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
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
us as the Nurse helpeth her little childe upholding it by the sleeve For we know not what c. The flesh with her murmurings maketh such a din Da. Dike that we can hardly hear the voice of the spirit mixing with the flâ—shes roarings and repinings his praying sighes and sobbings But the Spirit it self Praier is the breath of the Spirit who doth superexpostulate for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enditing our praiers We cannot so much as suspirare unlesse he do first inspirare breathe out a sigh for sin if he breathe it not into us With groanings that cannot be uttered He that would have unspeakable joy 1 Pet. 1.8 must by the Spirit stirre up unutterable groanings Verse 27. Aug. Knoweth the minde c. Quomodo enim non exauditur spiritus à patre qui exaudit cum patre Verse 28. All things work together Not affliction only as some would here restrain it but sin De benef lib. 2. c. 18. Satan all Venenum aliquando pro remedio suit saith Seneca Medici pedes alas Cantharidis cum sit ipsa mortifera prodesse dicunt Plut. The drinking of that wine wherein a viper hath been drowned cureth the leprosie The Scorpion healeth his own wounds and the viper the head and tail being cut off beaten and applied cureth her own biting God changeth our grisly wounds into spangles of beauty and maketh the horrible sting of Satan to be like a pearl-pin to pin upon us the long white robe of Christ and to dresse us with the garment of gladnes Verse 29. Conformed to the image In holines say some in glory say others in affliction is the Apostles meaning Plus in Apophtheg Art not thou glad to fare as Phocion said he to one that was to die with him May not Christ better say so to his co-sufferers Verse 30. Them also he called c. If ye feel not faith said that holy Martyr then know that predestination is too high a matter for you to be disputers of untill you have been better scholars in the School-house of repentance and justification Bradsord Acâ— and Mon. fol. 1505. which is the Grammer-school wherein we must be conversant and learned before we goe to the university of Gods most holy predestination and providence Them he also justified Vocation precedeth Justification Deus justificat fide jam donatos sicut damnat priùs induratos Cameron Them he also glorified That is He keepeth them glorious by his glorious Spirit even in this life from impenitent sin and maketh them stable and constant in godlines Verse 31. What shall we say then q. d. Predestination Vocation Justification Glorification What things be these We cannot tell what to say to these things so much we are amazed at the greatnes of Gods love in them A brave conclusion of the whole disputation concerning justification by faith alone If God be for us c. Maximilian the Emperour so admired this sentence Chytrâ—us in â—â—â—uer that he caused it to be set in Checker-work upon a Table at which he used to dine and sup that having it so often in his eye he might alway have it in minde also Verse 32. He that spared not Qui misit unigenitum immisit spiritum promisit vultum quid tandem tibi negaturus est saith Bernard Nihil unquam ei negasse credendum est quem ad vituli hortatur esum saith Hierom. Bern de temp Verse 33. Who shall lay any thing This is that confident interrogatory of a good conscience 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that justifieth Some reade it questionwise thus Shall God that justifieth No such matter And if the Judge acquit a prisoner he cares not though the Jailer or fellow-prisoners condemn him So here Verse 34. Who is he that condemneth To the sentence of death he opposeth Christ his death Who is even at the right hand And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Ps 45.10 a place of dignity and safety Verse 35. Who shall separate us Who shall separate me saith the Syriack Verse 36. We are killed all the day In Dioclesians daies 17000 Christians are said to have been slain in the space of a moneth In the Parisian Massacre 30000 in as little space and within the year 300000. As sheep to the slaughter That lamentable story of the Christians of Calabria that suffered persecution anno 1560. comes home to this text For being all thrust up in one house together as in a sheep-fold Act. and Mon. fol 859. the executioner comes in and among them takes one and blinde-folds him with a muffler about his eyes and so leadeth him forth to a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaveth him half dead and taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leading them one after another he dispatcheth them to the number of eighty eight no otherwise then doth a butcher kill his calves and sheep Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are more then Conquerours What is that Triumphers 2 Cor. 2.14 We doe over-overcome because through faith in Christ we overcome before we fight and are secure of victory Verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil Ex verbi praedicatione essicaci ut indâ—at tacitè hoc verbo Beza For I am perswaded Or I am sure by what I have heard out of Gods Word He that hath this full assurance of faith goes gallantly to heaven What saith the world should a rich man ail The Irish ask such What they mean to die But I wonder more at such as have the riches of full assurance yea that have but the assurance of adherence though not of evidence what they mean to walk heavily Mr Latimer saies That the assurance of heaven is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 39. From the love of God viz. Wherewith he loved us For he loveth his own to the end and in the end Joh. 13.1 See the Note there Joh. Manlij loc com The wife of Camerarius heard Sarcerius interpreting this text and vers 35. thus and was much comforted after a sore conflict CHAP. IX Verse 1. I say the truth c. AS any one is more assured of his own salvation the more he desireth the salvation of others Charity is no churl as we see herein Paul Verse 2. Continuall sorrow Such as a woman in travail hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gal. 4 19. Verse 3. Were accursed Devoted to destruction as those malefactours among the Heathens were that in time of common calamity were sacrificed to their infernall gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pacifying their displeasure that the plague might cease Out of greatest zeal
wise man Not he that words it most for in multiloquio stultiloguium and as any one is more wise he is more sparing of his censures but every fool will be medling With meeknesse of wisdome As it is said of Athanasius that he was high in worth and humble in heart Nâ—zianz in enâ—om Athana a Load-stone in his sweet gentle drawing nature and yet an Adamant in his wise and stout deportment towards those that were evil Verse 14. Bitter envying Properly so called for it slows from the gall it shews that the man is in the gall of bitternesse and of kinne to the star called Wormwood Revel 8.11 It is also an evil wherein is steeped the venome of all other vices Glory not viz. Of your wisdome Lie not against the truth As if ye were true Christians when in truth you are not so Verse 15. Earthly sensuall Here 's a true character of carnall wisdome The world is a pearl in its eyes in cannot see God Verse 16. Easie to be entreated Tractable docible not as horse and mule that must be ruled with rigour not with reason Psal 32.9 Verse 18. Is sown in peace Only we must not think to sow and reap all in day CHAP. IV. Verse 1. From whence come warres THat is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word-wars needlesse and endlesse strifes and contentions Even of your lusts Gr. Of your pleasures for wicked men take pleasure in unrighteousnesse it is their meat and drink Pro. 4.17 they cannot sleep nay live without it vers 16. Look how Tartarians feed upon carrion with as great delight as we do upon venison as the Tuckish gally-slaves eat opium as it were bread and as the maid in Pliny fed on spiders and digested them into nourishment so do sensualists feed upon sins murthering morsels and swallow them down with delight Verse 2. Ye lust and have not viz. To the satisfying of your lusts for that 's an endlesse piece of work Lust still cries Give Give and is ever sick of a spirituall dropsie the barren womb the horsleeches daughter the grave is nothing to this gulf to this cuâ—se of unsatisfiablenesse Because ye ask not He must be of a sedate spirit that praies to purpose How shall we think God will hear us when we hardly hear our selves Married couples must agree that their praiers be not hindered 1 Pet. 3.7 Verse 3. Ye ask and receive not Ye ask and misse because ye ask amisse It is the manner that makes or marres an action Verse 4. Yea adulterers and adulteresses You that have your hearts full of harlotry that go a whoring from God after the creature that minde only earthly things Phil. 3.19 and wooe this Mundus immundus this Propudium this vile strumpet the world that laies forth her two breasts of profit and pleasure and ensnareth many for the which she must be burnt as a whore by the fire of the last day Verse 5. That the Scripture saith in vain No it doth not only say but do not only convince us that an evil and an envious spirit possesseth us such a spirit as lusteth to have other mens abilities eclipsed that so our candle might shine alone but also it giveth more grace it not only convinceth but converteth the soul Psal 19.7 It causeth a man to rejoyce heartily in the good parts of others and this is more then to excell others in any excellency if this be wanting Verse 6. But he giveth Or It that is The Scripture giveth c. transforming us into the same image and conforming us to the heavenly patern by the spirit that breatheth in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth the proud Gr. Setteth himself in Battle-array against such above all other sorts of sinners as invaders of his territories and forragers or plunderers of his chief treasures Pray therefore to be preserved from the perilous pinalce of self-exaltation God defieth such as deifie themselves the knoweth them afar off Ps 138.6 he cannot abide the sight of them But giveth grace to the humble Humility is both a grace and a vessel to receive grace God poureth the oil of his grace into broken vessels contrite spirits Verse 7. Resist the devil i. e. Worldly and fleshly lusts stirred up by the devil Ephes 4.26 Lust resisted is sin materially not formally for the guilt is done away in that we do not allow it M Caâ—eâ—â— of Tempâ— but abhor it as some are of opinion And he will flee from you He is but a coward therefore for like the Crocodile if you follow him he fleeth if you flee from him he followeth you In all other fights the first encounter is sharpest but here easiest for the old serpent having his head bruised and crushed cannot now so easily thrust in his mortall sting unlesse we dally with him and so lay our selves open Verse 8. Draw night to God viz. In duty and heâ—'l draw nigh to you in mercy Sanctifie him Levit. 