That is the possession of our adoption the full enjoyment of our inheritance Verse 6. Crying Abba Father God hath no still-born children Paul was no sooner converted but behold he praied Act. 9.11 The spirit of grace is a spirit of supplication Zech. 12.10 And when God sends this spirit of praier into our hearts it is a sure sign that he means to answer our desires like as when we did our children say I pray you father give me this we do it not but when we mean to give them that which we teach them to ask Verse 7. And if a son c. See the Note on Rom. 8.17 Verse 8. Ye did service Here all religious service done to any but God is manifestly condemned as impious whether in Pagans or Papagans Verse 9. Or rather are known of God Whose gracious foreknowing and fore-appointing of us to eternall life is the ground and foundation of our illumination and conversion our love to him a reflex of his love to us Verse 10. Ye observe daies The Christian Church knows no holy-daies besides that honourable Lords-day Isa 57.14 Revel 1.10 and such holy feasts and upon speciall occasions the Church shall see sit to celebrate as Novemb. 5 c. Verse 11. Lest I have bestow'd labour Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even to lassitude as a day-labourer Other work-folks finde their work as they left it â— but a Minister hath all marr'd many times between Sabbath and Sabbath or if but a while absent as Moses was in the Mount Verse 12. Be as I am No longer a legalist as once Philip. e. 5 8. Ye have not injured me at all He was above their bussoneries and indignities Sendeìra â—â— When an ineonsiderate fellow had stricken Cate in the bath and afterwards cried him mercy he replied Tacit. I remember not that thou didst strike me Tu linguae ego aurium Dominus said one to another that railed on him I cannot be master of thy tongue but I will be master of mine own ears One having made a long and idle discourse before Aristotle concluded it thus Plutar. degarrulit I doubt I have been too tedious to you Sir Philosopher with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Momus in Lucian tels Jupiter It is in thy power whether any one shall vex or wrong thee St Paul here shakes off the affronts and injuries offered unto him with as much ease as once he did the Viper Some would have swelled and almost died at the sight of such a thing he only shook it off and there was no hurt done Verse 13. Through infirmity of the flesh That is though much broken with many miseries yet I spared not to take pains amongst you Zachary though he ceased to speak yet he ceased not to minister he took not his dumbnesse for a dismission but staid out the eight daies of his course Luk. 1. Verse 14. And my temptation That is mine afflictions whereby the Lord tempts his feels which way their pulses beat and how they stand affected toward him Which was in my flesh My spirit being haply untoucht For ost the body is weak the foul well Afflictions may reach but to the out ward man sob never complained till he was wet thorow till the waters went over his soul Nor rejected Gr. Ye spet not on as they did that spet in Christs face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Christ Jesus Who hath said He that receiveth you receiveth me It was a common saying at Constantinople Better the Sunne should not shine then that Chrysostome should not preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatituâ—inia praedicatio B. 30. Verse 15. Where is then the blessednesse q. d. time was when ye held your selves happy in me and blessed the time that ever ye saw and heard me Is the change now in me or in your selves Thus the Jews rejoyced in John for a season but he soon grew staâ—e to them Joh. 5.35 See the Note there Neutrum modo mas modò vulgus Verse 16. Am I there sore become c. Truth breeds hatred as the fair Nymphes did the ugly Fawns and Satyrs the hearing of truth galls as they write of some creatures that they have fel in aure gail in their ears It was not for nothing therefore that the Oratour called upon his Countreymen to get their ears healed before they came any more to hear him to preach faith Luther is nothing else but to derive upon a mans felt the rage of all the Countrey And therefore when one defined the ministeriall function to be Artom artium scientiam scientiarum the art of arts and science of sciences Melancthon said If he had defined it to be miseriam miseriarum the misery of miseries he had hit it Because I tell you the truth He that prizeth truth saith Sir Walter Raleigh shall never prosper by the possession or profession thereof Hist l. 1.0.1 An expectas ut Quintilianus ametur When we seek to fetch men out of their sins they are apt to fret and snarl as when men are wakened out of sleep they are unquiet ready to brawl with their best friends Verse 17. They zealously affect you Depereunt vos as Jealous wooers they would have you whole to themselves without a corrivall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognata sunt They would exclude us As standing in their way this is the guise of all sectaries and seducers they denigrate the true teachers that they may be the only men Verse 18. To be zealously affected in a good thing In a good cause for a good end and in a good manner There is a counterfeit zeal as it that of the Popish Martyrs or traitours rather of whom Campian in his Epistle to the honourable Counsellours of Queen Elizabeth Quamdiu vel unus quispiam è nobis supererit qui Tiburno vestro fruatur c. As long as there shall be left any one of us to wear a Tibuâ—n tippet we will not cease our suit And not only when I am present Sith even absent I teach and tell you the truth of God by letters Verse 19. Till Christ be formed That you may seek for salvation by him alone Together with the word there goes forth a regenerating power Jam. 1.18 It is not a dead letter an empty sound as some have blasphemed Only let us not as Hosea's unwise son stay in the place of breaking forth of children proceed no further then to conviction much lesse stifle those inward workings for sin as harlots destroy their conceptions that they may not bear the pain of childe-birth Verse 20. And to change my voice To speak to your necessity for now being absent I shoot at rovers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and am at some uncertainty how to frame my discourse to you Verse 21. Ye that desire c. that are
they durst not but be innocent And 2. to atheism The best that can come of sinne is repentance which if men have no minde to they will be willing to turn Atheists and it is the best of their play to wipe out all notions of a Dâ—ity as much as may be for their own quiet left they fall into a hell above-ground and be tormented before their time M. Capell of tempt p 265. Hence flow all exorbitancies in mens lives Hence there is no hoe in sinning For what saith one should or can keep the wit and will of man in when once we conceit D Preston his sensible demonstration of the Deity there is no such thing as God And from the weaknesse of this spring saith another slow all enormities Men say in their hearts It may be there is an almighty God it may be not and thence they will have some care in the duties of religion but a full care they have not whereas if they did believe it fully they would serve him with a full and perfect heart Thus he David walked before God with an upright heart in all things save only in the matter of Vriah In that one particular he despised both god and his Commandment 2 Sam. 12.11 and that out of the venome of originall lust the master-vein wherein is Atheisme Thus in generall Then Secondly for particulars The Atheist is a great oppressour of others II. a very caitiff-Canniball verse 4. H'e cats up Gods people as he eats bread Mica 3.2 3. He tears the very flesh off the poor and sels them that which he he leaves of them for old shoes as the Prophet hath it David in another Psalm compares these Atheisticall men-eaters to a lion couchant and rampant God is not in all his thoughts saith he Psal 1.4 What follows He lieth in wait secretly as a lion he lieth in wait to catch the poor he doth catch the poor when he draweth him into his net that is into his bonds debts morgages c. As the Jews in Nehemiah had done their poor brethren whom therefore he taxeth of Atheisme and irreligion â—ch 5.9 10. Ought ye not to have feared God saith he and not to have dealt thus hardly with your brethren I pray you let us leave off this usury So Job to his friends those uncharitable censurers To him that is in misery pitty should be shewed from his friend but be for saketh the fear of the Almighty Job 6.14 Or as David expresseth in the place above-cited He saith in his heart God hath forgotten he hideth his face he will never see it Psal 10.8 11. Hence it is that he sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor He not only robs the poor but ravisheth him he not only robs the poor but ravisheth him he not only murders him but eats him up as bread he makes no more conscience to undoe a poor man then to eat a meals meat when he is hungry A poor mans substance is his life The poor widdow cast into the treasury all that she had even all her living saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.44 It is in the originall All her life So she with the bloudy issue is said to have spent all her life that is her livelyhood upon Physitians Luk. 8.43 For a poor man in his house is like a snail in his shell crush that and ye kill him which the Atheist cares not to doe as who fears not God and so regards not man Luk 18.2 Thirdly The Atheist cals not upon God saith David there III. As beggars have learned to cant so Atheists to pray either in Church or chamber unlesse it be for fashion sake and that he may not be held a rank Atheist The grosse hypocrite whom I have proved an Atheist may make a goodly praier for matter and set a glosse a grace upon it in the utterance but it is but lip labour and so lost labour the effect of art and parts not of the heart and spirit of grace and supplication Zach 12.10 Some short-winded wishes he may have Ps 4 6. not pour out his soul with groans unutterable Lastly Reproaching religion and casting contempt upon those that professe and practile it is a note David gives of an Atheist IIII. vers 6. You have shamed the counsell of the poor because God is his resuge See it in Ishmael and Michol Tobiah and Sanballet in Herod and Pilate What 's truth saith he to our Saviour Job 1.38 in a scornfull profane manner Herod also having been long desirous to see Christ and hoping to see tome miracle done by him as by some base jugler when he could obtain nothing of him set him at nought and mocked him Luk. 2.11 So did Julian and Lucian the primitive Christians contemptuously calling them Galileans Vlpian deceivers Demetrian and other Heathen Atheists procurers of all publike calamities crying out therefore Christianos ad leones To the lions with these Christians Tertul Apâ—licâ— 40. Tantum maliquia Christians as Pliny said of them No otherwise evil then for that they were Christians So far did ignorance and maâ—â—ce prevail in the world among those I mean that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world that it was counted a capitall crime to call himself a Christian A sect every where spoke against of old Act. 28.22 and so is still Every fool that saith in his heart there is no God hath out of the same quiver a bolt to shoot at goodnesse Barren Michol hath too many sons Qui scopticè scabiosè de bonis loquuntur as one saith who speak scornfully and scurvily of men much better then themselves reproaching religion for hypocâ—â—sie S. Eâ—â—â— Sands sincerity for singularity strictnesse for sillinesse In Italy saith one and I wish it were not so in England they hold integrity for little better then sillinesse and abjectnesse And it is notoriously known saith another that the most honourable name of Christian D Fulk â—n the Rhem Pâ—st 〈◊〉 Annot in Act. se et 4. Sir Haâ—p Lynl is in Italy and at Rome a name of reproach and usually abused to signifie a Fool or a Dolt They boast themselves rather in the name of Catholike So did the Rogatian and Arrian heretikes before them calling the true Christians Ambrosians Athanasians Homousians c. As these their successours did Wiclevists Waldenses Hussites and now of late Lutherans Zuinglians Calvinists Puritans and what not The Atheists in Nehemiah's time thought to have jeared the good Jews out of their for wardnesse to re-build the City And so did the Papists herein Atheists hope by like arts to have weakned the hands of the renowned Reformers Buâ—bole â—â—pera pâ—st Dratribe adâ— servum arbitâ—â— M Luther Erasmus also that mongrell in religion that was Mente dente potens as one saith of him how bitter is he against Luther in hâ—s Hyperaspistis declaring thereby what spirit he was of And what a dry wipe was that he gave Wolphangus Capito Qualem à se Capito decimum sore sperat He could not deny sarth Mr Calvin but that Capito Was a holy man Calâ— in praesat ad â—saiam and one that took very good pains to purge the Church But whereas he held it as bootlesse a businesse and impossible for Christs Ministers to leek to correct the worlds wickednesse as to make a rive sunne backward under the person of that one man he condemned us all of inconsiderate zeal Howbeit wisdome is justified of her children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudâ—catur vel se â—tentia â—ronâ—nciatur Camerarius Scu'tetus Mat. 11.19 Or as some learned men read that text wisdome 〈◊〉 judged of her children That is Those that pretend to be her children as Erasmus with his fellow-Pharisees did they perversly and preposterously passe sentence upon their Mother whom they ought as dutifull children to hearkem and submit to But many learned men are arrant Atheists as were not only the Sadduces but these Pharisees also that out of the venome of their spirits could not but mock at the precious and heart-piercing Sermons of the Sonne of God Luk. 16.14 Religion was not more with them a matter of forme then of scorn a manifest mark of the worst kinde of wicked Psal 1.1 a right note of a ranke Atheist Isa 21.11 and 22.13 2 Pet. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caspâ—nare sub sanâ—abant FINIS
