A COMMENTARY OR EXPOSITION UPON All the EPISTLES AND THE REVELATION of John the Divine. Wherein the Text is explained, some Controversies are discussed, divers Common-places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other Texts of Scripture, which occasionally occur, are fully opened, and the whole so intermixed with pertinent Histories, as will yield both pleasure and profit to the judicious Reader. With a Decad of Common-places upon these ten Heads, Abstinence. Admonition. Alms. Ambition. Angels. Anger. Apostasy. Arrogancy. Arts. Atheism. By John Trapp M. A. Pastor of Weston upon Avon in Glocestershire. Paulum quoties●unque lego, non verba audire videar, sed Tonitrua. Hierom. LONDON, Printed by A. M. for John Bellamy at the Sign of the three golden Lions in Cornhill, M.DC.XLVII. TO THE REVEREND And his much honoured Father, Mr JOHN LEY, Pastor and Preacher of God's Word at great Budworth in Cheshire, and one of the venerable ASSEMBLY. Reverend Sir, NOw, by a sweet providence, is that happiness put into my hands, that I have long wished and waited for, viz a fit opportunity of telling the world, how highly I honour You, and how deeply I stand engaged unto You. A most able and absolute Divine (in another sense than Erasmus termed some in his time) I ever took You for, Abselutae eruditionis & pietatis viris. Sic scripsit Theolog●● Parisiens●b. Voluit autem, alienis ab omni erudition & pietate, interpret Melancthone. since I first came acquainted with You. And how little mistaken I am therein, let Your many elaborate lucubrations say for me; those accurate Annotations upon the Pentateuch especially: of which precious piece, and the thrice-worthy Author, I am eftsoons ready to say, Buchol. as one did once of Erasmus and his Adages— quis nôsset Erasmum, Chilias aeternum si latuisset opus? Or as another did of calvin's Institutions, Praeter Apostolicas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dugardi mei ingeniosissimum inventum. M. Ley was at that time the first Precedent of Sion-Colledge. Joseph. Scali. epist. ad Eliam Vinet. post Christi tempora, chartas Huic peperere libro secula nulla parem. Sure I am, and not a little sensible, that he that here comes after You, shall but actum agere, he shall but facem Soli (Soli, inquam, in Zion) accendere, he shall but in nobilissimo theatro seipsum traducere. Well he may pick up Praeterita with Drusius, or spicilegium post messem with Capellus, he shall hardly ever get so near You, Val. Max. as the Latin Orator did the Greek, Demosthenes Ciceroni praeripuit, ne primus esset Orator, Cicero Demostheni, ne solus. Cant. 6.12. But whither (or ere I witted) hath the just admiration of Your singular worth transported me? My design was not to praise You (for that were, as an Ancient said of Athanasius, to praise virtue itself) but to profess my deep indebtednesse unto You, for Your many fatherly favours and real courtesies done me since mine adoption Quibus effecisti, ut viveren & morerer ingratus, as he said to Augustus, Sen. the benef. l. 2. c. 12. this being the only wrong that ever You did me, that I must live and die unthankful. These brief Notes passeable (I say not praisable) only for their brevity, do humbly beg Your perusal, and (sitanti sint) Your Patronage: and surely may they but obtain Your much-desired countenance and comprobation, I shall soon say with the Orator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fear not any man's censure. Whatever else is wanting in them, a will, I am sure, is not wanting, of laying forth my small talon to the honour of my Master, and the good of my fellow-servants; those of mine own particular charge especially, to whom most of these things have been delivered, and of whom I can truly say, as Reverend M. Stock did of his people in Breadstreet London, Mr Gatak, Abraham's decease. That he had rather win one of them, than twenty others. Now that I may be fit and able to fulfil the Ministry that I have received in the Lord, Col. 3.17. ● Tim. 4.16. so as to save myself and them that hear me, let Your fatherly benediction, and instant intercession to the Father of all the fatherhood in heaven and earth, Ephes. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parentela. be never wanting to Your most affectionately obsequious son and servant, John Trapp. Welford this 16. of Nou. 1647. Ad Libellum chartaceum, venerando Autori, ante manum huic Annotationum parti admotam, dono missum, Affatio, Quae vice Praefationis, de Autore Operéque, esse possit. DOminum, Libelle, gratulor tibi novum. Mihi negatam tu sortem folix habes; Viro futurus eximio jugis comes, Qui floribus, quos fundit, seu Britannia, Seu Latium, seu Palestina, simul Graeciâ, Te fragrantissimis or nabit, instrue●: olim Acheloi cornu implerunt Najades. Qui proprii venustos foetus ingeni, Quibus venustiores nullum parturit, Magisve densos, credet servandos tibi. Qui quicquid audit est-divino pectore, Linguâ facundâ, moribus suavissimis. Contrà quàm Sacra jam profitentes plurimi, Docere recta callidi, non vivere. Quàm vellem scitus esse nuno Lìbellulus! Forem ut tuae foelicitatis particeps, Ejus beandus, gestandus, manu, sinu. Tene fidelis quicquid mandârit tibi. Furacibus cave sedulus ab unguibus. Tibi nè maculas aut foedas labes contrahe: Subire vultus ut queas libens meos. Abijam, & Dominum à me saluta milliès. THOMAS DUGARD, Art. Mag. Rector Barfordiae. A Table of such Texts of the old Testament, as are here occasionally explicated. Gen. 5.24. p. 388. Gen. 13.9. p. 330. Gen. 23.2. p. 83. Gen. 25.34. p. 401. Gen. 27.33. p. 401. Gen. 33.9, 11. p. 256. Exod. 23.28. p. 517. Exod. 33.2, 3. p. 402. Exod. 33.16.17. p. 688. Levit. 2.5. p. 103. Levit. 14.19. p. 459. Levit. 19.16. p. 314. Levit. 19.17. p. 618. Numb. 13.16. p. 362. Deut. 27.26. p. 191. 1 Sam. 25.6. p. 653. Job 38.2. p. 671. Psal. 7.12. p. 671. Psal. 10.3. p. 320. Psal. 22.1. p. 356. Psal. 26.12. p. 254. Psal. 36.10. p. 640. Psal. 72.17. p. 581. Psal. 39.1. p. 420. Psal. 41.1. p. 639. Psal. 119.9. p. 329. Psal. 139.16. p. 107. Prov. 3.17. p. 635. Prov. 10.2, 3. & 15.24. p. 635, 65. Prov. 20.29. p. 469. Prov. 28.20. p. 161. Eccles. 5.6. p. 498. Cant. 1.5. p. 185. Isa. 6.1, 2, 3. p. 433. Isa. 14.23. p. 116. Isa. 23.18. p. 632. Isa. 28 9 p. 64. Isa. 45.7. p. 572. Isa. 51.18. p. 159. Isa. 58.10. p. 636. Lam. 3.36. p. 443. Ezek. 38.3. p. 581. Dan. 4.19. p. 689. Dan 9.21. p. 660. Hos. 9.4. p. 103. Zach. 3.9. p. 494. Errata. Page 5 l 25. r. praeripuit p 21 l. 14 r ad. p 25, l 12 r langold p. 80. l. 17, r. married couples. p 85. l. 10. r. that's. p. 94 l. 5. r bitter. p 114 l. 11 r sis. p. 1●4 l 28. deal that. p 128. l 7. r. at. p 136. l 21. r Secretaries. p. 143 l. 12. r encaged. p. 173 l. 30 r: conqueror. p. 200 l 23 r beedlesse p 206 l 20 r. amaxuensis p. 814 l. ●0. r wills. p. 221. l 24. r blown p. 228. l. 2● add we. p. 160. l 6. r. relate. p. 263. l. 21. r. matter p. 305 l. 35. r involuntary p. 191 l. ●. r there. p 395. l 9 r forwardness. p. 404 l. 14. r 5. r pause. p 418. l. 9 r. they p. 406. l warmed p. 424. l. p. 426. r 4 r savourily. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 459. l. 39 r. in bu eyes ib. mar. r. puptllam. p. 463 l: 30. r Sertorius p. 473 l. 18. r. Theologica p. 532. l. 3. r one writes. p. 534. l. 8 r Amos. p. 537. l. 38. deal for. p. 546. l. 7. r. Antichrist. p. 549. l. 25. r earth p. 557. l. 28. deal are. p. 572. l. 25. r imitate. p. 593. l. 12. r by the Sun beams p. 608 l. 23. r. that the devil. p. 628. l. 9 r. cast. p. 641. l. 23. r. Sareptan. p. 646. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the ROMANS. CHAP. I. Verse 1. A servant of jesus Christ. THis is an higher title th●n Monarch of the world, as Numa, second King of Rome could say. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pult. Verse 2. Promised] Fore-shewed and foreshadowed. Verse 3. Concerning his Son] Here's a lofty and lively description of Christ's sacred person. The whole Epistle being the Confession of our Churches, as Melancthon calleth it, Scultet. Annal. who therefore went over it ten several times in his ordinary Lectures: The Epistle being such, as never can any man possibly think, speak or write sufficiently of its worth and excellency. Verse 4. Declared to be, etc.] Gr. Defined; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for definitions explain obscurities. With power] For, Superas evadere ad auras; Hic labour, hoc opus est— a work befitting a God, See Ephes. 1.20. with the Note there. The Spirit of holiness] The divine essence of Christ, 2 Cor. 13 4. which sanctifieth the humane nature assumed by him. Verse 5. For obedience to the faith] That is, to the Gospel (that doctrine of faith) or to Christ, who is oft put for faith (whereof he is the proper object) in this Epistle. Kiss the Son, etc. Psal. 2 12. Math. 17.5. Hear him. Verse 6. Ye are the called] With an high and heavenly calling, Heb. 3.1. See the Note there. Verse 7. Called to be Saints] Those then that are called, are Saints, whilst alive, and not only those that are canonised by the Pope after they are dead, Bemb in List. Venet. In numerum Deorum ab Ecclesia Romana relati, as Bembus profanely speaketh of their Saint Francis, a sorry man, Dan hist of Engl. fol. 99 of whom (as once of Becket 48 years after his death) it may well be disputed, Whether he were damned or saved. Pope Callistus 3. sainted some such in his time, as of whom Cardinal Bess●rion, jac. Revius. bist. Pontis. knowing them for naught, said, These new Saints make me doubt much of the old. Grace he to you, and peace] See the Note on 1 Cor. 1.2. Verse 8. Your faith is spoken of] See chap. 16. and Juvenal, Tacitus, and other profane writers, who bitterly exagitate the doctrines and practices of those Roman Christians. Verse 9 Whom I serve in my spirit] That is, with all the faculties of my soul concentred and counited. Verse 10 I might have a prosperous journey] This he prayed, and this he had by such a way as he little dreamt of. Little thought Paul, that when he was bound at jerusalem, and posted from one prison to another, that God was now sending him to Rome: yet he sent him, and very safe, with a great Convoy. God goes oft another way to work, for our good, than we could imagine. Verse 11. That I may impart] There is no envy in spiritual things, because they may be divided in solidum; one may have as much as another, Theat Naturae. and all alike. Scientiarum (sic & gratiarum) ca vis est & natura, ut quò plus doceas, & alteride tuo largiare, cò ditior ac doctior fias, saith Bodine. Such is the nature and property of sciences and graces, that the more you communicate them, the more you increase them. Verse 12. That I may be comforted] Or exhorted, Ad communem exhortationem percipiendam, saith Beza out of Bucer, and others. The meanest of Christ's members may contribute somewhat to the edifying even of an Apostle. Verse 13. But was let hitherto] Either by Satan, 1 Thess. 2.18. or by the holy Spirit, otherwise disposing of him, as Act. 19.6, 7. or by some intervenient, but important occasion: as Chap. 15.20, 21. Verse 14. I am debtor] Because entrusted with talents for that purpose, 1 Cor. 9.16. See the Note there. Verse 15. So as much] Quicquid in me situm est, promptum est. A notable expression. Verse 16. For I am not ashamed] As men are apt to be; whence that fatherly charge, 2 Tim. 1.8. Do ye think (said john Frith, Martyr, to the Archbishop's men that would have let him go) that I am afraid to declare mine opinion unto the Bishops of England in a manifest truth? Act. and Mon. 1917. If you should both leave me here, and go tell the Bishops that you had lost Frith, I would surely follow as fast after, as I might, and bring them news that I had found and brought Frith again. For it is the power, etc.] Eternal life is potentially in the Word preached, as the harvest is potentially in the seed. Verse 17. The just shall live by faith] Hab. 2.4. that is, they shall enjoy themselves by their faith, in greatest disasters, or dangers, when others are at their wits ends, that's the Prophet's sense; and the Apostle not unfitly applieth it to prove justification by faith alone: for if a man live by faith, he is just by faith. Verse 18. Who hold the truth] Hold the light of their consciences (which is as a Prophet from God) prisoner. The natural man, that he may sin the more securely, imprisons the truth, which he acknowledgeth, and lays hold on all the principles in his head, that might any way disturb his course in sin, locking them up in restraint. Hence it appears that no man is righteous in himself, or by his own righteousness, which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 19 Because that which may] Heathens might know God the Creator, per species creaturarum (as they speak) either in way of negation, or causality, or eminence; not so God the Redeemer. Verse 20. Are clearly seen] As in a mirror, Pervidentur. or as on a theatre. solem in aquis, sic Deum in operibus contemplamur. Verse 21. Neither were thankful] How then shall we answer to God our hateful unthankfulness, which is (saith one) a monster in nature, a solecism in manners, a paradox in divinity, a parching wind to dam up the fountain of divine favours. But became vain in their imaginations] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In their reasonings, disputations, discourses upon serious deliberation. They stood not to their own principles (as, That there is one God only, That this God is to be worshipped, etc.) but were Atheists by night that worshipped the Sun, and Atheists by day that worshipped the Moon, as Cyril saith wittily. Verse 22. Professing themselves to be wise] Aristotle, Nature's chief Secretary, writeth many things most absurdly concerning God: As, Metaphys. l. 12. that he is a living creature, That he worketh not freely, Ib. lib 1. Bodin. Theat. Nat p 29. but by a kind of servile necessity; and that therefore he deserveth no praise or thanks from men for his many benefits, sigh he doth but what he must needs do. These are Aristotle's absurd assertions. And yet at Stuckard in Germany, was found a Doctor of Divinity that preached to the people, That the Church might be sufficiently well taught and governed by Aristotle's Ethics, though we had no Bible: And the Collen Divines set forth a book, concerning Aristotle's salvation. Verse 23. Made like to corruptible man] God made man in his own image: And (to be even with him, as it were) will needs make God, after his image. And fourfooted beasts] God therefore justly gave them up to Sodomy, did abase them below the beasts: that there might be an analogy between the sin and the punishment. This is called a meet recompense, ver. 27. They dishonoured God, they dishonoured therefore themselves. They would not know nor honour him, they shall not therefore know, nor spare one another, etc. so severely will God punish the contempt of rebellion against the light. And creeping things] In Lapland the people worship that all day for a god, Abbots his Geog. whatsoever they see first in the morning, be it a bird or worm. Verse 24. Arist. Etb. l 7. c. 3, 4. Gave them up to uncleanness] Aristotle confesseth the disability of moral knowledge to rectify the intemperance of nature; and made it good in his practice: for he used a common strumpet to satisfy his lust. Socrates is said to have had his Catamite, javenal. Inter Socratices, etc. Verse 25. Who changed] They tore out their natural principles and turned Atheists. Verse 26. Into that which is against nature] So against nature, that children (natures end) and posterity is utterly lost by it. Verse 27. Leaving the natural] As at this day in the Levant, Sodomy is held no sin. B●unts voyage. The Turkish Bassa's have many wives, but more Catamites, which are their serious loves. Burned in their lust] Gr. Were scalded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some men put off all manhood, become dogs, worse than dogs. Hence Deut. 23.18. The price of a dog, that is of a buggerer, as junius and Deodatus expound it. Verse 28. To a reprobate mind] Or, an injudicious mind: Or, a mind rejected, disallowed, abhorred of God: Or a mind that none hath cause to glory in, but rather to be much ashamed of. Verse 29. With all unrighteousness] The mother of all the ensuing misrule. Wickedness] The Syrian saith, Bitterness. See jer. 2.19. Envy, murder] Three such Agnominations are found in this black bedroll. The Apostle seems delighted with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as was likewise the Prophet Isaiah. Of which noble two, I may well say, as one doth of Demosthenes and Cicero, Demosthenes Ciceroni praecipust ne esset primus Orator, Cicero Demostheni, ne solus. Malignity] Or, Morosity, crossness. Verse 30. Haters of God] And so God-murtherers, 1 Joh. 3.15. See the Note there. Verse 31. Implacable] That will not hear of a truce, much less of a peace. Verse 32. Have pleasure] Or, they patronise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. applaud and approve: This is set last, as worst of all: it comprehends all kinds of consent. To hold the bag is as bad as to fill it. CHAP. II. Verse 1. Therefore thou art inexcusable. THough thou have no pleasure in them that do evil, as Chap. 1. 32. but dost superciliously censure them, being thyself otherwise as bad. Cato is said to have exercised usury, to have prostituted his wife, to have slain himself. God oft sets a Noverint universi upon the world's wizards, for the foulest fools. Verse 2. Which commit such] As Cato, ver. 1. whom yet Velleius affirmeth to have been, hominem virtuti simillimum. But God judgeth not as man. Verse 3. Thinkest thou] This is preaching to the conscience, to the quick. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The goodness of God] Gr. His native goodness, ready to be employed to the behoof and benefit of the creature, Tit. 3.4. Now as the beam of the Sun shining on fire, doth discourage the burning of that; so the shining of God's mercies on us should dishearten and extinguish lust in us. This is so equal, and needful a duty, that Peter picks this flower out of Paul's garden, as one of the choicest, and urgeth it upon those to whom he writes, 2 Pet, 3.15. Verse 5. Treasurest up unto thyself] Sicut mittentes pecuniam in gazophyla●ium, quod, ubi jam impletur, confringitu●, saith Stella upon Luke. In treasuring, there is, 1. Laying in. 2. Lying hid. 3. Bringing out again, as there is occasion. Wicked persons, whiles by following their lusts, they think they do somewhat to their happiness, shall in the end find, Pro the sauro carhones, those burning coals, Psal. 140.10. Verse 6. Who] See the Note on Mat. 16.27. Verse 7. Who by patiented continuance] Or, By suffering persecution for righteousness sake. Gordius the Martyr said, It is to my loss, Tertal. Ep. ad Polycarp. if you bate me any thing in my sufferings. Majora certamina, majora sequuntur pramia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ignatius. Much pains hath much gains. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But unto them that are contentious] That wrangle and thwartle against clearest truths, searching the devil's skull for carnal arguments, as those Athenians, Act. 17. being refractory as Pharaoh, who would not sit down under the miracle, but sent for the Magicians. And though the word doth eat up all they can say, as Moses his rod did, yet harden they their hearts as Pharaoh, and resolve to curse, as Balaam, what ever come of it. These are those contentious ones. Verse 9 Of the jew first] Qui ideò deteriores sunt, quia meliores esse deberent. Who are therefore worse, Salvian. because they should be better. Verse 10. Peace] Safety here, and salvation hereafter. Verse 11. For] See the Note on Act. 10.34. Verse 12. Perish without law] Or, Though they hall no written law, as that of Moses. Verse 13. But the doers of the law] The Scriptures are verba vivenda non l●genda, Aug. as Egidius Abbot of Norimberg said of the 119. Psalm. Boni Catholici sunt qui & sidem integram sequuntur, & bonos mores. Lessons of music must be practised, and a copy not read only, but acted. Divinity must be done as well as known. Verse 14. Do by nature, etc.] Velleius saith that Cato was, Well, lib, 2. Homo virtuti simillimus, cui id solum visum est rationem habere, quod Haberet justitiam, omnibus humanis vitiis immunis, etc. Are a law to themselves] The Thracians glorie●●hat they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living laws, walking statutes. Verse 15. Their thoughts mean while] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Betwixt while: Or in every interim of this life. Other faculties may rest; an obscene dream by night shall not scape consciences record, it is index, judex, vindex. Gods say, and man's overseer; and it is better to have it sore, then seared. Verse 16. According to my Gospel] Which promiseth heaven to believers. This is comfort to those that are faithful in weakness, though but weak in faith. The sentence of the last day shall be but a more manifest declaration of that judgement that the Lord in this life, most an end, hath passed upon men. Heathens shall be judged by the law of Nature: Prostigate Professors by the law written, and the Word preached: Believers by the Gospel, which saith, If there be a willing mind, God accepteth, etc. Verse 17. Restest in the law] So spending thy time in a still dream, but thou shalt have sick waking, then when God shall send out summons for such sleepers. Judg. 7. Men dream their Midianitish dreams, and then tell them for law or Gospel to their neighbours. Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being instructed out of the law] Gr. Being well catechised and principled, thou art able to discern of doctrines, and choose the best. Verse 19 Of the blind] The Chinois say, That all other Nations see but with one eye, they with two. Verse. 20. Which hast the form of knowledge] A platform of wholesome words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a system, a method artificially moulded, such as Tutors and Professors of Arts and Sciences have, and do read over again and again to their Auditors. Verse 21. Teachest thou not thyself!] He that knows well, and does worse, is but as a whiffler which carrieth a torch in his hand to show others his own deformities. I have read of a woman, who living in professed doubt of the Godhead, after better illumination and repentance, M Wards, Hap of p●act. did often protest, That the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul, Neronis illud (quantus artifex pereo?) quadrabit in te peritum & periturum. That's the best Sermon that's digged out of a man's own breast. origen's teaching and living were said to be both one. Verse 22. Speeds Chron. Dost thou commit sacrilege] The Chronicler noteth of Q. Marry, that she restored again all Ecclesiastical live assumed to the Crown, saying, that she set more by the salvation of her own soul, than she did by ten Kingdoms. Shall not she that abhorred not idols, rise up and condemn those that do, and yet commit sacrilege? Verse 23. Thorough breaking] By shooting short, or beyond, or wide of the mark, by omission, commission, or failing in the manner. Verse 24. For the Name of God, etc.] Heretics and hypocrites do still with judas deliver up the Lord Christ to the scoffs and buffet of his enemies. Augustine complains of the ancient heretics. Aug. deciv. Dei, l. 1 c. 51. that in them many evil-minded men found matter of blaspheming the Name of Christ, because they also pretended to the Christian religion. Epiphanius addeth, That for the looseness of such men's lives, and the baseness of their tenets, many of the Heathens shunned the company of Christians, and would not be drawn to hear their Sermons. T●e opific. Dei, proaem. Origen before them both cries out, Nunc malè audiunt castiganturque vulgò Christiani, quòd alitèr quàm sapientibus convenit, vivant, & vitia sub obtentu nominis celent, etc. There is an ill report goes of Christians for their unchristian conversation, etc. Ammianus Marcellinus a Heathen Historian deeply taxeth the pride, luxury, contentions, covetousness of the Bishops in his time, and the deadly hatreds of common Christians. Am. Marc l. 2● cap. 2, Nullae infestae hominibus bestiae, ut sunt sibi serales plerique Christiani, saith he. A sad thing that a Heathen should see and detest such hellish miscarriages among Christians. Verse 25. If thou keep the law] Which thou art thereby bound to do, either by thyself, or by thy Surety Christ Jesus. Verse 26. If the uncircumcision] Which it can never do. But admit it could, etc. Verse 27. judge thee] men's guilt is increased by their obligations, as was solomon's in departing from God, who had appeared unto him twice, 1 King. 11 9 Verse 28. Neither is that circumcision] See Colos. 2.11. with the Note there. Inward circumcision is (as Origen describeth it) Purgatio animae & abjc ctio vitiorum, or (as St Paul in the place above named) the putting old Adam with his actions, by the circumcision of Christ, by his merit and Spirit. Verse 29. Which is one inwardly] An Israelite indeed, joh. 1. that hath put away the foreskin of his heart, jer. 4.4. CHAP. III. Verse 1. What advantage] GR. What odds, singular thing, prerogative? See my True Treasure, Chap. 7. Sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 2. Chief, because that, etc.] This was their prime privilege, that they were God's library-keepers, that this heavenly treasure was concredited unto them. Other Nations are said to have been without God, because without those lively oracles, 2 Chron. 15.3. Ephes. 2.12. Prize we this privilege, and improve it. You must never expect another edition of the faith once received, Judas 3, once for all. Verse 3. The faith of God] That is, his faithful promises, opposed to man's perfidy. Verse 4. Every man a liar] viz. By nature. But Isa. 63.8. God's people are children that will not lie, they will die rather. Non ideò negare volo, ne peream: sed ideò mentiri nolo ne peccem, saith she upon the rack, of whom St Hieron● writeth. The officers of Merindol answered the Bishop that moved them to abjure, That they marvelled much that he would persuade them to lie to God and the world. Act and Mon. ●ol. 860. And albeit that all men by nature are liars, yet they had learned by the Word of God, that they ought diligently to take heed of lying in any matter, be it never so small, etc. That thou mayst be justified in thy sayings] David speaketh of the truth of nathan's reprehension; Paul applies it to the truth of God in his promises also. Let us give him a testimonial, joh. 3.33. Such as is that Deut. 32.4. A God of truth, and without iniquity, just and right is he. And mightest overcome] Mayst be pure, Psal. 51. saith David. Zacah in the Syriack is used for overcoming. Vincit veritas, & dare non dignis res magè digna Deo est. Verse 5. Is God unrighteous] Such heart-boilings there were in the rejected Jews. And job said little less, till God overhearing him, steps, as it were, from behind the hang, and takes him up for it, job 38.2. Who is this, saith he, that talketh thus? How now? Verse 6. I speak as a man] q. d. Is there not such language heard in some men's hearts? Verse 7. For if the truth of God] Hear the former objection is repeated, explicated, and more fully answered, that every month might be stopped. Lomelius. Ferunt ranas lampade supra lacum, in quo tumultuantur, appensâ, illius sulgore repercussas conticescere. So gainsayers are silenced, when the truth is thoroughly cleared. Verse 8. As we be slanderously reported] So are the reformed Churches by the black mouthed Papists. See the abatement of Popish brags by Alex. Cook, the Preface: Eudaemon joannes against Casaubon, & Calvino-Turcismum, etc. Whose damnation is just] In the year of grace 1525. a Monk of Berline in Germany, who in the Pulpit charged St Paul with a lie, was suddenly smitten with an apoplexy, whiles the word was yet in his mouth, ●cultel. Annal. and fell down dead in the place on S. Stevens day, as they call it. Verse 9 That they are all under sin] Whole evil is in man, and whole man in evil. Homo est inversus decalogus. Man by nature is no better than a filthy dunghill of all abominable vices. His heart the devil's store-house, throne, nest. His eyes great thorow-fares of lust, pride, vanity, etc. His life a long chain of sinful actions, a web of wickedness spun out and made up by the hands of the devil and the flesh, an evil spinner, M. Whate'y his new birth. and a worse Weaver. Verse 10. As it is written] What the Prophets had said of some particular people or person, is here applied to the whole race of mankind, because by nature there is never a better of us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Adag. Verse 11. None that seeketh] That seeketh and fetcheth him out of his retiring-room, as she did, Mark 7.24, 25. Verse 12. Become unprosimble] Or rotten, nasty, stinking, as the Hebrew hath it, Psalm 14.3. The old world was grown so foul, that God was forced to wash it with a deluge. Verse 13. The poison of Asps] Of that sort of Asps that spit their venom fare from them upon the by standers. Plyades. There is a great deal of such vermin and venom in that new found world of wickedness, the tongue, jam. 3. It is easy to observe, that S. Paul here making the anatomy of a natural man, stands more on the organs of speaking then all other members, and showeth how his tongue is tipped with fraud, his lips tainted with venom, his mouth full of gall, his throat a gaping grave, his tongue as a rapier to run men thorough with, and his throat as a sepulchre to bury them in. As for the Asp, they writ of her, That whereas her poison is so deadly, that the part infected cannot be cured, Io Wover. ●●nd 8. c. 23. but by cutting off, succurrit periclit●●tibus benignior natura, & noxiosissimo animali caliginosos obtutus dedit. Aspidi (saith Psiny) hebetes oculi dati, co●que non in front, said in temporibus habet. Verse 14. Full] As a ship that hath its full fraught and lading. 〈◊〉. Verse 15. Swift to shed blood] As Paul, till God stopped him in his cursed career. Verse 16. They mind nothing but mischief.] Verse 17. They are restless and troublesome.] Verse 18. There is no fear of God] This is set last, as the source of all the former evils. Verse 19 Guilty] Culpable, and such as cannot plead their own cause without an advocate. Chrysost. Verse 20. Therefore by the deeds of the Law] This is directly against Popish justification by works, merits, etc. Those misled and muzzled souls did worse than lose their labour that built religious houses, Act. and Mon. fol. 1077. Pro remissione & redemptione peccatorum, pro remedio & liberatione animae, in eleemosynam animae, pro salute & requie animarum patrum & matrum, fratrum & sororum, etc. These were the ends that they aimed at, as appears in stories. Verse 21. But now] Since Christ came. Verse 22. Upon all] So that none shall hinder their happiness. Verse 23. All have sinned] The first man defiled the nature, and ever since the nature defileth the man. Adam was a parent, a public person, a Parliament man, as it were; the whole country of mankind was in him, and fell with him. Short of the glory of God] i. e. Of his image now obliterated, or of his kingdom, upon the golden pavement whereof no dirty dog must ever trample. It is an inheritance undefiled, 1 Pet. 1.4. Verse 24. Being justified freely] Because the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is expounded by Varinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore Thammerus will needs conclude from this text, that God by justifying us, doth but pay us for our pains, give us what we have earned. Coelum gratis non accipiam, saith Vega. Opera bona sunt Coeli mercatura, saith another. Heaven is the purchase of good works. By the redemption] That is, By faith applying this redemption, wrapping herself in the golden Fleece of that Lamb of God. Verse 25. To be a propitiation] Or a covering, in allusion to the Law; where the Ark covering the two Tables within it, the Mercy-seat covering the Ark, and the Cherubims covering the Mercy-seat and one another, showed Christ covering the curses of the Law, in whom is the ground of all mercy; which things the Angels desire to pry into, as into the pattern of God's deep wisdom. For the remission of sins] Gr. For the relaxation or releasement of sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as of bonds or fetters. Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To declare] Gr. For a clear demonstration or pointing out with the finger. Verse 27. Where is boasting then, etc.] A certain sophister would hence prove the authority of the Church: He read the words thus, by a mistake of their short-hand-writing, Vbi est gloriation? Ecclesia est, for exclusa est. Verse 28. A man is justified by faith] Here St Paul shows himself a pure Lutheran, and is therefore sharply and blasphemously censured by some Jesuits for a person, who was so transported with the pangs of zeal and eagerness beyond all compass in most of his disputes, that there was no great reckoning to be made of his Assertions. Yea, he was dangerous to read, Speculum Europae. as savouring of heresy in some places, and better perhaps he had never written. Four years before the Council of Trent, Cardinal Conturenus, asserted the doctrine of 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 justify 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 Schoolmen are very unsound in this capital Article of Justification, and are therefore the less 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 legal grace, humiliation a backdoor to heaven; grieving that they have grieved so much for their sins, etc. 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 carnal commandment, Heb. 7.16. Verse 2. But not before God] Who when he gins to search our lacks, as the steward did Benjamins, can find out those out theeveries that we thought not of; bring to mind and light those sins that we had forgot, or not observed. When he comes to turn the bottom of the bag upwards, it will be bitter with us. Abimelech's excuse was accepted, and yet his sin was chastised, Gen. 20.6. Verse 3. Abraham believed God] Latomus of Lovan was not ashamed to write, That there was no other faith in Abraham, than what was in Cicero. Joh. Manlij loc. conc. p. 490. And yet our Saviour saith, Abraham saw my day, and rejoiced, so did Cicero never. Another wrote an apology for Cicero, and would needs prove him to have been a pious and penitent person, because in one place he hath these words, Ibid. 481. Reprehendo peccata mea, quod Pompeio confisus, ejusque par●es secutus suerim. A poor proof: Hoc argumentum tam facile diluitur, quàm vulpes comest pyrum. Verse 4. Now to him that worketh] Yet it is an act of mercy in God to render to a man according to his works, Ps. 62.12. Exo. 206. God's 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. Unto whom God imputeth] Ten times the Apostle mentioneth this grace of imputed righteousness in this Chapter: Yet the Papists jeer it, calling it putative righteousness, so speaking evil of the things they know not. Manlij lo. come. 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 Paul, 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 baptism, as Bellarmine holdeth, why should it seem so absurd a thing, that Christ's righteousness imputed, should profit those that believe on him? The Jews indeed at this day being asked, Whether they believe to be saved by Christ's righteousness? They answer, That every Fox must pay his own skin to the flaier. Thus they reject the righteousness of God, Rom. 10.3. As their Fathers did, so do 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 blessedness] 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 circumcision] As the Jew would have it: No such matter. Verse 11. A seal of the righteousness] Circumcision is called a sign, and a ●eal by a Dectour of the Jews, more ancient than their Talmud. Zohar, Gen. 17. That righteousness might be imputed] How foolish is that inference of Thammerus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that because the word here used to signify imputed, comes of a word that signifies reason, therefore the righteousness of faith must be such as a man may understand and comprehend by reason? Verse 12. Walk in the steps] That herein personate and express him to the life, as Constantine's 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, than 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 quickeneth the dead] As he doth, when he maketh a man a believer, Ephes. 1.19. he fetcheth heart of Oak out of a hollow tree, and a spiritual man out of a wilde-asse-colt. See both these metaphors, Job 11, 12. Verse 18. Who against hope, etc.] 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, etc. he never thought of that. Verse 20. Giving glory to God] Confessing and exalting God, as Luk. 17.18 giving him a testimonial, as it were, joh. 3.33. with Deut. 32.4. Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being fully persuaded] 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 jesus] And with him all believers Col. 3.1. Rom. 6.4. Verse 25. Who was delivered, etc.] Not that his death had no hand in our justifying: but because our justification begun in his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was perfected by his resurrection. Redemption we have by Christ's abasement, application of it by his advancement. This one verse is an abridgement of the whole Gospel, the sum of all the good news in the world. The grand inquest of all the ancient Prophets, 1 Pet. 1.11. Adore we the fullness of the holy Scriptures. CHAP. V Verse 1. Being justified by faith.] AS he had said, Chap. 4.24. We have peace with God] A blessed calm lodged in our consciences: Like as when jonas was cast overboard, there followed a tranquillity. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have access] Christ leading us by the hand, and presenting us to the Father, with, Behold, here am I, and the children whom thou hast given me, Ephes. 2.18. Verse 3. We glory in tribulations] As an old soldier doth in his scars of honour. See Gal. 6, 17. 