justification by faith alone in a just tractate and was therefore soon after poisoned Cardinal Pool is thought to have been sound in this point Bellarmine reproves Pighius for consenting to Luther herein whom he undertook to confute and yet Bellarmine himself with his tutissimumest doth as much upon the matter Magna est veritas valebit Great is the truth and shall prevail Verse 29. Is he the God of the Jews only That is Doth he justifie the Jews only For he is their God only whom he justifieth 〈◊〉 Now men are said to be justified effectively by God apprehensively by faith declaratively by good works The School-men are very unsound in this capitall Article of Justification and are therefore the lesse to be regarded Nam quae de gratia Dei justificante scolastici scribunt commentitia universa existimo saith Cardinal Pighius who is therefore much condemned by Bellarmine but without cause Verse 30. And uncircumcision All by one way lest he should seem not to be one but alius alius Verse 31. We establish the law Which yet the Antinomians cry down calling repentance a legall grace humiliation a back-dore to heaven grieving that they have grieved so much for their sins c. CHAP. IV. Verse 1. As pertaining to the flesh THat is As touching his works v. 2. called also the letter cha 2.27 and the Law a carnall commandment Heb. 7.16 Verse 2. But not before God Who when he begins to search our lacks as the steward did Benjamins can finde out those out theeveries that we thought not of bring to minde and light those sins that we had forgot or not observed When he comes to turn the bottome of the bag upwards it will be bitter with us Abimelech's excuse was accepted and yet his sinne was chastised Gen. 20.6 Verse 3. Abraham beleeved God Latomus of Lovan was not ashamed to write That there was no other faith in Abraham then what was in Cicero Joh. Manlij loc conc p. 490. And yet our Saviour saith Abraham saw my day and rejoyced so did Cicero never Another wrote an apology for Cicero and would needs prove him to have been a pious and penitent person because in one place he hath these words Ibid. 481. Reprehendo peccata mea quod Pompeio confisus ejusque parâ—es secutus suerim A poor proof Hoc argumentum tam facile diluitur quà m vulpes comest pyrum Verse 4. Now to him that worketh Yet it is an act of mercy in God to render to a man according to his works Ps 62.12 Exo. 206. Gods kingdom is not partum but paratum Mat. 25.34 not acquired but prepared But of debt Not so indeed Rom. 11.31 but according to the opinion of the merit-monger who saith as Vega Coelum gratis non accipiam Verse 5. His faith Yet not as a work nor in a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arminius and Bertius held but as an act of receiving Christ Verse 6. Vnto whom God imputeth Ten times the Apostle mentioneth this grace of imputed righteousnesse in this Chapter Yet the Papists jear it calling it putative righteousnesse so speaking evil of the things they know not Manlij loe com p. 494. Stories tell us of a Popish Bishop that lighting by chance upon this Chapter threw away the book in great displeasure and said O Paule an tu quoque Lutheanus sactus es Art thou also a Lutheran Paul But if the faith of another may be profitable to infants at their baptisme as Bellarmine holdeth why should it seem so absurd a thing that Christs righteousnesse imputed should profit those that beleeve on him The Jews indeed at this day being asked Whether they beleeve to be saved by Christs righteousnesse They answer That every Fox must pay his own skin to the flaier Thus they reject the righteousnesse of God Rom. 10.3 As their Fathers did so doe they Act. 7.51 The Lord open their eyes that they may convert and be saved Verse 7. Are covered Sic velantur ut in judicio non revelentur So covered as that he never see them again but as the Israclites saw the Egyptians dead on the shore Verse 8. Imputeth not Chargeth it not setteth it not upon his score 2 Cor. 5.19 Verse 9. Cometh this blessednesse This is the third time that the Apostle avoucheth the universality of the subject of justification For this he had done once before Chap. 3.23 and again cha 3.29 30 31. Verse 10. In circumcisiâ—n As the Jew would have it No such matter Verse 11. A seal of the righteousnesse Circumcision is called a sign and a â—eal by a Dectour of the Jews more ancient then their Talmud Zohar Gen. 17. That righteousnesse might be imputed How foolish is that inference of Thammerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that because the word here used to signifie imputed comes of a word that signifies reason therefore the righteousnes of faith must be such as a man may understand and comprehend by reason Verse 12. Walk in the steps That herein personate and expresse him to the life as Constantines children saith Eusebius did their father Verse 13. Heir of the world That is Of heaven say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Canaan say others the pleasant Land more esteemed of God then all the world besides because it was the seat of the Church As man is called every creature Mark 16.15 the Church is called all things Col. 1. So Canaan is called the world and Tabor and Hermon put for the East and West of the whole world Psal 89.12 Verse 14. Faith is made void See the Note on Gal. 3.12 and 5.2 Verse 15. No transgression sc Is imputed by men where there is no law written See Chap. 5.13 Verse 16. It is of faith Fides mendicâ manu Verse 17. Who quickneth the dead As he doth when he maketh a man a beleever Ephes 1.19 he fetcheth heart of Oak out of a hollow tree and a spirituall man out of a wilde-asse-colt See both these metaphors Job 11 12. Verse 18. Who against hope c. Elegans antunaclasis propter speciem contradictionis saith Piscator Spes in terrenis incerti nomen boni spes in divinis nomen est certissimi saith another Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He considered not Gr. He cared not for his own body c. he never thought of that Verse 20. Giving glory to God Confessing and exalting God as Luk. 17.18 giving him a testimoniall as it were Ioh. 3.33 with Deut. 32.4 Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being fully perswaded Gr. Being carried on with full sail and going gallantly towards heaven Verse 22. See the Note on Vers 5 6. Verse 23. For his sake alone But for our instruction and encouragement Rom 15.4 See the Note there Verse 24. That raised up Iesus And with him all beleevers Col. 3.1 Rom. 6.4 Verse 25. Who was delivered c. Not that his death had no hand in our justifying but
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.
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
with pride sith clothes are the ensigns of our shame our finenesse is our filthinesse and our neatnesse our nastinesse See Isaiah 3. where the Prophet inveighes as if he had viewed the Ladies wardrobes in Jerusalemâ— Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.27 But which becometh Our common conversation should be as becometh the Gospel of Christ And it is a sure sign of a base minde to think that one can make himself great with any thing that is lesse then himself or that he can win more credit by his garments then by his graces The worst apparrel faith one is natures garment the best but follies garnish Verse 11. Let the woman learn Not teach to wit in the publike assemblies be she never so learned or godly See the Note on Rom. 16.1 Verse 12. Nor to usurp authority As they will easily do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To have whâ—â— she will if suffered to preach Preachers are Rulers Guides Captains Heb. 13.7 17. If the hen be suffered to crow once c. Camdens Eliz. A prudent wife commands her husband by obeying him as Sarah Livia But to be in silence Video taceo I see and say nothing was Queen Elizabeths Motto Where should the tongue be but in the head Verse 13. For Adam was first formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the vessel is formed by the Potter cut of the clay See Gen. 2.7 Then Eve For Adams use and help therefore she must not take upon her Verse 14. And Adam was not deceived i. e. He was not deceived so much by his judgement though also by that too as by his affection to his wife which at length blinded his judgement Being deceived was in the transgression Vxor mea toâ—â— in fermento est said he in Plautus See my Notes on Gen. 3.6 Verse 15. Saved in childe-bearing Not by it as by a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rom. 11.28 but not withstanding the crosse laid upon all childe-bearing women Gen. 3.16 they shall have free entrance into heaven if they continue in faith and charity c. CHAP. III. Verse 1. If a man desire AS no woman so neither may every man desire the office of a Minister but such only as are gifted and fitted for such a service He desireth a good work But a hard work The Ministery is not in idle mans occupation but a fore labour Onus ipsis â—tiamâ— angelis tremendum saith Chrysostome a burden too heavy for an Angels shoulders a pains nothing short of that of a travelling woman saith Melancthon after Paul Gal 4.19 There were that read this text thus Quicuâ—que desiderat Episcopatum bonum opes desiderant But this was a foul mistake at best Verse 2. A Bishop then must be blamelesse That is Every faithfull Pastour must be such as against whom no just exception can be laid no grosse faule objected In voluâ—ry fallings and unavoidable infirmities have a pardon of course both with God and all good men The husband of one wife sc At once The Aegyptian Priests were forbidden also polygamy Vigilant Pale and wan with watching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A publike person should not sleep a whole night together Sober That can contain his passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—ne moratum Huron ad Dam sum and keep a mean Of good behaviour Compositus modestus Neat and hand some in his out ward habit venerable in all his behaviour Given to hospitality Quie quid habent Clerici pauperum est The Ministers chest is the poor mans box Apt to teach Not able only as Dr Tailour Martyr who preached not only every Lords day and holy day but whensoever else he could get the people together Act. and Mon. fol. 1381. Praedicationis officium suscipit Greg Pastor quisquis ad sacerdotium accedit saith Gregory He 's no Minister that 's no preacher Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not given to wine No Ale-stake tavern-haunter that sits close at it till the wine inflame him No striker Either with tongue or hand Such as were Timotheus Herulus anno 457. Pope Julius 3. who cast away his keyes and girt on his sword Bishop Bonner who usually buâ—fetted the poor Martyrs brought before him pulling off their beards c. Not greedy of filthy lucre So as to get by unjust arts and sinfull practices as the Pope by allowing the Srews in Rome and elswhere See Fiscus Papalis by Crashaw But patient Easily parting with his own right for peace-sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Abraham did as no covetous man will do No brawler Or Wrangler quarrelsome like a cock of the game that is still bloudy with the bloud of others and of himself Not covetous Not a lover of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Euclio-like fits abrood upon his heaps of evil gotten goods and will part with nothing Verse 4. One that ruleth well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good priest in his own family which he daily perfumes with Evangelicall sacrifices till his house as the house of David be as God as the angel of the Lord before them Zach. 12.8 Having his children in subjection Yet Pope Pelagius forbids a Bishop to have either wise or children Distinct 61. Caâ—tnensis whereof this wise reason is given because children are argumentum ambulans super terram A walking argument of their fathers incontinency Os durum Verse 5. For if a man know not how A very cogent argument from the lesse to the greater used also by our Saviour Luk. 16.11 12. Eli was justly taxed and Augustus heavily upbraided with their domesticall disorders as therefore unfit for government Verse 6. Not a novice Rude and proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A young plant a young schollar or newly-converted but well experimented and sufficiently commended by men of worth He that offered to run a race was led about by the Crier Chrysust Hom. 21 ad pop Antioch to see what any one present could object against him ere he was suffered to run as Chrysostome reporteth So it should be here Verse 7. A good report of them c. For a workman that needeth not to be ashamed such a one as may muzzle the black mouth of any Campian that shall say as he doth of our Church Ministris corum nihil vilius This is most true of Popish greasie hedge Priests See the Note on v. 6. Verse 8. Not double-tongued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrâ—osque bi lingues Virg. That can turn their tales and tune their fiddles to the base of the times saying as the company saies being as the planet Mercury good in conjunction with good and bad with bad Verse 9. Holding the mystery See the Note on 1 Tim. 1.19 Verse 10. Being found blamelesse The world will look round about them and expect though unjustly an Angelicall perfection Verse 11. Must their wives be grave As themselves must