10.3 and he will satisfie you Psal 91.16 The very Turks are remorselesse to those that bear up but they receive humiliation with much sweetnesse Cleanse your hands For else there 's no coming near God Josh 24.19 Ye double-minded Ye that have your hearts divided betwixt two and as it were cloven asunder Out with the corruption that cleaveth to your hearts and then there will be a constancy and an evennesse in your mouths and manners Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted Or Be miserable Ye are so but see your selves to be so Or Afflict your selves viz. with voluntary sorrows for your sins See that ye be active here And mourn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Savouringly and soakingly with a deep and down tight sorrow so as a man would do in the death of his dearest friend The Greek work imports a funeral-griâ—f And â—â—â—p In judgement at least and then dry sorrow may go as for as weâ— where teats will not come Let your laughter be turned Turn all the streams into this one chaâ—â—â— that may drive the mill that may grinde the heart Meal was offered of old and not whole corn And your joy to heavinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trâ—stâ—â—â— cum vulâ—â—s 〈◊〉 Buâ—â—â—as Such as makes a man hang down his head and go heavily through grief and shame Verse 10. Humble your selves He beats oft upon this most needfull but much neglected duty of humiliation and all 's little enough there being nothing that more goes against the heart and the hair with us then to go downward and yet it must be done or we are undone And he shall lift you up The lion of Judah rents not the prostrate prey Daâ—ieâ—s Chro. 〈…〉 Bat as William the Conquerour ever held submission satisfactory for the greatest offences and often received rebels into grace so doth Christ much more The Sun in the morning gathereth clouds but then it soon scattereth them again so doth the Sun of righteousnesse cast men down that he may raise them
Admonition Alms. Ambition Angels Anger Apostacy Arrogancy Arts. Atheisme By John Trapp M. A. Pastour and Preacher of Gods Word at Weston upon Avon in Glocester-shire Isâ—â— ad Ni. ocâ—â—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by A. M. for John Bellamy at the Signe of the three golden Lions in Cornhill M.DC.XLVII The Authour to the Reader WHen I first sent up some other of my Notes to the Presse I had no intent at all to publish for present this imperfect piece But being since admonished by a Reverend Divine who had the perusall of those unpolished papers of mine that I had here and there referred thee Reader for further satisfaction to my Common-places not yet extant and therefore by him and others encouraged to send them abroad for an Essay as they were I have done so as thou seest And shall either go on or give over here as I finde my service accepted of the Saints Mean-while might I but obtain St Pauls request of thee Rom. 15.31 even for the Lord Jesus Christs sake and for the love of the Spirit to strive together with me in thy praiers to God for me that I may be delivered from irrational and irreligious men Rom. 15.29 30 31 32 33. and that I may come unto thy heart with joy by the will of God and in the fulnesse of the blessing of the Gospel of Christ O how happy should I hold my self therein and how readily should I repay thee thy praiers in the ensuing words and say Now the God of peace be with thy spirit Amen To the learned and reverend Authour OF Decads ten you premise made And here the Tithe alone is paid To pay the Tithe commend I doe i th Laity but not in You. Where are the Nine What doth this mean A promise fat a paiment lean I erre i th Tithe the Nine I see Nine Muses a full Century The paiment thus is very right Though not in number yet in weight Yet I beseech you adde the rest Of that that 's choice the most is best THO. DUGARD Art Mag. Cantab. THE MARROW OF Many good Authours Extracted and distilled into a Decad of divine Discourses Abstinence PROV 23.1 2 3. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite Be not desirous of his dainties for they are deceitfull meat KIng Solomon having shewed in the last verse of the former Chapter that diligence sets a man in the presence of Kings 1 King 11.18 as it had done Jeroboam in his presence because he found him dexterous and diligent handy and meet for the work â— he here directs such when so prefer'd how to behave themselves if set at table especially 1. vers 1. To consider where to feed vers 1. for a man is forced many times amidst the variety of meats wherewith great mens tables usually sweat to eat doubtfully as one speaketh not well knowing what piece to pitch upon what dish to deal withall 2. To put a knife to their throat vers 2. or in their throat as Aben-Ezra tenders it rather then offend by inordinate appetite Vers 3. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 5 23. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. If yet they finde themselves over-desirous of those daintiâ—s to bridle themselves in by main force to lord it over their lusts not coveting the cates of a king but being content with gruell rather as Daniel and his three fellows for the keeping of a good conscience Doct. The often inculcating the duty imports 1. A necessity and that it must be done or we are undone 2. Difficulty by reason of our strong inclination to intemperance against which therefore keep we a strong guard curbing and controuling the concupiscible faculty about alimentary objects restraining excesse both in meats which is Abstinence strictly taken and in drinks which properly is Sobriety whereof hereafter in its place Abstinence orders a man in the use of meats that it be neither unseasonable for the time nor unreasonable for the measure 1. As touching the time It is a fault not to observe due hours of eating Eccle. 10.16 17. to fare deliciously every day Luk. 16.19 Mat. 24. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eating in the present tense continuall eating as bâ—ute beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à privativa par tioula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To riot in the day time 2 Pet. 2.13 To feast when God cals to fasting Isa 22.12 13. which is therefore called a day of restraint Joel 2.15 because we should then restrain our selves from all meat if possible for a season that nature may be chastised yet not disabled for duty Or at least from bread of desires as Daniel that man of desires Dan. 9.23 He ate no pleasant bread neither came slesh nor wine in his mouth c. for three whole weeks together because it went ill with the poor people of God Mr Rogers Martyr Dâ—n 10.2 3. Act. and Mon. Ibid. 1155 Fulvius Argentarius ex authoritate senatâ—â— in careerem deductus quòd tempore belli funesti ipse soâ—â—â— Letari visâ—â— est Plin l. â—c 7 Act. and Mun. fol. 15â—4 in a hard time made a motion to forbear one mâ—al a day Mr Wiseheart a Scotch-Martyr forbare one meal in three one day in four for the most part except something to comfort nature God threatneth those that do not abstain in an evil time Amos 6.4 7. And the Romans punished it in one that feasted and looked out at a window with a garland on his head in the second Punick war 2. For the measure 1. We may not neglect the body defraud our Genius macerate and unspirit our selves overmuch as those Col. 2.23 as Timothy living among the luxurious Ephesians 1 Tim. 5.23 And as Nicolas Shetterdens wife the Martyr whom he chides in a letter to her for her excessive fasting though of a pious intention The mercifull man doth good to his own soul but he that is cruel troubleth his own fâ—esh Prov. 11.17 This later clause Rabbi Levi expoundeth and Mercer is of the same minde to be meant of those that place the chief service of God in afflicting and pining their bodies Merc in loc whereas bodily exercise profiteth little 2. We may not pamper the body cater for the flesh preserve it we must make provision for it we may not Debters we are Rom. 13. 〈◊〉 to see to it not to live to it Rom. 8.12 We may not live to eat but eat to live lesse we must eat then nature desires and yet so much as refresheth nature and makes us fit for the service of God and man Take heed to your selves saith our Saviour to his Disciples And who would have thought that they who ordinarily fed upon barly-bread and once had no better a Sundaies-dinner then a few ears of corn rub'd betwixt their hands should need any such
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.