2 Cor. 7.4. Verse 4. And experience, hope] Without hope patience is cold almost in the fourth degree, and that is but a little from poison. Verse 5. Hope maketh not ashamed] As among men, many lie languishing at Hope's hospital, as he did at the Pool of Bethesda, Joh. 5. and return as they did from the brooks of Tema, Job 6.17. Or, as men go to a Lottery with heads full of hopes, but return with hearts full of blanks. The Dutch have a Proverb to this purpose, Sperare & expectare, multos reddit stultos. And we say, He that hopes for dead men's shoes may hap go barefoot. Bad men's hopes may hop headlesle, they may perish in the height of their expectancies. Not so those that hope in God: they shall yet praise him who is the help of their countenance, and their God, Ps. 43 ult. Nunquam confusi, Deo confisi. Verse 6. Christ died for] A sufficient evidence of God's dearest and deepest love shed abroad in our hearts, as a most sweet ointment. Verse 7. Yet per adventure for a good man] For a public person. Lilloe stepped between the murderer and King Edwin his master to intercept the deadly thrust. Speeds Chron, lib 7. cap. 20. Life of K Ed. 6 pag 37. Turk hist fol. 730. A common soldier lost his life at Musselborough field to save the Earl of Huntley's life: so did Nicolas Ribische to rescue Prince Maurice at the siege of Pista. Verse 8. God commendeth, etc.] Herein God lays naked to us, the tenderest bowels of his fatherly compassions, as in an anatomy. Verse 9 Much more then] It is a greater work of God to bring men to grace, then being in the state of grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them to glory; because sin is far more distant from grace, than grace is from glory. Verse 10. We shall be saved] Here the Apostle reasoneth from regeneration to eternal life, as the lesser. Verse 11. Not only so] Not in tribulation only do we glory (as v. 3.) but in the whole course of our lives. Verse 12. As by one man] Yet Anabaptists deny original sin, as did also the Pelag●ans of old, confuted by Augustine. Egranus a Germane Preacher said (as Melancthon reporteth) that original sin is a mere fiction of Augustine, and other Divines; and that, Joh. Manl loc. come. pag. 486. because there was no such word found in the Scriptures. Papists say that original sin is the smallest of all sins, not deserving any more of God's wrath, then only a want of his beatificall-presence: and that too, without any pain or sorrow of mind from the apprehension of so great a loss. There have been amongst us, that have said, that original sin is not forbidden by the Law. Directly indeed, Moulins Anaton. Armin c 8. Wotton on Joh. p 146. and immediately it is not: but forbidden it is, because cursed and condemned by the Law. In original sin is a consent (eminently) to all actual sin. And some understand this text of all sin, both original and actual. And so death passed upon all men] As a sentence of death on a condemned malefactor 1 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as those diseases that are called by Physicians, Corruptio totius substantiae; or as the rot overrunneth the whole flock. Verse 13. Sin is not imputed] In men's esteem, as Chap. 4 15. Verse 14. Death reigned] From the reign of death, he concludes the reign of sin. Infants are no innocents': the first sheet or blanket wherein they are covered is woven of sin, shame, blood and filth, Ezek. 16.4.6. Verse 15. Many be dead] Many is here put for all, as all for many, 1 Tim. 2.3. Verse 16. Of many offence] i.e. Of all, whether imputed to us, inherent in us, or issuing from us. Verse 17. Abundance] That is, abundant grace. Verse 18. By the offence of one] We were all in Adam, as the whole country in a Parliament-man. And although we chose not, God chose for us. Verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many] That is, All, except Christ, sinners, tainted with sins, guilt and filth. Verse 20. But where sin abounded] But than it is where sin that abounded in the life, abounds in the conscience in grief and detestation of it, Act. and Mon. fol 1●30. as the greatest evil. Bonner objected to Mr Philpot, Marytyr, that he found written in his book, In me Joanne Philpotto ubi abundavit peccatum, superabundavit & gratia. This he said was an arrogant speech, Novum crimen, C. Caesar. Verse 21. That as sin hath reigned] That is, the wrath of God by sin. Through righteousness] Imputed and imparted. By J●sus Christ] See how sweetly the end answers the beginning of the Chapter, and how Christ is both author and finisher, etc. CHAP. VI Verse 1. Shall we continue] QVasi dicat, That were most unreasonable, and to an ingenious nature, impossible. To argue from mercy to liberty is the devil's Logic. Should we not after deliverance yield obedience, said holy Ezra? Chap. 9.13, 14. A man may as truly say, the sea burns, or fire cools, as that certainty of salvation breeds security and looseness. Verse 2. Live any longer therein] Fall into it we may and shall: but it is not the falling into the water that drowns, but lying in it: so it is not falling into sin that damns, but living in it. Verse 3. Baptised into his death] Hoc est baptizaripro mortuis, saith Beza, to be buried with Christ in baptism, Col 2.12. in putting off the body of the sins of the flesh verse 11. Verse 4. We are buried] Burial is a continuing under death; so is mortification a continuate dying to sin, Mors quaedam perpetuata; Sin is by degrees abated, and at length abolished, when once our earthly tabernacles are dissolved. Walk in newness of life] Resurrectione Domini configuratur vita, quae hic geritur. Walk as Christ walked after his resurrection. Verse 5. For if we have been planted] Burying is a kind of planting. Verse 6. The body of sin] For whole evil is in man, and whole man in evil. Verse 7. Is freed from sin] Anacreon saith the like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Death is the accomplishment of mortification. It doth at once, what death doth by degrees. Herbs and flowers breed worms, which yet at last kill the herbs and flowers: So sin bred death: but at last death will kill sin. A mudwall whiles it standeth, harboureth much vermin; which when it falleth, flee away: So doth corruption, when once these cottages of clay fall to ruin. Verse 8. We shall also live] Then we are said properly to live, when our regeneration is perfected in heaven. To live here, is but to lie a dying. Verse 9 Death hath no more, etc.] Christ, being life essential, swallowed up death in victory, as the fire swalloweth up the fuel, and as Moses his serpent swallowed up the Sorcerers serpents. Verse 10. He died unto sin] That is, To abolish sin, as Chap. 8.2. Verse 11. Reckon ye also] By faith, reason and reckon yourselves wholly dead in and through Christ, who once died perfectly to sin, as a common person. Verse 12. Let not sin therefore] As if the Apostle should say, we preach purity and not liberty, as the adversary suggesteth, v. 1. of this Chapter with Chap. 3.8. Verse 13. Unto sin] As Satan's General, who hath his trenches, 2 Cor. 10.4. His Commanders, as here, and his fight soldiers, 1 Pet. 2.11. His weapons, as here. Verse 14. Sin shall not have dominion] Rebel it may, but reign it shall not in any Saint. It fareth with sin in the regenerate, as with those beasts, Dan. 7.12. they had their dominion taken away, yet their lives were prolonged for a season and a time. Ye are not under the Law] i.e. Under the rigour, irritation, curse of the Law, Quatenùs est virtus peccati. Verse 15. Shall we sinne, because, etc.] Some Antinomian Libertines would persuade men, That God is never displeased with his people, See M. Calamies Serm. to the house of Cummons, Octob. 22 an, Dam. 1644. though they fall into adultery, or the like sin, no not with a fatherly displeasure: That God never chastiseth his people for any sin, no not with a fatherly chastisement. Verse 16. His servants ye are] Sinners, though not drunk, yet are not their own men, but at Satan's beck and check, whom they seem to defy, but indeed deify. Verse 17. That form of doctrine] Gr. That type or mould; The Doctrine is the mould, hearers the mettle, which takes impression from it in one part, as well as another. And as the mettle hath been sufficiently in the furnace, when it's not only purged from the dross, but willingly receiveth the form and figure of that which it is cast and poured into: so here. Verse 18. Versus est planus, saith Pareus. Verse 19 After the manner of men] That is vulgarly, Crassiùs & rudiùs loquor, by a similitude drawn from humane affairs of easy and ordinary observation. To uncleanness, and to iniquity] Mark the opposition: there are three To's in the expression of the service to sin: but in the service of God only two. Wicked men take great pains for hell: would they but take the same for heaven, they could not, likely, miss of it. Verse 20. Free from righteousness] That is, Utterly void of grace, and did therefore sin lustily and horribly, earnestly opposing with crest and breast, whatsoever stood in the way of their sins and lusts. Verse 21. Whereof ye are ashamed] Where sin is in the saddle, shame is on the crupper. Men would have the sweet, but not the shame of sin, and the credit of religion, but not go to the cost of it. Verse 22. Become servants to God] Phrasis vulgatissima est, Deum colere. Non secùs atque agri fertiles inprimis & optimi, sic Deicultus, fructus fert at vitam aeternam uberrimos. Ye have your fruit unto holiness] Every good work increaseth our holiness, and so hability for obedience. Verse 23. For the wages of sin] The best largesse or congiary that sin gives to his soldiers, is death of all sorts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the just hire of the least sin. The Jesuits would persuade us, that some sins against which the Law thundereth and lighteneth, Chemnit. de thoel. jesuitar. are so light in their own nature, factores nec sordidos, nec malos, nec impios, nec Deo exosos reddere possint. But as there is the same roundness in a little ball, as in a great one: so the same disobedience in a small sin, as in a greater. Indeed there is no sin little, because no little God to sin against. CHAP. VII. Verse 1. Know ye not Brethren] BEllarmine saith of his Romans (more true perhaps of these) Romani sicut non acumina, ita nec imposturas habent. As they are not very knowing, so not cunning to deceive. Verse 2. She is loosed, etc.] And so at liberty to marry again, though Hierom compare such to the unclean beasts in the Ark, and to vessels of dishonour in an house, yea to dogs that return to their vomit, which was his error. Patres legendi cum veniâ, saith one. Verse 3. M. Edward's his Gange. par. 2. p. 141. So than if] The Sectaries than are out, that say nowadays, that if they have husbands and wives that will not turn Saints, that is Sectaries, they may leave them, and marry others. Verse 4. That we should bring forth fruit] The Ministry of the Word, saith one, is the bridal-bed; wherein God by his Spirit doth communicate with our souls his sweetest favours, and maketh them be conceived with fruits of righteousness to everlasting life. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the flesh] In our pure naturals. The motions of sin] Those maladies of the soul. By the law] By the irritation of the law. Did work] Gr. D●d inwardly work. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 6. Not in the oldness of the letter] That is, Not in that old kind of life that we lived under subjection to the law, to the irritation, coaction, and curse of it. Verse 7. I had not known lust] Involuntary evil motions. The Apostle calleth concupiscence sin, saith Possevine the Jesuit: but we may not say so. Possevin. Apparal sa● verbo. Pat. Antiq. Most of the most dangerous opinions of Popery spring from hence, that they have slight conceits of concupiscence, as a condition of nature. But inward bleeding will kill a man, so will concupiscence, if not bewailed. The Council of Trent saith, That it is not truly and properly a sin, albeit it be so called, because it proceeds from sin, and inclines a man to sin. Neither want there amongst us that say, That original sin is not forbidden by the law: Directly indeed, and immediately it is not: but forbidden it is, because cursed and condemned by the law. Verse 8. By the commandment] Not Commandments. Papists abolishing, or at least destroying the sense of the second Commandment by making it a member of the first, that they may retain the number of ten words (so loath are heretics to have their Ass' ears seen) they divide this last; which yet Paul here calls the Commandment; and sure he knew better than they, the Analysis of the law. Verse 9 For I was alive] As being without sense of sin, and conscience of duty. Sin revived] sc. In sense and appearance. And I died] sc. In pride and self justice. Verse 10. Ordained to life] By life and death, understand peace and perturbation. Verse 11. Deceived me] Irritated my corrupt nature, and made me sin the more, per accidens, as Pharaoh was the worse for a message of dismission. Verse 12. The Commandment] Vis legis in mandando & praecipiendo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word properly signifieth an affirmative precept. Verse 13. Exceeding sinful] Sin is so evil that it cannot have a worse Epithet given it. Paul can call it no worse then by its own name, sinful sin. Verse 14. Sold under sin] But yet ill-apaid of my slavery, and lusting after liberty. Verse 15. I allow not] Gr. I know not, as being preoccupated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 6.1. wherried and whirled away by sin before I am ware, or have time to consider. Verse 16. I consent unto the law] I vote with it, and for it, as the rule of right, I wish also well to the observance of it, as David did, Psal. 119 4.5. Verse 17. It is no more I] Mr Bradford Martyr, in a certain Letter thus comforteth his friend; At this present, my dear heart in the Lord, you are in a blessed estate; Act. and Mon. fol. 1497. although it seem otherwise to you, or rather to your old Adam; the which I dare now be bold to discern from you, because you would have it not only discerned, but also utterly destroyed. M. Harris. Sam. Fun. God (saith another reverend man) puts a difference between us, and sin in us, as betwixt poison, and the box that holds it. Sin that dwelleth in me] An ill inmate that will not out, till the house falleth on the head of it. As the fretting leprosy in the walls of an house would not out, till the house itself were demolished. Sin, as Hagar will dwell with grace, as Sarah, till death beat it out of doors. Verse 18. Dwelleth no good thing] Horreo quicquid de meo est, ut sim meus, saith Bernard. It was no ill wish of him that desired God to free him from an ill man, himself. For, Domine, libera me à malo bomine meipse. though engrafted into Christ, yet we carry about us a relish of the old stock still. Corruption is though dejected from its regency, yet not ejected from its inherency: It intermingleth with our best works. How to perform] Gr. To do it thoroughly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though I am doing at it, as I can. Verse 19 For the good, etc.] Nature, like Eve and Jobs wife is always drawing us from God. As the ferryman plies the oar, and eyes the shore homeward, where he would be, yet there comes a gust of wind that carries him back again: so it is with a Christian. Corruption edged with a temptation, gets as it were the hill, and the wind, and, upon such advantages, too oft prevaileth. Verse 20. It is no more I] Every new man is two men. See the Note above on Vers. 17. Verse 21. Tota vita bani Christiani sanctum desiderti● est. Aug. When I would do good] Something lay at the fountain head, as it were, and stopped him when he would do his duty. But God valueth a man by his desires. Evil is present] We can stay no more from sinning, than the heart can from panting, and the pulse from beating. Our lives are fuller of sins then the firmament of stars, or the furnace of sparks. Erasmus was utterly out, that said with Origen, Paulum hoc sermone balbutire, quum ipse potiùs ineptiat, saith learned Beza. So Joannes Silvius Aegranus, a learned, but a profane person, reprehended Paul for want of learning, and said, Quòd usus sit declamatorijs verbis, non congr●●ntibus ad rem●, etc. Joh. Manl. loc. come. 165, 486. Nominabat sophisma, quod diceremus homines non posse implere legem, etc. Verse 22. I delight] Germanicus reigned in the Romans hearts, Tiberius but in the Provinces. So here. Verse 23. A law in my members] Called the deeds of the body, Rom. 8.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pla●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. Phoedro. because corruption acteth and uttereth itself by the members of the body. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vox Empedoclea) is within, but easily and often budgeth and breaketh out. Warring against the law] The regenerate part. Plato in Cratylo pulchre ait: mentem appellamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita legem dicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alioqui mens hominum vagatur. And bringing me into captivity] The sins of the Saints (those of daily incursion) are either of precipitancy, D. Preston. as Gal. 6.1. or of infirmity, when a man wrestles, and hath some time to fight it out, but for want of breath and strength, falls, and is in some captivity to the law of sin. This is the worse. Verse 24. O wretched man] We must discontentedly be contented to be exercised with sin, while we are here. It is so bred in the bone, that till our bones, as joseph's, be carried out of the Egypt of this world, it will not out. The Romans so conquered Chosroes the Persian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he made a law, that never any King of Persia should move war against the Romans. But let us do what we can to subdue sin, it will be a Jebu●te, a false borderer, yea, a rank traitor rebelling against the Spirit. Only this we may take for a comfortable sign of future victory, when we are discontent with our present ill estate. Grace will get the upper hand, as nature doth, when the humours are disturbed, and after many fits. And as till then there is no rest to the body: so neither is there to the soul. Who shall deliver me] Nothing cleaves more pertinaciously, or is more inexpugnable than a strong lust. From this body of death] Or, this dead body, by an H●braisme, this carcase of sin to which I am tied and lungold: as noisome every whit to my soul, as a dead body to my senses; and as burdensome, as a withered arm, or mortified limb, which hangs on a man, as a lump of lead. Verse 25. I think God, etc.] The Grecians being delivered but from bodily servitude by Flaminias the Roman ●enerall, called him their Saviour: and so rang out, Saviour, Saviour, Plutarch. that the Fowls in the a●r fell down dead with the cry. How much greater cause have we to magnify the grace of Christ, etc. So then, with the mind, etc.] The stars by their proper motion are carried from the West to the East: And yet by the motion of obedience to the first mover, they pass along from the East unto the West. The waters by their natural course follow the centre of the earth, yet yielding to the Moon, they are subject to her motions: So are Saints to God's holy will, though corrupt nature repine and resist. CHAP. VIII. Verse 1. There is therefore now] NOw, after such bloody wounds and gashes, chronicled Chap. 7. Though carried captive, and sold under sin, yet not condemned, as might well have been expected. This the Apostle doth here worthily admire. Verse 2. For the Law of the Spirit] That is, Christ revived and risen hath justified me. See the Note on Chap. 4.25. Verse 3. It was weak through the flesh] Which was irritated by the law, and took occasion thereby. Verse 4. Might be fulfilled] In us applicatiuè, in Christ inhaesiuè. Verse 5. Do mind the things] For want of a better principle. The stream riseth not above the spring. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be carnally] The quintessence of the flesh's witinesse, or rather wickedness. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because the carnal mind] The best of a bad man, is not only averse, but utterly adverse to all goodness. Homo est inversus decalogus, Job 11.12. an ass' foal for rudeness, a wild asses for unrulines. Verse 8. Cannot please God] Their best works are but dead works, saith the Author to the Hebrews; but silken sins, saith Augustine. Lombard citeth that Father, De ver inrocent. cap. 56. saying thus, Omnis vitae infid lium peccatum est: & nihil bonum sine summo bono. The whole life of unbelievers is sin; neither is there any thing good without the chiefest good. Ambrose Spiera a Popish Postiller, censureth this for a bloody sentence, Crudelis est illa sententia, saith he. Verse 9 He is none of his] As the Merchant sets his seal upon his goods: So doth God his Spirit upon all his people, Ephes. 1.13. Verse 10. The body is dead] Death to the Saints is neither total, but of the body only, nor perpetual, but for a season only, vers. 11. Verse 11. Your mortal bodies] As he hath already quickened your souls. Verse 12. Not to the flesh] We own the flesh nothing but stripes, nothing but the blue eye that St Paul gave it. It must be mastered and mortified. Drive this Hagar out of doors, when once it grows haunty. Verse 13. If ye live after the flesh] We must not think to pass è coeno ad Coelum, to dance with the devil all day, and sup with Christ at night, to fly to heaven with pleasant wings. Beetles love dunghills better than ointments: and swine love mud better than a garden, so do swinish people their lusts, better than the lives of their souls. Horat ep. 2. At Paris ut vivat regnetque beatus, Cogi posse negat. That carnal Cardinal said, That he would not part with his part in Paris for Paradise. But if ye mortify the deeds, etc.] Either a man must kill here, or be killed, Camden's Elis. Aut for, aut feri, as Q. Elizabeth often sighed and said to herself concerning the Queen of Scots. Valentinian the Emperor dying, gloried of one victory above the rest, and that was his victory over the flesh. Inimicorum nequissimum devici, carnem meam, said he. Be always an enemy to the devil, In vita Valentin. and the world, but specially to your own flesh, said Rob. Smith, Martyr, in a letter to his wife. Act. and Mon. fol. 1545. Verse 14. For as many as are led] Asdruball great men suffer their sons to go along with them, but set tutors to overlook and order them: So dealeth God by his; the Spirit leadeth them into all goodness, righteousness and truth, Ephes. 5.9, and fetcheth them again in their cu●straies. Verse 15. The spirit of bondage] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Tim. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law will convince the judgement: but 'tis the Gospel that convinceth the lust and the affection, and so sendeth us to treat with God as a Father, by fervent prayer. Verse 16. Bears' witness] What an honour is this to the Saints, that the holy Ghost should bear witness at the bar of their consciences. Verse 17. And if sons, than heirs] All Gods sons are heirs; not so the sons of earthly Princes. Jehoshaphat gave his younger sons great gifts of silver, of gold, and of precious things, with fenced Cities in Jud●h; but the Kingdom gave he to Jehoram, because he was the firstborn, 2 Chron. 21.3. God's children are all higher than the Kings of the earth, Ps. 89 27. Verse 18. Are not worthy to be, etc.] Heaven will pay for all: hold out therefore faith and patience. When Saul had the Kingdom, some despised him, but he held his peace, though a man afterwards froward enough. What is a drop of vinegar put into an ocean of wine? What is it for one to have a rainy day, who is going to take possession of a kingdom. Pericula non resp●cit. Martyr, coronas respicit, saith Basil. A Dutch martyr seeing the flame to come to his beard, Ah, said he, what a small pain is this to be compared to the glory to come? Act. and Mon. 813. Verse 19 For the earnest expectation] Gr. The intent expectation of the creature expecteth; an hebrew pleonasme, and withal, a metaphor either from birds that thrust a long neck out of a Cage, as labouring for liberty; or else from those that earnestly look and long for some special friends coming, as Sisera's mother, who looked out at a window, and cried thorough the lattesse, Why is his chariot so long in coming? Judg. 5.28. Verse 20. Subject to vanity] The creature is defiled by man's sin, and must therefore be purged by the fire of the last day; as the vessels that held the sin-offering were purged by the fire of the Sanctuary. Verse 21. Because the creature itself] See Mr Wilcox his Discourse upon these words, printed together with his Exposition of the Psalms, Proverbs, etc. in Folio. Verse 22. The whole creature groaneth] Even the very heavens are not without their feebleness, and the manifest effects of fainting old-age. It is observed that since the days of Ptolemy the Sun runs nearer the earth by 9976. German miles; and therefore the heavens have not kept their first perfection. Verse 23. The first fruits] Which the creatures have not, and yet they groan, how much more we? The redemption] Our full and final deliverance. Verse 24 For we are saved by hope] Hope is the daughter of faith, but such as is a staff to her aged mother. Verse 25. Then do we with patience] Religious men find it more easy to bear evil, then to wait till the promised good be enjoyed, Heb. 10 36. The spoiling of their goods required patience; but this, more than ordinary. Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza. Pareus. Helpeth our infirmities] Lists with us, and be fore us in our prayers: Or helpeth us, as the Nurse helpeth her little child, upholding it by the sleeve. For we know not what, etc.] The flesh with her murmur maketh such a din, Da. Dike. that we can hardly hear the voice of the spirit, mixing with the flashes roar and repine, his praying, sighs and sobbings. But the Spirit itself] Prayer is the breath of the Spirit, who doth superexpostulate for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. enditing our prayers. We cannot so much as suspirare, unless he do first inspirare, breathe out a sigh for sin, if he breathe it not into us. With groan that cannot be uttered] He that would have unspeakable joy, 1 Pet. 1.8. must by the Spirit stir up unutterable groan. Verse 27. Aug. Knoweth the mind, etc.] 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 leprosy. 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 dress us with the garment of gladness. Verse 29. Conformed to the image] In holiness, say some; in glory, say others, in affliction is the Apostles meaning. Plus. in Apophtheg. Art not thou glad to far as Photion? 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, etc.] If ye feel not faith (said that holy Martyr) then know that predestination is too high a matter for you to be disputers of, until you have been better scholars in the School-house of repentance and justification, Bradsord. Ac● and Mon. fol. 1505. which is the Grammar-school wherein we must be conversant and learned, before we go 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 godliness. 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 greatness of God's love in them. A brave conclusion of the whole disputation concerning justification by faith alone. If God be for us etc.] Maximilian the Emperor so admired this sentence, Chytr●us in ●●●uer. that he caused it to be set in Checker-work upon a Table, at which he used to dine and sup: that having it so often in his eye, he might always have it in mind 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 read 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 Dioclesian's days 17000 Christians are said to have been slain in the space of a month: 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 blindefolds 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 butcher's knife, and muffler all of gore blood, 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 than Conquerors] What is that? Triumphers, 2 Cor. 2.14. We do 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 ind●at tacitè hoc verbo. Beza. For I am persuaded] Or, I am sure by what I have heard out of God's Word. He that hath this full assurance of faith goes gallantly to heaven. What (saith the world) should a rich man all? 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 says, That the assurance of heaven is the sweetmeats 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. come. 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, etc.] 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. Continual sorrow] Such as a woman in travail hath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Gal. 4 19 Verse 3. Were accursed,] Devoted to destruction, as those malefactors among the Heathens were, that in time of common calamity were sacrificed to their infernal gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for pacifying their displeasure, that the plague might cease. Out of greatest zeal to God, and love to his countrymen, the Apostle wisheth himself Anathema, that is, not to be separated from the Spirit and grace of Christ (for so he should have sinned) but from the comforts of Christ, the happiness that comes in by Christ, as one well interpreteth it. Verse 4. The adoption] For Israel was God's firstborn, and so higher than the Kings of the earth, Ps. 89 27. And the glory] The Ark of the Covenant, 1 Sam. 4.21. whence Judea is called the glorious land, Dan. 11.41. The Covenants] The moral law in two tables. The giving of the law] The judicial law. The service] The ceremonial law. 〈◊〉 The promises] Of the Gospel made to Abraham, and his seed for ever. These promises are a precious book, every lear whereof drops mirth and mercy. Verse 5. Of whom is Christ] This is as great an honour to all mankind (how much more to the Jews?) as if the King should marry into some poor family of his Subjects. Verse 6. Not as though the word] That word of promise, v. 4. which is sure-hold, Ye● and Amen. For they are not all Israel] Multi sacerdotes & panci sacer dotes, saith Chrysostom, multi in nominc, & panci in opere. So here. Verse 7. Neither because they are] This profiteth them no more than it did Dives, that Abraham called him Son. Verse 8. The children of the promise] Abraham by believing Gods promise, begat, after a sort, all believers, yea Christ himself, the head of his seed, his Son according to the flesh, but more according to the faith. Verse 9 At this time] See the Note on Gen. 18.10. Verse 10. But when Rebecca] She, and not Isaac is named, because she received the Oracle; whether from the mouth of Melchisedech, or some other way, I have not to determine. Verse 11. For the children, etc.] Here the Apostle wadeth into that profundum sine fundo, Predestination. Being not yet born] Sapores son of Misdates, King of Persia, began his reign before his life. For his father dying left his mother with child, and the Persian Nobility set the Crown on his mother's belly, acknowledging thereby her issue for their Prince, before she as yet had felt herself quick. God elects not of fore-seen faith or works, but of freegrace. Verse 12. Shall serve] Servitude came in with a curse, and figureth reprobation, Gen. 9 25. Joh. 8 34 35. Gal. 4.30. Verse 13. Esau have I hated] i. e. I have not loved him, but passed him by: and this praecerition is properly opposed to election. Verse 14. Is there] Carnal reason dares reprehend what it does not comprehend. Verse 15. Bonavent. in lib. 1. sent. dist. 41. ● q. ●. I will have mercy, etc.] Dei voluntas est ratio rationum, nec tantùm recta, sed regula. Verse 16. So than it is not, etc.] Nec volentis, nec volantis (as a Nobleman gave it for his Motto) though a man could run as fast as a bird can fire. Verse 17. Raised thee up] For a vessel of wrath, and an instance of my justice. Verse 18. Therefore] God being a free agent, cannot be unjust: he is bound to none. Verse 19 Why doth he yet find fault?] Queritur, saith the Vulgar: which interpretation cozened Aquinas, as if it had been written Quaeritur. So Luk. 15.8. Gregory the great and others, for Everrit, read Evertit: which mistake produced many groundless glosses. Verse 20. That repliest against God] Gr. That chattest and wordest it with him? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 21. Of the same lump] The Apostle alludeth to man's creation, and therehence ascendeth to God's eternal decree of predestination. Verse 22. Fitted to destruction] Non dicit Deum eos aptasse ad interitum, ne videretur dicere Deum eis indidisse peccatum, quo ad exitium praeparentur. Molinaeus in Anat. Armin. Verse 23. And that he might] He rejected some, that his mercy might the more appear in the election of others. Verse 24. Even us] Not me Paul only hath he assured of vocation, and so consequently of election to eternal life. Verse 25. And her beloved] Jer. 12.7. God calls the Church, the beloved of his soul, or (as the Septuagint and Vulgar read it) his beloved soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 26. The children, etc.] This is such a royalty, John 1.12. as the Apostle worthily wondereth at, and sets an Ecce upon it. Verse 27. Aremnant] Reserved for royal use. Diaconos, paucitas honorabiles fecit, saith Hierom: Sic & sanctos, say I. Verse 28. A short work] When once he sets to work to cut off hypocrites. Verse 29. Except the Lord of Sabaoth] That is, Of Hosts. God is Commander in chief of all creatures. The Rabbins well observe that he hath Magnleh Cheloth, and Matteh Cheloth, Kim●b●, two general troops, as his horse and foot, the upper and lower troops ready pressed. Verse 30. Which is of faith] Faith wraps itself in the righteousness of Christ, and so justifieth us. Verse 31. The law of righteousness] That is, The righteousness of the law. Verse 32. For they stumbled] So they do to this day. Jo. Fox Christ. Triumphans ●pist. So do Papists and carnal Protestants. Non frustrà Lutherus in libris totiès vaticinatus videtur, sese vereri dictitans, ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat. Verse 33. See the Note on 1 Pet. 2.6. CHAP. X. Verse 1. My hearts desire] SO it should be ours. See my True Treasure, Chapter 7. Sect. 2. Verse 2. They have a zeal of God] So had those two Rabbins, David Rubenita, Alsted. Chron. 426. and Shelomoh Molchu that set upon the Emperor Charles the fift, to persuade him to Judaisme, and were therefore put to a cruel death, anno 1530. So had Latimer before his conversion: I was as obstinate a Papist, saith he, as any was in England: Insomuch that when I should be made Bachelor in Divinity, my whole Oration went against Philip Melancthon, and his opinions, etc. Being a Priest, and using to say Mass, he thought he had never sufficiently mingled his massing wine with water: and moreover that he should never be damned, if he were once a professed Friar; Act. and Mon. fol 1571. with divers such superstitious fantasies. Zeal without knowledge is as wildfire in a fools hand; it is like the devil in the demoniac, that casts him sometimes into the fire, and sometimes into the water. Verse 3. For they being ignorant] The soul that is without knowledge is not good, and he that (without knowledge) hasteth with his feet, sinneth, Prov. 19.2. the faster he goeth, the farther he is out. Verse 4. For Christ is the end, etc.] q. d. By, and for Christ's sake, is the righteousness of God. But the Jews submit not to Christ, therefore not to the righteousness of God. Verse 5. Shall live by them] This do and live; that is, saith Luther, morere, die out of hand: for there is no man lives and sins not. We can as little cease to sin, as the pulse to beat, heart to pant, etc. Verse 6. Say not in thine heart] The law preacheth faith in Christ, as well as the Gospel. Verse 7. Into the deep] Those deeps of the earth, Ps. 71.20. Verse 8. The word is nigh thee] Moses meant it of the law, but it more fitly agreeth to the Gospel. The Babe of Bethlehem is swathed up in the bands of both Testaments: he is author, object, matter and mark of both. Therefore if we will profit in hearing, teaching, reading, we must have the eye of our minds turned toward Christ, as the faces of the Cherubims were toward the Mercy-seat. Verse 9 That if thou shalt confess] That is, If thou shalt call upon the name of the Lord, as it is expounded, v. 13. Verse 10. For with the heart, etc.] Pluturch tells us, that of all plants in Egypt, Plut. de aside & Osiride. that they call Persica is consecrated to their goddess Isis, and that for this reason, because the fruit of it is like an heart, the leaf like a tongue. Verse 11. Shall not be ashamed] Maketh not haste, saith the Prophet. Shame and confusion follow haste and procipitancy: Sed Deo confisi nunquam confusi. Verse 12. Is rich unto all, etc.] He cannot therefore be poor that can pray: for he shall have out his prayer, either in money or moneys-worth. Verse 13. Shall be saved] Though he miss of that particular mercy he asketh, he is certainly sealed up to salvation. Verse 14. How shall they hear, etc.] The word read, is of divine use and efficacy: but of preaching we may say as David did of Goliah's sword, There's none to that. Verse 15. How beautiful are the jeets] How much more their faces? Surely I have seen thy face as the face of God, said Jacob to Esau, Gen. 33.10. that is, honourable and comfortable. We know how Cornelius received Peter; and the Galatians, Paul, till they were bewitched from him, Gal. 4.14. But it must be remembered that we glorify the Word, not the Preacher, Act. 13.48. Verse 16. Who hath believed our report!] Gr. Our hearing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively taken. So Caesar and Cicero use auditio, for report and rumour. Some sit before a preacher as senseless as the seats they sit on, pillars they lean to, dead bodies they tread on. Others rage, Tange montes & fumig abunt, etc. Verse 17. By the word of God] That is, By the Word of God's command sending out preachers gifted for the purpose, and saying to them, Go. preach, etc. Verse 18. Yes verily; their sound, etc.] Sonus, tonus. David saith only, Their line, Psal. 19.