shrike horribly Act. 16.29 Mar. 6.49 Their hearts ake and quake within them and shall any man mock at Gods menaces Verse 20. But wilt thou know Interrogatio docturientis saith Piscator A question made by one that is desirous to teach Verse 21. Justified by works sc Declarativè in foro humano but not before God Rom. 3.2 It is saith that justifieth the man but they are works that justifie faith to be right and reall saving and justifying Verse 22 Wrought with his works Or Was a help to his works and was her own midwife to bring them forth of her self into the open light Heb. 11.17 Was faith made perfect That is Declared to be operative and effectuall Verse 23. And it was imputed See the Note on Gen. 15.6 on Rom. 4.3 and on Gal 3.6 The friend of God A very high stile If Eusebius held it such an honour to be the friend of Pamphilus and Sir Fulk Greevill Lord Brook to be friend to Sr Philip Sidney causing it to be so engraven upon his tomb What is it to be the friend of God And yet such honour have all the Saints Verse 24. By works a man is justified Declaratively as by faith apprehensively by God effectively Verse 25. The Messengers Gr. The Angels so Luk. 7.24 Act. 12.15 See the Notes there Verse 26. As the body c. Yet is not charity the soul of faith but the vitall spirit only CHAP. III. Verse 1. Be not many masters MAster 's of opinions that boldly obtrude upon others their own placits and will not have them disputed or debated Praesat inâ—â— Sent. Est ipsissimum Dei verbum Hosius Such are the Sorbonists who rejoyce to be called Magistri notri Parisienses our Masters of Paris Bacon the Carmelite was called Doctor resolutissimus because he would endure no guessing or may be 's The Popes parasites perswade the people that what interpretation soever he gives of Scripture be it right or wrong it is without further triall to be received as the very word of God Verse 2. For in many things c. This is Euphormio Triste mortulitatis privilegium the sad priviledge of man-kinde as one phraseth it to have leave to offend sometimes Every Pomgranate hath at least one rotten grain within it said Crates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the honour of God alone to be perfect saith Plato Hierom pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any But Patres legendi eum venia Hierome was out in this and too blame A perfect man That is A prudent man Ps 37.30 31. Verse 3. That they may obey us Horses assâ—s camels elephants God in great wisdome for the use of man hath made without galls that they might with the more ease be made tame and serviceable Verse 4. Whither soever the governour Johnston de Nat. constant Peterent coelum navibus Belgae si navibus petiposset saith one Verse 5. Boasteth great things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth magnifically lift upit self as an untamed horse doth his head It exalts it self and exults of great things It walketh thorow the earth and faceth the very heavens Psal 73.9 It can run all the world over and bite at every body being as a sharp rasour that doth deceit that instead of shaving the hair cutteth the throat Psalms 52.2 Verse 6. A world of iniquity A new found world Not a city or a countrey only but a world of iniquity a sink a sea of sin wherein there is not only that Leviathan but creeping things innumerable The course of nature Gr. Psâ—l 104.46 The wheel of our nativity Their breath as fire devoureth Isa 33.10 And it is set on fire of hell That is of the devil called elswhere the gates of hell as the holy Ghost on the other side set on sire the Apostles tongues with zeal that flame of God Cant 86. Act. 2.3 Evil speech is the devils drivell a slanderer carries the devils pack Verse 7. For every kinde of beasts c. See the Note on Heb. 2.7 Verse 8. But the tongue c. Where then are our Justiciaries with their pretended perfection Davids heart deceived him Psal 39.1 I said I will look to my waies I will bridle my tongue But presently after he shews how soon he brake his word My heart was hot c. and I spake with my tongue Pambus in the ecclesiasticall history could never take out that one lesson read him out of Psal 39.1 An unruly evil There be but five vertues of the tongue reckoned by Philosophers But there are 24. severall sinnes of the tongue as Peraldus recounteth them The Arabians have a proverb Cave ne feriat lingua tua collum tuum Take heed thy tongue cut not thy throat An open mouth is oft a purgatory to the master Verse 9. Therewith blesse we God And so make our tongues our glory Therewith curse we men Yea the best of men as Coâ—e and his complices fear not to object to Moses the meek with one breath pride ambition and usurpation of authority Verse 10. Out of the same mouth As it did once out of the mouth of Pope Julius the second who in the battle of Ravenna on Easter-day between him and the French as he sate by the fire reading of his praiers Annal Gallic and having news of the defeat he slung away his book saying Sit ergo gallus in nomine diabolorum The devil take the French Is not this that mouth that speaketh great things and blasphemies Rev. 13.5 Verse 11. Doth a fâ—untain send forth The fountain or rather the botch of sensuall and sinfull pleasure doth Sin is a bitter-sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poison of aspes which first tickleth and then killeth All creature comforts are dulcis acerbitas saith one Tertull. Amarissima voluptas saith another Principium dulce est at finis amor is amarus Leata venire Venus tristis abire solet Verse 12. Both yeeld salt water and fresh That is strange that is reported of the rivers of Peru that after they have run into the main sea yea some write 20 or 30 miles Abbots his Geog. they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were near the land But that is as sure as strange that an eye witnesse reporteth of the Danuby and Sava two great rivers in Hungary that their waters meeting mingle no more then water and oyl Blunts voâ—age p. 10. so that near the middle of the river I have gone in a boat saith mine authour and tasted of the Danuby as clear and pure as a well then putting my hand not an inch further I have taken of the Sava as troubled is a street-channel tasting the gravel in my teeth Thus they run 60 miles together c. Verse 13. Who is a
〈◊〉 〈◊〉 〈◊〉 Mat. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.31 Psal 39.7 Isa 61.6 Glory is in Greek translated riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam 25.6 Sua cuique civitati religio Laeli est nostra nobis Stantibus Hierosolymis c. Pro L. Flacco The glory of this world is but a blaze This if it were well considered by those ambitious Bishops they would not buy repentance at so dear a rate S. Luke cals all Agrippa's pomp a phantafie S. Mathew all the worlds glory an opinion S. Paul a mathematicall figure that is something in the minde nothing out of it surely in a vain shew walketh every man saith David surely he disquiets himself in vain heaping up riches and by riches honours according to that of Labans sons murmuring against Jacob Gen. 31.1 Of that which was our fathers hath he made all this glory that is all this wealth as the Chaldee expoundeth it for riches make glory get respect Thus shall ye say to him that liveth saith David of rich Nabal for poor men are looked upon as dead men out of minde Hence Tully judgeth the Jews religion to be naught because they were so oft overcome and impoverished but the religion of Rome to be right because the Romans prospered and became Lords of the world Hence Aigoland King of Arragon coming to the Court of Charles the great and promising to be baptized when he saw many poor people expecting alms from the Emperours table and asking what they were was answered That they were the servants of God he speedily returned and desperately protested That he would not serve that God which could no better preferre and provide for his servants But Christs Kingdom is not of this world I know thy poverty Heyl. Geog p. 69. saith he to one of those seven Churches but thou art rich rich in faith in good works c. Isa 43 4. And thou art honourable For since thou wast precious in my sight thou hast been honourable and I have loved thee Vertue is a thousand Escucheons And nothing so ennobles as grace Gen 1.20 21. and being within the Covenant I have blessed Ishmael twelve Princes shall he beget but my Covenant will I establish with Isaac The Nobles of Isael made their staves the ensignes haply of their honour instruments of the common good Numb 21.18 And Whosoever will be great among you let him be your servant Mat. 20.26 Those Nobles of Tekoah are much blamed and blemished for that they put not their necks to the Lords yoke Nehem. 3.1 But Theodosius shall ever be renowned That held it a greater honour to be a member of the Church then Head of the Empire The righteous shall be bad in everlasting remembrance but the name of the wicked shall rot as Beckets now doth Novi bi sancti de veteribus mibi dubium mo veat dixit Bes sarion Dan hist 99. who was so solemnly Sainted by the Pope And yet 48. years after saith the French History it was disputed among the Doctours of Paris whether he were damned or saved And one Roger a Norman maintained That this Saint had justly deserved death and suffered not as a Martyr but malefactour This was to call a spade a spade according to that of the Prophet fore-telling that in the kingdome of Christ Isa 32.5 The vile person should no more be called liberall nor the churl said to be bountifull Honor est in honorante Now in a godly mans eyes a vile person though never so great is contemned but he honoureth them that fear the Lord Equidem pluris jecerim just am commendationðilde unius alicujas pij boni viri quam admira tionem stultam totius multitudinu Rolloc in Joh. 2.28 1 Sam. 2.30 Ruth 4.11 Prov. 8 18. Prov. 22.4 Psal 15.4 And I had much rather saith a worthy Divine Have the just commendation of one godly wise man then the foolish admiration of a whole multitude To be praised of a praiselesse person is no praise therefore the Lord Christ suffered not the devil to confesse him or tell who he was But happy is he that in all things serving Christ is acceptable to God and approved of men Rom. 14.18 This is a Jew inwardly his praise is not of men but of God who bath promised to honour them that honour him and taketh order that they that doe worthily in Ephratu shall be famous in Bethlehem Honour is often promised as a reward of religion and was so performed to David when whatsoever he did pleased the people To Solomon for besides wealth and wisdome God gave him honour It is God that fashioneth mens opinions therefore Paul praies that his service might be accepted of the Saints Rom 15.31 yet was it the bringing of alms and such usually are welcome It is God also that gives preferment Promotion comes neither from East nor West no nor yet from the South where the warm Sun-shine is but from the Lord. Psal And 75.6 yet how many go daily from his blessing into the warm Sunne as we say nay fetch an errand to hell as some of the Popes did for honours and high places No sooner can they hear flattering promises of preferment as it were the melody of Nebuchadnezzars instruments but they presently fall down and worship the Babylonish idol How much better those three children And before them Joseph who would not yeeld to his wanton mistresse though he might have been preferred for it Moses who refused to be called the sonne of Pharaohs daughter and heir of two Kingdoms as some say Origen who was content rather to continue a poor Catechist at Alexandria in daily fear of death Arrianus Maturus caret ambuitu ideo se in equestri gradu teauit cum facitè posset ascendere altissi mum Plin epist l. 3 ep 2. Sardinius Gallus cum posset Senator esse Gartbaginem migravit c. Dro. in vita Claudij Numerianus Grammaticus eum magnos honores opesque c◠sequi potuisset tamen nosuit Ib. in Severo Alsted Chronol p. 382. D. Prideaux Lect. Act. and Mon. fol. 1578. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to be ruffling at Court with Plotinus his fellow-pupill who refused to be a Christian Some Heathens have rejected honours that have been offered them for the very cumber and danger that attend them High seats are never but uneasie and crowns themselves oft stuft with thorns Therefore Frederike sir-named the Wise Electour of Saxony when the Empire of Germany was offered unto him scriously refused it Scriously I say and not for fashion only as the Canonists command Bishops to doe when the question is asked Visne episcopare Whereunto the Bishop of Meltins craftily answered Nolens volo volens nolo But did men know the weight of that charge Onus ipsis etiam angelis tremendum saith Chrysostome they would neither be so hasty to get it nor so loth to forgoe it Father Latimer being to resign up his Bishoprick when
