Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	fundamental_a	1,746	5	10.1277	5	false

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

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

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

He slept also very unquietly and could not digest his meat c. But to return from whence I am digressed This Neusser when he came to die was thus comforted by the Baker above-said and other his friends Be of good chear brother we shall meet again in Paradise where we will drink with you and take large carouses As for the Dutch Baker that turned Turk his name was John Ferber once of Backnang in the Dutchy of W●rtemberg and when the Emperour of Germany his Embassadours came to Constantinople with presents of Sultan Selymus as they entered the Turks palace amidst many thousand Turks one of the multitude cried out in the Dutch tongue Melch. Adam ubi supra Of what religion are you Which is the first question in the Dutch Catechisme The Embassadours wondered at the words and found out afterwards who it was and that by those words he j●ared and derided the Christian religion So did not the King of Morocco above-mentioned for talking with King Johns Embassadours he told them that he had lately read Pauls epistles which he liked so well That were he now to chuse his religion he would Heyl. Geo p. 714. before another embrace Christianity But every one saith he ought to die in his own religion and the leaving of the faith wherein he was borne was the only thing that he disliked in that Apostle This was his Heathenish conceit of that elect vessel who himself counted it a singular mercy and worthy of all thanks that he had grace to change his religion 1 Tim 1.12 13. I was a blasphemer saith he a persecutour and injurious but I obtained mercy because I did it ignorantly for else it had been the unpardonable sin as Ferbers sin might well be Bishop Latimer in a Sermon afore King Edward tels of one who fell away from the known truth and after fell to mocking and scorning it yet in the end he was touched in conscience for it 2 Cor. 13.8 Beware of this sinne saith he for I have known no more but this that repented What evil soever we doe we can doe nothing against the truth but for the truth saith S. Paul for himself and all true Christians But apostates become altogether filthy Psal 53.3 None being worse then those that have been good and are naught and might be good Ezek. 24 13. and yet will be naught In their filthinesse is lewdnesse their scum boils into them It is with them as in that case Levit. 13.18 19 20. If a man had a bile healed and after brake out it proved the plague of leprosie he was utterly to be excluded These judge themselves unworthy eternall life unfit for Gods Kingdome Luke 9.63 they cast themselves into hell-mouth Heb. 10.39 where they are like to have the greater measure of torment by how much they are fallen from greater hopes and likelihoods of heaven as Adam the more holinesse and happinesse he had the greater was his sinne and misery upon his fall But beloved we are perswaded better things of you and things that accompany salvation though we thus speake saith the Authour to the Hebrews Heb 6 9. Heb. 3 12. Heb. 4 12. Heb 5.4 after he had both bidden them beware of Apostasie and chidden them for their non-proficiency and to awaken them out of their lethargy had set before them the cursed condition of such as commit the unpardonable sinne which begins in apostasie goes on in persecution and ends in blasphemy Deut. 32 5 But this spot is not the spot of Gods children as Moses hath it Fall they may fearfully but not finally they cannot possibly fall so low but Gods holy hand is still lower under them Ioh. 10. Ioh. 17.12 to raise them up again None can take them out of the Fathers hand the Sonne loseth none of those that were given him by the Father but the sonne of perdition who was never of his body though he seemed to be by reason of his office And the holy Ghost the Comforter abides with his for ever He is called an earnest not a pawn Joh. 16.14 A pawn is to be returned again but an earnest is part and pledge of the whole bargain The Papists teach a totall and finall falling from grace The Lutherans are forced to grant a totall though they deny a finall lest they should be brought utterly to abjure that errour that they hold in common with the Papists concerning the efficaciousnesse of the Sacraments Bertius the Arminian sets forth a book with this horrid title De Apostasia Sanctorum and was therefore called by King James bloudy Bertius They deny that the truly regenerate are certainly of the number of Gods elect sith there is not say they so vast a gulf betwixt the regenerate and reprobate Lege D. Prideaux Lect. p. 191. but that they may passe over the one to the other so that reprobates may become regenerate and believers unbelievers for a time at least An uncouth and uncomfortable doctrine Bellarmine saith That which is true grace veritate essentiae only may be lost not that grace which is true veritate firmae soliditatis If by the former he understand common grace by the later speciall grace we are of the same judgement 1. Common grace may come to nothing whether it be such as fits a man for some particular calling only as in Saul 1 Sam. 16.14 And those idle shepherds who lost their gifts Zech. 11.17 Or such as fits him for a common profession of religion only A form of knowledge Rom. 2.20 and a form of godlinesse 2 Tim. 3.5 wherein a man may goe farre doubtlesse as Judas Demas doe much for God as the stony ground suffer much and not shrinke in the wetting as the thorny ground have a counterfeit of all saving graces as the sorcerers of Aegypt had of Moses his miracles be a ring-leader of all good exercises as Joash was the first that complained of the negligence of his best Officers in not repairing the Temple c. 2 Chron. 