us as the Nurse helpeth her little childe upholding it by the sleeve For we know not what c. The flesh with her murmurings maketh such a din Da. Dike that we can hardly hear the voice of the spirit mixing with the flâ—shes roarings and repinings his praying sighes and sobbings But the Spirit it self Praier is the breath of the Spirit who doth superexpostulate for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enditing our praiers We cannot so much as suspirare unlesse he do first inspirare breathe out a sigh for sin if he breathe it not into us With groanings that cannot be uttered He that would have unspeakable joy 1 Pet. 1.8 must by the Spirit stirre up unutterable groanings Verse 27. Aug. Knoweth the minde c. Quomodo enim non exauditur spiritus à patre qui exaudit cum patre Verse 28. All things work together Not affliction only as some would here restrain it but sin De benef lib. 2. c. 18. Satan all Venenum aliquando pro remedio suit saith Seneca Medici pedes alas Cantharidis cum sit ipsa mortifera prodesse dicunt Plut. The drinking of that wine wherein a viper hath been drowned cureth the leprosie The Scorpion healeth his own wounds and the viper the head and tail being cut off beaten and applied cureth her own biting God changeth our grisly wounds into spangles of beauty and maketh the horrible sting of Satan to be like a pearl-pin to pin upon us the long white robe of Christ and to dresse us with the garment of gladnes Verse 29. Conformed to the image In holines say some in glory say others in affliction is the Apostles meaning Plus in Apophtheg Art not thou glad to fare as Phocion said he to one that was to die with him May not Christ better say so to his co-sufferers Verse 30. Them also he called c. If ye feel not faith said that holy Martyr then know that predestination is too high a matter for you to be disputers of untill you have been better scholars in the School-house of repentance and justification Bradsord Acâ— and Mon. fol. 1505. which is the Grammer-school wherein we must be conversant and learned before we goe to the university of Gods most holy predestination and providence Them he also justified Vocation precedeth Justification Deus justificat fide jam donatos sicut damnat priùs induratos Cameron Them he also glorified That is He keepeth them glorious by his glorious Spirit even in this life from impenitent sin and maketh them stable and constant in godlines Verse 31. What shall we say then q. d. Predestination Vocation Justification Glorification What things be these We cannot tell what to say to these things so much we are amazed at the greatnes of Gods love in them A brave conclusion of the whole disputation concerning justification by faith alone If God be for us c. Maximilian the Emperour so admired this sentence Chytrâ—us in â—â—â—uer that he caused it to be set in Checker-work upon a Table at which he used to dine and sup that having it so often in his eye he might alway have it in minde also Verse 32. He that spared not Qui misit unigenitum immisit spiritum promisit vultum quid tandem tibi negaturus est saith Bernard Nihil unquam ei negasse credendum est quem ad vituli hortatur esum saith Hierom. Bern de temp Verse 33. Who shall lay any thing This is that confident interrogatory of a good conscience 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that justifieth Some reade it questionwise thus Shall God that justifieth No such matter And if the Judge acquit a prisoner he cares not though the Jailer or fellow-prisoners condemn him So here Verse 34. Who is he that condemneth To the sentence of death he opposeth Christ his death Who is even at the right hand And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Ps 45.10 a place of dignity and safety Verse 35. Who shall separate us Who shall separate me saith the Syriack Verse 36. We are killed all the day In Dioclesians daies 17000 Christians are said to have been slain in the space of a moneth In the Parisian Massacre 30000 in as little space and within the year 300000. As sheep to the slaughter That lamentable story of the Christians of Calabria that suffered persecution anno 1560. comes home to this text For being all thrust up in one house together as in a sheep-fold Act. and Mon. fol 859. the executioner comes in and among them takes one and blinde-folds him with a muffler about his eyes and so leadeth him forth to a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaveth him half dead and taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leading them one after another he dispatcheth them to the number of eighty eight no otherwise then doth a butcher kill his calves and sheep Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are more then Conquerours What is that Triumphers 2 Cor. 2.14 We doe over-overcome because through faith in Christ we overcome before we fight and are secure of victory Verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil Ex verbi praedicatione essicaci ut indâ—at tacitè hoc verbo Beza For I am perswaded Or I am sure by what I have heard out of Gods Word He that hath this full assurance of faith goes gallantly to heaven What saith the world should a rich man ail The Irish ask such What they mean to die But I wonder more at such as have the riches of full assurance yea that have but the assurance of adherence though not of evidence what they mean to walk heavily Mr Latimer saies That the assurance of heaven is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 39. From the love of God viz. Wherewith he loved us For he loveth his own to the end and in the end Joh. 13.1 See the Note there Joh. Manlij loc com The wife of Camerarius heard Sarcerius interpreting this text and vers 35. thus and was much comforted after a sore conflict CHAP. IX Verse 1. I say the truth c. AS any one is more assured of his own salvation the more he desireth the salvation of others Charity is no churl as we see herein Paul Verse 2. Continuall sorrow Such as a woman in travail hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gal. 4 19. Verse 3. Were accursed Devoted to destruction as those malefactours among the Heathens were that in time of common calamity were sacrificed to their infernall gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pacifying their displeasure that the plague might cease Out of greatest zeal
wise man Not he that words it most for in multiloquio stultiloguium and as any one is more wise he is more sparing of his censures but every fool will be medling With meeknesse of wisdome As it is said of Athanasius that he was high in worth and humble in heart Nâ—zianz in enâ—om Athana a Load-stone in his sweet gentle drawing nature and yet an Adamant in his wise and stout deportment towards those that were evil Verse 14. Bitter envying Properly so called for it slows from the gall it shews that the man is in the gall of bitternesse and of kinne to the star called Wormwood Revel 8.11 It is also an evil wherein is steeped the venome of all other vices Glory not viz. Of your wisdome Lie not against the truth As if ye were true Christians when in truth you are not so Verse 15. Earthly sensuall Here 's a true character of carnall wisdome The world is a pearl in its eyes in cannot see God Verse 16. Easie to be entreated Tractable docible not as horse and mule that must be ruled with rigour not with reason Psal 32.9 Verse 18. Is sown in peace Only we must not think to sow and reap all in day CHAP. IV. Verse 1. From whence come warres THat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word-wars needlesse and endlesse strifes and contentions Even of your lusts Gr. Of your pleasures for wicked men take pleasure in unrighteousnesse it is their meat and drink Pro. 4.17 they cannot sleep nay live without it vers 16. Look how Tartarians feed upon carrion with as great delight as we do upon venison as the Tuckish gally-slaves eat opium as it were bread and as the maid in Pliny fed on spiders and digested them into nourishment so do sensualists feed upon sins murthering morsels and swallow them down with delight Verse 2. Ye lust and have not viz. To the satisfying of your lusts for that 's an endlesse piece of work Lust still cries Give Give and is ever sick of a spirituall dropsie the barren womb the horsleeches daughter the grave is nothing to this gulf to this cuâ—se of unsatisfiablenesse Because ye ask not He must be of a sedate spirit that praies to purpose How shall we think God will hear us when we hardly hear our selves Married couples must agree that their praiers be not hindered 1 Pet. 3.7 Verse 3. Ye ask and receive not Ye ask and misse because ye ask amisse It is the manner that makes or marres an action Verse 4. Yea adulterers and adulteresses You that have your hearts full of harlotry that go a whoring from God after the creature that minde only earthly things Phil. 3.19 and wooe this Mundus immundus this Propudium this vile strumpet the world that laies forth her two breasts of profit and pleasure and ensnareth many for the which she must be burnt as a whore by the fire of the last day Verse 5. That the Scripture saith in vain No it doth not only say but do not only convince us that an evil and an envious spirit possesseth us such a spirit as lusteth to have other mens abilities eclipsed that so our candle might shine alone but also it giveth more grace it not only convinceth but converteth the soul Psal 19.7 It causeth a man to rejoyce heartily in the good parts of others and this is more then to excell others in any excellency if this be wanting Verse 6. But he giveth Or It that is The Scripture giveth c. transforming us into the same image and conforming us to the heavenly patern by the spirit that breatheth in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth the proud Gr. Setteth himself in Battle-array against such above all other sorts of sinners as invaders of his territories and forragers or plunderers of his chief treasures Pray therefore to be preserved from the perilous pinalce of self-exaltation God defieth such as deifie themselves the knoweth them afar off Ps 138.6 he cannot abide the sight of them But giveth grace to the humble Humility is both a grace and a vessel to receive grace God poureth the oil of his grace into broken vessels contrite spirits Verse 7. Resist the devil i. e. Worldly and fleshly lusts stirred up by the devil Ephes 4.26 Lust resisted is sin materially not formally for the guilt is done away in that we do not allow it M Caâ—eâ—â— of Tempâ— but abhor it as some are of opinion And he will flee from you He is but a coward therefore for like the Crocodile if you follow him he fleeth if you flee from him he followeth you In all other fights the first encounter is sharpest but here easiest for the old serpent having his head bruised and crushed cannot now so easily thrust in his mortall sting unlesse we dally with him and so lay our selves open Verse 8. Draw night to God viz. In duty and heâ—'l draw nigh to you in mercy Sanctifie him Levit. 10.3 and he will satisfie you Psal 91.16 The very Turks are remorselesse to those that bear up but they receive humiliation with much sweetnesse Cleanse your hands For else there 's no coming near God Josh 24.19 Ye double-minded Ye that have your hearts divided betwixt two and as it were cloven asunder Out with the corruption that cleaveth to your hearts and then there will be a constancy and an evennesse in your mouths and manners Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted Or Be miserable Ye are so but see your selves to be so Or Afflict your selves viz. with voluntary sorrows for your sins See that ye be active here And mourn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Savouringly and soakingly with a deep and down tight sorrow so as a man would do in the death of his dearest friend The Greek work imports a funeral-griâ—f And â—â—â—p In judgement at least and then dry sorrow may go as for as weâ— where teats will not come Let your laughter be turned Turn all the streams into this one chaâ—â—â— that may drive the mill that may grinde the heart Meal was offered of old and not whole corn And your joy to heavinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trâ—stâ—â—â— cum vulâ—â—s 〈◊〉 Buâ—â—â—as Such as makes a man hang down his head and go heavily through grief and shame Verse 10. Humble your selves He beats oft upon this most needfull but much neglected duty of humiliation and all 's little enough there being nothing that more goes against the heart and the hair with us then to go downward and yet it must be done or we are undone And he shall lift you up The lion of Judah rents not the prostrate prey Daâ—ieâ—s Chro. 〈…〉 Bat as William the Conquerour ever held submission satisfactory for the greatest offences and often received rebels into grace so doth Christ much more The Sun in the morning gathereth clouds but then it soon scattereth them again so doth the Sun of righteousnesse cast men down that he may raise them