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-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
a naturall but federall holines as 1 Cor. 7.14 Verse 17. Wert graffed in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pricked into the middle the center of the Olive Verse 18. Boast not Gr. Throw not up thy neck in a scornfull insulting way but rather pity and pray for them Verse 19. Isidor soâ—il Greg Moral Thou wilt say Carnall reason will have ever somewhat to say and is not easily set down Verse 20. Be not high-minded but fear Alterius perditio tua sit cautio saith one Ruina majorum sit cantela minorum saith another Seest thou thy brother shipwrackt look well to thy tackling Verse 21. Take heed lest Cavebis autèm si pavehis Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severity Gr. Resection or cutting off as a Chyrurgian cutteth off proud and dead flesh Verse 23. God is able He can fetch heart of oak out of an hollow tree and of carnall make a people created again Psal 102.18 Eph. 2.10 Verse 24. Contrary Therefore nature contributes nothing toward the work of conversion Verse 25. That blindenesse in part It is neither totall nor perpetuall Lyra was a famous English Jew Tremellius was also a Jew born they are but Methe mispar a very few that are yet converted Spec. Europ They pretend but maliciously that those few that turn Christians in â—taly are none other then poor Christians hired from other cities to personate their part But when God shall have united those two sticks Ezek. 37.19 and made way for those Kings of the East Rev. 16.12 then it shall be said of Jacob and Israel What hath God wrought Numb 23.23 Verse 26. Shall turn away ungodlinesse That is He shall pardon their sin The Prophet Isaiah hath it Vnto them that turn from transgression in Jacob c. They whose persons are justified have their lusts mortified Verse 27. When I shall take By the spirit of judgement and of burning Isa 4.4 with 27.9 Verse 28. They are enemies i. e. Hated of God as appears by the opposition and banished as it were by a common consent of Nations out of humane society See 1 Thess 2.15 16. Verse 29. Are without repentance When God is said to repent it is Mutatiorei non Dei effectus non affectus facti non consilij a change not of his will but of his work Repentance with man is the change of his will Repentance with God is the willing of a change Verse 30. Through their By occasion of their unbelief Pungit Judaeos humiliat Gentes saith one Verse 31. That they also It noteth not the cause but the event as 1 Cor. 11.19 Verse 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God hath concluded Or lockt them all up in the laws dark dungeon Gal. 3.22 Unbelief breaks all the law at an instant by rejecting Christ as the first act of faith obeys all the law at an instant in Christ That he might have mercy upon all Luther in a very great conflict was relieved and comforted by the often repeating of this sweet sentence Verse 33. O the depth of the riches The Romans dedicated a certain lake the depth whereof they knew not to victory so should we the unsearchable counsels of God being subdued to that which we cannot subdue to our understandings Verse 34. Who hath been his Counsellour Alphonso the wise the fool rather was heard blasphemously to say Roderic Santij Hist Hispan p. 4 â— 5. That if he had been of Gods counsell at the Creation he could have advised and ordered many things much better then they now are Verse 35 Who hath first given to him Doe we not owe him all that we have and are And can a man merit by paying his debts Verse 36. For of him As the efficient cause and through him as the administring cause and to him as the finall cause are all things A wise Philosopher could say That man is the end of all in a semicircle that is All things in the world are made for him and he is made for God To whom be glory for ever God saith one counts the works and fruits that come from us to be ours because the judgement and resolution of will whereby we do them is ours This he doth to encourage us But because the grace whereby we judge and will aright comes from God ascribe we all to him So shall he loose no praise we no encouragement CHAP. XII Verse 1. That ye present AS they of old did their sacrifices at the altar With the burnt offering which signified the sacrificing of the flesh was joyned the sin-offering that is Christ Faith applies Christ to the believer the believer to Christ Your bodies That is your whole person Cainistae sunt saith Luther offerentes non personam sed opus personae They are Cainists that offer to God the work done but do not offer themselves to God A living sacrifice In the old law they had many kindes of Sacrifices killed and offered Now saith Origen in stead of a Ramme we kill our irefull passions in stead of a Goat our unclean affections in stead of slying fowls our idle thoughts c. Verse 2. To this world To the corrupt customes and courses of wicked wordlings See them set forth Rom 13.13 Ephes 4.18 19 20. 1 Pet. 4.3 and shun them But be ye transformed Gr. Metamorphosed the old frame being diflolved and a new form acquited That ye may prove sc By your practice Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. de dictu factis Socrat. lib 3. But to think soberly Gr. To be wise to sobriety Socrates made no distinction between wisdome and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non distinguebat Verse 4. For as we have c. See 1 Cor. 12.12 which is a Commentary on this text Verse 5. One body in Christ See the Note on 1 Cor. 12.12 13. Verse 6. According to the proportion That form of sound words 2 Tim. 1.13 those principles of the doctrine of Christ Heb. 6.1 with which all interpretations of Scripture must bear due proportion Verse 7. Or Ministery Take it either largely for the whole ministery as 1 Cor. 12.5 Act. 1.17 Or more strictly for the office of a Deacon as Act. 6. Verse 8. Or he that exhorteth The Pastour properly so called See the Note on Eph. 4.11 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhorre that which is evil Hate it as hell it self so the word signifies Mihi certè Auxentius nunquam aliud quam â—abolus erit quia Arrianus saith Hilary I shall look upon Auxemius no otherwise then as upon a devil so long as he is an Arrian Verse 10. Be kindely affectioned As naturall brethren and more Arctior est copula cordis quam corporis We are brethren in Adam according to the flesh in and by Christ according to the Spirit Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cunctator Not slothfull Or Not driving off till it be too late Charles the son of Charles Duke of Aniou
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
Christians were slandered by the Heathens in this kinde who knows not Act. and Monâ— 838. Cenalis Bishop of Auranches wrote against the Church at Paris defending impudently that their assemblies were to maintain whoredom Such reports also they cast abroad a little before the massacre They tell the people in Italy that Geneva is a professed Sanctuary of all roguery that in England the people is grown barbarous and eat young children c. Verse 13. His spirit was refreshed After his long and tedious toil and travell to come to you he never thought much of his labour Calvin said That it would not grieve him to sail over ten seas about an uniform draught for religion Ne decem quidem maria c. Verse 14. I am not ashamed As I should have been had it proved otherwise Lying is a blushfull sin and therefore the lier denies his own lie because he is a shamed to be taken with it and our ruffians revenge it with a stab Verse 15. Whiles he remembreth Deep affections make deep impressions CHAP. VIII Verse 1. Of the grace of God IT is a favour yea an honour to us that we may relieve poor Christ in his necessitous members Psal 16.2 When therefore he sets us up an Altar be we ready with this Sacrifice Heb. 13.16 Verse 2. In a great triall of affliction For affliction tries what â—ettle we are made of Alchymy gold will not endure the seventh â—re as true gold will Affliction the triall of our faith is more precious then gold 1 Pet. 1.7 What then is faith it self so tried Revel 3.18 The abundance of their joy Whilest the spirit of glory and of God rested upon them 1 Pet. 4.14 Well my grace be called the divine nature for as God brings light cut of darknesse riches out of poverty c. so doth grace it turns dirt into gold c. The world wonders said that Martyr how we can be so merry in such extreme misery Act. and Mon. fol. 1â—88 But our God is omnipotent which turneth misery into felicity c. See the Note on 2 Cor. 7.4 Their deep poverty Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their poverty being now at the very bottome and having little left beside hope they were even exhausted and yet gave liberally Giles of Brussels Martyr gave to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Some he refresht with his meat Act. and Mon. fol. 811. some with his clothes some with his houshold-stuff One poor woman there was brought to bed and had no bed to lie in to whom he brought his own bed himself content to lie in the straw Vnto the riches of their liberality Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of their simplicity in opposition to that crafty and witty wilinesse of the covetous to defend themselves from the danger of liberality Wherein also they are utterly mistaken for not getting but giving is the way to thrive See the Note on Mat. 6.4 Verse 3. Yea and beyond their power One such poor Macedonian might well shame a hundred rich Corinthian cur-mudgins They were willing Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were voluntiers full of chearfull charity Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive the gift Gr. The grace i. e. the alms it being of Gods free grace that we have 1. What to give 2. Hearts to give it For naturally we are all like children which though they have their bosoms mouths and both hands full yet are loth to part with any Verse 5. Not as we hoped God is usually better to us then our hopes First gave their own selves to the Lord Ay this is the right way of giving alms and this is done by faith the work whereof is to be an empty hand Mendica manus as Luther calleth it a beggers hand to receive it but when it hath received it gives back again it self and all and thinks all too little as Mary Magdalen did her precious ointment And unto us by the will The good soul delivers up it self to Christs faithfull Ministers and saith in effect to them as Luther before