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
and gave gifts to men And gave gifts unto men The Hebrew hath it Psal 76 19. Thou receivedst gifts for men Christ received them that he might give them and said It is a more blessed thing to give then to receive The Psalmist adds Even for the rebellious To them also Christ gives common gifts for the behoof of his people Augustus in his solemn feasts gave gifts to some gold to others trifles So God in his ordinances to some saving grace to others common grace and with this they rest content Verse 9 Into the lower parts That is into his mothers womb according to Psal 139.15 I was curiously wrought in the lowest parts of the earth i. e. in the womb where God formed and featured me like as curious workmen when they have some câ—oâ—câ— piece in hand they perfect it in private and then bring it forth to light for men to gaze at Verse 10. Farre above all heavens That is above all visible heavens into the third heaven not into the Vtopia of the Ubiquitaries That he might fill all things viz. With the gifts of his holy Spirit for the further he is from us in his flesh the nearer by his Spirit he is more efficacious absent then present Verse 11. Some Pastours and Teachers Distinct offices Rom. 12.7 8. yet one man may be both 1 Cor. 12.28 29. The essentiall difference between Pastours and Teachers in each Congregation is much denied by many learned and godly Divines Verse 12. For the perfecting of the Saints For the joynting of them whom the devil hath dislocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Vnto the measure of the stature Or age that age wherein Christ filleth all in all as Chap. 3.19 The Saints say some shall rise again in that vigour of age that a perfect man is at about 33 years old each in their proper sex whereunto they thinke the Apostle here alludeth Verse 14. Be no more children But young men 1 Joh. 2.14 strong men Tossed to and fro As a feather or froth upon the waves wherried about with every winde of doctrine unstable souls as S. Peter cals them simple that believe every thing as Solomon hath it giddy hearers that have no mould but what the next teacher casteth them into being blow like glasses into this or that shape at the pleasure of his breath By the sleight of men Gr. By mens cogging of a die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usuall trade of cheaters and false gamesters Whereby they lie in wait to devise Gr. Vnto a method of deceiving The devil and his disciples are notable method-mongers so as to deceive if it were possible the very elect but that they cannot do fundamentally finally Mat. 24 24. See the Note there Verse 15. But speaking the truth Or Doing the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Vulgar hath it Truthifying or following the truth as one rendereth it S. John bids Love in truth 1 Joh. 3.18 S. Paul Speak or do the truth in love And again let all your things be done in love Verse 16. Compâ—cted by that c. The Saints are knit unto Christ by his Spirit as fast as the sinews of his blessed body to the bones the flesh to the sinews the skin to the flesh Vnto the edifying of it self in love Our souls thrive and are edified as love is continued and encreased Nothing more furthereth growth in grace and power of godlinesse in any place or person observe it where and when you will Verse 17. This I say therefore Matters of great importance must be urged and pressed with greatest vehemence As other Gentiles walk Singular things are expected from Saints who are therefore worse then others because they should be better Verse 18. Having the understanding darkned By the devils black hand held before their eyes 2 Cor. 4.4 See the Note there Alienated from the life of God That is from a godly life which none can live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CaliuÌ„ obductum but those that partake of the divine nature 2 Pet. 1.4 Because of the blindenesse Gr. Hardnesse brawninesse a hoof upon their hearts corneas fibras brawny brests horny heart-strings The Greek word imports a Metaphor from the hard hand of hardest labourers Verse 19. Who being past feeling Under a dead and dedolent disposition being desperately sinfull Some there are of cauterized consciences that like devils will have nothing to do with God because loth to be tormented before their time They feeling such horrible hard hearts and privy to such notorious sins they cast away souls and all for lust and so perish wofully because they lived wickedly having through cusâ—â—â—â— in evil contracted such an hardnesse as neither ministery not misery nor miracle nor mercy could possibly mollifie As Ducklings dive at any little thing thrown by a man at them yet shrink not at the heavens great thunder so is it with these Verse 20. But ye have not so â—earned Christ Caracalla never minded any good Quia id non didicerat saith Dio quod ipse fatebatur because he had never learned it as himself confessed Verse 21. Ye have heard him c. When Christ speaks once we must hear him twice as David did Psalm 62.11 to wit by an after deliberate meditation for otherwise we learn nothing Verse 22. That ye put off c. As the beggar puts off his rags as the master puts off his bad servant as the Porter puts off his burden as the husband puts off his lewd wife as the Serpent his slough or as the captive maid when she was to be married put off the garments of her captivity Deut. 21.13 The old man which is corrupt Sin is said to be the old man because it lives in man so as sin seems to be alive and the man dead and because God will take notice of nothing in the sinner but his sin According to the deceitfull lusts Sin though at first it fawn upon a man yet in the end with Cains dog lying at the door it will pluck out the very throat of his soul if not repented of Like the Serpent together with the imbrace it stings mortally Hence the Rulers meat is called deceivable Pro. 23.3 Verse 23. In the spirit of your minde That is in the most inward and subtle parts of the soul the bosome and bottome the vis vivifica and very quintessence of it This he cals elswhere The wisdome of the flesh Rom. 8.7 that carnall reason that like an old beldame is the mother and nurse of those fleshly lusts that fight against the soul Verse 24. Which after God is created The new man is nothing else but the happy cluster of heavenly graces And true holinesse Or Holinesse of truth Opposite to that deceitfulnesse of lusts ver 22. Verse 25. Wherefore putting away lying A base tinkerly sin as Plutarch calleth it shamefull and hatefull therefore the lier denies his own lie as ashamed to be taken with it For we
heavens That is then the Angels those heavenly Courtiers Dan. 10.13 Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who needeth not daily Or On a certain day of the year sc at the feast of the expâ—ations Levit. 16.29 See Heb. 1.1 First for brown sins Else how could he stand before God for others The Priests therefore had their laver wherein to wash before they offered any mans sacrifice The brazen Altar stood without the incense-altar of gold within the Sanctuary to signifie that our own lusts must be sacrificed ere we take upon us to pray for our selves or others David observeth this method Psal 25. Psal 51. He first gets pardon for himself and then makes request for Sion Verse 28. For the law maketh As if the Apostle should say Shall I summe up and shut up all in a word The law maketh men high Perists which have infiâ—mity c. Dull scholars must have it over and over Seneca Nunquam satis dicitur quod nunquam sat is discitur CHAP. VIII Verse 1. Who is set on the right-hand ANd is therefore a King as well as a Priest as was Melchisedech Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister of the sanctuary Or A publike officer an Agent for the Saints about holy things Which the Lord pitched Christs body was conceived in the Virgins womb not by humane generation but by divine operation See Chap. 9.11 Joh. 1.14 He was the stone cut out of the mountains without hands Dan. 2. Cant. 2.1 The rose of Sharon that grows without mans care Verse 3. Somewhat also to offâ—r To wit His own body An offering and a sacrifice to God for a sweet smelling savour Ephes 5.2 By Mount Olivet stood the garden of Gethsemane where Christ was taken and led into the City through the Sheep-gate to be offered up like an innocent sheep on the altar of his crosse for the sins of his people Verse 4. He should not be a Priest Because not of the tribe of Levi whose Priesthood lasted to long as Christ lived on earth and was done away by his death Verse 5. Of heavenly things So he calleth the mystery of Christ shewed hereby to Moses in the Mount and shadowed out to the people by the services of the Tabernacle Verse 6. Of a better Covenant Or rather Tâ—stament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven being conveied to the elect by legacy It is part of Gods testament to write his laws in our hearts c. All that he requires of us is to take hold of this Covenant to receive his gift go righteousnesse to take all Christ c. and this also he hath promised to cause us to do ver 10. Isa 56. Rom 5. Verse 7. had been faultlesse Such as had not been weak and unprofitable Chap 7.18 See the Note there If the people could have performed it and have been perfected by it Verse 8. For finding fault with them Or Finding fault with it that is with the Covenant he saith to them Behold the daies c. So Junius readeth and senseth it Verse 9. The Covenant that I made He meaneth not here the Covenant of grace made with Abraham but circumcsion the legall ceremonies and services that burden which neither they not their fathers could bear When I took them by the hand Teaching them to go taking them by the arms Hos 11.3 keeping their feet â— Sam. 29. and leading them thorow the deep as a horse in the wildernes than they should not stumble Isa 63.13 And I regarded them not Heb. Although I was an husband unto them q.d. Yet neverthelesse they forsook the guide of their youth and forgat the Covenant of their God Jer. 31.32 Pro. 2.17 Verse 10. I Will put my laws c. Gods Covenant is to write his laws and promises in his people mindes so that they shall have the knowledge of them And in their hearts So that they shall have the comfort feeling and fruition of them Verse 11. And they shall not teach The full performance of this promise is reserved to the life to come when we shall need no ordinances but shall be all taught of God Verse 12. I will be mercifull I will be propitious thorow Christ the propitiation for our sins 1 Joh. 2.2 Will I remember no more Daniel comin by Trussell Nihil oblivisci solet praeter injurias said Cicero of Caesar He was wont to forget nothing but shrewd turns And of our Henry the sixth it is storied that he was of that happy memory that he never forgat any thing but injury Let us but remember our sins with grief and God will forget them Let us see them to confession and we shall never see them to our confusion He is a forgiving God Nehem. 9.31 None like him for that Micah 7.18 He doth it naturally Exod. 34.6 Abundantly Isa 55.7 Constantly Psal 130.4 Job 1.27 Mal. 3.6 Verse 13. He hath made the first old He hath antiquated and abolished it This the Apostle often inculcates because the Jews went about to establish their own righteousnesse and it is a piece of popery naturall to us all to think to go to heaven by our good meanings and good doings Is ready to vanish away So is the old man in Gods people that 's their comfort CHAP. IX Verse 1. Then verily the first Covenant HEre the Apostle proveth what he had propounded Chap. 8. vers 5. that his assertion might be sound such as cannot be condemned Tit. 2.8 Ordinances Gr. Justifications viz. Ceremoniall rituall typicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A worldly Sanctuary i.c. Terrene and shadowy opposed to true and heavenly Verse 2. The first wherein was c. He speaks nothing of he outer court as not pertinent to his present purpose But there was both in the Tabernacle and Temple the Holy of Holies the Sanctuary and the Court of the people Answerable whereunto are in man The spirit soul and body 1 Thess 3.23 And as the cloud 1 King 8.10 11 filled first the most holy place and then the holy and then the outer Court so doth the holy Ghost renue the spirit of our miâ—des and then our wills and affections and then the our ward man Verse 3. And after the second veyl This was not of any hard debarâ—ing matter but easily penetrable then and now also rent by Christ to shew our easie accesse to God with confidence by the faith of him Eph. 3.11 Verse 4. The golden Censer Or the Altar of incense which though it belonged to the most holy place yet was placed without the veil Exod. 30 6 c. that it might be of daily use the sweet incense offered thereon easily piercing thorow the veil and filling the most holy with it's savour Wherein was the golden pot c In or near to the Ark of the Covenant was this golden pot of Manna and Aarons rod and the Tables of the Testament and the propitiatory or covering and a
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
the pain makes the Martyr Together with the Lord Cromwell was beheaded in Henry the eighths time Speeds Chron the Lord Hungerford neither so Christianly suffering nor so quietly dying for his offence committed against nature What a sad thing was that related by Eusebius that the cruell persecution under Diocletian was occasioned chiefly by the petulancy pride and contentions of the Pastours and Bishops which gave occasion to the tyrant to think that Christian religion was no better then a wretched devise of wicked men Verse 18. That he might bring us To reconcile and bring men again to God was the main end of Christs coming and suffering This is the wonderment of Angels torment of devils c. Verse 19. He went and preached Righteousnesse i. e. Repentance 2 Pet. 2.5 and the faith of the Gospel 1 Pet. 4.6 whereby some of those many that perished in the waters arrived at heaven Nunquam serò si seriò Christ went to them as an Embassadour sent by his Father and spake to their hearts Verse 20. Which sometimes were disobedient Gr. Vnperswadable uncounsellable They jeared where they should have feared and thought Noah no wiser then the Prior of St Bartholomews in London Holinshead who upon a vain prediction of an idle Astrologer went and built him an house at Harrow on the hill to secure himself from a supposed floud fore-told by that Astrologer Verse 21. Baptisme doth also now save It is of permanent use and effectuall to seal up salvation whensoever a man believes and repents Hence we are once baptized for all See Ephes 5.26 Tit. 3.5 The Popes decrees say That Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and effectually Not the putting away That none bear himself bold upon his Christendome Unregenerate Israel is to God as Ethiopia Amos 9.7 A man may goe to hell with baptismall water on his face But the answer The Stipulation or confident interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is that of the Apostle Rom. 8.33 34 35. and of Jeremy pleading with God Chap. 12.1 and reasoning the cause with him David from his circumcision promised himself victory over that uncircumcised Philistim so may we from our baptisme against all spirituall wickednesses Verse 22. Angels and authorities Psal 68.17 The word rendered Angels signifieth Seconds as being second to Christ or next to him See Dan. 10.13 CHAP. IV. Verse 1. Christ hath suffered AS Chap. 3.18 In the flesh In humane nature so must we suffer in sinfull nature subduing it to God and ceasing from sin nailing it and nailing it to the crosse of Christ Verse 2. That he no longer c. To spend the span of this transitory life after the waies of ones own heart is to perish for ever Verse 3. In lasciviousnesse lusts c. The true picture of a Pagan conversation which yet is too too common among those that call themselves Christians The world is now grown perfectly profane and can play on the Lords-day without book making it as Bacchus Orgies rather then Gods holy day with piping dancing drinking drabbing c. We may say as once Alsted of his Germans that if the Sabbath-day should be named according to their observing of it Demoniacus potiùs quam I ominious diceretur Aâ—sted Encyl it should be called not Gods-day but the devils Excesse of Wine Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces as they call them Revellings Stinkes saith the Syriack Drunkards are stinkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banquettings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compotations or good-fellow-meetings some render it bibbings sippings tiplings sitting long at it though not to an alienation of the minde Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They think it strange Gr. That they think it a new world marvelling what is come to you alate It is I said the harlot Arego nonsuâ—â— but it is not I said the convert Into the same excesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bubbling or boiling as the raging sea soaming out its own filth Verse 5. Who shall give account Of their ungodly deeds and hard speeches Jude 15. Angels did their first execution in the world upon luxurious Sodomites they will be very active doubtlesse against such at the last day See 2 Pet. 2.10 and mark that word Chiefly Verse 6. For for this cause See the Note on 1 Pet 3.19 That they might be judged Either by God chastising them 1 Cor. 11.32 or by themselves vers 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin it makes them condemn themselves in the flesh But live according to God The Father of spirits with whom the spirits of just men departed are made perfect Heb. 12.23 Eusebius and Austin make mention of certain Arabians who said that the soul dies with the body and revives not again till the resurrection of the body Euseb l. 2. c. 20. Angtoâ— 6 de haeres This old heresie is now among many others digg'd out of the grave and held by certain Sectaries amongst us Verse 7. Be ye therefore sober c. To be sober in praier saith one is to pray with due respect to Gods Majesty without trifling or vain babbling To let our words be few Eccles 5.3 Also it is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling It is to conceal the familiarity of God in secret And watch unto praier Against dulnesse of body drousinesse of spirit satanicall suggestions distractive motions which else will muster and swarm in the heart like the Flies of Aegypt Verse 8. Charity shall cover This is meant of mutuall love whereby we forgive offences one to another and not that which should justifie us before God in a Popish sense as appears by the precedent words and by Prov. 10.12 Verse 9. Without grudgings Without shucking and hucking See 2 Cor. 8 12. with the Note there Verse 10. Even so minister Clouds when full pour down and the spouts run and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe brings out his rich treasure c. Verse 11. If any man speak i. e. Preach Every sound is not musick so neither is every Pulpit-discourse preaching At the Oracles of God Those lively and life-giving oracles Act 7.38 the holy Scriptures These he must expound with all gravity and sincerity not seeking himself nor setting forth his own wit and eloquence so putting the sword of the spirit into a velvet scabber'd that it cannot prick and pierce the heart Which God giveth Liberally and magnifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. Think it not strange Ne tanquam hospites percellumini Stand not wondering and as if struck into a maze Fain would this flesh make strange of that which the Spirit doth embrace saith Mr Saunders Martyr in
p. 1â—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. â—0 r willes p. 221. l 24. r blown p. 228. l. 2â— adde we p. 160. l 6. r. relate p. 263. l. 21. r. matter p. 305 l. 35. r involuntary p. 191 l. â— r there p 395. l 9 r forwardnes p. 404 l. 14. r 5. r paucâ— 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 thâ—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 Bessâ—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
evil Verse 7. Is freed from sin Anacreon saith the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is the accomplishment of mortification It doth at once what death doth by degrees Herbs and flowers breed worms which yet at last kill the herbs and flowers So sinne bred death but at last death will kill sin A mud-wall whiles it standeth harboureth much vermine which when it falleth flee away So doth corruption when once these cottages of clay fall to ruine Verse 8. We shall also live Then we are said properly to live when our regeneration is perfected in heaven To live here is but to lie a dying Verse 9. Death hath no more c. Christ being life essentiall swallowed up death in victory as the fire swalloweth up the fuell and as Moses his serpent swallowed up the Sorcerers serpents Verse 10. He died unto sinne That is To abolish sinne as Chap. 8.2 Verse 11. Reckon ye also By faith reason and reckon your selves wholly dead in and through Christ who once died perfectly to sin as a common person Verse 12. Let not sin therefore As if the Apostle should say we preach purity and not liberty as the adversary suggesteth v. 1. of this Chapter with Chap. 3.8 Verse 13. Vnto sinne As Satans Generall who hath his trenches 2 Cor. 10.4 His Commanders as here and his fighting souldiers 1 Pet. 2.11 His weapons as here Verse 14. Sinne shall not have dominion Rebell it may but raign it shall not in any Saint It fareth with sin in the regenerate as with those beasts Dan. 7.12 they had their dominion taken away yet their lives were prolonged for a season and a time Ye are not under the Law i.e. Under the rigour irritation curse of the Law Quatenùs est virtus peccati Verse 15. Shall we sinne because c. Some Antinomian Libertines would perswade men That God is never displeased with his people See M. Calamies Serm. to the house of Cummons Octob. 22 an Dam. 1644. though they fall into adultery or the like sin no not with a fatherly displeasure That God never chastiseth his people for any sin no not with a fatherly chastisement Verse 16. His sevants ye are Sinners though not drunk yet are not their own men but at Satans beck and check whom they seem to defie but indeed deifie Verse 17. That form of doctrine Gr. That type or mould The Doctrine is the mould hearers the mettall which takes impression from it in one part as well as another And as the mettall hath been sufficiently in the furnace when it 's not only purged from the drosse but willingly receiveth the form and figure of that which it is cast and poured into so here Verse 18. Versus est planus saith Pareus Verse 19. After the manner of men That is vulgarly Crassiùs rudiùs loquor by a similitude drawn from humane affairs of easie and ordinary observation To uncleannesse and to iniquity Mark the opposition there are three To 's in the expression of the service to sin but in the service of God only two Wicked men take great pains for hell would they but take the same for heaven they could not likely misse of it Verse 20. Free from righteousnesse That is Utterly void of grace and did therefore sin lustily and horribly earnestly opposing with crest and brest whatsoever stood in the way of their sinnes and lusts Verse 21. Whereof ye are ashamed Where sin is in the saddle shame is on the crupper Men would have the sweet but not the shame of sinne and the credit of religion but not goe to the cost of it Verse 22. Become servants to God Phrasis vulgatissima est Deum colere Non secùs atque agri fertiles inprimis optimi sic Deicultus fructus fert at vitam aeternam uberrimos Ye have your fruit unto holines Every good work encreaseth our holines and so hability for obedience Verse 23. For the wages of sin The best largesse or congiary that sin gives to his souldiers is death of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the just hire of the least sin The Jesuites would perswade us that some sins against which the Law thundereth and lightneth Chemnit de thoel Iesuitar are so light in their own nature Vt factores nec sordidos nec malos nec impios nec Deo exosos reddere possint But as there is the same roundnesse in a little ball as in a great one so the same disobedience in a small sin as in a greater Indeed there is no sin little because no little God to sin against CHAP. VII Verse 1. Know ye not Brethren BEllarmine saith of his Romans more true perhaps of these Romani sicut non acumina ita nec imposturas habent As they are not very knowing so not cunning to deceive Verse 2. She is loosed c. And so at liberty to marry again though Hierom compare such to the unclean beasts in the Arke and to vessels of dishonour in an house yea to dogs that return to their vomit which was his errour Patres legendi cum veniâ saith one Verse 3. M. Edwards his Gange par 2. p. 141. So then if The Sectaries then are out that say now-a-daies that if they have husbands and wives that will not turn Saints that is Sectaries they may leave them and marry others Verse 4. That we should bring forth fruit The Ministery of the Word saith one is the bridall-bed wherein God by his Spirit doth communicate with our souls his sweetest favours and maketh them be conceived with fruits of righteousnesse to everlasting life Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the flesh In our pure naturals The motions of sin Those maladies of the soul By the law By the irritation of the law Did work Gr. Dâ—d inwardly work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. Not in the oldnesse of the letter That is Not in that old kinde of life that we lived under subjection to the law to the irritation coaction and curse of it Verse 7. I had not known lust Involuntary evil motions The Apostle calleth concupiscence sin saith Possevine the Jesuite but we may not say so Possevin Apparal saâ— verbo Pat. Antiq Most of the most dangerous opinions of Popery spring from hence that they have slight conceits of concupiscence as a condition of nature But inward bleeding will kill a man so will concupiscence if not bewailed The Councel of Trent saith That it is not truly and properly a sin albeit it be so called because it proceeds from sin and enclines a man to sinne Neither want there amongst us that say That originall sinne is not forbidden by the law Directly indeed and immediately it is not but forbidden it is because cursed and condemned by the law Verse 8. By the commandment Not Commandments Papists abolishing or at least destroying the sense of the second Commandment by making it a member of the first that they may retain