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
lachrymis chartas illevit saith Lorinus In Act. 22.19 S. Pauls epistles were written rather with tears then with ink Verse 5. Have caused grief Wicked livers are Hazaels to the godly and draw many sighes and tears from them Lots righteous soul was set upon the rack by the filthy Sodomites Ieremy weeps in secret for Iudah's sins Paul cannot speak of those belly-gods with dry eyes Phil. 3.18 Verse 16. Sufficient to such a man The Novatians therefore were out that refused to receive in those that repented of their former faults and follies The Papists burnt some that recanted at the stake saying that they would send them out of the world while they were in a good minde Act. and Mon. fol. 1392. Verse 7. Should be swallowed up It was a saying of Mr Philpot Martyr Satan goes about to mix the detestable darnell of desperation with the godly sorrow of a pure penitent heart Ibid. 1665. With overmuch grief Some holy men as Mr Leaver have desired to see their sin in the most ugly colours and God hath heard them D. Sibbs on Ps 42.5 But yet his hand was so heavy upon them therein that they went alwaies mourning to their graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers It is a saying of Austin Let a man grieve for his sin and then joy for his grief Sorrow for sin if it so far exceed as that thereby we are disabled for the discharge of our duties it is a sinfull sorrow yea though it be for sinne Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirm your love c. Gr. Ratifie it and declare it authentike as it were in open court and by publike sentence as Gal. 3.15 and that at mine instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an advocate Verse 9. Whether ye be obedient First to the Lord and then to us by the will of God 2 Cor. 8.5 Confer Heb. 13.17 Isa 50.10 Verse 10. To whom ye forgive Or Gratifie Mercy is that we must mutually lend and borrow one of another Let the rigid read Gal 6.1 See the Note there Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan That wily merchant that greedy bloud-sucker that devoureth not widdows houses but most mens souls See ver 7. For we are not ignorant He is but a titular Christian that hath not personall experience of Satans stratagems his set and composed machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his artificially-moulded methods his plots darts depths whereby he outwitted our first parents and fits us a peny-worth still as he sees reason Verse 12. A door was opened An opportunity offered Where the Master sets up a light there is some work to be done where he sends forth his labourers there is some harvest to be gotten in Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had no rest c. Gr. No relaxation viz. from my former cares and anxieties about you because he was not yet returned to tell me how it was with you 2 Cor. 7.6 Gods comforts are either rationall fetcht from grounds which faith ministreth or reall from the presence of comfortable persons or things Verse 14. Now thanks be to God Deo gratias was ever in Pauls mouth ever in Austins And a thankfull man is ever ready with his present as Joseph's brethren were Genesis 43.26 Causeth us to triumph Maketh us more then conquerours even triumphers whiles he rides upon us as upon his white horses all the world over Conquering and to conquer Rev. 6.2 Verse 15. A sweet savour The Church is the morter preaching the pestell the promises are the sweet spices which being beaten Bis on 1 Pet. 2. yeeld an heavenly and supernaturall smell in the souls of the godly hearers Verse 16. The savour of death Aristotle writeth De mirabil ausâ—ultat that vultures are killed with oil of roses Swine saith Pliny cannot live in some parts of Arabia by reason of the sweet sent of aromaticall trees there growing in every wood Tigers are enraged with perfumes Vipera interficitur palmis saith Paâ—sanias Moses killed the Aegyptian saved the Israelite Obed-Edom was blessed for the Ark the Philistims were cursed The Sun of the Gospel shining upon one that is ordained to eternall life reviveth and quickneth him but lighting upon a childe of death it causeth him to stink more abominably And who is sufficient And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministery Who am I saith Moses Who am I not saith our upstart Bradford was hardly perswaded to become a Preacher Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishoprick being discharged as he said of such an heavy burthen Luther was wont to say That if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister So said reverend Mr Whately of Banbury once in my hearing Verse 17. Which corrupt the word Gr. Which huckster it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handling it craftily and covetously not serving the Lord Jesus Christ but their own bellies as those Popish trencher-flies and our Court parasites In the sight of God It is impossible to speak as in Gods presence and not sincerely CHAP. III. Verse 1. Doe we begin again c. AS we had done before cap. 1.12 Plin. l. 1. epist 8 To commend our selves Quod magnificum referente alio fuisset ipso qui gesserat recensente vanescit Let another man praise thee and not thine own mouth Prov. 27.2 Laus proprio sordescit in ore But the Apostle was necessitated to it As some others letters of commendation As the false Apostles who carried it by testimonials in giving whereof many good people are much too blame Beauty needs no letters of commendation saith Aristotle much lesse doth vertue where it is known If morall vertue could be seen with mortall eyes saith Plato it would soon draw all hearts to it self Verse 2. You are our Epistle The fruitfulnesse of the people is the Preachers testimoniall as the profiting of the schollar is the teachers commendation Written in our hearts Or rather in your hearts as tables the Spirit writing thereon by his Ministers as pens that form of doctrine Rom. 6.17 that law of their mindes Rom. 7.23 Heb. 8.10 to be known and read of all men Verse 3. Ministred by us Who are devoted to the service of your faith and are the Lord Christs Sectaries But in fleshly tables In the softened heart God writes his law puts an inward aptnesse answering the Law of God without as lead answers the mould as tally answers tally as indenture answers indenture Verse 4 Such trust have we i. e. Such boldnesse of holy boasting If Tully could say Two things I have to bear me bold upon Cic. ep sam â— 7. the knowledge of good arts and the
hearts unto the Lord This is the best tune to any Psalm Spirituall songs they are called both because they are indited by the spirit and because they spiritualize us in the use of them Verse 20. Giving thanks alwaies In our deepest miseries let us sing chearfully as Paul and Silas in the dungeon as Philpot and his fellows in the cole-house as many Martyrs in the â—lames as Luther did in a great conflict with the devil Venite Joh Mâ—â—â— loc com page 43. said he to his company in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus Let us sing the 130. Psalm in despite of the devil Happy was that tongue in the Primitive times that could sound out aliquid Davidicum any thing of Davids doing Verse 21. Submitting your selves This is a generall admonition to all inferiours whose duties are afterwards described Thus in the second Table of the Law the fifth Commandment for order and obedience is fitly premised to the following pâ—â—cepts In the fear of God This frameth the heart to a ready and regular submission Hence that saying of Luther Primo praecepto reliquorum omnium observantia praecipitur The first Commandment includes the other nine Verse 22. Wives submit c. This includes reverence obedience c. God hath scattered the duties of husbands and wives up and down the Scritptures that they may search and by learning to be good husbands and wives they may learn also to be good men and women As unto the Lord Who taketh himself dishonoured by wives disobedience And though husbands may remit the offence done to them yet they cannot remit Gods offence but there must be speciall repentance Verse 23. For the husband is the head And would it not be ill-favour'd to see the shoulders above the head Verse 24. Therefore as the Church Denying her self to please Christ making his will her law In every thing In all her husbands lawfull commands and restraints A wife should have no will of her own but submit to her husbands albeit there are that merrily say that when man lost free-will woman took it up Verse 25. Husbands love your wives He saith not Rule over them in answer to submit vers 22. for this they can readily do without bidding but love your