he was better informed wrote to Pope Leo X anno 1518. Scul Annal. â—8 Prostratum pedibus me tibi offero cum omnibus quae sum habeo Vocem tuam vocem Christi in to praesidentis loquentis agnoscam I humbly prostrate my self with all that I have and am at thy feet c. Verse 6. So he would finish Finis opus coronat the end is better then the beginning saith Solomon Charles the 5. his emblem was Vlteriùs Titus was here desired to take up the whole alms and not to faint till he had finishâ—d Gal 6 9. Verse 7. As ye abound in faith He purposely commendeth them that he may the better insinuate into them Ministers may profitably praise their people in some cases that they may the sooner win them to duty For there is no so sweet hearing saith Xenophon as a mans own commendation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. To prove the sincerity Gr. The germanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturalnesse legitimatenesse opposed to bastardlinesse This age aboundeth with mouth-mercy which is good cheap and therefore like refuse fruit is found growing in every hedge But a little handfull were worth a great many such mouth-fuls Isa 51.18 Complaint is made that there is not any one that taketh Sion by the hand S. James tels of some in his time that would feed their poor brethren with good words and good wishes Jam. 2.15 16. as if they had been of the Cameleon-kinde to live with Ephraim upon winde Hos 12.1 But what said the poor man to the Cardinall who denied him a peny which he begged and offered him his blessing which he begg'd not If thy blessing had been worth a peny I should not have had it keep it therefore to thy selfe Carle Verse 9. He became poor Not having where to lay his head nor wherewith to pay tribute till he had sent to sea for it c. Lo he that was heir of all things Heb. 1.2 was scarce owner of any thing but disinriched and disrobed himself of all that through his poverty he might crown us with the inestimable riches of heavenly glory This is such a motive to mercifulnesse as may melt the most flinty heart that is Verse 10. But also to be forward Gr. To be willing This the Apostle makes to be more then to do that is then to do with an ill will Psal 110.3 or for by-respects Virtus nolentium nulla est Christ will enjoy his Spouses love by a willing contract not by a ravishment the title of all converts is a willing people Verse 11. Now therefore perform Unlesse our willing of good be seconded with endeavour it is nothing worth Balaam wished well to heaven so did he that came kneeling to our Saviour with good master c. but
your selves should want hereafter if you should give liberally now Is not mercy as sure a grain as vanity Is God like to break Having all sufficiency He saith not superfluity Enough we shall be sure of and an honest affluence if fit for it De civit Dei l. 5 c. 25. and can make us friends with it Bonus Deus Constantinum magnum tantis terrenis implevit muneribus quanta optare nullus auderet saith Austin God gave Constantine more wealth then heart could wish and he was no niggard of it to poor Christians In all things The Apostle useth many Ali's on purpose to crosse and confute our covetousnesse who are apt to think we have never enough Verse 9. He hath dispersed abroad Generall Norice was like that Bishop of Lincolne that never thought he had that thing that he did not give Of Mr Wiseheart the Scottish Martyr it is reported that his charity had never end night day nor noon Act. and Mon. fol. 1155. He forbare one meal in three one day in four for the most part to bestow it on the poor He never changed his sheets but he gave them away c. His righteousnesse endureth for ever Never did a charitable act go away without the retribution of a blessing See the Note on Mat. 10.42 Verse 10. And multiply your seed sown He that soweth seemeth to cast away his seed but he knows he shall receive his own with usury Isaac had a hundred-fold encrease In Aegypt so far as the river Nilus watereth the ground is so fruitfull Blunts voiage 77. that they do but throw in the seed and have four rich harvests in lesse then four moneths Temporalia Dei servis impensa non pereunt sed parturiunt Sidedisses tres aureos accepisses trecentos said that Bishop of Millain to his servant that had not given so much to the poor as he had appointed him If we never sow Iob Manlij loc com pag. 359. we shall never reape said that â—ood poor Minister that bad his wife give three-pence his whole stock to a poor brother Verse 11. Rogers of love Which causeth through us Whiles we not only relieve them but instruct them as Bishop Hooper did his board of beggars as Dr Tailour the Martyr did the Alms-people of Hadley and other poor of his Parish Act. and Mon. fol. 1370. Ibid 1387. As Giles of Brussels did ministring wholsome exhortation of sound doctrine to them he relieved and so eliciting from them many thanksgivings unto God Verse 13. For your professed subjection Whilest you testifie your faith by your works as they produced the coats that Dorcas made to prove her a devout woman and as Numb 13.13 it appeared by the fruits it was a good land Heathens acknowledged That no people in the world did love one another so as Christians did Verse 14. And by their praier for you A poor Christians praiers cannot be bought too dear I will restore comfort to him and to his mourners Isa 57.18 Such can do much with God Et cum talis fueris memento mei saith Bernard to his poor but pure friend How heartily praieth Paul for One siphorus 2 Tim. 1.18 Meditat. devetiss cap. 5. Verse 15. For his unspeakable gift That is for Christ saith Theophylact whom Piscator followeth who is called the gift by an excellency Joh. 4.10 and the benefit 1 Tim. 6.2 CHAP. X. Verse 1. By the meeknesse and gentlenesse VVHom in those sweet vertues I desire to imitate The praise of Christs meeknesse recorded by the Prophet and explained by Philip converted the Eunuch Act. 8. Who in presence am base i. e. Despicable because I take not upon me and bear a port as the false Apostles doe Meeknesse of spirit commonly draws on injuries A Crow will stand upon a sheeps back pulling off wool from her sides Am bold toward you So mine adversaries report me as if I were over-bold and busie by my letters Verse 2. That I may not be bold That you necessitate me not Non nisi coactus hoc facio said that Emperour that subscribed a warrant to put one to death With that confidence It was but confidence but they made the worst of it and called it boldnesse Quam vitio verterunt Evil will never speaks well Verse 3. We do not warre c. The Ministery is a kinde of Militia 1 Tim. 1.18 Christ rideth on Ministers as his white horses conquering and to conquer Rev 6.2 Verse 4. Are not carnall i.e. Weak opposed here to mighty The flesh is weak as water therefore called the old man old leaven c. These weak weapons of the false Apostles here intimated and taxed are humane eloquence artificiall composures c. of those Verbalists Qui exceptis verbis tinnulis emendicatis nihil loquuntur as Hierom hath it But mighty through God Note here the Apostles modesty Not we saith he but our weapons are mighty and not thorow us that wield them but thorow God that works by and with them See the Note on 1 Cor. 15.10 To the pulling down of strong-holds Forts Munitions Trenches Cages of foul spirits inhabiting mens hearts Verse 5. Casting down imaginations As the spettle that comes out of mans mouth slaieth serpents so doth that which proceedeth out of the mouths of Gods faithfull Ministers quell and kill evil imaginations carnall reasonings which are that legion of domesticall devils that hold near intelligence with the old Serpent Nemo sibi de suo palpet quisque sibi Satan est Corrupt reason like Eve and Jobs wife is alwaies drawing us from God Out of doors with this Hagar And bringing into captivity See here the processe of St Pauls Ministery He overthrows captivates subdues to the obedience of the Lord Christ See the like Jer. 1.10 Chosroes King of Parthia was so subdued by the Romans that he made a law that none of his successours should ever wage war with them again So here Verse 6. And having in a readinesse Vengeance is every whit as ready in Gods hand as in the Ministers mouth See Mat. 16.19 18.18 Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 God hews men by his Prophets and slaies them by the words of his mouth Hos 6.5 By preaching Christ many times smites the earth Isa 11.4 his word laies hold on them Zach. 1.6 and that which they have counted winde hath become fire to devour them Ieremy 5.13 14. Verse 7. Doe ye look on things q. d. Are ye so weak as to be cozened by an out-side to be carried away with shews and shadows of true worth Doe not many things glister besides gold Every bird that hath a seemly feather hath not the sweetest flesh nor doth every tree that beareth a goodly leaf bring good fruit Glasse giveth a clearer sound then silver c. Even so are we Christs The Rogation heretikes would have made the world believe that they were the only Catholikes The Arrians called the true
Barnabas and as those would have done Paul Act. 21.12 Verse 14. That they walked not Ministers must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide the word rightly and foot it uprightly I said to Peter be fore them all The fault was publike the reproof must be according 1 Tim. 5.20 In the year 1159. lived Ioannes Sarisburiensis Prae ens prae erter pontificem redarguit Renius in hist Pont. who both reproved the Pope to his face and also wrote his Polycraticon wherein he freely scourgeth the Popish Clergy Why compellest thou c. Peters example was a compulsion The company we keep compell us to doe as they doe Verse 15. We who are Jews The Apostle proceedeth in his speech to the Jews at Antioch And not sinners of the Gentiles Because under the Covenant of Grace Their sinnes and iniquities will I remember no more Verse 16. Knowing Here 's more then an implicite faith or a conjecturall confidence Verse 17. Bâ—â— if whiles we seek This is the same in sense with Rom. 3.31 If we should argue from mercy to liberty from free justification to lewd and loose conversation would not all the world cry shame on us I reade of a monster who that night that his Prince pardoned and released him got out and slew him This was Michael Balbus who slew the Emperour Leo Armenius Is it possible that any should offer to do so to Christ Verse 18. For if I build again As I should if I should license any man to sin because justified by faith Christ came by water as well as by bloud he justifies none but whom he also sanctifies Verse 19. Am dead to the Law I. e. Am freed from the curse rigour and irritation of the Law Or am freed from sin as Rom. 6.7 Verse 20. Christ liveth in me Luthers Motto was Vivit Christus Christ liveth and if he were not alive Ioh. Manl. loc com pag. 419. Ps l. 18. I would not with to live one hour longer Let the Lord live saith David Yea let him live in me saith Paul Let him act me let him think in me desire pray do all in me Lord saith Nazianzen I am an instrument for thee to touch Christ dwels in that heart most largely that hath emptied it self of it self The Israelites felt not the sweetnesse of Manna till they had spent the flesh-pots and other provisions of Aegypt And gave himself for me True faith individuateth Christ and appropriateth him to a mans self This is the pith and power of particular faith Mistris Lewis the Martyr being set upon by Satan a little afore she suffered was much comforted and helped by this text Act. and Mon. fol. 1826. Verse 21. I doe not frustrate viz. By seeking to be justified by the Law Ambrose tenders it Non sum ingratus gratiae Dei I am not ungratefull to grace of God I do not repudiate cassate nullifie it Dead in vain Because he attains not his end in dying which was not only to leave us a patern of patience as Anabaptists hold but to merit for us remission of sins and imputation of his righteousnes for our justification CHAP. III. Verse 1. O foolish Galatians THose that are sick of a Lethargy must have double the quantity of physick given them that other men have in other diseases These Galatians were in a spirituall lethargy and are therefore thus sharply rebuked that they might be sound in