strange strife still not of earchly but of spirituall powers about the possession of mans heart If Satan can get that he is safe And so Satans Vicar It was a watch-word in Gregory the 13. time in Q. Elizabeths daies My son give me thy heart Be in heart a Papist and go where you will do what you will Verse 10. Of those things which they So doe the Papists in railing against imputed righteousnesse assurance of salvation the testimony of Gods Spirit witnessing with our spirits c. In those things they corrupt themselves As in eating drinking carnall copulation In Râ—ais c. holding neither mean nor measure as he in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was good for nothing else but to epicurize Verse 11. In the Way of Cain The devils Patriarch the first Apostate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was fulfilled literally in Alphonsus Diazius who slew his brother John because he was a Protestant and mystically in all that are guilty of spirituall parricide Andran greedily Gr. Were poured out as water out of a bottle they ran headlong after the wages of wickednesse not caring which way they came by it so they had it Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spots Or Rocks or muddy-holes that harpy-like not only devour but defile all that they touch In your feasts of charity See these described by Tertullian â— adversâ— gentes cap. 39. When they feast with you Thrusting themselves into your company whether invited or not sin having oaded an impudency in their faces Feeding themselves As fatted cattle fitted for the slaughter Without fear Of being ensnared by the creatures Pro. 23.2 Clouds they are Light and constant only in their inconstanâ—y Twice dead Killed with death Revel 2.23 Such as for whom hell gapeth Verse 13. Wandering starres That were never better then Meteors Sr Francis Drake in his travels reporteth That in a certain Island to the southward of Celebes among the trees night by night did shew themselves an infinite swarm of 〈◊〉 seeming worms flying in the air whose bodies no bigger then an ordinary slie did make a shew and give such light as if every twig on every tree had been a lighted candle or as if that place had been the the starry sphere Loe such were these impostours Verse 14. And Enoch also Enoch fore-told the day of Judgment before Noah the deluge That day is longer before it comes but shall be more terrible when it is come The Lord cometh Syr. Maranatha Hence the Jews say that the great excommunication Muranatha was instituted by Enoch Verse 15. Toconvince all To set them down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave them excuselesse speechlesse self-condemned Of all their hard speeches Their rude crude crooked crosse speeches uttered with perverse lip 1 so Solomon cals them Pro. 4.24 as if the upper lip stood where the nether lip should Verse 16. These are mumurers Vt porci saginati saith Aretius as boars in a frank Complainers Invalidum omne natur â querulum saith Seneca Weak ones are never without their ailments After their own lusts So many lusts so many Lords Great swelling words Bubbles of words See the Note on 2 Pet. 2.18 The Syriack renders it stupendious stuff Having mens persons Licking up their spettle as it were and loading the Mouse with the Elephants praises Verse 17. Of the Apostles Paul and Peter from whom Saint Jude borroweth much of this his Epistle See my Preface to Gods love-tokâ—ns Verse 18 Mockers Who fleer when they should fear See the Note on 2 Pet. 3.3 Verse 19. Wâ—oseparate From Church-assemblies upon pretence of nâ—wer lights greater holinesse The Arabick renders it Intermitters sc of Church-worships Ser suall Gr. Animal such as have no more then a reasonable foul and are yet in their pure naturals 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having not the spirit Unlesse it be the spirit of delusion as Muncer the Anabaptist had who wrote a book against Luther Scultet Annal. 138. dedicated it To the most illustrious Prince Christ as his words are upbraideth Luther with want of the Spirit and calleth him a carnal man a silly soul c. Verse 20 Building up By holy conference a singular help a most needfull but too much neglected duty Praying in the holy Ghost Whose creature fervent praier is Verse 21 Keep your selves Remit nothing of your former fervour Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec est sancta violentia optabilis rapina Huron Suâ—ton And of some Or according to other copies Resell their false reasonings and dispute them out of their errours Verse 23. Out of the fire viz. of hell as the Angel pulled Lot out of Sodome as ye would save a drowning man though ye pulled off some of his hair to save him Even the garment spotted As Nero's was when he rode in the same horse-litter with his own mother Verse 24. That is able q. d. I can only counsel you its God must keep you Verse 25. See the Note on 1 Tim. 1.17 A COMMENTARY OR EXPOSITION UPON THE REVELATION of S. John the Divine CHAP. I. Verse 1. The Revelation OR manifestation of many divine mysteries by the Mediatour who came out of his Fathers bosome to John who had the minde of Christ and that purposely for the behoof and benefit of the Family of faith who are all of his Cabinet-councel Joh. 1. 1 Cor. 2.16 Gal. 6.10 Psal 25.14 Things which must shortly That is sooner or later in their proper season Gods time seems long because we are short Nullum tempus occurrit regi saith the Lawyer The Ancient of daies is not to be limited Verse 2. Who barc record of the Word This John the Divine then was John the Evangelist what ever Dennis of Alexandria dispute to the contrary Verse 3. Blessed is be that readeth sc With attention affection application and practice Hierâ—eâ—ist ad Pâ—ulm Aegid Abbas Norimberg As knowing that this book hath Tot sacramenta quot verba so many words so many mysteries and that these words are Vivenda non legenda not more to be read then to be lived as one said once of the hundred and nineteenth Psalm Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From him which is An august description of the Father by a manifest allusion to Exod 3.14 Some Critick reading the words as they lie in the Originall would be apt to complain of an incongruity Non dâ—heâ—t verba 〈…〉 â—ra uliâ—sâ—bessâ— regulis Donatâ— Greg. and to say Novè duritèr dictum But God methinks should have leave given him by these Logodaedali to pronounce his own name undeclined and by an out rule who himself is undeclined and comes not under any rule And from the seven spirits So the holy Ghost is here called for his manifold gifts and operations in the hearts of those seven and all other Churches In like sort he is called The
little cease to sin as the pulse to beat heart to pant c. Verse 6. Say not in thine heart The law preacheth faith in Christ as well as the Gospel Verse 7. Into the deep Those deeps of the earth Ps 71.20 Verse 8. The word is nigh thee Moses meant it of the law but it more fitly agreeth to the Gospel The Babe of Bethlehem is swathed up in the bands of both Testaments he is authour object matter and mark of both Therefore if we will profit in hearing teaching reading we must have the eye of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 9. That if thou shalt confesse That is If thou shalt call upon the name of the Lord as it is expounded v. 13. Verse 10. For with the heart c. Pluturch tels us that of all plants in Aegypt Plut. de â—side Osiride that they call Persica is consecrated to their goddesse Isis and that for this reason because the fruit of it is like an heart the leaf like a tongue Verse 11. Shall not be ashamed Maketh not haste saith the Prophet Shame and confusion follow haste and procipitancy Sed Deo confisi nunquam confusi Verse 12. Is rich unto all c. He cannot therefore be poor that can pray for he shall have out his praier either in money or moneys-worth Verse 13. Shall be saved Though he misse of that particular mercy he asketh he is certainly sealed up to salvation Verse 14. How shall they hear c. The word read is of divine use and efficacy but of preaching we may say as David did of Goliah's sword There 's none to that Verse 15. How beautifull are the jeet How much more their faces Surely I have seen thy face as the face of God said Jacob to Esau Gen. 33.10 that is honourable and comfortable We know how Cornelius received Peter and the Galatians Paul till they were bewitched from him Gal. 4.14 But it must be remembred that we glorifie the Word not the Preacher Act. 13.48 Verse 16. Who hath beleeved our report Gr. Our hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively taken So Caesar and Cicero use auditio for report and rumour Some sit before a preacher as senslesse as the seats they sit on pillars they lean to dead bodies they tread on Others rage Tange montes fumig abunt c. Verse 17. By the word of God That is By the Word of Gods command sending out preachers gifted for the purpose and saying to them Goe preach c. Verse 18. Yes verily their sound c. Sonus tonus David saith only Their line Psal 19.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That accurate and artificiall frame of the heaven preacheth as it were the infinite wisdome and power of the Creatour All Gods works are his Regij professores his Catholike Preachers or reall Postilles as one calleth them of his Divinity The world saith Clem. Alex. is Dei Scriptura Gods great Bible with three great leaves heaven earth and hell Verse 19. Did not Israel know sc That the Gentiles were to be called They were oft told it Verse 20. Is very bold So that for his boldnes he was sawn asunder saith Hierom. Verse 21. Stretched A metaphor from a mother CHAP. XI Verse 1. I say then Hath God c. AS I may seem to have said Chap. 10. Ministers must doe their utmost to prevent mistakes Zuinglius when in his Sermons he had terrified the wicked was wont to shut up with Bone viâ— hoc nihil ad te Thou good man I mean not thee Verse 2. Saith of Elias A man of such transcendent zeal that to heighten the expression thereof some have legended of him that when he drew his mothers brests he was seen to suck in fire Verse 3. And I am left alone To withstand and reform the common corruptions Some have commended it to our consideration that from the first service in the Temple when it was built and the time of Eliah's Reformation was about an hundred years And from the Reformation in K. Edward the sixth's daies untill now is about the same proportion of time Verse 4. The image of Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that Lady as our modern Idolaters also call the virgin Mary whom they despite with seeming honours Salâ—zar Iesuita in Prov. 8.19 Ibid ad ver 23. Ibid. ad ver 29. They would perswade the world that Christ by dying obeyed not his Father only but his mother too that she is the complement of the Trinity that she intreateth not but commandeth her Sonne is the most imperious Mother of our Judge with many like horrid blasphemies which I tremble to relate Verse 5. According to the election of grace St Paul was Constantissimus gratiae praedicator as Austin calleth him a most constant preacher of Gods free grace Verse 6. Then is it no more of works Whatsoever conferrumination of grace and works Papists dream of They think that as he that standeth on two firm branches of a tree is surer then he that standeth upon one only So he that trusteth to Christ and works too is in the safest condition But 1. They are fallen from Christ that trust to works Gal. 5.4 2. He that hath one foot on a firm branch and another on a rotten one stands not so sure as if he stood wholly on that which is sound But let them be Moses's Disciples let us be Christs Set not up a candle to this Sun of righteousnesse mix not thy puddle with his purple bloud thy rags with his raiment thy Pigeons plumes with his Eagles-feathers He can and will save his to the utmost Heb. 7.25 Detest all mock-staies Verse 7. Israel i. e. The carnall Israelite He seeketh for viz. Righteousnes and salvation by works Hardened By a judiciary hardnes Verse 8. The Spirit of slumber So that with those Bears in Pliny they cannot be awakened with the sharpest prickles and with those Asses in Hetruria that feeding upon hen-bane Mathiol in Dioscorid they he for dead and awake not till half-hileded Such a dead Lethargy is now befallen Papists Verse 9. Be made a snare As the bait is to the birds Verse 10. Bow down i. e. Bring them into bondage and misery Compare Lev. 26.13 Verse 11. Have they stumbled He that stumbleth and comes not down gets ground Verse 12. How much more their fulnesse O dieculam illam dexter mihi prae laetitia salit oculus How long Lord holy and true Verse 13. I magnifie mine office I make the utmost of it by gaining souls to Christ Verse 14. And might save some Ministers must turn themselves as it were into all shapes and fashions both of spirit and speech to win people to God Verse 15. Be the reconciling Not as a cause but as an occasion Life from the dead That is Res summè bona saith Phocius a speciall good thing Verse 16. If the first fruit be holy Not with
