Theſe were akinne to Paul.
The fift, is Tertius, deſcribed by his Name, and by his effect: he wrote this Epiſtle.
Tertius, ſo many Romanes were called. Some Secundus, as one of the Plinies; ſome Quintus, as Fabius; ſome Sextus, as Roſcius Amerinus; ſo in the next verſe, Quartus a Brother.
Which wrote this Epiſtle: either from Saint Paules mouth, or from his papers.
It is a great honour any way to further true Religion; Obſ. to write part of the Scripture, ſo to reade it, to heare it, but moſt to beleeue the Scriptures and to obey them.
The ſixt is Gaius, who is deſcribed and commended for his liberality and hoſpitality, both to Paul, and alſo to the whole Church.
There were diuers of this Name: Act. 19.29. Act. 20.4.one of Macedonia, another of Derbe, another (it may bee) to who Saint Iohn wrote his third Epiſtle.
This Gaius moſt like to be the Macedonian, becauſe of the writing of this Epiſtle at Corinth.
Haſt thou riches? Obſ. Honour God with them as Gaius: relieue the poore, maintaine the preaching of the Word: and let it not be done niggardly, for Gaius maintaines, and giues entertainment to the whole Church: Riches ſo expended, will bee comfortably accounted for; Many hauehave a heauie reckoning to make, who hauehave beſtowed many great ſummes vponupon harlots, drunkards, and in vanity, but nothing or very little vponupon pious vſes.
When thou dyeſt, thy goods ſhall not follow thee, but thy workes ſhall, be they good or bad: according therefore to thy ability vponupon all occaſions doe good, laying vp a good foundation againſt the time to come.
When the rich man increaſed in wealth, Luke 12.16. ad. 21.if he had ſtudyed to enlarge his liberality to the poore, as he did to enlarge and biggen his barnes, hee had not beene ſo branded with the name of a Foole by our Sauiour.
Hee cared for himſelfe and not for the poore, nor for maintayning of Gods worſhip. We are but Stewards of riches, which are lent vsus, that we ſhould hauehave comfort of them our ſelues, and that wee ſhould beſtow them for Gods glory and the good of the Church.
The ſeuenth is Eraſtus, of whom Act. 19.21. and 2. Tim. 4.20. deſcribed here by his office; Chamberlaine of the City of Corinth.
It is lawfull for godly Chriſtians, Obſ. to beare ciuill offices; and it were to bee wiſhed that all offices in Chriſtian Common-wealths and in the Church were beſtowed vponupon them who were the moſt prudent and zealous Chriſtians, whatſoeuer the Anabaptiſts ſay to the contrary.
Not onelyonly meane perſons, Obſ. but great Perſonages alſo are by the Goſpell conuerted to Chriſt. Wiſe Ioſeph of Arimathea; Learned Nicodemus a ruler of the Iewes; Noble Theophilus; Vertuous Ioanna, wife to Chuſa Herods Steward; Sergius the procorſul; Eraſtus the Chamberlaine; the Eunuch of Candace, and others.
Not many ſuch: but in the Wiſedome of God, ſome Kings, ſome Queenes, ſome Princes, Nobles, great ones, that the Church may hauehave countenance.
We are to pray for the conuerſion of ſuch, and to praiſe God for them: Their example is potent eyther way: When the chiefeſt in a Towne are Religious, and ſober, and enemies to diſorder, the meaner ſort are eaſily gouerned: but where the chiefeſt are contrary, there it is impoſſible to ſettle any good order.
So much hurt as thou haſt done by thy example, ſo much heauier ſhall thy iudgement be; if thou hadſt done ſo much good, great would hauehave beene thy comfort, in the laſt day.
The laſt is Quartus, deſcribed by his profeſſion; A Brother.
In all theſe wee may note the bleſſing which followes a good life euen in this world; Obſ. euen a ſweet remembrance of our Names when we are dead.
The memory of the Iuſt is bleſſed, Pro. 10.7.but the name of the wicked ſhall rot.
VERSE 17. Now I beſeech you Brethren, marke them which cauſe diuiſions and offences, contrary to the Doctrine which ye hauehave learned, and auoyd them.
IN this and the three verſes next following, is the third part of this Chapter, and the fourth part of the Concluſion, which is, an Admonition.
In which are the manner of it, and the matter conſiderable.
The manner in theſe words, Now I beſeech you Brethren; It is tendered vntounto them with exceeding louelove, ſuch manner of ſpeaking wee had before, Chap. 12. verſ. 1. and Chap. 15. verſ 30.
In the Matter, we hauehave the Admonition it ſelfe, verſ. 17.18. and the Amplification of it, verſ. 19.20.
In the Admonition it ſelfe: are the Dutie, verſ. 17. and the Reaſon, verſ. 18.