wives and so make their yoke as easie as may be columbae trahunt currum Veneris Verse 26. That he might sanctifie The maids were first purified and perfumed before Ahashnerosh chose one But here it is otherwise Sanctification is a fruit of justification The Lord will not have a sluttish Church and therefore he came not by bloud only but by water also that clean water of his spirit whereby he washeth away the swinish nature of his Saints so that they desire no more to wallow in the mire Verse 27. Concil Arausican secund Oanon 12. That he might present As Isaac did his Rebecca adorned with his jewels See Ezek. 16.14 Tales nos amat Deus quales futuri sumns ipsius dono non quales sumus nostro merito saith an ancient Councel Verse 28. As their own bodies No man may hide himself from his own flesh at large Isa 58.7 that is from his neighbour of the same stock much lesse from a wife which is such another as himself Genesis 2.18 nay his very selfe as here Verse 29. For no man over hated No man but a Monk who whips himself or a mad man Mar. 5.5 who cuts himself It was the saying of the Emperour Aurelius A wife is to be oft admonished sometimes reproved but never beaten and yet of the Russian women it is reported that they love that husband best that beats them most and that they think themselves else not regarded unlesse two or three times a day well-favouredly swadled M. Jun in orat Heyl. Geog. Chrysostom saith It is the greatest reproach in the world for a man to beat his wise But nourisheth and cherisheth it As the hen doth her chickens or as the cock-pigeon doth the eggs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbarum masculus ipse ovis incubat Chytrae in Levit. 13. Mâ—lanctton Contrariwise the Pie hunts away his mate about autumn lest he should be forced to keep her all the Winter and so becometh the hieroglyphick of an unkinde husband Even as the Lord the Church Loe this is the patern of all true love whether to our selves or others Verse 30. Of his flesh and of his bones Whilest he that is joyned to the Lord is one spirit 1 Cor. 6.17 This union is neither naturall nor corporall nor politicall nor personall but mysticall and spirituall And yet it is no lesse true and reall then that of God the Father and God the Son Joh. 17.21 22. For as the holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones So the Spirit unites that person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Verse 31. For this cause c. See the Note on Mat. 19.5 and on Gen. 2.24 Shall be one flesh By vertue of that Covenant of God betwixt married couples Prov. 2.17 for he keepeth the bonds of wedlock Verse 32. This is a great mystery To wit this mysticall marriage with Christ It passeth the capacity of man to understand it in the perfection of it Preachers can make it known but in part and hearers can but in part conceive it Let us therefore wait for perfect understanding of it till all things be perfected in Christ Verse 33. Neverthelessâ— q. d. But that I may return to my former discourse from the which I have somewhat digressed for your satisfaction See that she reverence 1. In heart as Sarah did Abraham and she is crowned and chronicled for it I Pet. 3.6 2. In her speeches both to him and of him as the Spouse in the Canticles 3. In all her gestures and deportments for she may scold with her looks c. Vultu saepè laeditur pietas God hath a barren Womb for mocking Michal CHAP. VI. Verse 1. Children obey your Parents AS Isaac did Abraham in submitting to be sacrificed As Christ became obedient even to the death of the Crosse For this is right Good and acceptable before God and men 1 Tim. 5.4 See the Note on Mat. 15.4 Verse 2. First Commandment with promise To wit with speciall promise of long life See more in the Note on Mat. 15.4 Verse 3. And thou maist live long Good children help to lengthen their parents daies as Joseph did Jacobs God therefore lengthens theâ—s in redhostimentum as it were Or if he take from them this long lease he gives them a free-hold of better value Verse 4. Provoke not c. God forbids bitternesse and austerity in husbands Colos 3.19 Masters Colos 4.1 parents here and Col 3.21 Superiours must so carry themselves as to
be at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of
Deuteronomy Matth. 4. See the Notes there Verse 18. Praying alwaies Praier is not only a part of the armour but enables to use all the rest It is not only a charm for that crooked serpent Leviathan Isa 26.16 to inchant him Flagellum Diaboli but a whip to torment him and put him into another hell saith Chrysostome It â—etcheth Christ into the battle and so is sure of victory It obtaineth fresh supplies of the Spirit Phil. 1.19 and so maketh us more then conquerours even triumphers It driveth the devil out of the field and maketh him flie from us Tanquà m si leones ignem expuentes essemus saith Chrysostome Especially if we go not to the battle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our break fast as Nestor in Homer but fasting and praying For some kinde of devils are not cast cut but by fasting and praier And watching thereunto That we be not surprized at unawares The bird Onocratalâ—â— is so well practisâ—d to expect the Hawk to grapple with her that even when she shutteth her eyes she sleepeth with her beak exalted as if she would contend with her adversary Let us like wise stand continually upon our guard The devil watcheth and waâ—keth the round 1 Pet. 5.8 Watch therefore Verse 19 And for me Ministers must be especially pray'd for that they may have a door not only of utterance but of entrance to mens hearts and so be able to save themselves and those that hear them In praying for suâ—h we pray for ouâ— selves Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Embassadour Venerable for mine age and authority as the word signifieth The ancient and the honourable are usually imploied as Embassadours Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old age and honour are akin in the Greek tongue In bonds Gr. In a chain instead of a chain of gold worne commonly by Embassadours and far more glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bear about my bonds saith Ignatius in his Epistle like wise to the Ephesians as so many spirituall Jewels or Ensigns of honour Oh said Alice Driver here is a goodly neckerchief blessed be God for it when the chain was put about her neck That therein I may speak boldly He saith not That I may be freed from my chain but that I may do my office well in my chain Let God serve himself upon us and then no matter what becomes of us Martinus decumbens Domine dixiâ— si adhuc populo tuo firm necessarius nonrecuso Lâ—borem Sever. epist 3. Verse 21. But that ye may know It is of good use to the Church to know the lives and affairs of men eminent in goodnesse and of exemplary holinesse that others may expresse them as Polycarp did Iohn the Evangelist as Irenaeus did Polycarp as Cyprian did Tertullian Paraeus did Vrsin c. Verse 22. Comfort your hearts It is God that comforts by the creatures as by conduit-pipes The air yeelds light as an instrument the water may heat but not of it self When a potion is given in beer the beer of it self doth not work but the potion by the beer So in this ease Verse 23. Peace be to the brethren These only be the children of peace Luk. 10.10 The wicked are like the troubled sea Isa 57.20 which may seem sometimes still but is never so no more are they The peace of prosperity they may have but not of tranquillity Sinceritas serenitatis mater Hence it followeth Verse 24. In sincerity Or Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that Anathema Maranatha 1 Cor. 16.23 A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the PHILIPPIANS CHAP. I. Verse 1. With the Bishops and Deacons THe word Priest is never used at all for a Minister of the Gospel by the Apostles no nor by the most ancient Fathers De 〈…〉 as Bellarmine himself confesseth And yet how â—ager were our late factours for Rome to have priested us all but that God better provided for us Verse 2. Grace be to you See the Note on 1 Cor. 1.2 and on Ephâ—s 1.2 Verse 3. Vpon every remâ—mbrance And no wonder for there wâ—â—e those famous Mâ—cedonians that first gave themselves to the Lord and then to their faithfull Ministers by the will of God 2 Cor. 8.5 See the Note there and compare Isa 50.10 Verse 4. Making request with joy Those that grieve their faithfull Ministers and quench the spirit in them do it to their own singular disadvantage Verse 5. For your fellowship A good man cannot tell how to go to heaven alone No sooner had the Philippians received the Gospel but they were in fellowship to a day The communion