who was King of Sicily and Jerusalem was called Carolus cunctator not in the sense as Fabius because he staid till opportunity came but because he staid till opportunity was lost Fervent in spirit Gr. Seething hot God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is himself a pure act loveth activenes in men the very rest of heavenly bodies is in motion in their proper places Verse 12. Rejoycing in hope Hope makes absent joyes present wants plenitudes and beguiles calamity as good company doth the time Patient in tribulation Bearing up under pressures as among many other Martyrs Nicolas Burton who by the way to the stake and in the sâ—ame was so patient and chearfull Act. and Mon. 1866. that the tormentours said the devil had his soul before he came to the fire and therefore his senses of feeling were past Continuing instant in praier Constant and instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—z in Epita A metaphor from hunting dogs that give not over the game till they have got it Nazianzen saith of his sister Gorgonia that she was so given to praier that her knees seemed to grow to the very ground Of Trasilla it is reported Greg. Dialog that being dead she was found to have her elbows as hard as horn by leaning to a desk at which she used to pray St James is said to have had knees as hard as Camels knees Euseb by his continuall kneeling in praier And Paul the eremite was sound dead kneeling upon his knees holding up his haÌ„ds lifting up his eye so that the very dead corps seemed yet to live and to pray to God Hieron in vita Verse 13. To the necessity Gr. To the uses of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not staying till they be in necessity Verse 14. Blesse them See the Note on Mat. 5 44. Verse 15. Weep with them that weep St Cyprians compassion is remarkable Cum singulis pectus meum copulo maeroris funeris pondera luctuosa participo cum plangentibus plango cum d slentibus defleo c. I partake in every mans grief and am as much affected and afflicted as if it were mine own case Verse 16. Be of the same This verse had been easie had not Interpreters obscured it as Origen observeth Verse 17. Recompense to no man In reason revenge is but justice Aristotle commends it the world cals it Manhood Arist Rhetor. lib. 9 cap. 1. 't is doghood rather The manlier any man is the milder and more mercifull as David 2 Sam. 1.12 and Julius Caesar who wept over Pompeys head presented to him and said Non mihi placet vindicta dicta sed victoria I seek not revenge but victory Verse 18. As much as lieth in you Let it not stick on your part â—ive not offence carelesly take not offence causlesly See the Note on Mat. 5.9 Verse 19. Avenge not your selves Some take the Sword into their own hands and lest they should seem Anabaptists in taking two blows for one will give two blows for one Give place to wrath sc To the wrath and vengeance of God which he seemeth to prevent that seeks revenge Verse 20. Thou shalt heap Thou shalt melt him and make him thy friend for ever Verse 21. Be not overcome In rixa is inferior est qui victor est saith Basil In revenge of injuries he is the loser that gets the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Cor. 6.7 Hence the Apostle disgraceth it by a word that signifieth disgrace or losse of victory But overcome evil This is the most noble victory Thus David overcame Saul Func Chronol and Henry the 7th Emperour of Germany overcame the Priest that poisoned him at the Sacrament for he pardoned him and bad him be packing So did not Iacup the Persian King Turk Hist who perceiving himself poisoned by his adulterous wife enforced her to drink of the same cup and because he would be sure she should not escape with his own hand he struck off her head But this to say truth was not revenge but justice CHAP. XIII Verse 1. Let every soul be subject IN things lawfull only for else we must answer as those Apostles did Act. 3.29 and as Polycarp who being commanded to blaspheme Christ and to swear by the fortune of Caesar peremptorily refused and said We are taught to give honour to Princes and Potentates but such honour as is not contrary to Gods religion Ordained of God In regard of it's institution Tha. 2.2 q. 10. ar 10. though for the manner of it's constitution it is of man Verse 2. Resisteth the power His authorative commands not his personall Receive to themselves damnation Poenam sibi auferent saith Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conser 1 Cor. 11.31 32 they shall receive punishment to wit from the Magistrate as Aretine deserved to doe who by longer custome of libellous and contumelious speaking against Princes had got such a habit that at last he came to diminish and disesteem God himself Verse 3. For Rulers are not c. They should not be But Ieroboam set a net on Mizpeh and spread a share upon Tabor to watch who would go from him to Iudah to worship Hos 5.1 A terrour to good works but to the evil The Sword of justice saith one must be furbished with the oil of mercy yet there are cases wherein severity ought to cast the scale Petr. Nicol. Gelstrouâ— Dan. bist Duresce Duresce ò infoelix Lantgravie said the poor Smith to the Lantgrave of Thuring more milde then was for his peoples good Bonis nocet qui malis parcit Edward the Confessour was held a bad Prince not by doing but enduring ill Verse 4. For he is the minister It was written upon the sword of Charles the great Decem praeceptorum custos Carolus Charles is Lord Keeper of the Decalogue For he beareth not the Sword in vain Like St Paul in a glasse window or St George as they call him in a sign-post A revenger to execute wrath But now we see how every man almost will be a Pope in his own cause depose the Magistrate at least appeal from him to himself Verse 5. But also for conscience sake Good Rulers we must obey as God bad for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Verse 6. Attending continually As born for the benefit of many The Parliament in the 25. of Edward 3. is known to posterity by the name of Benedictum Parliamentum So shall this present â—arliament for their continuall attendance upon the Lords work bending themselves to the businesse as the word signifies and holding cut therein with unparallel'd patience This was written anno 1646. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. Render therefore to all their dues He saith not their unjust exactions Melancthon makes mention of a cruell Prince that to get money of his Subjects would knock out their teeth Primò unum dentem evellebat minitans c. first
For Lilmod lelammed say the Rabbins we therefore learn that we may teach Verse 9. We prophecy in part We therefore know but imperfectly because we are taught but imperfectly My greatest knowledge Melch. Adam said Chytraeus is to know that I know nothing And not only in most other things am I ignorant said Austin Aug epist 119. cap. 21. but even in the Scriptures my chief study and trade of life Multò plura nescio quam scio The Rabbins in their Comments upon Scripture when they meet with hard knots that they cannot explicate they solve all with this Elius cum venerit solvet omnia Verse 10. Then that which is in part As the old slough fals off when the new skinne comes on As a man returns no more to the free school that hath proceeded in the University Verse 11. When I was a childe Adrian 6. before he became Pope taxed the Church of Rome for many errours but afterwards being desired to reform them he wickedly abused these words for an answer When I was a childe I spake as a childe c. but now being a man c. Verse 12. In a glasse c. See Numb 12.8 Even as I am known We shall know the creatures by knowing God as God now knows all his works by knowing himself Verse 13. The greatest of these Because longest lasting Gifts that suppose imperfection in us as faith and hope or misery in others as pity c. shall be put away CHAP. XIV Verse 1. Follow after charity FOllow it hot-foot as they say pursue and practice it It is more then to desire or to be zealous of a thing as it follows in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous of spirituall gifts Follow charity close as the Hunter doth his prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the persecutour doth the Martyr that will hide or escape if he can Charity may be fitly compared to the precious stone Pantarbe spoken of by Philostratus A stone of great beauty and of strange property Philostr in vit Apollony lib 3. cap. â—4 So bright it is and radiant that it gives light in the darkest midnight And that light is of that admirable vertue that it brings together the stones that it reacheth into heaps as if they were so many hives of Bees But nature lest so precious a gift should be undervalued hath not only hid this stone in the secret bowels of the earth but hath also put into it a property of slipping out of the hands of those that hold it Nisi providâ ratione teneatur unlesse they hold it fast indeed Verse 2. In an unknown tongue So they that preach in a kinde of Roman English and not in a low language to the peoples capacity But unto God Canit sibi Musis as the proverb is And as good he may hold his tongue for God needs him not Verse 3. To edification to exhortation These three ends every preacher ought to propound to himself 1. Edification in knowledge and holinesse 2. Exhortation that is Reprehension and Admonition 3. Consolation lest that which is lame be turned out of the way Heb. 12.13 Verse 4. Edifieth the Church Therefore prophecy is the more worthy because profitable Prodesse meliùs quam praeesse Verse 6. If I come unto you c. This you would not like in me And is that Venus in Caio that is Naevus in Titio a blemish in one that is a beauty in another By revelation or by knowledge or c. Piscator reads it by revelation or by knowledge that is either by prophecying or by doctrine The Apostle expounding himself Verse 7. Except they give a distinction Vnisono nihil auribus molestius Discords in musick make the best harmony Blunts voiage pag. 106. Thorow all Turky there runs one tune nor can every man play that yet scarce any but hath a fiddle with two strings Verse 8. For if the Trumpet Similies are excellent for illustration and must be fetcht from things familiar Verse 9. Ye shall speak into the air You shall lose your labour and may as well keep your breath to cool your broth Verse 10. So many kindes of voices Seventy two maternall languages they say Verse 11. A Barbarian So the Grecians called all Nations that spoke not their language It is reported that no where at this day is spoken more barbarous language then at Athens once the Greece of Greece Neand. Chron. Verse 12. To the edifying of the Church Clouds when full pour down and the presses over-flow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe must bring out his treasure for the Churches behoof and benefit Verse 13. Pray that he may interpret Pope Innocent the third never praied thus for he said that the Church decreed the service in an unknown tongue Ne sacrosancta verba vilescerent lest the holy words should be under-prized But publike praiers in an unknown tongue saith one must be attributed to the change of time it self in Italy France and Spain for there a long time the Latine was understood of all Erasm But when afterwards their speeches degenerated into those vulgar tongues now there used then the language not of the service but of the people was altered Verse 14. Is unfruitfull In regard of others edification It were a great grace said Lambert the Martyr Act. and Mon. fol. 1015. if we might have the Word of God diligently and often spoken and sung unto us in such wise that the people might understand it then should it come to passe that craftsmen should sing spirituall Psalms sitting at their work and the husbandman at his plow as wisheth S. Hierome Pavier Town-clark of London in Henry the eighths time was a man that in no case could abide to hear that the Gospel should be in English Insomuch that he once sware a great oath that if he thought that the Kings highnesse would set forth the Scripture in English and let it be read of the people by his authority Ibid 962. rather then he would so long live he would cut his own throat But he broke promise for shortly after he hanged himself Verse 15. I will pray with understanding To an effectuall praier there must concur intentio affectus the intention of the minde and the affection of the heart Else it is not praying but parotting Sphinx Philos I have read of a Parot in Rome that could distinctly say over the whole Creed Verse 16. Say Amen This the Apostle reckons for a great losse The poor misled and muzled Papists are enjoined not to joyn so far with a Protestant in any holy action as to say Amen But in that Specul Europ there is no so great losse Verse 17. But the other is not edified This we should all labour viz. to edifie others Synesius speaks of some who having a treasure of tongues and other abilities in them
glory of great acts how much more might Paul Verse 5. Not that we are sufficient Lest they should think him arrogant Cyrus had this written upon his Tombe I could doe all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arrianus reports So could Paul too but it was thorow Christ which strengthned him Phil. 4 1â— All our sufficiency is of God Had not Ministers then need to pray Benè orasse est benè studnisse saith Luther And whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a reverend Writer but he shall certainly by his praiers reap more comfort to himself Whereto I adde D. Tailour on 1 Thess 5.23 that unlesse he pray for his hearers as well as preach to them he may preach to as little purpose as Bede did when he preached to an heap of stones Verse 6. Not of the letter To wit of the law which requireth perfect obedience presupposing holinesse in us Lex jubet gratâ—a juvat Aug. and cursing the disobedient But the Gospel called here the Spirit pre-supposeth unholinesse and as an instrument maketh us holy Ioh. 17.17 Act. â—0 32 For we preach Christ 1 Cor. 1.23 We give what we preach The Spirit is received by the preaching of faith Gal 3.2 This Mannah is rained down in the sweet dews of the Ministery of the Gospel 1 Pet. 1.22 For the letter killeth Many Popish Priests that hardly ever had seen much lesse read St Pauls writings having gotten this sentence by the end The letter killeth took care of being killed by not medling with good literature Hence that of Sr Thomas Moore to one of them Tu benè cavisti ne te ulla occidere possit Littera nam nulla est littera nota tibi Verse 7. The ministration of death That is the Law David was the voice of the Law awarding death to sin He shall surely die Nathan was the voice of the Gospel awarding life to repentance for sin Thou shalt not die For the glory of his countenance Which yet reflected not upon his own eyes He shone bright and knew not of it He saw Gods face glorious he did not think others had so seen his How many have excellent graces and perceive them not Verse 8. Be rather glorious Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides it self in point of salvation See Isa 49.5 Verse 9. Exceedin glory A throne was set in heaven Rev. 4.2 Not in the Mount as Exod. 25 9. The patern of our Church is shewed in the heavens themselves because of that more abundant glory of the Gospel above the Law And therefore also Iohn describeth the City far greater and larger then Ezekiel Revel 21. Because Ezekiel was a Minister of the Law Brightman in loc Iohn of the Gospel Verse 10. Had no glory To speak of and in comparison The light of the Law was obscured and overcast by the light of the Gospel The sea about the altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Rev. 4.6 like to crystall clearly conveying the light and sight of God in Christ to our eyes Verse 11. Much more that c. As the Sun outshineth Lucifer his herald Verse 12. Plainnesse of speech Or much evidence as Ioh. 10.24 and 11.14 and 16.29 with much perspicuity and authority we deliver our selves we speak with open face not fearing colours Verse 13. Could not stedfastly c. Could not clearly see Christ the end of the Law Rom. 10.4 Gal. 3.24 Verse 14. But their mindes Unlesse God