Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	body_n	soul_n	union_n	7,440	5	9.4929	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63065	A commentary or exposition upon all the Epistles, and the Revelation of John the Divine wherein the text is explained, some controversies are discussed, divers common-places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted : besides, divers other texts of Scripture, which occasionally occur, are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader : with a decad of common-places upon these ten heads : abstinence, admonition, alms, ambition, angels, anger, apostasie, arrogancie, arts, atheisme / by John Trapp ...	Trapp, John, 1601-1669.; Trapp, John, 1601-1669. Mellificium theologicum.	1647 (1647)	Wing T2040; ESTC R18187	632,596	752

25.6 that is that liveth at hearts-ease All the daies of the aff●●cted are evil Prov. 15.15 As good be out of the world say they as have no joy of the world Now I have no greater joy faith S. John then to hear that my children walk in the truth 3 Joh. 4 This revived his good old heart and made it dance Levalto's in his bosome Verse 9. For what thanks c. q.d. No sufficient thanks Spirituall joy vents it self by an infinite desire of praising God whereby it seeks to fill up the distance betwixt God and the good soul In our thanksgivings let there be modus sine modo as B●●nard hath it Let us still deliberate what more to do as David Psal 1 16.12 Verse 10. Night and day praying exceedingly Praier must be constant and instant with utmost assiduity and intention of affection Luk. 18.1 See the Note there Verse 11. Now God himself c. At the very mentioning of praier he fals a praying Good affections soon kindle in a gracious heart Direct our way unto you A mans heart deviseth his way but the Lord directeth his steps Prov. 16.9 Let God be our Pilot if we mean to make a good voiage of it Let our hand be on the stern our eye on the star let our course as the mariners be guided by the heavens Verse 12. To encrease and abound By doubling his word be signifieth a double portion of Gods grace which he wisheth unto them We are sure to receive as much good from God by prayer as we can bring faith to bear away Hitherto ye have asked me nothing Ask faith Christ Ask enough Open your mouth wide c. Verse 13. To the end he may stablish Love is of a ferruminating stablishing property That grace will not hang together nor hold out that is severed from charity CHAP. IV. Verse 1. How ye ought to walk EVery good man is a great Peripatetick walks much Christ also walks so doth the devil apostates heretikes worldlings but with this difference Christ walketh in the middle Rev. 1.13 Revel 〈◊〉 the devil to and fro up and down Job 1.7 his motion is circular and therefore fraudulent 1 Pet. 5.8 Apostates run retrograde they stumble at the crosse and fall backward Heretikes run out on the right hand worldlings on the left Jam. 1.14 Hypocrites turn aside unto their crooked waies Psal 125.5 They follow Christ as Samson did his Parents till he came by the carease or as a dog doth his master till he meeteth with a carrion The true Christian only walks so as to please God his eyes look right on his eye-lids look strait before him Prov. 4.25 He goes not back w●th Hezekiah's Sun nor stands at a stay as Joshuah's but rejoyceth as a strong man to run his race as Davids Sun Ps 19 5. Yea he shineth more and more unto the perfect day as Solomons Prov 4.18 Verse 2. For ye know what c. It is expected therefore that ye do them else the more hainous will be your sin and the more heavy your reckoning Isa 59.11 12. What brought such roarings and trouble on them and that when salvation was looked for Our iniquities testifie to our faces and we know them Verse 3. For this is the will of God This is his prescribing will which we must obey as we must submit to his disposing will the will of his providence and grow acquainted with his approving will the will of his gracious acceptance Mat. 18.14 Joh. 1.23 Verse 4. To possesse his vessel That is his body wherein the soul is To●a i● toto tota in qualibet parte If any ask why so glorious a soul should be in this corruptible body Besides Gods will and for the order of the universe Lib. 2. dist 1. Lombard gives this reason That by the conjunction of the soul with the body so far its inferiour man might learn a possibility of the union of man with God in glory notwithstanding the vast distance of nature and excellence the infinitenesse of both in God the sinitenesse of both in man In sanctification and honour Chastity is a mans honour incontinency se●s on an indeleble blot Prov. 6.33 Cast u● quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerat●o Verse 5. Not in the lust of concupiscence Or In the disease of lust that dishonourable disease Rom. 1.26 that wasteth not only the substance of the body but the honesty and the honour of it Verse 6. That no man go beyond or defraud Or Oppresse or theat