the motion of obedience to the first mover they passe along from the East unto the West The waters by their naturall course follow the center of the earth yet yeelding to the Moon they are subject to her motions So are Saints to Gods holy will though corrupt nature repine and resist CHAP. VIII Verse 1. There is therefore now NOw after such bloudy wounds and gashes chronicled Chap. 7. Though carried captive and sold under sin yet not condemned as might well have been expected This the Apostle doth here worthily admire Verse 2. For the Law of the Spirit That is Christ revived and risen hath justified me See the Note on Chap. 4.25 Verse 3. It was weak through the flesh Which was irritated by the law and took occasion thereby Verse 4. Might be fulfilled In us applicativè in Christ inhaesivè Verse 5. Doe minde the things For want of a better principle The stream riseth not above the spring Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be carnally The quintessence of the fleshes witinesse or rather wickednesse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the carnall minde The best of a bad man is not only averse but utterly adverse to all goodnesse Homo est inversus decalogus Job 11.12 an asses soal for rudenes a wilde asses for unrulines Verse 8. Cannot please God Their best works are but dead works saith the Authour to the Hebrews but silken sins saith Augustine Lombard citeth that Father De ver inrocent cap. 56. saying thus Omnis vitae infid lium peccatum est nihil bonum sine summo bono The whole life of unbelievers is sin neither is there any thing good without the chiefest good Ambrose Spiera a Popish Postiller censureth this for a bloudy sentence Crudelis est illa sententia saith he Verse 9. He is none of his As the Merchant sets his seal upon his goods So doth God his Spirit upon all his people Ephes 1.13 Verse 10. The body is dead Death to the Saints is neither totall but of the body only nor perpetuall but for a season only vers 11. Verse 11. Your mortall bodies As he hath already quickned your souls Verse 12. Not to the flesh We owe the flesh nothing but stripes nothing but the blew eye that St Paul gave it It must be mastered and mortified Drive this Hagar out of doors when once it grows haunty Verse 13. If ye live after the flesh We must not think to passe è coeno ad Coelum to dance with the devil all day and sup with Christ at night to fly to heaven with pleasant wings Beetles love dunghils better then ointments and swine love mud better then a garden so do swinish people their lusts better then the lives of their souls Horat ep 2. At Paris ut vivat regnetque beatus Cogi posse negat That carnall Cardinall said That he would not part with his part in Paris for Paradise But if ye mortifie the deeds c. Either a man must kill here or be killed Camdens Elis Aut for aut feri as Q. Elizabeth often sighed and said to her self concerning the Queen of Scots Valentinian the Emperour dying gloried of one victory above the rest and that was his victory over the flesh Inimicorum nequissimum devici carnem meam said he Be alwaies an enemy to the devil In vita Valentin and the world but specially to your own flesh said Rob. Smith Martyr in a letter to his wife Act. and Mon. fol. 1545. Verse 14. For as many as are led As great men suffer their sons to go along with them but set tutours to overlook and order them So dealeth God by his the Spirit leadeth them into all goodnesse righteousnesse and truth Ephes 5.9 and fetcheth them again in their cuâ—straies Verse 15. The spirit of bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law will convince the judgement but 't is the Gospel that convinceth the lust and the affection and so sendeth us to treat with God as a Father by fervent praier Verse 16. Beareth witnesse What an honour is this to the Saints that the holy Ghost should bear witnes at the bar of their consciences Verse 17. And if sonnes then heirs All Gods sons are heirs not so the sons of earthly Princes Jehoshaphat gave his younger sons great gifts of silver of gold and of precious things with fenced Cities in Judâ—h but the Kingdom gave he to Jehoram because he was the first-born 2 Chron. 21.3 Gods children are all higher then the Kings of the earth Ps 89 27. Verse 18. Are not worthy to be c. Heaven will pay for all hold out therefore faith and patience When Saul had the Kingdom some despised him but he held his peace though a man afterwards froward enough What is a drop of vinegar put into an ocean of wine What is it for one to have a rainy day who is going to take possession of a kingdom Pericula non respâ—cit Martyr coronas respicit saith Basil A Dutch martyr seeing the flame to come to his beard Ah said he what a small pain is this to be compared to the glory to come Act. and Mon. 813. Verse 19. For the earnest expectation Gr. The intent expectation of the creature expecteth an hebrew pleonasme and withall a metaphor either from birds that thrust a long neck out of a Cage as labouring for liberty or else from those that earnestly look and long for some speciall friends coming as Sisera's mother who looked out at a window and cried thorow the lattesse Why is his charet so long in coming Judg. 5.28 Verse 20. Subject to vanity The creature is defiled by mans sin and must therefore be purged by the fire of the last day as the vessels that held the sin-offering were purged by the fire of the Sanctuary Verse 21. Because the creature it self See Mr Wilcox his Discourse upon these words printed together with his Exposition of the Psalms Proverbs c. in Folio Verse 22. The whole creature groneth Even the very heavens are not without their feeblenesse and the manifest effects of fainting old-age It is observed that since the daies of Ptolomy the Sun runs nearer the earth by 9976. Germane miles and therefore the heavens have not kept their first perfection Verse 23. The first fruits Which the creatures have not and yet they grone how much more we The redemption Our full and finall deliverance Verse 24 For we are saved by hope Hope is the daughter of faith but such as is a staff to her aged mother Verse 25. Then do we with patience Religious men finde it more easie to bear evil then to wait till the promised good be enjoyed Heb. 10 36. The spoiling of their goods required patience but this more then ordinary Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Pareus Helpeth our infirmities Lifts with us and be fore us in our praiers Or helpeth
of Scripture this verse saith he had been easie had not Commentatours made it knotty the like saith another of a Christians condition it is gracious happy clear sure sweet did not erroneous judgements vex and unsettle them Verse 16. Let not then your good That is Your Christian liberty purchased by Christ Be evil spoken of Gr. Be blasphemed Contumely cast upon the people of God is blasphemy in the second Table God for the honour that he beareth to his people counts and calls it so Verse 17. For the kingdome of God c. That was a swinish saying of Epicurus That eternall life should be nothing else but a continuall eating of the fat and drinking of the sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto an uncessant surfetting and drunkennesse The Turks at this day promise Paradise to such as die in warre for the Mahometan faith Blouâ—ts voiage p 37 â— where they shall have delicious fare pleasant gardens all sensuall delights eternally to be enjoyed not withstanding any former sins Fit lettice for such lips Verse 18. Is acceptable to God And he is an happy man that can be acquitted by himself in private in publike by others in both by God Verse 19. Wherewith one may edifie another Discords among good people do edificare in gehennam as Tertullian phraseth it build backwards One of the main scandals the Jews take from Protestants is their dissention Verse 20. The work of God That work of faith 1 Thess 1.3 wrought by the mighty power of God Ephes 1.19 who puts not forth great power but for great purposes Verse 21. It is good neither to eat c. It will be no grief of heart as she once told David in another case to have forborn in case of scandall A great grief it would be if by some rash word we should betray a brother or smite out the eie of our dearest childe 1 Sam. 25. Should we then destroy the life of grace in another by our unadvised walking Verse 22. Hast thou faith Posse nolle nobile est Forbear for fear of effence unlesse it be in point of necessary duty For then we may not doe evil that good may come Rom. 3 8. Verse 23. Is damned Both of his doubting conscience which soundeth heavily as a shauâ—m and of God who is greater then his conscience CHAP. XV. Verse 1. Ought to bear AS Porters do their burdens as pillars do the poise of the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as parents bear their babes in their arms And not to please our selves Bis desipit qui sibi sapit Prov. 3.7 Verse 2. Please his neighbour Though he crosse himself this is true Christian love and driven almost out of the world by sinfull self-love which can eth men to dislike those things in others that they slatter in themselves Verse 3. For even Christ And we should expresse him to the world preach abroad his vertues by our practice 1 Pet. 2.9 Our lives should be as so many Sermons upon the life of Christ This is walk in Christ Col. 2 6. as Christ 1 Joh. 3.6 Verse 4. For whatsoever things c. Here the Apostle meets with an Objection For some man might say that that saying of the Psalme pertains to David how therefore is it applied to Christ He answers Whatsoever things c. q. d. We must learn to see Christ in David David in the history Christ in the mystery David as the type Christ the truth That we through patience Hence the Scriptures are called Râ—vel 2. The word of Christs patience because they patient the heart under Gods holy hand and are better called Physick for the soul then ever was the library of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And comfort of the Scriptures As the bloud and spirits are conveied by the veins and arteries so is the Spirit by the promises helping the soul to lay it self upon Christ by faith which is a grace of union and so of establishment Verse 5. Now the God of patience The soul is then only in good plight when the heaven answers the earth Hos 2.21 When. Christ the Sun of righteousnes shines into it Verse 6. With one minde and one mouth It is recorded to the high commendation of the Church of Scotland that for this 90 years and upwards they have kept unity with purity without schisme much lesse heresie Syntag. Confession praesat Verse 7. To the glory of God That is Of heaven the joyes whereof it is as impossible to comprehend as it is to compasse the heaven with a span or contain the Ocean in a nut-shell Such comfort there is in the presence of Christ though but in the womb as it made John to spring What then shall it be in heaven Verse 8. Now I say that Jesus Paul proveth particularly in this and the following verses that Christ hath taken both Jews and Gentiles to his glory Verse 9. And that the Gentiles Though they had no such promises might glorifie Gods free grace in the day of their visitation Verse 10. Rejoyce That your names also are written in heaven and that ye are enrolled in the records of the new Jerusalem Verse 11. All ye Gentiles As being received into the glory of God vers 7. Verse 12. In him shall the Gentiles trust I saith hath it To him shall the Gentiles seek To seek to God then argues trust in God He that hopes not praies not or but faintly Verse 13. Fill you with all joy c. Note here that joy and peace are the means whereby faith worketh hope Verse 14. Full of goodnesse The excellency of a godly man is to follow God fully as Caleb Numb 14.24 to have a heart full of goodnesse as these Romans a life full of good works as Tabitha Act. 9.36 These shall receive a full reward 2 Joh. 8. Verse 15. Chrysostome truly saith of St Paul that he was insatiabilis Dei cultor one that thought he could never do God or his Church service enough Verse 16. Ministring the Gospel Serving about holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doing sacred offices as the Priests under the Law to whom the Apostle all along this verse alludes in an elegant allegory the Ministery is a divine and heavenly function All other callings are for the world and draw to the world but this both in the preparation and execution draweth to God keepeth us with God and to be ever mindefull of the things of God Verse 17. I have therefore c. So have all Gods faithfull Ministers at this day against the contempts and contumelies cast upon them by the mad world ever besides it self in point of salvation There is a pamphlet lately published that sticks not to make that sacred and tremend function of the Ministery to be as meer an imposture as very a mystery of iniquity The Compass Samaritâ—n as arrant a juggle as the Paâ—acy it self Verse 18. To make the Gentiles c.
Christ by his Gospel subdued the Britans whom the Romans with all their force could never subdue as Tertullian observed Britannorum â—nacâ—â—ssa Ramanâ—â—â— Câ—risto 〈◊〉 subâ—ta 1 ere Verse 19. So that from Jerusalem Chrysostome observeth that Plato came three times to Sicily to convert Dionysius the tyrant to morall philosophy and could not But Paul fet a great compasse converted many souls planted many Churches And why Christ sat upon him as upon one of his white horses and went forth conquering and to conquer Revel 6.2 Verse 20. Lest I should build Lest I should seem to doe any thing unbeseeming the office of an Apostle There is a decorum to be kept in every calling Verse 21. But as it is written In obedience to this divine oracle the Apostle preached to those that had not heard yet neglected not those that had Verse 22. For which cause By planting Churches and preaching where was more need Verse 23. These many years The Romans were converted to the faith betimes Verse 24. For I trust to see you Ipse aspectus viri beni delectat saith Seneca There is a great deal of sweetnesse in the society of Saints and much good to be gotten thereby Sometimes saith a grave Divine though we know that which we ask of others as well as they doe yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the spirit works more effectually and imprints it deeper so that it shall be a more rooted knowledge then before For that doth good that is graciously known and that is graciously known that the Spirit seals upon our souls Verse 25. To minister unto the Saints The highest Angel in heaven may not hold himselfe too good to serve the Saints Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath pleased them It hath not been squeezed out of them as verjuice is out of a crab but freely and chearfully they have contributed Verse 27. Their debters they are And so are we to pity and pray for them See my True Treasure Sect. 2. chap. 7 Verse 28. When I have sealed That is Safely delivered as if it were under seal This fruit This sweet ripe fruit of their faith and love their alms Verse 29. In the fulnesse of the blessing Christ may use one of lesse grace to doe more good then one of more for there are diversities of operations as well as of gifts 2 Cor. 12.6 but usually he delights to honour those of most sinicerity with most successe 1 Cor. 15.10 Verse 30. For the Lord Jesus Christs sake This is one of those passages in S. Paul then the which there can nothing possibly be imagined more grave divine excellent saith Beza That ye strive together Even to an agony as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall beggery is the hardest and richest of all trades as one laid Learn of this great Apostle to beg praiers with all earnestnesse Act. and Mon. fol 1565. Ibid. 1499. Pray for me I say pray for me I say quoth father Latymer Pray for me pray for me for Gods sake pray for me said blessed Bradford Verse 31. That my service which c. One would have thought that the Apostle coming with alms to them should easily have been well accepted but he saw cause to seek God for such a mercy sith it is he alone that fashions mens opinions and gives favour and kinde acceptance Besides wisdome he gave Solomon honour Verse 32. Be refreshed See the Note on Rom. 1.12 and on 2 Ioh. 12. Verse 33. Now the God of peace A sit attribute for the present purpose It is a commendable policy in Christians when they pray to propound God to their minde in such notions and under such titles as whereby they may see in God the things they desire of God CHAP. XVI Verse 1. Servant of the Church A Diaconisse to minister to the sick as 1 Tim. 5.9 not a praedicantisse to preach or have Peters keys at her girdle D. Bastwick against Independ Verse 2. As becometh Saints Who are great Princes States in all lands Psal 4 and to be observed accordingly even worthy of God 3 Ioh. 6. Verse 3. Salute Priscilla She is first mentioned haply as more forward then her husband in the best things So was Manoahs wife and Nazianzens mother Verse 4. Who have for my life A rare example Dan. hist 231. Fast friends are in this age for the most part gone on pilgrimage said one once and their return is uncertain Verse 5. The Church that is in their house The house of George Prince of Anhalt for the good orders therein observed is said to have been Ecclesia Academia Curia The first fruits of Achaia The first that received the Gospel there A singular commendation a sweet happinesse Gods soul hath desired such first ripe fruits Mic 7.1 such primroses Verse 6. Greet Mary c. It is profitable that men of great parts and place should preserve their memory with others though it be but in a salutation for it may be a means to fire up affection to godlinesse in such whom they so remember Verse 7. Who are of note Noble notable Christians old experienced gray-headed Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianity findes or makes us honourable Verse 8. Greet Amplias Piety is no enemy to courtesie It doth not remove but rectifie it Verse 9. Our helper in Christ A sweet sign to him that his name was written in the book of life Phil. 4.3 Verse 10. Approved in Christ An high stile far beyond that of the great Turk with all his big-swoln-titles Verse 11. My kinsman In the flesh but more in the faith that surest tie Verse 12. Who labour in the Lord Though not so much as Persis did Cic. deorator yet doth he not defraud them of their due commendation Prima sequentem honestum est in secundis tertiisque consislere Every man must not look to excell let him be doing as he is able Verse 13. His mother and mine His by nature mine by affection The Apostles parted with parents and friends at home found them abroad Verse 14. Salute Asyncritus c. Nothing is said of these for haste perhaps or else because they were as one saith of Iesse the father of David Viri probi honesti minùs â—amen clari Good honest men but not much noted Or lastly for that the Apostle had no very good opinion of them as he seems not to have had of Demas Colos 4.14 who yet would needs be one in the Apostles register there a place he will have though it be the last place Hermas here mentioned was reputed by some of the Ancients to be the Authour of that Apocryphall book called Pastor wherein he dealt not so fairly and faithfully in relating what he had received from the Apostles being sublestae fidci author Verse 15. And Olympas Viri nomen non mulicris The name not of a