give sight as well as light and enlighten both organ and object we can see nothing Which vail is done away See Isa 25.7 Faith freeth from blindenesse we no sooner tast of that stately feast by faith but the vail of ignorance which naturally covereth all flesh is torne and rent Verse 15. The vail is upon their hearts By a malicious and voluntary hardning they curse Christ and his worshippers in their daily devotions and call Evangelium Avengillaion the Gospel a volume of vanity or iniquity Eliab in Thâ—b Verse 16. When it shall turn Of the Jews conversion and what hinders it See the Note on Rom. 11.7 8 25. Verse 17. The Lord is that spirit Christ only can give the Jews that noble spirit as David calleth him Psal 50.12 that freeth a man from the invisible chains of the kingdome of darknesse Verse 18. Are changed As the pearl by the often beating of the Sun-beams upon it becomes radiant From glory to glory That is From grace to grace Fulnesse of grace is the best thing in glory Other things as peace and joy are but the shinings forth of this fulnesse of grace in glory CHAP. IIII. Verse 1. As we have received mercy SIth we have so freely been called to the Ministery of meer mercy we shew forth therein all sedulity and sincerity When I was born said that French King thousand others were born besides my self Now what have I done to God more then they that I should be a King and not they Tamerlane having overcome Bajazet asked him whether ever he had given God thanks for making him so great an Emperour who confessed ingenuously he never thought of it To whom Tamerlane replied that it was no wonder so ungratefull a man should be made a spectacle of misery For you saith he being blinde of one eye and I lame of a leg Leunelau Annal Tuâ—â— was there any worth in us why God should set us over two such great Empires of Turks and Tartars So may Ministers say What are we that God should call us to so high an office c. We faint not We droope not we flag not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hang not the wing though hardly handled For Pradicare nihil alind est quam derivare in se furorem totius mundi as Luther said Verse 2. The hidden things of dishonesty All legerdemain and under-hand dealing They that do evil hate the light love to lurk But sin hath woaded an impudency in some mens faces that they dare do any thing To every mans conscience A pure conscience hath a witnes in every mans bosome See 1 Cor. 14.24 Verse 3. To them that are lost It is a sign of a reprobate-goat Joh. 8 43 47. Sensuall baving not the spirit Jude 19. The devil hides his black hand before their eyes Verse 4. The god of this world The devil usurps such a power and wicked men will have it so They set him up for God If he do but hold up his finger give the least hint they are at his obedience as God at first did but speak the word and it was done All their buildings plowings plantings sailings are for the devil And if we could rip up their hearts we should finde written therein The god of this present world Verse 5. We preach
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 â—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
Deuteronomy Matth. 4. See the Notes there Verse 18. Praying alwaies Praier is not only a part of the armour but enables to use all the rest It is not only a charm for that crooked serpent Leviathan Isa 26.16 to inchant him Flagellum Diaboli but a whip to torment him and put him into another hell saith Chrysostome It â—etcheth Christ into the battle and so is sure of victory It obtaineth fresh supplies of the Spirit Phil. 1.19 and so maketh us more then conquerours even triumphers It driveth the devil out of the field and maketh him flie from us Tanquà m si leones ignem expuentes essemus saith Chrysostome Especially if we go not to the battle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our break fast as Nestor in Homer but fasting and praying For some kinde of devils are not cast cut but by fasting and praier And watching thereunto That we be not surprized at unawares The bird Onocratalâ—â— is so well practisâ—d to expect the Hawk to grapple with her that even when she shutteth her eyes she sleepeth with her beak exalted as if she would contend with her adversary Let us like wise stand continually upon our guard The devil watcheth and waâ—keth the round 1 Pet. 5.8 Watch therefore Verse 19 And for me Ministers must be especially pray'd for that they may have a door not only of utterance but of entrance to mens hearts and so be able to save themselves and those that hear them In praying for suâ—h we pray for ouâ— selves Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Embassadour Venerable for mine age and authority as the word signifieth The ancient and the honourable are usually imploied as Embassadours Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old age and honour are akin in the Greek tongue In bonds Gr. In a chain instead of a chain of gold worne commonly by Embassadours and far more glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bear about my bonds saith Ignatius in his Epistle like wise to the Ephesians as so many spirituall Jewels or Ensigns of honour Oh said Alice Driver here is a goodly neckerchief blessed be God for it when the chain was put about her neck That therein I may speak boldly He saith not That I may be freed from my chain but that I may do my office well in my chain Let God serve himself upon us and then no matter what becomes of us Martinus decumbens Domine dixiâ— si adhuc populo tuo firm necessarius nonrecuso Lâ—borem Sever. epist 3. Verse 21. But that ye may know It is of good use to the Church to know the lives and affairs of men eminent in goodnesse and of exemplary holinesse that others may expresse them as Polycarp did Iohn the Evangelist as Irenaeus did Polycarp as Cyprian did Tertullian Paraeus did Vrsin c. Verse 22. Comfort your hearts It is God that comforts by the creatures as by conduit-pipes The air yeelds light as an instrument the water may heat but not of it self When a potion is given in beer the beer of it self doth not work but the potion by the beer So in this ease Verse 23. Peace be to the brethren These only be the children of peace Luk. 10.10 The wicked are like the troubled sea Isa 57.20 which may seem sometimes still but is never so no more are they The peace of prosperity they may have but not of tranquillity Sinceritas serenitatis mater Hence it followeth Verse 24. In sincerity Or Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that Anathema Maranatha 1 Cor. 16.23 A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the PHILIPPIANS CHAP. I. Verse 1. With the Bishops and Deacons THe word Priest is never used at all for a Minister of the Gospel by the Apostles no nor by the most ancient Fathers De 〈…〉 as Bellarmine himself confesseth And yet how â—ager were our late factours for Rome to have priested us all but that God better provided for us Verse 2. Grace be to you See the Note on 1 Cor. 1.2 and on Ephâ—s 1.2 Verse 3. Vpon every remâ—mbrance And no wonder for there wâ—â—e those famous Mâ—cedonians that first gave themselves to the Lord and then to their faithfull Ministers by the will of God 2 Cor. 8.5 See the Note there and compare Isa 50.10 Verse 4. Making request with joy Those that grieve their faithfull Ministers and quench the spirit in them do it to their own singular disadvantage Verse 5. For your fellowship A good man cannot tell how to go to heaven alone No sooner had the Philippians received the Gospel but they were in fellowship to a day The communion of Saints was with them a point of practice as well as an article of belief The apostles Creed was anciently briefer then now The mention of the Fathers being maker of heaven and earth The Sons death and descending into hell and the communion of Saints being wholly omitted haply as implied sufficiently in other Articles But surely if the Creed were called Symbalum as a sign or badge to difference Christians from Infidels and wicked people there was little reason to leave out the Communion of Saints this being a main distinctive character there being no such fellowship as among the Saints Cant. 6.9 Verse 6. Will perform it Or perfect it God doth-not use to doe his work by the halves but goes thorow-stitch with it 1 Thes 5.24 Psal 138.8 Only we must pray as Luther was wont to do Confirm O Lord in us what thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it And as Queen Elizabeth praid Look upon the wounds of thy hands and despise not the work of thy hands Thou hast written me down in thy book of preservation with thine own hand ô read thine own hand-writing and save me c. Act. and Mon. fol 777. Verse 7. Partakers of my grace That is ye communicate with me in my sufferings which he here calleth his grace and tels them vers 29. To you it is given as an honourary to suffer for Christs sake Crudâ—litas vestra gloria nostra Tertull. said those Primitive Martyrs I had rather be a Martyr then a Monarch said Ignatius It is to my losse if you bate me any thing in my sufferings said Gordius to his tormentours Gaudebat Crispin cum tenâ—hatur cum audiebatur cum damnabatur cum ducebatur In Psal 157. saith Angustine Crispina Rejoyced when she was apprehended convented condemned executed Verse 8. I long after you all Here the Apostle practised his own precept of fatherly affection Rom. 12.10 Pray for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. and Mon. fol 1482. mine own heart-root in the Lord Quem in intimis visceribus habeo ad convivendum commoriendum said Bradford in a letter to his fellow Martyr Laurence Saunders Verse 9. And in all judgement Or Sense The soul also
pro foribus saith S. James chap. 5.9 Verse 6. In nothing be carefull Or care for nothing viz. with a care of dissidence and distrust See the Note on Mat. 6.25 26 c. Bat in every thing by praier This is the best cure of care Cast thy burden or thy request upon the Lord saith David Pâ— 55.22 and he shall sustain thee Remove thy trouble from thy self to God by vertue of that Writ or Warrant and then all shall be well They looked unto God and were lightned Psal 34 5. Luther in a certain Epistle of his to Melancthon complaineth thus Ego certè oro pro te doleo te pertinacissimam curarum hirudinem meas preces sic irritas facere I pray for thee but to no purpose so long as thou givest so much way to carking cares Supplication with thankâ—sgiving We should come to pray with our thanks in our hands standing ready with it as Josephs brethren stood with their present Gen. 43.25 In the old Law what speciall request soever they had to make or what sacrifice soever to offer they were commanded still to come with their peace-offerings Praier goes up without incense when without thankfulnesse The Church ascends daily to her beloved Christ in these pillars of smoke Cant. 3.6 for she knows that unthankfulnesse hindreth much the restfull successe of praier Verse 7. Shall keep your hearts Keep as with a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as in a garâ—son Solomons bed was not so well guarded with his threescore valiant men all holding swords Cant. 3.7.8 as each good Christian is by the power of God without him and the peace of God within him This peace like Davids harp drives away the evil spirit of cares and fears It soon husheth all God can soon raise up in his an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience called here Their mindes and the sweet Sabbath of spirit the composednesse of their affections called here Their hearts can make and keep them secure and sound yea bring aid when they are close besieged by sin and Satan Verse 8. Whatsoever things are true This is that little Bible as the eleventh to the Hebrewes is by one fitly called A little Book of Martyrs In this one verse is comprised That Totum hominis Eccles 12.13 That Bonum hominis Micah 6 8. For if ye do these things here enjoyned ye shall never fall but go gallantly into heaven as Saint Peter hath it 2 â—et 1.10 11. Verse 9. And â—eard and seen in me Est aliquid quod ix magâ—o viro vol tacente proficias The very sight nay thought of a good man oft doth good Whereas the tongue or heart of a wicked man is little worth Prov. 10.20 If their thoughts and discourses were distilled they are so frothy they would hardly yeeld one drop of true comfort And the God of peace Not only the peace of God as vers 7. Austin somewhere fisheth a mystery out of the word PAX which consisteth of three letters saith he to note the Trinity from whom is all true peace Verse 10. Hath reflourishâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had deflourished then for a season and withered as an Oak in winter Isa 6.13 and as a Teyl-tree whoâ—e â—ap is in the root The best tree may have a fit of barrennesse So may the best men suffer some decaies for a sâ—asonâ— the spirituall life may â—unne all to the heart as a people conquered in the field runs to the Castle Howbeit as Euâ—ychus his life was in him still and he revived though he seemed to be dead and as trees in the spring grow green again So do the relapsed Saints Verse 11. In respect of want The wicked in the fulnesse of his sufficiency is in straits Job 20.22 Contrariwise the godly man in the midst of his straits is in a sufficiency He hath all things as having the haver of all things For I have learned In Christs school for Nature teacheth no such lesson Optat ephippia bos piger optat arare caballus Horat. The labourers were not content with their peny Mat. 20.13 They that have enough to sinke them yet have not enough to satisfie them as a ship may be over-laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more It is God only that fils the heart and maketh a man say truly with Jacob and not fainedly Rabb-li Col li. Gen 13.9 Gen 33.11 as Esau I have enough my brother Esau had a deale but Jacob had All because he had the God of all Verse 12. I know both how c. Sound bodies can bear sudden alterations of heat and cold So cannot distempered bodies Both how to be abased So Chilo one of the seven Wisemen of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lâ—ert said to his brother who took it ill that he was not chosen to be one of the Judges I know how to be injuriously dealt with but I hardly believe him Socrates also could tell Archelaus Arrian apud Stobâ—um that offered him large revenues My minde and mine estate are matches But flesh and bloud could never carry him so far for all his saying so It is God alone that fashioneth a mans heart to his estate Psal 33.15 as a suit of clothes is fitted to the body I am instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am initiated I am a young schollar newly entered in this high point of heavenly learning To suffer want Either patiently to wait for what I desire or contentedly to want what God denieth Verse 13. I can dos all things A Christian walks about the world like a conquerour having power given him over all Cyrus Major Revel 2.26 27. It was a vain brag of that Heathen Prince that caused it to be engraven upon his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian I could do all things None can say so but the man in Christ Verse 14. Ye have well done For hereby as you have sealed up your love to me and ingaged me to pray for you as for Onesiphorus 2 Tim 1.18 So you have gotten a good testimony to your selves that ye are members of Christs mysticall body The tongue is farre enough from the toe the heel from the head yet when the toe or heel is hurt the rest of the members sympathizâ— and seek help for it So here Verse 15. But ye only One poor Philippian shamed a hundred rich close-fisted Corinthians Araunah gave like a King 2 Samuel 24.23 and is therefore crowned and chronicled Zechary 9 7. Ekron shall be as the Jâ—busite that is Tâ—cmâ—l as this famous Jâ—busite Araunah that parted with his free-hold for pious uses Verse 16. Ye sent once and again Charities fountain runs fresh More perennis aquae and is never dried up The liberall man deviseth liberall things and holdeth that only his