Thest by unjust getting is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by violence or cunning contrivance The Lord is the avenger Though haply they lie out of the walk of humane justice as not coming under mans cognizance Verse 7. For God hath not called us See the Note on Eph. 4.1 It is a true rule given by the Ancients Confusiones libidinum sunt signa cujuslibet sectae Simon Magus had his Helena Carp●●rates his Marcellina Apelles his Philumena Montanus his Priscilla and Maximilla c. Verse 8. He therefore that despiseth That thinks it a trick of youth to fornicate and a trick of wit to over-reach or oppresse that holds it a matter of nothing to set light by the former lessons ●o shall finde that he hath to deal with God and not man in this businesse and that it is by the Spirit of God that we have spoken unto him who will punish their contempt of his counsels Verse 9. Ye need not that I write Sith the divine nature whereof ye are partakes prompteth you to it as common nature doth brethren to love one another The very name of a brother is potent enough to draw affections Are taught of God Therefore have no such need to be taught by men as those that are yet strangers to the life of God Quan●● Goris●us mag●ster quam citò discitur quod docetur saith Augustine Nescit ●arda molimina gratia Spiritus sancts faith Ambrose All Christs schollars are nimble and notable prosi●●en●s Verse 10. Towards all the brethren This universality of their love shew'd the sincerity of it and that it was for the truths sake 2 Joh. 2. One or more good men may be favoured of those that love no good man as Ieremy was of Nebuzaradan because he fore-told the victory Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Study to be quiet Gr. Be ambitious of peace as earnest and eager after it as the Ambitionist is after honour And to do your own businesse Not oaring in other mens boats nor medling in other mens bishopricks 1 Pet. 4.15 Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your own b●●nds Or else with your own brains as students which is by far the harder labour Verse 12. La●k of nothing He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich Pro. 10 4. Iabal that dwelt

Greek imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrais ut Exod. 8.14 Cartwright Whereupon an Expositour noteth Ordinatim res in Ecclesia faciendae Order must be observed in the Church CHAP. XV. Verse 1. And wherein ye stand A Military term as Martyr noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan overthroweth the faith of some 2 Tim. 2.18 and by this very engine wherewith he assaulted these Corinthians ib. So that the Apostle was fain to make Apology v. 19. to make a barricado Verse 2. By which also ye are saved Eternall life is potentially in the word as the harvest is potentially in the seed or as the tree is in the kernell or sience Jam. 1.21 If ye keep in memory Helimiteth the promise of salvation to the condition of keeping in memory what they had heard Tantum didicimus quantum meminimus said Socrates Many have memories like nets that let go the fair water retain the filth only or like sives that keep the chaff let go the corn If God come to search them with a candle what shall he finde but old songs old wrongs c. not a promise or any sword of God hid there for things of that nature they are like Sabinus in Seneca that never in all his life could remember those three names of Homer Vlisses and Achilles But the soul should be as an holy Arke the memory like the pot of Mannah preserving holy truths Verse 3. First of all Christ is to be preached with the first as being the prora puppis of mans happinesse Joh. 16.14 It is the office of the holy Ghost to take of Christs excellencies and hold them out to the world What then should Ministers the mouth of the holy Ghost do rather Verse 4. According to the Scriptures Which both fore-shewed and fore-shadowed it in Adams waking Isaac's reviving as it were from the dead Josephs abasement and advancement Samsons breaking the bars and bearing away the gates of Gaza Davids being drawn out of the deep Daniels out of the den Ieremies out of the dungeon Ionas out of the belly of hell Mat. 12.39 c. Verse 5. Seen of Cephas Adam died and we hear no more of him But Christ shew'd himself after death in six severall apparitions for our confirmation Verse 6. Above five hundred The number of beleevers then were greater then some would gather out of Act. 1.15 Those 120 may seem to have been Chieftains such as that any one of them might have been thought meet to succeed Iudas in his Apostleship Verse 7. Seen of Iames This is not mentioned in the Gospel as neither that of Peter v. 5 Verse 8. One born out of due time Quasi malo astro abortus adversante natura coactus One that deserved to be rejected as that forlorn Infant Ezek. 16.4 5. Verse 9. I am the least of the Apostles Not come to my just bignesse as one born out of due time and not without violence Not meet to be