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

or bear a torch Judg. 7.7 Baldwin the French Lawyer that had religionem ephemeram as Beza saith of him M●●●h A●a● for every day a new religion being constant to none became D●o hominibusque quos toties sese lerat invisut Hated of God and men whom he had so oft mocked Theodorick an Arrian King did exe●edingly affect a c●rtain Deacon although an Orthodox This Deacon thinking to ingratiate Euseb and get preferment became an Arrian Which when the King understood he changed his love into hatred and caused the head to be struck from him affirming that if he kept not his faith to God what duty could my one expect from him Verse 38. Who draw back unto Apostates have martiall law they run away but into hell mouth A worse condition they cannot lightly chuse unto themselves CHAP. XI Verse 1. Now faith is the substance HAving mentioned the life of faith Chap. 10.38 and the end of faith or the reward of it the salvation of the soul vers 1 Pet. 1.9 39. he now descends to the description of this glorious grace Jam. 2.1 and saith that it is the substance or subsistence or Basis and foundation of things hoped for It is the same that our authour had called confidence chap. 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polybius speaking of Horatius his keeping the field against the enemies forces saith that the enemies more feared his hypostasis the word here used his confident binding upon the victory then his strength The evidence of things c. The Index 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the clear conviction by disputation or by making syllogismes from the word Indeed it is the word to speak properly that is the convincing evidence of things not seen but because the word prositeth not further then it is mingled with faith in the heart therefore that which is due to the word is here ascribed to faith Verse 2. The Elders obtained c. Gr. Were attested unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are here eternalized in this notable Chapter This little book of Martyrs as one fitly calleth it Faith honoureth God and gives him a testimoniall Ioh. 3.33 such as is that Deut. 31.4 God therefore honoureth faith according to ● Sam. 2.30 and gives it his testimoniall as here Verse 3. Through faith we understand It is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but faith corrects both Aufer argumenta ubi fides quaeritur Verba philosophorum excludit simplex veritas piscatorum saith Ambrose I believe and that 's enough though I cannot prove principles and fundamentals of faith That the worlds were framed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●●abrè sacta Were neatly made up By the word of God By that one word of his Fiat let it be so and so By the way take notice that faith here described is taken in a large sense as it hath not the promises only but the whole Word of God for it's object Look how the Israelites with the same eyes and visive faculty wherewith they beheld the sands and mountains did look upon the brazen serpent also but were cured by fastening upon that alone so by the same faith whereby we are justified we understand that the worlds were framed by the word of God and believe all other truths revealed and yet faith as it justifieth looks upon Christ alone not knowing any thing here but Christ and him crucified as is well observed by a learned Divine Were not made of things c. Of any praeexistent matter as Plato held See my Notes on Gen. 1.1 Verse 4. A more excellent sacrifice Good actions and good aims make a man good in the sight of God Cain may offer as well as Abel Doeg may set his foot as far within the Sanctuary as David the Pharisee as the Publican but with different successe God testifying of his gifts By fire from heaven or some other visible expression of his gracious acceptation whereby Abels faith was confirmed touching life and salvation in Christ Being dead yet speaketh Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet spoken of Being registred for the first Martyr in the Old Testament as Stephen was in the New and as Mr Rogers was here in the Marian persecution Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Enoch was translated Or carried from one place to another He changed his place but not his company for he still walked with God as in earth so in heaven That he should not see death The Arabick version addeth He was translated into paradise where a plentifull amends was made him for that which he wanted of the daies of the years of the lives of his fathers in the daies of their pilgrimage Gen. 47.9 And was not found And