nor Nestorius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So religious were the old Bishops that they would not alter or exchange a letter or a syllable in these fundamentals Every particle of truth is precious and not to be parted with Verse 12. Wood hay stubble Rhetoricall strains philosophicall fancies that tend not to edification There are that together with the gold silver and ivory of sound and savoury truths have as Solomons ships had store of apes and peacocks conceits and crotchets Now if he that imbaâ—eth the Kings coyn deserve punishment what do they that in stead of the tried silver of divine truths stamp the name and character of God upon Nehushtan their own base brazen stuff Verse 13. For the day shall declare it That is The light of the truth or time the father of truth or the day of death when many recognize and recant their errours shall shew them their sinne Verse 14. If any mans work abide Errour as glasse is bright but brittle and cannot endure the hammer or sire as gold can which though rub'd or melted remains firm and orient Verse 15. He shall suffer losse Of his work his laborious losse of time and of some part of hâ—s wages Yet so as by fire Not of Purgatory a Popish fiction but of the holy Ghost Or as one interprets it like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified Minister Verse 16. Ye are the temple of God Not Gods building only as vers 9. but his Temple A mud wall may be made up of any thing not so the wals of a Temple or Pallace that must have other materials And that the Spirit of God c. Next to the love of Christ in dwelling in our nature D. Sibbs â— Eph. 9.30 we may wonder at the love of the holy Ghost that will dwell in our defiled souls Let our care be to wash the pavement of this temple with our tears to sweep it by repentance to beautifie it with holines to perfume it with prayers to deck it with humility to hang it with sincerity Delicata res est spiritus Dei The holy Ghost will dwell in a poor so it be a pure house Religion loves to lie clean as was a grave speech of an ancient Saint Verse 17. Which temple ye are Man is Gods temple God mans altar Demosthenes could say That mans heart was Gods best and most stately temple Iustitiâ verecundiâ observantiâ legum communitum Contra Aristog Verse 18. Let no man deceive himself Bis desipit qui sibi sapit Consily satis est in me mihi said she in the Poet. Arachne ap Ovid. Metam Nothing so easie as to over-ween Let him become a fool Let him come to the well with an empty pitcher Intùs existens prohibet alienum Agur if a man may believe him is more brutish then any man Pro. 30.2 3. See there how he vilifies yea nullifies himself before God So did blessed Bradford as appears by the subscriptions of many of his letters Act and Mon. fol. 1507. Verse 19. He taketh the wise Those naturall bruit beasts made to be taken and destroied 2 Pet. 2.12 God takes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes fools of them Verse 20. Of the wise Such as excell in naturall gifts that are the choisest and most picked men The Psalmist saith only of men Ps 94.12 Verse 21. Let no man glory in men That is that they are such an ones schollars or followers seeing the Church is not made for them but they for the Church Verse 22. All are yours Though not in possession yet in use or by way of reduction as we say the worst things are Gods childrens and in reversions those best things above Verse 23. And ye are Christs We hold all we have in Capite tenure in Christ From Christ therefore let us take our denomination The name of Jesuites savoureth of blasphemous arrogance CHAP. IIII. Verse 1. Let a man so account QVasi dicat Though we are yours as Chap. 3.22 devoted to the service of your faith yet are we not to be slighted but respected as Christs high stewards Ministers of Christ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder-rowers to Christ the Master-pilot helping forward the Ship of the Church toward the haven of heaven Stewards of the mysteries Dispensing all out of Gods goods and not of our own setting bread and salt upon the table that is preaching Christ crucified what ever else there is Verse 2. That a man be sound faithfull Giving every man his due proportion of fit food Mat. 24.45 not as he in the emblem that gave straw to the dog and a bone to the asse Verse 3. But with me it is c. A good Minister reviled may reply as once a Steward did to his paâ—â—onate Lord when he called him knave c. Your honour may speak as you please but I believe not a word that you say for I know my self an honest man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fâ—sl lib 22 cap. 34. Dio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Act. and Mon. fol. 1356. Non curo illos censores qui vel non intelligendo reprehendunt vel reprehendende non intelligunt saith Augustine Augustus did but laught at the Satyres and buttoniers which they had published against him Severus the Emperour was carefull of what was to be done by him But carelesse what was said of him Doc well and hear ill is written upon heaven gates said Mr Bradford the Martyr Thou art an hereticke said Woodroofe the Sherifte to Mr Rogers the protomartyr in Queen Maries daies That shall be known quoth he at the day of judgement Some men slatter me Polic epist l. 3. ep 24. saith Politian some others slander me I think neither the better nor the worse of my self for that no more then I think my self taller or lower for that my shadow is longer in the morning and shorter at noon Verse 4. Yet am I not c. Paul a chosen vessel but yet an earthen vessel knew well that he had his cracks and his flaws which God could easily finde out Verse 5. Vntill the Lord come Tot argumenta quot verba saith Paraeus Every word here hath it's weight There shall be a resurrection one day of names as well as of bodies let that stay us when belied or misreported Verse 6. I have in a figure c. i. e. I have represented and reprehended your partialities under our own names when I brought you in saying I am of Paul and I of Apollos c. 1 Cor. 1.12 For the heads of your factions were your own ambitious Doctors whose names yet I spared and took the busines upon my self and Apollos for your sakes Verse 7. For who maketh thee He directeth his speech to those Theologi gloriae as Luther
us under the perverse censures of worldly men mad and besides themselves in point of salvation The Lord seeth that their day is coming Psal 37.13 Verse 3. Things that pertain to this c. That serve to and satisfie the body only being nec vera nec vestra Luke 16.11 12. Verse 4. If then ye have judgements As the Corinthians being many of them merchants had many law-sutes But if mens hearts were not bigger then their sutes there would not be half so many Who are least esteemed Rather then go to law before Heathen Judges The lowest if of any judgement are high enough for such a purpose Why should those sordida poscinummia qui latrocinia intra mania exercent as Columella hath it those Crumenimulgae the unconscionable Lawyers make a spoil of us and then when they die build Hospitals for fools as one of them did saying Of fools I got my estate and to fools I will leave it Purchas his Microcosm Of those that go to Law we may well say as Charoudas once did of those that go to sea Se non mirari qui semel mare ingressus sit sed qui iterum that he marvelled not at those that went once Sâ—apl morâ—do 2. post pent but at those that would go again Verse 5. No not one that shall be able Our late Judge Dicr if there came any controversies of poor men to be tried afore him would usually say The prâ—ct of Queenesse p. 270. that either the parties are wilfull or their neighbours uncharitable because their lutes were not quietly ended at home Verse 6. But brother goeth to law Once it was counted ominous to commence actions Caes com and follow sutes Of common barretters we may say as the Historian doth of Mathematicians Genus hominum quod in nostra repub vetabitur semper retinâ—â—itur Taâ—â—t l. 1. c. 1. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is utterly a fault Gr. Adisgrace a losse of victory q. d. By your litigious lawing one another you betray a great deal of weaknesse and impotency of affection These be ignoble quarrels Vbi vincâ—re inglorium est atteri sordidum See the Note on Rom. 12.21 Because ye go to law Lightly for every small offence which if Mahometans do they are publikely punished and with spitefull vindictive spirits whereas in going to law men should not be transported with hate or heat but as Tilters break their spears on each others brests yet without wrath or intention of hurt so c. The French are said to be very litigious and full of Law-sutes Verse 8. Nay you do wrong In person and name And defraud Of goods and estate And that your brethren Which very name should charm and allay all discords In â—thie as betwixt Abraham and Lot Gen. 13 8. Aristotle could say It is better to suffer wrong then to do it And I know how to bear injuries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Chilo to his brother who took it ill that he was not chosen to be one of the Judges Verse 9. Shall not inherit It is an undefiled inheritance 1 Pet. 1 4. no dirty dog ever trampled on that golden pavement Revel 22.15 Heaven spewed out the Angels shall it lick up the unrighteous The Serpent could sâ—â—ue himself into paradise but no wicked could ever get into heaven Verse 10. Nor theeves nor covetous These two be fitly set together as near akin so are drunkards and railers Nor extortioners Whose sin is properly immoderate getting as that of the covetous consists in pinching and saving So 1 Tim. 3.3 Verse 11. Such were some of you Oh the infinite goodnesse of God that would once look upon such walking dunghils such monstrous miscreants â— But ye are washed In generall As in particular 1. Ye are sanctified And that by the Spirit of our God 2. Ye are justified And that in the Name or by the righteousnesse of our Lord Jesus Christ His bloud cleanseth us from sins both guiltinesse and filthinesse It is like to those soveraign mundifying waters which so wash off the corruption of the ulcer that they cool the heat and stay the spread of the infection and by degrees heal the same Verse 12. All things are lawfull viz. All indifferent things amongst which the Corinthians reckoned not only meats and drinks but also fornication their Nationall sin The devil perhaps had perswaded them as he hath done the Turks at this day Llunts voiage that God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment wherein his Greatour delights nor Now the Apostle grants that for â—dats all things are lawfull yet in case of offence or intemperance they may become inexpedient and so unlawfull But for fornication it was utterly unlawfull as he proves by many powerfull arguments But I would not be brought As those swinish surfetters that wearing their brains in their bellies with the Aster fish their guts in their heads do dig their graves with their own teeth being like the Mule which cannot travell they say without a bottle of hay hanging at his nose Verse 13. God shall destroy The belly shall be destroied in the other world not for the substance of it but for the use of it And the same may be said for the difference of sexes the parts shall remain the use cease Caâ—o said well that he was an ill common-wealths man Qui inter guttur inguen cuncta sub ventris ditiane positisset that was a slave to his sensuall appetite Verse 14. And will also raise us up He will make our vile bodies to be like unto his glorious body the standard Shall we then defise them with the kitchin-stuâ—â—e of uncleannesse Verse 15. Shall I then take Scipio when a harlot was offered him said Vellem si non essâ—m Imperator I would if I were not a Generall Say thou If I were not a Christian Verse 16. Is one body By a most strict but vitious and infamous bond saith an Interpreter which is sufficient to unty or break any other bond though lawfull and holy either corporall or spirituall Verse 17. Is one spirit That is One spirituall body whiles Christ laies hold on us by his Spirit we lay hold on him by faith Hence the Church is called Christ 1 Cor. 12.12 and the fulnes of Christ Eph. 1.23 We have the honour of making Christ perfect as the members do the body Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flee fornication With post-haste flee it Laera venire Venus tristis abire solet Be not of those men that are called Borboritae of their mity filthinesse whom Epiphanius and Oecumenius speak of Verse 19. That your body is the Temple Shall we make the Temple of God the stews of Satan See Chap. 3.16 Antiochus and Pompey never prospered after that they defiled the Temple Verse 20. Ye are bought Shall I drink the bloud of
commodo saith Seneca Be not wholly dulled or drowned in the world look at it out of the eyes end only lest as the Serpent Scytale it be witch us with it's beautifull colours and sting us to death Verse 31. As not abusing it Not shooting our affections over-far into it David was as a weaned childe Paul as a crucified man If Jobs heart had not been weaned from the world when as yet he wallowed in worldly wealth he could not have borne so bravely the ruine of so rich a state without repining The devil hath no way to entangle us but to say as he did to Christ Mitte te deorsum Cast thy self down pitch upon the bait eat and devour hook and all For the fashion this world The word signifies a mathematicall figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a meer notion and nothing in substance So Psal 39.6 Surely every man walketh in a vain shadow he leadeth an imaginary life rather then a life it self The pomp of this world is but a fantasie Act. 25.23 See the Note there The glory of it an opinion The word here used intimateth that there is nothing of any firmnesse of solid consistency in the creature It is but a surface out-side empty promise all the beauty of it is but skin-deep Passeth away Temporals are as transitory as a hasty head-long torrent The posting Sun of all worldly pleasure after a short gleam of vain glistering sets in the ocean of endlesse sorrow In the Popes inthromzation before he is set in his chair and puts on his triple-crown a piece of tow or wad of straw is set on fire before him and one appointed to say Sic transit gloria mundi The glory of this world is but a blaze 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falla transversum agit Bud. It is indeed an Ignis fatuus a walking fire that leadeth men into brakes and ditches And so some render this text The Fashion or hue of this world deceiveth misleadeth carrieth men another way out of their way For of the world we may say as Plutarch saith of Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both the words and shews of it are full of fraud Nec tantùm fallacia sunt quia dubia saith Lactantius sed insidiosa quia dulciae Verse 32. Without carefulnesse That unavoidably attendeth the marriage-estate Gen. 30.30.1 Tim. 5.8 Verse 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Careth how he may please He taketh extraordinary care to please and so doth she v. 34. The word implies a dividing of the minde into divers thoughts casting this way and that way and every way how to give best content Thus an happy study Verse 34. Careth for the things Expeditiùs vacat Holy both in body and spirit For contemplative wickednes and mentall uncleannesse also greatly displeaseth God In declam Incesta est sine stupro quae stuprum cupit saith Seneca And Quae quia non licuit non facit illa facit saith Ovid. The very desire to do evil is to do evil The Romans punished one of their vestall virgins for uttering this verse only Foelices nuptae moriar ni nubere dulce est Oh! 't is a brave thing to be married How she may please her busband As Sarah did Abraham calling him Lord as Rebecca did Isaac by providing him the meat that he loved as Livia did Augustus by observing his disposition and drawing evenly with him being a piece so just cut for him as answered him rightly in every joynt Verse 35. That you may attend c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you may sit close to him as Mary did Luk. 10.40 whilest Martha was distracted about much service Let every man bend himself to banish and beat away distractions Nam neque chorda sonum reddit quem vult manus mens Poscentique gravem persaepè remittit acutum Hor. de art poet Verse 36. If she passe the flower Childehood is counted the flower of age so long the Apostle would have marriage forborne While the flower of the plant sprouteth the seed is green unfit to be sowen Verse 37. And hath so decreed Reserving still a liberty of doing otherwise if need require which Popish votaries do not Verse 38. Doth better 1. For the better waiting upon Gods work without distraction 2. For the better bearing of persecution Verse 39. Secundas nuptiâ—s pro fornicationibus babent Aug. She is at liberty The Montunists therefore and with them Tertullian in his old-age were in an errour that condemned second marriage and said it was no better then fornication Howbeit that of Hierome is not to be disliked Think daily of death and that will be enough to forbid the banes of second marriage Verse 40. But she is happier i. e. She shall live more at ease and have lesse to care for And we should contract our cares into as narrow a compasse as we can in hard times especially CHAP. VIII Verse 1. Now as touching things ANother case that they had propounded to him in their Letter Chap. 7.1 We know So all pretend Sed nummos habuerunt Athenienses ad numerandum scientiam ad sciendum That we all have knowledge But that is not sufficient unlesse we have love too There be many things concur to the making up of a good work a lawfull action Knowledge puffeth up Swelling us above measure unlesse humility laid on as a weight keep us down and charity regulate our knowledge for the good of others Knowledge without love is as rain in the middle region But how foolish were they of whom â—ustin maketh mention that neglected the means of knowledge because knowledge puffeth up and so would be ignorant that they might be humble and want knowledge that they might want pride This was to be like Democritus who pluckt out his eyes to avoid the danger of uncleannes Verse 2. If any man think This one thing I know that I know nothing said Socrates Neither know I this yet that I know nothing saith another Though I know my self ignorant of many things saith a third Yet I dare boldly professe with Origen Ignorantiam meam non ignoro I am not ignorant that I am ignorant The greatest part of our knowledge is but the least part of our ignorance And yet how apt are we to think we know all that 's knowable as in Alcibiades his Army all would be leaders none learners Epicurus said that he was the first man that ever discovered truth and yet in many things he was more blinde then a Beetle Aratus the Astrologer vaunted Aug. de civ Dei l. 16. that he had counted the stars and written of them all Hoc ego primus vidi said Zabarell And Laurentius Valla boasted that there was no. Logick worthy to be read but his which therefore he called Joh. Manl â—ae com Logicans Laurentinam Verse 3. But if any man love God And his neighbour for Gods sake his friends in God his foes for God
for Oxen He doth doubtlesse Jon. 4.11 he preserveth man and beast He heareth the young ravens that cry to him only by implication Doth he not then much more take care for men for Ministers Verse 10. Should plow in hope Of Maintaining his life by his labour which is therefore called she life of our hands because it is upheld by the labour of our hands Ludit qui sterili semina mandat humo Propert. Verse 11. Is it a great thing c. Do not we give you gold for brasse Cast we not pearls before you Alexander the great gave Aristotle for his book de Natura Animaliâ—m 800. talents which is 800000 Crowns at least Theodorus Gaza translated that book into Latine and dedicated it to Pope Sixtus The Pope asked him Interrogavit asinus paâ—a quanti ornatus constaret c Joh. Manâ— loc com 572. how much the rich outside of the book stood him in Gaza answered fourty crowns Those fourty crowns he commanded to be repaid him and so sent him away without any reward for so precious a piece of work How well might the poor old Grecian sit and sing Heu malè nunc artes miseras haec saecula tractant Spes nulla ulterior c. Juven Satyr 7. Verse 12. If others be partakers If your ordinary Pastours c. For the false Apostles preached gratis as some gather out of 2 Cor. 11.12 partly to draw more Disciples and partly to bring an odium upon the Apostle if he should not doe the like Verse 13. Live of the things of c. Yea they lived plentifully and richly as appears by the liberall gift of those Levites for Passeover-offerings 2 Chron. 35.9 Verse 14. Even so hath the Lord Note that so saith one that is As they of old lived at the Altar by tithes so Ministers now How else will men satisfie their consciences in the particular quantity they must bestow upon the Ministers The Scripture speaks only of the tenth part Verse 15. Better for me to die To be hunger-starved then to do any thing to the prejudice of the Gospel Affliction is to be chosen rather then sin Job 36.21 Quas non oportet mortes praeeligere Epist 3. saith Zuinglius What death should not a man chuse nay what hell rather then to sin against his conscience Daniel those rather to be cast into the Lions den then to bear about that lion in his own bosome The Primitive Christians thought it farre better to be thrown to lions without then to be left to lusts within Ad leonem mâ—â—â—â—â—uam lenoneÌ„ 1 citul Potiùs in ardentem rogum insiluero quam ullum peccatum in Deum commisero said a good man once I will rather leap into a bonefire then wilfully commit any wickednesse The Mouse of Armenia will rather die then be defiled with any filth Pintus in Dan. â— If her hole be besmeared with dirt she will rather choose to perish with hunger then be polluted Such was Paul here and such we ought all to be Verse 16. I have nothing to glory of My glorying is that I preach it gratis and thereby stop an open mouth a Cor. 12.16 17 18. give them the lie that falsly accuse me that I make a prize of you Yea woe is unto me It was death for the high-Priest to enter the Tabernacle without his bels Preach man preach thou wilt be damned else said one to his friend Be instant or stand over the work in season out of season See Jacobs diligence gen 31.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Pauls Act. 20.20 Verse 17. I have a reward Yet not earned but of free grace God crowning his own works in us He was a proud Papist that said Coelum gratis non accipiam Vâ—ga I will not have heaven for nought And he another that said Opera bona mâ—râ—atura regni coelest is Good works are the price of heaven Bellarm. God will cast all such merit-merchants out of his Temple But if against my will Virtus nolentium nulla est God will strain upon no man All his servants are a free people Psal 110.3 All his souldiers voluntiers They flee to their colours as the Doves to their windows Isa 60.8 Verse 18. What is my reward then My merces mundi all that I have here That I abuse not i. e. Mâ—lch Adam pag. 359. That I make no indiscreet use of it Non opes non gloriam non voluptates quaesivi said holy Melancthon Hanc conscientiam aufero quocunque discedo I never sought wealth honour nor pleasure This my conscience tels me whatever becomes of me Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may gain the more The Greek word for gain signifieth withall the joy and delight of the heart in gaining It signifies also craft or guile such as is that of the fox which when he is very hungry after prey and can finde none he lieth down and feigneth himself to be a dead carcasse and so the fowls fall upon him and then he catcheth them So must a Minister deny himself to gain his hearers Verse 20. And unto the Jews c. Not in conforming to their impieties but 1. In the use of things indifferent 2. In mercifull compassion toward them To them that are under the law Though not Jews borne yet proselytes as the Ethiopian Eunuch Cornelius c. Verse 21. Naz. That I might gain them A metaphor from merchants Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are never weary of taking money St Paul harps much upon this string out of a strong desire of winning soules to God Ministers must turn themselves into all shapes and fashions both of spirit and speech to gain souls to God Verse 22. To the weak Not pressing upon them the austerities of religion but condescending and complying with them as far as I could with a good conscience That I might save some This is the highest honour in the world to have any hand in the saving of souls Let all of any ability put forth themselves hereunto and if they have not fine manchet yet give the poor people barly bread Act. and Mon 1453. or whatsoever else the Lord hath committed unto them as Bucer bad Bradford Verse 23. That I might be partaker i. e. That I might be saved together with you For the bell may call men to the Church though it self never enter The field may be well sowed with a dirty hand the Well yeeld excellent water though it have much mud Noah's builders were drowned and the sign that telleth the passenger there is wholsome diet or warm lodging within may it self remain in the storms without See 1 Tim. 4.16 Nihil turpius est Peripatetico claudo Verse 24. Know ye not The Apostle argueth from their profane sports yet approveth them not As neither doth the Lord patronize Uâ—ury Mat. 25 27. Injustice Luk 16.1 Theft 1 Thess 5.2 Dancing Mat. 11.17