of Saints was with them a point of practice as well as an article of belief The apostles Creed was anciently briefer then now The mention of the Fathers being maker of heaven and earth The Sons death and descending into hell and the communion of Saints being wholly omitted haply as implied sufficiently in other Articles But surely if the Creed were called Symbalum as a sign or badge to difference Christians from Infidels and wicked people there was little reason to leave out the Communion of Saints this being a main distinctive character there being no such fellowship as among the Saints Cant. 6.9 Verse 6. Will perform it Or perfect it God doth-not use to doe his work by the halves but goes thorow-stitch with it 1 Thes 5.24 Psal 138.8 Only we must pray as Luther was wont to do Confirm O Lord in us what thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it And as Queen Elizabeth praid Look upon the wounds of thy hands and despise not the work of thy hands Thou hast written me down in thy book of preservation with thine own hand ô read thine own hand-writing and save me c. Act. and Mon. fol 777. Verse 7. Partakers of my grace That is ye communicate with me in my sufferings which he here calleth his grace and tels them vers 29. To you it is given as an honourary to suffer for Christs sake Crudâ—litas vestra gloria nostra Tertull. said those Primitive Martyrs I had rather be a Martyr then a Monarch said Ignatius It is to my losse if you bate me any thing in my sufferings said Gordius to his tormentours Gaudebat Crispin cum tenâ—hatur cum audiebatur cum damnabatur cum ducebatur In Psal 157. saith Angustine Crispina Rejoyced when she was apprehended convented condemned executed Verse 8. I long after you all Here the Apostle practised his own precept of fatherly affection Rom. 12.10 Pray for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. and Mon. fol 1482. mine own heart-root in the Lord Quem in intimis visceribus habeo ad convivendum commoriendum said Bradford in a letter to his fellow Martyr Laurence Saunders Verse 9. And in all judgement Or Sense The soul also
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
Plut. in Flamin he was entertained by them with such applauses and acclamations whiles they roared out Saviour Saviour that the very birds that flew over them astonished with the noise fell to the ground When Hunnâ—ades had overthrown Mâ—sites the Turks General at his return from the Camp Turk Hist 269 some called him the Father some the Defender of his countrey the souldiers their Invincible Generall the Captives Their Deliverer the women Their Protectour c. The only wise God The temple of Sophia in Constantinople is now the Turks chief Moschee Ibid. 342. and by them still called Sophia because they hold even as we do that the wisdome of God is incomprehensible Verse 18. Sonne Timothy This is Timothies task whom the Apostle fitly calleth Sonne according to the custome both of those and these times Patres eos diâ—imus qui nos catechesi instituerunt saith Clement We call them fathers that instruct and catechize us Verse 19. Holding faith and a good conscience A good conscience saith one is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if this chest be once broken For God will give over to errours and heresies such as cast a way conscience of walking after Gods Word What a blinde buzzard then was that Popish Inquisitour who said of the Waldenses You may know the heretikes by their words and manners Sunt enim in moribus compositi modesti supâ—rbiam in vestibus non habent c. They are neither immodest in their carriage DVsher de Christ Eccles success c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor proud in their apparrel c Verse 20. That they may learn Vt castigati discant that being buffetted and bodily tormented by Satan as Act. 13.2 for as yet there were no Christian Magistrates they may learn Not to blaspheme That is not to hold erroneously and to live scandalously to the reproach of the Gospel Conferre Prov. 30 9. CHAP. II. Verse 1. Supplications OR Dâ—precations endited by that Spirit of supplication or of deprecation as some render it Zech. 11.10 Praiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strictly taken for petitions or requests of good at Gods hands which go commonly accompanied with vows of better obedience as Gen. 28.21 22. Psal 51.14 Hence they have their name Intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interparlings with God either for our selves whilest we stand upon Interrogatories with him 1 Pet. 3.21 as Paul doth Rom. 8.33 34 35. and expostulate as David often but especially when Satan sin and conscience accuse us or for others whilest we complain to God against such as wrong them and withall set our selves seriously to implore his aid for their relief and rescue For all men i.e. For all sorts of men as the word all is used Luk. 11.42 Verse 2. For Kings c. Though persecutours if they have not yet sinned against the holy Ghost as Julian had Voluit scilicet Christus etiam aliquandò Reginam in coelum vehere Luth in ep ad Ioh. Agris saith Luther of Elizabeth Queen of Denmark who lived and died in the truth of the Gospel God hath his even among great ones too A quiet and peaceable life Quiet from inbred tumults and commotions and peaceable from forraign invasions and incursions of the enemy See Jer. 29.7 In all godlinesse and honesty And not come to eat the bread of our souls with the perill of our lives as they doe in divers places of this land at this day Det meliora Deus He will doe it Verse 3. For this is good c. viz. This praying for all men And should we not frame to that that God accepts without questioning or quarrelling Let us not dispute but dispatch our masters will Verse 4. Who will have all men c. God willeth to wit with a will whereby he inviteth and putteth no bar not with a will whereby he effecteth it taking away all impediments That all men Not distributively taken but collectively as thrice in one verse Col 1.28 Should be saved viz. If they do what he commandeth God doth not tie himself to cause them to do what he commandeth that they may be saved And to come to the knowledge The only way to salvation Pray therefore that their eyes may be opened Act. 26.18 Verse 5. For there is one God sc Both of Kings and Subjects both of Heathens and Christians Go boldly to him therefore for your selves and others Have we not all one Father Mal. 2.10 Art not thou our Father Isa 63.16 One Mediatour Not of redemption only as the Papists grant but of intercession too We need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the businesse of intercession But what horrible blasphemy is that of the Papists who in their devotions say thus Act and Mon. fol. 1453. By the bloud of Thomas Bâ—cket which he did spend Make us Christ to climb where Thomas did ascend Verse 6. A ransome Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A counterprice such as we could never have paid but must have remained and even â—otted in prison but for our All-sufficient surety and Saviour Verse 7. A teacher of the Gentiles His Epistles therefore should be highly prized by us Gentiles and diligently studied S. Peter admires them 2 Pet. 3 15. and commends them to the Churches reading And because there are some things in them hard to be understood and easie to be wrested from their right meaning vers 16. it was therefore grave advice that one gives young Christians that they should begin at the later end of Saint Pauls Epistles which treateth of points of practice Sith a corrupt life can never have a sound judgement Verse 8. Pray every where Any place now be it but a chimney may make a goodly Oratory Joh. 4 21. Lifting up holy hands Better washed then Pilates were rinsed in that blessed fountain of Christs bloud Zech. 13.1 Else God utterly abhors them Isa 1.15 16. The Priests had their laver to wash in before they sacrified The Turks at this day before praier wash both face and hands sometimes their head and other parts of the body But what saith S. James chap. 4.8 and the Prophet Ieremy chap 4.14 The fountain of goodnes will not be laden at with foul hearts and hands Without Wrath Or Rancour Mat. 5.24 God will not be served till men be reconciled When Abram and Lot were agreed then God appeared Or doubting Heb. 11.6 Jam. 1.6 without disceptation of reasoning with carnall reason Verse 9. In like manner also Men have had their lessons Now for women they are taught modesty in their attire such as may neither argue wantonnes nor wastfulnes silence in the Church subjection in the family Or costly aray Which yet great ones may wear but they may not buy it with extortion and line it