the faith Tâ—t 1.13 Who hath bewitched you Or Bemisted you and dazeled your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veâ—v Pun lib. 7. cap. 2. The word properly signifies to overlook as they call it or to kill with the eyes by casting out venemous beams as the Basilisk and as witches are said to do Hath been evidently set forth As a remedy by looking whereon ye might have been cured or kept from that bewitching by the eye like as the stung Israclites were healed by looking on the brazen serpent Crucified amongst you In the evidence of the doctrine of Christ crucified and in the administration of the Lords Supper that lively picture of Christ on the crosse Verse 2. Or by the hearing of faith The Manna of the spirit comes down from heaven in the dews of the Ministery of the Gospel If our eyes see not our teachers Nâ—nb 11.9 1 Pet 1.23 we cannot expect to hear the voice behinde us Isa 30.20 21. Verse 3. Are ye so foolish Those then that have the spirit may play the fools in some particulars Those that are recovered of a phrensie have yet some mad fits sometimes Made perfect by the flesh As Nebuchadnezzars image whose golden head ended in dirty feet Verse 4. If it be in vain q. d. It is not in vain God keepeth the feet of the Saints that they cannot altogether loose the things they have wrought they cannot fall below his supporting grace the Lord puts under his hand Psal 37. Yet it cannot be denied that an hypocrite may suffer and all in vain 1 Cor. 13.3 as did Alexander the Copper-smith who was near unto Martyrdome Act. 19.34 See the Note on 1 Cor. 13.3 Verse 5. Or by the hearing of faith Faith and so life is let into the soul by the sense of hearing Isa 55.3 to crosse the devil who by the same door brought death into the world Verse 6. It was accounted to him This the Papists jearingly call a putative righteousnes The Jews also deride it and say That every fox shall yeeld his own skin to the flaer See Rom. 4.9 11 12. Verse 7. The same are children c. And heirs together with him of the world Rom. 4. which is theirs in right though detained a while from them by the Amorites till their sins be full Verse 8. And the Scripture fore-seeing The Scripture therefore is not a bruit dead things as the Jesuites blaspheme Greg in Reg. 3. Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God Preached the Gospel There is Gospel therefore in the old Testament In thee shall all Nations See my Note on Gen. 12.3 All Nations shall be blessed i. e. justified by faith Verse 9. Are blessed c. For they only are blessed whose sins are remitted Psal 32.1 O the blessednesses of that man saith the Psalmist Verse 10. Are under the curse Aut faciendum aut patiendum He that will not have the direction of the law must have the correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That continueth not in all Deut. 27.26 Heb. Shall stand firm as a four-square stone Verse 11. Shall live by faith As being justified by faith See the Note on Rom. 1.17 Verse 12. And the law is not of faith Because it promiseth not life to those that will be justified by faith but requireth works Verse 13. Christ hath redeemed us As man he bought us as God he redeemed us saith Hierome For to redeem is properly to buy some things back
ambitious of slavery of beggery v. 9. How many have we at this day that rejoyce in their bondage and dance to hell in their bolts Verse 22. For it is written It was enough of old to say It is written there was no need to quote Chapter and verse as now Men were so ready in the Scriptures they could tell where to turn to any thing at first hearing Verse 23. Was born aster the flesh In an ordinary way as all others are for Hagar was young and Abraham not old Was by promise i. e. By a supernaturall power by a divine miracle Verse 24. Which things are an allegory That is they signifie or import an allegory or they being the things that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented and typed out the things that they were not So did the brazen serpent the deluge the red sea c. As for those allegories gories of Origen and other wanton wits luxuriant this way what are they else but Scripturarum spuma as one calleth them Scripture-froth Verse 25. For this Agar is mount The Arabian call Mount Sina Agar Twice Hagar sled thither Gen. 16. and 21. it being in her way home to Aegypt From her the Arabians are called Hagarens and since for more honour sake Saracens of Sarah Hagars mistresse Answereth to Jerusalem That is to the Jewish Synagogue born to bondage as Tiberius said of the Romans that they were homines ad servitutem parati Verse 26. But Jerusalem which is above that is the Christian Church the heavenly Ierusalem the Panegyris and congregation of the first-born whose names are enrolled in heaven Heb 12.23 The Hebrew word for Ierusalem is of the Duall number to show AmamainCoronide say the Cabalists that there is an heavenly as well as an earthly Ierusalem and that the taking away of the earthly was intimated by the taking away of the letter jod out of Ierushalaim 2 Sam. 5.13 Verse 27. Far it is written When these testimonies of the old Testament are thus cited in the new it is not only by way of Accommodation but because they are the proper meaning of the places Verse 28. Now we brethren as Isaac This the Jews to this day will not hear of but call us Maâ—zer Goi bastardly Gentiles Verse 29. Persecuted him By cruell mockings and reall injuries challenging the birth right and deriding the Covenant c. The Papists made way for their great project of perdition in 88. by dividing the people here under the rearms of Protestant and Puritan George Abbots â—of to D. Hiss 3 real and provoking them thereby to reall and â—unâ—uall both hate and contempt Even so it is new And to also it is now may we say at this day For what do Papists persecute us for else but because we reject their justification by works They poisoned their own Cardinall Contarenus for that he declared himself found in this point by a book that he set forth some four years afore the Councell of Trent Verse 30. Shall not be beirs No justitiary can be saved A Papist cannot go beyond a reprobate Pur us puâ—us Papistanon potest servani Rev. 19.21 Verse 31 We are not children c. q. d. We are in a farre better condition then Legalists I have blessed Ismael faith God twelve Princes shall be beget but my Covenant will I establish with Isaac Gen 17.20 21. And such honour have all his Saints CHAP. V. Verse 1. Be not again entangled AS oxen tied to the yoke Those that followed Iudas Galileus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.37 chose rather to undergo any death then to be in subjection to any mortall If civil servitude be so grievous Ioseph 1.18 c. 2 what ought spirituall to be Those poor misled and muzled souls that are held captive in the Popes dark dungeon have an ill time of it Ever since being reconciled to the Roman Church I subjected my self and my Kingdoms said King Iohn of England to the Popes authority never any thing went well with me Nulla mihiprospera sed omnia asversa evensrunt but all against me Verse 2. Behold I Paul q. d. As true as I am Paul and do write these things Christ shall profit you nothing For he profits none but those that are found in him not having their own righteousnesse which is of the law but that which is through the faith of Christ the righteousnes which is of God through faith Phil. 3.9 As Pharaoh said of the Israelites they are intangled in the Land the wildernes hath shut them in Exo. 14.3 So may it be said of Pharisaicall and Popish Justiciaries they are entangled in the fond conceits of their own righteousnesse they cannot come to Christ A man will never truly desire Christ till soundly shaken Hag 2.7 Verse 3. That he is a debtour viz. If he be circumcised with an opinion of meriting thereby Christ will be our sole Saviour or none he will not mingle his precious bloud with our pâ—â—ddle-stuff Verse 4. Christ is become of none effect Woe then to Popish merit-mongers William Wickum founder of New-colledge Parcâ—bist pro. fan medul D Vsher on Eph. 4.13 though he did many good works yet he professed he trusted to Jesus Christ alone for salvation So did Charles the fife Emperour of Germany So did many of our fore-fathers in times of Popery Ye are fallen from grace It cannot hence be concluded that the Apostle speaks conditionally and it may be understood of the true Doctrine of Gods free-grace Verse 5. Erigito scalam Acesi solâ—â—â—stendito For we through the spirit We Apostles hope for righteousnesse by faith If you will go to heaven any other way you must erect a ladder and go up alone as Constantine said to Acesius the Novatian heretike Verse 6. Neither circumcision Unregenerate Israel is as Ethiopia Amos 9.7 But faith that worketh Iustificamur tribus modis Effectivè à Deo apprehensivè à fide declarativè ab operibus Faith justifies the man and works justifie faith Verse 7. Ye did run well Why do ye now stop or step back Tutius recurrere Reusner Symb. quam malè currere was the Emperour Philips symboll Better run back then run amisse for in this case He that hasteth with his feet sinneth Prov. 19.2 But to run well till a man sweats and then to sit down and take cold may cause a consumption Verse 8. This perswasion Sectaries and seducers have a strange art in perswading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2.4 And although we thinke our selves able enough to answer and withstand their arguments yet it is dangerous dealing with them The Valentinian heretikes had a trick to perswade before they taught Arrius could cogge a die Tertullian and cozen the simple and needlesse hearer Verse 9. A little leven viz. Of false doctrine Mat. 16.6 See the Note there Verse 10. But he that troubleth you That heresiarch or ring-leader of the faction the Beast
the heretikes Not but that there is an excellent and necessary use of Philosophy truly so called but the Apostle meaneth it of their idle speculations and vain deceits those aiery nothings as the Apostle expounds himself See the Note on Rom. 1.21 22. And not after Christ The Gentiles then could not be saved by their philosophy without Christ And yet not only the Divines of Cullen Aâ—rippa Bâ—laeus set forth a book concerning the salvation of Aristotle whom they called Christs fore-runner in naturals as John Baptist was in supernaturals but also some of the School-Doctours grave men saith Acosta do promise men salvation without the knowledge of Christ Verse 9. All the fulnesse of the God-head bodily That is Essentially not in clouds and Ceremonies as once between the Cheâ—nbâ—â—s which the Jâ—ws called Shechinah whereunto the Apostle here alludeth Verse 10. And ye are compleat Ye have that true happinesse of a man which Philosophers hunted after in the thicker of carâ—hly vaniâ—iâ—s and lost themselves in the chase Varrâ— makes report of 288. severall opinions that they had about this subject and were out in all whilâ—st they caught at the shadow of â—uits in a â—edge of thorns but could not come at the tree of life Christ Jesus in whom we are compleat Verse 11. Made without hands Oh how honourable saith an Interpreter is the work of morâ—ification even as to make those huge heavens c. By the ciâ—cumcision of Christ Which circumciseth our hearts pulling off chat wretched fore-skin Verse 12. Buried with him in baptisme Which succeedeth in the place of circumcision and is also to us a seal of the righteousnes of faith Rom. 4.11 Of the operation of God In the work of faith God putteth forth the same almighty power that he did in raising Christ from the dead Ephes 1.19 20. See the Note on that Text. Verse 13. And you being dead See the Note on Ephes 2.1 Hath he quickned The first springing in the womb of grace is precious before God Verse 14. Blotting out the hand-writing Crossing out the black lines of our sins with the red lines of â—â—s Sons blâ—nd Verse 15. He made a shew of them A plain allusion to the Roman triumphs See the Note on Ephâ—s 4.8 Christ made the devils a publike spectacle of scorn and derision Tank hlstzâ—o as Tamerlâ—ne did Baâ—azet the great Turk whom he shut no in anÌ„ iron câ—ge made like a grate in fuch sort as that he might on every side be seen and so carried him up and