The Dutie is, to beware of falſe teachers, and falſe brethren.
In this we may note a Declaration of the warineſſe required, and a Deſcription of them, of whom they are to beware.
VntoUnto this warineſſe belong two things; firſt, to marke, ſecondly, to auoide.
The Deſcription of the parties to be marked and auoyded, is from the Effects, which are two, Diuiſions and Offences: They which make Diuiſions and Offences, are to be marked and auoyded.
Theſe two are amplified, by the Rule vntounto which they are contrary, which is, the Doctrine which they hauehave learned.
Marke them: foreign.The word ſignifieth ſuch a marking, as vſeth a watch-man that ſtandeth on a Tower to deſcry enemies, he marketh diligently all commers, and giueth notice accordingly for the ſauing of the City: Hence are the chiefe Paſtors and Fathers in the Church called, Epiſcopi, Biſhops.
One Copie, Clarom. codex.as M. Beza noteth, hath an aduerbe ioyned to the verbe; foreign to marke ſo that we be in ſuretie, and not deceiued.
And auoyd them: Which Peter Martyr vnderſtandeth of Excommunication.
Which cauſe diuiſions and offences: Pareus.The firſt of theſe ſome thinke to be referred to Doctrine, the other to Diſcipline: the firſt of Hereſie, the other of Schiſme: and I thinke wee may vnderſtand both of theſe in the firſt word: and by the ſecond, the offence which commeth by ſuch Diuiſion, and alſo that which commeth by a wicked life, for theſe alſo deſerue to be marked and auoyded.
Contrary to the Doctrine of Saluation by Ieſus Chriſt only, which yee hauehave learned, eyther by this Epiſtle, or by your firſt Conuerters.
Falſe teachers and brethren are carefully to be marked and auoyded, Matth. 7.14.15. Beware of falſe prophets, Doctr. which come to you in ſheepes clothing, but inwardly they are rauening Wolues: yee ſhall know them by their fruits: Which fruits are in this text, Diuiſion and Offences: Philip. 3.2. Beware of Dogges, beware of euill workers, beware of the Conciſion. For here Saint Chryſostome would hauehave the Iewes to be vnderſtood, who vrged the Neceſſitie of the Obſeruation of the Ceremoniall Law: I thinke alſo ſuch Gentiles who maintained Iewiſh opinions.
Here note Pauls wiſdome, and that in three things. Obſer.
1 That he putteth this Admonition in the very end of his Epiſtle, Muſculus.to note that amongſt all other things formerly written of, this in eſpeciall not to be forgotten.
2 That he interſerteth it among the Salutations; that ſo it might the more preuaile with them; for as then the waxe eaſilieſt receiueth the print of the ſeale, when it is ſoftned; ſo hauing by his gentle ſalutations, greetings by name and commendations, prepared their affections, then he putteth in for peace and vnity, and that they ſhould beware of ſuch which cauſe diuiſions.
3 He nameth thoſe which were worthy amongſt them, but not the factious and ſchiſmaticall, that they might diſcerne this admonition not to proceed from any priuate ſpleene, but meerely out of a true and vnfained deſire of their good.
We ought to hauehave a watchfull eye vponupon all ſuch, Ʋſe 1 who either by their opinions, or life, contrary to the Doctrine of Saluation, which we hauehave learned out of the Word, and to cenſure them.
We may not keepe company with Papiſts, Anabaptiſts, Ʋſe 2 Browniſts, profane perſons, or if there be any other which are enemies to the peace and holineſſe of the Church, leſt we be corrupted and peruerted by them, for our nature is prone to error, and ſlow vntounto the truth.
There are two things which ſtrike at the very heart of the Church, Diuiſion, and Scandall, or Offence. Ʋſe 3
If thou deſireſt that the Church ſhould liue and flouriſh, O, pray for the peace of Ieruſalem, and beware of faction and ſchiſme; hate euill, and leade a godly life.
VERSE 18. For they that are ſuch, ſerue not our Lord Ieſus Christ, but their owne belly, and by good words, and faire ſpeeches, deceiue the hearts of the ſimple.
HEre is a Reaſon of the Admonition, which is twofold: The firſt is taken from the End; the ſecond from the Effect, of them which cauſe Diuiſions and Offences.
Their End is ſet downe, firſt Negatiuely, They ſerue not Christ, then Affirmatiuely, but their owne belly.
To ſerue Christ: Is to ſubmit our ſelues to his will, and to ſeeke to pleaſe him in all things, and to ſet forth his glory; but this the factious ſpirits intended not, but to ſerue themſelues and their owne turnes, whatſoeuer became of the ſeruice of Chriſt.