we shall hear from him Verse 31. We should not be judged God should be prevented and the devil put out of office as having nothing to say against us but what we have said before Verse 32. That we should not c. Ferre minora volo ne graviora feram Verse 33. Wherefore my brethren He that reproveth and adviseth not doth as it were snuff the lamp and not pour in oyl CHAP. XII Verse 1. I would not have you ignorant TO wit of the only authour and true end of them Col. 2.18 Lest ye be vainly puffed up by your flâ—shly minde Ignorance breeds pride Rev. 3.17 Verse 2. Even as ye were led It is the misery of a naturall man that hath not his heart stablished with grace to be carried away as he is led to be wherried about with every winde of doctrine to have no mould but what the next seducer casteth him into being blown like a glasse into this or that shape at the pleasure of his breath Verse 3. Calleth Jesus accursed As the wicked Jews do at this day in their daily praiers and abbreviatures And as the Gentiles did of old and these Corinthians among the rest Quorum nihil cogi posse dicun tuâ— qui sunt revera obristiani Plin. epist But now they would rather die then do so as Pliny writes to Trajan the Emperour that he could never force any that were Christians indeed either to invocate the gods or to do sacrifice before the Emperours image or to curse Christ And that no man can say c. That is No man can with the fiduciall assent of his heart acknowledge Christ to be the only Lord whom he is to worship by the lame impulsions by which another curses and blasphemes him but by such peculiar motives as are suggested and revealed unto him by the holy Ghost Verse 4. But the same spirit As the divers smels of flowers come from the same influence and the divers sounds in the organ from the same breath Verse 5. Differences of administrations i. e. Ecclesiasticall functions all of them the dona honoraria of the Lord Christ Ephes 4 8-11 Verse 6. Diversities of operations The holy Ghost may use one of lesse grace to do more good then one of more though he delights to honour those of most sincerity with most successe as 1 Cor. 15.10 Verse 7. To profit withall We are neither born nor born again for our selves If we be not fit to serve the body neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Paulùm set ulâ—e distat incrtie â—elata virtuâ— Hor. Pudeat illos qui ita in studijs se abdiderunt ut ad vitam communem nullum fructum ferre possint saith Cicero They may well be ashamed that imploy not their talents for a publike good Verse 8. The word of wisdom The tongue of the learned to time a word Isa 50.4 to set it upon it's circumferences Prov. 25.11 to declare unto man his righteousnes when not one of a thousand can do it like him Job 33.23 The word of knowledge This say some is the Doctours office as the former word of wisdome is the Pastours But the essentiall difference betwixt Pastours and Doctours in each Congregation is much denied by many learned and good Divines M. Edwards his Antapolog Verse 9. To another faith The faith of miracles which a man may have and yet miscarry 1 Cor. 13.2 So doth not any one that hath the faith of Gods elect that fails not Luk. 22. Some say the Apostle here meaneth historicall faith And this seems the more probable Rolloc de vocatione because he speaketh of the working of miracles vers 10. Verse 10. Discerning of spirits They discerned not mens hearts of themselves for so God only but by a speciall work of Gods Spirit discovering them to their eyes as Peter discerned Aâ—anias and afterwards Simon Magus whom Philip mistook and baptized Verse 11. One and the self same spirit Who yet is called the seven spirits of God Revel 1.4 for his manifold and sundry operations Verse 12. So also is Christ Mysticall Christ the Church Christ the Saviour of his body Ephes 5.23 accounts not himself compleat without his Church Eph. 1. ult So God is called Iacob Psal 24.6 Verse 13. For by one spirit c. By the testimony of the two Sacraments whereof we all partake the Apostle proveth that we are all but one body and should therefore as Bees bring all our honey to the common hive Are we all baptized The Apostles received all into the Church that believed and were baptized without particular probation for some daies weeks moneths or years and entring into a private solemn Covenant And have been all made to drink Potionati sumus saith Piscator and so prove our selves to be of the corporation and company of believers But what was the meaning of that passage in the old Church-Catechisme There are but two Sacraments only as generally necessary c. Are there any more then two though not absolutely and generally necessary to all men in all times states and conditions whatsoever The Papists themselves say that five of their Sacraments at least are not generally necessary Verse 14. Not one member but many As mans body curiously wrought and as it were by the book Psal 139.16 Had God left out an eye or hand in his common-place-book saith one thou hadst wanted it Verse 15. If the foot should say c. Inferiours must not envy those above them but be content â—â—th it is God that cutteth us out our severall conditions and a Scavenger may honour God in his place as well as a Minister in his Verse 16. If the ear A man had better be blinde lame dumb then deaf because by the ear life enters into the soul Isa 55.3 Verse 17. If the whole body c. It is proper to God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-eye Sic spectat universos quafi singulos sie singulos quasi solos Verse 18. God hath set c. And he as only wise doth all in number weight and measure Shall we not rest in what he hath done as best What can the man do that cometh after the King Eccles 2.12 Verse 19. Arist Ethic. Where were the body So the body politike consisteth not of a Physician and a Physician saith Aristotle but of a Physician and an husbandman c. Verse 21. The eye cannot say c. Superiours may not slight their inferiours sith they cannot be without them as one â—â—ne or other they will be forced to acknowledge It was a saying of Generall Vere to the King of Denmark That Kings cared not for souldiers untill such time as their Crowns hung on the one side of their heads Verse 22. Which seem to be c. As the organs of nourishment not so noble but more necessary then those of the senses Verse 23. And those members As the
would assoon part with their hearts as their meditations the canker of whose great skill shall be a witnesse against them Verse 18. I thank my God c. Skill in tongues is as now a great blessing Indeed at first when men began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God they were compelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to brabble in divers languages seventy two as Epiphanius affirmeth But God hath turned this curse into a blessing unto his people Act. 2. and as in the first plantation of the Gospel so in the late Reformation God sent it before as his munition to batter the forts of Antichrist who had banished arts and languages overspreading all with barbarisme and Atheisme Graecè nosse suspectum erat Hebraicè ferè haereticum Verse 19. In an unknown tongue A Parisian Doctour tels us that though the Apostle would have Gods service to be celebrated in a known tongue Benedict Moâ—tan in 1 Cor. 14. yet the Church for divers weighty reasons hath otherwise ordered and appointed it The Mahometans reade their Alchoran which they supposed were profaned if it were translated into vulgar tongues and perform their publique devotions in the Arabique tongue Breerw Enquit 185. which is their learned language Verse 20. Be not children Mentibus scilicet sed moribus Mat. 18.3 See the Note there In malice be ye children In innocency and ignoscency In understanding be men Is it not a shame to have no more understanding at eighty then at eight years of age Verse 21. With men of other tongues God threatned the Jews that sith they would not hearken to their own Prophets they should 〈◊〉 forrain enemies Isa 28.11 Jer. 5.15 So those that will not obey the sweet command of Christ Come unto me shall have one day no command to obey but that dreadfull discedite Depart from me c. Verse 22. But for them which believe To confirm and comfort believers This is the chief end of preaching Let this comfort those that cannot say they have converted any by their Ministery Verse 23. Will they not say ye are mad And may they not say as much if we jangle and dissent in opinion one holding this Lib. 2. cap. 2. and another that Ammianus Marcellinus taxed the ancient Bishops of his time for their hatefull miscarriages in this kinde Verse 24. He is convinced of all God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked Isa 11.4 By his Word he telleth a man as he did the Samaritesse Joh. 4. all that ever he did Verse 25. The secrets of his heart Gods Word is a curious Critick Heb. 4.12 a discerner of the thoughts c. It findes and ferrets out secret sins Verse 26. Let all things c. There is edifying even in appointing of fit Psalms Verse 27. Or at the most by three Lest the hearers be tired out Our infirmity will not suffer any long intention either of body or minde Long services can hardly maintain their vigour as in tall bodies the spirits are diffused Erasmus hath observed that Origen never preached above an hour oft but half an hour Consultiùs judicabat crebrò docere quam diu saith he He held it better to preach oft then long Eras praefat ad Orig. opera Verse 28. Let him keep silence Such as stuff their Sermons with Greek and Latine are here silenced further then they interpret the same If thou canst help my hearers to Greek and Latine ears saith a reverend Preacher they shall have Greek and Latine enough Verse 29. Let the other judge But is not this a disparagement to the Prophets may some say No but an honour 1 Thess 5.20 21. After Despise not prophecying he subjoyneth Try all things Verse 30. That sitteth by And is extraordinarily inspired and qualified a little otherwise then our Enthusiasts that brag of their lumen propheticum Verse 31. That all may learn The most learned may learn something by the discourses of others lesse learned then themselves Apollos a learned teacher may yet be taught by a Tent maker The Jewish Rabbins acknowledge that they came to understand Isa 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing an Arabian woman mention a beesome in her language to her maid Verse 32. R. David in Radic Are subject to the Prophets To be scanned and examined which they should not be unlesse they took their turns in course to prophecy Eloquere said one ut quid sit videam Speak that I may see what 's in thee Verse 33. Not the authour of confusion Nec author nec fautor Unquiet spirits are of the devil who keeps adoe and fils the Church with confusion by his turbulent agents and emissaries sowing sedition and spreading schismes Verse 34. Let your women c. See the Note on Rom. 16.1 Verse 35. Ask their husbands Who therefore must dwell with them according to knowledge 1 Pet. 3.7 and be manly guides unto them in the way to heaven The masters brest must be the housholds treasury For it is a shame for women c She was a singular example that taught the Greek and Latine tongues at Heidelberg anno 1554. Her name was Olympia Fulvia Morata an Italian of the City of Ferrara Verse 36. What came the word c. As if he should say and he saith it with some displeasure Are ye the first or the only Christians Are ye too good to be admonished Take heed lest God for your arrogancy and high spiritednes lay you low enough even in that slimy vally Job 21.31 32. Verse 37. The Commandments And therefore to be obeyed by the best of you Aut faciendum aut patiendum Aut poenitendum aut pereundum Either do it or die for it Verse 38. But if any man be ignorant c. If stubbornly ignorant and uncounsellable let him take his own course I have cleared the truth in things now controverted and there I rest me Who so blinde as he that will not see Verse 39. Wherefore brethren This he adds as a corollary to prevent mistakes as if that he were an enemy either to prophecy or tongues so soberly and orderly used Arbitror nounullos in quibusdam locis librorum meorum opinaturos me sensisse quod non sensi aut non sensisse quod sensi saith Augustine Aug. lib. 3. de Trin. c 3. I foresee that some will construe many passages of my writings far otherwise then I intended them and it fell out accordingly Annal tom 6. ad annum 450. n. 17. as Baronius testifieth Verse 40. Let all things c. A generall rule of great moment In things both reall and rituall decency and order must be observed in Church-meetings For this the Colossians are much commended Chap. 2.5 Our Saviour caused the people whom he fed to keep order in their sitting on the grasse they sat down rank by rank as rows or borders of beds in a garden so the
I have seen thy face as the face of God This Esau death meets a member of Christ with kisses instead of frowns and guards him home as he did Jacob to his fathers house Verse 27. All things under his feet This Psal 8 7 8. spoken of man in generall is properly applied to the man Christ Jesus in whom also it extendeth to the Saints who are therefore more glorious then heaven earth or any creature and shall have power over all Rev. 2.26 Verse 28. That God may be all in all Till sin and death be abolished we have no accesse to God but by Christ But after that all enemies be trod under foot then shall we have an immediate union with God yet so as that this shall be the proper and everlasting praise of Christ that he is the procurer of that union Cameron de Eccles Verse 29. Which are baptized c. The severall senses that are set upon this Text. See in Beza Piscator but especially our new Annotations upon the Bible Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenae In jeopardy every hour Carrying our lives in our hands as both the Hebrews and Greeks phrase it Verse 31. By our rejoycing i. e. By our infirmities afflictions wherein he so much glorieth 2 Cor. 11. and 12. as an old souldier doth of his scars As if the Apostle should say I appeal to all those miseries that I have suffered amongst you for a testimony Verse 32. If after the manner c. Paul sought with beasts at Ephesus after the manner of men that is say some the men of Ephesus fought with him after the manner of beasts Others more probably understand it literally If after the manner of men Beza Sclatter that is as men use to do to shew their valour he meaneth those Bâ—stiaâ—ij among the Romans I have been cast to the beasts Chrisostom Ambros and have either overcome them as Lysimachus did the lion or have been spared by them as corpora sanctorum Martyrum tangere multoties refugiebant bestiae saith the Historian what advantageth it me c. And this later sense is a stronger argument of the resurrection Let us eat and drink An ill inference of men of corrupt mindes and destitute of the truth Chrysostome saith There were a sort of such in his time as said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anâ—â—â—â—on Give me to day and take thou tomorrow And have not we those that say Let us be merry while we may we shall never be younger Ede bibe lude post mortem nulla vâ—luptas It was wisely done of the Romans to banish Alaecus and Philiscus a couple of swinish Epicures lest they should by their evil communication and conversation corrupt others Aelian l. 9. Verse 33. Evil communication Evil words are not winde as most imagine but the devils drivell that leaves a foul stain upon the speaker and oft sets the like upon the hearer Shun obscene borborology saith one and unsavoury speeches thou losest so much of thine honesty and piety as thou admittest evil into thy tongue Verse 34. Awake to righteousnesse Go forth and shake your selves as Samson did out of that dead lethargy whereinto sin hath cast you your enemies are upon you and you fast asleep the while I speak this to your shame Ignorance is a blushfull sin Are ye also ignorant said Christ to his Apostles q. d. that 's an arrant shame indeed The Scripture sets such below the Oxe and the Asse Verse 35. But some man will say Some Epicure will object and say How can these things be A privatione ad habitum non datur regressus See the Note on Act. 17.18 Verse 36. Thou fool A hard knot must have a hard wedge a dead heart a rousing reproof He confutes Atheists from the course of nature which they ascribe so much unto Verse 37. And that which thou sowest This is an answer to the Epicures second demand vers 35. with what body do they come with a dead diseased rotten body c No no saith the Apostle Sin only is rotted with it's concomitancies infirmities but the rotting of the body is but as the rotting of corn under the clod that it may arise incorruptible Or as the melting of an old piece of plate in the fire to bring it out of a better fashion Verse 38. But God giveth it a body Deus naturae vires vices ita moderatur c. saith one God so orders all that nothing is done without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Hebrew word that signifieth an ear of corn doth also signifie a word because every field of corn is a book of Gods praise every land a leaf every leaf a verse every ear a word every corn of wheat a letter to expresse the power and goodnes of God Verse 39. All flesh is not the same This is another answer to the Epicure who might haply reply and say If mans flesh when rotted shall revive why not likewise the flesh of other creatures The Apostle answereth All flesh is not the same c. Mans flesh only is informed by a reasonable and immortall soul not so the flesh of other creatures And hence the difference Verse 40. There are also coelestiall Stars and spirits the inhabitants of that other heaven I finde saith a Divine like one another Meteors and fowls in as many varieties as there are severall creatures Why Is it because man for whose sake they were made delights in variety God in constancy Or is it because that in these God may shew his own skill and their imperfection The glory of the terrestriall The glory of our terrestriall bodies shall at the resurrection be celestiall they shall be more like spirits then bodies so clear and transparent saith Aquinas that all the veins humours nerves and bowels shall be seen as in a glasse they shall be conformed to the glorified body of Christ as to the standard Verse 41. One star differeth c. The morning-star is said to cast a shadow with it's shine Canst thou binde the sweet influences of the seven starres Job 38.31 Whose work is to bring the Spring and which like seven sisters or lovers as the word signifies are joyned together in one fair constellation Or lose the bands of Orion The star that brings winter and bindes the earth with frost and cold Canst thou bring forth Mazzaroth the Southern constellations Or canst thou guide Arcturus with his sonnes that is the Northern stars those store-houses of Gods good treasure which he openeth to our profit Deut. 28.12 Verse 42. So also is the resurrection Whether there are degrees of glory as it seems probable so we shall certainly know when we come to heaven Three glimpses of the bodies glory were seen in Moses his face in Christs transfiguration and in Stephens countenance Verse 43. It is raised in power The resurrection will cure all infirmities At Stratford-bow were burned in Queen