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher
groaning Job 23.2 Invalidum omne naturâ querulum saith Seneca It is a weaknesse to be ever puling See my Love-tokens p. 44 45. Verse 6. For whom the Lord loves Whom he entirely loveth and cockereth above the rest of his children That Son in whom he is well pleased saith Mercer on Prov. 3.12 whom he makes his white boy saith Theophylact here See my Love-tokens pag. 54.55 And scourgeth every Sonne Laies upon them hard and heavy strokes When Ignatius came to the wilde-beasts Now saith he I begin to be a Christian Omnis Christianus crucianâ—u saith Luther And he hath not yet learned his ABC in Christianity saith Bradford that hath not learned the lesson of the crosse When Munster lay sick and his friends asked him how he did and how he felt himself he pâ—inted to his sores and ulcers whereof he was full and said Hae sunt gemmae pretiosa ornamenta Dei c. These are Gods gems and jewels where with he decketh his best friends Joh. Manl. loc com p. 127. and to me they are more precious then all the gold and silver in the world Verse 7. God dealeth with you c. Corrections are pledges of our Adoption and badges of our sonship One Sonne God â—ad without sin but none without sorrow As God corrects none but his own so all that are his shall be sure to have it and they shall take it for a favour too 1 Cor. 11.32 Verse 8. Then are ye bastards Qui excipitur a numero flagellatorum excipitur â numero filiorum saith one He that escapes affliction may well suspect his adoption I have no stronger argument against the Popes Kingdoms saith Luther then this Quòd sine cruce regnat that he raigns without the crosse they have no changes surely they fear not God Verse 9. And we gave them reverence Pater est si pater non esses c. It is my Father c. This cooled the boiling rage of the young man in Terence Nicolas of Jenuile a young French Martyr when he was condemned and set in the cart his father coming with a staffe would have beaten him Act. and Mon. fol. 837. but the officers not suffering it would have struck the old man The son crying to the officers desired them to let his father alone saying he had power over him to do what he would amp c. And live For corrections of instruction and God never chastiseth but withall he teacheth Psal 94.12 are the way of life Prov. 6.23 and 15.31 See my Love-tokens pag. 25 26 27. Verse 10. After their own pleasure To ease their stomacks vent their choller discharge themselves of that displeasure they have and perhaps without cause conceived against us Not so the Lord Fury is not in me saith he Isa 27.4 Though God may do with his own as he pleaseth yet he doth never over-do For it goes as much against the heart with him as against the hair with us It is even a pain to him to be punishing Lam. 3.33 That we might be partakers thus bitter pils bring sweet health and sharp winter kils worms and weeds and mellows the earth for better bearing of fruits and flowers The Lilly is sowed in its own tears and Gods vines bear the better for bleeding The Walnut tree is most fruitfull when most beaten and Camomile the more you tread it the more you spread it Aloes kils worms and stained clothes are whitened by frosting Verse 11. The peaceable fruit of righteousnesse That crown of righteousnesse wrought out unto us by afflictions 2 Cor. 4.17 These are the preludes of our triumph yea a part of our salvation Look therefore thorow the anger of Gods corrections saith one to the sweetnesse of his love therein as by a rain-bow we see the beautifull image of the Suns-light in the midst of a dark and waterish cloud And look upon these afflictions as on so many wayward and touchy guests which while they stay watch every officer but when they depart they pay freely Verse 12. Lift up the hands Pluck up your good hearts and buckle close to your businesse how else will you runne the race that is set before you as vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Gird up the loins of your minds a drooping spirit makes no riddance of the way Set all to rights as the world signifieth Verse 13. Make straight paths Seek not by-waies those high-waies to hell leap not over the hedge of any Commandment so to escape any peece of foul way but as those kine of the Philistims held straight on their way to Bethshemesh 1 Sam. 6.12 though they had calves at home so let us to heaven though we have divers things to divert us Let thine eyes look right on and let thine eye-lids look straight before thee Prov. 4.25 Verse 14. Follow peace Gr. Pursue it though it flee from you Psal 120.7 I am peace saith David but when I speak of it they are for warre And holinesse Or chastity 1 Thess 4.4 such a holinesse as is opposed to fornication and profanenesse v. 16. Without which The Article may be neuter and then the sense is Without which following peace and holinesse or an holy peaceablenesse none shall see God to their comfort Verse 15. Lest any man fail Or Fall short as Chap. 4.1 See the Note there Short shooting loseth many a game he that in a race lieth down ere he come to the goal gets not the garland Peâ—â—everance crowns all our vertues But it s an easie thing to fall a napping with the foolish virgins yea the wise also slumbered which will prove to our cost when God shall send forth summons for sleepers Lest any root of bitternesse Any scandalous sin to the corrupting of others and the corroding of our own conseiences and out of which we recover not without much adoe till we have felt what an evil and a bitter thing â—inne is as David did Psal 51. Verse 16. Fornicatour or profane He instanceth in some roots of bitternesse Esaâ—'s profanenesse appeared in these particulars 1. In that he was no sooner asked for the birth-right but he yeelded 2. That he parted with it for a trifle a little red red as he called it in his haste and hunger 3. That he did this being as he thought at point of death 4. That he weâ—t his way when he had done as if he had done no such thing he shewed no signe of remorse or regret Hence he is four of five severall times branded with This is Edom. Who for one morsell c. Many such Edomites now-adaies that prefer earth before heaven a swine-sty before a sanctuary as the Gadarens their part in Paris before their part in Paradise as that carnall Cardinall Vale lumen amicum said Theotimus Ambros Farewell eyes if I may not drink and do worse ye are no eyes for me He would rather lose his sight then his sin so will many rather part with heaven then with their lusts
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
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
hypoerites punishment must needs be heavy Verse 17. 1 Cor. 3.2 Because thou saiest Sidixisti satis est periisti saith Augustine He that thinks he knows any thing knows nothing yet as he ought to know And knowest not What ever thou deemest and dreamest of thy self as setting up thy counter for a thousand pound and working thy self into the fools paradise of a sublime dotage Verse 18. I counsell thee Having first convinced thee vers 17. who before wert uncounsellable The Gibeonites sent not for Joshua till besieged The Gileadites sought not after Jephthah till distressed nor will men hearken after Christ till driven out of themselves To buy of me Buy the truth and sell it not Make a thorow sale of sin and all with the wise Merchant to purchase Christ the pearl of price for whom S. Paul that great trader both by sea and land 2 Cor. 11.23 25 26 counted all but dung and dogs-meat Phil. 3.7 8. Diogenes taxed the folly of the men of his times may not we the men of ours Quòdres pretiosas minimo emerent venderentque vilissimas plurimo that they undervalued the best things but overvalued the worst Gold tried in the fire Precious faith 1 Pet. 1.7 White raiment The righteousnesses of the Saints that of justification and the other of sanctification Eye-salve That unction 1 Joh. 2.20 Light and sight the saving knowledge of heavenly mysteries Verse 19. As many as I love q.d. Think not that I hate you because I thus chide you He that escapes reprehension may suspect his adoption God had one Son without corruption but none without correction We must look thorow the anger of his correction to the sweetnesse of his loving countenance as by a rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud See more in my Treatise upon this verse the second Edition And repent So they did in likelihood for Eusebius commends this Church as greatly flourishing in his time Verse 20. Behold I stand Christ stands he doth not sit now whiles a man is standing he is going Christ is but a while with men in the opportunities of grace he will not alwaies wait