Their owne belly: That is, profit, maintenance, eaſe: For we are ten-fold more forward to beſtow vponupon ſuch, which ſhall broach a new opinion, or be factious, then vponupon peaceable teachers: Oppoſition to the preſent gouernment of the Church in England, may eaſily bee diſcerned to bee a very myſtery of gaine.
Alſo by Belly, Faius.by a Synechdoche, vnderſtand Vain-glory, Ambition, and all carnall affections, and wrong ends.
The Effect, They deceiue the hearts of the ſimple, ſet forth by the Inſtrument: Good words and faire ſpeeches.
In the Effect are the Action, they deceiue; the parties deceiued, the Simple: The extent, how farre they are deceiued, euen in their hearts.
They deceiue: The word ſignifieth ſuch a deceit, which a falſe theefe vſeth to a trauailer, offering himſelfe a guide to direct him a better way to his iourneyes end, and ſo leading him into ſome diſmall place, that hee may rob him, and cut his throauand therefore the vulgar tranſlation, and M. Beza, with the Syriack, reade it, they ſeduce.
The hearts: To note that alienation of Affections, followeth diuiſion in doctrine and opinion: Diuiſion and faction, is as a canker, not only impairing the ſoundneſſe of the Iudgement, but diuerting the current of the Affections.
Of the ſimple: foreign, foreign.is ſuch a one who hauing a deſire to doe well, yet wanteth wiſedome to diſcerne the ſubtiltie and ends of ſuch who make diuiſions in the Church. Simple or Innocent, as the vulgar, being ſo called, Lyra in loc.non à puritate conſcientiae, ſed à defectu induſtriae, not from the purity of their conſcience, but from a defect of wiſdome, or care and induſtrie, to obſerue and find out the packing of ſuch contentious and factious ſpirits, ſaith Lyra.
By good words, and faire ſpeeches: foreign, is when a man maketh ſhew of much goodneſſe in words, but is nothing ſo in ſubſtance and deeds: ſo Pertinax, the Emperour, was called foreign, which one expounded, Aurelius Victor citatus à Beza.blandus magis quam benignus, faire ſpoken, but no wayes liberall, foreign, is when a man vſeth many good prayers and benedictions, taken here in the worſt ſenſe, for that bad eloquence and counterfeit zeale, which Heretickes and Schiſmatickes vſe, to draw the ſimple to their ſide and opinions.
Such which cauſe diuiſions and offences, Doctr. contrary to the true Doctrine, ſerue not Christ, but their owne affections, deceiuing the ſimple. 2. Tim. 3.4.5.6. Louers of pleaſures more then louers of God: Hauing a forme of godlineſſe; for of this ſort are they which creepe into houſes, and lead captiue ſilly women. Tit. 1.10.11. There are many vaine talkers and deceiuers, ſpecially they of the Circumciſion, who ſubuert whole houſes, teaching things which they ought not, for filthy lucres ſake. Our Sauiour in Matth. 7.14. calleth them rauening Wolues in ſheepes clothing.
This is principally to be meant of the Iewes profeſſing Chriſt, who withall vrged the neceſſity of the Ceremoniall law, and of ſuch Gentile Chriſtians, who embraced ſuch Iewiſh opinions, theſe were liberally maintained by the Iews. Both theſe Paul ſharpely taxeth almoſt in all his Epiſtles: Notwithſtanding, this Admonition is to be applied to the neceſſitie of the Church in all times.
He that ſerueth his belly or carnall affections, Obſer. cannot be the ſeruant of Chriſt; Matth 6.24.yee cannot ſerue God and Mammon.
Beware of the ſugred and faire tongues of Hereticks and Schiſmatikes, Ʋſe 1 leſt thou be ſeduced. For thus ſuch ſubtill merchants doe vent their bad wares, ſhewing their errours, not naked, Irenaeus in prooemio, lib. 1. aduerſ. Haereſ.but as Irenaeus ſaith, amiculo ſplendido callidè ornatos, cloaked with good workes and faire ſpeeches, that they deceiue the ſimple and vnskilfull.
Thus the Papiſts offer their Indulgences and Pardons, and ſuch trumpery, beguiling the ignorant, and ſeruing their owne bellies. Thus the Anabaptiſts preach of Temperance and other vertues, and in the meane time like idle bellies liue of other mens labours. Thus do the Browniſts, and all factious ſpirits, conuey the poyſon of their ſchiſmaticall opinions, vnderunder a pretence and ſhew of puritie and zeale. Thus did the Phariſies, Matth. 23.14.vnderunder a pretence of long prayer, deuour widowes houſes.
As ſtrumpets paint their faces, and decke and perfume their beds, Prou. 7.to allure ſimple ones, and yong men without vnderſtanding; ſo falſe prophets weare a rough garment to deceiue.