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That accurate and artificial frame of the heaven preacheth, as it were, the infinite wisdom and power of the Creator. All Gods works are his Regij professores, his Catholic Preachers, or real Postilles (as one calleth them) of his Divinity. The world (saith Clem. Alex.) is Dei Scriptura, God's great Bible with three great leaves, heaven, earth and hell. Verse 19 Did not Israel know] sc. That the Gentiles were to be called? They were oft told it. Verse 20. Is very bold] So that for his boldness he was sawn asunder, saith Hierom. Verse 21. Stretched] A metaphor from a mother. CHAP. XI. Verse 1. I say then, Hath God, etc.] AS I may seem to have said, Chap. 10. Ministers must do their utmost to prevent mistakes. Zuinglius, when in his Sermons he had terrified the wicked, was wont to shut up with Bone vi●, hoc nihil ad te, Thou good man, I mean not thee. Verse 2. Saith of Elias] A man of such transcendent zeal, that to heighten the expression thereof, some have legended of him, that when he drew his mother's breasts, he was seen to suck in fire. Verse 3. And I am left alone] To withstand and reform the common corruptions. Some have commended it to our consideration, that from the first service in the Temple, when it was built, and the time of Eliah's Reformation, was about an hundred years: And from the Reformation in K. Edward the sixth's days until now, is about the same proportion of time. Verse 4. The image of Baal] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that Lady, as our modern Idolaters also call the virgin Mary, whom they despite with seeming honours. Sal●zar. jesuita in Prov. 8.19. Ibid ad ver. 23. Ibid. ad ver. 29. They would persuade the world, that Christ by dying obeyed not his Father only, but his mother too, that she is the compliment of the Trinity, that she intreateth not, but commandeth her Son, is the most imperious Mother of our Judge, with many like horrid blasphemies, which I tremble to relate. Verse 5. According to the election of grace] St Paul was Constantissimus gratiae praedicator, as Austin calleth him, a most constant preacher of God's free grace. Verse 6. Then is it no more of works] Whatsoever conferrumination of grace and works Papists dream of. They think, that as he that standeth on two firm branches of a tree, is surer than he that standeth upon one only: So he that trusteth to Christ and works too, is in the safest condition. But, 1. They are fallen from Christ that trust to works, Gal. 5.4. 2. He that hath one foot on a firm branch, and another on a rotten one, stands not so sure as if he stood wholly on that which is sound. But let them be Moses' Disciples, let us be Christ's: Set not up a candle to this Sun of righteousness: mix not thy puddle with his purple blood, thy rags with his raiment, thy Pigeons plumes with his Eagles-feathers. He can and will save his to the utmost, Heb. 7.25. Detest all mock-staies. Verse 7. Israel] i. e. The carnal Israelite. He seeketh for] viz. Righteousness and salvation by works. Hardened] By a judiciary hardness. Verse 8. The Spirit of slumber] So that with those Bears in Pliny they cannot be awakened with the sharpest prickles: and with those Asses in Hetruria, that feeding upon hen-bane, Mathiol in Dioscorid. they he for dead, and awake not till half-hileded. Such a dead Lethargy is now befallen Papists. Verse 9 Be made a snare] As the bait is to the birds. Verse 10. Bow down] i. e. Bring them into bondage and misery. Compare Leu. 26.13. Verse 11. Have they stumbled] He that stumbleth and comes not down, gets ground. Verse 12. How much more their fullness] O dieculam illam! dexter mihi prae laetitia salit oculus. How long, Lord, holy and true? Verse 13. I magnify mine office] I make the utmost of it by gaining souls to Christ. Verse 14. And might save some] Ministers must turn themselves as it were into all shapes and fashions both of spirit and speech to win people to God. Verse 15. Be the reconciling] Not as a cause, but as an occasion. Life from the dead] That is, Res summè bona, saith Phocius, a special good thing. Verse 16. If the first fruit be holy] Not with a natural, but federal holiness, as 1 Cor. 7.14. Verse 17. Wert graffed in] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pricked into the middle, the centre of the Olive. Verse 18. Boast not] Gr. Throw not up thy neck, in a scornful insulting way, but rather pity and pray for them. Verse 19 Isidor. sotil. Greg Moral. Thou wilt say] Carnal reason will have ever somewhat to say, and is not easily set down. Verse 20. Be not highminded, 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 Chirurgeon cutteth off proud and dead flesh. Verse 23. God is able] He can fetch heart of oak out of an hollow tree, and of carnal 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 blindness in part] It is neither total nor perpetual. 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. Europe. They pretend (but maliciously) that those few that turn Christians in ●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. than it shall be said of Jacob and Israel, What hath God wrought! Numb. 23.23. Verse 26. Shall turn away ungodliness] That is, He shall pardon their sin. The Prophet Isaiah hath it, Unto them that turn from transgression in Jacob, etc. 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 & humiliate 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 locked 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 Counsellor] Alphonso the wise (the fool rather) was heard blasphemously to say, Roderic, Santij Hist. Hispan. p. 4, ●. 5. That if he had been of God's counsel at the Creation, he could have advised and ordered many things much better than they now are. Verse 35 Who hath first given to him] do 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 administering cause, and (to him) as the final 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 lose no praise, we no encouragement. CHAP. XII. Verse 1. That ye present] AS they of old did their sacrifices at the altar. With the offering, which signified the sacrificing of the flesh, was joined 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 too God. A living sacrifice] In the old law they had many kinds of Sacrifices killed and offered. Now (saith Origen) in stead of a Ram we kill our ireful passions: in stead of a Goat our unclean affections: in stead of slying fowls our idle thoughts, etc. Verse 2. To this world] To the corrupt customs and courses of wicked worldlings. See them set forth, Rom 13.13. Ephes. 4.18, 19, 20. 1 Pet. 4.3. and eat them. But be ye transformed] Gr. Metamorphosed, the old frame being diflolved, and a new form acquitted. 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 wisdom and sobriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non distinguebat. Verse 4. For as we have, etc.] 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 Ministry] Take it either largely for the whole ministry, 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 Pastor properly so called. See the Note on Eph. 4.11. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abhor that which is evil] Hate it as hell itself: so the word signifies, Mihi certè Auxentius nunquam aliud quam ●abolus erit, quia Arrianus, saith Hilary, I shall look upon Auxemius not otherwise then as upon a devil, so long as he is an Arrian. Verse 10. Be kindly affectioned] As natural 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 slothful] Or, Not driving off till it be too late. Charles the son of Charles Duke of Anjou, who was King of Sicily and Jerusalem, was called, Carolus cunctator, not in the sense as Fabius, because he stayed till opportunity came, but because he stayed till opportunity was lost. Fervent in spirit] Gr. Seething hot. God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who is himself a pure act, loveth activeness in men: the very rest of heavenly bodies is in motion in their proper places. Verse 12. Rejoicing in hope] Hope makes absent joys present, wants plenitudes, and beguiles calamity as good company doth the time. Patient in tribulation] Bearing up under pressures, as among many other Martyrs Nicolas Burton, who by the way to the stake, and in the s●ame was so patiented and cheerful, Act. and Mon. 1866. that the tormentors said, the devil had his soul before he came to the fire, and therefore his senses of feeling were passed. Continuing instant in prayer] Constant and instant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N●z. in Epita. A metaphor from hunting dogs, that give not over the game till they have got it. Nazianzen saith of his sister Gorgonia, that she was so given to prayer, that her knees seemed to grow to the very ground. Of Trasilla it is reported, Greg. Dialog. that being dead she was found to have her elbows as hard as horn, by leaning to a desk at which she used to pray. St James is said to have had knees as hard as Camels knees, Euseb. by his continual kneeling in prayer. And Paul the eremite was sound dead kneeling upon his knees, holding up his hands, lifting up his eye: so that the very dead corpse seemed yet to live, and to pray to God. Hieron in vita Verse 13. To the necessity] Gr. To the uses of the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not staying till they be in necessity. Verse 14. Bless them] See the Note on Mat. 5 44. Verse 15. Weep with them that weep] St Cyprians compassion is remarkable, Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo: cum plangentibus plango, cum d slentibus defleo, etc. I partake in every man's grief, and am as much affected and afflicted, as if it were mine own case. Verse 16. Be of the same] This verse had been easy, had not Interpreters obscured it, as Origen observeth. Verse 17. Recompense to no man] In reason, revenge is but justice: Aristotle commends it: the world calls it Manhood, Arist Rhetor. lib. 9 cap. 1. 'tis doghood rather. The manlier any man is, the milder and more merciful, as David, 2 Sam. 1.12. and Julius Caesar, who wept over Pompey's head presented to him, and said, Non mihi placet vindicta, dicta, sed victoria, I seek not revenge, but victory. Verse 18. As much as lieth in you] Let it not stick on your part. ●ive not offence carelessly, take not offence causelessly. See the Note on Mat. 5.9 Verse 19 Avenge not yourselves] Some take the Sword into their own hands: and, lest they should seem Anabaptists in taking two blows for one, will give two blows for one. Give place to wrath] sc. To the wrath and vengeance of God, which he seemeth to prevent that seeks revenge. Verse 20. Thou shalt heap] Thou shalt melt him, and make him thy friend for ever. Verse 21. Be not overcome] In rixa is inferior est, qui victor est, saith Basil. In revenge of injuries, he is the loser that gets the better. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● Cor. 6.7. Hence the Apostle disgraceth it, by a word that signifieth disgrace or loss of victory. But overcome evil] This is the most noble victory. Thus David overcame Saul, Func. Chronol. and Henry the 7th, Emperor of Germany, overcame the Priest that poisoned him at the Sacrament: for he pardoned him, and bade him be packing. So did not jacup the Persian King, Turk Hist. who perceiving himself poisoned by his adulterous wife, enforced her to drink of the same cup: and because he would be sure she should not escape, with his own hand he struck off her head. But this (to say truth) was not revenge, but justice. CHAP. XIII. Verse 1. Let every soul be subject] IN things lawful only: for else we must answer as those Apostles did, Act. 3.29. and as Polycarp, who being commanded to blaspheme Christ, and to swear by the fortune of Caesar, peremptorily refused, and said, We are taught to give honour to Princes and Potentates, but such honour as is not contrary to God's religion. Ordained of God] In regard of its institution, Tha. 2.2. q. 10. ar. 10. though for the manner of its constitution it is of man. Verse 2. Resisteth the power] His authorative commands, not his personal. Receive to themselves damnation] Poenam sibi auferent, saith Piscator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conser. 1 Cor. 11.31, 32 they shall receive punishment, to wit from the Magistrate: as Aretine deserved to do, who by longer custom of libellous and contumelious speaking against Princes, had got such a habit, that at last he came to diminish and disesteem God himself. Verse 3. For Rulers are not, etc.] They should not be. But jeroboam set a net on Mizpeh, and spread a share upon Tabor to watch who would go from him to judah to worship, Hos 5.1. A terror to good works, but to the evil] The Sword of justice (saith one) must be furbished with the oil of mercy: yet there are cases wherein severity ought to cast the scale. Petr. Nicol. Gelstrou●. Dan. bist. Duresce, Duresce, ò infoelix Lantgravie, said the poor Smith to the Landgrave of Thuring, more mild than was for his people's good. Bonis nocet, qui malis parcit. Edward the Confessor was held a bad Prince, not by doing, but enduring ill. Verse 4. For he is the minister] It was written upon the sword of Charles the great, Decem praeceptorum custos Carolus, Charles is Lord Keeper of the Decalogue. For he beareth not the Sword in vain] Like St Paul in a glass window, or St George (as they call him) in a signpost. A revenger to execute wrath] But now we see how every man almost will be a Pope in his own cause, depose the Magistrate, at least appeal from him to himself. Verse 5. But also for conscience sake] Good Rulers we must obey as God, bad, for God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Verse 6. Attending continually] As born for the benefit of many. The Parliament in the 25. of Edward 3. is known to posterity by the name of Benedictum Parliamentum: So shall this present parliament for their continual attendance upon the Lords work; bending themselves to the business (as the word signifies) and holding cut therein with unparallelled patience. This was written, anno 1646. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 7. Render therefore to all their deuce] He saith not their unjust exactions. Melancthon makes mention of a cruel Prince, that to get money of his Subjects, would knock out their teeth; Primò unum dentem evellebat minitans, etc. first one tooth, and then another, unless they would bring him in such sums of money as he required. Fear to whom, etc.] i. e. Reverential observance, fare beyond that which Q. Fabius Maximus yielded to his son, when he became Consul. Li. Decal. 3. lib 4. Verse 8. Own no man, etc.] The Persians reckoned these two for very great sins; 1. To be in debt. 2. To tell a lie; the later being oft the fruit of the former. By the twelve Tables of Rome, Xenophon. he that owed much, and could not pay, was to be cut in pieces, and every creditor was to have a piece of him according to the debt. Gell lib. 12. c. 1. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Briefly comprehended] Capitulated, fulfilled, saith the Syriack, summed up. St Bartholomew was quoted by Dionysius to have said of Divinity, Et magnam esse & minimam, that it was large and yet little, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as containing much matter in few words. Verse 10. The 〈◊〉 of the law] The filling up of the law in this, that it clotheth the duties of the law with the glory of a due manner, and seateth them upon their due subjects, with the unwearied labours of a constant well-doing. Verse 11. To awake out of sleep] Whiles the Crocodile sleepeth with open mouth, the Indian rat gets into his stomach, and eateth thorough his entrails. Whiles Ishhosheth slept upon his bed at noon, Baanah and Rechab took a way his head. Security ushereth in destruction. Go forth and shake yourselves as Samson did, when the Philistims were upon him: lest Satan serve you, at least for your souls, as Captain Drake did the Spaniard at Taurapasa in the West-Indies for his treasure; he found him sleeping securely on the shore, and by him thirteen bars of silver to the value of 400000 ducats, Co●●dens Elisa. fol. 422. which he commanded to be carried away, not so much as once waking the man. Or lest Christ himself deal by us, as Epaminondas did by the watchman, whom he found asleep: He thrust him thorough with his sword, and being blamed for so severe a fact, he replied, Talem eum reliqui, qualem inveni, I left him, as I found him. For now is our salvation nearer] Stir up yourselves therefore, and strain toward the mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. Poliux l 3 ● 30 There is a Greek word signifying the end of a race, which is derived of a word that signifieth to spur or prick forward. Surely, as they that run their horses for a wager, spur hardest at the races end: so, sigh our salvation is nearer now than ever it was, therefore we should run faster now than ever we did. Verse 12. The night] Hear it is taken for all unregeneracy, which (as the night) is full of error, terror. etc. Nox pudore vacat. This night with the Saints is far spent, or already past, as Cyprian and Hierom here render it. Transivit. Praeterijt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Let us walk honestly] Handsomely, fashionably, mannerly, with an holy shamefacednes. Not in chambering] Properly, lying a bed, or long-lying. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 14. But put ye on] Augustin confesseth that he was converted by reading and pondering this text. And make not provision] Make not projects, cater not for the flesh. CHAP XIV. Verse 1. Him that is weak, etc.] THat is not thoroughly persuaded of all things pertaining to Christian liberty about things indifferent. Receive] Assectu charitatis, put him into your bosoms, Haymo. bear with his weaknesses, &c, Bucer rejected none, though different in some opinions, in whom he found, Aliquid Christi, any thing of Christ, whose weaklings are to be handled with all tenderness. But not to doubtful] Make him not Question-sick, 1 Tim. 6.4. Wring not men's consciences, you may hap to break the wards, if you do. Verse 2. Eateth herbs] Rather then meats forbidden by the Law. The ancient Latins were as well paid of herbs to eat, Dan. 1, 11. as if they had had all manner of dainties. Holus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Green herbs were both food and physic to them. Verse 3. For God hath received him] viz. For his household servant, which David counted a greater dignity then to be King of Israel. And justinian the Emperor styled himself, Vltimum servorum Dei, the meanest of God's servants. Verse 4. Who art thou, etc.] The wisdom from above is without censuring, without hypocrisy, saith S. james, Chap. 3.17. Intimating, that the greatest censurers are mostly the greatest hypocrites: And as any one is more wise, he is more sparing of his censures. Verse 5. Let every man be fully persuaded] It is a safe rule, Plin. Epist: Quod dubites, ne feceris: In doubtful cases be sure to take the suitor side. Verse 6. For he giveth God thanks] A custom used by the very Heathens to their gods, Sir Ed Sands, Spec. Europae. as is to be read in Homer and Virgil: but grown clean out of use among the Catholics in France and Italy. But if they that give thanks at meat do eat to God, to whom do they eat that give none? Verse 7. For none of us liveth to himself] S. Paul stood, as it were on tiptoes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 1.20 to see which way he might best glorify God, by life or by death. Verse 8. We are the Lords] Death divides us not from Christ, but brings us home to him, 2 Cor. 5.6. It is but winking (as that Martyr said) and thou shalt be in heaven presently. Verse 9 That he might be Lord] He won his crown before he wore it: he fought for it, and having vanquished all enemies, he accomplished and proclaimed the victory in his glorious resurrection, triumphed in his wonderful ascension leading captivity captive, etc. Eph. 4.7. Verse 10. But why dost thou, etc.] Three things are not subject to our judgement. 1. The counsels of God. 2. The holy Scriptures. 3. The persons of men. Be not therefore rash in rejecting, or sour in censuring your fellow-servant; but let your moderation herein be known to all men; and the rather, because the Lord is at hand, Phil. 4.5. Verse 11. As I live, saith the Lord] As true as I live is an oath, as appears here, and Numb. 14 21. with Ps. 95.11. Forbear it therefore. Verse 12. So then every one, etc.] It was excellent counsel that the Orator gave his hearers, Cic. 4. in Verr. I ●a vivamus ut ration●m nobis reddendans arbitremur. Let us so live as those that must give an account of all at last. Verse 13. A stumbling block, or an, etc.] A lighter or greater offence, to make him go halting to heaven. Verse 14. By the Lord jesus] Who hath pulled down the partition-wall, and purchased our Christian liberty. Verse 15. But if thy brother be grieved] It is his weakness to be grieved thereat, but gratify him howsoever. What one speaks of a plain place of Scripture, this verse (saith he) had been easy, 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 kingdom of God, etc.] That was a swinish saying of Epicurus, That eternal life should be nothing else but a continual eating of the fat, and drinking of the sweet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even unto an uncessant surfeiting and drunkenness. The Turks at this day promise Paradise to such as die in war for the Mahometan faith, Blou●ts voyage, p 37 ●. where they shall have delicious fare, pleasant gardens, all sensual delights, eternally to be enjoyed not withstanding any former sins. Fit lettuce for such lips. Verse 18. Is acceptable to God] And he is an happy man that can be acquitted by himself in private, in public by others, in both by God. Verse 19 Wherewith one may edify 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 dissension. 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, etc.] It will be no grief of heart (as she once told David in another case) to have forborn in case of scandal. A great grief it would be if by some rash word we should betray a brother, or smite out the eye of our dearest child. 1 Sam. 25. Should we then destroy the life of grace in another by our unadvised walking? Verse 22. Hast thou faith?] Posse, & noll., nobile est. Forbear for fear of offence, unless it be in point of necessary duty: For than we may not do evil that good may come, Rom. 3 8. Verse 23. Is damned] B of his doubting conscience, which soundeth heavily, as a shaulm, and of God, who is greater than 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 ourselves] Bis desipit, qui sibi sapit. Prov. 3.7. Verse 2. Please his neighbour] Though he cross himself: this is true Christian love, and driven almost out of the world by sinful self-love, which causeth men to dislike those things in others, that they slatter in themselves. Verse 3. For even Christ] And we should express him to the world, preach abroad his virtues 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, etc.] Here the Apostle meets with an Objection. For some man might say, that that saying of the Psalm pertains to David, how therefore is it applied to Christ? He answers, Whatsoever things, etc. 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. R●vel. 2. The word of Christ's patience, because they patiented the heart under God's holy hand: and are better called Physic for the soul, than ever was the library of Alexandria. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And comfort of the Scriptures] As the blood and spirits are conveied by the veins and arteries: so is the Spirit by the promises, helping the soul to lay itself 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 righteousness shines into it. Verse 6. With one mind, 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 schism, much less heresy. Syntag. Confession praesat. Verse 7. To the glory of God] That is, Of heaven, the joys whereof it is as impossible to comprehend, as it is to compass the heaven with a span, or contain the Ocean in a nutshell. 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 glorify Gods free grace in the day of their visitation. Verse 10. Rejoice] That your names also are written in heaven, and that ye are enroled 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, prays not, or but faintly. Verse 13. Fill you with all joy, etc.] Note here that joy and peace are the means, whereby faith worketh hope. Verse 14. Full of goodness] The excellency of a godly man is to follow God fully, as Caleb, Numb. 14.24. to have a heart full of goodness, as these Romans, a life full of good works, as Tabytha, Act. 9.36. These shall receive a full reward, 2 Joh. 8. Verse 15. chrysostom 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. Ministering 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 Ministry 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 mindful of the things of God. Verse 17. I have therefore, etc.] So have all Gods faithful Ministers at this day against the contempts and contumelies cast upon them by the mad world, ever besides itself in point of salvation. There is a pamphlet lately published that sticks not to make that sacred and tremend function of the Ministry to be as mere an imposture, as very a mystery of iniquity, The Compass. Samarit●n. as arrant a juggle as the Papacy itself. Verse 18. To make the Gentiles, etc.] Christ by his Gospel subdued the Britan's, whom the Romans with all their force could never subdue, as Tertullian observed. Britannorum ●nac●●ssa Raman●●● C●risto 〈◊〉 sub●ta 1 ere, Verse 19 So that from Jerusalem] chrysostom observeth, that Plato came three times to Sicily to convert Dionysius the tyrant to moral philosophy, and could not. But Paul fet a great compass, converted many souls, planted many Churches: And why? Christ sat upon him as upon one of his white horses, and went forth conquering and to conquer, Revel 6.2. Verse 20. Lest I should build [Lest I should seem to do any thing unbeseeming the office of an Apostle. There is a decorum to be kept in every calling. Verse 21. But as it is written] In obedience to this divine oracle, the Apostle preached to those that had not heard, yet neglected not those that had. Verse 22. For which cause] By planting Churches, and preaching where was more need. Verse 23. These many years] The Romans were converted to the faith betimes. Verse 24. For I trust to see you] Ipse aspectus viri beni delectat, saith Seneca. There is a great deal of sweetness in the society of Saints, and much good to be gotten thereby. Sometimes, (saith a grave Divine) though we know that which we ask of others, as well as they do, yet good speeches will draw us to know it better, by giving occasion to speak more of it; wherewith the spirit works more effectually, and imprints it deeper, so that it shall be a more rooted knowledge then before. For that doth good that is graciously known, and that is graciously known, that the Spirit seals upon our souls. Verse 25. To minister unto the Saints] The highest Angel in heaven may not hold himself too good to serve the Saints. Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It hath pleased them] It hath not been squeezed out of them, as verjuice is out of a crab, but freely and cheerfully they have contributed. Verse 27. Their debtors they are] And so are we to pity and pray for them. See my True Treasure, Sect. 2. chap. 7. Verse 28. When I have sealed] That is, Safely delivered, as if it were under seal. This fruit] This sweet ripe fruit of their faith and love, their alms Verse 29. In the fullness of the blessing] Christ may use one of less grace to do more good than one of more (for there are diversities of operations, as well as of gifts, 2 Cor. 12.6.) but usually he delights to honour those of most sinicerity, with most success, 1 Cor. 15.10. Verse 30. For the Lord Jesus Christ's sake] This is one of those passages in S. Paul, than the which there can nothing possibly be imagined more grave, divine, excellent, saith Beza. That ye strive together] Even to an agony, as the word imports. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual beggary is the hardest and richest of all trades, as one laid. Learn of this great Apostle to beg prayers with all earnestness. Act. and Mon. fol 1565. Ibid. 1499. Pray for me, I say, pray for me, I say, quoth father Latymer, Pray for me, pray for me, for God's sake pray for me, said blessed Bradford. Verse 31. That my service which, etc.] One would have thought that the Apostle coming with alms to them, should easily have been well accepted: but he saw cause to seek God for such a mercy, sigh it is he alone that fashions men's opinions, and gives favour and kind acceptance. Besides wisdom, he gave Solomon honour. Verse 32. Be refreshed] See the Note on Rom. 1.12. and on 2 joh. 12. Verse 33. Now the God of peace] A sit attribute for the present purpose. It is a commendable policy in Christians, when they pray to propound God to their mind in such notions, and under such titles, as whereby they may see in God the things they desire of God. CHAP. XVI. Verse 1. Servant of the Church] A Diaconisse to minister to the sick, as 1 Tim. 5.9. not a praedicantisse, to preach or have Peter's keys at her girdle. D. Bastwick against Independ. Verse 2. As becometh Saints] Who are great Princes, States, in all lands, Psal 4; and to be observed accordingly, even worthy of God, 3 joh. 6. Verse 3. Salute Priscilla] She is first mentioned, haply as more forward than her husband in the best things. So was Manoahs' wife, and Nazianzens' mother. Verse 4. Who have for my life] A rare example. Dan. hist. 231. Fast friends are in this age for the most part gone on pilgrimage (said one once) and their return is uncertain. Verse 5. The Church that is in their house] The house of George Prince of Anhalt, for the good orders therein observed, is said to have been, Ecclesia, Academia, Curia. The first fruits of Achaia] The first that received the Gospel there. A singular commendation, a sweet happiness. God's soul hath desired such first ripe fruits, Mic, 7.1. such primroses. Verse 6. Greet Mary, etc.] It is profitable that men of great parts and place should preserve their memory with others, though it be but in a salutation: for it may be a means to fire up affection to godliness in such whom they so remember. Verse 7. Who are of note] Nobulle, notable Christians, old experienced gray-headed Disciples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christianity finds or makes us honourable. Verse 8. Greet Amplias] Piety is no enemy to courtesy: It doth not remove, but rectify it. Verse 9 Our helper in Christ] A sweet sign to him, that his name was written in the book of life, Phil. 4.3. Verse 10. Approved in Christ] An high stile, far beyond that of the great Turk, with all his big-swoln-titles. Verse 11. My kinsman] In the flesh, but more in the faith, that surest tie. Verse 12. Who labour in the Lord] Though not so much as Persis did, Cic. deorator. yet doth he not defraud them of their due commendation, Prima sequentem honestum est in secundis tertiisque consislere. Every man must not look to excel: let him be doing, as he is able. Verse 13. His mother and mine] His by nature, mine by affection. The Apostles parted with parents and friends at home, found them abroad. Verse 14. Salute Asyncritus, etc.] Nothing is said of these; for haste perhaps, or else because they were (as one saith of jesse the father of David) Viri, probi & honesti, minùs ●amen clari, Good honest men, but not much noted. Or lastly, for that the Apostle had not very good opinion of them, as he seems not to have had of Demas, Colos. 4.14. who yet would needs be one in the Apostles register there: a place he will have, though it be the last place. Hermas here mentioned, was reputed by some of the Ancients to be the Author of that Apocryphal book called Pastor; wherein he dealt not so fairly and faithfully in relating what he had received from the Apostles, being sublestae fidci author. Verse 15. And Olympas] Viri nomen non mulicris. The name not of a woman, but of a man, saith Beza. Verse 16. With an holy kiss] The Independents at Arnheim in Holland, M. Edward's his Antapol. p 36, 60. propounded this kiss of love to be practised amongst them. So for anointing the sick with oil, singing of hymns by one man, all the rest being silent, etc. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark them which] Set a watchful and a jealous eye upon them, as upon pests and enemies. And here, let not our Episcopi (whose office it is chief) be Aposcopi, Bernard. overseers be by-seers, but look well to the flock, lest these wolves worry them. Act. 20, 29. And avoid them] Gr. Decline them studiously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as ye would do a serpent in your way, or poison in your meats. Verse 18 But their own bellies] They pretend the service of Christ to their worldly and wicked respects, by a dissembled sanctity, which is double iniquity. The Duke of Bavaria is even eaten up with those Popish flesh-shes, Friars and Jesuits. And by good words, etc.] Those locusts in the Revelation have faces like women, insinuative and flattering. Tertullian. The Valentinian heretics had an art to persuade before they taught, whereas the truth persuadeth by teaching, it doth not teach by persuading. They deceive] Asdruball cheaters do, by the cogging of a die, Eph. 4.14. Fallax artisicium, vel potiùs artisex fallacia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Erasmus on that text, a cunning kind of cez●nage. Verse 19 For your obedience, etc.] Whereas the Romans might object, Are we also of those simple ones? Your obedience, saith he, is famous all the world over. Howbeit I would have you wise to that which is good, but simple concerning evil. This simplicity is no disparagement, to be unskilled in the devil's depths, Revel. 2.24. Verse 20. Shall bruise Satan] Sincerity of a little grace shall be rewarded with abundance of greater graces. Christ our Champion hath already won the field, and will shortly set our feet upon the necks of our spiritual enemies. The broken horns of Satan shall be the Trumpets of our triumph, and the Cornets of our joy. Verse 21. Timotheus my work fellow] Of Timothy, read Act, 16.1, 2. Of Lucius, Act. 13.1. Of jason, Act. 17.5. Of Sopater, Act. 20 4. Verse 22. I Tertius who wrote, etc.] Either from the Apostles mouths, or rather out of his foul papers. Verse 23. Gaius mine host] Baptised by Paul, for whom therefore, 1 Cor. 1.14. Muli● bo●piti● praebuit. Steph. and for other good men he thought he could never do enough. Such another was Phebe, verse 2. who had been a succourer, or an hostess to many, and to myself, saith Paul. Verse 24. The grace of our Lord] This is the seal of all S. Paul's Epistles. 2 Thess. 3.17. Verse 25. Which was kept secret] Even from the very Angels, 1 Pet. 1.12. who do daily profit in the knowledge of this secret, Eph. 3.10. Verse 26. According to the Commandment] The writings of the Prophets concerning the mystery of Christ were not made known to the world by haphazard, but by a special command of God. Verse 27. To God only wise, etc.] So say I for these few Notes thus finished. A COMMENTARY OR EXPOSITION Upon the first Epistle of S. Paul to the CORINTHIANS. CHAP. I. Verse 1. Sosthenes our brother] ANd companion in the kingdom and patience of Christ, Act. 18.17. There he was despitefully entreated, here highly honoured. Revel. 1. 9● Christ is a liberal paymaster: Never any did or suffered aught for his sake that complained of an hard bargain. It is to my loss (said that Martyr) if you bate me any thing in my sufferings. Majora certamina, majora sequuntur praemia, saith Tertullian. Verse 2. Called to be Saints] i. e. Either such as are sanctified by habitual infusion, or such as are sanctified by baptismal profession only, that are in Covenant with God by sacrifice, Psal. 506. and are in Christ, though they bear no fruit, joh. 15.2. These two sorts of Saints make up a true visible Church. With all that in every place] The Apostles than wrote not their Epistles for the particular uses of those times only, as the Jesuits will have it. Verse 3. Grace be to you and peace] All peace that flows not from the sense of God's love and favour, is as that of the Romans with the Samnites, Pax infila, pax incerta Livius. unfound and uncertain. Verse 4. For the grace of God] Intending to chide them, he first commends them that he may preserve in their hearts an opinion of his love, whilst he rebuked them sharply, that they might be sound in the faith. Verse 5. Ye are enriched] See here what is the Christians riches. And so David reckons of his wealth, Psal. 119.32. He cannot be poor in whom the word of God dwells richly, Colos. 