24.4 5 6. and yet be nothing in truth and come to nothing at length Heb. 6.6 7. 2 Pet. 2.20 2. Speciall saving graces proper to the elect and these are either radicall originall fundamentall serving to the being of a Christian as faith hope charity or secondary flowing from these and serving to his well-being only as joy of faith confidence of hope zeal and fervour of love These are as it were the lustre shine and radiancy of the radicall the beams of the Sunne as those the body of the Sunne the leaves of the tree as those the sap and substance the back of steel that may be put on or taken off the bow Levit. 6.11 13. Prov. 31.18 c. The later we may lose and perhaps irrecoverably Psal 51.12 Not so the former for like the fire of the Sanctuary and the good house-wifes candle it never goes out But though the reins be consumed yet the root

Pastour be long absent from his people Moses was a way but fourty daies and before he came again Israel had made them a golden Calf A godly Minister when he is abroad is like a fish in the air whereinto if it leap for recreation or necessity yet it soon returns to his own element Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he longed after you The word signifieth such a vehement desire as is impatient of delaies His heart was where his calling was And was full of heavinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. He was out of the world as it were and could not take comfort in any company Verse 27. For indeed he was sick Which should not have been if S. Paul could have cured him as he did others This shews that the Apostles cured the sick and did miracles not by their own power or at their own pleasure c. But God had mercy on him A great mercy it is to recover health and highly to be prized After sicknesse offer to God the ransome of thy life as they did Exod. 31. Blesse Jehovah thy Physitian so he is called Exod. 15.26 Thus did David Psal 103.3 Thus Hezekiah Isa 36.9 Thus the very Heathens whose custome was after a fit of sicknesse to consecrate something to their gods But on m● also For it is a very sore affliction to loose a dear friend which is as a mans own soul Deut. 13 6. and is there set after brother son daughter wife of a mans bosome as dearer then all of them Lest I should have sorrow Gods care is that we suffer in measure Isa 27.8 And according as we can 1 Cor. 10.13 See the Note there Verse 28. That when ye see him And receive him as risen from the dead God knows how to commend his mercies to us by threatning us with the losse of them for Bona à tergo for mosissima We know best the worth of mercies by the want of them Verse 29. Hold such in reputation Or set a just price a due estimate upon them Horrible is the contempt that is now call upon the Ministery by our Novellers as if they had learned of Campian to say Ministr●● eorum n●hil vilius Verse 30. Not regarding his life Gr. Ill providing for his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting away all inordinate care of it as if he had put on that Rom●n resolution Necesse est ut eam non vt vivam Nee●sly I must go not needsly live CHAP. III. Verse 1. Rejoyce OR farewell in the Lord. Salutem in Sospita●ore To ●rite the same things to you So 1 Cor. 5.9 Joh 15.1 5. Some gather out of Mat. 5.1 with Luke 6.20 that our Saviour preached the same Sermon twice over Men are dull to conceive hard to believe apt to forget and slow to practise heavenly truths and had therefore great need to have them much pressed and often inculcated Neither let any cry out Occidit mis●ros crambe repetita magistros Surfet not of Gods Manna say not it is a light meat because lightly come by or the same again Aug de ●●ct Christ in 〈◊〉 10. Austin perswades the Preacher so long to pursue and stand upon the beating and repeating of one and the same point till by the gesture and countenance of the hearers he perceives that they understand and rellish it Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 11 Beware of dogs That is Seducers and Sectaries who though dead dogs yet will be barking at godly Ministers And though the dogs of Aegypt would not move their tongues against Gods Israel Exod. 11.7 yet these greedy dogs Isa 56. can both bark and bite better men then themselves being set on by the devil Homines perfrictae frontis impudent as dogs Beware of evil workers Deceitfull workers 2 Cor. 11.13 that seem to build stair-cases for heaven when indeed they dig descents down to hell taking great pains to very evil purpose Beware of the concision For Circumcision as Diogenes called Zeno's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Euclides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 La●rt The holy Scriptures have many such elegant and pleasant passages as Pro. 25.27 Hos 4.15 Galat. 