own that he hath given to others Verse 17. Not because I desire a gift As those Cormorants that with shame do love Give ye Hos 4.18 as if they could speak no other but the Dorick Dialect the horse-leeches language S. Paul was none of these That may abound to your account For God keeps an exact account of every peny laid out upon him and his that he may requite it and his retributions are more then bountifull Verse 18. I have all viz. That you sent and I give you an acquittance which the Greeks from the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare Prov. 3.27 I abound I am full As a bird with a little eye and the advantage of a wing to soar with may see far wider then an Oxe with a greater So the righteous with a little estate joyned with faith and devotion may feel more comfort and see more of Gods bounty then one of vast possessions whose heart cannot lift it self above the earth Verse 19. Shall supply Gr. Shall fill up as he did the widdows vessels shut the doors upon thee saith the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 4 4. It was time to shut the doors when one little vessel must overflow and fill up many greater Verse 20. Now unto God Paul cannot mention Gods bounty without a doxology Verse 21. Every Saint A great encouragement to the meaner to be so respected Verse 22. All the Saints salute you Christianity is no enemy to courtesie Gods schollars are taught better manners then to neglect so much as salutations They that are of Caesars houshold When Caesar himself lived and died an unconverted caitiff and a castaway Verse 23. The grace of our Lord with this wish of grace grace to them Prov. 4.7 he both begins and ends Wisdome is the principall thing A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the COLOSSIANS CHAP. I. Verse 1. Paulan Apostle c. THis golden Epistle is an epitome as it were of that other to the Ephesians like as that he writeth to the Galatians is an abstract of that other to the Romans Verse 2. Which are at Colosse A City in Phrygia swallowed up by an earth-quake not long after this Epistle was written Gods judgements are sometimes secret but ever just Verse 3. We give thanks praying c. Praier and thanks saith one are like the double motion of the lungs the air that is sucked in by praier is breathed out again by thanks Verse 4. And of the love c. Faith in Christ Jesus maketh love to all the Saints Therefore they go commonly coupled in Pauls Epistles And therefore when the Disciples heard how oft they must forgive an offending brother Lord increase our faith say they Luk. 17.5 See the Note there Verse 5. For the hope It is hope saith an Interpreter here that plucks up the heart of a man to a constant desire of union by faith with God and of communion by love with man But by hope is here meant the object of hope Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusâ—â— hist 1.2 c. 3. As it is in all the world Eusebius saith That the Gospel spread at first thorow the world like a Sun-beam The Reformation begun by Luther in Germany wont on abroad Christendom as if it had been carried upon Angels wings That of the Church of England is such as former ages despaired of the present admireth Spec Europ and the Future shall stand amazed at It is that miracle saith one which we are in these times to look for Verse 7. Who is for you a faithfull Minister Epaphras was their City-preacher whom therefore the Apostle here so highly commendeth Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund anno 1524. Scultet Annal. pag. 130. A faithfull Minister should have all good respect afore his own people especially Verse 8. Who also declared unto us His heart was over-joyed with his peoples forwardnesse and he could not but impart it to the Apostle It was a pride in Montanus to over-ween his Pepuza and Tymium two pelting Parishes not far from Colosse and to call them Jerusalem Eusebâ—â— 5. â— 17 as if they had been the only Churches in the world But this was a commendable practice of Epâ—phras to late to S. Paul the good he found in his people that he by an epistle might further encourage and quicken them Verse 9. In all wisdome and spirituall See the Note on Ephes 1.8 Verse 10. That ye might walk worthy By walking before God with God after God according to God as it is phrased in severall Scriptures all to one purpose See the Note on Ephes 4.1 Verse 11. And long-suffering with joyfulnesse The joy of the Lord is the strength of the soul Nehem. 8.10 as true gold comforts and strengthens the heart that Alchymy doth not At the death of Francis Gamba a Lombard that suffered Martyâ—dome the Friers brought in their hands a crosse for him to behold to keep him from de poration at the feeling of the fire But his minde he said was so replenished with joy and comfort in Christ Act. and Mon. fol. 856. that he needed neither their crosse nor them Verse 12. Of the Saints in light So that though cast into a dark dungeon the Saints may clap thâ—ir hands upon their bosomes as Oecolampadius upon his death-bed did and say Hic sat luc is here within is plenty of divine light Verse 13. From the power of darknesse Every naturall mâ—n is under the power of darknesse nay of the devil Act. 26.18 as the malefactour that goes bound and pinniond up the ladder is under the power of the executioner Imagine saith one a man driven out of the light by devils where he should see nothing but his tormentours and that he were made to stand upon snarâ—s and gâ—ns with iron teeth ready to strike up and grinde him to pieces and that he had gall poured down to his belly and an instrument raking in his bowels and the pains of a travelling woman upon him and a hideous noise of horrour in his ears and a great Giant with a spear running upon his neck and a slame burning upon him round about Alas alas this is the estate of every one that is ouâ— of Christ as these Places shew whence these comparisons are taken Job 18.7 8. 20.24 15 15.20 21 26 30. Verse 14. Even the forgivenesse c. See the Note on Mat. 1.21 Verse 15. Who is the image The expresse image of his person Heb. 1.2 Milk is not so like milk as this Son is like the Father The first-born of every creature As being begotten of the substance of the Father after a wonderfull manner before all beginnings Verse 16. For by him were all things This is an high praise to Christ Rev. 4.11 See the Note on Joh. 1.3 Verse 17. By
25.6 that is that liveth at hearts-ease All the daies of the affâ—â—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 Bâ—â—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 wâ—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 Toâ—a iâ— 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 seâ—s on an indeleble blot Prov. 6.33 Cast uâ— quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneratâ—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 Carpâ—â—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 â—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 Quanâ—â— Gorisâ—us magâ—ster quam citò discitur quod docetur saith Augustine Nescit â—arda molimina gratia Spiritus sancts faith Ambrose All Christs schollars are nimble and notable prosiâ—â—enâ—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 bâ—â—nds Or else with your own brains as students which is by far the harder labour Verse 12. Laâ—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
Verse 8. Be sober Drunkennesse misbeseemeth any man but especially a Saint for it robs him of himself and laies a beast in his room Putting on the brest-plate of faith and love Faith is the fore-part of this brest-plate whereby we imbrace Christ and love the hinder part thereof whereby we imbosome the Saints Verse 9. God hath not appointed us As the hath all drunken beasts 1 Cor. 6.10 Yea all those dry drunkards Isa 28.1 that will not a wake though never so much warned out of the snare of the devil c. 2 Tim. 2.25 Verse 10. Whether we wake or sleep That is live or die our souls cannot miscarry because Christ will have out the full price of his sons death See Rom. 14.8 with the Note there Verse 11. Comfort your selves together This he subjoyns as a singular help to the practise of the former points of duty Socialt charity whets on to love and good works as iron whets iron as one billet kindleth another c. Verse 12. And we beseech you brethren Doe not so exhort and edifie one another as to think that now the publike Ministery is no further usefull or needfull Let your Pastours have all due respect be your gifts never so eminent Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Graeâ—os majori in honre habebantur Philosophi quam ortores â—llienim recte viâ— endi c. Lactâ—ntiuâ— Very highly Gr. More then exceedingly Turks and Papists shall else condemn us who honour every hedge-priest of theirs and have them in singular esteem above their merits The Grecians gave great respect to their Philosophers above their Oratours because these taught them how to speak but those how to live well For their works sake Which is high and honourable divine and heavenly a worthy work 1 Tim. 3.1 Such as both in the preparation to it and execution of it draweth them to God keepeth them with God and to be ever mindefull of God and no lesse active for God Ephes 4 12. by gathering together the Saints and building up the body of Christ And be at peace among your selves So shall your Pastour have the better life and follow his work with more content comfort Verse 14. Warn them that are unruly Cry Cave miser stop them in their cursed carier tell them that hell gapes for them and is but a little afore them snatch them out of the fire saving them with fear Iude v. 3. Comfort the fâ—â—ble-minded The dâ—spiriced faint-hearted sick and sinking under the sense of sin and fear of wrath A Christian should have feeding lips and a healing tongue The contrary whereunto is deeply detested Ezek. 34 4. Support the weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set to your shoulder and shore them up Deal not as the herd of Deer do with the wounded Deer forsake and push it away from them Verse 15. See that none render Nothing is so naturall to us and Aristotle commends revenge as a piece of manhood when indeed it is doghood rather Excellently Lactantius Non est minus malireferre injuriam quam inferre It is as bad to recompence Wrong as to do wrong See the Notes on Mat. 5.44 Rom. 12.17 But ever follow that which is good Not to doe good is to do evil not to save a man when we can is to destroy him Mar. 3.4 See the Note there Verse 16. Rejoyce evermore A duty much pressed in both testaments but little practised by many of Gods Whinnels who are ever puling and putting singer in the eye through one discontent or another The wicked may not rejoyce Hos 9.1 the Saints must Psal 32.11 and 33.1 and that continually striving to an habituall chearfulnesse which is when faith heals the conscience and grace husheth the affections and composeth all within what should ail such a man not to be perpetually merry Verse 17. Pray without ceasing While praier standeth still the trade of godlinesse standeth still All good comes into the soul by this door all true treasure by this merchants-ship Paul beginneth continueth and concludeth his Epistleâ— with praier Nehemiah sends up ejaculations ever and anon Of Carolus Magnus it was spoken Carolus plus cum Deo quam cum hominibus loquitur that he spake more with God then with men Our hearts should be evermore in a praying temper and our set times of praier should not be neglected though we be not alwaies alike prepared or disposed thereunto Disuse breeds lothnesse to doe it another time Verse 18. In every thing give thanks If God give prosperity praise him and it shall be encreased faith Augustine If adversity praise him and it shall be removed or at least sanctâ—fied Iob blessed God as well for taking as giving Iob 1. He knew that God afflicted him Non ad exitium sed ad exercitium to refine him not to ruine him But this is Christianorum propria virtus saith Hierome a practice proper to Christians to be heartily thankfull for crosses Basil spends all his Sermon upon this Text in this theme Every bird can sing in a Summers-day and it is easie to swim in a warm bath but in deep affliction to cover Gods altar not with our tears as Mal 2.13 but with the calves of out lips Hos 14.2 this none can doe but the truly religious Verse 19. Quench not the spirit In his motions or graces See he Canon for the fire on the altar and observe it Lev. 6.12,13 Confesse here as Hezekiah did 2 Chron. 29.6 7. And take the Apostles counsel 2 Tim. 1.6 Stir up this fire on the hearth of our hearts let the Priests lips blow it up into a flame despise not prophecying c. It may be quenched either by the with-drawing of fuell neglect of ordinances or by casting on water falling into foul courses Verse 20. Despise not i.e. Highly honour and preciously esteem as an honourary given by Christ to his church at his wonderfull derfull ascension Ps 51.17 Eph. 4.8 11. Prophecying That is preaching 1 Cor. 14.3 so called because they took their texts out of some of the Prophets Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicbarm Prove all things Takâ— nothing that you hear upon trust but bring all to the Test Isa 8.20 To the law i.e. the old Testament and to the testimony i.e. the new which is by S. Iohn often called the Testimony Hold fast that which is good Orthodox currant agreeable to and approvable by the Scriptures especially that which God hath made good and sweet to your own fouls Hold fast that thou hast c. Hast thou found honey eat it Prov. 25.16 Go on to heaven eating of it as Samson did of his honey comb Verse 22. Abstain from all c. Whatsoever is heterodox unsound and unsavoury shun it as you would do a serpent in your way or poison in your meats Theodosius tare the Arrians arguments presented to him in writing because he found them repugnant to the Scriptures And Augustine retracteth even ironies only