3.16. especially if he befrce of discourse, able and willing to communicate. A dumb Christian is to be blamed, as well as a dumb Minister. Verse 6. The testimony of Christ] The Gospel, called also the Testimony, Isa. 8.10. To the Law, and to the Testimony. Verse 7. So that ye come behind, etc.] Yet were babes and carnal, Chap. 3.2, 3. and fell short in many graces. We must distinguish between gifts and graces & covet these rather than those, 1 Co. 13.1. Verse 8. In the day of our Lord J●sus] Eleven times in these ten first verses (as chrysostom well observeth) the Apostle mentioneth the Lord Jesus Christ, who was to him, and should be to us, Bern. Mell in ore, melos in aure, jubilum in cord, Honey in the mouth, music in the ear, joy in the heart. Verse 9 Unto the fellowship] Union being the ground of communion: so that all that is in him is for us. I give my goods to the Saints, saith David, in the person of Christ. Verse 10. That there be no divisions] To break unity in the Church, is to cut asunder the very veins and sinews of the mystical body of Christ. By the Name of our Lord] Which is like to suffer by your dissensions, and whereof you ought to be as tender, as of treading upon your parents that begat you. Perfectly joined] Schisms disjoint men. Verse 11. Of the house of Chloe] A godly Matron she was no doubt, and a good office herein she did her neighbours: though, likely, she had little thank for her labour; as likewise Joseph had for bringing his brethren's evil report to their father, Gen. 37.2. That there are contentions] These oft breed Schisms; as did the contention between Luther and Carolostadius: And many of the ancient heresies, sprang from private grudges and discontents, in sui solatium, for a sorry comfort to those that broached them. Verse 12. And I of Christ] q. d. I care neither for Paul nor Apollo, etc. As some say nowadays, they are neither Papists nor Protestants, but Christians, that is just nothing, slat Atheists. Heraclius the Emperor being imprudently carried away by some Bishops into the opinion of the Monothelites, when that heresy was afterwards condemned by the Council of Jerusalem, the Emperor being ashamed to recant, became a mere Noutralist, and held neither one way nor other. Verse 13. Baptised in the Name] Gr. Into the Name, so as to be called by my name. Those than that will needs be called Franciscans, Lutherans &c. do after a sort disclaim their baptism, and become run aways from Christ. Verse 14. I thank God] He noteth and noticeth herein a sweet providence, beyond all that he then imagined, when he was at Corinth. God is to be seen in every special occurrence. Verse 15. Lest any should say] q. d. God hath so disposed of it, that none can with any colour of cause, or show of sense say such a thing. Verse 16. Whether I baptised any] His Colleagues, belike, did it (whiles he was other wise busied) with a particular examination and instruction in those principles, Heb. 6.2. Verse 17. Not to baptise] As my chief work, * So Jer. 7.22. Meli●h. Adam. i● vi● 115. but to preach and plant Churches, wherein he had a very happy hand: as had likewise Farellus among our late Reformers, Qui Mompelgardenses, Aquileienses, Lausannensis, Genevenses, Novocomenses Christo luorisecit, he gained five Cities with their territories to Christ. Not with wisdom of words] Which yet S. Paul could have done as well as another; witness his artificial unstarching of the Orators speech, Act. 26. But he liked not to put the Sword of the Spirit into a velvet scabbard, that it could not pierce, to speak Floridè potiùs quam solidè, as those self-seekers at Corinth did, that sought more to tickle the ear then to affect the heart. It repent Augustine, (and well it might) that when he was young he had preached more, placeret, quam ut doceres, to please, then to profit. And Luther was wont to say, He is the best preacher that preacheth, vulgaritèr, trivialitèr, maximèque, ad populi captum. Not but that there is a lawful use of Rhetoric in Sermons, so it be free from ostentation. See the Preface to my Gods love tokens. Verse 18. To them that perish, foolishness] As it is to the Jews at this day, who rail against Christ's person, calling him the hanged God, the wool and the warp, Levit. 13.52. because these two make the figure of the Cross. And being asked whether they believe to be saved by Christ's righteousness? They answer, That every Fox must pay his own skin to the flaer. The Pagans also jeered at Christ, and his people, as did Julian, Lucian, Porphyry, etc. Verse 19 For it is written] Thus the old Testament is fulfilled in the New, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whiles the world's wizards are dazelled, dulled and disannulled. Verse 20. Where is the wise?] The teacher of traditions: the Jews had a Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where is the Scribe?] Or the Text-men, those that proceed according to the literal interpretation. Where is the Disputer?] The teachers of allegories and mysteries, 1 Tim. 1.4. Verse 21. Act. 17.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The world by wisdom] Not the Jews by their deep Doctors, nor the Gentiles by their wits and wizards (Qui tanquam noctuae ad solem caligabant) could grope out God. By the foolishness of preaching] An ironical concession, so the mad world esteemeth it, who shall t●e for ever the contempt of it, crying out Nos insensati, etc. Verse 22. For the Jews require, etc.] The reason of their rejecting the Gospel is, they are prepossessed against it, they look for that, that it affordeth not. A prejudicated opinion bars up the understanding. Intùs existens prohibet alienum: like muddy water in a vessel, that causeth the most precious liquor to run over. Verse 23. But we preach Christ] We not only preach of him, but we preach him, we give what we preach. It is the special office of the ministry to lay Christ open, to hold up the tapestry, to unfold the hidden mysteries of Christ. The holy Ghost in them, taketh of that which is Christ's, and showeth to men. Joh. 16.15. Unto the jews a stumbling block] These Philistims cannot conceive how out of the eater should come meat, and out of the strong, sweet. Unto the Greeks] These jeered at Jesus, and the resurrection, as at a couple of strange gods, Act. 17.18. Cato profanely saith, Stultitia est morte alterius sperare salutem. It is a folly to expect safety by the death of another. Verse 24. Christ the power of God] Opposite to the power of miracles required by the Jews. And the wisdom of God] Opposite to the Grecians worldly wisdom. Verse 25. Because the foolishness] The wisest man compared to God, Simia videbitur, non sapiens, said Hera●litus, as Plato relateth it, He will appear to be an Ape rather than a wiseman. Verse 26. Not many mighty] The Eagle and Lion were not offered in sacrifice, as the Lamb and the Dove were. It is hard for great ones to deny themselves. Hence it grew to a Proverb in times of Popery, That hell was paved with Priests shaved crowns, Rafit sacrificulorum verticibus & magnatumgolgia. Hieron. and great men's headpieces. Indeed if men might pass de deliciis ad delicias, è eaeno ad coelum, as Hierom hath it: If they could dance with the devil all day, and sup with Christ at night: If they might live all their lives long in Dalilah's lap, and then go to Abraham's bosom when they die, they would have a sine time of it. But that cannot be: and hence so many mighties miscarry. Not many noble] Blessed be God that any: as Galeacius Caracciolus an Italian marquis, and Nephew to Pope Paul 5. was converted by Peter Martyr reading upon this first Epistle to the Corinthians. George Prince of Anhalt, a pious preaching Prince, converted by Melancthon: Ulysses Martinengus Earl of Baccha another Italian convert, and some few more that might be instanced. But good Nobles are black-swans (saith one) and thinly scattered in the fit mament of a state, even like stars of the first magnitude. We may say of such, as Luther doth of Elizabeth Queen of Denmark, a pious Princess, Luther in epist. ad Joh. Agricol. Scilicet Christrus etiam aliquando voluit reginam in coelum vehere. Verse 27. But God hath chosen] In our Church assemblies the meaner usually, like little fishes, by't more than the greater. The poor are Gospellized, Mat. 11.5. Verse 28. Things which are not] i. e. That are nought set by 1 Sam. 25.6. Thus shall ye say to him that liveth, that is, to him that is rich: for poor men are reputed as dead men. They have but prisoners pittances, which will keep them alive, and that's all. Verse 29. That no flesh] Proud flesh will soon swell, if it have but any thing to fasten on. The devil will also easily blow up such a blab. Verse 30. But of him are ye] q. d. Albeit ye have nothing of your own, yet in Christ you have all: for in him is all fullness both repletive and diffusive, both of abundance, and of redundance too, both of plenty and of bounty. Is made unto us wisdom] This notes out Christ's Prophetical office. Righteousness and sanctification] By his Priestly office. Redemption] By his Kingly office, having fully delivered his from sin, death and hell; all which is not fully done, till after death. And that's the reason why Redemption is here set last. See Rom. 8.23. Luk. 21.28. Verse 31. Glory in the Lord] Acquiesce and exult in him, which is the end why God hath done all this for us in Christ. CHAP. II. Verse 1. Not with excellency] SAint Paul's speech was neque lict●, neque negl. cta. neither curious nor careless. Politian could say, that it is an ornament to an Epistle to be without ornaments. And yet he had so little grace as to prefer Pindars Odes before David's Psalms. Hosius also the Cardinal, thought David's Psalms unlearned, applying that, Scribrmus indoct● doctique pocm●ta passim. Os durum! The holy Scriptures have a grave eloquence, but want those pompous and painted words, that carnal rhetoricians hunt after. Verse 2. To know any thing] To profess or teach any other skill. All the wisdom of a man is in this one thing, saith Lactartius, Christum cognoscat & colat, That he know and worship Christ. Hoc nostrum dogma, haec sententia est, etc. Lactan. li● 3. cap. 30. Verse 3. In weakness] In misery, and in a mean condition, labouring with his hands, etc. Act. 18.3. And in fear] Of adversaries, or through care of discharging my duty amongst you. Verse 4. With enticing words] Religion is not a matter of parts, words or wit. The devil cares not for the sons of Sceva's adjurations. Abanah and Pharphar may scour, but Jord●n only can cure. God's holy things must be handled, Sanctè magis quam scitè, with fear and reverence, rather than with wit and dalliance. In demonstration of the spirit] With demonstrations fetched out of the very marrow of the Scriptures. It must be an elaborate speech that shall work upon the conscience. Verse 5. That your faith, etc.] A humane testimony can breed but a humane faith. Aaron's bells were of pure gold; our whole preaching must be Scripture-proof, or it will burn, and none be the better for it. In the power of God] In the Gospel that lodgeth a certainty in the soul. Verse 6. Wisdom among the perfect] Or those that are grown to maturity. Some think the Apostle borroweth this term from the Pagans superstition, who admitted none to their most secret Ceremonies, but only persons well prepared and purified for many years. Yet not the wisdom, etc.] Which is like the labour of Moles, that dig dexterously under ground, but are blind above ground. That come to nought] That are tumbled into hell with all their learning, which doth but light them into utter darkness. Nos cum doctrinis nostris, etc. Aug. Verse 7. Wisdom of God in a mystery] Whiles God did not divide himself into a merciful Father, and a just Judge (as Valerius speaketh of Zaleucus) but declared himself to be both a perfectly merciful Father, and withal a perfectly just Judge; which was such an act of wisdom as the world never heard of. This is that great mystery of godliness, 1 Tim. 3.16. Verse 8. Which none of the Princes] He calleth the Pharisees and Philosophers Princes, for their learning; as being himself a scholar. Only he might well have said of them, as Tuliy of others in another case, Mihi quidem nulli satis eruditi videntur, quibus nostra sunt ignota. I cannot take them for scholars, Cic de Poets Latinu. that partake not of our learning. None of the Princes of this world knew] Because their learning hung in their light. So it fared with Vspian the chief Lawyer, Galen the chief Physician, Porphyry the chiefest Aristotelian; and Plotinus the chief Plaionist, who were professed enemies to Christ and his truth. So was Libanius and Lucian the chief scholars of their time. None miscarry oftener than men of greatest parts. None are so deep in hell as those that are most knowing. They see no more into the mystery of Christ, then illiterate men do into the profound points of Astronomy. As a man may look on a trade and never see the mystery of it: or he may look on the letter, and never understand the sense: so here. Verse 9 Eye hath not seen, etc.] It is reported of one Adrianus, that seeing the Martyrs suffer such grievous things, he asked the cause, one of them answered, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love him. The naming of which Text so wrought upon him, that afterward he became a Martyr. The things which God hath prepared] As he prepared Paradise for Adam; so heaven for all his. Yet he reserves not all for the life to come, but gives a few grapes of Canaan in this wilderness. Verse 10. But God hath revealed] The Chineses use to say of themselves, D●scrip. of the world, Chap. of China and Cathaia. That all other Nations of the world see but with one eye, they only with two. This is most true of the natural man compared to the spiritual. Verse 11. Save the Spirit, etc.] Man knows his inward thoughts, purposes and desires; but the frame and disposition of his own heart he knows not, Jer. 17.9. Knoweth no man] How can he that cannot tell the form and quintessence, that cannot enter into the depth of the flowers or the grass he treads on, have the wit to enter into the deep things of God, hid from Angels till the discovery, and since that, they are students in it? But the Spirit of God] With this heifer of his therefore we must blow, if we will ever understand his riddles. Verse 12. Not the spirit of the world] The world lieth down in that unclean one, and is under the power and vassalage of that spirit that worketh in the children of disobedience, as a Smith in his forge, 1 Joh. 5.19. Ephes. 2.2. It is wholly set upon wickedness, as Aaron saith of the people, Exod. 32.22. That we might know] A sweet mercy; The Cormorants of the world will not let their heirs know what they will do for them, till they die. But God assures his of heaven aforehand. Thus we have not received the spirit of this world: we cannot shift and plot as they can; but we have received a better thing, and have no reason to repine. Verse 13. But which the holy Ghost teacheth] So that not the matter only, but words also of holy Scripture are dictated by the Spirit, and are therefore to be had in higher estimation, 2 Pet. 1.21. Comparing] Or coapting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fitting spiritual words to spiritual matters, that all may savour of the Spirit. Verse 14. But the natural man] The mere Animal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that hath no more than a reasonalbe soul, and natural abilities, jude 19 Such was that sapless fellow, Psal. 14.1. that may have a disciplinary knowledge, that is, by hear-say, as a blind man hath of colours, but not an intuitive per speciem propriam. The water riseth no higher, than the spring whence it came: So natural men can ascend no higher than nature. If the unreasonable creatures could draw a picture of God, said Xenophanes, they would certainly paint him like themselves, Quià scilicet nihil animal animàli superius cogitare potest, because they can think of nothing above themselves. Neither can he know them] They that are blear-eyed and weak-sighted, if at any time they set themselves to see better into a thing, they see the worse: So here. Nay more, Vives in Aug. de civ Dei. l. 22. cap. 6. in our nature there is an antipathy to divine truth. We love the law better than the Gospel, and any truth better than the law. Because they are spiritually] Ambrose reads, Because he is spiritually judged, being delivered up to a reprobate sense. But the other reading is be●t ●. Verse 15. judgeth all things] By his spirit of discerning, 1 Cor. 14. his spiritual senses exercised to discern good and evil, Heb. 5.14. his undoubted persuasion of that truth he professeth, Colos. 2.3. and whereof he hath fel● the sweetness, Colos. 1.9. Is judged of no man] Of no natural man, who can judge no more of divine truths then a blind man can do of colours, or a sick man of meats. And herein the poorest Idiot (saith one) being a sound Christian goeth beyond the profoundest Clarks that are not sanctified, that he hath his own heart in stead of a Commentary, to help to understand even the most needful points of the Scripture. Verse 16. But we have the mind of Christ] This is a privilege confined to the communion of Saints, to have communication of Christ's secrets, to be as it were of his Court and Council. One saith of Dr Sibbs. That he was a man spiritually rational, and rationally spiritual, one that seemed to see the insides of nature and grace, and the world and heaven, by those perfect anatomies he had made of them all. CHAP. III. Verse 1. Can not speak unto you] Unless I would beat the air, and lose my sweet words, q. d. You quarrel me for a shallow trivial teacher, when yourselves are in fault, as not yet capable of more mysterious matter. Our Saviour preached (not as he could have preached, but) as the people were able to hear, Mark 4.33. So the Author to the Hebrews, chap. 5.11. Some impute their not profiting to the Minister, as he in Seneca, that having a thorn in his foot, complained of the roughness of the way, as the cause of his limping. Or as she in the same Author, that being struck with a sudden blindness bade open the windows, when as it was not want of light, but want of sight that troubled her. As unto carnal, even as unto babes] Or, At least as unto babes, not yet past the spoon, and that must have their meat masticated for them by their nurses. Verse 2. I have fed you with milk] Ministers must condescend to their hearers capacities, though they be slighted for so doing, as Paul was; or jeered, as Isaiah, chap. 28.9, 10. for his line upon line, Moses his choice, 375. precept upon precept, Kau lekau, and Zau lezau; The sound of the words carries a taunt, as scornful people by the tone of their voice and rhyming words, scorn at such as they despise. Verse 3. For ye are yet carnal] It is a shame for Christians to be like other men, as Samson was after he had lost his ha●r. Envying and strife, etc.] These overflowings of the gall and spleen, came from a fullness of bad humours. And walk as men] Christians should be as Saul was, higher than the people by head and shoulders. Something singular is expected from them, Matth. 5.47. they should have their feet where other men's heads are, Prov. 15.24. When we do evil, we work do nostro & secundum hominem, we do our kind, as the devil when he speaks lies, speaks, De suo, of his own, Joh. 8.44. Verse 4. For when one saith, etc.] So those that will needs be called Lutherans, Jurantque in verba magistri. Did not Luther play the man, when he and other Dutch Divines advised Philip Landgrave of Hesse, a pious Prince to marry a second wife that is an adultress, whiles his lawful wife was yet alive? Zanch. Mi●●●l. Epist. delicate. And might he not deceive, and be deceived in other things as well as in that? Are ye not carnal?] Nay, Will not the world think ye are mad? As the Apostle speaks in a like case, 1 Cor. 14.23. Verse 5. But Ministers] Not Masters, as Magistri nostri Parisienses, so the Sorbonists will needs be called, Presat, in 1, Sentent. contrary to Jam. 3.1. Bacon the Carmelite was called Doctor resolutissimus, because he would endure no May Bees. Verse 6. But God gave the increase] The Harp yields no sound, till it be touched by the hand of the Musician. The heart is never made good, till the heavens answer the earth, Hos. 2.21. till God strike the stroke. Holy Melancthon being newly converted, thought it impossible for his hearers to withstand the evidence of the Gospel. But soon after he complained that old Adam was too hard for young Melancthon. Verse 7. So then neither is he, etc.] This made Cyril to conclude his Preface to his Catechism, with M●um est docere, vesirum auscultare, Dei perficere. I may teach, and then hear, but God must do the deed, when all's done. Else, we may preach and pray to the wearing of our tongues to the slumps (as Bradford said) and to no more purpose than Bede did, when he preached to a heap of stones. Verse 8. And he that watereth are one] Why then are not you at one? Should ye not follow your leaders, press their footsteps? Shall receive his own reward] Those ambitious Doctors that draw disciples after them, hunting after popular applause (that empty blast of stinking breath) shall have that for their reward; let them make them merry with it. When faithful Ministers shall shine as stars, Dan. 12.3. Verse 9 For we are labourers, etc.] Let Ministers hence learn their, 1. Dignity. 2. Duty. Fructus honos oneris, fructus honoris onus. Who would not work hard with such sweet company? Verse 10. As a wise master-builder] Artificers also have their wisdom, Arist. Ethic. lib. 6. cap. 7. as Aristotle yields. For his God doth instruct him to discretion, and doth teach him, Isa. 28.26. As he did Bezaleel, and Aholiah. Verse 11. Which is jesus Christ] The Doctrine of his person and offices is the foundation of Christian religion: and must therefore be kept pure and entire by all means possible. Arrius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would not be yielded: nor Nestorius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So religious were the old Bishops that they would not alter or exchange a letter or a syllable in these fundamentals. Every particle of truth is precious, and not to be parted with. Verse 12. Wood, hay, stubble] Rhetorical strains, philosophical fancies, that tend not to edification. There are that together with the gold, silver and ivory of sound and savoury truths, have, as Solomon's ships had, store of apes and peacocks, conceits and crotchets. Now if he that imba●eth the King's coin deserve punishment, what do they that in stead of the tried silver of divine truths, stamp the name and character of God upon Nehushtan, their own base brazen stuff? Verse 13. For the day shall declare it] That is, The light of the truth, or time the father of truth, or the day of death, when many recognize and recant their errors, shall show them their sin. Verse 14. If any man's work abide] Error as glass is bright, but brittle and cannot endure the hammer or sire, as gold can; which, though rubbed or melted, remains firm and orient. Verse 15. He shall suffer loss] Of his work (his laborious loss of time) and of some part of h●s wages. Yet so as by fire] Not of Purgatory (a Popish fiction) but of the holy Ghost. Or (as one interprets it) like unto them who save themselves naked out of the fire, without carrying away any of their goods: so his person shall be saved, but he shall not have the reward of a well qualified Minister. Verse 16. Ye are the temple of God] Not God's building only, as vers. 9 but his Temple. A mud wall may be made up of any thing, not so the walls of a Temple or Palace: that must have other materials. And that the Spirit of God, etc.] Next to the love of Christ in dwelling in our nature, D. Sibbs ● Eph. 9.30. we may wonder at the love of the holy Ghost, that will dwell in our defiled souls. Let our care be to wash the pavement of this temple with our tears, to sweep it by repentance, to beautify it with holiness, to perfume it with prayers, to deck it with humility, to hang it with sincerity. Delicata res est spiritus Dei. The holy Ghost will dwell in a poor, so it be a pure house. Religion loves to lie clean, as was a grave speech of an ancient Saint. Verse 17. Which temple ye are] Man is God's temple: God, man's altar. Demosthenes could say, That man's heart was God's best and most stately temple, justitiâ, verecundiâ, & observantiâ legum communitum. Contra Aristog. Verse 18. Let no man deceive himself] Bis desipit, qui sibi sapit. Consily satis est in me mihi, said she in the Poet. Arachne ap. Ovid. Metam. Nothing so easy as to over-ween. Let him become a fool] Let him come to the well with an empty pitcher. Intùs existens prohibet alienum. Agur (if a man may believe him) is more brutish than any man, Pro. 30.2, 3. See there how he vilifies, yea nullifies himself before God. So did blessed Bradford, as appears by the subscriptions of many of his letters. Act and Mon. fol. 1507. Verse 19 He taketh the wise] Those natural bruit beasts made to be taken and destroyed, 2 Pet. 2.12. God takes them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and makes fools of them. Verse 20. Of the wise] Such as excel in natural gifts, that are the choicest and most picked men. The Psalmist saith only of men, Ps. 94.12. Verse 21. Let no man glory in men] That is, that they are such an one's scholars or followers; seeing the Church is not made for them, but they for the Church. Verse 22. All are yours] Though not in possession, yet in use, or by way of reduction, as we say, the worst things are God's children's, and in reversions those best things above. Verse 23. And ye are Christ's] We hold all we have in Capite tenure in Christ. From Christ therefore let us take our denomination. The name of Jesuits savoureth of blasphemous arrogance. CHAP. FOUR Verse 1. Let a man so account] QVasi dicat, Though we are yours, as Chap. 3.22. devoted to the service of your faith, yet are we not to be slighted, but respected as Christ's high stewards. Ministers of Christ] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder-rowers to Christ the Master-pilot, helping forward the Ship of the Church toward the haven of heaven. Stewards of the mysteries] Dispensing all out of God's goods, and not of our own; setting bread and salt upon the table (that is preaching Christ crucified) what ever else there is. Verse 2. That a man be sound faithful] Giving every man his due proportion of fit food, Mat. 24.45. not as he in the emblem, that gave straw to the dog, and a bone to the ass. Verse 3. But with me it is, etc.] A good Minister reviled, may reply, as once a Steward did to his patronate Lord, when he called him knave, etc. Your honour may speak as you please, but I believe not a word that you say; for I know myself an honest man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F●sl. lib 22 cap. 34. Dio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio Act. and Mon. fol. 1356. Non curo illos censores, qui vel non intelligendo reprehendunt, vel reprehendende non intelligunt, saith Augustine. Augustus did but laughed at the Satyrs and buttoniers, which they had published against him. Severus the Emperor was careful of what was to be done by him, But careless what was said of him. Doc well and hear ill is written upon heaven gates, said Mr Bradford the Martyr. Thou art an heretic, said Woodroofe the Sherifte to Mr Rogers the protomartyr in Queen Mary's days. That shall be known, quoth he, at the day of judgement. Some men slatter me, Polic epist. l. 3. ep. 24. saith Politian, some others slander me, I think neither the better nor the worse of myself for that: no more than I think myself taller or lower for that my shadow is longer in the morning and shorter at noon. Verse 4. Yet am I not, etc.] Paul a chosen vessel, but yet an earthen vessel, knew well that he had his cracks and his flaws, which God could easily find out. Verse 5. Until the Lord come] Tota argumenta quot verba, saith Paraeus. Every word here hath its weight. There shall be a resurrection one day of names, as well as of bodies: let that stay us, when belied or misreported. Verse 6. I have in a figure, etc.] i. e. I have represented and reprehended your partialities under our own names, when I brought you in saying, I am of Paul, and I of Apollo's, etc. 1 Cor. 1.12. For the heads of your factions were your own ambitious Doctors, whose names yet I spared, and took the business upon myself and Apollos, for your sakes. Verse 7. For who maketh thee] He directeth his speech to those Theologi gloriae, as Luther usually called such, those vainglorious, self-ascribing Pastors at Corinth, that sought to bear away the bell from Paul; and would not stick to answer this demand of his, Greenincbonius. Quis te discernit? As that insolent Arminian did, Ego meipsum discerno, I make myself to differ. And what hast thou, etc.] There are that would hammer out their own happiness, like the Spider, climbing by the thread of her own weaving, with Motto accordingly, Mihi soli debeo Why dost thou glory] As great a folly, as for the groom to be proud of his master's horse, the stage-player of his borrowed robes, or the mud wall of the Sunshine. Of all the good that's in us, we may well say as the young man did of his hatchet, Alas, master, it was but borrowed. Verse 8. Now ye are rich] Crescit oratio, saith Piscator here. The Apostle riseth in his expressions; and that all along by an ironical reprehension. These Corinthians had riches, and gifts and learning: and carried aloft by these waxed wings, they domineered and despised others. Verse 9 As it were men appointed to death] As when he fought with beasts at Ephesus. The Heathens in their public calamities would commonly call out, Christianos ad leones, Tertul. Apol. cap. 40. to the lions with these Christians, as if they had been the cause. Ignatius suffered in this sort. A spectacle to the world] As those that were first led in triumph, and then had back again to the prison, Piscat. there to be strangled. Verse 10. We are fools, etc.] Not to the world, but in your account too, For these Corinthians undervalved and depressed Paul under their silly shallow-headed Verbalists, not worthy to carry his books after him, for found and substantial learning. Verse 11. Even to this present] Thus he complaineth, not out of impatience (for he was active in his sufferings) but to slain their pride, that permitted it so to be, when it in their power to have relieved him. Verse 12. And labour, working, etc.] Whereas they might object, Are you hungry, thirsty, naked? It's because you are idle. No, saith he, We labour, working with our hands (〈◊〉 shame for you to suffer it) and yet can hardly sweat out a poor living. Verse 13. Being defamed, we entreat] Though Luther call me devil, said Calvin, yet I will honour him, as a servant of God. We are made as the filth of the world] q. d. The filth of filth; for the whole world lies in wickedness, as a foul sloven in a slow, or as a carrion in the slime of it. The word signifies, The sweep of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the dirt scraped off the pavement thereof. And the of-scouring of all things] Detersorium, sordes, purgamenta, reject●menta. Piaculares & obominales, saith Paraeus. The word signifies, M Burrows. the dung-cart (saith one) that goes thorough the City, into which every one brings and casts his filth. Every one had some filth to cast upon Paul and the Apostles. Constantine a Citizen of Rhone with three others, being for defence of the Gospel condemned to be burned, were put into a dung cart: who thereat rejoicing, Act. and Mon. fol ● 20. said that they were reputed here the excrements of the world, but yet that death was a sweet odour unto God. Budaeus is of opinion that the Apostle here alludeth to those expiations in use among the heathen, performed in this manner. Certain condemned persons were brought forth with Garlands upon their heads in manner of sacrifices: these they would tumble from some steep places into the sea, Bud Pandec. oftering them up to Neptune with this form of word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou a propitiation for us. So for the removal of the pestilence they sacrificed certain men to their goods: these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. filth, loading them with revile and curse. Verse 14. To shame you] An innocent person sometimes, upon the fullness of an aspersion, may conceive shame, as David dip, Psal. 44.15. yet usually shame is the effect of an evil conscience, and may prove, by God's blessing, a means of repentance, 2 Thess. 3.14. Verse 15. Ten thousand instructers] Gr. Pedagogues, who oft prove Orbiliusses, sharp and severe above measure, Verberibus pluunt, colaphis grandinant. So did these Corinthian schoolmasters, 2 Cor. 11.20. They were also too well skilled in the Doric dialect, crying, Give, Give: and taught little more than elegant elocution. Verse 16. Be ye followers of me] As dear children. Ovid. A 'bove majori discit are are minor. Constantine's children resembled their father exactly, they put him wholly on, saith Eusebius, and were, as it were, very he. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 17. For this cause] That ye may be followers of me, and know what I do. Of my ways which be in Christ] It is of excellent use to know what good men, especially Ministers, do, as well as what they say. Minister's lives should be a transcript of their Sermons, or as so many Sermons on the life of Christ. Verse 18. Now some are puffed up] Swelling in the body is an ill symptom: So it is in the soul. A swelling wall will shortly fall. Verse 19 The Kingdom of God] i.e. The administration of his Ordinances and Government of the Church. Verse 20. With a rod, or in love?] Both: but (as children) we think not so. Sed sinite virgam corripientem, ne sentiatis malleum conterentem, saith one Father. Bern. Hieron. Non erudit pater nisi quem amat, nec corripit nisi quem diligit, saith another. CHAP. V Verse 1. As is not so much as named] TO wit, Without detestation. The Apostle seems to allude to Antiochus Soter, who married his stepmother Stratonice, being first like to die for love of her, as Erasistratus the Physician told his Father. Aelian. Of this incestuous marriage came Antiochus Theos, or Antiochus the god, so called of the Milesians, because he did put down their tyrant Timark. This god was poisoned by his wife Laodice. Among the Gentiles] In Mexico and those parts, whoredom, Sodomy, Sir Fra Drake his World encompass. 58. and incest (those Spanish virtues, as one calleth them) are common without reproof: the Pope's pardons being more ri●e in those parts, then in any part of Europe for these abominable filthinesses, whereout he sucketh no small advantage. Notwithstanding the Indians abhor this most loathsome living: showing themselves in respect of the Spaniards, as the Scythians did in respect of the Grecians, whom they so fare excelled in life and behaviour, as they were short of them in learning and knowledge. Who hath not heard of the abhorred incest of the house of Austria? Spec. Europe. King Philip 2. could call Archduke Albert, both brother, cousin, nephew and son. For all this was he to him either by blood or affinity: being uncle to himself, cousin german to his father, husband to his sister, and father to his wife; and all this by papal dispensation. The Papists themselves writ with detestation, that in Rome a Jewish maid might not be admitted into the Stews of whoredom, Espenc de continen. l. 3. cap. 4. unless she would be first baptised. That one should have his father wise] Ethelbald King of Westsaxons, with great infamy marrying his father's widow Judith, enjoyed his kingdom but two years and a half. Daniel hist of Ergl 1 2. Verse 2. And ye are puffed up] And yet ye are puffed up (so Piscator reads it) viz. with your spiritual gifts, and your brave teachers: whereas you have more cause to be cast down for your other men's sins now made yours, because unlamented by you. And have not rather mourned] That any of you should incur the censure of excommunication: at which time they did anciently fast and lament. Verse 3. Have judged already, etc.] q. d. I by mine Apostolical authority do excommunicate him. And yet how fiercely doth learned Erassus contend with Calvin and Beza about Excommunication, denying the Church any such power? Verse 4. With the power of our Lord] Promised, Matth. 18.18 19, 20. This makes it to be a heavy case to be rightly excommunicated. Indeed it may fall out that Ionas shall be cast out of the ship, when Cham shall be reserved in the Ark. Your brethren that hated you, that cast you out for my name's sake, said (for a pretence) let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed, Isa. 66.5. When the sentence of Excommunication began with, In ●omine Domini, to be read against a certain Martyr, he cried out, as well he might, You begin in a wrong name. And another of them, Act. and Mon. sol 1862. together with his five fellow-sufferers, did formally excommunicate their persecutors. Verse 5. To deliver such an one to Satan] That he may learn not to blaspheme, that is, not to cause others to blaspheme or speak evil of the good way of God, for his stagitious courses. Verse 6. Your glorying is not good] It is the height of wickedness to glory in wickedness, as Lamech Gen 4. and Alexander Pheraeus, who consecrated the Javelin, Plato. wherewith he had slain Polyphron. Protagoras boasted that he had spent forty years in corrupting of youth. Mark Antony vomited out a book concerning his own ability to eat and drink much. Joannes a Casa, Act. and Mon. 1517. Dean of the Pope's chamber, wrote a Poem in commendation of his own beastly sin of Sodomy. And Stokesly Bishop of London in King Henry 8. time, lying at point of death, rejoiced, Ibid. ●025. boasting that in his life time he had burned fifty heretics, that is, good Christians. A little leaven leaveneth, etc.] One spoonful of vinegar will soon tart a great deal of sweet milk: but a great deal of milk will not so soon sweeten one spoonful of vinegar. Verse 7. As ye are unleavened] viz In part sanctified. Every new man is two men. Many a one that is merry in company, hath a shrew at home; so have the best their inward troubles. The comfort is, that God overlooks our involuntary infirmities, and accounts us unleavened, when yet there is much still to be purged out. The leper, when his leprosy began but to heal, was pronounced clean; because than he went on still to heal, and his leprosy to shalt off. Verse 8. Let us keep the feast] The benefits we receive by Christ should crown the Calendar or our lives with continual feastivals: Yea, make us everlastingly merry at our convivium juge of a good conscience. Diogenes could say, Plut. That a good man keeps every day holiday. And the Jews were bound to rejoice at all their feasts, Eat therefore thy meat with joy, and drink thy wine with gladness, sigh God now accepteth thy works, Eccles. 