5.12 Isa 5.7 c. There is one that senseth it thus D Bastw Beware of the concision that is of those that make divisions and cut the Church into little pieces and sucking Congregations making separation So Piscator Qui conantur vos ab Ecclesia Deirescindere who seek to sunder you from the Church The Donatists affirmed That there were no true Churches but theirs and were also divided among themselves In minutula frustula as Austin saith Verse 3. For we are the circumcision Such as have our luxuriancies lopped off our unruly passions mortified Col. 2.11 casting them away as a wretched foreskin Verse 4. Confidence in the fl●sh That is in externall priviledges which yet profit not those that rest in them An empty title yeelds but an empty comfort at last God cares for no retainers that only wear his livery but serve themselves A man may go to hell with baptismall water on his face yea the sooner for his abused priviledges Verse 5. An Hebrew of the Hebrews That is by both fathers and mothers side Verse 6. Concerning zeal A blinde misguided zeal See the Note on Rom. 10.2 If zeal be not qualified with knowledge all will be on fire as the Primum mobile they say would be with it's swift turning about but for the countermotion of the lower sphears Verse 7. Losse for Christ Christ is to be sought and bought at any hand at any rate This is to play the wise merchant Mat. 13.44.46 See the Notes there Esteem we Christ as the people did David 2 Sam. 18.3 more worth then ten thousand as Naomi did Ruth better then seven sons Ruth 4.15 As Pharaoh did I●seph There is none so wise and worthy as thou said he Gen. 41.39 Let burning hanging all the torments of hell befall me Tantummodò ●t I●sum nancis●ar So that I may get my Jesus Act. and Mon. aid Ignatius None but Christ none but Christ said Lambert listing up such hands as he had and his fingers ends flaming We cannot buy this gold too dear Verse 8. And do count them but dung Dogs-dung as some interpret the word or Dogs-meat course and contemptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pauls sublime spirit counts all dung yet is content for Christ to be counted the off-scouring of all things Verse 9. And be found in him Out of whom all are lost in the wildernesse of worldly lusts and wofully wander yet not so wide as to misse of hell Verse 10. And may know him Not notionally only for so a man may do out of every Catechisme but practically not apprehensively only but affectively not with that knowledge that is ●ognoscitiva only standing in speculation but that is directiva vitae as the Apostle here expounds himself A naturall man may

doctrine defileth worse then any kitchin stuff or leprosie He shall be a vessel c. You know said John Carelesse Act. and Mon●ol 1743. the Martyr in a letter to Mr Philpot that the vessel before it be made bright is soiled with oil and many other things that in may scour the better O happy be you that you be now in this scouring house for shortly you shall be set upon the celestiall shelf as bright as Angels c. Verse 22. Fly also youthfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fly them he must with post-haste though such a chaste and chastened piece as he was Youth is a slippery age slippery as glasse easily contracting dust and filth as the word used by David importeth Psal 119.9 and should therefore cleanse its waies by cleaving to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erveo Youth is a hot age as the Greek word signifies a black dark age as the Hebrew word noteth Eccles 11.10 Therefore put away evil from thy flesh saith the wife man there out of his own experience St Paul repeats and inculcates this precept upon his son Timothy as men do not only anoint their flesh but rub in the ointment He knew that all was but enough Summopere cavendum divino praeconine dista factis d● ficientibus crubescant Nihil turpius peripatetico claudo saith one Verse 23. But foolish and unlearned c. Vitiligatorum naenias devita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shift them off set them by as seeds of sedition Shake off vain questionists as great triflers Such were the Schoolmen in det●station of whole vain jangling and doting about questions Luther saith Luth tom 1. oper l●t cp● 7. Propè ●st ut jurem nullum esse Theol●gum Scholasticum qui unum cap●t Evangelij intelligat I could almost swear that there is not a Schoolman that understands one Chapter of the new Testam●nt One of their Doctours said That he had publikely expounded the book of Job But by that time he came to the tenth and eleventh Chapters Joh M●●l loc ●on pag 473. he did ver●y believe that Job was torne and tortured by his interpretations then ever he had been by his botches and ulcers Verse 24. Must not strive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scold wrangle Nerixandramit tatur veritas ut ferè sit lest by striving about the truth we utterly lose it Facta est files Evangeliorum files temporum cum fides una esse d●beat ●ò poe●è ventum est ut nulla sit A sad complaint of Hilary Erasmus observeth That in the primitive t●nes there were so many sects and heresies and so much pretending to the truth by them all that it was a witty thing to be a right believer