down as he passed thorow Asia to be of his own people â—corned and derided c. Verse 16. Let no man there fore judge you That is Set not up any such for a Judge over your consciences Or if any usurp such an authority slight him according to that Gal. 5.1 Periculosum est in divinisrebus ut quis cedat jâ—re suo Cypr de hor. baptiz saith Cyprian In things of God we should be tender of our liberty Verse 17. Which are a shadow And so a sign of Christ obscurely and imperfectly representing him to the old Church and now abolished by his coming in the flesh In the twelfth year of our Saviours age the same year wherein he taught in the Temple Luk. 2. the Sanctuary was polluted by the casting about the bones of dead men thorow every part and porch thereof at the very feast of the Passeover in the night time This Josephus saith was done by the Samaritans out of hatred to the Jewish services But God had surely a speciall hand in it to shew that people that those shadows were to vanish now that Christ the body was come and shewed himself Verse 18. Let no man beguile you Gr. Brave it over you Confer Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel 8.9 Glory over me Gloriam assume supra me as thou hast done over thy sorcerers I gave thee this liberty See also Judg. 7.2 Isa 10.15 In a voluntary humility A proud humility They would not dare to worship God but Angels c. yet wére vainly puffed up by their fleshly mindes And something like this was that of the Baptist in refusing to wash Christ and of Peter in refusing to be washed by him Ioh. 13.8 And worshipping of Angels Setting them up as Papists do for Mediatâ—uâ—s of intercession Let not us acknowledge any other Master of requests in heaven but Christ alone 1 Ioh. 2.1 But what a piece of knavery is that in Surius and Caranza who rendering that passage of the Laodicean Councel Chap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians may not pray to Angels they make the words to be Non oportet Christianos ad angulos Congregatione â—â—facere Christians may not be corner creepers And the title they make Deys qui angulos colunt Of those that worship not Angels but corners against all sense What will they put out the eyes of Goods people As he said Numb 16.14 Or doe they not rather Festucam quarere unde oculos sibi cruant as Bernard hath it Seek straws to put out their own eyes withall Intruding into those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or invading those things c. blinde and bold busie about such matters as whereof there is neither proof nor profit Of this sort of seducers was that daring Dionysius that writeth so confidently of the heavenly hierarchy The Schoolmen also with their curious speculations and new niceties as Scotellus and others Vainly puffed up by his fleshly minde Corruption is the mother of pride as the devil the father He is the King of all the children of pride Job 41.34 Verse 19. And not holding the hoad This is worse then all the former that they despoiled Christ of his dignity as if he alone were not sufficient to cherish and encrease his Church With the increase of God That proceeds from God that is from the Spirit of Christ the head To which growth is opposed that vain puffing up vers 18. whereby men do not increase but swell Verse 20. Are ye subject to ordinances why doe ye dogmatize or be burdened with â—ites or traditions as they now are in the Papacy Iohn Aunt a Roman Catholike in his humble appeal to King Iames in the sixth Chapter of that Pamphlet thus blasphemeth God D. Sâ—eldens Mak of the beasâ— epâ—deâ—ic The God of the Protestants whom he knows to be the Father Son and holy Ghost is the most uncivil and evil manner'd God of all those who have borne the names of God upon earth Yea worse then Pan God of the Clowns which can endure no Ceremonies nor good manners at all Verse 21. Touch not taste not c. The words of those impostours which are here mimetically or by way of imitation related See the like Eccl. 10.14 where the Wiseman graphically describeth the fools tautologies A man cannot tall what shall be and what shall be who can tell Verse 22. Which all are to perish The very daily perishing of food
and permit only Quiristers to sing lest the musick should be marred But the Apostle biddeth every Saint to sing And Nicephoriâ—s writeth Hist Eccles l. 3. sap 37. that the Christians of his time even as they travelled and journeyed were wont to sing Psalms Tatianus also faith That every age and order among the Christians were Christan Philosophers yea that the very virgins and maids as they sat at their work in wool were wont to speak of Gods Word With grace in your heart This is the best tune to any Psalm Verse 17. Do all in the Name By the warrant of his word and with an aim to his glory Verse 18. Wives submit your selves Inferiours are ordered before superiours to teach them to do duty before they expect it Love descendeth duty ascendeth In the Lord Though the husbands will be crooked so it be not wicked the wives will is not straight in Gods sight if not pliable to his Sed liberum arbitrium pro quo tantopcrè contenditur viri amiserunt uxores arripuerunt faith an Authour Verse 19. Husbands love your wives He faith not Rule ever them Subdue them if they will not submit but love them and so win them to your will make their yoke as easie as may be for they stand on even ground with you as yoke-fellows though they draw on the left side Yet is she thy companion and the Wise of thy covenant Mal. 2.14 He therefore that is free may frame his choice to his minde but he that hath chosen must frame his heart to his choice Vxorem vir amato marito pareat uxor Conjugis illa sui cor caput ille suae And be not bitter against them Nothing akin to Nabal to those Caldeans a bitter and furious Nation or to that star Rev. 8.11 called worm wood that imbittered the third part of the waters The Heathen when they sacrificed at their marriage-feasts Plut. praec cojug used to cast the gall of the beast sacrificed out of doors Verse 20. In all things Vultu saepè laeditur pietas See the Note on Eph. 6.1 Verse 21. Provoke not your children See the Note on Ephes 6.4 Lest they be discouraged Dispirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thorow despondency grow desperate in their resolutions Verse 22. Not with eye-service See the Note on Ephes 6.5 6. Fearing God That hath power to cast body and soul to hell Fear him more then you do your masters that have power over the flesh only Verse 23. Do it heartily as to the Lord This is to make a vertue of necessity whiles in serving men we serve the Lord Christ going about our earthly businesses with heavenly mindes with not only an habituall but an actuall intention as much as may be of glorifying God in all Verse 24. Thereward of inheritance And so be made of servants sons whose it is to inherit For ye serve the Lord Christ Whiles godlines runneth thorow your whole lives as the woof doth thorow the web and you seek to approve your selves to Christ in all your actions and emploiments Verse 25. But he that doth Wrong Be it but by not doing right to poor servants which in those daies were bond slâ—ves Note here saith an Interpreter the Apostles candour he was not of the â—umour of Lawyers that seldome speak much but for great men or when they may have great gifts c. CHAP. IV. Verse 1. That which is just and equall SEe they must both to the well chusing and the well using of their servants Ye also have a master Eccl. 5 8. There be higher then they and wherein they deal proudly God is above them Exod. 18.11 Verse 2. Continue in praier Constant and instant in it wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay all aside for it as the word signifieth Act. 6.2 while praier stands still the trade of godlinesse stands still And watch in the same Against dulnesse of spirit drowsinesse of body satanicall suggestions secular distractions c. With thanksgiving Have your thanks ready for you are sure to speed Verse 3. Withall praying also for us See the Note on Eph. 6.19 By the word a door is opened into heaven Verse 4. As I ought to speak As every sound is not musick so neither is every pulpit-discourse a Sermon Verse 5. Walk in wisdom Neither giving offence carelesly nor taking offence causâ—esly Redeeming the time Opportunities are headlong and must be timously laid hold on or all 's lost See the Note on Eph. 5.16 It is said of Hooper the Martyr that he was spare of diet sparer of words and sparest of time Act. and Mon. fol. 1366. Ibid 1â—74 Ibid 1457. Latimeâ— rose usually at two of the clock in a morning to his study Bradford slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen tongue or study These Worthies well weighed what a modern Writer hath well observed That they that lose time are the greatest losers and wastfullest Prodigals For of all other possessions two may be had together but two moments of time much lesse two opportunities of time cannot be possest together Verse 6. Seasoned with sale Of mortification and discretion even our common communication must be so seasoned as we pouder most those meats that be most apt to putrifie and as upon our uncomely parts we put the more comelinesse Verse 7. All my state shall Tychicus See the Note on Eph. 6.21 Verse 8. And comfort your hearts See the Note on Eph. 6.22 Verse 9. With Onesimus a faith full Once unprofitable but now profitable faithfull and beloved Philosophia non 〈…〉 â—ed abscondâ—t DE Elta jejun cap. 12. Plato went thrice to Sicily to convert Dionysius and lost his labour Polemo of a drunkard by hearing Xenocrates became a Philosopher But Ambrose faith well of him Siresipuit à vino fâ—it semper tamen temulentus sacrilegio If he repented of his drunkennesse yet he continued drunk with superstition Pauls convert proved better a faithfull preacher and a beloved brother Verse 10 Marcus sisters son to Barnabas Hence Barnabas stood so stiff for him against Paul his faithfull fellow traveller Act. 15.37 See the Note there Naturall affection swaies over much with some good men as it did with Eli and perhaps with Samuel 1 Sam. 8.1 3. Verse 11. These only are my fellow-workers S. Paul complains of fickle and false friends that forsook him in his distresse as Demas 2 Tim. 4 16. 2 Tim. 4.0 that like Jobs friends proved miserable comforters and as the brooks of Tema which in a moisture swell in a drought fail Or as the river Novanus in Lombardy that at every Mid-summer Solstice swâ—lleâ—h and runneth over the banks but in mid-winter is clean dry Howbeit Marcus Aristarchus Onesimus Onesiphorus and some few others stuck to him