people Verse 4. That I goe also And goe he did Rom. 15.25 Act. 24 17. The very Angels hold not themselves too good to serve the Saints Verse 5. When I shall come c. He was not then yet come into Macedonia neither was this Epistle written at Philippi as the subscription saith a chiefe City of Macedonia Verse 6. 2 Cor. 1â— 15 Yea and winter with you They had ill deserved such a favour of him for the more he loved them the lesse he was beloved of them But he sought not theirs but them Discourtesies must not discourage us from Gods work Calvin though but câ—uâ—lly used at his first coming to Geneva brake thorow all Verse 7. If the Lord permit The Lord ordereth a good mans goings Psal 37. See Act. 16. with Jam. 4.13 It was rather rashnesse then valour in our Richard 1. who being told as he sat at Supper that the French King had besieged his town of Vernoil in Normandy protested that he would not turn his back untill he had confronted the French And thereupon he caused the wall of his palace that was before him to be broken down toward the South and posted to the Sea-coast immediately into Normandy Verse 8. But I will tarry at Ephesus From thence then he wrote this Epistle and not at Philippi as the subscription hath it See vers 5. Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And effectuall Or Busie that requires great pains-taking The Ministery is not an idle mans occupation as some fools think it And many adversaries Truth never wants an opposite In the beginning of the late Reformation Eckius Roffensis Cajetun More Faber Cochlaus Cutharinus Pighius all these wrote against Luther Summo conatu acerrimo desiderio non vulgari doctrina as one saith with utmost desire and endeavour Verse 10. For he worketh c. So doth every faithfull Minister though of meaner parts The Vine is the weakest of trees but full of fruit A little hand may thred a needle A little boat may do best in a low river Philadelphia had but a little strength Revel 3.8 and yet it served turn and did the deed Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. Let no man despise him For his youth for he hath lived much in a little time as it is said of our Edw. 6. and is an old young man as was Macarius the Egyptian Verse 12. I greatly desired him Paul did not compell or command him as the Pope takes upon him to do even to Princes and Potentates Oh that all Kings would answer him in this case as Philip the Fair of France did Pope Boniface claiming a power there to bestow Prebends and Benefices Sciat tua maxima fatuitas c. Alsted Chronol Verse 13. Watch ye c. Solomons wisdome Lots integrity and Noahs sobriety felt the smart of the serpents sting The first was seduced the second stumbled the third fell whiles the eye of watchfulnes was fallen asleep Verse 14. Let all your things c. Love is the Saints livery Joh. 13.35 Heathens acknowledged that no people in the world did love one another so as Christians did In the Primitive times Animo animaque inter se miscebantur as Tertullian speaketh But now alas it is far otherwise Love began to grow cold among these Corinthians Hence this sweet and savoury counsel Verse 15. To the ministery of the Saints To serve them in collecting and distributing alms to the necessitous Verse 16. That ye submit Giving them due honour doing them all good offices Verse 17. They have supplied viz. Your absence for in them I take a short view of you all Verse 18. They have refreshed Ipse aspectus viri boni delectat It 's some comfort to see a good mans face Sen. Verse 19. Aquila and Priscilla Pauls fast friends and constant companions worth their weight in gold Verse 20. With an holy kisse Not hollow as Joab and Judas nor carnall as that harlot Prov. 7.13 See Rom. 16.16 Verse 21. With mine own hand Well known to the Corinthians to prevent imposture Verse 22. If any man love not That is desperately hate A sin so execrable that the Apostle would not once name it So the Jews would not name leven of the Passeover nor a sow at any time but called it dabar achar Eâ—â—as Thâ—bit another thing Anathema Maranatha Accurst upon accurst put over to God to punish Verse 23. My love c. Though I have sharply rebuked you c. Tit. 1.13 A COMMENTARY OR EXPOSITION Vpon the second Epistle of S. Paul to the CORINTHIANS CHAP. I. Verse 1. Our brother IN the faith not in the flesh Sanctior est copula cordis quam corporis Prov. 18.24 Verse 2. From God the Father The Father is the Fountain the Son the conduit whereby all good things are derived to us Verse 3. The Father of mercies Only it must be remembred that as he is Pater miserationum so he is Deus ultionum Psal 94.1 As he hath ubera so he hath verbera Christ is girt about the paps with a golden girdle to shew his love but yet he hath eyes like flaming fire and feet like burning brasse Rev. 1. to look thorow and keep under his enemies The God of all comfort It is he that shines thorow the creature which else is but as the air without light It is he that comforteth by the means It is not the Word alone for that is but as the veins and arteries that convey the bloud and spirits So the Spirit being convey'd by the promises helpeth the soul to lay it self upon Christ by faith and so it is comforted Sometimes comfort comes not by the use of the means till afterwards that he may have the whole glory Cant. 3. The Church found not him whom her soul loved till she was a little past the watchmen The soul is apt to hang her comforts on every hedge to shift and shark in every by-corner for comfort But as air lights not without the Sun and as fuell heats not without fire so neither can any thing soundly comfort us without God Vna est in trepida mihi re medicina Jehovae Nath. Chytraus Cor patrium os verax omnipotensque manus Verse 4. By the comfort wherewith How forcible are right words especially when uttered more from the bowels then the brain and from our own experience which made even Christ himself a more compassionate high-priest and Luther such an heart-affecting preacher because from his tender years he was much beaten and exercised with spirituall conflicts as Melancthon testifieth In vita He was also wont to say that three things make a Preacher Reading Praier and Temptation Reading maketh a full man Praier an holy man Temptation an experienced man Wherewith we our selves are comforted Goodnesse is communicative Mr Knox a little afore his death role out of his bed and being asked wherefore being so sick he would offer to rise He answered that he had
not our selves We are Christs paranymphes or spokesmen and must wooe for him Now if we should speak one word for him and two for our selves as all self-seekers do how can we answer it Verse 6. Hath shined The first work of the spirit in mans heart is to beat out new windows there and to let in light Act. 26 18. And then Semper in sole sita est Rhodos qui calorem colorem nobis impertit Aeneas Sylv. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In earthen vessels Gr. In oyster-shels as the ill-favoured oyster hath In it a bright pearl Vilis saepe cadus nobile nectar habet In a leathern purse may be a precious pearl Verse 8. We are troubled on every side This is the worlds wages to Gods Ministers Veritas odium parit Opposition is Evangely genius said Calvin Truâ—h goes ever with a scratcht face We are perplexed Pray for me I say Pray for me said Latimer Act. and Mon. fol 1565. For I am sometimes so fearfull that I could creep into a Mouse-hole sometimes God doth visit me again with comfort c. Verse 9. Persecuted but not for saken The Church may be shaken Concuti non excuti Duris ut ilex â—onsa bipennibus not shivered persecuted not conquered Roma cladibus animosior said one 'T is more true of the Church She gets by her losses and as the Oak she taketh heart to grace from the maims and wounds given her Niteris incassum Christi submergere navem Tluctuat at nunquam mergitur illaratis As the Pope wrote once to the great Turk Cast down but not destroied Impellere possunt said Luther of his enemies sed totum prosternere non possunt crudeliter me tractare possunt sed non extirpare dentes nudare sed non devorare occidere me possunt sed in totum me perdere non possunt They may thrust me but not throw me shew their teeth but not devout me kill me but not hunt me c. Verse 10. The dying of the Lord A condition obnoxious to daily deaths and dangers Might be made manifest As it was in Paul when being stoned he started up with a sic sic oportet intrare Thus thus must heaven be had and no otherwise Verse 11. For we which live c. Good men only are heirs of the grace of life 1 Pet. 3.7 Others are living ghosts and walking sepulchres of themselves Verse 12. Death worketh in us It hath already ceized upon us but yet we are not killed with death as those were Revel 2. 23. As a godly man said That he did agrotare vitaluèr so the Saints do Mori vitalitèr die to live for ever But life in you q. d. You have the happinesse to be exempted whiles we are tantùm non interempti little lesse then done to death Verse 13. The same spirit That you have and shall be heirs together of heaven with you though here we meet with more miseries I beleeved and therefore c. The Spirit of faith is no indweller where the door of the lips open not in holy confestion and communication Verse 14. Shall present us with you Shall bring us from the jaws of death to the joyes of eternall life Verse 15. That the abundant grace This is one end wherefore God suffers his Ministers to be subject to so many miseries that the people might be put upon praier and praise for their deliverance Verse 16. Yet the inward man Peter Martyr dying said My body is weak my minde is well Well for the present and it will be better hereafter This is the godly mans Motto Verse 17. For our light affliction Here we have an elegant Antithesis and a double hyperbole beyond englishing For affliction here 's glory for light affliction a weight of glory for momeâ—ary affliction eternall glory Which is but for a moment For a short braid only as that Martyr said Mourning lasteth but till morning It is but winking and thou shalt be in heaven presently quoth another Martyr Worketh unto us As a causa sine quâ non as the law worketh wrath Rom. 4.15 Afarre more exceeding An exceeding excessive eternall weight Or a far most excellent eternall weight Nec Christus nec coelum patitur hyperâ—olen saith one Here it is hard to hyperbolize Weight of glory The Apostle aâ—â—â—seth to the Hebrew and Chaldee words which signifie both weight and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a weight as if the body were not upheld by the power of God it were impossible it should bear it Joy so great as that we must enter into it it is too big to enter into us Enter into thy Masters joy Mat. 25. Here we finde that when there is great joy the body is not able to bear it our spirits are ready to expire What shall it then be in heaven Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles we look not Gr. Whiles we make them not our scope our mark to aim at Heaven we may make our mark our aim though not our highest aim At the things that are seen Whiles we eye things present only it will be with us as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave But at the things which are not seen Pericula non respicit Martyr coronas respicit Plagas non horret praemium numerat non videt lictores insernè flagellantes sed Angelos supernè acclamantes saith Basil Who also tels us how the Martyrs that were cast out naked in a winters night being to be burned the next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforted themselves and one another with these words Sharp is the cold but sweet is Paradise Troublesome is the way but pleasant shall be the end of our journey let us endure cold a little and the Patriarchs bosome shall soon warmus let our foot burn a while that we may dance for ever with Angels Let our hand full into the fire that it may lay hold upon eternall life c. But the things which c. The Latines call prosperous things Res secundas because they are to be had hereafter they are not the first things these are past Rev. 21. CHAP. V. Verse 1. For we know NOt we think or hope only This is the top gallant of faith the triumph of trust this is as Latimer caâ—s it the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet The cock on the dung-hill knows not the worth of his jewel Our earthly house of this Tabernacle Our clayie cottage Man is but terra friabilis 1 Cor. 15.47 a piece of earth neatly made up The first man is of the earth earthy and his earthly house is ever mouldering over him ready to fall upon his head Hence it is called The life of his hands Isa 47. because hardly held up with the labour of his hands Paul
joy ò my God when shall I be with thee These were the dying words of the last Lord Harrington that was in heaven afore-hand O the joyes the joyes the unspeakable joyes that â— feâ—l in my soul said another that was even entting into heaven and had a foretaste of eternall life Peter in the transfiguration was so transported that he never thought of a tabernacle for himself Mat. 17. he cared not to lie without doors so he might longer enjoy that glimpse of heavens glory Verse 4. How that he was caught up Not locally likely but in spirit as Act 7.56 Ezek. 8.3 Into Paradise heaven whereof that earthly Paradise was but a dark shadow Hierome comforting a young Hermite bad him look up to heaven Et paradisum mente deambulare to take a few turns in Paradise by his meditations assuring him that so long as he had Paradise in his minde and heaven in his thought Tamdiù in eremo non eris He should not be sensible of his solitarinesse Vnspeakable words Wordlesse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as words are too weak to utter Nec Christies nec Coelum patitur hyperbolen A man cannot hyperbolize in speaking of Christ and heaven but must entreat his hearers as Tully doth his Readers concerning the worth of L. Crassus Vt majus quiddam de ijs quà m quae scripta sunt suspicarentur â— De Oratore that they would conceive much more then he was able to expresse It is as easie to compasse the heaven with a span or contain the sea in a nut-shell as to relate heavens happinesse Verse 5. Yet of my self I will not glory Non nisi coactus ut suprà Paul was a modell of modesty a very crucifix of mortification as one calleth him But in mine infirmities i. e. My troubles so called either because under them we seem infirm and contemptible or else for that afflictions oft shew our infirmities our impatience c. they make us sick of the fret c. Verse 6. Lest any man should think of me Let no man saith Gregery desire to seem more then he is that so he may be more then he seems It pleaseth me not saith Augustine that by many I am thought to be that which I am not For truly they love not me but another for me Si non quod sum sed quod non sum diligunt if they love not that I am but that I am not Verse 7. And lest I should be exalted So lest Ezekiel should be lifted up with his many rare visions he is frequently called Sonne of man to put him in minde of his mortall miserable condition A thorn in the flesh A corruption edg'd with a temptation Satan sent some Dalilah to lull Paul asleep in her lap and binde him with withes of green delights but his watchfull soul displeased deeply with that flesh-pleasing force complained thereof shaked himself and so found ease To buffet me Perhaps in a proper sense Paul might feel the devils fingers Take it metaphorically for temptations and then they are fitly called buffetings because they come so thick upon a mans spirit that he can hardly take breath He dogs good hearts with foulest lusts sometimes as of Atheisme Idolatry blasphemy murther c. In all or any of which if the soul be meerly passive as the word buffeting here implies they are Satans sins and our crosses only Lest I should be exalted If Paul had not been buffetted who knows whether he would have swelled He might have been carried higher in conceit then before he was in his ecstasie Verse 8. I besought the Lord thrice i. e. Frequently and fervently God respecteth not the Arithmetike of our praiers how many they are nor the thetorike of our praiers how neat they are or the Geometry of our praiers how long they are nor the musick of our praiers how melodious they are nor the Logick of our praiers how methodicall they are but the Divinity of our praiers how heart-sprung they are Not gifts but graces prevail in praier Verse 9. My grace is sufficient for thee God sometimes gives pardoning grace where yet he denies prevailing grace He roots not out all our Canaanites at once but leaves some to try and exercise us For my strength is made perfect It is an act of as great power in God to keep our spark of grace alive amidst so many corruptions as to keep a sire alive upon the face of the sea The angels are kept with much lesse care charge and power then we because they have no biasse no weight of sin hung upon them Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I take pleasure I am well apaid of them I reckon them among Gods love-tokens pledges of his loves and badges of my sonship For I am weak then c. This is a seeming contradiction God said Luther doth most of his works in medijs contrarijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by contraries He hath a way by himself saith Nazianzen that he may be the more admired Verse 11. For in nothing am I behinde And yet there were a sort of silly souls that thought themselves jolly fellows in the daies of Zuinglius anno 1519. that talked thus at Zurich Quis tandem Paulus nonne homo est Apostolus est sed suburbanus tantùm non ex 12. viris non cum Christo est conversatus articulum fidei non composuit Zuing l. Tom. 1. 1. operum What was Paul but a man an Apostle he was but of an inferiour rank He was not of the twelve he conversed not with Christ he composed not any of the twelve Articles of the Creed We would as soon believe Thomas or Scorus as Paul c. Verse 12. In all patience A grace to be gloried in Job is crowned and chronicled for it Verse 13. Forgive me this wrong A pleasant irony such as whereof this Epistle is full It is said of a wise man Quod objecta probra ut visus nocturnos vanas somniorum imagines digno supplicio puniat festivo scilicet contemptu oblivione vel si tanti est misericordia elevet Joh Wover in Polymath Verse 14. For I seek not yours Not the fleece but the flock He had not those instruments of a foolish shepherd forcipes mulctram the shears and milke-pale c. The whole Senate can witnesse saith Beza that whereas Calvin had a very small stipend yet was he so farre from being discontent therewith that a more ample allowance being freely offered him he obstinately refused it All the goods that he left behinde him when he died his library also being sold very dear came scarce to three hundred French-crowns Melch Adam 359. Non opes non gloriam non voluptates quaesivi said Melancthon I never sought riches pleasures or preferments This conscience I carry with me whethersoever I goe Melch. Adam in vita 187. I doe ingenuously professe saith Mr Rolloc that of all my stipends I
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
him all things consist They would soon fall asunder had nor Christ undertaken to uphold the shattered condition thereof by the word of his power Verse 18. And he is the head See the Note on Ephesians 1.22 Verse 19. In him should all fulâ—esse In a vessel or treasury an emptinesse may follow a fulnesse not so here See the Note on Joh. 1.14 Verse 20. To reconcile all things That is all the Saints who are worth all better then all more worth then a world of wicked men Heb. 11.38 The Jews have a saying That those seventy souls that went with Jacob into Egypt were as much as all the seventy Nations in the world What account God maketh of them in comparison of of others See Isa 43.3 4. Verse 21. Enemies in your minde Haters of God Rom. 1.30 and so God slaiers 1 Ioh. 3.15 Omne peccatum est Deicidium Verse 22. To present you holy and unblameable By his righteousnesse imputed and imparted though most interpreters expound this text of sanctification and not of justification or future perfection Verse 23. Grounded and setled When faith bears fruit upward it will take root downward and make a man as a tree by the rivers side and not as the chaffe in the fanne Psal 1.3 4. or as the boat without ballast Preached to every creature That is to every reasonable creature mar 16.15 Though to many we preach to no more purpose then Bâ—de did when he preached to an heap of stones these are unreasonable creatures 2 Thess 3.2 Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicissim â—ur um impleo And fill up that which is behinde Christ suffered much for Paul it is but meet therefore that Paul should suffer somewhat for Christ All our troubles are but the slivers and chips as it were of his crosse When the Jews offered our Saviour gall and vineger he tasted it but would not drink He left the rest for his Church and they must pledge him not to expiate sin but for their triall and exercise For his bodies sake For the confirmation of mens mindes in the truth of the Gospel Verse 25. According to the dispensation What a horrid blasphemy therefore is that of the Jesu tes who stick not to tell the people in their pulpits That S. Paul was not secure of his preaching but by conference with S. Peter nor that he durst publish his Epistles Spec â—urop till S. Peter had allowed them Verse 26. But now is made manifest God hath now opened his whole heart to his Saints See the Note on Rom. 16.25 and on Mat. 4.16 Verse 27. The hope of glory All the Saints are said to worship in the altar Revel 11.3 because they place all their hope of life in Christs death alone Verse 28. Whom we preach Ministers do not only preach of Christ but preach Christ that is they give what they speak of As the Manna came down in the dew se doth the spirit in the Ministery of the Gospel Verse 29. I also labour striving Labour to lassitude strive even to an agony Good Ministers are great pains-takers and God that helped the Levites to bear the Ark 1 Chron. 15.26 will help his servants by his spirit working in them with power CHAP. II. Verse 1. For I would that ye knew LIttle do most men know what uncessant care and pains their faithfull Ministers take for their souls health But we would they should know it and know those that labour among them and are over them in the Lord and to esteem them very highly in love for their works sake 1 Thess 5.12 13. Verse 2. That their hearts may be comforted Ministers are sonnes of consolation whiles by them God maketh the heart to hear of joy and gladnesse Ps 51.8 and createth the fruit of their lips peace â—eace c. Isa 57.19 Being knit together No such comfort upon the earth as in the communion of Saints it differeth from the happinesse of heaven but in degrees only Of the full assurance of understanding Such as was that of S. Luke chap. 1.3 See the Note there Verse 3. In whom are hid What so great a maker is it then if we be obscured and our good parts not so noticed Pers Vsque adeone scire tuum nihil est c Christ was content his treasures should be hid In maxima sui mole se minimùm ostendunt stellae All the treasures of wisdome Out of Christ then there is no true wisdome or solid comfort to be found The depth faith It is not in me and the sea saith It is not ith me Job 28.14 The worlds wizards cannot help us to it Ier. 8.9 Nescio quomodò imbecillior est medicina quam morbus saith Cicero concerning all Philosophicall comforts The medicine is too weak for the disease Verse 4. With entising words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With probable and persuasible speeches It is not safe for simple men to hear heretikes for though they may think themselves able enough to answer them yet they have a notable faculty of perswading the credulous and lesse cautelous The Valentinian-hererikes had an art to perswade before they taught Tertull. The locusts have faces like women In the year 497. Pope Anastasius second seeking to reduce the heretike Acacius was seduced by him Verse 5. Your ordâ—r and the stâ—dfâ—stnâ—sse Faith and order that is doctrine and discipline faith one These two make the Church fair as the Moon clear as the Sun and terrible as an army with banners Cant 6 10. The stedfastnesse of your faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. The firmament of your faith As in the first creation so in the new creature there is first the light of knowledge Secondly The firmament of faith Thirdly Repentant tears and worthy fruits as sea 's and trees c. Verse 6. So Walk ye in him Continue well affected as ye were at your first conversion fall not from your own stedfastnesse 2 Pet. 3.17 Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of religion his sight is not waxed dim nor his naturall strength abated Verse 7. Abounding therein with thanksgiving Thankfulfulnesse for smaller measures of grace gets more Essicacissimum genus est rogandi gratias agere Plin. Panegyr Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest any man spoil you A Metaphor either from sheep stealers or plunderers Seducers plunder men of their precious souls They take them prisoners 2 Tim. 3.6 They make merchandize of them 2 Pet. 2.3 or bring them into bondage smiting them on the face 2 Cor. 11.20 I brough Philosophy In the year of Christ 230. the Artemonites a certain kinde of heretikes corrupted Scripture out of Aristotle and Theophrastus turning all into Questions as afterwards the Schoolmen also did that evil generation of dung-hill Divines as one calleth them Tertullian not unfiâ—ly faith That the Philosophers were the Patriarchs of