called True humility as true balm ever sinkes to the bottom of the water when pride like oil ever swims on the top Verse 10. I laboured more abundantly See 2 Cor. 12.23 Rom. 15.19 George Eagles Martyr in Q. Maries daies for his great pains in travelling from place to place to confirm the brethren was sirnamed Act. and Mon. fol. 1823. Trudge over the world Might not St Paul have been fitly so sirnamed Not I but the grace of God So those good servants Luke 19.16 Not we but thy talents have gained other five and other two c. Let God have the entire praise of all our good Verse 11. So we preach and so ye beleeved A happy compliance when the hearers affections and endeavours doe answer the affections and endeavours of the preacher as here and at Ephesus Act. 20 31-37 When people deliver themselves up to the forme of doctrine Rom. 6.17 and are cast into the mould of the Word Verse 12. No resurrection More then that of regeneration Math. 19.28 that estate of the Gospel called a new heaven and a new earth 2 Pet. 3.13 the world to come Heb. 2.5 that resurrection already past ● Tim. 2.18 that first resurrection Revel 20.5 Verse 13. Then is not Christ risen But of Christs resurrection there were many both living and dead Witnesses as the earth-quake empty grave stone rolled away cloathes wrapt up c. Verse 14. Then is our preaching vain Never was there any such imposture put upon the world as Christianity if Christ be yet in the grave Verse 15. False witnesses of God For they might safely say with Ieremy Lord if we be deceived thou hast deceived us Verse 16. Then is not Christ raised And so Gods decree is cassated Act. 13.33 with Psal 2.7 Verse 17. Ye are yet in your sins Rom. 4.25 If he had not been let out of prison our debt had remained upon us But God sent his Angel to roul away the stone as the Judge sends an officer to fetch one out of prison and to release him And this is the strength of our Saviours reason Ioh. 16.10 The Spirit shall convince the world of righteousnesse that I am Jehovah their righteousnesse because I go to the Father which I could not have done unlesse you were acquitted of all your sins Verse 18. A sleep in Christ The Germanes call the Church-yard Godsaker because the bodies are sowed therein to be raised again The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping-houses The Hebrews call the grave Bothchaijm the house of the living Iob cals it the Congregation-house of all living Job 30.23 As the Apostle cals heaven the Congregation-house of the first-born Heb. 12.23 Verse 19. Most miserable Because none out of hell ever suffered more then the Saints have done Verse 20. The first fruits c. As in the first-fruits offered to God the Jews were assured of Gods blessing on the whole harvest so by the resurrection of Christ our resurrection is ensured Verse 21. By man came also c. Gods justice would be satisfied in the same nature that had sinned Verse 22. Shall all be made alive The Saints shall be raised by vertue of the union with Christ to glory the wicked shall be dragged to his tribunall by his Almighty power as a Judge to be tumbled thence into hell-torment Verse 13. At his coming As in the mean time their very dust is precious the dead bodies consumed are not so destroied but that there is a substance preserved by a secret influence proceeding from Christ as a head Hence they are said to be dead in Christ who by rotting refineth them Verse 24. Delivered up the Kingdome Not his essentiall kingdome as God but his oeconomicall as Mediatour Verse 25. Till he hath put And after too but 1. Without adversaries 2. Without any outward means and ordinances Verse 26. That shall be destroied It is already to the Saints swallowed up in victory so that they may say to it as Jacob did to Esau Surely

9. The mystery of his will That is the Gospel a mystery both to men 1 Cor. 2.8 and Angels Ephes 3.10 Verse 10. That in the dispensation God is the best oeconomick his house is exactly ordered for matter of good husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gather together in one Gr. Recapitulate reduce all to a head recollect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both which are in heaven The crowned Saints and perhaps the glorious Angels who according to some Divines being in themselves changeable creatures and therefore called Shinan that is mutable Psal 68.17 receive confirmation by Christ so that they cannot leave their first station as did the apostate Angels Others think that the Angels stand not by means of Christs mediation but of Gods eternall election and are therefore called the elect Angels Verse 11. We have obtained inheritance Or we are taken into the Church as Magistrates were by lot into their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On we are made Gods inheritance as Deut. 32.9 It imports our free and unexpected vocation After the counsell of his own will God doth all by counsell and ever hath a reason of his will which