their leâ—sure The Church sought him when once gone with many a heavy heart Cant. 3. And knock By the hammer of my Word and hand of my Spirit And he with me Christ is no niggardly or beggarly guest His reward is with him he brings better commodities then Abrahams servant did or the Queen of Sheba gold raiment eye-salve c. Verse 21. Even as I also That is Because I also overcame by vertue of my victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like John 17.2 Luke 4.36 It is by Christ that we do over-overcome Rom. 8.37 CHAP. IV. Verse 1. A door was opened in heaven THat is Preparation was made for the manifestation of more heavenly mysteries Was as it were of a trumpet To rouse and raise up his attention For it might fare with him as with a drousie person who though awaked and set to work is ready to sleep at it Compare Zach. 4.1 Come up hither Not by locall motion but by mentall illumination I will shew thee That thou maist shew the Church that they have a most glorious and almighty deliverer Verse 2. I was in the spirit See Chap. 1.10 And behold a throne So Isaiah was prepared for his prophecy by such a sight Chap 6.1 And Ezekiel besides that stupendious vision chap. 1. heard behinde him a voice of great â—â—â—hing saying Blessed be the glory of the Lord from his place Chap. 2.12 Sat on the throne As Judge of heaven and earth Gen. 18 25. Verse 3. Like a Jasper and a Sardine God is here resembled saith one by three precious stones holding forth the three persons in Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine-stone of a fleshy colour representing Jesus Christ who took our flesh upon him Cottons 7 viall p. 5. out of Brighâ—m An Emrald being of a green colour refreshing the eyes of them that look upon it representing the Spirit who is as the rain-bow a token of fair weather and is a comfortable refresher wheresoever he cometh Verse 4. And round about The Saints are round about God Psal 76.11 a people near unto him Psal 148.14 Four and twenty Elders A full Senate a stately Amphitheatre of the first-born whose names are written in heaven cloathed as Priests crowned as Kings and Conquerours Verse 5. Iob 31.3 Iob 9.4 Lightnings and thunderings Is not destruction to the wicked and a strange punishment to persecutours Who ever hardened himself against Gods Church and prospered Have these workers of inâ—quity no knowledge who â—at up Gods people as they eat bread Psal 144 Surâ—ly if they had but so much wit for themselves as Pilates wife had in a dream they would take heed of having any thing to do with just men If any man will hurt Gods Witnessâ—s fire proceedeth out of their mouth and devoureth their enemies Revel 11.5 It was therefore no ill counsel that a Martyr gave his persecutour If thou wilt not spare us yet spare thy self It is a fearfull thing to fall into the punishing hands of the living God The seven spirits See Chap. 1. verse 4. Verse 6. A sâ—n of glasse The Word say some the World others Four beasts Oâ— living wights Not Angels but Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly Angels who are set forth 1. Full of eyes for their perspicacity and vigilancy 2. Furnished with six wings apiece for their pernicity and promptitude to scoure about for the peoples benefit 3. Qualified with all necessary endowments for the discharge of their duties being bold as lions painfull as oxen prudent as men delighted in high flying as Eagles Verse 8. Full of eyes within To look to themselves also as well as to the flock Act. 20.28 lest whiles they preach to others c. 1 Cor. 9.27 They rest not Gr. They have no rest and yet they have no unrest neither the sweet content they take in their continuall emploiment is fitter to be believed then possible to be discoursed Holy holy This they double treble and warble upon In quibusdam exemplaribus nine times over Verse 9. And when those beasts When the Preachers are performing their office as Heralds of Gods praises Verse 10. The four and twenty Elders The people yeeld their assent and say Amen the want whereof S. Paul accounts no small losse 1 Cor. 14.16 And cast their crowns Canutus King of England set his crown upon the crucifix and proclaimed saying Hen. Huntingâ—â— Let all the inhabitants of the world know that there is no mortall man worthy the name of a King but he to whose beck heaven earth and sea by his laws eternall are obedient When the great Turk cometh into his Temple he laies by all
by his children at their feast It emasculates the spirit as we see in Solomon whose luxury drew out his spirits and dissolved him It indisposeth men to those exercises that are to be performed by the minde which is now taken up with the thought of what shall we eat what shall we drink c A full belly neither studies well nor praies well They serve not the Lord Jesus Christ that serve their own bellies Rom. 16.10 How can they when their kitchin is their shrine their Cook their Priest their Table their Altar and their belly their god Phil. 3 c. Admonition 1 THES 5.14 Warne them that are unruly Doct. 1 THere are a sort of unruly ones in the visible Church disordered and dissolute exorbitant and enormous livers such as transgresse the tradition saith the Apostle of them 2 Thess 3.6 that is Ephes 5.15 Obey not the form of doctrine delivered unto them Rom. 6.17 Walk not by rule but at all adventures Levit. 26.23 Contra gnomonem canonem decalogi lawlesse yokelesse masterles monsters sonnes of Belial goats wilde asse-colts untamed heifers horses mules Psal 32.9 Quibus vita est incomposita pessimè morata Calvin they run away with the bit between their teeth break Christs bonds as Samson did the green withes shake Christs yoke from their shoulders as the Unicorn Job 39.10 send messages after him as they in the Gospel We will not have this man to rule over us we will not live by his laws Of these S. Peter 2 ep 2. and S. Jude v. 8.9 Reas 1 God permits such 1. For the glory of his patience and justice towards them of his mercy to wards his own who will see and say Who made us to differ Lord how is it that thou showest thy felf to us and not to the world Joh. 14.22 2. For the triall exercise correction of his Saints 3. For a mutrall scourge to themselves as the East by the Turks the West by the Pope for their Apostacy c. Reas 2 The devil effects it That great and first Hetercâ—lite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that kept not his station but brake the ranks and is become a master of misrule amongst the men of this world whom he acts and agitates Ephes 2 2. carries them along as possest persons through fire and water thick and thin hath them at his beck and check called therefore Children of disobedience sons of Belial taken alive and carried about by him at his pleasure as Bajazet was in an iron â—age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 Reas 3 Men are therefore obstinate in evil saith the Prophet Because 1. Their neck is an iron sinew 2. Their brow is brasse Isa 48.4 This double distemper lies upon every carnall person 1. Naturall crossenesse to the law of God Rom. 8.7 Homo est inversus decalogus 2. Habituall hardnesse contracted by long trading in sin Doing wickedly with both hands earnestly Mic. 7.3 setting their sinne upon the cliffe of the rock Ezek. 24.7 adding to their sinews of iron brâ—ws of brasse to naturall impotence impudence in evil Jer. 3.3 an uncouncellable wilfulnesse in wickednesse Vse 1 Woe to those unruly rebels God hath a rod of iron for them Psal 2. that those that will not bend may break those that will not be Christs subjects may be his footstool t is sure he 'll have the better of them If they walk contrary to him he will be as crosse to them Levit. 