Verse 5. And have tasted the good Word Catching at the promises as children do at sweet-meats rejoycing therein as the stony-ground-hearers did conceiving a rowling opinion as Haman did that they are the men when the King of heaven will honour Verse 6. If they shall fall away Totally and finally as Iudas and Iulian did and as Mr Iohn Glover thought he had done and did therefore eat his meat against appetite only to defer the time of his damnation which by mistake of this text he though he could not possibly avoid But God who comforteth those that are cast down did not only at last rid him cut of all his fears but also flamed him to such mortification of life as the like lightly hath not been seen Act. and Mon. fol. 55â— saith Mr Fox who knew it And put him to an open shame As if they had not found him the same that they took him for In those that have wilfully resisted divine truths made known to them and after taste despised them a perâ—wasion that God hath forsaken them set on strongly by Satan stirs up an hellish hatred against God carrying then to a revengefull desire of opposing whatsoever is Gods though not alwaies openly for then they should lose the advantage of doing hurt yet secretly and subtilly and under pretence of the contrary as one well observeth Verse 7. And bringeth forth herbs So the fruitfull Christian that watered with the Word and Spirit bringeth forth a harvest of holinesse shall receive the blessing of encrease Iob. 1.2 Such trees as brought forth fruit fit for meat were not to be destroied Dout. 20.19 But trees that were not for fruit were for the fire Mat. 3.10 Verse 8. Is rejected and is nigh to cursing the sin against the holy Ghost is therefore unpardonable because God not suffering himself to be derided or his Spirit of truth to be found a liar smiteth these sinners against their own souls with blindenesse and reprobacy of minde whence follows 1. An impossibility of repentance sith it is the work of that spirit whom they have despited and will not suffer any saving operation of his to fasten on their souls 2. Such a desperate fury invadeth them that they resist and repudiate the matter of remission the bloud of Christ thereby if they might have mercy yet they would not but continue raying and raging against both the physick and the physitian to their endlesse ruth and ruine Verse 9. But beloved We are perswaded He would not be mistaken Zuinglius when he had inveighed against vice would usually close up lus discourse with Probe vir hac xibil ad te All this is nothing to thee thou honest man Scultes Annal. We can hardly beat the dogs cut of doors but the children will cry Things that accompany salvation Cr. That have salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comprehend it are contiguous to it and touch upon it Grace and glory differ not but in degree Verse 10. For God is not unrighteous That is unfaithfull 1 Iohn 1.9 There is a justice of fidelity as well as of equity To forget your Work The Butler may forget Joseph and Ioseph forget his fathers house but forgetfulnesse befals not God to whom all things are present and before whom there is written a book of remembrance for them that fear the Lord and think upon his name Mal. 3.17 Verse 11. Do show the same diligence A man may as truly say the sea burns or fire cools as that certainty of salvation breeds security and loosnes To the full assurance All duties tend to assurance or spring from it strive we must to the riches of full assurance Colos 2.2 But in case our assurance be not so fair yeeld not to temptations and carnall resonings Coyns that have little of the stamp left yet are currant Verse 12. That ye be not slothfull A ready heart makes riddance of Gods work shake off sloth But followers of them It was a good law that the Ephesians made that men should propound to themselves the best paterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ever bear in minde some eminent man Verse 13. For When god made promise Of those many that by saith and patience had inherited the promises the Apostle instanceth in Abraham famous both for his saith in Gods promise our 13. and for his patience v. 15. Verse 14. Blessing I will blesse thee Now the whom god blesseth shall be blessed as Isaac said of Iacob Gen. 27.33 Verse 15. After he bad patiently endured Waited many years for an Isaac and yet longer for eternall life I have waited for thy salvation O Lord saith dying Iacob Gen. 49.18 Verse 16. Swear by the greater So do not they that swear by sundry creatures and qualities God can hardly spare such Jâ—r 5.7 An end of all strife The end of an oath is to help the truth in necessity and to clear mens innocency Exod. 22.11 Verse 17. God willing more abundantly His word is sufficient yet tendering our infirmity he hath bound it with an oath and let to his seal His Word cannot be made more true but yet more credible Now two things make a thing more credible 1. The quality of the person speaking 2. The manner of the speech If God do not simply speak but solemnly swear and seal to us remission of sins and adoption of sons by the broad seal of the Sacraments and by the privy seal of his spirit Should we not rest assured Verse 18. We might have strong Such as swalloweth up all worldly griefs as Moses his serpent did the Sorcerers serpents or as the sire doth the fewell the Sacraments are gods visible oaths unto us he taketh as it Were the body and bloud of his Son into his hand and solemnly sweareth to bestow upon us all the purchase of Christs passion Ncheâ— 8 10. Should not therefore the joy of the Lord be our stength The comforts of Philosophy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato hath it as Socrates found it when he was to die that is toyes and trifles Nescio quomodò imbecillior est medicina quam morbus saith Cicero the disease is too hard for the medieme But the consolations of God are strong in themselves and should not be small With us Job 15.11 Verse 19. Both sure and studfast Spes in terrenis incerti nomen boni Spes in divinis nomen est certissimi And Which entereth into that This anchor is cast upward and fastened not in the depth of the sea but in the height of heaven whereof it gets firm hold and sure possession Verse 20 Whither the fore-runner Like as the high-Priest once a year entered â—to the Holy of Holies to pray for the people CHAP. VII Verse 1. For this Melchisedech SOme make him the same with Shem Others say it was the holy Ghost others say Christ himself under the habit of a King and Priest It is most probable that he was
No money here bears no mastery Act. and Mon. 〈◊〉 925. Verse 12. Blessed is the man Provided that God teach him as well as chastise him Ps 94.12 instruct him as well as correct him See my Love-tokens par 2. He shall receive the crown A man can be content to have his head broken with a bag of gold so he may have it when it s done Verse 13. I am tempted of God The inclination of mans heart to good is of it self and properly of God as light is of the Sun His inclination to evil is by accident only of God like as darknesse is of the Sun-set by accident being properly not of the Sun but of the earth Verse 14. Drawn away of his lust Satan hath only a perswading â—lâ—â—ght 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an â—â—fâ—rcing might Our own concupiscence carries the greatest stroke And entised As the silly fish is by the bait covering the hook being first drawn aside into the clear water Verse 15. When lust hath conceived As the plot of all diseases lies in the humours of the body so of all sin in the lâ—st of the soul There is in it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tacite consent a seed-plot of all sin Empâ—doclis vocabu um apud Aâ—istot The Papists say but falsly that it is the smallest of all sins not deserving any more of Gods wrath then only a want of his beatificall presence and that too without any pain or sorrow of minde from the apprehension of so great a lesse There are also of ours that say That it is not forbidden by the law but sure we are it is cursed and condemned and therefore forbidden by the Law Verse 16. Do not erre Winder not as wandering starres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom is reserved the blacknesse of darknesse for ever Jude 13. by seeking to father your faults upon God as Adam did Gen. 3.12 Verse 17. Every good gift c. An Hexameter verse in the Greek as little intended perhaps by the Apostle as the first line in Tacitus which yet may be scanned a long verse And perfect giving Not temporals only which are good Gifts but spirituals also those perfect givings The greatest excellencies in us do as much depend upon Gâ—â— as the effigies in the glassâ— doth upon the face that causeth it or as the light doth upon the Sunne that father of all the light in the lower world With whom is no variablenesse No Parallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is with the Sun when he dâ—clines and leaves us darkling This word notes the Suns motion from East to West as the following word 〈◊〉 turning notes his motion every year from North to South that which the Apostle would here assent is that God tempts no man to evil because he is unchangeably good and can be no other Verse 18. Of his own will begat â—e us Gr. Brought he us forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a speciall instance of his free grace and fatherly goodnesse Ephes 1.4 5. Verse 19. Swift to hear Reaching after that word of truth the Gospel ver 18. and drinking it 〈◊〉 as the dry earth doth the dew of heaven Life doth now enter in to the soul at the ear as at first death did Gen. 3. Slow to speak We reade oft He that hath an ear to hear let him hear but never He that hath a tongue to speak let him speak for this we can doe fast enough without bidding Slow to wrath Slow to snuffe at those that reprove you See the Note on Heb. 13.22 Rage not when touched though to the quick Verse 20. Exod. 32. Mark 6. For the wrath of man Unlesse it be as Moses and Christs anger was pure and free from guile and gall prompting us to pity and pray for the party Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All filthinesse Gr. The stinking filth of a pestilent ulcer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is the devils vomit the souls excrement the superfluity or garbage of naughtinesse as it is here called by an alâ—usion to the garbage of the sacrifices cast into the brook Kidron that is into the Town-ditch Retentio excrementorum est parens morborum Out with it therefore Receive with meeknes It is ill sowing in a storm so a stormy spirit will not suffer the Word to take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The engraffed word Engraffed upon the heart as the science upon the stock or sowed in the soul and mingled with faith that it may bring forth fruit to God Verse 22. Isidor l. 11. c. 3. And not hearers only The Panotij in Scythia are said to have such large ears as that therewith they cover their whole bodies Such are our hearers only Deceiving your own souls Either as by false reckoning or false reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 23. His naturall face Gr. The face of his nativity that wherewith he was born into the world Verse 24. Straightway forgetteth Naturalists make mention of a certain creature called Cervarius that though he be feeding never so hard and hungerly if he cast but back his head he forgets immediately the meat he was eating and runs to look after new Verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoso looketh into c. As into a glasse wishtly and intently with the body bowed down Get thee Gods law as a glasse to â—oot in Ser. of repent saith M. Bradford So shalt thou see thy face foul arraied and so shamefully sawcy mangy pocky and scabbed that thou canst not but be sorry at the contemplation thereof It is said of the Basilisk that if he look into a glasse he presently dieth Sin doth Physitians in some kinde of unseemly convulsions wish the patient to view himself in a glasse which will help him to strive the more when he shall see his own deformity So reflect c. Not a forgetfull hearer Some are as hour-glasses no sooner turned up but running out immediately Verse 26. But deceiveth The heart first deceiveth us with colours and when we are once a doating after sin then we jâ—yn and deceive our hearts by fallacious reasonings Verse 27. And widdows A vine whose root is uncovered thrives not a widdow whose covering of eyes is taken away joyes not CHAP. II. Verse 1. The Lord of glory OR Have not the glorious faith of our Lord Jesus Christ c. Faith is a glorious grace indeed With respect of persons i. e. Of their outward quality or conditions as rich poor of this side or that c. Zanchy relates of a certain Frenchman a friend of his and a constant hearer of Calvins at Geneva Zanch Miscel praesat that being sollicited by him to hear Viret an excellent Preacher who preached at the same time that Calvin did he answered If S. Paul himself should preach here at the same hour with Calvin Ego relicto Paulo audâ—râ—m Calvinum I would
shrike horribly Act. 16.29 Mar. 6.49 Their hearts ake and quake within them and shall any man mock at Gods menaces Verse 20. But wilt thou know Interrogatio docturientis saith Piscator A question made by one that is desirous to teach Verse 21. Justified by works sc Declarativè in foro humano but not before God Rom. 3.2 It is saith that justifieth the man but they are works that justifie faith to be right and reall saving and justifying Verse 22 Wrought with his works Or Was a help to his works and was her own midwife to bring them forth of her self into the open light Heb. 11.17 Was faith made perfect That is Declared to be operative and effectuall Verse 23. And it was imputed See the Note on Gen. 15.6 on Rom. 4.3 and on Gal 3.6 The friend of God A very high stile If Eusebius held it such an honour to be the friend of Pamphilus and Sir Fulk Greevill Lord Brook to be friend to Sr Philip Sidney causing it to be so engraven upon his tomb What is it to be the friend of God And yet such honour have all the Saints Verse 24. By works a man is justified Declaratively as by faith apprehensively by God effectively Verse 25. The Messengers Gr. The Angels so Luk. 7.24 Act. 12.15 See the Notes there Verse 26. As the body c. Yet is not charity the soul of faith but the vitall spirit only CHAP. III. Verse 1. Be not many masters MAster 's of opinions that boldly obtrude upon others their own placits and will not have them disputed or debated Praesat inâ—â— Sent. Est ipsissimum Dei verbum Hosius Such are the Sorbonists who rejoyce to be called Magistri notri Parisienses our Masters of Paris Bacon the Carmelite was called Doctor resolutissimus because he would endure no guessing or may be 's The Popes parasites perswade the people that what interpretation soever he gives of Scripture be it right or wrong it is without further triall to be received as the very word of God Verse 2. For in many things c. This is Euphormio Triste mortulitatis privilegium the sad priviledge of man-kinde as one phraseth it to have leave to offend sometimes Every Pomgranate hath at least one rotten grain within it said Crates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the honour of God alone to be perfect saith Plato Hierom pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any But Patres legendi eum venia Hierome was out in this and too blame A perfect man That is A prudent man Ps 37.30 31. Verse 3. That they may obey us Horses assâ—s camels elephants God in great wisdome for the use of man hath made without galls that they might with the more ease be made tame and serviceable Verse 4. Whither soever the governour Johnston de Nat. constant Peterent coelum navibus Belgae si navibus petiposset saith one Verse 5. Boasteth great things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth magnifically lift upit self as an untamed horse doth his head It exalts it self and exults of great things It walketh thorow the earth and faceth the very heavens Psal 73.9 It can run all the world over and bite at every body being as a sharp rasour that doth deceit that instead of shaving the hair cutteth the throat Psalms 52.2 Verse 6. A world of iniquity A new found world Not a city or a countrey only but a world of iniquity a sink a sea of sin wherein there is not only that Leviathan but creeping things innumerable The course of nature Gr. Psâ—l 104.46 The wheel of our nativity Their breath as fire devoureth Isa 33.10 And it is set on fire of hell That is of the devil called elswhere the gates of hell as the holy Ghost on the other side set on sire the Apostles tongues with zeal that flame of God Cant 86. Act. 2.3 Evil speech is the devils drivell a slanderer carries the devils pack Verse 7. For every kinde of beasts c. See the Note on Heb. 2.7 Verse 8. But the tongue c. Where then are our Justiciaries with their pretended perfection Davids heart deceived him Psal 39.1 I said I will look to my waies I will bridle my tongue But presently after he shews how soon he brake his word My heart was hot c. and I spake with my tongue Pambus in the ecclesiasticall history could never take out that one lesson read him out of Psal 39.1 An unruly evil There be but five vertues of the tongue reckoned by Philosophers But there are 24. severall sinnes of the tongue as Peraldus recounteth them The Arabians have a proverb Cave ne feriat lingua tua collum tuum Take heed thy tongue cut not thy throat An open mouth is oft a purgatory to the master Verse 9. Therewith blesse we God And so make our tongues our glory Therewith curse we men Yea the best of men as Coâ—e and his complices fear not to object to Moses the meek with one breath pride ambition and usurpation of authority Verse 10. Out of the same mouth As it did once out of the mouth of Pope Julius the second who in the battle of Ravenna on Easter-day between him and the French as he sate by the fire reading of his praiers Annal Gallic and having news of the defeat he slung away his book saying Sit ergo gallus in nomine diabolorum The devil take the French Is not this that mouth that speaketh great things and blasphemies Rev. 13.5 Verse 11. Doth a fâ—untain send forth The fountain or rather the botch of sensuall and sinfull pleasure doth Sin is a bitter-sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poison of aspes which first tickleth and then killeth All creature comforts are dulcis acerbitas saith one Tertull. Amarissima voluptas saith another Principium dulce est at finis amor is amarus Leata venire Venus tristis abire solet Verse 12. Both yeeld salt water and fresh That is strange that is reported of the rivers of Peru that after they have run into the main sea yea some write 20 or 30 miles Abbots his Geog. they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were near the land But that is as sure as strange that an eye witnesse reporteth of the Danuby and Sava two great rivers in Hungary that their waters meeting mingle no more then water and oyl Blunts voâ—age p. 10. so that near the middle of the river I have gone in a boat saith mine authour and tasted of the Danuby as clear and pure as a well then putting my hand not an inch further I have taken of the Sava as troubled is a street-channel tasting the gravel in my teeth Thus they run 60 miles together c. Verse 13. Who is a
and there by a further concoction bebecometh white and nourishethe it And as milk from the brests is more effectually taken then when it haâ—h stood a while and the spirits are gone out of it So the word preached rather then read furthereth the souls growth Verse 3. If so be ye have tasted As babes taste the milk they take down Isa 66.11 We are bid to suck and be satisfied with the brests of consolation to presse and oppresse the promises till we have expressed and even wrung the sweetnesse out of them This will make us even sick of love our sleep will be pleasant unto us and our hearts filled with gladnesse The Saints taste how good the Lord is and thence they so long after him Optima demonstratio est a sensibus as he that feels fire hot and that tastes honey sweet can best say it is so Verse 4. As unto a living stone Living and all quickning as Act. 7.38 Lively that is life-giving oracles He that hath the Son hath life 1 Joh. 5.12 Disallowed indeed of men for the Cock on the dung-hill knoweth not the price of this jewel And precious In vita Apol. l 3. c. 14. Alsted Chronel p. â—09 Far beyond that most orient and excellent stone Pantarbe celebrated by Philostratus or that precious adamant of Charls Duke of Burgundy sold for 20000 duckets and set into the Popes triple-crown Verse 5. Ye also as lively stones Gods house is built of growing stones of green timber Cant. 1. To offer up spirituall sacrifices Such as are praiers Psal 141.2 Praises Heb. 13.5 Alms Heb. 13.16 Our selves Rom. 12.1 Our Saviour whom we present as a propitiation for our sins 1 Joh. 2.1 laying our hands on his head seeing him bleed to death and consumed in the fire of his Fathers wrath for our sins Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore it is contained The Jews were so well versed in Scripture that in quoting of texts there was need to say no more to them then It is Written It is contained c. they could tell where to turn to the place presently And this was a great furtherance to the conversion of many of them by the preaching of the Apostles Shall not be confounded the Hebrew text hath it Shall not make haste Isa 28.16 Haste makes waste as we say and oft brings confusion Children pull apples afore they are ripe and have worms bred of them Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is precious Gr. He is a price or an honour If you had not found all worth in him you would never have sold all for him Verse 8. And a rock of offence Like that rock Judg. 6.21 out of which comes fire to consume the reprobate Which stumble at the Word An ill sign and yet an ordinary sinne Verse 9. But ye are a chosen generation A pickt people the dearly beloved of Gods soul such as he first chose for his love and then loves for his choice Aroiall Priesthood Or as Moses hath it Exod. 20.6 kingdome of Priests Priests Gods people are in respect of God Kings in respect of men The righteous are Kings Mâ—â—ny righteous men have d fired c. saith Matthew chap. 13.17 Many Kings saith Luke chap 10 24. Indeed they are somewhat obscure Kings here as was Melchisedech in the Land of Canaan but Princes they are in all lands Psal 45.16 and more excellent then their neighbours let them dwell where they will Prov. 12.26 A peculiar people Gr. A people of purchase such as comprehend as it were all Gods gettings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole stock that he makes any great reckoning of Shew forth the praises Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach forth the vertues by our suitable practice the picture of a dear friend should be hung up in a conspicuous place of the house so should Gods holy image and grace in our hearts Verse 10. Which in time past Were not If Plato thought it such a mercy to him that he was a man and not a woman a Grecian and not a Barbarian a scholar to Socrates and not to any other Philosopher what exceeding great cause have we to praise God that we are born Christians not Pagans Protestants not Papists in these blessed daies of Reformation c Verse 11. As pilgrims and strangers Excellently doth Justin Martyr describe the Christians of his time â—pist â—â— Ding they inhabit their own countries saith he but as strangers they partake of all as Citizens and yet suffer all as forraigners every strange land is a Countrey to them and every countrey a strange land And strangers abstain Thoughts of death will be a death to our lusts Lam. 1.9 Her filthinesse is in her skirts and all because she remembreth not her last end As the stroaking of a dead hand on the belly cureth a tympany and as the ashes of a viper applied to the part that is stung draws the venome out of it so the thought of death is a death to sin From fleshly lusts Those parts in our bodies that are the chiefest and nearest both subjects and objects of lust and concupiscence are like unto the dung-gate 1 Chron. 26 16. whereby all the filâ—h was cast out of the Temple God hath placed them in our bodies like snakes creeping out of the bottome of a dung-hill and abased them in our eyes that we might make a base account and estimation of the desires thereof as one well observeth Which warre against the soul Only man is in love with his own bane beasts are not so and sights for those lusts Caâ—ell of temptation that fight against the soul And whereas some might say that other lusts fight against the soul as well as flâ—shly lusts it is answered that other lusts fight against the graces but these more against the peace of the soul Verse 12. Having your conversation honest Leading convincing lives the best arguments against an Atheist adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak evil of you See the Note on Mat. 5.11 Which they shall behold Whiles they pry and spie into your courses as the Greek word imports to see what evil they can finde out and fasten on In the day of visitation When God shall effectally call and convert them See the Note on Ma 5 16. Verse 13. Full. answ to D Fern. Submit to every ordinance That is Although the Ordinance or Government in the manner of its constitution be from man yet because of the necessity of its institution it is from God submit to it though of man for the Lords sake Verse 14. Or unto Governours In the kingdome of Christ this is wonderfull Miseel â—p ded saith Zanchy that he wils and commands all Princes and Potentates to be subject to his Kingdome and yet he wils and commands likewise that his Kingdome be subject to the Kingdoms of the world Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye may put to silence Gr. Muzzle