though we see not for present we shall at last day Mean-while submit Verse 12. Who first trusted It is a singular honour to be first in so good a matter Hope is here put for faith whereof it is both the daughter and the nurse Verse 13. After that ye beleeved They 1. Heard 2. Beleeved 3. Were sealed i. e. full assured Assurance is Gods seal faith is our seal God honours our sealing to his truth by his sealing by his spirit We yeeld first the consent and assent of faith and then God puts his seal to the contract There must be the bargain before the earnest Verse 14. Which is the earnest Not the pawn but the earnest Quia pignus redditur arrha retinetur saith Hierome A pawn is to be returned again but an earnest is part of the whole sum and assures it We here have eternall life 1. In praetio 2. In promisso 3. In primitijs Verse 15. Your faith in the Lord Jesus Love is the fruit of faith therefore the Apostles pray for increase of faith that they might be able seven times a day to forgive an offending brother Luk. 17.5 See the Note there Verse 16. Making mention of you Whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a grave Divine but he shall certainly by his praiers reap more comfort to himself Verse 17. Saints progr by D. Tailour The Spirit of wisdome and revelation So called because he revealeth unto us Gods depths and reads us his riddles 1 Cor. 2. He illightens both the organ and object he anoints the eyes with eye-salve and gives both sight and light Verse 18. The glory of his inheritance The glory of heaven is unconceivable Revel 21. search is made thorow all the bowels of the earth for something to shadow it by No naturall knowledge can be had of the third heaven nor any help by humane arts as Aristotle acknowledgeth The glory thereof is fitter to be believed then possible to be discoursed Verse 19. De ●ulo text 99 And what is the exceeding Here is a most emphaticall heap of most divine and significant words to expresse that which can never sufficiently be conceived or uttered A six fold gradation the Apostle useth to shew what a power God puts forth in working the grace of faith Indeed this power is secret and like that of the heavens upon our bodies which saith one is as strong as that of physick c. Yet so sweet and so secretly insinuating it self with the principles of nature that as for the conveyance of it it is insensible and hardly differenced from that of the principles of nature in us Therefore the Apostle praieth for these Ephesians here that their eyes may be enlightned to see the power that wrought in them c. Verse 20. Which he wrought in Christ God puts forth the same almighty power in quickning the heart by faith that he did in raising up his Son Christ from the dead It must needs then be more then a morall swasion that he useth Christ wrought the Centurions faith as God he wondered at it as man God wrought and man marvelled he did both to teach us where to bestow our wonder Verse 21. Far above all principality Quantum inter stellas luna minores Oh doe but think with thy self saith one though it far passe the reach of any mortall thought what an infinite inexplicable happinesse it will be to look for ever upon the glorious body of Jesus Christ shining with incomprehensible beauty and to consider that even every vein of that blessed body bled to bring thee to heaven and that it being with such excesse of glory hypostatically united to the second person in Trinity hath honoured and advanced thy nature above the brightest Cherub Verse 22. To be the head over all things That is All persons all the elect as Gal. 3.22 Christ is head over Angels too but in another sense then over the Church viz. 1. As God he giveth them whatsoever they are or have 2. As Mediatour also he maketh use of their service for the safety and salvation of the Church They holy Angels are great friends to the Church but not members of it For Christ took not on him the nature of Angels but the seed of Abraham Heb. 2.16 Besides he sanctified his Church and washed it with his bloud Ephes 5.26 But this he did not for the Angels c. See the Note on vers 10. Verse 23. The fulnesse of him That is of Christ who having voluntarily subjected himself to be our head accounts not himself compleat without his members In which respect we have the honour of making Christ perfect as the members doe the body CHAP. II. Verse 1. Who were dead NAturall men are living carcases walking sepulchres of themselves In most families it is as once it was in Aegypt Exod. 12.30 No house wherein there is not one nay many dead corpses Verse 2. Wherein ye walked Hence Act 14.16 Sinne is called a way but it leads to the chambers of death According to the course of this world The mundaneity or worldlinesse of the world as the Syriack rendreth it which is wholly set upon wickednesse as Aaron saith of his worldings Exod. 32.22 and takes no care for the world to come According to the Prince c. The devil by whom wicked men are acted and agitated Gratian was out in saying That Satan is called Prince of the world as a King of Onesse or as the Cardinall of Ravenna only by derision Evil men set him up for their Soveraign and are wholly at his beck and obedience The spirit that now worketh As a Smith worketh in his forge an Artificer in his shop Verse 3. Among whom also we all c. Let the best look