yet the Lord killed him not as the Chaldee hath Gen. 5.24 but took him up in a whirlwinde say the Hebrew Doctours as Elias was That he pleased God He walked with God in all well-pleasing being fruitfull in every good work Col. 1.10 Verse 6. But without faith That is without Christ in whom the Father is well-pleased Ioh. 14.6 For he that cometh to God sc Formâ pauperis that cometh a begging to him in the sense of his own utter indigence as Iacobs sons came to Ioseph and as the Aegyptians hard bestead came to him saying We will not hide it from my Lord how that our money is spent c. Gen. 47. Must believe that he is Zaleucus Law-giver of the Locrians speaketh thus in the proem to his Laws Hoc inculcatum sit esse Deos Let this be well setled in mens mindes that there is a Deity and that this Deity will reward the devout But what an odde conceit was that of the Cretians to paint their Iupiter without either eyes or ears And what an uncertainty was she at Med●● 〈◊〉 that praid O Deus quisquis es vel in coelo vel in terrâ O God whoever thou art for whether thou art and who thou art I know not Servi●● in Ge●● lib. 1. This uncertainty attending Idolatry caused the Heathens to close their petitions with that generall Dijque Deaeque omnes Hear all ye gods and goddesses And those marriners Ion. 1.5 every man to call upon his God and lest they might all mistake the true God they awaken Ionah to call upon his God Christian petitioners must settle this that their God is Optimus Maximus such in himself and such toward them as he stands described in his holy word Verse 7. Moved with fear Opposed to the security of the old world who would know nothing till the very day that the floud came Mat. 24. Noah trembled at Gods judgements whilest they hanged in the threatnings and was no lesse affected then if himself had been endangered See the like in Habakkuk after that he threatned the Chaldeans Chap. 3.16 and

p. 1●4 l 28. dele that p 128. l 7. r. at p 136. l 21. r Secretaries p. 143 l. 12. r encaged p. 173 l. 30 r conquerour p. 200 l 23 r beedlesse p 206 l 20 r. amaxuensis p. 814 l. ●0 r willes p. 221. l 24. r blown p. 228. l. 2● adde we p. 160. l 6. r. relate p. 263. l. 21. r. matter p. 305 l. 35. r involuntary p. 191 l. ● r there p 395. l 9 r forwardnes p. 404 l. 14. r 5. r pauc● p 418. l. 9. r. they p. 406. l warmed p. 424. l. p. 426. r 4 r savourily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 459. l. 39 r. in bu eyes ib. mar r. puptllam p. 463 l 30. r Sertorius p. 473 l. 18. r. Theologica p. 532. l. 3. r one writes p. 534. l. 8 r Amos. p. 537. l. 38. dele for p. 546. l. 7. r. Antichrist p. 549. l. 25. r earth p. 557. l. 28. dele are p. 572. l. 25. r imitate p. 593. l. 12. r by the Sun beams p. 608 l. 23. r. that the devil p. 628. l. 9. r. cast p. 641. l. 23. r. Sareptan p. 646. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the ROMANES CHAP. I. Verse 1. A servant of Iesus Christ. THis is an higher title th●n Monarch of the world as Numa second King of Rome could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pult. Verse 2. Promised Fore-shewed and foreshadowed Verse 3. Concerning his Son Here 's a lofty and lively description of Christs sacred person The whole Epistle being the Confession of our Churches as Melancthon calleth it Scultet Annal. who therefore went over it ten severall times in his ordinary Lectures The Epistle being such as never can any man possibly think speak or write sufficiently of it's worth and excellency Verse 4. Declared to be c. Gr. Defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for definitions explain obscurities With power For Superas evadere ad auras Hic labor hoc opus est a work befitting a God See Ephes 1.20 with the Note there The Spirit of holinesse The divine essence of Christ 2 Cor. 13 4. which sanctifieth the humane nature assumed by him Verse 5. For obedience to the faith That is to the Gospel that doctrine of faith or to Christ who is oft put for faith whereof he is the proper object in this Epistle Kisse the Son c. Psal 2 12. Math. 17.5 Hear him Verse 6. Ye are the called With an high and heavenly calling Heb. 3.1 See the Note there Verse 7. Called to be Saints Those then that are called are Saints whilest alive and not only those that are canonized by the Pope after they are dead Bemb in List Venet. In numerum Deorum ab Ecclesia Romana relati as Bembus profanely speaketh of their Saint Francis a sorry man Dan hist of Engl. fol. 99. of whom as once of Becket 48 years after his death it may well be disputed Whether he were damned or saved Pope Callistus 3. sainted some such in his time as of