Thus hauehave many ſimple men and women of forward affections been enueigled, and drawne to oppoſe the Church and Ciuill Magiſtrate, by the faire ſhewes of zeale and conſcience of ſuch Leaders, who hauehave therein aymed at their owne gaine, or credit, and not at the glory of God, and peace of the Church.
It is a deteſtable thing to ſhew in words and geſture, Ʋſe 2 religion and zeale, and yet to liue wickedly. Theſe are they which cauſe the truly zealous profeſſion of the Goſpell to be euill ſpoken of, by their falſe dealing, lying, ſlandering, and other lewde behauiour.
Woe to them, who by their vnfaithfull dealing, giuegive iuſt cauſe for men to ſay, that they had rather deale with Turkes, Infidels, Drunkards, Whore-maſters, &c. then with Profeſſors and goers to Sermons: Matth. 7.21.Not eueryevery one that ſaith Lord, Lord, ſhall enter into the kingdome of heauen, but hee that doth the will of God, which is in heauen.
VERSE 19. For your obedience is come abroad vntounto all men: I am glad therefore on your behalfe; but yet I would hauehave you wiſe concerning that which is good, and ſimple concerning euill.
THis verſe and the next following containe an Amplification of the Admonition; which is three-fold: An Occupation, in this verſe, and a Conſolation, and a Prayer in the twentieth verſe.
In this Occupation we muſt conſider the Obiection, and Pauls anſwer.
For the Obiection; whereas he admoniſheth them to beware of thoſe which cauſed diuiſions, becauſe through faire ſpeeches they deceiued the hearts of the ſimple: hence they might perchance thus obiect.
What doe you thinke vsus ſo ſilly, that eueryevery faire word will carry vsus?
VntoUnto this Paul anſwereth, whereof there are two parts: A Conceſſion: A Correction.
The Conceſſion: Your obedience is come abroad vntounto all men, I am glad therefore on your behalfe.
The Correction in the reſt of the words of this verſe.
In the Conceſſion are the things granted, and the effect of it in Paul.
The thing granted: that their obedience is come abroad vntounto all men, or places: that which he called ſimplicity, here he cals obedience, attributing to them a facility and readines to obey the Goſpell, which is a ſingular commendation. Simple, that is, not blockiſh without vnderſtanding, but honeſt harted, ſincere, of tender conſcience, deſiring to their vttermoſt to take that way, which might further the peace of their conſciences.
This is come abroad among all men, ſaith he, and therefore it were vaine for me to deny it.
Nay I am glad therefore on your behalfe: ſo that he mitigates the enuy of the word ſimple, by obedience, and ſheweth that it is a great part of their worthineſſe, that they are ſo ready, ſo teachable, ſo flexible to obey, ſignifying that it wrought this effect in him, that he therefore did ſingularly reioyce.
The correction: But I would hauehave you wiſe vntounto that which is good, and ſimple concerning euill.
This correction hath a ſecret reproofe, which was want of prudence to obſerue and diſcerne the ſleights of Schiſmaticall teachers, and to ſuſpect danger vnderunder their faire ſhewes.
Facility to obey is ſoone deceiued, if it be not ioyned with Prudence. For when men ſhall come in the habit of the ſeruants of God, and making a great ſhew of zeale; here an honeſt heart would be loth to ſuſpect any corrupt end, either of gaine, or ambition, or ſuch like: and therefore Paul tels them that as he would hauehave them ſimple concerning euill, not to be cunning to doe or couer, or perſwade to euill, ſo to be wiſe vntounto that which is good: to vſe all their cunning, to try true and ſound doctrine, and to retaine that which they had learned.
As we muſt bee ready to obey the truth, Doctr. ſo wiſe to try and diſcerne what is ſuch, 1 Theſſ. 5.21. Proue all things, keepe that which is good, 1 Iohn 4.1. Beleeue not eueryevery ſpirit, but try the ſpirits whether they are of God: becauſe many falſe prophets are gone out into the world.
Here Pauls ſweetneſſe, Ʋſe 1 wiſedome, and care appeares: his ſweetnes in admoniſhing them ſo louingly; his wiſdome in writing ſo cautelouſly; his care, that the Romanes might be at peace and vnity, becauſe their example might doe either much good or hurt to the Churches. If ſuch diſturbers of the Churches peace, and broachers of new opinions, be not ſuffered at Rome, neither will other churches giuegive credit or audience to them: For that which the Romanes, inhabiting the principal city, do in ſuch caſes, goes abroad vntounto all men.
He ſaith not, Vſe 2 your knowledge, but your obedience is come abroad vntounto all men. A great commendation; for the praiſe of godlineſſe is in obedience: vntounto this, Cities, townes, families, priuate perſons ſhould aſpire, ſo to liue, that their obedience may come abroad among all: if it be rather iuſtly ſaid, that their diſorder, drunkenneſſe, riotouſneſſe, prophaneneſſe, is come abroad, it is a fearefull hearing.