without sinne Imputed to him as Isa 53.6 2 Cor. 5.21 See the Note there CHAP. X. Verse 1. A shadow of good things c. THat is of Christ saith one When the Sun is behinde the shadow is before when the Sun is before the shadow is behinde So was it in Christ to them of old This Sun was behinde and therefore the Law or shadow was before To us under grace the Sun is before and so now the Ceremonies of the Law these shadows are behinde yea vanished away Verse 2. No more conscience of sin Christ though he took not away death yet he did the sting of death so though he took not away sin yet he did the guilt of sin Verse 3. Made of Anâ— every year A solemn confession of them and what great need they had of a Saviour to expiate them laying their hands on the head of the sacrifice in token that they had in like sort deserved to be destroied Verse 4. Should take away sinnes And so pacifiâ— conscience For sinne is to the conscience as a more to the eye as a dagger to the heart 2 Sam. 24.10 as an adders sting to the flesh Prov. 23.32 Verse 5. But a body hast thou prepared A Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fitted his Sonnes body to be joyne with the Deity and to be an expiatory sacrifice for sin Verse 6. Thou hast had no pleasure viz. As in the principall service and satisfaction for sin Verse 7. Loe I come As an obedient servant bored thorow the ear Exod. 21. with Psal 40.6 7. Wise and willing to be obsequious Servus â—st nomen officij A servant is the masters instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle wholly at his beck and obedience It is written of me Christ is authour object matter and mark of old and new Testament Therefore if we will profit thereby we must have the eyes of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 8. Which are offered by the law To the great cost and charge of the offerers This we are freed from and are required no more then to cover Gods altar with the calves of our lips Verse 9. Loe I come True obedience is prompt and present ready and speedy without shucking and hucking without delaies and consults Ps 119.60 He taketh away the first Clear consequences drawne from Scripture aâ—e sound doctrine Matth. 22.32 See the Note there Verse 10. By the which will That is By the execution of which will by the obedience of Christ to his heavenly Father Verse 11. Take away sin Seperando auâ—erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vndique tollere sunder it from the soul strike a parting blow betwixt them Verse 12. But this man Opposed to the plurality of Leviticall Priests One sacrifice and once for ever not many and often as they And he sate down when as they stood daily offering often times Note the Antithesis and Christs precellency On the right hand of God Which he could not have done if he had not expiated our sins Ioh. 16.10 Of righteousnesse because I go to my Father He could not have gone to his Father if he had not first fulfilled all â—ighteousnesse and fully acquitted us of all our iniquities Verse 13. Rom. 16. â—0 Expecting till his enemies Admire and imitate his patience The God of peace shall tread Satan and the rest under our feet shortly Verse 14. He hath perfected He would not off the crosse till all was finished Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost also witnesseth viz. By inspiring the Pen-men 2 Tim. 3.16 acting and carrying them into all truth 2 Timothy 1.21 as it were by an holy violence Verse 16. I will put my lawes See the Note on Heb 8.10 Verse 17. Will I remember no more Therefore there needs not any repetition of a sacrifice for sinne in the New Testament Verse 18. When remission of sinne is viz. An Impletory remission as now in the new Testament not a promissory as under the old Verse 19. To enter into the holiest viz. By our praiers which pierce heaven and prevail with God Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recens â—â—â—ctaâ—us By a new Fresh and as effectuall at all times as if Christ were but newly sacrified for us Through the veyl that is his flesh Whereby we come to God dwelling bodily therein Like as where I see the body of a man there I know his soul is also because they are not severed so is it here Verse 21. Over the house of God As Jehojadab was over the temple presided and commanded there 2 King 11.5 All power is given to Christ both in heaven and earth for our behoof and benefit Verse 22. Let us draw near Come for the Master calleth Mark 10.49 With a true heart That is With a heart truly and entirely given up to God uprightly propounding Gods service in praier and that out of a filiall affection delighting to do his will and therefore well content to wait or if God see good to want what it wisheth desirous rather that Gods will be done then our own and that he may be glorified though we be not glorified acknowledging the Kingdome power and glory to be his alone This is a true heart In full assurance of faith Not with a quarter or half-winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with full assurance such a gale of faith as fils the sails of the soul and makes it set up its top-gallant as it were Having our hearts sprinkled c. Faith ever purgeth upon sin and worketh repentance fâ—oâ— dead works Verse 23. Without wavering Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without tilting or tossing to one side or other This amounts to more then that conjecturall confidence of the Popish dubiâ—â—nâ—â— and that common faith that holds men in suspence and hangs between heaven and earth as a Meteor Verse 24. And let us consider Christians must study one anothers cases the causes and cure of their spirituall distempers sollicitous of their welfare To provoke unto love To whet on as Deut. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen and extiâ—ulate as Prov. 27.17 to rouse and raise up their dull spirits as 2 Pet. 2.13 to set an edge on one another as Bores whet their tusks one against another saith Nazianzen Verse 25. Not for saking Schisme is the very cutting asunder of the veins and arteries of the mysticall body of Christ We may not separate but in case of intollerable persecution heresie idolatry and Antichristianisme The assembling of our selves together In Church-assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian meetings as ever we look for comfort at the comming of our Lord Jesus Christ and our gathering together the same word as here unto him 2 Thess 2.1 the day whereof approacheth as in this text
here reckoned as the heaviest part of Christs crosse And if we can bear reproach for him it is an argument we mean to stick to him as the servant in the law that was content to be boared in the ear would stick to his master Then the treasures in Aegypt Aegype for it's power and pride is called Rahab Psal 87. famous it was for it's learning 1 King 4.30 Act. 7.22 and is still for it's fruitfulnesse so that where Nilus overfloweth they do but throw in the seed and have four rich harvests in lesse then four moneths Thence Solomon had his chief horses 2 Chron. 9. and the harlot her fine linnen Prov. 7.16 and yet Moses upon mature deliberation esteemed the reproach of Christ c. So did Origen chuse rather to be a poor Catechist in Alexandria then denying the faith to be with his fellow-pupill Plotinus in great authority and favour For he had respect c. We may safely make any of Gods arguments our encouragements look thorow the crosse and see the crown beyond it and take heart Quis non patiatur ut potiatur Verse 27. As seeing him who is invisible An elegant kinde of contradiction Let us study Moses his Opticks get a Patriarchs eye see God and set him at our right hand Psal 16. This will support our courage as it did Micaiahs who having seen God feared not to see two great Kings in their Majesty Verse 28. Through faith he kept the Passe over It is the work of faith rightly to celebrate a Sacrament Speak therefore to thy faith at the Lords Supper as Deborah did to her self Awake awake Deborah awake awake utter a Song Verse 29. They passed thorow the red sea Which threatened to swallow them but yet preserved them Faith will eat it's way thorow the Alpes of seemingly-insuperable difficulties and finde unexpected out-gates As by dry land Israel saw no way to escape here unlesse they could have gone up to heaven which because they could not saith one heaven comes down to them and paves them a way thorow the red sea Assaying to do were drowned Here that holy Proverb was exemplified The righteous is delivered out of trouble and the wicked cometh in his stead Prov. 11.8 See Isa 43.3 God usually infatuateth those whom he intendeth to destroy as these Verse 30. By faith the walls of Jericho So do daily the strong-holds of hell 2 Cor. 10.4 See the Note there Wherein albeit the Lord require our continuall endeavours for the subduing of our corruptions during the six daies of this life yet we shall never finde it perfectly effected till the very evening of our last day Verse 31. With them that beleeved not To wit that gave not credit to those common reports of God and his great works but despised them as light news and refused to be at the pains of further enquiry When she had received the spies Whom to secure she told a lie which was ill done The Apostle commends her faith in God but not her deceipt toward her neighbour as Hugo well observeth Verse 32. Of Gideon of Barac c. Here the names only of sundry Worthies of old time per praeteritionem conglobantur are artificially wound up together for brevity sake All these were not alike eminent and some of them such as but that we finde them here enrolled we should scarce have taken them for honest men yet by faith c. Christ carries all his of what size or sort so ever to the haven of heaven upon his own bottome as a ship doth all the passengers that are therein to the desired shore Verse 33. Wrought righteousnesse Civil and military spiritualized by faith and heightned to its full worth Obtained promises Faith winds it self into the promises and makes benefit thereof A Bee can suck honey out of a â—lower so cannot a Flie doe Faith will extract abundance of comfort in most desperate distresses out of the precious promises and gather one contrary out of another honey out of the rock c. Deut. 32.36 Verse 34. Escaped the edge of the sword As David by the force of his faith escaped Sauls sword Eliah Ahabs Elisha the Syrians 2 King 6. c. and divers of Gods hidden ones at this day have escaped by a strange providence when studiously sought after as sheep to the slaughter See the prefatory epistle to Mr Shawâ— Sermon Verse 35. Women received As the Sarepton Shunamite widdow of Naim c. No such midwife as faith It hath delivered even graves of their dead Others were tortured Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were tympanized distended stretched upon the rack as a sheeps-pelt is upon a drum-head Others render it They were bastonadoed or beatâ—â— with bats or cudgels to death as if it were with drummesticks Not accepting deliverance On base tearms they scorned to flie a way for the enjoyment of any rest except it were with the wings of a Dove covered with silver innocency As willing were many of the Martyrs to die as to dine That they might obtain a better resurrection The resurrection they knew would recruit and rectifie them This held life and soul together So Dan. 12.3 These miserable Caitiffs saith Lucian the Atheist of the Christians of this time have vainly perswaded themselves of a glorious resurrection and hence their fool-hardy frowardnesse to die Verse 36. Of cruell mockings As Jeremy Amos Elisha Goe up baldpate Go up sc To heaven as they say but who will believe it that your Master Elias did So they mowed at David mocked at Isaiah Chap. 28.10 the sound of the words as they are in the originall carries a taunt jeared our Saviour Luk. 16.14 Set these Hebrews upon the stage as mocking stocks Chap. 10.33 Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were tempted Or as others read the words They were burned One saith That it was almost as great a miracle that Ioseph did not burn when his mistresse tempted him as it was for the three children not to burn in the Babylonish fire Luther was oft tempted to be quiet with great sums of money and highest preferments Iulian by this means drew many from the faith In sheepskins and goatskins That might have rustled in silks and velvets if they would have yeelded Saepe sub attrite latiâ—at sapientia veste Afflicted tormented None out of hell were ever more afflicted then the Saints to the wonder and astonishment of the beholders Verse 38. Of whom the world They were fitter to be set as stars in heaven Verse 39. Received not the promise viz. Of Christs incarnation Verse 40. Some better thing i. e. Christ that great mystery as 1 Tim. 3.16 that chief of ten thousand c. that gift Iob. 4.10 that benefit 1 Tim. 6.2 CHAP. XII Verse 1. With so great a cloud OR cluster of witnesses whose depositions we should hearken to and rest in Iustin Martyr confesseth of himself that seeing the pious lives and patient sufferings of the Saints he concluded