9.7. Verse 9 Not to company with fornicatours] Dion Chrisostome saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Corinthus was the most luxurious and lascivious City in the world. Lib. 8. Strabo saith, that Venus had a most stately Temple there, that was kept by above a thousand beautiful courtesans. Another saith, that it was the brothel-house of Greece, and a most filthy Mart-town of abominable lusts. Molin. Anat. Ar●●inianis. Verse 10. Yet not altogether, etc.] Here he lets them know that in that former Epistle (not extant now) he meant not that they should wholly sever themselves from those wicked that are yet without the Church (for that they cannot do) but from profligate professors, discinct Christians, that they may be ashamed. Verse 11. Not to keep company] Gr. Not to be mingled with them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rivers of Peru, after they have run into the main sea, yea some writ 20. or 30. miles, they keep themselves unmixed the salt water: so that a very great way within the sea, men may take up as fresh water, Abbots Geog. 331. blunt's voy. p. 10. as if they were near the land. So, at Belgrade in Hungary where the Danuby and Sava (too great rivers) meet, their waters mingle no more than water and oil, etc. We must so converse with the wicked, as that we commingle not, by holding any needless society with such, no not with him that is called a brother, but belies his profession. Yet still must we perform to such, though excommunicated, offices of charity, natural and civil duties, as those of parents toward their children, of children toward their parents, and the like. Verse 12. Them also that are without] These come not under the verge of Church-censures, Revel. 22.15. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore put away] Gr. Ye will put away, q. d. I hope you will, though hitherto ye have not. Soft words and hard arguments do soon prevail: Especially when we reprove or admonish not in our own, but in God's words, as here the Apostle doth out of Deut. 13. Some warmth must be in a reproof, but it must not be scalding hot. Aegros, quos potus fortis non curavit, ad salutem pristinam aqua tepens revocavit, saith Gregory. They that could not be cured with strong potions, have been recovered with warm water. CHAP. VI Verse 1. Go to law before the unjust] ALl unbelievers are, 1. Void of Christ's righteousness imputed. 2. Of true civil righteousness, as being self-seekers in all. 3. They oppress the Saints, and draw them before the judgement●●ats. Jam. 2.6. And not before the Saints] Christians first brought their causes before the Bishops to be judged. And hence grew their power (as Paraeus noteth) which the Christian Emperors first would not, and afterwards could not take away from them. This raised Papacy and Prelacy to such an height; they would be Princes as well as Bishops. Verse 2. Shall judge the world] That is, The wicked, called the inhabitants of the earth, and of the sea, Revel. 12.12. in opposition to the Burgesses of the new Jerusalem, Phil. 3 20. And let this comfort us under the perverse censures of worldly men, mad and besides themselves in point of salvation. The Lord seethe that their day is coming, Psal. 37.13. Verse 3. Things that pertain to this, etc.] That serve to, and satisfy the body only, being nec vera, nec vestra, Luke 16.11, 12. Verse 4. If then ye have judgements] As the Corinthians being many of them merchants, had many lawsuits. But if men's hearts were not bigger than their suits, there would not be half so many. Who are least esteemed] Rather than go to law before Heathen Judges. The lowest, if of any judgement, are high enough for such a purpose. Why should those sordida poscinummia qui latrocinia intra mania exercent, as Columella hath it, those Crumenimulgae, the unconscionable Lawyers make a spoil of us; and then when they die build Hospitals for fools, as one of them did, saying, Of fools I got my estate, and to fools I will leave it? Purchas his Microcosm. Of those that go to Law, we may well say, as Charoudas once did of those that go to sea, Se non mirari qui semel mare ingressus sit, sed qui iterum, that he marvelled not at those that went once, S●apl. mor●do, 2. post penned. but at those that would go again. Verse 5. No, not one that shall be able] Our late Judge Dicr, if there came any controversies of poor men to be tried afore him, would usually say, The pr●ct. of Queenesse, p. 270. that either the parties are wilful, or their neighbours uncharitable, because their lutes were not quietly ended at home. Verse 6. But brother goeth to law] Once it was counted ominous to commence actions, Caes come. and follow suits. Of common barretters, we may say as the Historian doth of Mathematicians, Genus hominum quod in nostra repub. & vetabitur semper, & retin●●itur. Ta●●t. l. 1. c. 1. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is utterly a fault] Gr. Adisgrace, a loss of victory. q. d. By your litigious lawing one another, you betray a great deal of weakness and impotency of affection. These be ignoble quarrels, Vbi & vinc●re, inglorium est, & atteri sordidum. See the Note on Rom. 12.21. Because ye go to law] Lightly, for every small offence (which if Mahometans do, they are publicly punished) and with spiteful vindictive spirits: whereas in going to law men should not be transported with hate or heat; but as Tilters break their spears on each others breasts, yet without wrath or intention of hurt, so, etc. The French are said to be very litigious, and full of Lawsuits. Verse 8. Nay you do wrong] In person and name. And defraud] Of goods and estate. And that your brethren] Which very name should charm and allay all discords, In ●thie. as betwixt Abraham and Lot, Gen. 13 8. Aristotle could say, It is better to suffer wrong then to do it. And I know how to bear injuries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. said Chilo to his brother, who took it ill that he was not chosen to be one of the Judges. Verse 9 Shall not inherit] It is an undefiled inheritance, 1 Pet. 1 4. no dirty dog ever trampled on that golden pavement, Revel. 22.15. Heaven spewed out the Angels, shall it lick up the unrighteous? The Serpent could s●●ue himself into paradise, but no wicked could ever get into heaven. Verse 10. Nor thiefs, nor covetous] These two be fitly set together, as near akin, so are drunkards and railers. Nor extortioners] Whose sin is properly immoderate getting, as that of the covetous consists in pinching and saving. So 1 Tim. 3.3. Verse 11. Such were some of you] Oh the infinite goodness of God that would once look upon such walking dunghills, such monstrous miscreants ● But ye are washed] In general: As in particular, 1. Ye are sanctified] And that by the Spirit of our God. 2. Ye are justified] And that in the Name, or by the righteousness of our Lord Jesus Christ. His blood cleanseth us from sins both guiltiness and filthiness. It is like to those sovereign mundifying waters, which so wash off the corruption of the ulcer, that they cool the heat and stay the spread of the infection, and by degrees heal the same. Verse 12. All things are lawful] viz. All indifferent things amongst which the Corinthians reckoned not only meats and drinks, but also fornication (their Nationall sin.) The devil perhaps had persuaded them, as he hath done the Turks at this day, Llunts voyage. that God did not give men such appetites to have them frustrate, but enjoyed, as made for the gust of man, not for his torment, wherein his Greatour delights nor. Now the Apostle grants that for ●dats all things are lawful (yet in case of offence or intemperance, they may become inexpedient, and so, unlawful.) But for fornication, it was utterly unlawful, as he proves by many powerful arguments. But I would not be brought] As those swinish surfetters, that wearing their brains in their bellies (with the Aster fish) their guts in their heads, do dig their graves with their own teeth: being like the Mule which cannot travel, they say, without a bottle of hay hanging at his nose. Verse 13. God shall destroy,] The belly shall be destroyed in the other world, not for the substance of it, but for the use of it. And the same may be said for the difference of sexes: the parts shall remain, the use cease: Ca●o said well, that he was an ill commonwealths man, Qui inter guttur & inguen, cuncta sub ventris ditiane positisset, that was a slave to his sensual appetite. Verse 14. And will also raise us up] He will make our vile bodies to be like unto his glorious body the standard? Shall we then defise them with the kitchen-stuff of uncleanness? Verse 15. Shall I then take] Scipio, when a harlot was offered him, said, Vellem, si non ess●m Imperator, I would, if I were not a General, Say thou, If I were not a Christian. Verse 16. Is one body] By a most strict, but vicious and infamous bond (saith an Interpreter) which is sufficient to untie or break any other bond though lawful and holy, either corporal or spiritual. Verse 17. Is one spirit] That is, One spiritual body: whiles Christ lays hold on us by his Spirit, we lay hold on him by faith. Hence the Church is called Christ, 1 Cor. 12.12. and the fullness of Christ, Eph. 1.23. We have the honour of making Christ perfect, as the members do the body. Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flee fornication] With post-haste flee it. Laera venire Venus, tristis abire solet. Be not of those men that are called Borboritae of their mity filthiness, whom Epiphanius and Oecumenius speak of. Verse 19 That your body is the Temple] Shall we make the Temple of God, the stews of Satan? See Chap. 3.16. Antiochus and Pompey never prospered after that they defiled the Temple. Verse 20. Ye are bought] Shall I drink the blood of these men, said David? So, shall I abuse my body the price of Christ's blood, abandon it to Venery, & c? Glorify God in your body] The very Manichees that denied God to be the author of the body, fasted on Sabbath days, and in fasting exercised an humiliation of the body. CHAP. VII. Verse 1. Whereof ye wrote unto me] CErtain cases of conscience they had propounded, which here he answers. Act. and Mon. fol. 789. This he could do excellently, and so could Luther, as having had experience, and been much beaten and exercised with spiritual conflicts. Conscience is a diamond, and will be wrought on by nothing but dust of diamond, such as contrition hath ground it to. It is good for a man] Now since the fall, it is good, i. e. convenient for the many troubles of the married estate. It is not evil to marry, but good to be wary, else conjugium may prove conjurgium, marriage a mar-age. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To avoid fornication] Gr. Fornications, comprehending all lustifull burn, self-pollutions, and all other impurities of a single life. How many are there that enter into God's ordinance (marriage) thorough the devil's portal (fornication) that take such liberty before, that after marriage they rue it all the days of their lives. Let every man have his one wife] Not many wives. Turks may have as many as they can keep. And some sensualists plead now for Polygamy. See Mal. 2.15. Scotorum Natio uxores proprias non habet, saith Hierom of the old Scots. Verse 3. Let the husband, etc.] Let them be chaste between themselves, and beware both of excess and defect. Chastity is a man's honour, 1 Thess. 4.5. And modesty is the best preserver of nuptial chastity. Marriage as well as meats must be sanctified by the Word and prayer. God must be sent for, to bless thy physic to the soul. Raging lust is a great enemy to conjugal love. Verse 4. The wife hath no power, etc.] The husband's body is servant to the wife, and the wives to the husband: they have passed themselves one to another by mutual covenant, and God keeps the bonds, prov. 2.17. Mal. 2 14. Verse 5. To fasting and prayer] Preces nobis je●uniis a lendum & quasi saginandum. Fasting-days are soul-fatting days: prayer is edged and winged thereby. That Satan tempt you not] The temptation is strong to fornication, stronger to adultery. Watch therefore. Our nature is catching this way: and once in, 'tis not so easy to come off. This is a searing sin, Hos. 4.11. Eph. 4 19 Verse 6. And not of commandment] Among the Jews marriage was not held a thing indifferent, or at their own liberty to choose or refuse, but a binding command. Hereto Paul seems in this verse to allude. Tar. on Gen. 1.28. Verse 7. For I would that all, etc.] He had a peculiar gift, that he was so eminently chaste: such as might be in reprobates. So Moses his meekness was partly from his natural temper: And Luther's not being tempted to covetousness was much helped by the freeness and generousness of his spirit. Verse 8. I say therefore to the unmarried] Yet doth not the Apostle simply prefer virginity or viduity before marriage as better. The Saturnilian heretics said, that marriage was of the devil. And the blemish will never be wiped off some of the ancient Fathers, who to establish their own I dol of I know not what virginity, which they themselves had not, have written most wickedly and basely of marriage. If the same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage, as he did in the blessed Virgin. Verse 9 Let them marry] There is no lust so hot and violent, but God's medicines rightly applied, will cool and heal. Only remember that it is not the having, but the loving of a wife that keep 〈◊〉 man chaste and clean: And that God doth use to correct excess and dalliance betwixt married couples, with strong temptations after strange flesh. Better to marry then to burn] As an Oven heated by the Baker, Hos. 7.4. As those Pagans were scalded, Rom. 1.27. and these Pa●agans still are, that are forbidden to marry, and yet cannot contain. Verse 10 Yet not I] By prudential advice only. But the Lord] Not in so many words, but by just consequence drawn from Mat. 19 6. Verse 11. Ovid. Or let her be reconciled] qua modò puguarant jungant suarostra columbae. Why should marriage couples be as glass, that being once broke can never be pieced again? The Lord hates putting away, Mal. 2. 1●. Verse 12. Let him not put her away] For to the pure all things are pure. Vxoris vitium aut tollendum, aut tolerandum est, saith Varro in Genius. Mend a bad wife, if thou canst: bear with her, if thou canst not. Verse 13. If he be pleased, etc.] If he blaspheme not Christ, force her not to deny the faith, etc. as that King of Denmark that would have compelled his wise to go to Mass, who was therefore forced to fly for her life to her brother the elector of Brandenburg (as Luther relateth) where she died Christianly. Verse 14. But now they are holy] With a federal holiness, and are therefore to be baptised, as being partakers of the Covenant of Grace. The Hab●ssines (a kind of mongrel Christians in Africa) have an odd conceit, That the souls of Infants departing afore baptisine, are saved by virtue of the Eucharist received by the mother after conception, which sanctifies the child in the womb. Breerwoods' Enquit. 257. Verse 15. But God hath called us to peace] To domestical peace, Aristot. in Khetor. which they that want, Plus quam dimidia beatitudinis suae parte privat● sunt, saith Aristotle. They have lost the greater half of the happiness of their lives. This was verified in Phoroneus the Lawgiver, and Sylla the Roman General. Bruson. l. 7. c. 32. Verse 16. Whether thou shalt save] And to have any hand in saving a soul, is the highest honour. Verse 17. But God hath distributed] In case you should not save your yoke-fellow, yet keep your station, be content with your condition, and adorn it 1 Pet. 3.1, 2. It is the duty of a Christian (said Luther) to believe things invisible, to hope for things deferred, and to love God when he shows himself contrary to us. Verse 18. Let him not become uncircumcised] Some Jews for fear of Autiochus, made themselves uncircumcised, 1 Maccab. 1.16. Others for shame after they were gained to the knowledge of Christ, as here. This was done by drawing up the foreskin with a Surgeon's instrument: And of this wicked invention Esau is said to be the first author and practiser. Godw. Antiq. Hebr. Verse 19 But the keeping of the Commandment] This is that Bonum hominis, Mic. 6.8. that totum hominis, Eccles. 12.23. that one thing necessary, that is better than sacrifice, 1 Sam. 15.22. Mallem obedire, quam miracula facere, saith Luther, I had rather obey, then be able to do miracles. Verse 20. Abide in the same calling] And therein learn to maintain good works, or to be their crafts-masters, 'tis 3 8, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to excel in their profession, Honestis functionibus praeesse, as some render the Apostle there. These things are good and profitable unto men. Verse 21. Use it rather] Liberty is that we lost by sin, and affect by nature. Servus est nomen officy. A servant is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that moveth absolutely of himself, he is the master's instrument, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly his, saith Aristotle. O that we could be God's servants in that sort! Verse 22. For he that is called] See a parallel place to this Jam. 1.9, 10. Our preferment in Christ should make us hold up our heads, but not too high, and be cheerful, Laeti simus in Domino. sed caveamus à recidivo. Bern. but not withal scornful. Verse 23. Ye are bought with a price] The redeemed among the Romans were to addict themselves to the service of their Redeemers, and to observe them as their parents all days of their lives. Be not ye the servants of men] When they command you things forbidden by Christ, or when they would tyrannize over your consciences, as the Jesuits that require blind obedience. Cardinal Tolet saith, Cas. Co●s●. l. 4. cap. 13. The people may merit at God's hand in believing an heresy, if their teacher propound it: for their obedience is meritorious. If a priest teach it (saith Stapleton) be it true, be it false, take it as God's oracle. If the Church should approve and authorise Arrianisme or Pelagianisme, saith Erasmus, I would do so too. Epist. ad ●irketmer. But so would no wise man. Verse 24. Let every man wherein, etc.] This is the same with vers. 20. The Apostle inculcateth it, as we not only anoint our benumbed limbs with ointments, but also rub and chafe them in. Verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I give my judgement] The Rhemists (after Erasmus) render it counsel, and thereupon ground a distinction between divine commands and counsels. But the word betokens, Viriboni rectum & verum judicium, In Arist, Ethic, l. 6. c. 10. saith Magirus, the right and sound judgement of some good man, And surely if the Apostle had no express command from Christ, neither had he any counsel from him concerning this business. Verse 26. I suppose therefore] This is his judgement, his vote or verdict, the first part thereof we have here: the second v. 28. the third, v. 35. Verse 27. Art thou bound to a wise?] A manifest metaphor from Oxen. Ovid Eipst. Hence we call them yoke-fellows, Quam male inaequales veniunt ad aratra juvenci, tam premitur magno etc. Dare not to yoke thyself with any untamed heifer that bears not Christ's yoke. Verse 28. Thou hast not sinned] If any man call lawful marriage a sinful defilement, he hath the apostate Dragon dwelling in him, Epist. ad Philadelph. Act. and Mon. fol 790. saith Ignatius. And yet the Papists teach that it is a fare greater sin, for a Priest to have a wife, then to keep many harlots. Such shall have trouble in the flesh] Mark that he saith, In the flesh, the delights of wedlock will be allayed with troubles, to avoid surfeit. Before marriage people promise themselves much happiness in that estate, and think they could live together with all delight: but after, they see they are deceived, and therefore need to go to school to learn how to behave themselves one toward another. But I spare you] q. d. No more of that: and yet I'll show you a way how you may scape, or at least mitigate those troubles in the flesh. Verse 29. This than I say brethren] The best counsel I can give you, is that you hang lose to all these outward comforts, as having yourselves but a while to be here: You have a long task, and but a little time. God hath hanged the heaviest weights upon the weakest wires; for upon this moment depends eternity. Castigemus igitur mores & moras nostras: Up therefore and be doing. The time is short] Gr. Contracted and roled up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as sails use to be by the mariners, when the ship draws night to the harbour. Others say, it is a metaphor from a piece of cloth rolled up, only a little left at the end: So hath God rolled up all his works: only he hath left a little at the end, and then all his glory shall appear. The time is short, saith the Apostle, and you have business enough another way, therefore let other things (as wiving and buying, etc.) pass, and mind the main. There is water little enough to run in the right channel, therefore let none run beside. Some that have lain a dying would have given a world for time: As I have heard (saith a reverend man) one crying day and night, Call time again. And I also have known the like of a great Lady of this Land. They that have wives, etc.] Not be uxorious, sigh they know not how soon God may take from them, as he did from Ezekiel, the delight of their eyes, their dearest Spouses. The Jews at this day have a custom, when a couple are married to break the glass, wherein the bridegroom and bride drank: thereby to admonish them of their dying condition, and that there must be a parting again ere long. Sphinx. Philos. p 4 22. Verse 30. And they that weep] viz. In the loss of wife or children: Let them moderate their grief, as Abraham did in the loss of Sarah, Gen. 23.2. He came to weep for her: where the Hebrew hath one little letter extraordinary: To note that Abraham wept but a little for her; and this, not because she was old and overworn (as the Rabbins give the reason) but because he had hope of a happy resurrection, 1 Thess. 4.14. and because she was his still, though dead: therefore he so oft in that Chapter calleth her my dead, v. 4, 11, 13, 15. And they that rejoice] In the marrying of wives, or birth of children. The marriage-day is called the day of the rejoicing of a man's heart: And when should men be merry rather then at the recovering of the lost rib? Cant. 3.11. But he was too blame that said, He had married a wife, and therefore he could not come. And he was a wiser man that said, Martial. Vxori nubere nolo meae. As if they possessed not] mind earthly things we must, as if we minded them not: As a man may hear a tale, and have his mind elsewhere: or as a man that baits at an Inn, his mind is somewhere else. A right believer (saith one) goes thorough the world, Mr Ward. as a man whose mind is in a deep study: or as one that hath special haste of some weighty business. Rebus non me trado, sed commodo, saith Seneca. Be not wholly dulled or drowned in the world: look at it out of the eyes end only, lest as the Serpent Scytale, it be witch us with its beautiful colours, and sting us to death. Verse 31. As not abusing it] Not shooting our affections overfar into it. David was as a weaned child, Paul as a crucified man. If Jobs heart had not been weaned from the world, when as yet he wallowed in worldly wealth, he could not have borne so bravely the ruin of so rich a state without repining. The devil hath no way to entangle us, but to say, as he did to Christ, Mitte te deorsum, Cast thyself down, pitch upon the bait, eat and devour hook and all. For the fashion this world] The word signifies a mathematical figure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is a mere notion, and nothing in substance. So Psal. 39.6. Surely every man walketh in a vain shadow, he leadeth an imaginary life, rather than a life itself. The pomp of this world is but a fantasy, Act. 25.23. (See the Note there.) The glory of it, an opinion. The word here used intimateth, that there is nothing of any firmness of solid consistency in the creature. It is but a surface, outside, empty promise: all the beauty of it is but skindeep. Passeth away] Temporals are as transitory, as a hasty headlong torrent. The posting Sun of all worldly pleasure, after a short gleam of vain glistering, sets in the ocean of endless sorrow. In the Pope's inthromzation, before he is set in his chair, and puts on his triple-crown, a piece of tow, or wad of straw is set on fire before him, and one appointed to say, Sic transit gloria mundi, The glory of this world is but a blaze. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Falla, transversum agit Bud. It is indeed an Ignis fatuus, a walking fire that leadeth men into brakes and ditches. And so some render this text. The Fashion or hue of this world deceiveth, misleadeth, carrieth men another way, out of their way. For of the world we may say as Plutarch saith of Herodotus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both the words and shows of it are full of fraud. Nec tantùm fallacia sunt quia dubia (saith Lactantius) said & insidiosa, quia dulciae. Verse 32. Without carefulness] That avoidable attendeth the marriage-estate, Gen. 30.30.1 Tim. 5.8. Verse 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Careth how he may please] He taketh extraordinary care to please, and so doth she, v. 34. The word implies a dividing of the mind into divers thoughts, casting this way and that way, and every way how to give best content. Thus an happy study. Verse 34. Careth for the things] Expeditiùs vacat. Holy both in body and spirit] For contemplative wickedness, and mental uncleanness also greatly displeaseth God. In declam. Incesta est, & sine stupro, quae stuprum cupit, saith Seneca, And, Quae quia non licuit non facit, illa facit, saith Ovid. The very desire to do evil, is to do evil. The Romans punished one of their vestal virgins for uttering this verse only, Foelices nuptae! moriar ni nubere dulce est. Oh! 'tis a brave thing to be married. How she may please her busband] As Sarah did Abraham, calling him Lord, as Rebecca did Isaac, by providing him the meat that he loved, as Livia did Augustus, by observing his disposition, and drawing evenly with him, being a piece so just cut for him, as answered him rightly in every joint. Verse 35. That you may attend, etc.] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That you may sit close to him, as Mary did, Luk. 10.40. whilst Martha was distracted about much service. Let every man bend himself to banish and beat away distractions, Nam neque chorda sonum reddit, quem vult manus & mens Poscentique gravem persaepè remittit acutum. Hor. de art. poet. Verse 36. If she pass the flower] Childhood is counted the flower of age: so long the Apostle would have marriage forborn. While the flower of the plant sprouteth, the seed is green, unfit to be sown. Verse 37. And hath so decreed] Reserving still a liberty of doing otherwise, if need require: which Popish votaries do not. Verse 38. Doth better] 1. For the better waiting upon God's work without distraction. 2. For the better bearing of persecution. Verse 39 Secundas nupti●s pro fornicationibus babent. Aug. She is at liberty] The Montunists therefore (and with them Tertullian in his old-age) were in an error, that condemned second marriage, and said it was no better than fornication. Howbeit that of Hierome is not to be disliked. Think daily of death; and that will be enough to forbid the banes of second marriage. Verse 40. But she is happier] i. e. She shall live more at ease, and have less to care for. And we should contract our cares into as narrow a compass as we can, in hard times, especially. CHAP. VIII. Verse 1. Now as touching things] ANother case that they had propounded to him in their Letter, Chap. 7.1. We know] So all pretend. Sed nummos habuerunt Athenienses ad numerandum, & scientiam ad sciendum. That we all have knowledge] But that is not sufficient, unless we have love too. There be many things concur to the making up of a good work, a lawful action. Knowledge puffeth up] Swelling us above measure, unless humility laid on as a weight, keep us down, and charity regulate our knowledge for the good of others. Knowledge without love is as rain in the middle region. But how foolish were they of whom ●ustin maketh mention that neglected the means of knowledge, because knowledge puffeth up, and so would be ignorant, that they might be humble, and want knowledge that they might want pride? This was to be like Democritus who plucked out his eyes, to avoid the danger of uncleanness. Verse 2. If any man think] This one thing I know, that I know nothing, said Socrates. Neither know I this yet, that I know nothing, saith another. Though I know myself ignorant of many things (saith a third) Yet I dare boldly profess with Origen, Ignorantiam meam non ignoro, I am not ignorant that I am ignorant. The greatest part of our knowledge is but the least part of our ignorance. And yet how apt are we to think we know all that's knowable: as in Alcibiades his Army all would be leaders, none learners. Epicurus said, that he was the first man that ever discovered truth, and yet in many things he was more blind than a Beetle. Aratus the ginger vaunted, Aug. de civ. Dei, l. 16. that he had counted the stars, and written of them all. Hoc ego primus vidi, said Zabarell. And Laurentius Valla boasted, that there was no. Logic worthy to be read but his, which therefore he called, Joh. Manl ●ae. come. Logicans Laurentinam. Verse 3. But if any man love God] And his neighbour for God's sake; his friends in God, his foes for God. The same is known of him] That is, Knows him savingly, Gal. 4 9 is taught of God, 1 Thess. 4 9 who only gives true wisdom, Jam. 1.5. Verse 4. Is nothing in the world] A mere fiction it is, that the Idol representeth, a brat of man's brain. None other God but one] This the wiser Heathen also acknowledged, and for opposing the multitude of gods Socrates suffered. Cicero in his books of the Nature of the gods, takes pains to show the vanity of Heathen Deities. And after all wisheth that he were as well able to find out the true God, as to discover the false. Verse 5. That are called gods] Hesiod reckons up thirty thousand of them that were in his time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What an army may we think there were of them in after-ages? As there be gods many] The Serpents Grammar first taught, Deum pluralitèr declinare, Ye shall be as gods, Gen. 3. saith Damianus. And Lords many] Demigods, Heroes whose images were worshipped. Ninus was the first that made an Image for his Father Belus, and all that came to see it were pardoned for all their offences: whence in time that Image came to be worshipped. But they did a very ill office that first brought in Images, saith Varro (as Calvin citeth his words) for they increased error, and took away fear. And Plutarch saith, It is sacrilege to worship by images. Verse 6. But to us there is but one God] Be the gods of the Heathen good-fellows (saith one) the true God is a jealous God, and will not share his glory with another. Of whom are all things, and we for him] So that God is the first cause, and the last end of all: which two are the properties of the chief good. Verse 7. Unto this hour] Though they have been better taught and clearly convinced, yet they stiffly retain, at least some tincture of their old odd superstitious conceits. Me ex ca opinion, etc. De nat. dear l. 3. No man's speech, whether he be learned or unlearned (saith Cicero) shall ever persuade me from that opinion which I have taken up from mine ancestors concerning the worship of the immortal gods. Their conscience being weak] That is, not rightly informed of the true nature of things indifferent. Is defiled] By doing what they doubt of. Verse 8. But meat commendeth us not] This is another objection: Meat is indifferent. The Apostle answers, Verse 9 True, it is indifferent, so it prove not a stumbling block to the unresolved. For in such a case thou must suspend thy liberty, and forbear to exercise it. Verse 10. Be emboldened] This is, Proficere in pejus, aedificare in gehennam, as Tertullian hath it. Wh●●es men look upon particoloured objects, they bring forth spotted fruits, as Laban's sheep did. Verse 11. Thy weak brother perish] Revolt to Paganism, or at least pollute his conscience with mortal sin, which shall be set upon thy score. And hast thou not sins enough of thine own to answer for? Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And wound their weak consciences] Gr. Beat upon it to make it sound heavily as a shaulm. Sin is as a stroke upon the heart, 2 Sam. 24.10. Ye sin against Christ] Who holds himself highly concerned in the misusages of his servants. It is an idle misprision, to sever the sense of an injury done to any of the members, from the head. Joah had slain Abner and Amasa. David appropriates it: Thou knowest (saith he to Solomon) what Joab did to me. Tho arraignment of mean malefactors ●uns in the stile of wrong to the King's Crown and dignity. So here. Verse 13. While the world standeth] We must stand unchangeably resolved, neither to give offence carelessly, nor to take offence causelessly. CHAP. IX. Verse 1. Am I not an Apostle. etc.] THat is to say, Do I require you to do any thing more, than I myself do daily, in parting with my proper rights? All things in a Minister should be exemplary, and for imitation, Tit. 2.7. In all things show thyself a pattern of good works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word there used signifieth a thing that makes the stamp on the coin, or the mould whereinto the vessel is cast and shaped. Have I not seen the Lord?] viz. In visions and ecstasies. The false Apostles reported him no Apostle, because he had not conversed with Christ in the flesh. It is ordinary with seducers to detract from the truth's Champions, that they may be the better esteemed of. Thus Bellarmine rejecteth the Fathers and others that make not for him, as heretics. To Irenaeus, Tertullian, Eusebius and Luther (saith he) I answer, Omnes manifesti haeretici sunt, De Christo lib. 1. cap. 9 they are all manifest heretics. So Arminius his course was to detract from the authority and fame of Calvin, Zanchi, Beza, Martyr, Synol. Dordeo. 〈◊〉. etc. that he might build himself upon better men's ruins. The Jesuits speak most basely of St Paul, as making much against many of their tenets: and stick not to teach in their Pulpits, That he was not secure of his preaching, but by conference with St Peter: Nor that he durst publish his Epistles, till St Peter had allowed them. Spec Europe. Verse 2. The seal of mine Apostleship] See the like, Jer. 23, 22. and Mat. 21.28. where our Saviour proveth John Baptists Ministry to be from heaven, by the success. Verse 3. Mine answer to them, etc.] Or, this is mine Apology to those that cavil and quarrel my calling, viz. That I have converted you and others: a real proof, an odular demonstration. So 2 Cor. 13. 3-5. Verse 4. To eat and to drink] At the Church's charge: so that we do it moderately without excess, as Josiah did, and it went well with him, Jer. 22.15. Verse 5. To lead about a sister] At the Churches charge likewise. The Papists that deny the lawfulness of Minister's marriage, are condemned and cursed by their own Canon-law. Distinct. 29. and 31. See Acts and Monuments, folio 1008. Paphnutius opposed this proposition in the Nicene Council, and prevailed. Hist trip. l. 2. c. 14. Verse 6. To forbear working] At our trade? Yes, or else I should easily be of Melancthons' mind, who when one had said of the Ministry, that it was the Art of Arts, and the science of sciences; if he had added (said Melancth●n) that it is the misery of miseries, Joh. Manl. loc. come 471. he had hit the nail on the head. Verse 7. Who goeth a warfare, etc.] Ministers as they should be valiant as soldiers, diligent as husbandmen, vigilant as shepherds (Pastor, arator, aeques, etc.) so should they live of their labour, as every tinker and tapster doth. It's a sign of gasping devotion, when men are so close-handed to their Ministers, whose very cold water goes not unrewarded. Verse 8. Or saith not the law] Not of Nations only, as vers. 7. but of God expressly, Verbis non solum disertis, sod & exertis? Verse 9 Doth God take care for Oxen?] He doth doubtless, Jon. 4.11. he preserveth man and beast; He heareth the young ravens that cry to him only by implication. Doth he not then much more take care for men, for Ministers? Verse 10. Should blow in hope] Of Maintaining his life by his labour, which is therefore called she life of our hands, because it is upheld by the labour of our hands, Ludit, qui sterili semina mandat humo. Propert. Verse 11. Is it a great thing, etc.] Do not we give you gold for brass? Cast we not pearls before you? Alexander the great gave Aristotle for his book de Natura Animali●m 800. talents, which is 800000 Crowns at least. Theodorus Gaza translated that book into Latin, and dedicated it to Pope Sixtus. The Pope asked him, Interrogavit asinus pa●a quanti ornatus constaret? &c Joh. Man● loc. come. 572. how much the rich outside of the book stood him in: Gaza answered, forty crowns. Those forty crowns he commanded to be repaid him, and so sent him away without any reward for so precious a piece of work. How well might the poor old Grecian sit and sing. Heu malè nunc artes miseras haec saecula tractant, Spes nulla ulterior, etc. Juven satire. 7. Verse 12. If others be partakers] If your ordinary Pastors etc. For the false Apostles preached gratis (as some gather out of 2 Cor. 11.12.) partly to draw more Disciples, and partly to bring an odium upon the Apostle, if he should not do the like. Verse 13. Live of the things of, etc.] Yea they lived plentifully and richly, as appears by the liberal gift of those Levites for Passeover-offerings, 2 Chron. 35.9. Verse 14. Even so hath the Lord] Note that [so] saith one: that is, As they of old lived at the Altar by tithes: so Ministers now. How else will men satisfy their consciences in the particular quantity they must bestow upon the Ministers? The Scripture speaks only of the tenth part. Verse 15. Better for me to die] To be hungerstarved then to do any thing to the prejudice of the Gospel. Affliction is to be chosen rather than sin, Job 36.21. Quas non oportet mortes praeeligere, Epist. 