whom Cardinall Bess●rion Iac. Revius bist Pontis knowing them for naught said These new Saints make me doubt much of the old Grace he to you and peace See the Note on 1 Cor. 1.2 Verse 8. Your faith is spoken of See chap. 16. and Juvenal Tacitus and other profane writers who bitterly exagitate the doctrines and practices of those Roman Christians Verse 9. Whom I serve in my spirit That is with all the faculties of my soul concentred and co-united Verse 10 I might have a prosperous journey This he praied and this he had by such a way as he little dreamt of Little thought Paul that when he was bound at Ierusalem and posted from one prison to another that God was now sending him to Rome yet he sent him and very safe with a great Convoy God goes oft another way to work for our good then we could imagine Verse 11. That I may impart There is no envy in spirituall things because they may be divided in solidum one may have as much as another Theat Naturae and all alike Scientiarum sic gratiarum ca vis est natura ut quò plus doceas alteride tuo largiare cò ditior ac doctior fias saith Bodine Such is the nature and property of sciences and graces that the more you communicate them the more you encrease them Verse 12. That I may be comforted Or exhorted Ad communem exhortationem percipiendam saith Beza out of Bucer and others The meanest of Christs members may contribute somewhat to the edifying even of an Apostle Verse 13. But was let hitherto Either by Satan 1 Thess 2.18 or by the holy Spirit otherwise disposing of him as Act. 19.6 7. or by some intervenient but important occasion as Chap. 15.20 21. Verse 14. I am debter Because entrusted with talents for that purpose 1 Cor. 9.16 See the Note there Verse 15. So as much Quicquid in me situm est promptum est A notable expression Verse 16. For I am not ashamed As men are apt to be whence that fatherly charge 2 Tim. 1.8 Doe ye thinke said Iohn Frith Martyr to the Archbishops men that would have let him go that I am afraid to declare mine opinion unto the Bishops of England in a manifest truth Act. and Mon. 1917. If you should both leave me here and go tell the Bishops that you had lost Frith I would surely follow as fast after as I might and bring them news that I had found and brought Frith again For it is the power c. Eternall life is potentially in the Word preached as the harvest is potentially in the seed Verse 17. The just shall live by faith Hab. 2.4 that is they shall enjoy themselves by their faith in greatest disasters or dangers when others are at their wits ends that 's the Prophets sense and the Apostle not unfitly applieth it to prove justification by faith alone for if a man live by faith he is just by faith Verse 18. Who hold the truth Hold the light of their consciences which is as a Prophet from God prisoner The naturall man that he may sin the more securely imprisons the truth which he acknowledgeth and laies hold on all the principles in his head that might any way disturb his course in sin locking them up in restraint Hence it appears that no man is righteous in himself or by his own righteousnes which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 19. Because that which may Heathens might know God the Creatour per species creaturarum as they speak either in way of negation or causality or eminence not so God the Redeemer Verse 20. Are clearly seen As in a mirrour Pervidentur or as on a theatre Vt solem in aquis sic Deum in operibus contemplamur Verse 21. Neither were thankefull How then shall we answer to God

justification by faith alone in a just tractate and was therefore soon after poisoned Cardinal Pool is thought to have been sound in this point Bellarmine reproves Pighius for consenting to Luther herein whom he undertook to confute and yet Bellarmine himself with his tutissimumest doth as much upon the matter Magna est veritas valebit Great is the truth and shall prevail Verse 29. Is he the God of the Jews only That is Doth he justifie the Jews only For he is their God only whom he justifieth 〈◊〉 Now men are said to be justified effectively by God apprehensively by faith declaratively by good works The School-men are very unsound in this capitall Article of Justification and are therefore the lesse to be regarded Nam quae de gratia Dei justificante scolastici scribunt commentitia universa existimo saith Cardinal Pighius who is therefore much condemned by Bellarmine but without cause Verse 30. And uncircumcision All by one way lest he should seem not to be one but alius alius Verse 31. We establish the law Which yet the Antinomians cry down calling repentance a legall grace