Paul is glad of the good report of the Church of Rome for their readineſſe to obey, Vſe 3 ſo are we to reioyce, with the Angels, at the conuerſion, and proceeding in grace of others.
We muſt be wiſe to that which is good, Ʋſe 4 as ſimple to that which is euill: for as it is a ſinne vnderunder a ſhew of zeale to deceiue, ſo is it to be deceiued and miſlead.
The Merchant buyes not all wares, but thoſe which are for his turne, and commodity: The Husbandman, buyes not all, or any corne to ſeed his land, but that which is cleane and ſound; ſo are we to be much carefull and choiſe what opinions we drinke in, with what faire words, and vnderunder what faire ſhewes ſouer they be, by what perſons ſoeuer, tendered vntounto vsus.
Obſerue here a direction from Paul: Note this Direction.In a Church where the Doctrine of Saluation by Chriſt onelyonly, is ſoundly and truly taught and receiued, if any the moſt ſanctified man in ſhew, ſhall teach any thing, which may tend to make a diuiſion, or faction, and to diſturbe the peace of the Church, ſuſpect, and be ſealous thereof; for it is either falſe, or if true, yet better to bee buried as low as the Center of the earth, then to bee broached, to breake the peace and vnity of the Church.
Here it is that Paul would hauehave them wiſe, that if any opinion ſmell neuer ſo little of Schiſme and diuiſion, to damne and renounce it.
There are two things which are to bee moſt pretious to vsus: The truth of Doctrine, the Peace of the Church: they are as two ſiſters, either of which without the other is vnprofitable and dyes.
Be wiſe therefore vntounto that which is good, as ſerpents; Mat. 10.16.be ſimple vntounto that which is euill as Doues.
As the Serpent ſtoppeth her eare, and will not hearken to the voice of the charmer charme he neuer ſo wiſely, ſo, ſtop thine eares, and refuſe to heare the hiſſing ſuch ſerpents, which ſhall goe about with their faire tongues and ſhewes, to cauſe thee to eate of the forbidden fruit, to oppoſe the ſtate and conſtitutions of a true and famous Church, and to diſturbe the peace thereof.
The Lord by his Prophet, complaines of the Iewes, becauſe they were wiſe to doe euill, but to doe good they had no knowledge: Ier. 4.22. 1 Cor. 14.20.be thou wiſe to doe well, and ſimple to doe euill; in malice a child, in vnderſtanding a man.
VERSE 20. And the God of peace ſhall bruiſe Satan vnderunder your feet ſhortly: The Grace of our Lord Ieſus Chriſt be with you. Amen.
IN this verſe are the two other parts of the Amplification. The firſt is a conſolation: The God of peace ſhall bruiſe Satan vnderunder your feet ſhortly. The ſecond, which is a prayer, to be referred to the 24. verſe.
The conſolation is a promiſe, that howſoeuer God permit Satan to trouble the Church of Rome then, by the Authors of diuiſions and offences, yet ſhortly he will bruiſe him vnderunder their feet.
They muſt fight it out, but the victory is certaine: of which their are foure things here conſiderable.
1 The author of this victory: The God of peace, ſo called alſo in the laſt verſe of the former Chapter: becauſe he loues peace, and giues peace: and ſurely ſo he loues it that the peace makers are pronounced bleſſed by our Sauiour, and to bee marked thereby for the children of God.Mat. 5.9.
The god of the world which is Satan, ſowes diſſenſion; but the God of heauen and earth, the God of his Church, hee makes peace.
2 The party conquered: Mat. 13.39. 1 Pet. 5.8.Satan, that is, an enemy, our aduerſary, who ſtands againſt vsus euen at the barre before God, accuſing and pleading againſt vsus, laying our ſins to our charge that we might be damned.
Euen this Satan, the Diuell, ſhall by the power of God be bruiſed vnderunder our feet: himſelfe; and his inſtruments, tyrants, hereticks, ſchiſmaticks, hypocrites; and thoſe things whereby his kingdome is vpholden; out of the church, idolatry, and infidelity; in the church, diſſenſion, and profaneneſſe.
3 The manner of the conqueſt: Shall bruiſe vnderunder your feet, we ſhall gloriouſly conquer, and Satan ſhall be abaſed vntounto the loweſt degree of Deiection.
As Ioſhuah cauſed the princes of Iſrael to ſet their feet on the very necks of the fiue kings, ſo will God throwe Satan downe, and make vsus trample him vnderunder our feet.
4 The Time: Shortly: though he now rage, yet ere long he ſhall be throwne downe: that is, at the day of Iudgement, Ambroſius.ſay ſome. Which we may expound the day of eueryevery mans particular iudgement, which is death: or of the Generall Iudgement at the laſt day.