3. saith Zuinglius. What death should not a man choose, nay what hell rather than to sin against his conscience? Daniel those rather to be cast into the Lion's den, then to bear about that lion in his own bosom. The Primitive Christians thought it fare better to be thrown to lions without, then to be left to lusts within. Ad leonem m●●●●●uam lenonen. 1 citul. Potiùs in ardentem rogum insiluero, quam ullum peccatum in Deum commisero, said a good man once. I will rather leap into a bonfire, then wilfully commit any wickedness. The Mouse of Armenia will rather die then be defiled with any filth. Pintus in Dan. ●. If her hole be besmeared with dirt, she will rather choose to perish with hunger then be polluted. Such was Paul here, and such we ought all to be. Verse 16. I have nothing to glory of] My glorying is, that I preach it gratis, and thereby stop an open mouth, a Cor. 12.16, 17, 18. give them the lie that falsely accuse me, that I make a prize of you. Yea woe is unto me] It was death for the high-Priest to enter the Tabernacle without his bells. Preach man, preach; thou wilt be damned else, said one to his friend. Be instant, or stand over the work, in season, out of season. See jacob's diligence, gen. 31.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Paul's, Act. 20.20. Verse 17. I have a reward] Yet not earned, but of free grace, God crowning his own works in us. He was a proud Papist that said, Coelum gratis non accipiam, V●ga. I will not have heaven for nought. And he another, that said, Opera bona m●r●atura regni coelest is, Good works are the price of heaven. Bellarm. God will cast all such merit-merchants out of his Temple. But if against my will] Virtus nolentium, nulla est. God will strain upon no man. All his servants are a free people, Psal. 110.3. All his soldier's volunteers. They flee to their colours, as the Doves to their windows, Isa. 60.8. Verse 18. What is my reward then?] My merces mundi, all that I have here. That I abuse not] i. e. M●lch Adam. pag. 359. That I make no indiscreet use of it. Non opes, non gloriam, non voluptates quaesivi (said holy Melancthon) Hanc conscientiam aufero, quocunque, discedo. I never sought wealth, honour, nor pleasure. This my conscience tells me, whatever becomes of me. Verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That I may gain the more] The Greek word for gain, signifieth withal the joy and delight of the heart in gaining. It signifies also craft or guile, such as is that of the fox: which when he is very hungry after prey, and can find none; he lieth down and feigneth himself to be a dead carcase, and so the fowls fall upon him, and then he catcheth them. So must a Minister deny himself to gain his hearers. Verse 20. And unto the Jews, etc.] Not in conforming to their impieties: but 1. In the use of things indifferent. 2. In merciful compassion toward them. To them that are under the law] Though not Jews borne, yet proselytes, as the Ethiopian Eunuch, Cornelius, etc. Verse 21. Naz. That I might gain them] A metaphor from merchants, Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who are never weary of taking money. St Paul harps much upon this string, out of a strong desire of winning souls to God. Ministers must turn themselves into all shapes and fashions both of spirit and speech to gain souls to God. Verse 22. To the weak] Not pressing upon them the austerities of religion, but condescending and complying with them, as far as I could with a good conscience. That I might save some] This is the highest honour in the world, to have any hand in the saving of souls. Let all of any ability put forth themselves hereunto: and if they have not fine manchet, yet give the poor people barley bread, Act. and Mon, 1453. or whatsoever else the Lord hath committed unto them, as Bucer bade Bradford. Verse 23. That I might be partaker] i. e. That I might be saved together with you. For the bell may call men to the Church, though itself never enter. The field may be well sowed with a dirty hand; the Well yield excellent water, though it have much mud. Noah's bvilders were drowned: and the sign that telleth the passenger there is wholesome diet, or warm lodging within, may itself remain in the storms without. See 1 Tim. 4.16. Nihil turpius est Peripatetico claudo. Verse 24. Know ye not] The Apostle argueth from their profane sports, yet approveth them not: As neither doth the Lord patronise Usury, Mat. 25, 27. Injustice, Luk 16.1. Theft, 1 Thess. 5.2. Dancing, Mat. 11.17. So run that ye may obtain] Here is the race, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but above the Crown, said Ignatius to Polycarp. Run to get the race, said Mr Bradford to his fellow-sufferers: you are almost at your journey's end. I doubt not but our Father will with us send to you also, Act and Mon. fol. 1495. as he did to Elias, a fiery chariot to convey us into his Kingdom. Let us therefore not be dismayed to leave our cloak behindeus, that is, our bodies to ashes. Verse 25. Is temperate in all things] These luxurious Corinthians were much addicted to their belly: he calls them therefore to temperance. ●ll doth it become a servant of the highest, to be a slave to his palate, to have animum in patinis & calicibus, as the Sybarites. A man may eat that on earth, that he must digest in hell. Aug. Verse 26. Not as uncertainly] For, 1. I forget those things that are behind, all worldly things, I set those by. 2. I have Oculum ad me●●m (which was Ludovicus Vives his Motto) an eye upon the mark. 3. I strain and stretch toward it. See all these Phil. 3.13, 14. That beats the air] As young Fencers use to do, but I beat mine adversary. Verse 27. My body] My body of sin in the whole man, not mine outward man only. If we find the devil practising upon the flesh, the way is, not to revile the devil, but to beat the flesh. A castaway] Cast out of heaven, as they were out of the fencing-schools, that were either cross or cowardly. CHAP. X. Verse 1. I would not that ye should] HIstoriae sidae monitrices, Buchole. saith one. There is very good use to be made of other men's examples. Historia hath its name, saith Plato, of stopping the flux of errors and evil manners. For muta to nomine de to Fabula narratur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Crat. What better effects sin hath produced in some man, it may in any man. Lege igitur historiam, ne sias historia. Verse 2. And were all baptised] And yet were rooted out and rejected. Baptism saveth; not the putting away of the filth of the flesh, but, etc. 1 Pet. 3.21. Verse 3. And did all eat] They fed upon Sacraments, and yet died in God's displeasure. The carcase of the Sacrament cannot give life, but the soul of it, which is the thing represented. Verse 4. The same spiritual drink] Here was no dry communion. That spiritual rock that followed them] The waters of the rock, See Psa, 195 41 Deut 9 21. the virtue and benefit went along with them: so should the efficacy of the Lords Supper with us. We should walk in the strength of it, as Eliah did of his cake. Verse 5. They were overthrown] They died with the Sacramental meat in their mouths: our privileges excuse us not, but aggravate our enormities. Verse 6. Were our examples] Worthily are they made examples that will not take them. Alterius perditio tua sit cautie. The destruction of others should be a terror to us, that we may wash our feet in the blood of the wicked, Psal. 52.6. It is a just presage and desert of ruin, not to be warned. As they also lusted] As at Kibroth hattaavah, where by a hasty testament they bequeathed a new name to the place of their burial. Verse 7. And risen up to play] Now if they were so cheered and strengthened by these murdering morsels, should not we be made active and abundant in God's Word by the dainties of God's Table? Knew stub. on Com. 7. Verse 8. And fell in one day] The Apostle instead of the cloak of heat of youth, puts upon fornication a bloody cloak, bathed in the blood of twenty three thousand. Three and twenty thousand] Moses mentions 24000. whereof one thousand were the chief Princes, the others inferiors, provoked to sin by their example. But why doth the Apostle insist in the special punishment of the people? Jun paral lib. 2. p. 37. To show (saith learned Junius) how frigid and insufficient their excuse is, that pretend for their sins, the examples of their superiors. Verse 9 Neither let us tempt] By provoking him to jealousy, as vers. 22. especially by Idolatry, that Land-desolating sin. Verse 10. As some of them also] viz. Numb. 14. And God said Amen to it, vers. 28. May he not justly say the same to our detestable God-damn-me's? As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you. Verse 11. For our admonition] God hangs up some, as it were in gibbets, for public ex●mple. See ver. 6. Upon whom the ends, etc.] These than are the last and worst days, the very lees and dregs of time. Now the worse the times are, the better we should be: and the rather, because an end of all things is at hand. Verse 12. That thinks he stands] If he do but think so, if he be no more than a seemer, he will fall at length into hell mouth. A man may live by a form, but he cannot die by a form. Therefore rather seek to be good, then seem to be so. Verse 13. But such as is common] Such as is humane, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either such as is incident to men, as men. Job 5 6. Or such as men may well bear without buckling under it: Or such as comes from men, not from devils: Ye wrestle against flesh and blood, etc. Or you are yet only alured to idolatry, not forced by persecution. You gratify your idolatrous acquaintance with your presence at their Idol feasts; you are tempted and soon taken. But God is faithful] When Mr Latimer stood at the stake, Act. and Mon. fol. 1579. and the tormentors about to set fire to him and Ridley, he lifted up his eyes toward heaven with an amiable and comfortable countenance, saying these words, Fidelis est Deus, etc. Ridley also at the stake, with a wondrous cheatfull look ran to Latimer, embraced and kisted, and as they that stood near reported, Ibid. 1605. comforted him, saying, Be of good heart, brother. God will either assuage the fury of the flame, or else will strengthen us to abide it. But will with the temptation] He proportioneth the burden to the back, and the stroke to the strength of him that beareth it. I thank God, said Mr Bradford, my common disease (which was a rheum with a feebleness of stomach) doth less trouble me then when I was out of prison, which doth teach me the merciful providence of God toward me. Ibid. 1459. Verse 14. Flee from Idolatry] He calleth their sitting at the Idols-feasts, though without intent of honouring the Idol, by the name of Idolatry: because. 1. Hereby they yielded a consent to that sin. 2. Petty matters pave a causey for the greater. Verse 13. I speak as to wise men] i. e. Well skilled in the doctrine of the Sacraments: from one of which I am about to argue. Piscator after he had read some of the Fathers, gave over for this reason, because scarce any of them did rightly understand the use and efficacy of baptism. Verse 16. The cup of blessing] Not the Chalice, but the common cup. Diest de ratione stud● Theol. pag. 116. Colvin chose rather to leave Geneva, then to use unleavened bread or water-cakes at the Lords Supper. We may not symbolise with Idolaters. Is it not the communion] Doth it not signify and set forth, yea, as an instrument, effect and exhibit this communion? Verse 17. And one body] By the force of faith and love, Can. 6.9. My dove is but one: the daughters saw her, and blessed her. No such oneness, entireness any where as among the Saints. Other societies are but as the clay in the toes of Nebuchadnezars image, they may cleave together, but not incorporate one into another. Verse 18. Are not they which eat, etc.] See Levit. 7.15. Hence he infers that these Corinthians also eating of the Idols-sacrifices, were defiled with idolatry: a pari. Verse 19 What say I then?] He prevents a mistake. See cha. 8.4. Ministers must in their discourses meet with all objections as much as may be. Verse 20. They sacrifice to devils] A good intention than excuseth not. The Gentiles thought they had sacrificed to God. So do the Papists, who yet worship devils, whiles they worship idols of gold, and silver, and brass, and stone, Revel. 9.20. The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Synesius an Idol-lover. In epist. Verse 21. partakers of the Lords table] Name and thing. The Popish opinion of Mass was, that it might not be celebrated, but upon an altar, or at least upon a superaltar, Act. and Mon. fol. 1111. Ibid. 1326. which must have its prints and carects, or else the thing was not thought to be lawfully done. Our Communion Table they called an oyster-board. And the table of devils] Redwald King of East-Saxons had in the same Church one altar for Christian Religion, Camden. and another for sacrifice to devils. Verse 22. Do we provoke the Lord] As Caligula that dared his Jove to a duel: As the raging Turk at the last assault of Scodra, most horribly blaspheming God. Tork. bist. fol. 423. Psal. 90.11. But who knoweth the power of his anger? It is such as none can avert or avoid, avoid or abide. Verse 23. Bern. All things are not expedient] An liceat, an deceat, an expediat, are three most needful questions. Things lawful in themselves may be unseemly for our state and calling; unbehovefull also to the benefit of others. Think unlawful for thee whatsoever implies either inexpediency or indecency. Verse 24. Let no man seek his own] Self miscarries us all, and makes us eccentrick in our motions, nothing more. Verse 25. Whatsoever is sold etc.] A portion of the consecrated flesh was usually sold by 〈◊〉 Priest's, who made their markets of it, as Aug●stine upon the Romans testifieth. Verse 26. For the earth is the Lords] God, of his bounty, spreads a Table for all: Make no scruple therefore, eat freely. Verse 27. And ye be disposed to go] Our Saviour when he saw that John's austerity was censured, took his liberty in the use of creatures, and convenient company-keeping, Luk. 7.33, 34. I do not find where ever he was bidden to any table and refused. Not for the pleasure of the dishes, but for the benefit of so winning a conversation. Verse 28. The earth is the Lords] Therefore in case of scandal abstain. Why shouldst thou use this creature, as if there were no more but this? Suspend thy liberty: Hast not thou all the world afore thee? Verse 29. Why is my liberty judged] As a profane licence. We should be of the very shows and shadows of sin, Quiequid fuerit malè color atum, as Bernard hath it: if a thing look but ill favoured, abstain from it. Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For if I by grace] Or, By thanksgiving. The same Greek word signifies both: to teach us, that a grateful man is a gracious man. The unthankful and the evil are set together as the same, Luk. 6.33. God is kind to the unthankful and to the evil. Verse 31. Whether therefore ye eat, etc.] Of a reverend Scotch Divine it is said, That He did even eat and drink and sleep eternal life. These common actions also are steps in our Christian walking, despise them not therefore, but refer them to that supreme scope. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. Drus. Apophil. Socrates even in his recreations, profited his companions no less then if he had been reading Lectures to them. Plato and Xenophon thought it fit and profitable that men's speeches at meals should be written. Quicquid agas propter Deum agas, saith one. Propter te Domine, propter te, said another. Verse 32. Give none offence] This is another end we should aim at, the edification of others. Finibus, non officies a vities, discernuntur virtutes. Augustin. Two things make a good Christian, good actions, and good aims. Verse 33. Not seeking mine own profit] This, saith chrysostom, is the most perfect Canon of Christianity, the top-gallant of true religion. CHAP. XI. Verse 1. Be ye followers of me] THis verse properly belongs to the former Chapter. The distinguishing of the books of Scripture into Chapters is not very ancient. But that of verses was devised and done by Robert Stephens, Pio quidem at tumultuario study (as one saith well) with a good intent, Soult●t. but with no great skill, as appears here and in divers other places. The Apostle chap. 10.33. had showed his own practice: here he calls upon them to do accordingly. As the Ox follows the herd, Sicut bos armenta, sic ego bonos viros, etc. Cic, ad Attic. so will I follow good men, Etiamsi ruant, saith Cicero, although they do amiss. This was more than St Paul desires: Be ye followers of me, saith he: but only so far as I am of Christ, not an inch further. Verse 2. And keep the ordinances] Gr. the traditions or doctrines by word of mouth. These are 1. Dogmatic, concerning faith and practice, 2 Thess. 2.15. 2. Ritual, Selater, in lo. and these again are 1. Perpetual, as that of the manner of administering the two Sacraments. 2. Temporary, as that of abstaining from certain meats, Act. 15.28, 29. And those other pertaining to the observing of external order and decency in Church-assemblies. And of these the Apostle here speaketh. Verse 3. The head of the woman is man] Were it not an ill sight to see the shoulders above the head, the woman usurp authority over the man? A prudent wife commands her husband by obeying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1. 1●. as did Livia. Verse 4. Dishonoureth his head] As they accounted it then and there. In other places it is otherwise. The French preach covered. B●unts voyage, p. 88 The Turks neither kneel nor uncover the head at public prayers, as holding those postures unmanly. Several countries have their several customs. Basiliades Duke of Muscovia shown himself a tyrant in nailing an Ambassador's hat to his head, for not uncovering it before him. Verse 5. Praying or prophesying] That is, joining with the man that prayeth or prophesieth, and going along with, him in her heart. Thus the King and all Israel with him offered Sacrifice before the Lord, 1 Kin. 8, 62. And thus the unlearned say, Amen, 1 Cor. 14.16. See the Note on Rom. 16.1. Verse 6. For a woman to be shore] Our Hic-muliers hold it now no shame. If Henry the sixth had seen such creatures, he would have cried out, as once he did at the sight of naked breasts, daniel's hist. p. 198. Fie, fie, Ladies, insooth you are too blame, etc. Verse 7. He is the image and glory of God,] Even as an image in the glass doth look toward us, from whom it is reflected: So (saith one) doth God's image in us make the eyes of our minds view him the author of it in us. Bayns letters. And as the eye becometh one with that which it seethe, and is after a sort in that light it beholdeth: so are we by the vision of God, which is begun in us, one with him and in him. The woman is the glory of the man] Either because he may glory in her, if she be good: or because she is to honour him, and give glory to him. Verse 8. But the woman of the man] Of a bone she was made, and but one bone, N● esset ossea, saith a Divine: A bone of the side it was, Vitia Palatina. not of the head (she is not to be his mistress) nor of the foot (she is not to be his handmaid) but of the side, to show that she is a companion to her husband. A bone from under the arm, to mind the man of protection and defence to the woman. A bone not fare from his heart, to mind him of dilection and love to the woman. A bone from the left side, to put the woman in mind, that by reason of her frailty and infirmity, she stands in need of both the one and the other from her husband. Verse 9 For the woman] sc. To serve her: unless it be some women, As Artemisia, Zenobla, blandena. Anna Atestina Guisiorum & Memorous. parens. Thuan. bi●t l. 124. Numb. 5.18. specially called to, and qualified for government. Amongst whom Queen Elizabeth that female-glory is famous: Of whom a great French Duchess said, That she was, Gloriosissima, & omnium quae unquam sceptrum gesserunt foelicissima faemina, Besides her Sex, there was nothing in her woman-like or weak. Verse 10. To have power] That is, a veil, called in Hebrew Radid, of Radad to beat rule. And indeed what was this subjection to the husband, but a kind of power and protection derived to the wife, in respect of her fromer estate? Because of the Angels] Present in the Assemblies of the Saints. This was set forth of old by the hang of the Tabernacle wrought with Cherubims within and without. Others understand this Text of Ministers, frequently called Angels, Hag. 1.12, 13. Revel. 2. and 3. Judg. 2.1. (that Angel is thought to be Phintas) Eccles. 5.6. Neither say thou before the Angel (i. e. before the Lords Priest) it was an error. Verse 11. Nevertheless neither is] This is added for the woman's comfort. There must be all mutual respects and melting-heartednesse betwixt married couples, which being preserved fresh and fruitful, will ●fi●tely sweeten and beautify the marriage-estate. Love is a quom that must be exchanged betwixt them, and returned in kind. Husband's love your wives, Colos. 3.16. He saith not, Rule over your wives, as he had said, Wives submit yourselves to your husbands, but Love your wives; yea, let all your things be done in love: for neither is the man without the woman; he is not complete without her, he wants a piece of himself: neither is the woman without the man, she cannot subsist without him, as the Vine cannot without a supporter. The rib can challenge no more of her, than the earth can of him, etc. Verse 12. But all things of God] God consulted not with man to make him happy (saith one.) As he was ignorant while himself was made, so did he not know while a second self was made out of him: Both, that the comfort might be the greater than was expected; as also, that he might not upbraid his wife with any great dependence or obligation, he neither willing the work, nor suffering any pain to have it done. Verse 13. Judge in yourselves] All Christ's sheep are rational, able to discern of things that differ, having their senses thereunto exercised, Heb. 5.14. But some sins are condemned by common sense, as here: and religion is founded upon so good reason, that though God had not commanded it, yet it had been our wisest way to have chosen it. But lust doth oft so bleer the understanding, that a man shall think he hath reason to be mad, and that there is great sense in sinning. Verse 14. That if a man have long hair] Bushes of vanity, which they will never part with (said Marbury) until the devil put a caudle into the bush. But our Gallants object, That the Apostle here intendeth such hair as is as long as women's hair. Whereunto we answer. That Homer calleth the Greeks hair-nourishing men, who yet did not wear their hair long as women. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Home● How Cromwell handled the shaghaired ruffian; See Acts and Monuments of the Church, folio 1083. How God hath punished this unnatural sin by that loathsome and horrible disease in the hair, called Plica Polonica; See Hercules de Saxonia: And out of him Mr Bolion in his four last things, pag 40. It begun first (saith he) not many years ago in Poland: It is now entered into many parts of Germany. And methinks our monstrous fashionists both male and female, the one for nourishing their horrid bushes of vanity: the other for their most unnatural and cursed cutting their hair, should every hour fear and tremble, lest they should bring it upon their own heads, and amongst us in this kingdom. daniel's Hist: 67. Our henry 1. repressed the wearing of long hair: which though it were a gaiety of no charge, yet for the undecency thereof, he reform it, and all other dissoluteness. See Mr Prins Unloveliness of love-locks. Verse 15. Her hair is given her] Now it is a vile thing to go against nature. Cyprian and Austin say, That garish apparel is worse than whoredom: because whoredom only corrupts chastity, but this corrupts nature. Verse 16. Seem to be contentious] Adectore glori●s●, & Pastore contentioso, & inutilibus quaestionibus, liberet Ecclesiam suam Dominus, said Luther. From a vainglorious Doctor, from a contentious Pastor, and from endless and needless controversies, the good Lord deliver his Church. We have no such custom] viz. To strive about trifles, but to submit to our teachers, Bifield on 1 Pet. 3. Heb. 13.17. It is a vile thing, saith one, to vex our Ministers by our obstinacy; yea, though they were not able to make so full demonstration, yet when they reprove such things, out of a spiritual jealousy and fear that they corrupt the people's hearts, they are to be heard and obeyed. Verse 17. I praise you not] q. d. I discommend and dispraise you. The Corinthians were in many things faulty and blame-worthy. St Paul deals plainly and freely with them, and would not therefore take their offered kindness, 2 Cor. 12. lest he should be engaged to them, and by receiving a courtesy, fell his liberty. Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be divisions] Gr. Schisms, rents, yea, and that about the Sacrament of the Lords Supper (that bond of love) thorough Satan's malice. Now there can be no greater sin committed, saith chrysostom, Hom. 11. ad Ephes. Lib. de unitate Ecclesie Oecol. ad frat. in Suevia then to break the peace of the Church. Cyprian saith, It is an inexpiable blemish, such as cannot be washed with the blood of martyrdom. The error of it may be pardoned (saith Oecolampadius in his Epistle to the Lutherans of Suevia) so there be faith in Christ Jesus: but the discord we cannot expiate, though we should lay down our lives to do it. Verse 19 There must be heresies] Therefore much more schisms, which also, for most part, do degenerate into heresies; as an old Serpent into a Dragon. In the time of Pope Clement the fifth, Frederick King of Sicily was so offended at the evil government of the Church, that he began to question the truth of the Christian religion. But Arnoldus de villa nova confirmed and settled him by this and such like places of Scripture, Offences must come, there must be heresies, etc. God having so decreed and foretell it. May be made manifest] As they are now, if ever, in these shedding and discriminating times. So in the Palatinase they fell to Popery, as fast as leaves in Autumn. Verse 20. This is not to cat, etc.] When the Lords Supper therefore is not rightly administered, it is no longer his; especially if the substantials thereof be omitted. As in those Sacrifices, Hos. 9 4. Their bread for their soul shall not come into the house of the Lord; that is, the bread for their natural sustenance. He speaks of that meat-offering, Levit. 2.5. appointed for a spiritual use, yet called the bread for their life or livelihood; because God esteemed it no other than common meat. So Jer. 7.21. in scorn he calls their sacrifice, flesh, etc. Verse 21. Every one taketh] Eateth and communicateth with those o● his own sect and faction only, not staying for others. Such among the Philippians were those of the concision, Chap. 3.2. that made divisions, and cut the Church into little pieces and sucking Congregations, making separation. Verse 22. What? Have ye not houses] Here he abolisheth their love-feasts, for the disorder that fell out therein. The Greek Church nevertheless retained them: but the Roman Church laid them down, as Justin Martyr witnesseth. Verse 23. For I have received] Rectumest regula sui & obliqui. The Apostle seems to rectify them, by reducing them to the first institution. The same night, etc.] It was his last bequeath to his Church, for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ignatius hath it, a sovereign both purgative and preservative. This is my body] En praeclaram illam consecrationem, Behold that goodly consecration (saith Beza) for the which the Shavelings say, that they are more holy, than the very virgin Mary. For that Mary only conceived Christ, but they create him. Beza in confess: 241. Whereunto the Virgin might well reply, That she carefully nourished Christ whom they cruelly devour. Dost thou believe (said the Doctor to the Martyr) that Christ's body and blood is in the Eucharist really and substantially? I believe, saith he, Act. and Mon. that that is a real lie, and a substantial lie. When Cranmer was brought forth to dispute in Oxford, Dr Weston Prolocutor thus began the disputation, Act. and Mon. fol. 1300. Convenistis bodiè fratres, profligaturi detestandam illam haeresin de veritate corporis Christi in Sacramento, etc. At which mistake, divers learned men burst out into a great laughter. Verse 25. He took the Cup] See the Note on Matthew 26.27. Verse 26. Ye do show] We need no other crucifix to mind us of Christ's passion. Till he come] There shall be a Church then, and the pure worship of God, till the world's end, maugre the malice of tyrants and heretics. Verse 27. Shall be guilty] Because they profane the holy symbols and pledges of Christ's blessed body and blood. These are in some sense, as guilty as those that spit upon Christ's face, or that spilt his blood: As the Donatists that cast the holy elements to dogs; or as that wretched Booth a Bachelor of Arts in S. John's College in Cambridge, who being Popishly affected, at the time of the Communion took the consecrated bread, and forbearing to eat it, B. Morton Instit of the Sacr: l. 5. c. 3. conveyed and kept it closely for a time, and afterwards threw it over the Colledge-wall. Not long after this, he threw himself headlong over the battlements of the Chapel, and so ended his life. Verse 28. Let a man examine] A Metaphor from Metallaries or Lapidists, as they try their metals or precious stones, and do it exactly, that they be not cozened, so here, men must make an exact scrutiny. And so let him eat] After preparation, participation. The Heathens had their caena pura, the night before their Sacrifices. The Russians receive children after seven years old to the Communion, saying, Breerwoods' Enquit. 135. that at that age they begin to sin against God. But can they say, that at that age they can examine themselves, and receive preparedly? chrysostom calleth the Lord's Table, that dreadful table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Ancients call the Sacraments dreadful mysteries. Verse 29. Eateth and drinketh damnation] He that came in without a wedding-garment on his back, went not away without fetters on his feet: He was taken from the table to the tormentors. God's table becomes a snare to unworthy receivers; they eat their bane, they drink their poison. Henry the seventh Emperor of Germany, was poisoned in the Sacramental bread by a Monk. Pope Victor 2. by his sub. Deacon in the Chalice; and one of our Bishops of York by poison put into the wine at Sacrament. God will deal with ill communicants, as Job 20.23. They will speed no better than Amnon did at Absoloms' feast. Verse 30. Many are weak] The mortality at Corinth began at God's house, and that for unworthy communicating. God will be sanctified of all that draw-near to him. He loves to be acquainted with men in the walks of their obedience, and yet he takes state upon him in his ordinances, and will be served like himself, or 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, etc.] 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 oil. CHAP. XII. Verse 1. I would not have you ignorant] TO wit, of the only author, and true end of them, Col. 2.18. Lest ye be vainly puffed up by your fl●shly mind. Ignorance breeds pride, Rev. 3.17. Verse 2. Even as ye were led] It is the misery of a natural man that hath not his heart established with grace, to be carried away as he is led, to be wherried about with every wind of doctrine, to have no mould, but what the next seducer casteth him into: being blown like a glass 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 prayers and abbreviatures: And as the Gentiles did of old, and these Corinthians among the rest. Quorum nihil cogi posse dicun. tu● qui sunt revera obristianis. Plin. epist. But now they would rather die then do so: as Pliny writes to Trajan the Emperor, that he could never force any that were Christians indeed, either to invocate the gods, or to do sacrifice before the Emperor's image, or to curse Christ. And that no man can say, etc.] That is, No man can with the fiducial 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 smells 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. Ecclesiastical 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 less grace, to do more good than one of more: though he delights to honour those of most sincerity with most success, as 1 Cor. 15.10. Verse 7. To profit withal] We are neither born nor born again for ourselves. 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 ul●e distat incrtie ●elata virtue. 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 employ not their talents for a public good. Verse 8. The word of wisdom] The tongue of the learned, to time a word, Isa. 50.4. to set it upon its circumferences, Prov. 25.11. to declare unto man his righteousness, when not one of a thousand can do it like him, Job 33.23. The word of knowledge] This, say some, is the Doctors office, as the former word of wisdom is the Pastors. But the essential difference betwixt Pastors and Doctors in each Congregation is much denied by many learned and good Divines. M. Edward's 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 historical 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 men's hearts of themselves (for so God only) but by a special work of God's Spirit discovering them to their eyes, as Peter discerned A●anias, and afterwards Simon Magus, whom Philip mistook and baptised. 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] Mystical Christ, the Church. Christ the Saviour of his body (Ephes. 5.23.) accounts not himself complete without his Church, Eph. 1. ult. So God is called jacob, Psal. 24.6. Verse 13. For by one spirit, etc.] 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 baptised] The Apostles received all into the Church that believed and were baptised, without particular probation for some days, weeks, months or years, and entering into a private solemn Covenant. And have been all made to drink] Potionati sumus, saith Piscator, and so prove ourselves 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, etc. Are there any more than 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 man's 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 etc.] Inferiors must not envy those above them, but be content, ●●th it is, God that cutteth us out our several 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 blind, lame, dumb, then deaf; because by the ear life enters into the soul, Isa. 55.3. Verse 17. If the whole body, etc.] It is proper to God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all-eye: Sic spectat universos quafi singulos, sie singulos quasi solos. Verse 18. God hath set, etc.] 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 politic consisteth not of a Physician and a Physician (saith Aristotle) but of a Physician and an husbandman, etc. Verse 21. The eye cannot say, etc.] Superiors may not slight their inferiors, sigh they cannot be without them; as one ●●ne or other they will be forced to acknowledge. It was a saying of General Vere to the King of Denmark, That Kings cared not for soldiers, until such time as their Crowns hung on the one side of their heads. Verse 22. Which seem to be, etc.] As the organs of nourishment, not so noble, but more necessary than those of the senses. Verse 23. And those members] As the organs of excretion and generation. Our uncomely parts, etc.] It was at the abomination of Baal-peor or Priapus, that his worshippers said, Nos, pudore pulso, stamus sub Jove, celeis apertis, Isa. 3. etc. God taught our first parents to make cover to hid their nakedness; and the contrary is oft threatened as a curse. Verse 24. For our comely parts] A fair face needs no dress, is its own testimonial, a bait without an hook, said Socrates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 25. Should have the same care] As if the heel do but ache, the whole condoleth and cureth. Verse 27. Now ye are, etc.] S. Cyprians sympathy is remarkable, Cum singulis pectus meum copulo, meroris & funeris pondera luctuosa participo: Cum plangentibus plango, cum deflentibus defleo. Hereby he shown himself a living member. Verse 28. Diversities of tongues] This comes in last; either to bid check to their pride, who gloried so much in their many languages: or because he meant to say more to it in the words following. Verse 29. Are all teachers?] Yes, some would have it so; as in Alcibiades his army all were leaders, no learners. Verse 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ambite. Covet earnestly, etc.] This is the best ambition. Christian's should strive to excel, and be the best at what they undertake. Melancthon saith, that Frederick the elector of Saxony, had cropped off the tops of all virtues. A more excellent way] What was that? Charity to God and men, Chap. 13.1. Grace's are better than gifts. CHAP. XIII. Verse 1. Though I speak with the tongues] THe Corinthians gloried much in this gift of tongues: But this a man may have, and yet perish, as Mithridates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. who is said to have spoken two and twenty languages. And Cleopatra was a great linguist, she could give answers to Ethiopian, Hebrew, Arabic, Syrian, Median and Parthian Ambassadors, saith Plutarch: yea she could turn and tune her tongues as an instrument of many strings, to what dialect she pleased. And of Angels] Not that angels have tongues; as neither have they wings, though they are said to fly, and even unto weariness of flight, Dan 9 21. A certain Friar undertook to show to the people a feather of the Angel gabriel's wing, and so verified the old proverb, A Friar a liar. Carltons' thank. Remem. p. 174. But the Apostle here useth an high kind of expression, such as is used, Act. 6.15. Psal 78.25. Unless perhaps, saith chrysostom here, the angels have. suo modo, sua co●oquia. The Schoolmen have great disputes about it, and tell us, that when an angel hath a conceit in his mind of any thing, with a desire that another should understand it, it is enough, it is done immediately. But are not these they that intrude into those things that they have not seen, Colos. 