because they had the appearance of lying God commanded the Jews to abstain from swines flesh they would not so much as name it Etias Tibisbit but in their common talk would call a sow dabhar Achar another thing Verse 23. That your whole spirit soul body The Temple consisted of three parts so doth man the body is as the outer court the soul as the holy place the Spirit as the most holy So the world is three stories high the earth the visible heaven and the third heaven Verse 24. Faithfull is be c. Praier must be founded upon the faithfulnes of God in fulfilling his promises Hereby faith will be strengthened and affection excited Praier is a putting the promises in suit Verse 25. Brethren pray for us The best may need the praiers of the meanest God will have us beholden herein one to another 1 Cor. 12.21 22. How earnest is that great Apostle in begging praiers Act. and Mon. sol 1565. Rom 15.30 Pray for me I say Pray for me I say quoth father Latimer for I am sometimes so fearfull that I could creep into a mouse-hole sometimes God doth visit me again with his comfort c. Verse 26. With an holy kisse Our very civilities should savour of sactity and our common conversation relish of religion Zech. 14.20 21. Verse 27. That this Epistle be read It is a mattes of greatest necessity and importance that the holy Scriptures be daily and duly read by all A sad complaint it is which reverend Moulin makes of his Countrey-men the Prench Protestants Moulins Theophilus p. 27 8. Whiles they burned us saith he for reading the Scriptures we burnt with zeal to be reading of them â— now with our liberty is bredâ—lsâ— negligence and disesteâ—m of Gods word And is it not so with us at this day Our Ancestours in Hen. 8 cline would sit-up all night in reading and hearing and were at great charges Some gave five marks for a Bible that we may have for five shillings c. Act. and Mon. fol. 750. Verse 28. Amen Amen is 1. Assenting 2. Assevering 3. Assuring A COMMENTARY OR EXPOSITION Vpon the second Epistle of S Paul to the THESSALONIANS CHAP. I. Verse 1. In God our Father and the Lord c. AS God is in his people of a truth 1 Cor. 14.25 So are they in God and as Christ is at Gods right-hand so is the Church at Christs right-hand Psalme 45.9 Yea they are in him and part of him c. Verse 2. Grace be to you c. See the Note on 1 Cor. 1.2 And the Lord Iesus Christ Who is both the fountain Ioh. 1.16 and the conduit Ioh. 1.17 For of his fulnesse we have all received grace for grace Grace that is Gods favour and reconciliation For grace that is for the favour and love that God the Father bare unto his son Eph. 1.6 Verse 3. We are bound to thank God Duty is a debt and a good heart is not well till it have discharged it As he that hath somewhat lying on his stomack cannot be at ease till he hath got it up so neither must we till disburdened in sounding forth Gods praises for the good he hath bestowed on us or on others for our use This saith Luther is sancta crapula And it can be no hurt to have our harts thus overcharged Verse 4 For your patience and faith Faith patienteth the heart by putting the head into heaven afore-hand and giving a man a glimpse of future glory Faith drinks to a suffering Saint in a cup of Nepenthes and saith Be of good courage and of good carriage under the Crosse Flebile principium melior fortuna sequetur The right-hand of the Lord can mend all Verse 5. Which is a manifest token The saints sufferings hero are an ocular demonstration of a future judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indigâ—â—atio wherein all their wrongs shall be righted all their labour of love recompensed This held Jobs head above water when else he had been overwhelmed with the flouds of affliction Job 19.25 So Dan. 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the generall judgement is mentioned So Heb. 11.35 Verse 6. To recompense tribulation To trouble these troublers of Israel and that thorowouâ— all eternity because they would be alwaies troubling Gods people if they might â— as it is said of the Scorpion that there is not one minute wherein it doth not put forth the sting Plin. Verse 7. Rest with us As Noahs Ark after much tossing rested upon the mountains of Ararat as the Ark of the Covenant formerly transportative was at length serled in Solomons Temple The word here used properly signifieth remission and relaxation from hard labour Apoc. 14.13 they rest from their labours Avâ—ow And as the sleep of a labouring man is sweet so here With his mighty angels O what a glorious day must that needs be when to many glorious Sâ—ns shall shine at once The Lord Chris out-shining them all Velut inter stellas luna minores Verse 8. In slaming fire Naturall fire 2 Pet. 36 7. whereby the elements shall melt like scalding lead upon the wicked whiles they give account with all the world on a slaming fire about their ears Of this last dreadfull fire the very Heathen had some blinde notions Esse quoque in fatis meminit c. Ovid Metam lib. 1. Denat deer Luncretius and Tully say somewhat to it but little to the purpose And that obey not the Gospel This is the grand sin of this age Joh. 3.19 No sin will gripe so in hell as this This will be a bodkin at the heart one day I might have been delivered but I have wilfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the Gospel Verse 9. Who shall be punished Here 's the pain of sense eternity of extremity From the presence Here 's the pain of losse which is of the two the greater And from the glory of his power God will set himself to inflict upon the damned such a measure of misery as his power can extend unto Verse 10. To be glorified This is the chiâ—f end of his coming like as he reprobateth some that his mercy in electing others may the more appear To be admired When they shall be seen to shine as the firmament nay as the stars Dan. 12.3 nay as the Sun Mat. 13.43 nay as Christ himself that Sun of righteousnes to the great admiration of all men Verse 11. The work of faith with power Without which power neither the goodnesse of God nor the good pleasure of his goodnesse that is his decree of glorifying us nor the work of saith could be effected Verse 12 That the name of our Lord It is much for the honour of the Saints that Christ shall account himself glorified in their glory Neither is it for their honour only
only the great and not greatest high Priest Heb. 4.14 Pope Hildebrand especially whom when no man would advance to Peters chair he gat up himself Heidsoll Quis enim melius de me judicare potest quam ego said he Who can better judge of me then my self But he that said unto him He glorified him or made him high Priest To day have I begotten then Adde the words following Ask of me a. and the sense is full For to ask of God those things that pertain to the peoples safety and salvation is the proper office of an high-Priest Christ as he expiated his peoples sins by his own blond so he made intercession for them 1. A little afore his attachment Job 17.1 2. c. 2. In the very time when the sacrifice was hanged up Luk 23.34.3 In the heavenly Sanctuary Heb. 9 24. Verse 6. Thou art a Priest c. The former proof was not so evident bus this puts the matter out of all question A Minister should use sound speech that cannot be contradicted that he that is of the contrary part may be a shamed having nothing reasonably to oppose Tit. 2.8 The Jew would object That Christ was not of the Tribe of Levi therefore no Priest the apostle answers Yes a Priest but after another order and proves it This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collaâ— is testimonâ— is demonstrare as Paul did Act 9 22. to confirm and assert Verse 7. Praiers and supplications Gr. Deprecations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most ardent requests uttered With deep sighes hands lifted up and manifold moans Vnto him that Was able to save him c. Neither let any here object That many Marty is suffered with lesse ado may with great joy and triumph For 1. What were all their sufferings to his 2. He therefore suffered the worst that they might the better suffer 3. They were lifted up with the sense of Gods love which he for present fest not 4. Their bodily pains were miraculously mitigated as Rose Allen being asked by a friend how she could abide the pain full burning of her hand held over a candle Act. And Men. fol. 1821. so long till the very sinews crackt asunder She said at the first it was some grief to her but afterward the longer me burned the lesse the felt or well near none at all Sabina a Roman Martyr crying out in her travell and being asked by her keeper how she would endure the fire next day On well enough said she for now I suffer in childe-birth for my sins Genesis 3. but then Christ shall suffer in me and support me And was heard in that he seared Or He was heard that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delivered from his sear I or no sooner had he praied but he met his cnemics in the face and asked them Whom seek ye I am he Verse 8. Yet learned be obedience He came to know by experience what a hard matter it was thus to obey God Schola crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—ument documeâ—a schola luâ—â— Gideon by threshing the men of Succoth taught them Judg. 8 7-16 Gods chastisements are our advertisements See my Treatise on Rev. 3.19 p. 145 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being made perfect Or Being offered up in sacrifice or being complcated by this experimentall knowledge of passive obedience also The anthour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finisher too cap. 12.2 Gr The cause viz. by his merit and essicacy Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Gr. Spoken unto called by name or entituled an high-Priest c. therefore he is truly so For persons and things are as God calleth them Verse 11. Of Whom We have c. The digression here begun holds on to the end of the next Chapter Hard to be uttered Gr. Hard to be expounded But dissiculty doth not dishearten but rather what on heroick spirits to a more serious search it doth not weaken but waken their earnestnesse not amate but animate them Seeing Me are dull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mako Gr. Slow paced and heavy banded Our mindes me like narrow mouthed vessels Our Saviour therefore spake as the people could bear like as Iacob drave as the little ones could go Verse 12. Ye have need that one But people plead their rotten chaâ—ters of age and marriage against Catechisme Verse 13. In the Word of righteousnesse That is in the more solid doctrine of the Gospel concerning Christ who is our righteousnesse Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are of full age Or that are perfect comparatively perfect not only past the spoon but full grown Who by reason of use Gr. By reason of habit got by continuall custome and long practice as in an expert Artist Have their senses exercised Their inward senses for the foul also hat her senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the body hath Instead of seeing faith of hearing obedience of smelling hope of tasting charity of touching humility To discern good and evil Doth not the ear try words and the mouth taste his meat Iob 12.11 Eye bath not seen c. 1 Cor. 2.9 Where the carcase is the Eagles Will be Saints have a spirituall sagacity and they lay hold on eternall life CHAP. VI. Verse 1. Let us go on unto perfection GR. Let us be carried on as with a force Act. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking thorow all impediments aiming at the highest pitch and eying the best paterns It is a low and unworthy strain in some to labour after no more grace then will keep life and soul together that is hell and soul a sounder Repentance from dead Works these are the six Principles of Christian religion that must be laid as a foundation Verse 2. Doctrine of baptismes Inward and out Ward Falminis sluminis of water and of the spirit that washing of regeneration and renuing of the holy Ghost Tit. 3.5 And of laying on of bands hereby is meant the whole Ministery and order of Church government Wilsons theol Ruaes as prescribed by the Word The Scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Verse 3 If God permit If God give me life and ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈…〉 of lâ—â—â—ming and you capacity and stability for many fall away whose damnation sleepeth not Verse 4. Who were once enlightned Knowing persons and those they call the Wits of the World are in greatest dingâ—r of the unpardonable sin which begins in apostacy holds on in persecution ends in blasphemy And have tâ—astâ—â— As Cooks do their sauces with the tip of their finger only or as the Israclites casted 〈…〉 of the land and yet perished in the wildernesse Partakers of the holy Ghost Of his common and inferiour gifâ—s and operations These a man may lose and have his dâ—ops◠〈◊〉 to sinne seven times more enlâ—mâ—ed then before Mat. 12.41