Or ſhortly, that is, prophecying of the conuerſion of the Romane Empire to the faith; Toletus.which was in the daies of Conſtantine: or of the Iudgements of God vponupon the perſecuting Emperours: or rather comforting them, Gualterus.that ſhortly the diſſenſions cauſed among them by the ſubtilty and malice of the Diuell; ſhould be quenched, and the Authors ſilenced, which I verely thinke came to paſſe, by this letter, and by Pauls labours … among them.
God will make … Church and children to conquer Satan. Gen. Doctr. 3.15. It, that … …ee… of the woman, ſhall bruiſe thy head, that is, of Sa…a…. This is meant of Chriſt, and in as much as that which he…, he did for vsus, who are his members, we in him ſhall doe the ſame, that is, conquer him. 1 Cor. 15.57. Thanks be to God which giueth vsus victory through our Lord Ieſus.
Satan is the author of all diſſenſion and miſchiefe wrought in the Church whoſoeuer be the inſtruments of it. Vſe 1 Reuel 2.10.So the diuel is ſaid to caſt ſome of the Smyrnians into priſon, meaning the enemies of the Church by the Diuels inſtigation.
The Diuel is our deadly enemy, of whom, Vſe 2 in regard of our ſinfulneſſe wee hauehave great cauſe to be afraid: for his power is great, and his malice not to be expreſſed; and he hath infinite ſlights and policies do deceiue vsus and bring vsus to confuſion, neuer ceaſing going about, and ſeeking to deuour vsus.
He knowes how to fit eueryevery mans humour, and to apply a temptation according to his inclination.
He knowes when open force, and when ſecret fraud will moſt hurt the Churche; of God.
In Queene Maries daies when the gouernours and rulers were enemies to religion, then he ſet vponupon the Church, with impriſonments, baniſhments, fire, and ſword.Leo Mag. ſerm. 6. de Epi. domini.
Why doth he not rage ſo now? non depoſuit odium, ſed vertit ingenium; he hath not giuen ouer his malice, but he alters his deuice, Idem ſerm. 7. de Ieium. 11. menſis.and cruentas inimicitias, ad qui…tas conuertit inſidias, the turnes his bloody enmity, into ſlye and ſecret ſnares, as ſaith the ſame Author in another place.
Now ſince God hath bleſſed vsus with a Nurſing Mother and a Nurſing Father of our Church, hee hath not fought to take away our liues, but to corrupt our manners; hee hath not ſet vponupon our Church with tyrannicall open crueltie, but vndermined it with ſubtiltie, ſowing diſſenſion among vsus about …tes and orders, and the Diſcipline of the Church; ſeeking thereby to ruinate vsus, as he ſought to ruinate the Netherlanders of late by the diuiſion of Arminius.
He knowes that a Church diuided cannot ſtand, and that in effect it will be all one to take away peace, as to take away Truth; and all one to deſtroy the Church by outward force, or inward ſchiſme and diuiſion, ſauing that this is more dangerous and ſhewes his greater ſubtiltie.
For in outward oppoſition, we hauehave to do with enemies but in inward diuiſion, Proteſtants oppoſe Proteſtants: and indeed here is our ouerthrow the more ſhamefull, if thoſe which are the Children of the Church by his ſubtilty ſhall bee brought to be the accuſers and defamers of their reuerend Mother, as in our Brow…ſts and other factious people is manifeſt.
Let vsus all therefore pray to the God of peace that hee would make vsus wiſe vntounto that which is good, and able to diſcerne and defeate the ſtratagems and deuices of the Deuill, who if we be left to our ſelues will eaſily ouermatch vsus; but by the power of the God of peace, through Ieſus Chriſt we ſhall be able to bruiſe him vnderunder our feete.
Art thou afraid of the Deuill? Ʋſe 3 feare him not, Reſiſt him by Faith and he will flye from thee, or if he ſtay by it, thou ſhalt be able to quench all his fiery darts, 1. Pet. 5 9. James 4 7.and to tread him vnderunder thy feete, Chriſt hath conquered and wounded him ſo, that though he may tempt and trouble thee, yet hee ſhall not ouercom… thee. Rore hee can and make a terrible noiſe, but ouercome he cannot, vnleſſe thou conſent to him.
R…giat quantum vult, tantum non fugiat ouis Chriſti, Let him rore as much as hee will, onelyonly let not the ſheepe of Chriſt runne away, but ſtand to him and reſiſt, ſaith Bernard.Bern. ſerm 13. in Pſal. Qui habitat.
He that runnes away at the ſound of the Trumpet, before a blow be ſtriken, is a coward. Fight therefore and bee of good courage, for he that is in vsus is greater then hee that is in the World.1. Joh 4.4.