Admonition Alms. Ambition Angels Anger Apostacy Arrogancy Arts. Atheisme By John Trapp M. A. Pastour and Preacher of Gods Word at Weston upon Avon in Glocester-shire Is●● ad Ni. oc●●m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by A. M. for John Bellamy at the Signe of the three golden Lions in Cornhill M.DC.XLVII The Authour to the Reader WHen I first sent up some other of my Notes to the Presse I had no intent at all to publish for present this imperfect piece But being since admonished by a Reverend Divine who had the perusall of those unpolished papers of mine that I had here and there referred thee Reader for further satisfaction to my Common-places not yet extant and therefore by him and others encouraged to send them abroad for an Essay as they were I have done so as thou seest And shall either go on or give over here as I finde my service accepted of the Saints Mean-while might I but obtain St Pauls request of thee Rom. 15.31 even for the Lord Jesus Christs sake and for the love of the Spirit to strive together with me in thy praiers to God for me that I may be delivered from irrational and irreligious men Rom. 15.29 30 31 32 33. and that I may come unto thy heart with joy by the will of God and in the fulnesse of the blessing of the Gospel of Christ O how happy should I hold my self therein and how readily should I repay thee thy praiers in the ensuing words and say Now the God of peace be with thy spirit Amen To the learned and reverend Authour OF Decads ten you premise made And here the Tithe alone is paid To pay the Tithe commend I doe i th Laity but not in You. Where are the Nine What doth this mean A promise fat a paiment lean I erre i th Tithe the Nine I see Nine Muses a full Century The paiment thus is very right Though not in number yet in weight Yet I beseech you adde the rest Of that that 's choice the most is best THO. DUGARD Art Mag. Cantab. THE MARROW OF Many good Authours Extracted and distilled into a Decad of divine Discourses Abstinence PROV 23.1 2 3. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite Be not desirous of his dainties for they are deceitfull meat KIng Solomon having shewed in the last verse of the former Chapter that diligence sets a man in the presence of Kings 1 King 11.18 as it had done Jeroboam in his presence because he found him dexterous and diligent handy and meet for the work ● he here directs such when so prefer'd how to behave themselves if set at table especially 1. vers 1. To consider where to feed vers 1. for a man is forced many times amidst the variety of meats wherewith great mens tables usually sweat to eat doubtfully as one speaketh not well knowing what piece to pitch upon what dish to deal withall 2. To put a knife to their throat vers 2. or in their throat as Aben-Ezra tenders it rather then offend by inordinate appetite Vers 3. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 5 23. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. If yet they finde themselves over-desirous of those dainti●s to bridle themselves in by main force to lord it over their lusts not coveting the cates of a king but being content with gruell rather as Daniel and his three fellows for the keeping of a good conscience Doct. The often inculcating the duty imports 1. A necessity and that it must be done or we are undone 2. Difficulty by reason of our strong inclination to intemperance against which therefore keep we a strong guard curbing and controuling the concupiscible faculty about alimentary objects restraining excesse both in meats which is Abstinence strictly taken and in drinks which properly is Sobriety whereof hereafter in its place Abstinence orders a man in the use of meats that it be neither unseasonable for the time nor unreasonable for the measure 1. As touching the time It is a fault not to observe due hours of eating Eccle. 10.16 17. to fare deliciously every day Luk. 16.19 Mat. 24. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eating in the present tense continuall eating as b●ute beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à privativa par tioula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To riot in the day time 2 Pet. 2.13 To feast when God cals to fasting Isa 22.12 13. which is therefore called a day of restraint Joel 2.15 because we should then restrain our selves from all meat if possible for a season that nature may be chastised yet not disabled for duty Or at least from bread of desires as Daniel that man of desires Dan. 9.23 He ate no pleasant bread neither came slesh nor wine in his mouth c. for three whole weeks together because it went ill with the poor people of God Mr Rogers Martyr D●n 10.2 3. Act. and Mon. Ibid. 1155 Fulvius Argentarius ex authoritate senat●● in careerem deductus quòd tempore belli funesti ipse so●●● Letari vis●● est Plin l. ●c 7 Act. and Mun. fol. 15●4 in a hard time made a motion to forbear one m●al a day Mr Wiseheart a Scotch-Martyr forbare one meal in three one day in four for the most part except something to comfort nature God threatneth those that do not abstain in an evil time Amos 6.4 7. And the Romans punished it in one that feasted and looked out at a window with a garland on his head in the second Punick war 2. For the measure 1. We may not neglect the body defraud our Genius macerate and unspirit our selves overmuch as those Col. 2.23 as Timothy living among the luxurious Ephesians 1 Tim. 5.23 And as Nicolas Shetterdens wife the Martyr whom he chides in a letter to her for her excessive fasting though of a pious intention The mercifull man doth good to his own soul but he that is cruel troubleth his own f●esh Prov. 11.17 This later clause Rabbi Levi expoundeth and Mercer is of the same minde to be meant of those that place the chief service of God in afflicting and pining their bodies Merc in loc whereas bodily exercise profiteth little 2. We may not pamper the body cater for the flesh preserve it we must make provision for it we may not Debters we are Rom. 13. 〈◊〉 to see to it not to live to it Rom. 8.12 We may not live to eat but eat to live lesse we must eat then nature desires and yet so much as refresheth nature and makes us fit for the service of God and man Take heed to your selves saith our Saviour to his Disciples And who would have thought that they who ordinarily fed upon barly-bread and once had no better a Sundaies-dinner then a few ears of corn rub'd betwixt their hands should need any such

Christian shewing a minde so bent to the world that he would not make an end when he had done with it and so set upon revenge Lib 9. ● 3. that he designes it beyond his life Sedira mortalium debet esse mortalis saith Lactantius Are we mortall and shall our anger be immortall the rude rage of the rebels in Kets conspiracy was such that some being disabled almost to hold up their we●pons would strive what they could to strike their enemies The life of K. Edward 6. by Sir Ioh. Hoyw p. 71. Others being thrust thorow the body with a spear would run themselves further to reach those that wounded them deadly So sweet is revenge to corrupt nature Tamar will defile her self with incest to be even with her father in saw Iudah Absolom will run any hazard to have his peny-worths on Amnon David desperately swore the death of Nabal and his houshold by such an hour To be revenged is more honourable then to be reconciled Inim●cot u●cisct pottùs quam illis reconciliari bonestun cense tur Rhetor. l. 9. cap. 1. Iam. 4.5 1 Sam. 25 31. Isa 28. Mat. 5.48 1 Sam. 24.19 saith Aristotle This is the voice of nature and thus the spirit that is in us lusteth to envy but the Scripture giveth more grace teacheth better things speaketh to us as Abigail did to David when he was marching furiously Then shall it be no grief unto thee nor offence of minde to have brideled thy passions and to have held thy hand from bloud Nay it shall be a singular comfort to have conquered thy passions For the meek shall encrease their joy in the Lord and a sweet seal of our spirituall sonship that we are the children of our heavenly Father yea that we are perfect as he is perfect and can do that which a naturall man cannot as Saul acknowledgeth Elisha feasteth his enemies and is freed of them the bands of Syria come no more into the bounds of I●ael Absolom invites Ammon and Alexander Philotas to a feast to kill them thereat But Isaac expostulates the wrong with Abimelech and his company forgives them fcasts them Gen. 26. ●0 and hath them his friends for ever This was a noble revenge and fit for Christian imitation Ioshuah marcheth all day and fights all night for the Gibeonites that had so deceived him Cranmers gentlenesse in pardoning wrongs was such that it grew to a Proverb Act. and Mon. fol. 1●92 Doe my Lord of Canterbury ashrewd turn and then you shall be sure to have him your friend whiles he liveth He never raged so far with any of his houshold servants as once to call the meanest of them varlet or kuave in anger much lesse to reprove a stranger with any reproachfull word Here was a perfect man Iam. 3 2. as S. Iames defines him that can rule his tongue in his passions especially which once affote are very violent and like heavy bodiesdown steep hils once in motion move themselves and know no ground but the bottome First Cease therefore from anger and refrain strife free not thy self in any wise to doe evil Psal 37.8 Thou dost evil in fretting Helps to represse rash anger thou shalt doe worse in venting and suffering the fire to break out as David did Psal 39. When therefore thou findest thy self incensed and chafing ripe Prov. 30.32 33 If thou hast done foolishly in lifting up thy self by any froward look or gesture r●f thou hast thou he evil by medi●ating revenge yet lay thy hand upon thy mouth silence thy self Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth bloud so the forting of wrath the uttering of it bringeth forth strife Irasera est furibunda incantemus cam di vinae Scripturae carminibus Chrysost Iob 15.4 Act. 15.9 Luk. 1.5 Isa 17. 