2.18. understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7. Like unto these are our new Millenaries, that upon a mistake of some high expressions in Scripture, which describe the judgements poured out upon God's enemies in making a way to the Jews conversion by the pattern of the last judgement, think that Jesus Christ shall come from heaven again, and reign here upon earth a thousand years. See M. Cottons sixth viol, p. 26 Verse 2. And have no charity] If I knew and did all for ostentation, not for edification: As Stephen Gardiner, Act. and Mon. fol. 1020. who blew up his gifts to the view of others, as Butchers blow up their flesh. Verse 4. Though I bestow all my goods] Unless I draw out my soul as well as my sheaf to the hungry, Isa. 58.10. Many shrink up charity to an handbreth to giving of alms. And though I give my body, etc.] As Servetus the heretic did at Geneva, anno 1555. Calv. opusc. So Manzius the Anabaptist gave his body to be drowned at Tigure, anno 1527. Scultet. Annal. Fisher Bishop of Rochester to be beheaded, for holding the Pope's supremacy. Friar Forrest to be hanged, Act. and Mon. fol. 1005. for the same cause. And how many of our Popish Martyrs (malefactors or traitors, I should say) have worn the Tiburn-tippet, as Father Latimer phraseth it? And more of them must; for they be some of them knaves all, as the L. Audley Chancellor of England once said to the 13. Calais prisoners for religion, Act. and Mon. fol. 1117. whom he discharged: and like bells they will never be well tuned, till well hanged. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And is kind] Or, is easy to be made use of, ready to any good office. Charity is no churl. Vaunteth not itself] With the scorn of others. Arrianus saith, In Epictet. lib. 3. that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that blameth others, and is restless in himself. Such an one was Timon of old, and Laurentius Valla o'late. Is not puffed up] Hence charity is portrayed as a naked child with a merry countenance, covered in a cloud, with a bloody heart in the right hand, giving honey to a Bee without wings. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behave itself unseemly] Or, doth not disgrace any one. Is not easily provoked] Falso not into any sharp fit (as they did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 15.39.) so as that her teeth are set on edge, or that she should show her anger by the trembling of the body. Thinketh no evil] Is not suspicious, or doth not meditate revenge. Verse 6. D. Sclatter. Rejoiceth with the truth] Nulla est igitur inter malos charitas, sed conjuratio potiùs, saith a grave expositor. It is not charity, but conspiracy that is found in wicked men. Verse 7. Beareth all things] Covereth faults with her large mantle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dissembleth injuries, swalloweth down whole many pills, that would prove very bitter in the chewing. Believeth all things] Is candid and ingenuous, yet not blind and blockish. No man may ravish me out of my wits, saith one; to conclude as Walter Mapes did of his Church of Rome, after he had related the gross simony of the Pope; Sat tamen Domina materque nostra Roma baculus in aqua fractus, & absit credere quae vidimus. If a Papist see one of their Priests kissing a woman, he is by their Canon-law bid to believe, that the Priest is giving her counsel only. Their rule to their novices is, Tu & Asinus unum estote. Endureth all things] Love, as it is a passion, so it is tried rather by passions than actions. Verse 8. Prophecies, they shall fail] The Arch-prophet shall teach us immediately, as he had done Moses and Elias, who appearing to Christ in the transfiguration, knew, and could say far more to our Saviour for his comfort and confirmation against the bitterness of his death, than ever they could, whiles here living upon earth, Luk. 9.31. Whether there be knowledge] Got by study and communicated to others. For Lilmod lelammed, say the Rabbins, we therefore learn that we may teach. Verse 9 We prophesy in part] We therefore know but imperfectly, because we are taught but imperfectly. My greatest knowledge, Melch. Adam. said Chytraeus, is to know that I know nothing. And not only in most other things am I ignorant, said Austin, Aug epist. 119. cap. 21. but even in the Scriptures (my chief study and trade of life) Multò plura nescio quam scio. The Rabbins in their Comments upon Scripture, when they meet with hard knots that they cannot explicate, they solve all with this, Elius cum venerit, solvet omnia. Verse 10. Then that which is in part] As the old slough falls off, when the new skin comes on. As a man returns no more to the free school, that hath proceeded in the University. Verse 11. When I was a child] Adrian 6. before he became Pope, taxed the Church of Rome for many errors: but afterwards, being desired to reform them, he wickedly abused these words for an answer, When I was a child, I spoke as a child, etc. but now being a man, etc. Verse 12. In a glass, etc.] See Numb. 12.8. Even as I am known] We shall know the creatures by knowing God: as God now knows all his works, by knowing himself. Verse 13. The greatest of these] Because longest lasting. Gifts that suppose imperfection in us, as faith and hope, or misery in others, as pity, etc. shall be put away. CHAP. XIV. Verse 1. Fellow after charity] FOllow it hot-foot, as they say: pursue and practise it. It is more than to desire or to be zealous of a thing, as it follows in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be zealous of spiritual gifts. Fellow charity close, as the Hunter doth his prey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or as the persecutor doth the Martyr, that will hid or escape if he can. Charity may be fitly compared to the precious stone Pantarbe spoken of by Philostratus. A stone of great beauty and of strange property. Philostr. in vit. Apollony lib 3. cap. ●4 So bright it is and radiant, that it gives light in the darkest midnight. And that light is of that admirable virtue, that it brings together the stones that it reacheth into heaps, as if they were so many hives of Bees. But nature, lest so precious a gift should be undervalved, hath not only hid this stone in the secret bowels of the earth, but hath also put into it a property of slipping out of the hands of those that hold it, Nisi providâ ratione teneatur, unless they hold it fast indeed. Verse 2. In an unknown tongue] So they that preach in a kind of Roman English, and not in a low language to the people's capacity. But unto God] Canit sibi & Musis, as the proverb is: And as good he may hold his tongue, for God needs him not. Verse 3. To edification, to exhortation] These three ends every preacher ought to propound to himself; 1. Edification in knowledge and holiness. 2. Exhortation, that is, Reprehension and Admonition. 3. Consolation, lest that which is lame be turned out of the way, Heb. 12.13. Verse 4. Edifieth the Church] Therefore prophecy is the more worthy, because profitable. Prodesse meliùs quam praeesse. Verse 6. If I come unto you, etc.] This you would not like in me. And is that Venus in Caio, that is, Naevus in Titio? a blemish in one, that is a beauty in another. By revelation or by knowledge, or etc.] Piscator reads it by revelation, or by knowledge, that is, either by prophesying or by doctrine. The Apostle expounding himself. Verse 7. Except they give a distinction] Vnisono nihil auribus molestius. Discords in music make the best harmony. Blunts voyage, pag. 106. Thorough all Turkey there runs one tune, nor can every man play that: yet scarce any but hath a fiddle with two strings. Verse 8. For if the Trumpet] Similes are excellent for illustration, and must be fetched from things familiar. Verse 9 Ye shall speak into the air] You shall lose your labour, and may as well keep your breath to cool your broth. Verse 10. So many kinds of voices] Seventy two maternal languages, they say. Verse 11. A Barbarian] So the Grecians called all Nations that spoke not their language. It is reported that no where at this day is spoken more barbarous language then at Athens, once the Greece of Greece. Neand. Chron. Verse 12. To the edifying of the Church] Clouds when full, pour down, and the presses overflow, and the Aromatical trees sweat out their precious and sovereign oils, and every learned Scribe must bring out his treasure for the Church's behoof and benefit. Verse 13. Pray that he may interpret] Pope Innocent the third never prayed thus: for he said that the Church decreed the service in an unknown tongue, Ne sacrosancta verba vilescerent, lest the holy words should be underprized. But public prayers in an unknown tongue, saith one, must be attributed to the change of time itself in Italy, France and Spain, for there a long time the Latin was understood of all. Erasm. But when afterwards their speeches degenerated into those vulgar tongues now there used, than the language not of the service, but of the people was altered. Verse 14. Is unfruitful] In regard of others edification. It were a great grace, said Lambert the Martyr, Act. and Mon. fol. 1015. if we might have the Word of God diligently and often spoken and sung unto us in such wise, that the people might understand it: then should it come to pass that craftsmen should sing spiritual Psalms sitting at their work, and the husbandman at his plough, as wisheth S. Hierome, Pavier Townclark of London in Henry the eighths' time, was a man that in no case could abide to hear that the Gospel should be in English: Insomuch that he once swore a great oath, that if he thought that the King's highness would set forth the Scripture in English, and let it be read of the people by his authority, Ibid 962. rather than he would so long live, he would cut his own throat. But he broke promise; for shortly after he hanged himself. Verse 15. I will pray with understanding] To an effectual prayer there must concur intentio & affectus, the intention of the mind, and the affection of the heart. Else it is not praying but parotting. Sphinx. Philos. I have read of a Parot in Rome, that could distinctly say over the whole Creed. Verse 16. Say Amen] This the Apostle reckons for a great loss. The poor misled and muzzled Papists are enjoined not to join so far with a Protestant in any holy action, as to say Amen. But in that, Specul. Europe. there is no so great loss. Verse 17. But the other is not edified] This we should all labour, viz. to edify others. Synesius speaks of some, who having a treasure of tongues, and other abilities in them, would assoon part with their hearts as their meditations: the canker of whose great skill shall be a witness against them. Verse 18. I thank my God, etc.] Skill in tongues is, as now, a great blessing. Indeed at first when men began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fight against God, they were compelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to brabble in divers languages, seventy two, as Epiphanius affirmeth. But God hath turned this curse into a blessing unto his people, Act. 2. and as in the first plantation of the Gospel, so in the late Reformation, God sent it before, as his munition to batter the forts of Antichrist, who had banished arts and languages, overspreading all with barbarism and Atheism. Graecè nosse suspectum erat, Hebraicè ferè haereticum. Verse 19 In an unknown tongue] A Parisian Doctor tells us that though the Apostle would have God's service to be celebrated in a known tongue, Benedict. Mo●tan. in 1 Cor. 14. yet the Church for divers weighty reasons hath otherwise ordered and appointed it. The Mahometans read their Koran (which they supposed were profaned, if it were translated into vulgar tongues) and perform their public devotions in the Arabic tongue, Breerw Enquit. 185. which is their learned language. Verse 20. Be not children] Mentibus scilicet, sed moribus, Mat. 18.3. See the Note there. In malice be ye children] In innocency and ignoscency. In understanding be men] Is it not a shame to have no more understanding at eighty, then at eight years of age? Verse 21. With men of other tongues] God threatened the Jews, that sigh they would not hearken to their own Prophets, they should 〈◊〉 foreign enemies, Isa. 28.11. Jer. 5.15. So those that will not obey the sweet command of Christ, Come unto me, shall have one day no command to obey but that dreadful discedite, Depart from me, etc. Verse 22. But for them which believe] To confirm and comfort believers: This is the chief end of preaching. Let this comfort those that cannot say they have converted any by their Ministry. Verse 23. Will they not say, ye are mad!] And may they not say as much if we jangle and descent in opinion, one holding this, Lib. 2. cap. 2. and another that. Ammianus Marcellinus taxed the ancient Bishops of his time for their hateful miscarriages in this kind. Verse 24. He is convinced of all] God smiteth the earth with the rod of his mouth, and with the breath of his lips doth he slay the wicked, Isa. 11.4. By his Word he telleth a man (as he did the Samaritesse, Joh. 4.) all that ever he did. Verse 25. The secrets of his heart] God Word is a curious Critic, Heb. 4.12. a discerner of the thoughts, etc. It finds and ferrets out secret sins. Verse 26. Let all things, etc.] There is edifying even in appointing of fit Psalms. Verse 27. Or at the most by three] Jest the hearers be tired out. Our infirmity will not suffer any long intention, either of body or mind. Long services can hardly maintain their vigour, as in tall bodies the spirits are diffused. Erasmus hath observed that Origen never preached above an hour, oft but half an hour: Consultiùs judicabat crebrò docere, quam diu, saith he. He held it better to preach oft, then long. Eras praefat. ad Orig. opera. Verse 28. Let him keep silence] Such as stuff their Sermons with Greek and Latin are here silenced, further than they interpret the same. If thou canst help my hearers to Greek and Latin ears (saith a reverend Preacher) they shall have Greek and Latin enough. Verse 29. Let the other judge] Butler is not this a disparagement to the Prophets? may some say: No, but an honour, 1 Thess. 5.20, 21. After Despise not prophesying, he subjoineth, Try all things. Verse 30. That sitteth by] And is extraordinarily inspired and qualified: a little otherwise then our Enthusiasts, that brag of their lumen propheticum. Verse 31. That all may learn] The most learned may learn something by the discourses of others less learned than themselves. Apollo's a learned teacher, may yet be taught by a Tent maker. The Jewish Rabbins acknowledge that they came to understand, Isa. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing an Arabian woman mention a besom in her language to her maid. Verse 32. R. David. in Radic. Are subject to the Prophets] To be scanned and examined; which they should not be, unless they took their turns in course to prophecy. Eloquere, said one, ut quid sit videam, Speak that I may see what's in thee. Verse 33. Not the author of confusion] Nec author, nec fautor. Unquiet spirits are of the devil, who keeps ado, and fills the Church with confusion by his turbulent agents and emissaries, sowing sedition and spreading schisms. Verse 34. Let your women, etc.] See the Note on Rom. 16.1. Verse 35. Ask their husbands] Who therefore must dwell with them according to knowledge, 1 Pet. 3.7. and be manly guides unto them in the way to heaven. The master's breast must be the households treasury. For it is a shame for women, &c] She was a singular example, that taught the Greek and Latin tongues at Heidelberg, anno 1554. Her name was Olympia Fulvia Morata an Italian, of the City of Ferrara. Verse 36. What? came the word, etc.] As if he should say (and he saith it with some displeasure) Are ye the first, or the only Christians? Are ye too good to be admonished? Take heed lest God for your arrogancy and high spiritednes lay you low enough, even in that slimy valley, Job 21.31, 32. Verse 37. The Commandments] And therefore to be obeyed by the best of you. Aut faciendum, aut patiendum: Aut poenitendum, aut pereundum. Either do it or die for it. Verse 38. But if any man be ignorant, etc.] If stubbornly ignorant and uncounsellable, let him take his own course. I have cleared the truth in things now controverted, and there I rest me. Who so blind, as he that will not see? Verse 39 Wherefore, brethren] This he adds as a corollary, to prevent mistakes, as if that he were an enemy either to prophesy, or tongues, so soberly and orderly used. Arbitror nounullos in quibusdam locis librorum meorum, opinaturos me sensisse quod non sensi, aut non sensisse quod sensi, saith Augustine. Aug. lib. 3. de Trin. c 3. I foresee that some will construe many passages of my writings far otherwise then I intended them: and it fell out accordingly, Annal tom 6. ad annum, 450. n. 17. as Baronius testifieth. Verse 40. Let all things, etc.] A general rule of great moment. In things both real and ritual decency and order must be observed in Church-meetings. For this the Colossians are much commended, Chap. 2.5. Our Saviour caused the people whom he fed to keep order in their sitting on the grass: they sat down rank by rank, as rows, or borders of beds in a garden; so the Greek imports. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebrais. ut Exod. 8.14. Cartwright. Whereupon an expositor noteth, Ordinatim res in Ecclesia faciendae. Orders must be observed in the Church. CHAP. XV. Verse 1. And wherein ye stand] A Military term, as Martyr noteth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan overthroweth the faith of some, 2 Tim. 2.18 and by this very engine wherewith he assaulted these Corinthians, ib. So that the Apostle was fain to make Apology, v. 19 to make a barricado. Verse 2. By which also ye are saved] Eternal life is potentially in the word, as the harvest is potentially in the seed, or as the tree is in the kernel or sience, Jam. 1.21. If ye keep in memory] Helimiteth the promise of salvation to the condition of keeping in memory what they had heard. Tantum didicimus, quantum meminimus, said Socrates. Many have memories like nets that let go the fair water, retain the filth only: or like sives that keep the chaff, let go the corn. If God come to search them with a candle, what shall he find but old songs, old wrongs? etc. not a promise or any sword of God hid there: for things of that nature, they are like Sabinus in Seneca, that never in all his life could remember those three names of Homer, Ulysses, and Achilles. But the soul should be as an holy Ark, the memory like the pot of Mannah, preserving holy truths. Verse 3. First of all] Christ is to be preached with the first, as being the prora & puppis of man's happiness, Joh. 16.14. It is the office of the holy Ghost to take of Christ's excellencies, and hold them out to the world. What then should Ministers, the mouth of the holy Ghost do rather? Verse 4. According to the Scriptures] Which both fore-shewed and foreshadowed it in Adam's waking, Isaac's reviving, as it were from the dead, joseph's abasement and advancement, Samsons breaking the bars, and bearing away the gates of Gaza, david's being drawn out of the deep, daniel's out of the den, Ieremies out of the dungeon, jonas out of the belly of hell, Mat. 12.39. etc. Verse 5. Seen of Cephas] Adam died, and we hear no more of him. But Christ showed himself after death in six several apparitions for our confirmation. Verse 6. Above five hundred] The number of believers than were greater than some would gather out of Act. 1.15. Those 120 may seem to have been Chieftains, such as that any one of them might have been thought meet to succeed judas in his Apostleship. Verse 7. Seen of james] This is not mentioned in the Gospel, as neither that of Peter, v. 5. Verse 8. One born out of due time] Quasi malo astro abortus, & adversante natura coactus: One that deserved to be rejected, as that forlorn Infant, Ezek. 16.4, 5. Verse 9 I am the least of the Apostles] Not come to my just bigness, as one born out of due time, and not without violence. Not meet to be called] True humility, as true balm, ever sinks to the bottom of the water, when pride, like oil, ever swims on the top. Verse 10. I laboured more abundantly] See 2 Cor. 12.23. Rom. 15.19. George Eagles, Martyr in Q. Mary's days, for his great pains in travelling from place to place to confirm the brethren, was surnamed, Act. and Mon. fol. 1823. Trudge over the world. Might not St Paul have been fitly so surnamed? Not I, but the grace of God] So those good servants, Luke 19.16. Not we, but thy talents have gained other five, and other two, etc. Let God have the entire praise of all our good. Verse 11. So we preach, and so ye believed] A happy compliance, when the hearer's affections and endeavours do answer the affections and endeavours of the preacher, as here, and at Ephesus, Act. 20. 31-37. When people deliver themselves up to the form of doctrine, Rom. 6.17. and are cast into the mould of the Word? Verse 12. No resurrection] More then that of regeneration, Math. 19.28. that estate of the Gospel, called a new heaven, and a new earth, 2 Pet. 3.13. the world to come, Heb. 2.5. that resurrection already past, ● Tim. 2.18. that first resurrection, Revel. 20.5. Verse 13. Then is not Christ risen] But of Christ's resurrection, there were many both living and dead Witnesses, as the earthquake, empty grave, stone rolled away, wrapped up, etc. Verse 14. Then is our preaching vain] Never was there any such imposture put upon the world, as Christianity, if Christ be yet in the grave. Verse 15. False witnesses of God] For they might safely say with jeremy, Lord, if we be deceived, thou hast deceived us. Verse 16. Then is not Christ raised] And so God's decree is cassated, Act. 13.33. with Psal. 2.7. Verse 17. Ye are yet in your sins] Rom. 4.25. If he had not been let out of prison, our debt had remained upon us. But God sent his Angel to roll away the stone, as the Judge sends an officer to fetch one out of prison, and to release him. And this is the strength of our Saviour's reason, joh. 16.10. The Spirit shall convince the world of righteousness (that I am Jehovah their righteousness) because I go to the Father, which I could not have done, unless you were acquitted of all your sins. Verse 18. A sleep in Christ] The Germans call the Churchyard Godsaker, because the bodies are sowed therein, to be raised again. The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleeping-houses. The Hebrews call the grave Bothchaijm, the house of the living. job calls it the Congregation-house of all living, Job 30.23. As the Apostle calls heaven the Congregation-house of the firstborn, Heb. 12.23. Verse 19 Most miserable] Because none out of hell ever suffered more than the Saints have done. Verse 20. The first fruits, etc.] As in the first-fruits offered to God, the Jews were assured of God's blessing on the whole harvest: so by the resurrection of Christ, our resurrection is insured. Verse 21. By man came also etc.] God's justice would be satisfied in the same nature that had sinned. Verse 22. Shall all be made alive] The Saints shall be raised, by virtue of the union with Christ to glory: the wicked shall be dragged to his tribunal, by his Almighty power, as a Judge, to be tumbled thence into hell-torment. Verse 13. At his coming] As in the mean time, their very dust is precious: the dead bodies consumed are not so destroyed, but that there is a substance preserved by a secret influence proceeding from Christ as a head. Hence they are said to be dead in Christ, who by rotting refineth them. Verse 24. Delivered up the Kingdom] Not his essential kingdom, as God, but his economical, as Mediator. Verse 25. Till he hath put] And after too, but 1. Without adversaries: 2. Without any outward means and ordinances. Verse 26. That shall be destroyed] It is already to the Saints swallowed up in victory, so that they may say to it, as Jacob did to Esau; Surely I have seen thy face as the face of God. This Esau, death, meets a member of Christ with kisses instead of frowns, and guards him home, as he did Jacob to his father's house. Verse 27. All things under his feet] This Psal. 8, 7, 8. spoken of man in general, is properly applied to the man Christ Jesus: in whom also it extendeth to the Saints, who are therefore more glorious than heaven, earth, or any creature, and shall have power over all, Rev. 2.26. Verse 28. That God may be all in all] Till sin and death be abolished, we have no access to God, but by Christ. But after that all enemies be trod under foot, then shall we have an immediate union with God: yet so, as that this shall be the proper and everlasting praise of Christ, that he is the procurer of that union. Cameron. de Eccles. Verse 29. Which are baptised, etc.] The several senses that are set upon this Text. See in Beza, Piscator, but especially our new Annotations upon the Bible. Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenae. In jeopardy every hour] Carrying our lives in our hands, as both the Hebrews and Greeks phrase it. Verse 31. By our rejoicing] i. e. By our infirmities, afflictions, wherein he so much glorieth, 2 Cor. 11. and 12. as an old soldier doth of his scars. As if the Apostle should say, I appeal to all those miseries that I have suffered amongst you for a testimony. Verse 32. If after the manner, etc.] Paul sought with beasts at Ephesus after the manner of men, that is, say some, the men of Ephesus fought with him after the manner of beasts. Others more probably understand it literally: If after the manner of men, Beza. Sclatter. that is, as men use to do to show their valour (he meaneth those B●stia●ij among the Romans) I have been cast to the beasts, Chrisostom. Ambros. and have either overcome them, as Lysimachus did the lion, or have been spared by them, as corpora sanctorum Martyrum tangere multoties refugiebant bestiae, saith the Historian, what advantageth it me, etc. And this later sense is a stronger argument of the resurrection. Let us eat and drink] An ill inference of men of corrupt minds, and destitute of the truth. chrysostom saith, There were a sort of such in his time, as said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An●●●●on. Give me to day, and take thou tomorrow. And have not we those that say, Let us be merry while we may: we shall never be younger, Ede, bibe, lude, post mortem nulla v●luptas. It was wisely done of the Romans to banish Alaecus and Philiscus, a couple of swinish Epicures, lest they should by their evil communication and conversation corrupt others. Aelian. l. 9 Verse 33. Evil communication] Evil words are not wind, as most imagine, but the devil's drivel, that leaves a foul stain upon the speaker, and oft sets the like upon the hearer. Eat obscene borborology (saith one) and unsavoury speeches: thou losest so much of thine honesty and piety, as thou admittest evil into thy tongue. Verse 34. Awake to righteousness] Go forth and shake yourselves (as Samson did) out of that dead lethargy whereinto sin hath cast you: your enemies are upon you, and you fast asleep the while. I speak this to your shame] Ignorance is a blushfull sin. Are ye also ignorant? said Christ to his Apostles: q. d. that's an arrant shame indeed. The Scripture sets such below the Ox and the Ass. Verse 35. But some man will say] Some Epicure will object, and say, How can these things be? A privatione ad habitum non datur regressus. See the Note on Act. 17.18. Verse 36. Thou fool] A hard knot must have a hard wedge, a dead heart, a rousing reproof. He confutes Atheists from the course of nature which they ascribe so much unto. Verse 37. And that which thou sowest] This is an answer to the Epicures second demand, vers. 35. with what body do they come? with a dead, diseased, rotten body, & c? No, no, saith the Apostle. Sin only is rotten with its concomitancies, infirmities: but the rotting of the body is but as the rotting of corn under the clod, that it may arise incorruptible. Or as the melting of an old piece of plate in the fire, to bring it out, of a better fashion. Verse 38. But God giveth it a body] Deus naturae vires & vices ita moderatur, etc. saith one. God so order all, that nothing is done without him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Hebrew word that signifieth an ear of corn, doth also signify a word; because every field of corn, is a book of God's praise, every land a leaf, every leaf a verse, every ear a word, every corn of wheat a letter to express the power and goodness of God. Verse 39 All flesh is not the same] This is another answer to the Epicure, who might haply reply, and say, If man's flesh, when rotten, shall revive, why not likewise the flesh of other creatures? The Apostle answereth, All flesh is not the same, etc. Man's flesh only is informed by a reasonable and immortal soul, not so the flesh of other creatures: And hence the difference. Verse 40. There are also celestial] Stars and spirits (the inhabitants of that other heaven) I find (saith a Divine) like one another. Meteors and fowls in as many varieties as there are several creatures. Why? Is it because man, for whose sake they were made, delights in variety, God in constancy? Or is it because that in these God may show his own skill, and their imperfection? The glory of the terrestrial] The glory of our terrestrial bodies, shall at the resurrection be celestial; they shall be more like spirits than bodies: so clear and transparent, saith Aquinas, that all the veins, humours, nerves and bowels shall be seen, as in a glass: they shall be conformed to the glorified body of Christ, as to the standard. Verse 41. One star differeth, etc.] The morningstar is said to cast a shadow with its shine. Canst thou bind the sweet influences of the seven stars? Job 38.31. Whose work is to bring the Spring, and which like seven sisters or lovers (as the word signifies) are joined together in one fair constellation. Or lose the bands of Orion? The star that brings winter, and binds the earth with frost and cold. Canst thou bring forth Mazzaroth, the Southern constellations? Or canst thou guide Arcturus with his sons, that is, the Northern stars, those storehouses of Gods good treasure, which he openeth to our profit? Deut. 28.12. Verse 42. So also is the resurrection] Whether there are degrees of glory, as it seems probable, so we shall certainly know, when we come to heaven. Three glimpses of the body's glory were seen, in Moses his face, in Christ's transfiguration, and in Stephen's countenance. Verse 43. It is raised in power] The resurrection will cure all infirmities. At Stratford-bow were burned in Queen Mary's days, at one stake, a lame man and a blind man. The lame man after he was chained, casting away his crutch, bade the blind man be of good comfort; for death would heal them both. Act. and Mon. fol. 1733. And so they patiently suffered. Verse 44. A spiritual body] Luther saith the body shall move up and down like a thought. Augustin saith, they shall move to any place they will, assoon as they will. As birds (saith Zanchius) being hatched, do fly lightly up into the skies, De operib. Dei. which being eggs, were a heavy and slimy matter: So man being hatched by the resurrection, is made pure and nimble, and able to mount up into the heavens. Verse 45. A quickening spirit] Christ is called a spirit from his Deity, as Heb. 9.14. and a quickening spirit, because he is the principle of life to all believers. Verse 46. And afterward, that is spiritual] Nature, Art, Grace, proceed from less perfect to more perfect. Let us advance forward, and ripen apace, that we may be accounted worthy to obtain that world, and the resurrection from the dead, Luk. 20.35. Verse 47. Of the earth, earthy] Gr. Dusty, slimy, ex terra friabili. Let this pull down proud flesh. The Lord from heaven] Not for the matter of his body; for he was made of a woman; but for the original and dignity of his person; whereof see a lively and lofty description, Heb. 1.2, 3. Verse 48. They that are earthy] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vulgus fictilis. Man is but an earthen pot., Isa. 64.8. Verse 49. The image of the heavenly] See Phil. 3.21. Our bodies shall be fashioned like to Christ's glorious body in beauty, brightness, incorruption, immortality, grace, favour agility, strength, and other unspeakable qualities and excellencies. Whether they shall have that power as to toss the greatest mountains like a ball, yea to shake the whole earth at the●r pleasure, as Anselme and Luther think, I have not to say. Verse 50. Flesh and blood] The body as it is corruptible, cannot enter heaven, but must be changed: we shall appear with him in glory. The vile body of Moses, that was hid in the valley of Moab, was brought forth glorious in the hill of Tabor, Math. 17. Verse 51. I show you a mystery] Not known till now to any man living. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This, likely, was one of those wordless words that Paul heard in his rapture, 2 Cor. 12.4 Verse 52. The trumpet shall sound] As at the giving of the law it did, Exod 19 16. If the law were thus given (saith a Divine) how shall it be required? If such were the proclamation of God's statutes, what shall the sessions be? I see and tremble at the resemblance: The trumpet of the Angel called to the one; the trumpet of the Archangel shall summon us to the other. In the one, the Mount only was on a flame, all the world shall be so in the other. To the one Moses says, God came with ten thousands of his Saints: In the other thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Verse 53. For this corruptible] Pointing to his body, he that speaketh, as Psal. 34 6. This poor man cried, the Lord heard him. So the old believers, when they rehearsed the Creed, and came to that Article, I believe the Resurrection of the flesh, they were wont to add, Etiam hu●●s carnts, even of this selfsame flesh. So Job 19.27. Verse 55. Death is swallowed up] As the fuel is swallowed up by the fire: as the Sorcerers serpents were swallowed up by Moses his serpent. Verse 56. Death, where's thy sting?] This is the sharpest and the shrillest note, the boldest and the bravest challenge that ever man rang in the ears of death. Sarcasmo constat & hostili derisione, quâ mors ridenda propinatur, saith one. Death is here outbraved, called craven to his face, and bidden, Do his worst. So Simeon sings out his soul; Tollitur mors, non ne sit, sed ne obsit. Aug. Hilarion chides it out. Ambrose is bold to say, I am neither ashamed to live, nor afraid to die. Anne Askew the Martyr, Act. and Mon. fol. 1131. thus subscribeth her own confession: Written by me Anne Askew that neither wisheth for death, nor feareth his might; and as merry as one that is bound towards heaven. Ibid. Mr Bradford being told he should be burned the next day, put off his cap, and lifting up his eyes, praised God for it. Verse 56. The sting of death is sin] Christ having unstinged death, and as it were disarmed it, we may safely now put it into our bosoms, as we may a snake, whose sting is pulled out. If it shoot forth now a sting at us, it is but an enchanted sting, as was that of the Sorcerers serpents. Buzz it may about our ears, as a drone Bee; but sting us it cannot. Christ as he hath taken away not sin itself, but the guilt of sin, so not death itself but the sting of death. Verse 57 But thanks be to God, etc.] Here S. Paul, Christ's chief Herald, proclaims his victory with a world of solemnity and triumph. Verse 58. Always abounding, etc.] This will strengthen faith: as the oft knocking upon a stake fastens it. When faith bears fruit upward, it will take root downward. CHAP. XVI. Verse 1. Collection for the Saints] THe poor believers at Jerusalem, Rom. 15.26. who had suffered hard things of their own Countrymen, 1 Thess. 2.14. and taken joyfully the spoiling of their goods, Heb. 10.34. Gal. 2.10. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and were therefore relieved by the Churches of the Gentiles at Paul's motion. The word here used for Saints, signifieth such as are taken off from the earth. The Saints, though their commoration be upon earth, their conversations in heaven. Verse 2. Upon the first day] The Christian Sabbath, the Lordsday, as the Greek Scholiast well renders it: which to sanctify was in the Primitive times a badge of Christianity. When the question was propounded, Servasti dominicum? Hast thou kept the Lordsday? The answer was returned, Christianus sum; intermittere non possum, I am a Christian, I can do no less then keep the Lordsday. D King on Ionas, Lect. 7. But the world is now grown perfectly profane (saith one) and can play on the Lordsday without book. The Sabbath of the Lord, the sanctified day of his rest is shamelessly troubled and disquieted. Lay by him in store] Gr. As a treasure, 1 Tim. 6.18. Manus pauperum gazophylacium Christi. The poor man's box is Christ's treasury. As God hath prospered him] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Given him a good arrival at the end of his voyage, and enabled him: for we may not stretch beyond the staple, and so spoil all. Verse 3. Your liberality] Gr. Your grace: That which having received of God's free grace, you do as freely part with to his poor people. Verse 4. That I go also] And go he did, Rom. 15.25. Act. 24 17. The very Angels hold not themselves too good to serve the Saints. Verse 5. When I shall come, etc.] He was not then yet come into Macedonia, neither was this Epistle written at Philippi (as the subscription saith) a chief City of Macedonia. Verse 6. 2 Cor. 1●. 