not leave Calvin to hear Paul This is not only partiality but anthropolatry or Man-worship saith he Grynaeus reports a speech of George Duke of Saxony Although I am not ignorant Lect. in Hag. p. 41. said he that there are divers errours and abuses crâ—pt into the Church Nolo tamen amplecti Evangelium quod Lutherus annunciat yet I will noâ—â— of that Gospel-reformation that Luther preacheth Compertum est It is for certain saith Erasmus that many things are condemned as hereticall in Luthers writings Erasm epist ad Cardin Mogunt that in Austins and Bernards books are approved for sound and pious passages Verse 2. For if there come c. It is probable saith an Interpreter here that the Primitive Christians the better to ingratiate with the richer Pagans gave them very great respect contrary to that Psal 15.4 But I rather think the Apostle speaketh in this text of wealthier Christians unworthily preferred before better but poorer persons Verse 3 That weareth the gay cloth As Hospinian tels us of the dogs that kept Vulcans Temple and as others say of the Bohemian curres that they will fawn upon a good sute but flie upon one that is in ragged apparrel So is it with many Vestis virum Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye not then partiaâ— Or Are ye not fâ—r so doing condemned in your own consciences Or Neither have ye so much as once doubted or guestioned the matter within your selves whether in so doing you have not done amisse Verse 5. Châ—sen the poor This the world wonders and stumbles at 〈◊〉 Heathen Romans would not receive Christ though they heard of his miracles and mighty works into the number of their gods because he preached poverty and made use of poor persons Aigâ—land King of Saragossa in Arragon refused to be baptized 〈…〉 because he saw many Lazars and poor people expecting alms from Charâ—â—mains table and asking what they were was answered That they were the messengers and servants of God And can he keep his servants no better said he I 'le be none of his servants Revel â— But what saith Christ I know thy poverty but that 's nothing thou art rich And The poor are Gospellized not only receive it Mat. 11. but are changed by it Heirs of the Kingdom Heads destinated to the diadem saith Tertullian Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oppresse you Subjugate you and bring your heads under their giâ—dles trample upon you with the feet of pride and cruelty yea devour you as the greater fish do the lesser Draw you before the judgement seats Vex you with law-sutes and by might rob you of your right Cedit viribus aequum Verse 7. Am. Marc. lib â— cap. 2. Doe not they â—â—â—spheme That is Cause to be blasphemed as Rom. 2.24 1 Tim. 1.20 Marcellinus a Heathen Historian taxeth the Christians of his times for their dissensions biting and devouring one another till they were even consumed one of another A sad thing that a Heathen should see such hellish miscarriages among Christs followers Verse 8. If ye fulfill the royall law Acknowledging Gods soveraignty and sending a lamb to the Ruler of the earth Isa 16.1 seeking the help of that free or noble spirit of his Psalme 51.13 that royall ruling spirit as the Greek version there hath it Verse 9. Ye commit sin That 's flat though ye have thought otherwise See the Note on Verse 4. Verse 10. He is guilty of all The whole Law is but one copulative Exod. 16.18 Ezek. 18.10 11 12 13. I â—yr Clavit He that breaketh one Commandment habitually breaketh all not so actually The godly keep those Commandments that actually they break But a dispensatory conscience keeps not any commandment Verse 11. For he that said God spake all those words Exod. 20. and said there is the same divine authority for one Commandment as another The Pharisees had their minutula legis but Christ cries them down Mat. 5. The Jews at this day set sâ—esly argue Cursed is he that abides not in all things therefore he is not cursed that abides in some things only Verse 12. As they that shall be judged Or As they that should judge by the law of liberty which is so called because it doth freely and fully discover unto every man without respect of persons the errours and evils of his life And we should walk as paterns of the rule See the Note on Matthew 11.19 Verse 13. For he shall have mercie See the Note on Matthew 5.7 And mercy rejoyceth against judgement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 Cervix â—eadeth on the neck of judgement The mercifull man glorieth as one that hath received mercy and shall not come into condemnation for Gods mercy rejoyceth against such a mans sins as against an adversary which he hath subdued and trampled on Verse 14. Though a man say he hath faith Saying serves not the turn Livy telleth us of the Athenians Liv. deâ— 4. that they waged Word-warre against Philip King of Macedony Quibus sâ—lis valebant and that was all they could doe Mâ—n may word it with God and yet miscarry Isa 58.2 3. He is too wise to be put off with words he turns up our leaves and looks what fruit whereof if he miâ—â—e he laies down his basket and takes up his ax Luk. 13.7 Christianity is not a talking but a walking with God and at the last day it shall be required of men non quid legerint sed quid egerint non quid dixerint sed quomodò vixerint Not what they have said but how they have acted Can faith save him That is An ineffectuall faith that worketh not by love such as is the faith of the Solifidians Verse 15. If a brother or a sister As it may bâ—â—all the best to be and they are not of the Cameleon-kinde to live with Ephraim upon winde Hos 12.1 to be fed with fair words or to be cloathed with a sute of complements Sion should be taken by the hand Isa 51.18 And Tyrus converted leaves hoarding and heaping up wealth and fals to feeding and cloathing Gods poor people Isa 23.18 Verse 16. And one of you say This age aboundeth with mouth mercy which is good cheap But a little handfull were better then a great many such mouth-fuls Be you warned But with what with a fire of words Be filled But with what with a messe of words Away with these aiery courtesies Verse 17. Is dead being alone That is Being worklesse for life discovers it self by action so doth true faith by trust in God and love to men A tree that is not for fruit is for the fire Verse 18. My faith by my works It appeared by the fruits it was a good land Numb 13.23 It appeared that Dorcas was a true believer by the coats she had made so here Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe and tremble Gr. Roar as the sea and
spirit of prophecy neither let there be any to favour his fatherlesse children And why Because that he remembred not to shew mercy Psal 109.12 16. This was fulfilled in Haman and is fulfilled in daily experience Hence riches ill gotten or ill kept shift masters so oft It is not true that is commonly spoken Happy is that son whose father goes to the devil for such goods seldome prosper except it be with some odde one Dan. 4.27 that by repentance breaks off and heals his fathers sin by mercifulnesse to the poor and so makes him friends with those riches of unrighteousnesse So our Saviour cals them either because rich men are for most part unrighteous themselves or the sons of unrighteous persons or else unrighteous that is uncertain vain Luk. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est incertus vanus sallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim ex idiotis mo hebraico ac cipitur etiam pro vero necesserio sumo c. pator Lexic vain deceitfull such as will give us the slip for so the word may be taken according to the use of the Hebrew and Syriack tongues His riches perish by evil travel saith Solomon and he begetteth a son and there is nothing in his hand Eccl. 5.14 For either he leaves it to a prodigall that rides to hell with golden spurs and forks it abroad as fast as the miser his father raked it together Or if he be never so good an husband yet usually he thrives not but moles as snow before the Sun So that a man had better leave his childe a wallet to beg from door to door then a cursed hoard of goods either gotten by evil arts or spared when they should have been spent upon the poor and needy Thus for the life present Mercifull men lay up in store a good foundation both for themselves and theirs As for the life to come They lay hold hereby upon eternall life which by good works is 1. Assured them here Prov. 14.21 Prov. 11.17 Mat. 5 7. Jam. 2.13.2 Enjoyed of them hereafter 1. At the hour of death for when riches shall fail riches well used shall let us into haven Luk. 16.9 God freely crowning his own grace in us 2. At the day of judgement when there effectuall faith shewn by your works shall be found to praise honour and glory before God Angels and men Christ mentioning and celebrating their good deeds only such as they had forgotten 1 Pet 1 7. or thought he had taken no notice of and shall therefore ask When saw we thee hungry and sed thee naked and clothed thee c. But there is a book of remembrance written be fore him of all the particulars Mal. 3.17 Qui non dedit micav non obtinuit guitam which shall then be produced When mercilesse men shall meet with their own measure as Dives who denied crums and could not therefore obtain a drop of water to cool his tongue they shall in vain tire out the deaf mountains to quash them to pieces or grinde them to pouder but will they nill they must receive judgement without merey because they shewed no mercy Then shall Mercy rejoyce against damnation or glory over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jâ—un 2.12 as over it's adversary A godly man moved with compassion lifts up his head and overcomes the fear of being condemned in judgement He can tender to God mercy and melting-heartednesse and thereby expect the same from him as David did Psal 86.2 Preserve my soul for I am mercifull Alphousus King of Spain was in great likelihood to have been made King of Romans but lost it to Richard of England For being a great Mathematician saith the Chronicler he was drawing of lines when he should have been drawing his purse Daniel hist of Eng fol. 174. and so fell from his high hopes So doth many a man from his possibilities of heaven by busying himself about many things and not attending the opportunites of love and good works Joseph made a gain of the famine and bought up the land of Aegypt so might we of the poor and buy heaven Not for any worth of the work for alas what proportion No more surely then betwixt a kingdome and a nut-shell But because faithfull is he who hath promised who also will do it not to the half as Herod but to the whole of his kingdome Ambition 1 JOHN 2.16 For all that is in the world the lust of the flesh the lust of the eye and the pride of life is not of the Father but of the world PLeasure profit preferment called here the lust of the flesh the lust of the eye and the pride of life are the worldlings Trinity to the which he performeth inward and outward worship According to the three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudence And according to our Saviours three-fold temptation Mat. 4. Doct. solinu the last whereof by the vain pomp and glory of the world he could least of all endure and therefore bids the Tempter Avaunt Our Apostle ver 13. of this Chapter tels us That a man may be very mortified even a Father and yet very subject to dote on the world which may be fitly likened to the serpent Seytnle whereof it is reported that when she cannot overtake the flying passengers she doth with her beautifull colours so astonish and amaze them that they have no power to passe away till she have stung them Balaam could not but go after the wages of wickednesse the preferment that was profered him Nay Barue a far better man is seeking great things for himself Hezekiah shewing his treasury Jonas over-tender of his reputation Nicodemus for the same cause coming haltingly to Christ as a night-bird and the Apostles strangely transported with an idle conceit of an earthly Kingdome wherein they dream'd there should be as once in Davids and Solomons daies a distribution of honours and officers Hence so many frivolous and fruitlesse questions and requests as that of the mother of Zebedees children put on by her ambitious sons who were ashamed to make the motion Yea many times most unseasonably and unsavourily when Christ had been fore-warning them of his ignominious death and fore arming them against the scandall of the crosse they fell into those absurd disputes who should be the greatest amongst them and have the highest place of preferment as Mar. 9 31 32 33 34. And whereas our Saviour disswaded them this solly and set a childe in the midst of them to learn them lower thoughts S. John soon sated with such sad discourse interrupts his master and laying hold on something he had said v. 37. tels a story of another businesse v. 38. Yea Nazianz. so sowred were they and swoln with this Pharisaicall haven that they were at it again the third time Luk. 22.24 And that 1. After that our Saviour had fore-told them that his