humiliation a back-dore to heaven grieving that they have grieved so much for their sins c. CHAP. IV. Verse 1. As pertaining to the flesh THat is As touching his works v. 2. called also the letter cha 2.27 and the Law a carnall commandment Heb. 7.16 Verse 2. But not before God Who when he begins to search our lacks as the steward did Benjamins can finde out those out theeveries that we thought not of bring to minde and light those sins that we had forgot or not observed When he comes to turn the bottome of the bag upwards it will be bitter with us Abimelech's excuse was accepted and yet his sinne was chastised Gen. 20.6 Verse 3. Abraham beleeved God Latomus of Lovan was not ashamed to write That there was no other faith in Abraham then what was in Cicero Joh. Manlij loc conc p. 490. And yet our Saviour saith Abraham saw my day and rejoyced so did Cicero never Another wrote an apology for Cicero and would needs prove him to have been a pious and penitent person because in one place he hath these words Ibid. 481. Reprehendo peccata mea quod Pompeio confisus ejusque par●es secutus suerim A poor proof Hoc argumentum tam facile diluitur quàm vulpes comest pyrum Verse 4. Now to him that worketh Yet it is an act of mercy in God to render to a man according to his works Ps 62.12 Exo. 206. Gods kingdom is not partum but paratum Mat. 25.34 not acquired but prepared But of debt Not so indeed Rom. 11.31 but according to the opinion of the merit-monger who saith as Vega Coelum gratis non accipiam Verse 5. His faith Yet not as a work nor in a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arminius and Bertius held but as an act of receiving Christ Verse 6. Vnto whom God imputeth Ten times the Apostle mentioneth this grace of imputed righteousnesse in this Chapter Yet the Papists jear it calling it putative righteousnesse so speaking evil of the things they know not Manlij loe com p. 494. Stories tell us of a Popish Bishop that lighting by chance upon this Chapter threw away the book in great displeasure and said O Paule an tu quoque Lutheanus sactus es Art thou also a Lutheran Paul But if the faith of another may be profitable to infants at their baptisme as Bellarmine holdeth why should it seem so absurd a thing that Christs righteousnesse imputed should profit those that beleeve on him The Jews indeed at this day being asked Whether they beleeve to be saved by Christs righteousnesse They answer That every Fox must pay his own skin to the flaier Thus they reject the righteousnesse of God Rom. 10.3 As their Fathers did so doe they Act. 7.51 The Lord open their eyes that they may convert and be saved Verse 7. Are covered Sic velantur ut in judicio non revelentur So covered as that he never see them again but as the Israclites saw the Egyptians dead on the shore Verse 8. Imputeth not Chargeth it not setteth it not upon his score 2 Cor. 5.19 Verse 9. Cometh this blessednesse This is the third time that the Apostle avoucheth the universality of the subject of justification For this he had done once before Chap. 3.23 and again cha 3.29 30 31. Verse 10. In circumcisi●n As the Jew would have it No such matter Verse 11. A seal of the righteousnesse Circumcision is called a sign and a ●eal by a Dectour of the Jews more ancient then their Talmud Zohar Gen. 17. That righteousnesse might be imputed How foolish is that inference of Thammerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that because the word here used to signifie imputed comes of a word that signifies reason therefore the righteousnes of faith must be such as a man may understand and comprehend by reason Verse 12. Walk in the steps That herein personate and expresse him to the life as Constantines children saith Eusebius did their father Verse 13. Heir of the world That is Of heaven say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Canaan say others the pleasant Land more esteemed of God then all the world besides because it was the seat of the Church As man is called every creature Mark 16.15 the Church is called all things Col. 1. So Canaan is called the world and Tabor and Hermon put for the East and West of the whole world Psal 89.12 Verse 14. Faith is made void See the Note on Gal. 3.12 and 5.2 Verse 15. No transgression sc Is imputed by men where there is no law written See Chap. 5.13 Verse 16. It is of faith Fides mendicâ manu Verse 17. Who quickneth the dead As he doth when he maketh a man a beleever Ephes 1.19 he fetcheth heart of Oak out of a hollow tree and a spirituall man out of a wilde-asse-colt See both these metaphors Job 11 12. Verse 18. Who against hope c. Elegans