As when Goliah was ouercome by Dauid, the Children of Iſrael fell vponupon the Philiſtims and ſlew them; ſo let vsus fall vponupon our ſinnes, repenting of them; for ſinne is the head of the Deuill: hee therefore who conuerts vntounto God, he who withſtandeth temptations, tramples vponupon the very head of the Deuill: as hee who is ouercome in temptation, and drawne to ſinne, is trampled vponupon by the Deuill.
Chriſt hath throwne him downe, and wounded him, let vsus keepe him downe and tread vponupon him, that wee may gloriouſly conquer.
VERSE 20. —The grace of our Lord Ieſus Chriſt bee with you, Amen. 24. The grace of our Lord Ieſus Chriſt be with you all, Amen.
IN the 24. verſe is the fourth part of this Chapter, which is the Apoſtolicall Benediction; and becauſe the latter part of the 20. Verſe is of the ſame ſound, I hauehave ioyned them together.
In this Benediction, we hauehave the bleſſing which he wiſheth to them, which is, Grace: The Authour of this bleſſing, whoſe grace, The Grace of our Lord Ieſus Chriſt; The parties to whom he wiſheth Grace; to them all, Be with you all; and the Ratification, Amen.
The grace of our Lord Ieſus Chriſt: By Grace I here vnderſtand with Peter Martyr, The Diuine fauour, with the rich effects thereof; called the Grace of our Lord Ieſus, both becauſe he fauoureth vsus himſelfe, and alſo becauſe he hath purchaſed for vsus the fauour of God.
Be with you All: All, is added in the 24. verſe, which was vnderſtood in the 20. Amen, of this word ſee Rom. 11.36.
This is the ſeale of Pauls Epiſtles, Obſer. 1 and the token whereby by they are knowne, 2. Theſ. 3.17.18.as he ſaith in the ſecond to the Theſſalonians.
In the ſtead of the ancient concluding of letters, Farewell, Saint Paul wiſheth vntounto them to whom he writes the Grace of Chriſt; for without this all health of body little auaileth.
And he aboue all the reſt was the Preacher of Grace, being from a Perſecutor receiued to ſo much Grace: and looke what he receiued, he earneſtly wiſheth to others.
Chryſostome obſerues that Saint Paul layes the foundation of his Epiſtle in Grace: Obſer. 2 beginning with, Grace to you and Peace, &c. Chap. 1.7. and here he finiſheth with, Grace bee with you; thereby ſhewing that our Iuſtification, Sanctification, Election, Vocation, Power to reſiſt Satan, to his bruiſing vnderunder our feete, and all, is of Grace.
The Beſt thing we can wiſh to our ſelues, Obſer. 3 or our friends, is the Grace of our Lord Ieſus Chriſt. To bee gracious with earthly Princes is ſomething: but to be gracious with God in Chriſt ſurpaſſeth all: For this is vnchangeable, and in the houre of death, when the fauour of Kings can ſtand vsus in little ſtead; then, This, will be able to comfort vsus, and to let vsus out of this world, into the Kingdome of Heauen.
VERSE 25. Now to him that is of Power to ſtabliſh you according to my Goſpell, and the preaching of Ieſus Chriſt, according to the Reuelation of the Myſterie, which was kept ſecret ſince the World beganne: 26. But now is made manifeſt, and by the Scriptures of the Prophets according to the Commandement of the Euerlaſting God, made knowne to all Nations for the obedience of Faith: 27. To God only wiſe, bee glory through Ieſus Chriſt for euer, Amen.
IN theſe words is the laſt part of this Chapter, of the concluſion, and of the whole Epiſtle; which is a Doxology or an acknowledgment of glory to God.
Where we hauehave the ſumme: To God be glory: and the Amplification, from diuers Arguments.
From a deſcription of God; in which, two things are attributed to him, for the which he giues him glory: The firſt is power, the ſecond Wiſedome.
His Power ſet downe with the effect of it, v. 25. To him that is of power to eſtabliſh you.
Corroboration in Grace, is by the Power of God: Obſer. and this is to be vnderſtood with the Excluſiue onelyonly, which is added to his wiſedome, v. 27.
For ſuch is the power of the Deuill, and our weakeneſſe, that vnleſſe God himſelfe who is Omnipotent, did eſtabliſh vsus, we muſt needs vtterly fall away.
This eſtabliſhing is amplified from the inſtrument of it, The Goſpell, of which are three things ſet downe.
Firſt, the adminiſtring cauſe thereof; which is Saint Paul: according to My Goſpell: not the Hiſtory of the Goſpell written or dictated by Paul; but according to the Doctrine of the Goſpell preached by Paul, and the reſt, of the Apoſtles: or written vntounto the Romanes in this Epiſtle, wherein indeed, the ſumme of the Goſpell is contayned.