restored Prayer raigns over all impediments See this excellently let forth by M. Harris in his Peters enlargement Verse 20. Now the God of peace He that would reap praiers must sow them What could the Hebrews do lesse then pray for him that praid so heartily for them Our Lord Jesus Here 's his kingly office God hath made him both Lord and Christ Act. 2.36 That great shepherd That feedeth his people daily and daintily with divine doctrine Here 's his Propheticall office Through the bloud Here 's his Priestly office And here we must begin if we will reckon them right Verse 21. In every good work c. Works materially good may never prove so formally and eventually As when they are but externall partiall coactive inconstant c. Verse 22. Suffer the Word Sharp though it be and to the flesh tiresome yet suffer it Better it is that the Vine should bleed then die But many are like the nettle touch it never so gently it will sting you Tange montes fumigabunt Offer to wake men out of their sleep and they will brawl in that case with their best friends yea though it be with them here as once it was with those that had the sweating sicknesse If they slept they died Verse 23. Know ye that our brother Good news should be spred abroad and are a fit matter for Christian Epistles as one well observeth from these words Verse 24. Salute all them This Epistle then was first read to the people who are required to deliver the Apostles commends to their Ministers The Papists debarre the people not of the Scriptures only but of all books of the Reformed Religion And for a terrour not to retain such books prohibited I have seen saith Sir Edwin Sands in their printed instructions for confession Spec. â—uropâ— the hearing or reading of books forbidden set in rank amongst the sins against the first Commandment They of Italy salute you Few Saints there now The Italians hold integrity for little better than sillinesse they blaspheme oftener then swear S. Edw. Sands they murther more then revile or slander And yet even in Italy there are full four thousand professed Protestants But their paucity and obscurity saith mine Authour shall enclose them in a Cipher Verse 25. Grace be with you See the Note on Philem. verse 25. A COMMENTARY OR EXPOSITION Vpon the Epistle generall of Saint JAMES CHAP. I. Verse 1. To the twelve Tribes ONce very devout Act. 26.7 still the most nimble and Mercuriall wits in the world but light acriall and fâ—â—aticall apt to work themselves into the fools Paradise of a sublime dotage Which are scattered abroad Banished from Rome by the Emperour Claudius Sueton. cap. 25. Act. 18.1 and called by S. Peter Strangers of the dispersion 1 Pet. 1.1 The Jews at this day are a disjected and despised people according to Deut. 28.64 having neither countrey nor resting-place even in Jerusalem there be not to be found at this day an hundred housholds of them Breen v. Enqui Verse 2. Count it all joy The world wondreth saith Master Phiâ—pot the Martyr how we can be so merry in such extream misery But our God is omnipotent who turneth misery into felicity Believe me there is no such joy in the world as the people of Christ have under the crosse Act. and Mon. fol. 1668. I speak it by experience c. Into divers temptations Crosses seldome come single Catenata piorum crux as neither do mercies Aliâ—â— ex aliâ— mâ—lum Terent. but trooping and treading one upon the heels of another After rain cometh clouds Eccl. 12.2 As in April no sooner is one shore unburdened but another is brewed Verse 3. The triall of your faith Yea such a well knit patience as maketh a man suffer after he hath suffered as David did from Shimei but first from Absolom Tile-stones till baked are not usefull but well burnt and hardened they stand out all storms and ill weather See my Love-tokens p. 170. Verse 4. Let patience have her perfect work Patience must not be an inch shorter then the affliction If the Bridge reach but half way over the Brook we shall have but ill-favoured passage It is the devils desire to set us on a hurry he knows his temptations will then work best Verse 5. If any of you lack wisdome That is Qui placidè sortem ferre scit ille sapit Patience to bear afflictions as he ought chearfully thankfully fruitfully so as to be able to say Well for the present and it will be better hereafter which is the patient mans Motto Let him ask it of God It hath been questioned by some Aquin. 2.2 q. 136. Whether a man can have patience sine auxilio gratiae without the help of Gods grace But Christians know they cannot It is not patience but pertinacy in godlesse men And upbraideth not Neither with present failings nor former infirmities Qui exprobrat reposcit So doth not God Tacit. unlesse in case of unthankfulnesse For then he will take his own and be gone Hos 2.8 9. Verse 6. But let him ask in faith See the Note on Heb. 11.6 Nothing wavering We are too ready in temptation to doubt yea to hold it a duty to doubt This saith one is to light a candle before the devil as we use to speak Verse 7. That he shall receive Unlesse he strive against his doubting and wade out of it as the Moon doth out of a cloud Qui timidè rogat negare docet He that praieth doubtingly shuts heaven gates against his own praiers Verse 8. Vnstable in all his waies As he is that stands on one leg or as a 〈◊〉 on a smooth table Contrariwise a believer is as a squâ—re-stone set into the building 1 Peter 2.7 Shaken he may be but he is rooted as a tree wagge he may up and down as a ship at anchour but yet he removes not Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce in that be is exalted Gr. In his sublimity in that higâ— honour of his John 1.12 This should make him hold up his head but not too high be chearfull but not withall scornfull Laetisimus sed non sâ—â—â—ri gandentes in Domino sed caventes a recidivo Bâ—rn Verse 10. In that he is made low Drawn from that high esteem of outward excellencies He is now made a greater man because be seems too bigge for them Or low that is lowly Verse 11. Shall the rich man fade Perish eternally if he trust in uncertain riches and not in the living God See Jam. 5.1 Thus that saplesse fellow Nabal faded when his heart died within him not could his riches any more relieve him then they did that rich and wretched Cardinall Henry Beanford Chancellour of England in the raign of Henry the sixt who murmured at death that his riches could not reprieve him till a further time Fire quâ—th he will not death be hired Will money do nothing
desired him to judge bewixt her and her husband The most guilty are commonly most querulous and complaint-full The Judge standeth before the door If the Magistrate be present we may not offend another to defend our selves Ecce judex pro foribus Therefore Hold a blow as wee say Verse 10 For an example of suffering Examples very much affect us as they did many of the Martyrs See the Note on Mat. 5.12 Above majori discit arare minâ—r Verse 11. We count them happy If they suffer as they should doe not else Mithridates shew'd long patience such as it was forced and fained He was in a kinde of fever called Epialis wherein men be cold without but hot as fire within This feaver he quenched with his vitall bloud shed with his own hand Ye have heard of the patience of Job His impatience is not once mentioned against him but he is crowned and chronicled here for his patience God passeth by infirmities where the heart is upright And have seen the end of the Lord That is how well it was with Job at the last Or as others will have it what a sweet end the Lord Christ made whereunto you were some of you eye-witnesses and should be herein his followers Verse 12. But above all things Swear not in jest least ye go to hell in earnest See the Note on Mat. 5.34 35. and on Mat 23.16 18. Verse 13. Is any among you afflicted Any one may for grace is no target against affliction Let him pray Not only because praier is sutable to a sad disposition but because it is the conduit of comfort and hath virtutem pacativam a setling efficacy Is any man merry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Is he right set Well hung on as we say All true mirth is from the rectitude of the minde from a right fâ—ame of soul that sets and shews it self in a chearfull counteâ—ance Let him sing Psalmes So that in all estates we must be doing somewhat for God T'am Dei meminisse opus est quam respirare Verse 14. Is any man sick Behold he Whom thou lovest is sick said Martha to our Saviour Mat. 11. Si amatur quomodo infirmatur saith Augustine If Christs friend how comes he to be sick Well enough It s no new thing for Christs best beloved to be much afflicted Let him send for the Elders This help God hath previded for such as are by sicknesse disabled to pray for themselves Sick Abimelech was sent to Abraham a Prophet for praiers Anointing him with oyl As an extraordinary sign of an extraordinary cure From mistake of this text the Church in stead of Pastours had Ointers and Painters in times of Popery who did not only ungere but emungere anelâ— men but beguile them of their monies and of their souls Neither want there at this day that hold this anointing the sick as a standing ordinance for Church-members amongst us and they tell of strange cures too effected thereby Verse 15. And the praier of faith The Greek word for praier hath its denomination from well pouring out the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from well cleaving to God Afflictions saith one cause us to seek out Gods promise the promise to seek faith faith to seek praier and praier to finde God They shall be forgiven him And so he shall be cured on both sides Verse 16. Confesse your faults To any such godly friend as can both keep counsel and give counsel Often times the very opening of mens grievances easeth the very oâ—ening of a vein cools the bloud Howbeit it is neither wisdome nor mercy saith a good Divine to put men upon the rack of confession further then they can have no ease any way else For by this means we â—aise a jealousie in them towards us and oft without cause which weakneth and tainteth that love that should unite hearts in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The effectuall servent praier Gr. The Working praier that sets the whole man a work to do it as it should be done and so works wonders in heaven and earth being after a sort omnipotent as Luther said Verse 17. Subject to like passions For he fled at the threats of Jezabel Factus seipso imbecillior saith one and he would have died when under the Juniper discontented Verse 18. And the earth brought forth When the roots and fruits seemed all dried up and the Land past recovery But praier never comes to late because God never doth Verse 19. If any do erre from c. Erre about fundamentals fall into deadly heresie Damnable Peter calleth it 2 Epist. 2 1. Verse 20. Shall save a soul A high honour to have any hand in such a work Cover a multitude i.e. He shall be a means that God shall cover them A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. PETER CHAP. I. Verse 1. To the strangerâ— THat is To the provinciall Jew See the Note on Jam. 1.1 Verse 2. Through sanctification unto obedience To the means as well as to the end 〈◊〉 sanctification as well as to salvation Some there be saith Mr Philpot in an Epistle of his to the Congregation that for an extream refuge in their evil doings run to Gods election saying If I be elected I shall be saved whatever I do Act and Monâ— fol 1663. But such be great tempters of God and abominable blâ—sphemers of his holy election These cast themselves down from the pinatle of the Temple in presumption that God may preserve them by his angels thorow predestination Gods election ought to be with a simple eye considered to make us more warily walk according to his Word and not set cock in the hoop and put all on Gods back to do wickedly at large Thus he Verse 3. Blessed be the God A stately proeme and such as can hardly be matched again unlesse it be that of S. Paul to the Ephesians chap. 1.3 Vnto a lively hope Sure and solid clearing the conscience and cheating the spirit Verse 4. Vndefiled and that fadeth not The two Greek words here used are also Latine Amiantus is a precious stone saith D. Isidor Eâ—ym 1.16 â— 4 Playfire out of Isidore which though it be never so much soiled yet it cannot be blemished And Amarantus is the name of a flower Paedagog l. 1 c 8. which being a long time hung up in the house yet still is fresh and green as Clemens writeth To both these possibly the Apostle might here allude And it is as if he should say the crown that you shall receive shall be studded with the stone Amiantus which cannot be defiled and it is garnished with the flower Amarantus which is fresh and green c. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are kept As with a guard or as in a garison that is well fenced with walls and works and so is made impregnable By the power of God Much seen in the Saints perseverance My father is
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. â— 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 weâ—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 Inimâ—cot uâ—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 Iâ—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. â—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. 1â—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 râ—f thou hast thou he evil by mediâ—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 siâ— 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 at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of