1 Sam. 25. 2 Sam. 12.30 31. presently lay a necessity of silence upon thy self till thou be able to speak quietly and composedly till the heat be somewhat over As Ahashuerosh walked a while in his garden ere he would passe sentence upon Haman Another repeated the Greek Alphabet ere he would say or do any thing in his anger He doth better that repeateth some grave sentences of Scripture such as is this Be angry but sin not Be slow to wrath Avenge not your selves but give place to wrath Submit to God resist the devil and he will slie from you This devil of anger if thus resisted by Scripture will surely slie he cannot bide by it Mat. 4. Especially if we set our selves to pray it down as David did Ps 39. When Iob brake out and was waspish Surely said Eliphaz thou restrainest praier else it would never be thus with thee Secondly Get thy heart purified by faith For faith makes patience When the Disciples heard that they must forgive till seventy times seven times in a day Lord say they encrease our faith The wisdome from above is first pure and then peaceable Jam. 3. 17. But from whence are wars and contentions amongst you as it is in the next verse Are they not hence even of your lusts that war in your members These make you unquiet and out of order within and hence it is that you are so froward and discontented with others The wicked are as the raging sea troublesome and tumultuous the covetous person troubleth his whole house Nabal was such a son of Belial so fierce and furious that there was no speaking to him Yea David when he had defiled his conscience and not yet repented of his adultery and murder how rigid was he or rather cruell in his handling of the Ammonites in recking his teen upon them for the misusage of his Embassadours He put them under saws and harrows of iron he made them passe thorow the brick-kilne c. The devils are most impure and therefore most malicious Christ on the other side most pure and therefore most gentle Of the encrease of his government and peace there shall be no end saith Isaiah teaching us that the more Christs government encreaseth in the soul the more peace and peaceablenesse Isa 9 7. But perversnesse argues a breach in the spirit Prov. 15.4 Thirdly Study to be quiet and do your own businesse 1 Thell 4.12 Meddle not with the strife that belongs not to you lost you take a dog by the ears Prov. 26.17 Shun contentious company Prov. 22.34 for like mad dogs they bite and make others as made as themselves Drink not game not lest thou meet with contentions Prov. 23.29 30. Listen not to the tale-bearer Prov. 17.9 for he separates even very friends Enquire not into other folks faults Seldome is a patient man inquisitive or an inquisitive man patient Non vis esse iracundus ne si● curiosus Sen. Solomon would not have one lay his ear as an evesdropper to every word is spoken lest he hear his servant cursing him Eccles 7.21 and so he should fall

be fitly used as a hand-maid to Divinity or as Diers colour the cloth with some inferiour colour first that they may make it a perfect purple Prov 9.3 wisdome sendeth forth the Aris as her maides to call them into the City 2 Pet. 3 16. to help hem to the better understanding of the holy Scriptures which else they that are unlearned and unstable wrest unto their own destruction Theodoret mentioneth S. Basils sharp reply to one Demosthenes who being but an officer of the Emperours kitchin durst encounter that Doctour of the whole world with wrested Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It belongs to the an unlettered person to look to the pottage-pot Our Saviour I grant chose unlearned men for his disciples but he made them learned before he made use of them he gifted them before he sent them abroad Insomuch as Act. 4.13 the Priests and Scribes whom for their learning S. Paul called The Princes of this world Asinos elegit christus idiotas sed oculavit in pru len●●s 〈◊〉 dona d●●it ministeria D. Beddings Cone ad Cler. Oxon I han de Turre erem 1 Cor 9.1 2 Cor. 2.8 wondered at their boldnesse and abilities as knowing that they were unlearned and ignorant men they marvelled as the Nazarens also did at Christ how they came by that new learning But besides that it is well observed That our Saviour excluded not from his discipline learned Nathaneel and Nicodemus a master in Israel lest if he should have called simple ones only it might have been thought they had been deceived out of their simplicity True it is and pitty it is that the greatest Clarks are not alwaies the wilest men in the things of God because knowledge puffeth up as it did the Athenians where no Church was founded they were so self-conceited Paul the babbler was no body with them the resurrection they derided as impossible in nature and took it to have been some strange goddesse that Paul sought to bring in amongst them So when those three famous Bishops Cranmer Latimer and Ridley were prisoners at Oxford where also they suffered one of them complains That not one schollar come at them or shew'd them any countenance Many for the tree of knowledge Asulti propter arborem scienti● 〈…〉 Indoct● rap●unt extum c Aug. 