26.23 If they be froward he will be as froward as they for the hearts of them Psal 18.26 They shall have their wils but then he will have his Ezek. 24.13 In running from God and the obedience of his Word they doe but run to meet their own bane as the Philistims did at Mizpeh 1 Sam. 7. Aut poenitendum aut perâ—undum Aut faciendum aut patiendum Men must either repent or perish doe Gods law or suffer it The law was added because of transgression and is given not for the righteous but for the lawlesse and disobedient 1 Tim. 1.9 to hamper those unruly beasts and to tame them with those four teeâ—h it hath 1. Irritation Rom. 7.7 2. Induration Isa 6.10 3. Obligation Gen. 4.7 4. Execration Gal. 3.10 And whereas these mens hope of help is From the Gospel which is Quasi post naufragium tabula as a plank after shipwreck that will not relieve them neither For as against such there is no law saith the Apostle of the fruits of the spirit so for such there is no Gospel say I of the wilfully wicked Vse 2 Be wise now therefore be instructed Gal. 5.23 Psal 2.10 Tremble and sin not Psal 4.4 Send a lamb to the ruler of the earth as an homage-peny Isa 16.1 bring presents to Fear or to him that ought to be feared Psal 76.11 Receive the Word with all readinesse Act. 7.11 Give your selves first to God and then to us by the will of God as those Macedonians 2 Cor. 8.5 Gen. 2â— 3 Obey from the heart the form of doctrine whereunto ye have been delivered as those Romans Chap 6.17 Captivate your reason as Paul did Gal. 1.16 dispute not but dispatch Gods commands as Abraham did Get an open â—ar a teachable spirit so that a little childe may lead you Isa 11.6 A heavy ear is a singular judgement Isa 6.10 a dull heart the devils work 2 Cor. 4.4 See that ye adde not rebellion to sinne Job 34.37 lest ye adde wrath to wrath Rom. 2.5 And here 1. For time past look on all the writs of ex cution and say as 1 Cor. 10.11 These are as so many types 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moulds monitours summoners reall Sermons to us 2. For present look up and see as David did the punishing Angel as it were with a drawn sword And though thou maist shuffle awhile from side to side as the Asse did yet think not long to escape 3. For future think seriously of that dreadfull doomsday that shall burn as an oven And Knowing the terrour of the Lord Act. 24.16 perswade others perswade your selves especially to walk by rule and keep a clear conscience that most precious jewel that ever the heart of man was acquainted with Warn the unruly Doct. 2 Unruly persons must be admonished rebuked advertised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonâ— mentem indite Daven in Col. 3.16 Amissâ— mentem veponite Beza ad mentem restituite restored to their right mindes again as the word here used importeth For sin maketh men sots Hos 4.11 mad-men Eccles 7.25 quite besides themselves as the Prodigall Luk. 15.17 Ye which are spirituall restore them therefore Gal. 6.1 rouse them 2 Pet. 1 13. raise them out of the pit you must his asse much more his soul Exod. 23.5 yea pull them out of the fire as S. Jude hath it making a difference out of deep compassion Or as Lorinus reads and renders that text Arguite disputatos by strength of argument convince them
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
supplied by the elect so when they are converted they bear them in their arms as the servants of the house delight to do their young master and are at all times at their right hands to set forth their dexterity and readinesse to help them in holy duties especially Angelu maxime in pulico cetu circumsistuntur pis bleò Tabernacuti cu'za Cherubinu lotus soris reserta Satan stood at Iehoshuah's right hand as he was sacrificing to resist him Zech. 3.2 So did Gabriel at Zacharies right-hand as he was offering incense to enform and comfort him Luk. 1.11 This they do still though invisibly and infensibly that God might draw up our hearts heaven ward and teach us to have our conversation above though our commoration be here beneath Devils are not so ready to tempt and devour us as the Angels are to help and deliver us as evil angels suggest temptations so do good Angels holy motions And as our good endeavours are oft hindered by Satan so are our evil by the Angels else were not our protection equall to our danger and we could neither stand nor rife The devil moved Balaam to go God bad him go if he thought good Eccl. 11. â—le as Solomon bids the young man Follow the waies of his own heart a good Angel resifts him and speaks in the mouth of his asse to convince him B. Hall contemplat If an heavenly spirit saith one stand in the way of a sorcerers sins how much more ready are all those spirituall powers to stop the miscarriage of Gods dearest children How oft had we fallen yet more had not these guardians upheld us whether by removing occasions or casting in good instincts Michael opposed Satan about the body of Moses so doe the Angels still about the bodies and souls of the Saints while they are alive As when they are dead they presently convey their soules into Abrahams bosome thorow the devils territories and in despite of him for he is the Prince of the air And for their bodies they shall gather them together at the last day from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Quest. But how shall they know the righteous from the wicked Answ Very easily For 1. They have ministred unto them and been conversant about them And if a servant know his masters corn from another mans Mali in area nobiscum esse possunt in borreo non possunt Aug. and the tares from the wheat why should not the Angels as easily know the Lords crop 2. The elect are marked from the rest Ezek 9. and shall soon be discerned if by nothing else yet by the lightsomenesse of their looks and lifting up of their heads for their redemption draws nigh Whereas the wicked shall look gastly and rufully the devil claiming his own and these mens hearts failing them for fear and for looking after those things which are coming upon them Luk. 21.16 Then shall they be everlastingly shamed Dan. 12.2 and sentenced Iude 14. Mat. 13. Mat. 25.41 Neither helps it that they are a multitude for Christ comes with thousands of his Angels to doe execution to bundle up the tares and cast them into the fornace Now if Ezekiel Daniel Iohn c. men that had good causes and consciences did so tremble before one Angel coming with good tidings in a lesser manifestation of Christs glory what then shall these do when Christ cometh to judgement and when he visiteth what will they answer c. Iob 31. Anger EPHES. 4.26 Be ye angry and sin not let not the Sun go down upon your wrath c. COncessit quod naturae est negavit quod culpae saith Ambrose upon these words M. Gataker and after him Cassiodore It is not evil saith one to marry but good to be wary So neither is it a sin to be angry but hard not to sinne when we are angry Anger is a tender vertue and such as by reason of our unskilfulnesse may be easily corrupted and made dangerous Mat. 16.23 Mark 3.5 He that in his anger would not sinne must not be angry at any thing but sinne Our Saviour was angry with Peter and angry with the Pharisees for the hardnesse of their hearts Moses was even blown up with holy anger at the people for the golden Calf and Gods blessing on every good heart that in such a case hath a stomack for God Meeknesse surely here would be no better then mopishnesse and not so good as madnesse Psal 139. Doe not I hate them that hate thee I hate them with a perfect hatred saith David I count them mine enemies This is the anger of zeal found in Phineas Elias Elisha our Saviour and should have been found in Adam toward his wife in Eli toward his sons Iohn 2.17 Gen. 13.7 Radicem bonam finem bonuÌ„ in Lot toward his servants c. It must have a good rise and a good-end saith Bucer else it becomes a mortall not a veniall sin as the Papists fonely conclude from Mat. 5.22 Whosoever is angry with his brother without a cause c. There is a just cause then of anger sinne as an offence to God here Nebuchadnezzar was out Dan. 3.19 And there must be a just measure observed Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum ut evrum etiam miseâ—cretur c. Ira smor brevis est Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner as our Saviour in his anger did the obstinate Pharisees or to pray for him as Moses for those idolaters he was so enraged at Exod. 32.31 32. Anger that is not thus bounded is but a momentary madnes saith the Heathen it restreth in the bosome of fools saith Solomon whether it be Bilis iracundia aut infensio for into those three degrees Damascene distinguisheth it Aâ—ger Wrath and Hatred The one saith he hath beginning and motion but presently ceaseth the other taketh deep hold in the memory the third desisteth not without revenge Clichtoveus compareth the first to fire in stubble the second to fire in iron the third to fire that is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewraieth it felf but with the ruine of the matter wherein it hath caught Some are sharp some are bitter a third kinde are implacable saith Aristotle The first are the best that as children are soon angry Melch. Adam in vit and as soon pleased again Be ye children in malice 1 Cor. 14.20 Vrsinus was of somewhat a hasty nature So also was Calvin Vt fit in ejusmodi ingeniis saith he that writes their lives For as any man is more industrious and ingenious so he teacheth more teachily and painfully Yet had they so learned to moderate their anger as not to utter a word in their passion Bezae collegae saepè dicebant eunt fine
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