antunaclasis propter speciem contradictionis saith Piscator Spes in terrenis incerti nomen boni spes in divinis nomen est certissimi saith another Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He considered not Gr. He cared not for his own body c. he never thought of that Verse 20. Giving glory to God Confessing and exalting God as Luk. 17.18 giving him a testimoniall as it were Ioh. 3.33 with Deut. 32.4 Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being fully perswaded Gr. Being carried on with full sail and going gallantly towards heaven Verse 22. See the Note on Vers 5 6. Verse 23. For his sake alone But for our instruction and encouragement Rom 15.4 See the Note there Verse 24. That raised up Iesus And with him all beleevers Col. 3.1 Rom. 6.4 Verse 25. Who was delivered c. Not that his death had no hand in our justifying but

Barnabas and as those would have done Paul Act. 21.12 Verse 14. That they walked not Ministers must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide the word rightly and foot it uprightly I said to Peter be fore them all The fault was publike the reproof must be according 1 Tim. 5.20 In the year 1159. lived Ioannes Sarisburiensis Prae ens prae erter pontificem redarguit Renius in hist Pont. who both reproved the Pope to his face and also wrote his Polycraticon wherein he freely scourgeth the Popish Clergy Why compellest thou c. Peters example was a compulsion The company we keep compell us to doe as they doe Verse 15. We who are Jews The Apostle proceedeth in his speech to the Jews at Antioch And not sinners of the Gentiles Because under the Covenant of Grace Their sinnes and iniquities will I remember no more Verse 16. Knowing Here 's more then an implicite faith or a conjecturall confidence Verse 17. B●● if whiles we seek This is the same in sense with Rom. 3.31 If we should argue from mercy to liberty from free justification to lewd and loose conversation would not all the world cry shame on us I reade of a monster who that night that his Prince pardoned and released him got out and slew him This was Michael Balbus who slew the Emperour Leo Armenius Is it possible that any should offer to do so to Christ Verse 18. For if I build again As I should if I should license any man to sin because justified by faith Christ came by water as well as by bloud he justifies none but whom he also sanctifies Verse 19. Am dead to the Law I. e. Am freed from the curse rigour and irritation of the Law Or am freed from sin as Rom. 6.7 Verse 20. Christ liveth in me Luthers Motto was Vivit Christus Christ liveth and if he were not alive Ioh. Manl. loc com pag. 419. Ps l. 18. I would not with to live one hour longer Let the Lord live saith David Yea let him live in me saith Paul Let him act me let him think in me desire pray do all in me Lord saith Nazianzen I am an instrument for thee to touch Christ dwels in that heart most largely that hath emptied it self of it self The Israelites felt not the sweetnesse of Manna till they had spent the flesh-pots and other provisions of Aegypt And gave himself for me True faith individuateth Christ and appropriateth him to a mans self This is the pith and power of particular faith Mistris Lewis the Martyr being set upon by Satan a little afore she suffered was much comforted and helped by this text Act. and Mon. fol. 1826. Verse 21. I doe not frustrate viz. By seeking to be justified by the Law Ambrose tenders it Non sum ingratus gratiae Dei I am not ungratefull to grace of God I do not repudiate cassate nullifie it Dead in vain Because he attains not his end in dying which was not only to leave us a patern of patience as Anabaptists hold but to merit for us remission of sins and imputation of his righteousnes for our justification CHAP. III. Verse 1. O foolish Galatians THose that are sick of a Lethargy must have double the quantity of physick given them that other men have in other diseases These Galatians were in a spirituall lethargy and are therefore thus sharply rebuked that they might be sound in the faith T●t 1.13 Who hath bewitched you Or Bemisted you and dazeled your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve●v Pun lib. 7. cap. 2. The word properly signifies to overlook as they call it or to kill with the eyes by casting out venemous beams as the Basilisk and as witches are said to do Hath been evidently set forth As a remedy by looking whereon ye might have been cured or kept from that bewitching by the eye like as the stung Israclites were healed by looking on the brazen serpent Crucified amongst you In the evidence of the doctrine of Christ crucified