Patient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Su tine a●stine Or Tolerant of evil both persons and occurre●ces he shall have his back burden of both and must bo●h bear and forbear Verse 25. Those that oppose themselves Though they should deal as absurdly with us as those that deny the snow to be white c. Arist Topi● 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arguite di●utatos Sic Lorin●● ver●it Aristo●le forbids to dispute with such But Christ commands not only by force of argument to convince them Jude 22. but also to hand●e them gently and in meeknesse to instruct them If God xill give them c. Repentance is Gods gift neither is it in the power of any to repent at pleasure Some vainly conceit that these five words Lord have mercy upon me are as efficacious to send them to heaven as the Papists that their five words of consecration are to transubstantiate the bread But as many are undone saith a Divine by buying a counterfeit jew●l so many are in hell by mistake of their repentance Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recover themselves Put away their spirituall drunkennesse 1 Samuel 1.14 and go forth and shake themselves as Sampson out of sins lethargy Taken alive But to be destroied 2 Pet 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taken alive and in hunting without repentance unto life Act. 11.18 CHAP. III. Verse 1. Perillous times GR. Hard times Hard hearts make hard times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ejusixodi tempora d●scripsit saith Casaubon of Tacitus and the same may we say of St Paul quibus nulla unquam aut vir●●tum steriliora aut virtutibus inimiciora He describeth these last and loosest times of the world barren of vertues but abounding with vices There was never any but Noah that with two faces saw both before and behinde But that ancient of daies to whom all things are present hath here told us that the last shall be the worst Verse 2. Lovers of their own selves This sinfull self-love is the root of all the rest that follow in this black bed-●oll Boasters Or Arrogant as that Pyrgopolynices Isa 10.8,9 10 11. Vide Jun in loc Thras●nicall Lamech Gen. 4 23. where he brags and goes on to out-dare God himself Spaniards are said to be impudent braggers and extremely proud in the lowest ●bbe of fortune Verse 3. Without naturall affection c. True Christians live soberly as touching themselves righteously toward men T it 2 12. and godly towards their God But these Antipodes are as touching themselves self-lovers silver-lovers pleasure-mongers incontinent boasters proud heady high-minded As for their carriage towards others they are blasphemers disobedient to parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection truce-breakers or irreconcileable false accusers or devils fierce or savage despisers of those that are good traitours c. And as to God they are not lovers of God but unthankfull unholy And such dust-heaps as these a man may finde in every corner of the Chu●ch Verse 4. Heady Head long and head-strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rash and inconsiderate Qui non vident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that look not well about them but make desperate adventures Lovers of pleasure Not considering that the pleasure passeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost but the pain that attends it is perpetuall Momentaneum est quod d●lectat aternum quod cruciat Let not men take pleasure in pleasure It was not simply a sin in Esau to go a hunting ● But yet the more he used it the more profane he waxed and came at length to contemn his birth-right Who are void of the spirit but sensuall ones Jude 18 19 Who say to God Depart from us but those that dance Job 21.10 11. Better be preserved in brine then rot in honey These pleasure-mongers are set last as the worst of all Verse 5. Having a form of godlinesse Hollow professours are as hollow trees in an old wood tall but pithlesse saplesse unsound Their formality is fitly compared to a bulrush whereof the colour is fresh 〈◊〉 58.3 the skin smooth he is very exact that can finde a knot in a bulrush But pill it and what shall you finde within

he ever consented to their Wicked perswasions In Thomas Whittle Martyr who could never be quiet till he had gone to the Bishops Office Ibid. 1632. and torne the bill of his recantation for the which Bonner first buffeted him soundly and then burnt him In Thomas Benbridge who feeling the intolerable heat of the fire cried out I recant and subscribed to certain Popish Articles at the stake upon a mans back and so was led back to prison But soon after he retracted what he had subscribed and the same-day-seven night he was burnt indeed or rather broiled by the vile tormentours Ibid. 1857. The like befell Richard Sharp a Weaver of Bristow who likewise suffered for that truth which he had recanted saying Ibid. 1861. I am sorry that ever I denied my Lord God c. But besides all these that recovered of their relapses What shall we thinke of Pendleton who resolved that as he came not frying into the world so he would not goe out frying Ibid. 1504. but roared upon his death-bed and full fore repented if it were not too late that ever he had yeelded to Papistry and been so sparing of his fat and flesh whereof he had vowed to Saunders he would see the uttermost drop molten Ibid 1363. and gobbet consumed to ashes before he would forsake God and his truth What shall we thinke of Steven Gardner who cried ou● upon his death bed That he had denied his Master with Peter but never repented with Peter and so both stinkingly and unrepentantly died Of Mt West Chaplain to Bishop Ridley Ibid. 1904. who refusing to die in Christs cause with his Master said Masse against his conscience and was so vexed by his conscience that soon after he pined a way with sorrow What shift Shaxton and Harding made to die I know not Ibid. 1558. 