Secondly, The materiall cauſe of it: The preaching of Ieſus Chriſt: For Chriſt is the ſcope and ſumme of the Goſpell, and as Paul deſired to know nothing but Chriſt crucified, and gloried in nothing elſe, ſo he preached nothing elſe. Vnleſſe wee would expound the words actiuely; Heb. 2.3.according to that which was preached by our Sauiour Chriſt, according vntounto that in the Epiſtle to the Hebrewes, where the Doctrine of ſaluation is called, the Word ſpoken by the Lord.
Thirdly, The formall cauſe: The Reuelation of the Myſtery, kept ſecret, ſince the world began, but now made manifeſt and knowne: Concerning which wee may here note foure things.
Firſt, to whom it is now manifeſted and made knowne: to all Nations: before there was a great ſilence of the Goſpell, it being ſhadowed with many types and figures, but now ſuch veyles are taken away; there is a Reuelation, and manifeſting of it: before it was knowne to the Iewes onelyonly, but now, to all Nations.
Secondly, the meanes whereby it was made knowne; the Scriptures of the Prophets: For to him, (that is, to Chriſt) giuegive all the Prophets witneſſe: Act. 10.43. Act 26.22.and therefore Saint Paul in his preaching, ſaid, none other things, then thoſe which were ſpoken by Moſes and the Prophets: and when he came to Rome, he expounded and teſtified vntounto them the Kingdome of God, perſwading them concerning Ieſus, both out of the Law of Moſes and out of the Prophets.Act 28.23.
Thirdly, the Authority: The Commandement of God, ſet forth by another of his attributes, Euerlaſting, without beginning and without end.
Fourthly, the end of the manifeſting and publiſhing of the Goſpell, for the obedience of Faith; not onelyonly that wee ſhould know it and taſte of it; but beleeue it, and obey it.
The ſecond Attribute in the deſcription of God, is his Wiſedome, v. 27. ſet forth by this Excluſiue Only: To God only Wiſe: So 1. Tim. 1.17. the onelyonly wiſe God, and Iude v. 25. the only wiſe God our Sauiour: which excluſiue is to be added to all his Attributes, 1. Tim. 6.15. 1. Tim. 6.16. Reuel. 15.4.as OnelyOnly Potentate, OnelyOnly hath immortality, OnelyOnly Holy.
There are many wiſe men and women; ſo the Angels: But men by inſtitution and meanes; and Angels and men, by participation and the Gift of God, and in part; But God is wiſe abſolutely, Hieron. in locuminfinitely, and by Nature, being the Fountaine and Ocean, from whence the drops, and ſmall ſtreames of wiſedome are deri…ed vntounto the Creatures.
The publiſhing and preaching the Goſpell to all Nations, Obſer. was by the Commandement of the Euerlaſting God, who is omnipotent and OnelyOnly wiſe.
As no other wiſedome and power could hauehave ſo brought it to paſſe; ſo, though the Deuill, Tyrants, Infidels, Atheiſts, Papiſts, and all wicked men ioyne their power and cunning, they ſhall neuer be able to roote it out.
This is our comfort; though our enemies be ſtrong and wiſe, yet our God is ſtronger and wiſer then they.
2 From the meanes by whom wee are to giuegive glory to God: which is, by our Lord Ieſus Chriſt: ſo Coloſ. 3.17. Giuing thanks to God and the Father by Him: For our ſpirituall ſacrifices are acceptable to God by Ieſus Chriſt, as Saint Peter ſpeaketh.1. Pet. 2.5.
3 From the continuance of performing this duty, for euer.
4 From the Affection, wherewith Paul glorifies God, which is vehement, teſtified in this word, Amen.
God is ſpecially to bee glorified of his Church, Doctr. for his power and wiſedome in confirming of his Elect by the Goſpell. Epheſ. 3.20.21. Now to him that is able to doe exceeding abundantly, aboue all that we aske or thinke, according to the power that worketh in vsus. Ʋnto him be glory in the Church, by Chriſt Ieſus, throughout all ages world without end, Amen. Iude v. 24.25. Now to him that is able to keepe you from falling, and to preſerue you faultleſſe before the preſence of his glory, with exceeding ioy, To the onelyonly wiſe God our Sauiour, bee glory, and maieſty, dominion, and power, now and euer; Amen.
REVELATION 5.13.14.
Bleſsing, Honour, Glory, and Power, be vntounto him that ſitteth vponupon the Throne, and vntounto the Lambe for euer and euer.
And let the whole Church in Heauen and Earth fall downe, worſhip, and ſay Amen.
Amen, Amen.
End of the text · Elnathan Parr, Exposition of Romans 13-16 (1622)