〈◊〉 ●e sap●entes bujus sae●uli alta ●ap entes ●●●am lingantes 〈◊〉 descend●r● in 〈◊〉 Bern. 〈…〉 esse 〈…〉 Baron An●al a 〈◊〉 44. 〈…〉 Deortan ab ceclesia Romt rela●us esi 〈…〉 Venota utterly lose the tree of life saith a Father The unlearned carry away heaven when we with all our Arts and Sciences are tumbled into bell And suffer ye the wise of this world saith another that search into natures secrets and ascend no higher to descend with all their wisdome into bell where none are so filed with the wrath of God as your knowing men and Philosophers that detained or imprisoned the truth in unrighteousnesse Rom 1.18 and were therefore delivered up to a reprobate fense or an injudicious minde ver 28. so that they became the heretikes Patriarchs as Tertullian st●●eth them For it is no hard thing to shew That divers ancient heretikes drew their erroneous opinions out of the writings of the philosophers The Papists also tell us That we may finde their holy water and sprinkling of sepulch●es in Juvenals sixth Satyr their lights in sepulchres in Su●touius his Octavius lamps lighted on Saturday in Seneca's 96. Epistle distribution of tapers among the people in Macrobius his Saturnals Purgator in Virgils Aeneads c. Bembus the Cardinal tels ns of his S. Francis That he was reckoned by the Romish Church in the number of the gods He means he was canonized for a Saint But the Cardinal affected to deliver himself in Heathen language So did Pomponius Laetus that antiquary Anno 1442. His name was Petrus but he changed it for Pomponius a Roman name he called himself also Dictator and worshipped Romulus saith Ludo Vives Such another alate was Castalie the Ciceronian Translatour of the Bible And before them all Averroes the Arabian Physitian who so madly admires his Master Aristotle Alsted Ch●on p 460. as that he doubts not to say that there is no errour to be found in his works that his learning was the chief truth and that his understanding was the utmost bound of humane understanding that he was the rule and patern that nature invented wherein to set forth the utmost perfection of a man c. And when he died cried out Sit anima meacum Philosophis Let my soul be where the Philosophers souls are The Colonienses indeed set forth a book D Prideaux ex Agy●ppa Balao De salute Aristotelis of the salvation of Aristotle and affirm That he was Christs fore-runner in naturals as John Baptist was in supernaturals And whether Erasmus was in earnest or in jest V●x possum me continere quin dicam sancte Socrates ora pro nobis Joh. M●●l lo● com p. 126. I know not but in his Preface to Tullies Tusculan Questions he hath this piece of Letany I can hardly forbear saying Saint Socrates pray for us When he was ready to die he often repeated this speech Domine fac finem fac finem Make an end Lord make an end but what he meant by those words I wot not saith Melancthon Sure it is his Saint Socrates could then doe him no good Justin Martyr tels us That he left his Gentilisme upon reading a piece of Plato and holds but groundlesly that those that lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the rule of reason before Christ came in the flesh were to be counted good Christians although they had no hope understanding not taste of the future restauration by Christ This Paradox was stifly defended in the Councel of Trent by Androdius Soto Vega and Victoria Venator also the Arminian rageth and saith I deny this proposition No man can be saved that is not knit to Christ by a true faitb Sleldan Com. Greg de Valen. tom● D. Prid●aux Lect. de salute Ethnic Act 4. Lib 3. confess cap 4. But the Scripture affirmeth That there is no other name under heaven whereby to be saved but only by the name of Jesus And S. Austin though he yeeldeth that by the reading of Cicero's Hortensius he was taken off from the hope of vain things and the desire of earthly cares perswaded to the love of wisdom and contemplation of the things above yet the cannot but say that nothing more cooled his affection toward that book then this that he found not in it the name of Jesus this to a true Christian is mel in ore melos in aure jubilum in corde honey in his mouth musick in his ear 1 Cor 1.1 to 124 jubilee in his heart S Paul cannot come off it but names it nine severall times in tem verses All the learning that he