1570. A couple of apostates I know they were a Thess 2. and fair warning they had but that God had given them up to the efficacy of errour to believe a lie because they would not receive he love of the truth whereof they could not but be convinced Harding a little before King Edward died was heard openly in his Sermons in London to exhort the people with great vehemency That if troubles came they should never shrink from the true doctrine of the Gospel that they had received which yet he himself soon after did The Lady Jane whiles she was prisoner wrote an excellent letter to him wishing him to remember the horrible History of Julian of old and the lamentable case of Spira of late Ibid. 1292. Return to Christ saith she who now stretcheth out his arms to receive you ready to fall upon your neck and kisse you and cast off all to feast you with the dainties and delicates of his own precious bloud which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost Thus sought that sweet Lady to charm and reclaim this adder but he turned the deaf ear to her and died an obstinate Papist a Prebend of Gaunt Shaxton was somewhat more toughly handled but with no better successe for evil men and seducers wax worse and worse deceiving and being deceived This Shaxton in King Henry the eights daies being Bishop of Salisbury at the coming in of the six Articles resigned up his Bishoprick Ibid. 1578. together with Latimer rather then to forgoe the peace of their consciences and so remained a great space unbishoped till King Edwards time who restored them But when Queen Mary came in and changed religion Latimer suffered but Shaxton turned not only a Papist but a persecutour and perswader to Popery When William Wolsey Martyr and some others were brought before him Ibid. 1558. Good brethren said he remember your selves and become new men For I my self was in this fond opinion that your are now in but I am now become a new man Ah said Wolsey are you become a new man Woe be to thee thou wicked new man for God shall justly judge thee And so he did I doubt not it being his usuall course to hang up such notorious apostates in gibbets as it were for example to others He that betraied the Rhodes was well served For his promised wife and portion were presented But the Turk told him that he would not have a Christian to be his son-in-law but he must be a Musulman that is a believing Turk both within and without And therefore he caused his baptized skin as he called it to be taken off Speculum belli sacri p. 157. and him to be cast in a bed strawed with salt that he might get a new skin and so he should be his son in-law But the wicked wretch ended his life with shame and sorrow Theoderick an Arrian King did exceedingly affect a certain Deacon although an orthodox This Deacon thinking to ingratiate and get preferment became an Arrian which when the King understood he changed his love into hatred and caused the head to be struck from him affirming That if he kept not his faith to God what duty could one expect from such a person King John of England being overlaid in his Barons wars sent Embassadours to the Monarch of Morocco for aid offering to hold his Kingdom of him Heyl Geo p. 714 and to receive the law of Mahomet The Moor marvellously offended with this offer grew into such dislike of our King that ever after he abhorred the mention of him Solyman the great Turk seeing a company of many thousand Christians fall down before him and hold up the sore-finger as their manner of conversion to Turcisme is he asked them Voi●ge into the Levant p 111. What moved them to turn They replied It was to be eased of their heavy taxations He disdaining that basenesse rejected their conversion and doubled their taxations The form they use when they turn Turks is this I confesse that there is but one God only Melch Adam in vit Gerla●hij and Mahomet his servant I confesse also that I am come from the false to the true religion and I utterly renounce my former faith together with all the adherent Articles After this they are circumcised and doe put on a new turbant as a badge of a Musulman or right believer We reade of two Dutch-men the one a Divine the other a Baker that became Mahometans not many years since upon what discontent or other motive I know not Ibid p. 816. The Ministers name was Adam Neusserus once a Pastour of Heidelberg who fell off first to Arrianisme and then to Tureisme He died miserably at Constantinople Octob. 12. Anno 1576 much in the same manner as Arminius did at Leyden who was grievously tormented with a cough gout ague and incessant pain in his belly Hist of Low-countrey with a great binding and stopping under the heart which caused much difficulty of breathing