and in the administration of the Lords Supper that lively picture of Christ on the crosse Verse 2. Or by the hearing of faith The Manna of the spirit comes down from heaven in the dews of the Ministery of the Gospel If our eyes see not our teachers N●nb 11.9 1 Pet 1.23 we cannot expect to hear the voice behinde us Isa 30.20 21. Verse 3. Are ye so foolish Those then that have the spirit may play the fools in some particulars Those that are recovered of a phrensie have yet some mad fits sometimes Made perfect by the flesh As Nebuchadnezzars image whose golden head ended in dirty feet Verse 4. If it be in vain q. d. It is not in vain God keepeth the feet of the Saints that they cannot altogether loose the things they have wrought they cannot fall below his supporting grace the Lord puts under his hand Psal 37. Yet it cannot be denied that an hypocrite may suffer and all in vain 1 Cor. 13.3 as did Alexander the Copper-smith who was near unto Martyrdome Act. 19.34 See the Note on 1 Cor. 13.3 Verse 5. Or by the hearing of faith Faith and so life is let into the soul by the sense of hearing Isa 55.3 to crosse the devil who by the same door brought death into the world Verse 6. It was accounted to him This the Papists jearingly call a putative righteousnes The Jews also deride it and say That every fox shall yeeld his own skin to the flaer See Rom. 4.9 11 12. Verse 7. The same are children c. And heirs together with him of the world Rom. 4. which is theirs in right though detained a while from them by the Amorites till their sins be full Verse 8. And the Scripture fore-seeing The Scripture therefore is not a bruit dead things as the Jesuites blaspheme Greg in Reg. 3. Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God Preached the Gospel There is Gospel therefore in the old Testament In thee shall all Nations See my Note on Gen. 12.3 All Nations shall be blessed i. e. justified by faith Verse 9. Are blessed c. For they only are blessed whose sins are remitted Psal 32.1 O the blessednesses of that man saith the Psalmist Verse 10. Are under the curse Aut faciendum aut patiendum He that will not have the direction of the law must have the correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That continueth not in all Deut. 27.26 Heb. Shall stand firm as a four-square stone Verse 11. Shall live by faith As being justified by faith See the Note on Rom. 1.17 Verse 12. And the law is not of faith Because it promiseth not life to those that will be justified by faith but requireth works Verse 13. Christ hath redeemed us As man he bought us as God he redeemed us saith Hierome For to redeem is properly to buy some things back

A great mercy Optimum solatium sodalitium Verse 12. Epaphras who is one of you See Chap. 1.7 and the Note there That ye may stand perfect In his absence especially for then the devil is most busie as he was with the people when Moses was but a while in the Mount Exod. 32. Verse 13. And them that are in Laodicea A Minister must be like the Sun that shineth not only within it's own o●b but i●lightneth all round about it and within the reach of it Verse 14. And Demas he will needs be one and is but without any title of honour as the rest He began to be suspected and he afterwards proved an utter apostate and as Dorotheus saith an Idol-Priest at Thessalonica Verse 15. Salute the brethren Christianity is no enemy to courtesie It removes not but rectifies it The brethren which are in Laodicea There God had his remnant there Christ was Amen the faithfull and true witnesse and there there were such as by a new creation of God were begotten again even among to car●●ss● a multitude Revol 3.14 There remain in Constantinople at this day above 20. Churches of Christians and in Thessalonica above 30. besides very many Churches abroad in the province c. Breerw Enquir Chytrae de statu Ecclesiar The whole countrey of Asia the lesse wherein stood Colosse Laodicea and H●erapolis is now under the power and superstition of the Turk yet no doubt God hath his remnant there Verse 16. Reade the Epistle from Laodicea Other good books then must be read as well as the Scriptures yet not idle pamphlets and love-toies These should be burnt as those curious books were Act. 19. Verse 17. And say to Archippus Archippus was a Pastour of the Laodicean Church So that before S. Johns time in Pathmos they began to cool That thou fulfill it By preaching the Word in season out of season c. and so doing the work of an Evangelist fulfilling his Ministery 2 Tim. 4.2 5. This to do the people were to excite their Pastour yet with all due respect and reverence to his office 1 Tim. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Elder must not be lashed or jerked with the scourge of the tongue as a puny but intreated as a father Verse 18. Remember my bonds To pray for me and minister to me c. This he here inserteth as his last charge that they may the better remember and practise it Something we should leave with those we love that may stick by them and stand them in stead when we are gone or have done with them A COMMENTARY OR EXPOSITION Vpon the first Epistle of S. Paul to the THESSALONIANS CHAP. I. Verse 1. Paul and Silvanus OTherwise called Silas Act. 15.40 as Iehoshuah the high-Priest is called Ieshua Ezra 3.2 and 5.2 it is not therefore unlawfull to abbreviate names Unto the Church of the Thessalonians Thessalonica the chief City of Macedonia is now known by the name of Saloniks and is under the Turk For the plantation of a Church here see Act. 17.1 2 3 c. Breer Enquir P 68. together with the Notes there There are 30 Churches of Christians in it at this day and but three of Mahometans Verse 2. We give thanks to God Thus he beginneth most of his Epistles with thanksgiving This being held to be the first that ever he wrote to any of the Churches The beginning of his strength as Reuben Jacobs first-borne and the excellency of dignity Genesis 49.3 Verse 3. Remembring without ceasing A good memory is required to assiduity in praier All the faculties are exercised and the whole man hard wrought Your work of faith We believe not without much conflict When faith goes about to lay hold on Christ the devil raps her on the singers and would beat her oft Hence the believer hath such ado to believe And labour of love Every mans love is as his labour is Heb. 6.10 Therefore also love and labour are of one root in latin because love is diligent and laborious And patience of hope To wait the accomplishment of Gods promises Thus every Christian vertue hath it's proper distinctive character to difference it from that which is counterfeit In the sight of God True grace will stand to Gods triall which false grace cannot abide as Alchy my gold cannot passe the seventh sire nor doth it comfort the heart as true gold doth Verse 4. Knowing brethren beloved of God Knowing it by the judgement of charity not of infallibility He that believeth hath the witnesse in himself 1 Job 5.10 But the white stone the new name and the hid man of the heart are not certainly known to any but to such as have them Howbeit holy men in some degree are known one to another to make the communion of Saints the sweeter Strong confidence one may have of anothers salvation but no certainty either of sense or of science much lesse of faith or immediate revelation Verse 5. For our Gospel came not Hence he collects their election according to Act. 13.48 The Ministery sent to a place is an argument of some elect there A husbandman would not send his servant with his sickle to reap thistles and nettles only As ye know what manner The Church is endued with the spirit of discerning and Ministers should approve themselves spirituall in word and conversation 1 Cor. 2● 10. Verse 6. Followers of us and of the Lord The Apostles walked in Christ Col. 2.6 as Christ 1 Job 2.6 their lives were a Commentary upon his life 1 Pet. 2.9 Received the word in much affliction Opposition is as Calvin wrote to the French King Evangely genius the black Angel that dogs the Gospel at the heels To preach saith Luther is nothing else but to get the ill will of the world With joy of the boly Ghost Which bore them up above all persecutions as blowne bladders beare a man up aloft all waters Verse 7. So that ye were ensamples Gr. Types moulds paterns of piety to those that were in Christ long before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A brave commendation and not every mans happinesse Affliction to some is like a growing ague or as a warm rain to garden-herbs that maketh them shoot up sensibly in one night Verse 8. For from you sounded out A vobis diss●matus est sermo Remigius commenting upon this place telleth us that the Apostle here speaketh some what improperly by saying Diffamatus for Divulgatus This man knew not belike that S. Paul wrote in Greek and not in Latine So great was the ignorance of that ninth age The Greek word importeth that from the Thessalonians the word of the Lord sounded out as a trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and resounded as an Eccho A vobis ebuccinatus est ser●● Domini So Vatablus rendereth it So that we need not to speak A good people may ease their Pastour of a great deal of pains Verse 9. What manner of entring in c.