or halter up button up their mouths as we say See the Note on Mat. 22.34 Verse 16 As free See the Note on Gal. 5.13 Verse 17. Honour all men As made in the image of God as capable of heaven and as having some speciall talent to trade with Honour the King i.e. The Roman Emperour who disclaimed the name of a King to avoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people But Kings that will be honoured must be just Ruling in the fear of God 2 Sam â—3 3. Tortuosis curvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. To the froward Crosse crooked frample foolish The Greek word comes of an Hebrew word that signifies a fool Verse 19. This is thank-worthy God accounts himself hereby gratified as it were and even beholding to such sufferers this being the lowest subjection and the highest honour men can yeeld unto their maker Verse 20. For What glory is it In peace-offerings there might be oil mixt not so in sin-offerings In our sufferings for Christ there is joy not so when we suffer for our faults Verse 21. Leaving us an example Gr. A copy or patern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs actions were either morall or mediatory In both we must imitate him In the former by doing as he did In the later by similitude translating that to our spirituall life which he did as Mediatour as to die to sin to rise to righteousnesse c. and this not only by example as Petrus Abesardus held of old and the Socinians at this day but by vertue of Christs death and resurrection working effectually in all his people Anton. Tract 17 cap 1 paragr 5. not as an exemplary cause only or as a moral cause by way of meditation but as having force obtained by it and issuing out of it even the Spirit that kils sin and quickens the soul to all holy practice In vita ejus aâ—uâ— Suâ—â—um There is a story of an Earl called Eleazar a passionate Prince that was cured of that disordered affection by studying of Christ and his patience Crux pendentis cathedra docentis Christ upon the crosse is a Doctour in his Chair where he reads unto us all a lecture of patience The Eunuch Act 8.32 was converted by this praise in Christ It is said of Hierome that having read the godly life and Christian death of Hilarion he folded up the book and said Well Hilarion shall be the Champion whom I will follow Should we not much more say so of Christ Verse 22. Who did no sinne S. Paul saith He knew no sinne 2 Cor. 5.21 to wit with a practicall knowledge we know no more then we practise with an intellectuall he did for else he could not have reproved it Neither was guile found in his mouth Which imports that they sought it The wicked seek occasion against that godly Verse 23. But committed himself Or The Whole matter We also shall do our selves no disservice by making God our Chancellour when no law else will relieve us And indeed the lesse a man strives for himself the more is God his Champion He that said I seek not mine own glory adds but there is one that seeketh it and judgeth God takes his part ever that fights not for himself Verse 24. Who his own self Without any to help or uphold him Isa 63.5 he had not so much as the benefit of the Sun-light when in that three hours darknesse he was set upon by all the powers of darknesse Bar our sins Gr. Bare them aloft viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he climbed up his Crosse and nailed them thereunto Surely he hath borne our griefs and carried our sorrows Isa 53 4 He taketh away the sins of the world Joh. 1.29 That We being dead to sinne Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated from sinne or unmade to it cut off from it the old frame being utterly dissolved By Whose stripes Or Wales This he mentioneth to comfort poor servants whipt and abused by their froward Masters Sanguis medici fà ctus est medicina phrenctici The Physicians bloud became the sick mans salve We can hardly believe the power of sword salve But here is a mystery that only Christian religion can assure us of that the wounding of one should be the cure of another Verse 25. As sheep Then the which no creature is more apt to stray lesse apt and able to return The Oxe knoweth his owner c. CHAP. III. Verse 1. Be in subjection to your husbands YEt with a limitation Subject the wife must be to her husbands lawfull commands and restraints It is too much that Plutarch laies as a law of wedlock on the wife to acknowledge and worship the same gods and none else but those whom her husband doth Be Wonne by the conversation i. e. Be prepared for conversion as Austins father and himself were by the piety of his mother Monica Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles they behold Curiously pry into Carnall men watch the carriages of professours and spend many thoughts about them Your chaste conversation When Livia the Empresse was asked how she had got such a power over her husband that she could doe any thing with him She answered Multâ modestiâ by my much modesty A prudent wife commands her husband by obeying Dâ—o in August Verse 3. Whose adorning Mundus muliebris See Isa 3.18 where the Prophet as punctually inveighs against this noble vanity as if he had viewed the Ladies wardrobes in Jerusalem Let it not be that outward Vestium curiositas deformitatis mentium morum indicium est saith Bernard Excessive neatnesse is a sign of inward nastinesse It was a true saying of wise Cato Cultus magna cura magna est virtutis incuria They are never good that strive to be so over-fine Superfluous apparel saith Cyprian is worse then whoredome Verse 4. But let it be the hidden Vestite vos serico pietatis byssino sanctitatis purpur â pudicitia Talitèr pigmentata Deum habebitis amatorem It is Tertullians counsel to young women Lib. de cult soeâ—â— Cloth your selves saith he with the silk of piety with the sattin of sanctity with the purple of modesty So shall you have God himself to be your sutor In that Which is not corruptible Or In the incoruption of a meek a quiet spirit c. a garment that will never be the worse for wearing but the better Of great price God makes great reckoning of a quiet minde because it is like himself He promiseth earth to the meek and heaven to the incorrupt or sincere and pure in heart Verse 5. Who trusted in God And therefore would not by unlawfull means seek to get or keep their husbands love and favour but trusted God for that So Hezekiah trusted in God and pulled down the brazen serpent 2 King 18.4 5. opposing his presence to all peril Verse 6.
another as Aquila and Priscilla did for Paul Rom. 16.4 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Worlds good Gr. Livelyhood Which is all that the world looks after And shutteth up his bowels c. Not drawing out unto him both his sheaf and his soul Isa 58.9 Verse 18. Let us not love in Word Words are light-cheap and there is a great deal of mouth-mercy abroad Julian the apostate is not presently a friend to Basil though the write unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. thou art my friend and beloved brother The Roman legions loved Otho the Emperour saith the Historian and gave him all respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the teeth out ward but from the heart-root See the Notes on Jam. 2.14 15 16. Verse 19. And shall assure our hearts This saith father Latimer 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 20. Conscia â—ens ui cuiâ— sua est ita concipâ—â—â—â—trapectera pro facto spemque metumqueâ—uo Oâ—â—d If our heart condemn us Conscience is Gods spie and mans over-seer Domesticus index judex carnifex Gods deputy-Judge holding court in the whole soul bearing witnesse of all a mans doing and desires and accordingly excusing or accusing absolving or condeming comforting or tormenting Verse 21. Then have we confidence Sincerity is the mother of serenity Since qua tranquillitas emnis tempestas est saith Isidore Uprightnesse hath boldnesse It is not a peace but a truce that the wicked have such a storm will befall them as shall never be blown over Israel is the heir of peace Galatians 6.16 Isa 32.17 Verse 22. And what soever we ask sc According to his will Fiat voluntas mea quia tua said Luther I can have what I will of God said one for my will shall be concentrike with his will Because we keep The obedience of faith emboldens us yet may no may say as the prodigall Give me the porâ—ion that belongeth to me It was a proud speech of that Emperour that said Antonin Philos Non sic Deos coluimus an t sic vivimus ut ille not vinceret We have not so served God that the enemy should overcome us Verse 23. And this is his commandment This is the sum and substance of the Gospel that we believe and love and the more we believe Gods love to us the more love shall we bear one to another for our love is but a reflex of his Verse 24. By the Spirit Christ hat satisfied the wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves to inhabit our hearts And truly next unto the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls CHAP. IIII. Verse 1. But try the spirits AS Lapidaries do their stones as goldsmiths do the â—etals A Bristow stone may look as well as an Indian diamond and many things glister besides gold Try therefore before you trust that which is doctrinally delivered unto you being neither over-credulous the fool believeth every thing nor rashly censorious as those were that said of our Saviour This man blasphemeth See the Note on 1 Thess 5.21 Because many false Prophets Both the old Church Deut. 13.1 and the new Act. 20.30 were ever pestered with them Verse 2. Herby know ye the spirit Bring it to this test Gold may be rub'd or melted it remains orient so doth truth Whereas errour as glasse bright but brittle cannot endure the hammer of fire That confesseth That preacheth Christ crucified Verse 3. Is not of God And yet he is not called an Atheist or an Antitheist but Antichrist that is an opposite to Christ as if his opposing should not be so much to Christs nature or person as to his unction and function Verse 4. And have overcome viz. In your head Christ and by the help of his holy spirit your sweet inhabitant whereby ye are more then conquerours because sure to overcome and triumph Verse 5. They are of the World i. e. The seducers fit lettice for such lips Dignum patellâ operculum Vosinfernates estis Ye are from beneath I am from above saith Christ Job 8.23 There fore speak they of the World The water riseth not unlesse forced above the fountain Out of the ware-house the shop is furnished Carnall teachers gratifie their hearers with pleasing positions the Papists in their petition to King James for a toleration plead this as an argument That their religion is agreeable to mens nature and indeed it is an alluring tempting bewitching religion giving way to all licentiousnesse and lasciviousnesse So Mahomet in his Aâ—choran tels his followers concerning venery That God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment and a great deal more of such paltry stuff Verse 6. Heareth us Christs sheep are rationall they can discern his voice from that of a stranger and will hear it not with that gristle only that grows upon their heads but with the car of their soul which trieth doctrines as the mouth doth meat Job 3. and knoweth the spirit of truth and the spirit of errour Verse 7. Beloved let us love one another This beloved Disciple breaths nothing but love as if he had been born with love in his mouth as they say Verse 8. Knoweth not God If morall vertue could be seen with mortall eyes saith Plato it would draw all hearts unto it If God were well known he could not but be best beloved and all that are his for his sake Verse 9. In this Was manifested The very naked bowels of his tenderest compassions are herein laid open unto us as in an anatomie God so loved his son that he gave him the world for his possâ—ssion Ps 2.7 but he so loved the world that he gave Son and all for its redemption Verse 10. Not that we loved c. Deus prior nos amavit tantus tantùm gratis tantillos tales God though so great Bern. loved us first and freely though such and so worthlesse He loved us because be loved us saith Moses Deut. 7.7 8. the ground of his love being wholly in himself He works for his own names sake Ezek. 20.8 14 44 22. four severall times not withstanding his word and oath 13 15 23. Verse 11. If god so loved us His one example easily answereth all our objections taketh off all our excuses As that our brother is our inferiour our adversary of whom we have better deserved c. Verse 12. No man hath seen God If we reade that any hath seen him we must understand it that indeed they did see Rab. Maim more Nevochimd 3.07 Mercavah velo harocheb the charriot in which God rode but not the rider in it as that Rabbi speaketh Verse
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
shall be the finest prey the greatest sinners the sorest sufferers CHAP. XX. Verse 1. And I saw an Angel COnstantine the great the Churches male-childe Chap. 12. Having the key Not that key Chap. 9.1 but another A great chain The succession of Christian Emperours Verse 2. And he laid hold on the Dragon Chap. 12.7 9. He took him in a field-fight and since then till now we have heard little of him more then that he substituted the Beast Chap. 13. whose destruction being declared the prophecy returns to shew the judgment of the Dragon And bound him From the open slaughtering of the Saints as he had done by the Heathen Emperours for from molesting and mischieving of Gods people other wise he is not bound one hour Job 1. 1 Pet. 5.8 And how his vicegerent the Beast hath bestirred him during the thousand years who knows not A thousand years Hos explicare fatâ—or trepidè mâ— aggredi saith Pareus He begins the thousand at the destructiâ—n of the Temple anno 73. and so it ends in Pope Hildebrand who stept into that chair of pestilence anno 1073. Others begin it at the birth of Christ and end in Silvester 2. Others at Christs passion and end in Benedict 9. But they do best in my opinion that begin at Constantine and end in Boniface the 8. who is of his own said to have entered like a fox raigned as a Lion and died as a dog He excommunicated the French King and published this decree That the Bishop of Rome ought to be judged of none although he should carry innumerable souls with him to hell Verse 3. And cast him into the bottomlesse pit That is into the earth Chap. 12.9 12. Chap. 13.11 the earth is the bottomlesse pit out of which the Beast was raised by the Dragon Deceive the Nations The Gentiles by defending Gentilisme and hindering the course of the Gospel amongst them And after that the must be losed He must because God hath so decreed it for the glory of his own name in the defence of his people but destruction of his enemies As also that the devil may shew his malice which God can restrain at his pleasure Roger Holland Martyr said to Bonner This I dare be bold in God to speak which by his Spirit I am moved to say that God will shorten your hand of cruelty that for a time you shall not molest his Church And after this day in this place shall there not any be by him put to the fire and faggot Aâ—â— and Monâ—â— 852. And it proved so for none after the suffered in Smithfield for the testimony of the Gospel Verse 4. And they sat upon them Resting from former pâ—rsecutions and raigning in righteousnesse even here upon earth And judgement was given unto them That is say some the spirit or discerning between Christianity and Antichristianisme Or the clearing of the innocency and doing them right say others Or they had their chairs seats and consistories wherein they did both preach the Word and execute the Churches censure as some sense it And I saw the souls This makes against the Millenaries Souls raign not but in heaven there are the spirits of just men made perfect Heb. 12. Cotton his pouring out of the 7. vioâ—s p. 26. True it is as Mr Cotton well observeth that there are many devises in the mindes of some to think that Jesus Christ shall come from heaven again and raign here with his Saints upon earth a thousand years But they are saith he but the mistakes of some high expressions in Scripture which describe the judgments poured out upon Gods enemies in making way to the Jews conversion by the patern of the last judgment Thus he The souls here mentioned are the same I conceive that were seen under the Altar Revel 6.9 and doe cry How long Lord These are not capable of a bodily resurrection nor of an earthly raigne And they lived and raigned with Christ They that is those that sat on the thrones not they that were beheaded Lived and raigned as spirituall Kings after the same manner as they are Priests vers 6. for else there should be more Kings then Subjects With Christ It is not said with Christ upon earth this is an addition to the text or if the words did import a raigning upon earth yet this would not inferre an earthly raign for a thousand years in great worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures as some dream now a-daies The conceit I confesse is as ancient as Cerinthâ—â— the heretike and Pâ—pias scholar to S. John a man much reverenced for opinion of his holinesse but yet homo ingenij pertenuiâ— saith Eusebius not oppressed with wit Hierom and Augustine explode it as a Jewish fable and declare it to be agreat errour if not an heresie so do all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this day The Patrons of Christs personall raign upon earth Moses's choice p. 487. are Mr Archer and Mr Burroughes who tels us That if the opinion of some concerning Christs coming to raign here in the world before the day of judgement be not a truth he cannot make any thing of many places of Scripture as this place for one But if he cannot yet others can See an Answer to his and M. Archers chief Arguments in M. Baylâ— his disswasive from the errours of the times Chap. 21. p. 238. Verse 5. But the rest of the dead Dead in Baal-worship as Ephraim Hos 13.1 dead in sins as Sardis Rev. 3.1 Lived not again By repentance from dead works or they recovered not the life and immortality that is brought to light by the Gospel Vntill the thousand years Untill being taught better by Gods faithfull witnesses they abjured Popery This is the first resurrection From Romish superstitions M. Fox tels us Act. and Mon. fol 767. that by the reading of Chaucers books some were brought to the knowledge of the truth Verse 6. Blessed and happy is he The holy only have part in this resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are therefore happy or out of harms-way as the word signifies The second death hath no power For they are brought from the jaws of death to the joyes of eternall life where is mirth without mourning riches without rust c. But they shall be Priests See the Note on Chap. 1.6 They shall raign The righteous are Kings Mat. 13.17 compared with Luk. 10.24 Many righteous is the same with Many Kings See the Note on ver 4. A thousand years These thousand years begin saith Master Brightman where the former ended that is in the year 1300. whereby continuance thereof is promised for a thousand years forward among some of the Gentiles and how long it shall raign afterwards among the Jews he onely knows that knows all Verse 7. Satan shall be loosed i. e. Suffered to rise up in open rage against the open professours of the truth and to make havock
connexion betwixt them Now the rule is Be mercifull as your heavenly Father is mercifull Numb 14.24 Implevit post me Seldome mercy is as little accepted as seldom praier For which another Evangelist hath Be ye perfect as your Father in heaven is perfect The perfection of a godly man is To follow God fully as Caleb did to have a heart full of goodnesse as those Romans chap. 15.14 and a life full of good works as Tabitha Act. 9 33. To follow on to know the Lord and to doe good to men whiles he hath a day to live In the morning sowe thy seed c. Eccl. 11. Which to do that we fail not faint not look up lastly to the recompence of reward which is large and liberall Such as are thus forward to do good for the matter rich in good works for the measure ready to distribute for the manner and willing to communicate for the constancy of their bounty they shall not lose all saith the Text nay they shall gain a great deal both here and hereafter Prov. 11.25 Meritò manus illa corruptionis expers quae neminem mendicare osarire in miseria jacere perpessa est Banfinius Bed Hist Aug lib 3 cap. 6. Here it shall go well with them they shall lay up a sure foundation for their souls bodies names estates posterity First For their souls The liberall soul shall be made fat and he that watereth shall be watered himself His soul shall be like a watered garden c. Isa 58.8 9. a plain and plentifull place Of Stephen King of Hungary and of Oswald sometimes King of England it is storied That their right hands though dead never putrified because much exercised in helping and relieving the necessitous and afflicted Sure it is that the souls of such as do it in manner afore-said decay not die not wither not See pro. 11.17 Luk. 16.11 12 c. Thus for grace and for peace wealth never comforts the heart till it be bestowed till distilled as it were in good works The spirits of wealth comfort the conscience Secondly For their bodies If thou draw out thy soul to the hungry then shall thy health spring forth speedily Isa 58. But say the mercifull man be sick as he may and must God will make his bed in all his sicknes God will stir up feathers under him his soul shall be at ease and his body be sweetly refreshed mercy shall be his cordial his pillow of repose as it was to reverend Mr Whately of Banbury of whom I have spoken elswhere In my Commentary on Mat. 5.7 Thirdly For their names The liberall shall have all love and respect with men all good repute and report both alive and dead And a good name we know is better then ointments Eccles 7.1 riches Prov. 22.1 life it self Whereas the vile shall not be called liberall nor Nabal called Nadib the churl bountifull in Christs kingdom Isa 32.5 Gods people shall not spare to call a spade a spade a niggard a niggard And although he applaud himself at the sight of his abundance not caring though the world hisse and hoot at him yet he shall passe among all for a hog in a trough Populus me sibilat at mihi plaudo ipse domi simulac nummos contempler in area Juven for a boar in a stie and be no otherwise esteemed or accounted then the great Turk of whom it is said That where ever he sets his foot nothing grows after him In a word God will curse him men will curse him and wish to be rid of him the place where he lives longs for a vomit to spue him out as an unprofitable burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hein such as the very ground groans under Fourthly Isa 3 2 8. For their estates The liberall man deviseth liberall things and by liberall things he shall stand Eleemosyna ars omnium quaestuosissima Chrys Quicquid pauperibus spargimus nobis colligimus D Beddings Manus pauperü gazophylacium Ghrisi i. Psal 112. A man would think he should fall rather by being so bountifull but he takes a right course to thrive for getting is not the way to abundance but giving as we see in the Samaritan The gainfullest art is alms-giving saith Chrysostom Whatsoever we scatter to the poor we gather for our selves saith another Riches laid out this way are laid up Non percunt sed parturiunt saith a third The poor mans hand is Christs treasury Christs bank saith an Ancient By our liberality he accounts himself both gratified and engaged Prov. 19.17 And his bare word is better then any mans bond Heaven and earth must be empty ere he fail to repay God will blesse the mercifull mans stock and store Deut. 15.10 his righteousnesse and his riches together shall endure for ever He that giveth to the poor shall not lack Prov. 28 27. that's a bargain of Gods own making M. John Rogers his Treatise of love A certain poor Minister being asked an alms called to his wife to know what money was in the house And understanding that there was no more then one three-pence only give him that said he for we must sowe or else we shall never reap A certain good Bishop of Millain Malancth apud lo Manl. in loc com p. 360. journeying with his servant was met by poor people that begged somewhat of him He commanded his servant to give them all that little money that he had which was three crowns The servant thinking with himself that it were best keep somewhat for their own use gave only two of the three to the poor reserving the third to bear their own charges at night Soon after certain Nobles meeting the Bishop and knowing him to be a good man and bountifull to the poor commanded two hundred crowns to be delivered to the Bishops servant for his masters use The servant having received the money ran with great joy and told his master Ah said the Bishop what wrong hast thou done both me and thy self Si enim tres dedisses trecentos accepisses Surely if thou hadst given those three crowns as I appointed thee thou hadst received for them three hundred So thou hast lost me a hundred crowns to day God's a liberal paimaster and all his retributions are more then bountifull Lastly For their posterity The righteous is mercifull and lendeth and his seed is blessed Psal 37.26 Jonathan is paid for his kindenesse to David in Mephibosheth Jethro for his love to Moses in the Kenites 1 Sam. 15.6 some hundred of years after he their Ancestour was dead The Aegyptians might not be unkindely dealt withall for their harbouring the Patriarchs though they afflicted their posterity But Moabites and Ammonites were bastardized and excluded the Tabernacle to the tenth generation for a meer omission Deut 23.4 Because they met not Gods Israel with bread and water in the wildernesse Let there be none to extend mercy unto him saith the Psalmist by a
to hate him and vex himself to no purpose Presume in thy minde that many things are to be suffered while we are here which whoso cannot frame to do it s but time for him to make up his pack and be gone out of the world for here 's no being for him Many things also are to be dissembled and winked at as the lion takes no notice of the barking of curs Non indignantur agrotu sed morbos sanant Erasm as Physicians passe by the petulancies of their patients Pils must be swallowed down whole not chewed so injuries Thus by the meeknesse of wisdome prevent occasions of anger it doth require much study to live quietly Fourthly Consider 1. The deformity of anger 2. The disgrace And 3. The danger of it First What an ugly thing is anger dispossessing a man of his soul which is possessed by patience and dis-figuring his body with fierinesse of the eyes Luk. 21.19 Turpis aspectus quid antma furiousnesse of the looks distortion of the face inflammation of the nostrils The Hebrews call anger Aph because therein the nose riseth the colour changeth the tongue stammereth the teeth gnash the hands clap as Balaac's Numb 24.10 the feet stamp the pulse beats the heart pants the whole man swels like a toad glows like a devil tormenting himself before his time Plato Seneca Sextius Prov. 14.9 11.16 19. E. cles 7.11 Prov 21.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 2 18. ab Hebrae◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6 7. Invalidum oncne naturâ querulum Sen. Whence many Heathens have advised the angry man to look his face in a glasse and so grow ashamed of his distemper Next for the disgrace The holy Ghost hath stigmatized the angry person for a fool in grain such an one as exalts folly sets it up on high to be seen of all and proclaims himself a Fool yea the worst of fools for Proud haughty scorner is his name that dealeth in proud wrath That 's his title Thus God loads such a man with disgrace And whereas he thinks by his big looks and high tearms to carry it among men as Lamech did when he hath gotten revenge especially The Apostles purposely disgraceth revenge of injury by a word that signifies disgrace losse of victory or impotency of minde And indeed it is unmanlinesse of spirit and little wit in the head that causeth a great deal of passion in the heart as we see in infants and sick people Nibil tolerabile videtur noÌ„ quâ—a dura sed quia molles paâ—imur 6.2 Thunder hail tempest neither trouble nor hurt celestiall bodies no more doth anger great mindes The tops of some mountains are said to be so high above the middle region of the air that not so much as the dust upon them is moved out of the place from years end to years end So is it here Great spirits and men of understanding are like the upper region in a perpetuall serenity or at least like the highest planets that of all the rest are thought to be slowest in course or like a diamond that is neither bruised nor cut And lastly for the danger of anger it consumes the body it confounds the soul Fevers colicks palsies Plus nocet ira quam injoria plurisies apoplexies inflammations consumptions are caused by it whiles it dries up the radicall moisture that balsome of the body boils the heart into brine and viper like makes an end of the owner who as he lived undesired so he dies unlamented as Nerva Valentinian and other cholerike Kings and persons of great note who hereby have wrought their own ruth and ruine â— Pet. 3.7 Jam 1.19 20 21 Ep. 4.30 31. And for the poor soul it is indisposed by unadvised anger for praier or any other duty to God or man He is laid open as an unwalled City to many sinnes mischiefs and miseries Jam. 3.16 Prov. 3.32 and 7.13 and 29.22 Psalme 37.8 temporall spirituall and eternall Prov. 17.10 Mat. 5.21 He that lives and dies in this fury becomes a prey to the furies of hell Fiftly Consider wisely of Gods providence presence patience First That those that wrong us how malicious or mischievous soever are the instruments of his good providence for our greatest good Irasci pop RoÌ„ nemo spaieâ—tèr potest Iâ—ac Nemo me impâ—mè iaâ—essit saith the Scottish thistle 2 Sam 16.10 11. Why then should we be angry at them Is not this to be angry at God Now if he could say No wise man will be angry with the people of Rome because of their power how much greater folly is it to rage at God If he be angry with us there is hope of mercy but if we be angry with him what help is there let his Wrath be kindled never so little This reyned in Job from letting slie at the Caldeans that robb'd him and David at Shimei that reviled him Take heed ye be not found fighters against God Act. 5. And had he as well seen God in Nabal as he did in Shimei he had never been so outragious Reverence therefore Gods providence and be still Psal 39.10 None could have power against thee except it were given them from above Job 19.11 Next Consider Gods presence and be carefull Set God before thy passions and they will be soon husht as unruly fellows that are quarrelling when once an officer comes in amongst them When thy heart boils with wrath and desire of revenge say as those Disciples Luk. 9.54 Wilt thou that we call for fire from heaven Ask leave of God ere you dare to doe any thing that way and presume not to be thine own carver We use to say If the Magistrate be not present we may offend another to defend our selves But if the Magistrate be present there is no excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5 â— behold the Judge stands before the door saith S. Iames grudge not therefore groan not grunt not one against another You cannot shew the least token of impatiency but he is an eye-witnes of it Jer 5.22 Now will ye not tremble at my presence saith the Lord Iob though patient at first yet when once wet to the skin fals a roaring and raving and there was no hoe with him Till at length God steps forth as it were from behinde the hangings over-hearing him and takes him up roundly Chap. 38.2 Who is this saies he that talks thus how now After which Iob laid his hand upon his mouth and we hear no more of him Consider lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13.18 Psal 103.8 9. Gods infinite patience and long-sufferance in bearing mens manners as he did theirs in the wildernesse How slow is he to anger and plenteous in mercy He will not alwaies chide though alwaies provoked neither will he keep his anger for ever God judgeth the righteous but very gently and in the midst of judgement he
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
Christ you have all for in him is all fulnes both repletive and diffusive both of abundance and of redundance too both of plenty and of bounty Is made unto us wisdome This notes out Christs Propheticall office Righteousnesse and sanctification By his Priestly office Redemption By his Kâ—â—gly office having fully delivered his from sin death and hell all which is not fully done till after death And that 's the reason why Redemption is here set last See Rom. 8.23 Luk. 21.28 Verse 31. Glory in the Lord Acquiesce and exult in him which is the end why God hath done all this for us in Christ CHAP. II. Verse 1. Not with excellency SAint Pauls speech was neque lictâ— neque negl cta neither curious nor carelesse Politian could say that it is an ornament to an Epistle to be without ornaments And yet he had so little grace as to prefer Pindars Odes before Davids Psalms Hosius also the Câ—dinal thought Davids Psalms unlearned applying that Scribrmus indoctâ— doctique pocmâ—ta passim Os durum The holy Scriptures have a grave eloquence but want those pompous and painted words that carnall rhetoricians hunt after Verse 2. To know any thing To professe or teach any other skill All the wisdom of a man is in this one thing saith Lactartius Vt Christum cognoscat colat That he know and worship Christ Hoc nostrum dogma haec sententia est c. Lactan. liâ— 3. cap. 30. Verse 3. In weaknesse In misery and in a mean condition labouring with his hands c. Act. 18.3 And in fear Of adversaries or through care of discharging my duty amongst you Verse 4. With entising words Religion is not a matter of parts words or wit The devil cares not for the sons of Sceva's adjurations Abanah and Pharphar may scour but Jordâ—n only can cure Gods holy things must be handled Sanctè magis quam scitè with fear and reverence rather then with wit and dalliance In demonstration of the spirit With demonstrations fetcht out of the very marrow of the Scriptures It must be an elaborate speech that shall work upon the conscience Verse 5. That your faith c. A humane testimony can breed but a humane faith Aarons bels were of pure gold our whole preaching must be Scripture-proof or it will burn and none be the better for it In the power of God In the Gospel that lodgeth a certainty in the soul Verse 6. Wisdome among the perfect Or those that are grown to maturity Some think the Apostle borroweth this tearm from the Pagans superstition who admitted none to their most secret Ceremonies but only persons well prepared and purified for many years Yet not the wisdome c. Which is like the labour of Moles that dig dexterously under ground but are blinde above ground That come to nought That are tumbled into hell with all their learning which doth but light them into utter darknesse Nos cum doctrinis nostris c. Aug. Verse 7. Wisdome of God in a mystery Whiles God did not divide himself into a mercifull Father and a just Judge as Valerius speaketh of Zaleucus but declared himself to be both a perfectly mercifull Father and withall a perfectly just Judge which was such an act of wisdom as the world never heard of This is that great mystery of godlines 1 Tim. 3.16 Verse 8. Which none of the Princes He calleth the Pharisees and Philosophers Princes for their learning as being himself a scholar Only he might well have said of them as Tuliy of others in another case Mihi quidem nulli satis eruditi videntur quibus nostra sunt ignota I cannot take them for scholars Cic de Poetâ— Latinu that partake not of our learning None of the Princes of this world knew Because their learning hung in their light So it fared with Vspian the chief Lawyer Galen the chief Physitian Porphyry the chiefest Aristotelian and Plotinus the chief Plaionist who were profest enemies to Christ and his truth So was Libanius and Lucian the chief scholars of their time None miscarry oftner then men of greatest parts None are so deep in hell as those that are most knowing They see no more into the mystery of Christ then illiterate men do into the profound points of Astronomy As a man may look on a trade and never see the mystery of it or he may look on the letter and never understand the sense so here Verse 9. Eye hath not seen c. It is reported of one Adrianus that seeing the Martyrs suffer such grievous things he asked the cause one of them answered Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The naming of which Text so wrought upon him that afterward he became a Martyr The things which God hath prepared As he prepared Paradise for Adam so heaven for all his Yet he reserves not all for the life to come but gives a few grapes of Canaan in this wildernesse Verse 10. But God hath revealed The Chineses use to say of themselves Dâ—scrip of the world Chap. of China and Cathaia That all other Nations of the world see but with one eye they only with two This is most true of the naturall man compared to the spirituall Verse 11. Save the Spirit c. Man knows his inward thoughts purposes and desires but the frame and disposition of his own heart he knows not Jer. 17.9 Knoweth no man How can he that cannot tell the form and quintessence that cannot enter into the depth of the flowers or the grasse he treads on have the wit to enter into the deep things of God hid from Angels till the discovery and since that they are students in it But the Spirit of God With this heifer of his therefore we must plow if we will ever understand his riddles Verse 12. Not the spirit of the world The world lieth down in that unclean one and is under the power and vassallage of that spirit that worketh in the children of disobedience as a Smith in his forge 1 Joh. 5.19 Ephes 2.2 It is wholly set upon wickednesse as Aaron saith of the people Exod. 32.22 That we might know A sweet mercy The Cormorants of the world will not let their heirs know what they will do for them till they die But God assures his of heaven afore-hand Thus we have not received the spirit of this world we cannot shift and plot as they can but we have received a better thing and have no reason to repine Verse 13. But which the holy Ghost teacheth So that not the matter only but words also of holy Scripture are dictated by the Spirit and are therefore to be had in higher estimation 2 Pet. 1.21 Comparing Or coapting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitting spirituall words to spirituall matters that all may savour of the Spirit Verse 14. But the naturall man The meer Animal
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath no more then a reasonalbe soul and naturall abilities Iude 19. Such was that saplesse fellow Psal 14.1 that may have a disciplinary knowledge that is by hear-say as a blinde man hath of colours but not an intuitive per speciem propriam The water riseth no higher then the spring whence it came So naturall men can ascend no higher then nature If the unreasonable creatures could draw a picture of God said Xenophanes they would certainly paint him like themselves Quià scilicet nihil animal animà li superius cogitare potest because they can think of nothing above themselves Neither can he know them They that are blear-eyed and weak-sighted if at any time they set themselves to see better into a thing they see the worse So here Nay more Vives in Aug. de civ Dei l. 22. cap. 6. in our nature there is an antipathy to divine truth We love the law better then the Gospel and any truth better then the law Because they are spiritually Ambrose reads Because he is spiritually judged being delivered up to a reprobate sense But the other reading is beâ—t â— Verse 15. Iudgeth all things By his spirit of discerning 1 Cor. 14. his spirituall senses exercised to discern good and evil Heb. 5.14 his undoubted perswasion of that truth he professeth Colos 2.3 and whereof he hath felâ— the sweetnesse Colos 1.9 Is judged of no man Of no naturall man who can judge no more of divine truths then a blinde man can do of colours or a sick man of meats And herein the poorest Idiot saith one being a sound Christian goeth beyond the profoundest Clarks that are not sanctified that he hath his own heart in stead of a Commentary to help to understand even the most needfull points of the Scripture Verse 16. But we have the minde of Christ This is a priviledge confined to the communion of Saints to have communication of Christs secrets to be as it were of his Court and Councel One saith of Dr Sibbs That he was a man spiritually rationall and rationally spirituall one that seemed to see the insides of nature and grace and the world and heaven by those perfect anatomies he had made of them all CHAP. III. Verse 1. Could not speak unto you VNlesse I would beat the air and lose my sweet words q. d. You quarrell me for a shallow triviall teacher when your selves are in fault as not yet capable of more mysterious matter Our Saviour preached not as he could have preached but as the people were able to hear Mark 4.33 So the Authour to the Hebrews chap. 5.11 Some impute their not profiting to the Minister as he in Seneca that having a thorn in his foot complained of the roughnesse of the way as the cause of his limping Or as she in the same Authour that being struck with a sudden blindenes bad open the windows when as it was not want of light but want of sight that troubled her As unto carnall even as unto babes Or At least as unto babes not yet past the spoon and that must have their meat masticated for them by their nurses Verse 2. I have fed you with milk Ministers must condescend to their hearers capacities though they be slighted for so doing as Paul was or jeared as Isaiah chap. 28.9 10. for his line upon line Moses his choice 375. precept upon precept Kau lekau and Zau lezau The sound of the words carries a taunt as scornfull people by the tone of their voice and riming words scorn at such as they despise Verse 3. For ye are yet carnall It is a shame for Christians to be like other men as Sampson was after he had lost his haâ—r Envying and strife c. These overflowings of the gall and spleen came from a fulnes of bad humours And walk as men Christians should be as Saul was higher then the people by head and shoulders Something singular is expected from them Matth. 5.47 they should have their feet where other mens heads are Prov. 15.24 When we do evil we work do nostro secundum hominem we do our kinde as the devil when he speakes lies speakes De suo of his owne Joh. 8.44 Verse 4. For when one saith c. So those that will needs be called Lutherans Jurantque in verba magistri Did not Luther play the man when he and other Dutch Divines advised Philip Lantgrave of Hesse a pious Prince to marry a second wife that is an adultresse whiles his lawfull wife was yet alive Zanch. Miâ—â—â—l Epist deâ—licat And might he not deceive and be deceived in other things as well as in that Are ye not carnall Nay Will not the world thinke ye are mad As the Apostle speaks in a like case 1 Cor. 14.23 Verse 5. But Ministers Not Masters as Magistri nostri Parisienses so the Sorbonists will needs be called Presat in 1 Sentent contrary to Jam. 3.1 Bacon the Carmelite was called Doctor resolutissimus because he would endure no May Bees Verse 6. But God gave the encrease The Harp yeelds no sound till it be touched by the hand of the Musician The heart is never made good till the heavens answer the earth Hos 2.21 till God strike the stroke Holy Melancthon being newly converted thought it impossible for his hearers to withstand the evidence of the Gospel But soon after he complained that old Adam was too hard for young Melancthon Verse 7. So then neither is he c. This made Cyril to conclude his Preface to his Catechisme with Mâ—um est docere vesirum auscultare Dei perficere I may teach and yen hear but God must do the deed when all 's done Else we may preach and pray to the wearing of our tongues to the slumps as Bradford said and to no more purpose then Bede did when he preached to a heap of stones Verse 8. And he that watereth are one Why then are not you at one Should ye not follow your leaders presse their footsteps Shall receive his own reward Those ambitious Doctours that draw disciples after them hunting after popular applause that empty blast of stinking breath shall have that for their reward let them make them merry with it When faithfull Ministers shall shine as stars Dan. 12.3 Verse 9. For we are labourers c. Let Ministers hence learn their 1. Dignity 2. Duty Fructus honos oneris fructus honoris onus Who would not work hard with such sweet company Verse 10. As a wise master-builder Artificers also have their wisdom Arist Ethic. lib. 6. cap. 7. as Aristotle yeeldeth For his God doth instruct him to discretion and doth teach him Isa 28.26 As he did Bezaleel and Aholiah Verse 11. Which is Iesus Christ The Doctrine of his person and offices is the foundation of Christian religion and must therefore be kept pure and entire by all means possible Arrius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not be yeelded