15. Yea, and winter with you] They had ill deserved such a favour of him: for the more he loved them, the less he was beloved of them: But he sought not theirs, but them. Discourtesies must not discourage us from God's work. Calvin, though but cruelly, used at his first coming to Geneva, broke thorough all. Verse 7. If the Lord permit] The Lord ordereth a good man's go, Psal. 37. See Act. 16. with Jam. 4.13. It was rather rashness than valour in our Richard 1. who being told (as he sat at Supper) that the French King had besieged his town of Vernoil in Normandy, protested that he would not turn his back, until he had confronted the French. And thereupon he caused the wall of his palace that was before him to be broken down toward the South, and posted to the Sea-coast immediately into Normandy. Verse 8. But I will tarry at Ephesus] From thence then he wrote this Epistle, and not at Philippi, as the subscription hath it. See vers. 5. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And effectual] Or, Busy, that requires great painstaking. The Ministry is not an idle man's occupation, as some fools think it. And many adversaries] Truth never wants an opposite. In the beginning of the late Reformation, Eckius, Roffensis, Cajetun, More, Faber, Cochlaus, Cutharinus, Pighius, all these wrote against Luther, Summo conatu, acerrimo desiderio, non vulgari doctrina, as one saith, with utmost desire and endeavour. Verse 10. For he worketh, etc.] So doth every faithful Minister, though of meaner parts. The Vine is the weakest of trees, but full of fruit. A little hand may thread a needle. A little boat may do best in a low river. Philadelphia had but a little strength, Revel. 3.8. and yet it served turn, and did the deed. Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Let no man despise him] For his youth: for he hath lived much in a little time (as it is said of our Edw. 6.) and is an old young man, as was Macarius the Egyptian. Verse 12. I greatly desired him] Paul did not compel or command him, as the Pope takes upon him to do, even to Princes and Potentates. Oh that all Kings would answer him in this case, as Philip the Fair of France did Pope Boniface, claiming a power there to bestow prebend's and Benefices. Sciat tua maxima fatuitas. etc. Alsted. Chronol. Verse 13. Watch ye, etc.] Solomon's wisdom, Lot's integrity, and Noah's sobriety felt the smart of the serpent's sting. The first was seduced, the second stumbled, the third fell, whiles the eye of watchfulness was fallen asleep. Verse 14. Let all your things, etc.] Love is the Saints livery, Joh. 13.35, Heathens acknowledged that no people in the world did love one another, so as Christians did. In the Primitive times, Animo animaque; inter se miscebantur, as Tertullian speaketh. But now, alas, it is far otherwise; Love began to grow cold among these Corinthians. Hence this sweet and savoury counsel. Verse 15. To the ministry of the Saints] To serve them in collecting and distributing alms to the necessitous. Verse 16. That ye submit] Giving them due honour, doing them all good offices. Verse 17. They have supplied] viz. Your absence: for in them I take a short view of you all. Verse 18. They have refreshed] Ipse aspectus viri boni delectat. It's some comfort to see a good man's face. Sen. Verse 19 Aquila and Priscilla] Paul's fast friends and constant companions; worth their weight in gold. Verse 20. With an holy kiss] Not hollow, as Joab and Judas; nor carnal as that harlot, Prov. 7.13. See Rom. 16.16. Verse 21. With mine own hand] Well known to the Corinthians, to prevent imposture. Verse 22. If any man love not] That is, desperately hate. A sin so execrable, that the Apostle would not once name it. So the Jews would not name leven of the Passeover, nor a sow at any time, but called it dabar achar, E●●as Th●bit. another thing. Anathema Maranatha] Accursed upon accursed, put over to God to punish. Verse 23. My love, etc.] Though I have sharply rebuked you, etc. Tit. 1.13. A COMMENTARY OR EXPOSITION Upon the second Epistle of S. Paul to the CORINTHIANS. CHAP. I. Verse 1. Our brother] IN the faith, not in the flesh, Sanctior est copula cordis, quam corporis, Prov. 18.24. Verse 2. From God the Father] The Father is the Fountain, the Son the conduit, whereby all good things are derived to us. Verse 3. The Father of mercies] Only it must be remembered, that as he is Pater miserationum, so he is Deus ultionum, Psal 94.1. As he hath ubera, so he hath verbera. Christ is girt about the paps with a golden girdle, to show his love; but yet he hath eyes like flaming fire, and feet like burning brass, Rev. 1. to look thorough and keep under his enemies. The God of all comfort] It is he that shines thorough the creature, which else is but as the air without light. It is he that comforteth by the means. It is not the Word alone; for that is but as the veins and arteries that convey the blood and spirits: So the Spirit being conveyed by the promises, helpeth the soul to lay itself upon Christ by faith, and so it is comforted. Sometimes comfort comes not by the use of the means till afterwards, that he may have the whole glory, Cant. 3. The Church found not him, whom her soul loved, till she was a little past the watchmen. The soul is apt to hang her comforts on every hedge, to shift and shark in every by-corner for comfort. But as air lights not without the Sun, and as fuel heats not without fire, so neither can any thing sound comfort us without God. una est in trepida mihi re medicina Jehovae Nath. Chytraus. Cor patrium, os verax, omnipotensque manus. Verse 4. By the comfort wherewith] How forcible are right words? especially when uttered more from the bowels than the brain, and from our own experience: which made even Christ himself a more compassionate highpriest, and Luther such an heart-affecting preacher, because from his tender years he was much beaten and exercised with spiritual conflicts, as Melancthon testifieth. In vita. He was also wont to say that three things make a Preacher, Reading, Prayer, and Temptation. Reading maketh a full man, Prayer an holy man, Temptation an experienced man. Wherewith we ourselves are comforted] Goodness is communicative. Mr Knox, a little afore his death, role out of his bed; and being asked wherefore, being so sick, he would offer to rise? He answered, that he had had sweet meditations of the resurrection of Jesus Christ that night, and now he would go into the Pulpit, Mel●b Adam. and impart to others the comforts that he felt in his soul. Verse 5. As the sufferings of Christ] So called either because the Saints suffer for Christ, or because they have him suffering with them, Act. 9.4. God is more provoked than Nehemiah, Nehem. 4.3, 5. So our consolation] As the lower the ebb, the higher the tide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ignatius. The more pain, the more gain. It is to my loss, if you bate me any thing in my sufferings. Verse 6. And whether we be afflicted] Let the wind sit in what corner soever it will, it blows good to the Saints, Cant. ●. 16. Though North and South be of contrary qualities, yet they make the Church's spices to flow and give forth their scent. Verse 7. So shall ye be also, etc.] Our troubles therefore are compared to the throws of a travelling woman that tend to a birth, and end in comfort Joh. 16.21. Verse 8. For we would not, etc.] It is of great use to know the sufferings that others have sustained before us. The Primitive Christians kept Catalogues of their Martyrs. Dr Tailor the Martyr at his death gave his son Thomas a latin book, containing the say and sufferings of the old Martyrs, collected by himself. In the English Seminaries beyond seas, they have at dinner time their Martyrology read, that is, the legend of our English Traitors. We despaired even of life] God is oft better to us then our hopes: he reserves usually his holy hand for a dead lift. He comes in the nick of time: and our extremity is his opportunity. See the Note on Luk. 18.8. Verse 9 But we had the sentence] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The answer or denunciation of death. Here we must distinguish between answers of trial, and direct answers. This was of the former sort: for Paul died not at that time. When Leyden was so long, and so strictly besieged by the Duke of Alva, that they were forced for their sustenance to search and scrape dunghills, etc. and the Duke, in the language of blasphemy, threatened the defendants with cruel death, that very night the winds turned, the tide swollen, and the waters came in, and forced him to raise the siege. That we should not trust] Hope is never higher-elevated then when our state in all men's eyes is at lowest. Verse 10. In whom we trust] Experience breeds confidence. Thou hast, thou shalt, is an ordinary medium made use of by the Psalmist. Verse 11. You also helping together] The best may have benefit by the prayers of the meanest. Melancthon was much cheered and confirmed by the prayers of certain women and children, whom he found tugging with God in a corner for the settling of the Reformation in Germany. S●lneccer. paedagog. Christian. pag. 196. Verse 12. For this is our rejoicing, etc.] He was merry under his load, because his heart was upright. The sincere will well stand under great pressures, because they are sound. Whereas if a bone be broke, or but the skin rubbed up and raw, the lightest load will be grievous. And godly sincerity] A fine word he here useth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it is a Metaphor either from the Eagle that trieth her young by holding them forth against the full sight of the Sun; Aristot. Plin. (so should we the motions of our minds to the Word of God) or else from a wise and wary chapman, that holds up the cloth he buys, betwixt his eye and the Sun. Verse 13. Then what ye read, etc.] Or, than what you can both recognize and approve of: for you have known me thorough and thorough. Verse 14. You have acknowledged in part] q. d. You ought to have done it more fully: but you have been carried away, as ye were led by the false Apostles. Verse 15. A second benefit] Gr. Grace not converting only, but confirming also. All is but enough. Verse 16. And to pass by you] So indefatigable and unsatisfiable was he in doing God service. Calvin said, Ne decem quidem maria, etc. That it would not grieve him to sail over ten seas, about a uniform draught for religion. Verse 17. Did I use lightness] So the false Apostles suggested against him. Ministers must carefully clear themselves of suspicions and aspersions cast upon them, either by a verbal or real Apology. Verse 18. Our word toward you, etc.] God's children are all such as will not lie, say and unsay, blow hot and cold with a blast, Isa. 63.8. Verse 19 For the Son of God] What is that to the purpose? Thus: if the Gospel that Paul preached be not yea and nay, than neither are Paul's promises yea and nay. This is his intendment: else his inference is nothing. And by that which follows, it reacheth all Christians, M. Cotton on the seven vi●als 25. q. d. Look what a Christian doth promise, he is bound by the earnest-peny of God's Spirit to perform. He dares no more alter his words to the discredit of his profession, than the Spirit of God can lie. Verse 20. In him are yea and amen] That is, truth and assurance. They will eat their way over all alpes of opposition, as one speaketh. Verse 21. Hath anointed us] i. e. Consecrated and qualified us. Verse 22. Sealed us] As the Merchant sets his seal upon his goods. The earnest of the Spirit] Whereof God should undergo the loss, if he should not give the inheritance, as chrysostom noteth. Verse 23. I call God to record] He purgeth himself by oath. So those Iosh. 22.22. Verse 24. Dominion over your faith] As Masters of your consciences: such as the Bridge-maker of Rome will needs be. Pontisex Romanus. CHAP. II. Verse 1. That I would not come again] I'll dolet, quoties cogitur esse ferox. It goes as much against the heart of a good Minister, as against the hair with his people, if he say or do any thing to their grief. It is no pleasure to him to fling daggers, to speak millstones, to preach damnation, etc. But there is a cruel lenity, as was that of Eli to his sons, and evil men must be sharply rebuked, that they may be sound in the faith, Tit. 1.13. Verse 2. But the same which is made, etc.] Nothing can cure a faithful Minister of his cordolium, of his heart's grief, but his people's amendment. Now we live if ye stand fast in the Lord, 1 Thess. 3.8. else we are all amort, and you kill the very hearts of us. Verse 3. Of whom I ought to rejoice] Nothing sticks a man more than the unkindness of a friend, than expectation of love dashed and disappointed: All evils, as elements are most troublesome, when out of their proper place, as impiety in professors, injustice in Judges, unkindenes or untowardness in a people toward their Pastor, etc. Verse 4. With many tears] Non tàm atramento quam lachrymis chartas illevit, saith Lorinus. In Act. 22.19. S. Paul's epistles were written rather with tears then with ink. Verse 5. Have caused grief] Wicked livers are Hazaels' to the godly, and draw many sighs and tears from them. Lot's righteous soul was set upon the rack by the filthy Sodomites. jeremy weeps in secret for Iudah's sins. Paul cannot speak of those belly-gods with dry eyes, Phil. 3.18. Verse 16. Sufficient to such a man] The Novatians therefore were out, that refused to receive in those that repent of their former faults and follies. The Papists burned some that recanted at the stake, saying that they would send them out of the world, while they were in a good mind. Act. and Mon. fol. 1392. Verse 7. Should be swallowed up] It was a saying of Mr Philpot, Martyr: Satan goes about to mix the detestable darnel of desperation with the godly sorrow of a pure penitent heart. Ibid. 1665. With overmuch grief] Some holy men (as Mr Leaver) have desired to see their sin in the most ugly colours, and God hath heard them. D. Sibbs on Ps. 42.5. But yet his hand was so heavy upon them therein, that they went always mourning to their graves; and thought it fit to leave it to God's wisdom to mingle the potion of sorrow, then to be their own choosers. It is a saying of Austin, Let a man grieve for his sin, and then joy for his grief. Sorrow for sin, if it so far exceed as that thereby we are disabled for the discharge of our duties, it is a sinful sorrow, yea though it be for sin. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Confirm your love, etc.] Gr. Ratify it, and declare it authentic, as it were in open court, and by public sentence (as Gal. 3.15.) and that at mine instance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as an advocate. Verse 9 Whether ye be obedient] First to the Lord, and then to us by the will of God, 2 Cor. 8.5. Confer Heb. 13.17. Isa. 50.10. Verse 10. To whom ye forgive] Or, Gratify. Mercy is that we must mutually lend and borrow one of another. Let the rigid read Gal 6.1. See the Note there. Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan] That wily merchant, that greedy bloodsucker, that devoureth not widow's houses, but most men's souls. See ver. 7. For we are not ignorant] He is but a titular Christian that hath not personal experience of Satan's stratagems, his set and composed machinations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his artificially-moulded methods, his plots, darts, depths, whereby he outwitted our first parents, and fits us a pennyworth still, as he sees reason. Verse 12. A door was opened] An opportunity offered. Where the Master sets up a light, there is some work to be done; where he sends forth his labourers, there is some harvest to be gotten in. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I had no rest, etc.] Gr. No relaxation, viz. from my former cares and anxieties about you, because he was not yet returned to tell me how it was with you, 2 Cor. 7.6. God's comforts are either rational, fetched from grounds which faith ministereth, or real from the presence of comfortable persons or things. Verse 14. Now thanks be to God] Deo gratias was ever in Paul's mouth, ever in Augustine's. And a thankful man is ever ready with his present, as Joseph's brethren were, Genesis 43.26. Causeth us to triumph] Maketh us more than conquerors, even triumphers; whiles he rides upon us as upon his white horses all the world over, Conquering and to conquer, Rev. 6.2. Verse 15. A sweet savour] The Church is the mortar, preaching the pestle, the promises are the sweet spices, which being beaten, Bis. on 1 Pet. 2. yield an heavenly and supernatural smell in the souls of the godly hearers. Verse 16. The savour of death] Aristotle writeth, De mirabil. aus●ultat. that vultures are killed with oil of roses. Swine (saith Pliny) cannot live in some parts of Arabia, by reason of the sweet sent of aromatical trees there growing in every wood. Tigers are enraged with perfumes. Vipera interficitur palmis, saith Pa●sanias, Moses killed the Egyptian, saved the Israelite. Obed-Edom was blessed for the Ark, the Philistims were cursed. The Sun of the Gospel shining upon one that is ordained to eternal life, reviveth and quickeneth him: but lighting upon a child of death, it causeth him to stink more abominably. And who is sufficient] And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministry? Who am I? saith Moses: Who am I not? saith our upstart. Bradford was hardly persuaded to become a Preacher. Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishopric, being discharged, as he said, of such an heavy burden. Luther was wont to say, That if he were again to choose his calling, he would dig, or do any thing rather than take upon him the office of a Minister. So said reverend Mr Whately of Banbury once in my hearing. Verse 17. Which corrupt the word] Gr. Which huckster it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by handling it craftily and covetously, not serving the Lord Jesus Christ but their own bellies, as those Popish trencher-flies, and our Court parasites. In the sight of God] It is impossible to speak as in God's presence, and not sincerely. CHAP. III. Verse 1. Do we begin again, etc.] AS we had done before, cap. 1.12. Plin. l. 1. epist. 8 To commend ourselves] Quod magnificum referente alio fuisset, ipso qui gesserat recensente vanescit. Let another man praise thee, and not thine own mouth, Prov. 27.2. Laus proprio sordescit in ore. But the Apostle was necessitated to it. As some others, letters of commendation] As the false Apostles, who carried it by testimonials: in giving whereof many good people are much too blame. Beauty needs no letters of commendation, saith Aristotle: much less doth virtue, where it is known. If moral virtue could be seen with mortal eyes, saith Plato, it would soon draw all hearts to itself. Verse 2. You are our Epistle] The fruitfulness of the people is the Preachers testimonial: as the profiting of the scholar is the teacher's commendation. Written in our hearts] Or rather in your hearts, as tables; the Spirit writing thereon, by his Ministers as pens, that form of doctrine, Rom. 6.17. that law of their minds, Rom. 7.23. Heb. 8.10. to be known and read of all men. Verse 3. Ministered by us] Who are devoted to the service of your faith, and are the Lord Christ's Sectaries. But in fleshly tables] In the softened heart God writes his law, puts an inward aptness answering the Law of God without, as lead answers the mould, as tally answers tally, as indenture answers indenture. Verse 4 Such trust have we] i. e. Such boldness of holy boasting, If Tully could say, Two things I have to bear me bold upon, Cic. ep same ● 7. the knowledge of good arts, and the glory of great acts; how much more might Paul? Verse 5. Not that we are sufficient] Jest they should think him arrogant. Cyrus had this written upon his Tomb, I could do all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Arrianus reports. So could Paul too; but it was thorough Christ which strengthened him. Phil. 4. 1●. All our sufficiency is of God] Haddit not Ministers than need to pray? Benè orasse est benè studnisse, saith Luther. And whether a Minister shall do more good to others by his prayers or preaching, I will not determine (saith a reverend Writer) but he shall certainly by his prayers reap more comfort to himself. Whereto I add, D. Tailor on 1 Thess 5.23. that unless he pray for his hearers as well as preach to them, he may preach to as little purpose as Bede did, when he preached to an heap of stones. Verse 6. Not of the letter] To wit, of the law, which requireth perfect obedience, presupposing holiness in us, Lex jubet grat●a juvat. Aug. and cursing the disobedient: But the Gospel (called here the Spirit) presupposeth unholiness, and, as an instrument, maketh us holy, joh. 17.17. Act. ●0. 32. For we preach Christ, 1 Cor. 1.23. We give what we preach. The Spirit is received by the preaching of faith, Gal 3.2. This Mannah is reigned down in the sweet dews of the Ministry of the Gospel, 1 Pet. 1.22. For the letter killeth] Many Popish Priests, that hardly ever had seen, much less read St Paul's writings, having gotten this sentence by the end, The letter killeth; took care of being killed, by not meddling with good literature. Hence that of Sr Thomas Moor to one of them, Tu benè cavisti, ne te ulla occidere possit Littera: nam nulla est littera nota tibi. Verse 7. The ministration of death] That is, the Law. David was the voice of the Law awarding death to sin, He shall surely die. Nathan was the voice of the Gospel, awarding life to repentance for sin, Thou shalt not die. For the glory of his countenance] Which yet reflected not upon his own eyes. He shone bright and knew not of it: He saw God's face glorious, he did not think others had so seen his. How many have excellent graces, and perceive them not? Verse 8. Be rather glorious] Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides itself in point of salvation. See Isa. 49.5. Verse 9 Exceedin glory] A throne was set in heaven, Rev. 4.2. Not in the Mount, as Exod. 25 9 The pattern of our Church is showed in the heavens themselves, because of that more abundant glory of the Gospel above the Law. And therefore also john describeth the City far greater and larger than Ezekiel, Revel. 21. Because Ezekiel was a Minister of the Law, Brightman in loc. john of the Gospel. Verse 10. Had not glory] To speak of, and in comparison. The light of the Law was obscured and overcast by the light of the Gospel. The sea about the altar was brazen, 1 King, 7.23. and what eyes could pierce thorough it? Now our sea about the throne is glassy, Rev. 4.6. like to crystal clearly conveying the light and sight of God in Christ to our eyes. Verse 11. Much more that, etc.] As the Sun outshineth Lucifer his herald. Verse 12. Plainness of speech] Or, much evidence, as joh. 10.24. and 11.14. and 16.29. with much perspicuity and authority we deliver ourselves: we speak with open face, not fearing colours. Verse 13. Can not steadfastly, etc.] Can not clearly see Christ the end of the Law, Rom. 10.4. Gal. 3.24. Verse 14. But their minds] Unless God give sight as well as light, and enlighten both organ and object, we can see nothing. Which vail is done away] See Isa. 25.7. Faith freeth from blindness: we no sooner taste of that stately feast by faith, but the vail of ignorance, which naturally covereth all flesh, is torn and rend. Verse 15. The vail is upon their hearts] By a malicious and voluntary hardening; they curse Christ and his worshippers in their daily devotions, and call Evangelium Avengillaion, the Gospel, a volume of vanity or iniquity. Eliab in Th●b. Verse 16. When it shall turn] Of the Jews conversion, and what hinders it. See the Note on Rom. 11.7, 8, 25. Verse 17. The Lord is that spirit] Christ only can give the Jews that noble spirit, as David calleth him, Psal. 50.12. that freeth a man from the invisible chains of the kingdom of darkness. Verse 18. Are changed] As the pearl, by the often beating of the Sunbeams upon it, becomes radiant. From glory to glory] That is, From grace to grace. Fullness of grace is the best thing in glory. Other things, as peace and joy, are but the shinings forth of this fullness of grace in glory. CHAP. FOUR Verse 1. As we have received mercy] Sigh we have so freely been called to the Ministry of mere mercy, we show forth therein all sedulity and sincerity. When I was born, said that French King, thousand others were born besides myself. Now what have I done to God more than they, that I should be a King, and not they? Tamerlane having overcome Bajazet, asked him whether ever he had given God thanks for making him so great an Emperor: who confessed ingenuously he never thought of it. To whom Tamerlane replied, that it was no wonder so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, and I lame of a leg, Leunelau. Annal, Tu●●. was there any worth in us, why God should set us over two such great Empires of Turks and Tartars? So may Ministers say, What are we that God should call us to so high an office, & c.? We faint not] We droop not, we flag not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we hang not the wing, though hardly handled. For, Pradicare nihil alind est, quam derivare in se furorem totius mundi, as Luther said. Verse 2. The hidden things of dishonesty] All legerdemain, and underhand dealing. They that do evil hate the light, love to lurk. But sin hath woaded an impudence in some men's faces, that they dare do any thing. To every man's conscience] A pure conscience hath a witness in every man's bosom. See 1 Cor. 14.24. Verse 3. To them that are lost] It is a sign of a reprobate-goat, Joh. 8 43, 47. Sensual, having not the spirit, Judas 19 The devil hides his black hand before their eyes. Verse 4. The god of this world] The devil usurps such a power, and wicked men will have it so. They set him up for God: If he do but hold up his finger, give the least hint, they are at his obedience, as God at first did but speak the word, and it was done. All their buildings, plowings, plantings, sailings are for the devil. And if we could rip up their hearts, we should find written therein, The god of this present world. Verse 5. We preach not ourselves] We are Christ's paranymphes, or spokesmen, and must woo for him. Now if we should speak one word for him, and two for ourselves, as all self-seekers do, how can we answer it? Verse 6. Hath shined] The first work of the spirit in man's heart is, to beat out new windows there, and to let in light, Act. 26, 18. And then, Semper in sole sita est Rhodos, qui & calorem & colorem nobis impertit. Aeneas Sylu. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In earthen vessels] Gr. In oyster-shels: as the ill-favoured oyster hath In it a bright pearl. Vilis saepe cadus nobile nectar habet. In a leathern purse may be a precious pearl. Verse 8. We are troubled on every side] This is the world's wages to God's Ministers. Veritas odium parit. Opposition is Evangely genius, said Calvin. Tru●h goes ever with a scratched face. We are perplexed] Pray for me, I say, Pray for me, said Latimer. Act. and Mon. fol 1565. For I am sometimes so fearful, that I could creep into a Mousehole, sometimes God doth visit me again with comfort, etc. Verse 9 Persecuted but not forsaken] The Church may be shaken, Concuti, non excuti, Duris ut ilex ●onsa bipennibus. not shivered, persecuted, not conquered. Roma cladibus animosior, said one. 'Tis more true of the Church: She gets by her losses, and as the Oak she taketh heart to grace from the maims and wounds given her, Niteris incassum Christi submergere navem, Tluctuat, at nunquam mergitur illaratis. As the Pope wrote once to the great Turk, Cast down, but not destroyed] Impellere possunt (said Luther of his enemies) sed totum prosternere non possunt: crudeliter me tractare possunt, sed non extirpare: dentes nudare, sed non devorare: occidere me possunt, sed in totum me perdere non possunt. They may thrust me, but not throw me, show their teeth, but not devout me, kill me, but not hunt me, etc. Verse 10. The dying of the Lord] A condition obnoxious to daily deaths and dangers. Might be made manifest] As it was in Paul, when being stoned, he started up with a sic, sic oportet intrare. Thus, thus must heaven be had, and no otherwise. Verse 11. For we which live, etc.] Good men only are heirs of the grace of life, 1 Pet. 3.7. Others are living ghosts, and walking sepulchers of themselves. Verse 12. Death worketh in us] It hath already ceized upon us, but yet we are not killed with death, as those were, Revel. 2. 23. As a godly man said, That he did agrotare vitaluèr, so the Saints do Mori vitalitèr, die to live for ever. But life in you] q. d. You have the happiness to be exempted, whiles we are tantùm non interempti, little less than done to death. Verse 13. The same spirit] That you have and shall be heirs together of heaven with you, though here we meet with more miseries. I believed and therefore, etc.] The Spirit of faith is no indweller, where the door of the lips open not in holy confestion and communication. Verse 14. Shall present us with you] Shall bring us from the jaws of death, to the joys of eternal life. Verse 15. That the abundant grace] This is one end wherefore God suffers his Ministers to be subject to so many miseries, that the people might be put upon prayer and praise for their deliverance. Verse 16. Yet the inward man] Peter Martyr dying said, My body is weak, my mind is well. Well for the present, and it will be better hereafter, This is the godly man's Motto. Verse 17. For our light affliction] Here we have an elegant Antithesis, and a double hyperbole beyond englishing. For affliction, here's glory; for light affliction, a weight of glory; for mome●ary affliction, eternal glory. Which is but for a moment] For a short braid only, as that Martyr said. Mourning lasteth but till morning. It is but winking, and thou shalt be in heaven presently, quoth another Martyr. Worketh unto us] As a causa sine quâ non, as the law worketh wrath, Rom. 4.15. Afar more exceeding] An exceeding excessive eternal weight. Or, a far most excellent, eternal weight. Nec Christus, nec coelum patitur hyper●olen, saith one. Here it is hard to hyperbolise. Weight of glory] The Apostle a●●●seth to the Hebrew and Chaldee words, which signify both weight and glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a weight, as if the body were not upheld by the power of God, it were impossible it should bear it. Joy so great, as that we must enter into it: it is too big to enter into us. Enter into thy Master's joy, Mat. 25. Here we find that when there is great joy, the body is not able to bear it; our spirits are ready to expire; What shall it then be in heaven? Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whiles we look not] Gr. Whiles we make them not our scope our mark to aim at. Heaven we may make our mark, our aim, though not our highest aim. At the things that are seen] Whiles we eye things present only, it will be with us as with an house without pillars, tottering with every blast, or as a ship without anchor, tossed with every wave. But at the things which are not seen] Pericula non respicit Martyr, coronas respicit: Plagas non horret, praemium numerat: non videt lictores insernè flagellantes, sed Angelos supernè acclamantes, saith Basil: Who also tells us how the Martyrs that were cast out naked in a winter's night, being to be burned the next day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. comforted themselves and one another with these words; Sharp is the cold, but sweet is Paradise: Troublesome is the way, but pleasant shall be the end of our journey: let us endure cold a little, and the Patriarches bosom shall soon warmus: let our foot burn a while, that we may dance for ever with Angels: Let our hand full into the fire, that it may lay hold upon eternal life, etc. But the things which, etc.] The Latins call prosperous things Res secundas, because they are to be had hereafter, they are not the first things; these are past, Rev. 21. CHAP. V Verse 1. For we know] NOt we think, or hope only: This is the top gallant of faith, the triumph of trust, this is as Latimer ca●s it, the sweetmeats of the feast of a good conscience. There are other dainty dishes in this feast, but this is the banquet. The cock on the dunghill knows not the worth of his jewel. Our earthly house of this Tabernacle] Our clayie cottage. Man is but terra friabilis, 1 Cor. 15.47. a piece of earth neatly made up. The first man is of the earth earthy: and his earthly house is ever mouldering over him, ready to fall upon his head. Hence it is called, The life of his hands, Isa. 47. because hardly held up with the labour of his hands. Paul a Tentmaker, elegantly compares man's body to a Tent. Plato also in his dialogue of death, calleth the body a Tabernacle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have a buiding of God] The Ark transportative till then, was settled in Solomon's temple: So shall the soul be in heaven. As when one skin falls off, another comes on, so when our earthly tabernacle shall be dissolved or taken down, we shall have a heavenly house. The soul wears the body as a garment, which when it is worn out, we shall be clothed with a better snit; we shall change our rags for robes, etc. Itaque non plangimus, sed plandimus quando vitam claudimus: quia dies iste non t●m fatalis quam natalis est. Verse 2. For in this] That is, in this tabernacle of the body. We groan earnestly] As that Avis Paradisi, Macrobius l. 1. c. 11. which being once caught and enraged, never leaves sighing, they say, till set at liberty. The Greeks call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls bond, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls sepulchre. To be clothed upon] By a sudden change, and not to die at all, as 1 Thess. 4.17 1 Cor. 15.51 52. Quis enim vult mori? prorsus nemo. Death when it comes will have a bout with the best, as it had with Hezekiah, David, Ionas, others. For nature abhors it, and every new man is two men. But when a Christian considers, that non nisi per angusta ad augusta perveniatur, that there's no passing into Paradise, but under the flaming sword of this Angel death, that standeth at the Porch; that there's no coming to the City of God, but thorough this strait and heavy lane no wiping all tears from his eyes, but with his winding sheet, he yields, and is not only content, but full glad of his departure. As in the mean while he accepts of life rather than affects it, he endures it rather than desires, Phil. 1.23. Verse 3. If so be that, etc.] q. d. Howbeit, I know not whether we shall be so clothed upon, that is, whether we that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be sound alive at Christ's coming to judgement, whether we shall then be found clothed with our bodies, or naked, that is, stripped of our bodies. Verse 4. Do groan, being burdened] viz. With sin and misery, whereof we have here our back-burdens. M Bradford. Act. and Mon. fol. 1492. And surely great shame it were (as that Martyr said) that all the whole creatures of God should desire, yea groan in their kind for our liberty, and we our selves to loathe it: as doubtless we do, if for the cross, yea for death itself we with joy swallow not up all sorrow that might let us from following the Lords call, and obeying the Lords providence, etc. Might be swallowed up of life] Not as a gulf or fire swallows up that is cast into it, but as perfection swallows up imperfection; As the perfecting of a picture swallows up the rude draught, as perfect skill swallows up bungling, or manhood, childhood; not extinguishing, D. Preston. but drowning it that it is not seen. Verse 5. He that hath wrought us] Curiously wrought us in the lowermost parts of the earth, that is in the womb, as curious workmen perfect their choice pieces in private, and then set them forth to public view. Psal 139.15. with Eph. ●19. Others expound it by Rom 9.23. The earnest of the spirit] He saith not the Pawn, but the earnest. A pawn is to be returned again, but an earnest is part of the whole bargain. Verse 6. Therefore we are confident] Not haesitant, or halting, as Hadrian the Emperor was, and as he that cried out on his deathbed, Anxius vixi, dubius morior, nescio quò vado, I have lived carefully, Plato. I die doubtfully, I go I know not whither. Socrates also that wisest of Philosophers could not with all his skill resolve his friends, whether it were better for a man to die or to live longer. Cicero comforting himself as well as he could by the help of philosophy against the fear of death, cries out and complains at length, Nescio quomo do, imbe●●●ior est med cina qudm morbus. that the medicine was too weak for the disease. It is the true Christian only that can be confident that his end shall be happy, though his beginning and middle haply may be troublesome, Psal. 37.37. Whilst we are at home] Or stay for a night, as in an Inn. A man that comes into an Inn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if he can get a better room, he will: if not, he can be content with it; for, saith he, it is but for a night. So it should be with us. Verse 7. For we walk by faith] Which puts our heads into heaven, sets us on the top of Pisgah with Moses, and therehence descries and describes unto us the promised Land, gives us to set one foot aforehand in the porch of Paradise, to see as Stephen did Christ holding out a Crown, with this inscription, Vincenti dabo. Not by sight] Sense corrects imagination, reason sense, but faith corrects both, thrusting Hagar out of doors, when haughty and haunty grown. Verse 8. And willing rather] Death is not to be desired as a punishment of sin, but as a period of sin: not as a postern gate to let out our temporal, but as a street door to let in eternal life. To be present with the Lord] This Bernard calleth Repatriasse. Plotinus the Philosopher could say when he died, Bern, de morte. That which is divine in me I carry back, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synes. ep 139. to the Original divine, that is, to God. But whether this man believed himself or not, I greatly doubt. Verse 9 Wherefore we labour] Our hope of heaven maketh us active and abundant in God's service. The doctrine of assurance is not a doctrine of liberty, but the contrary, 1 Joh. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We make it our ambition, faith the Apostle here, to get acceptance in heaven, waiting till our father shall call us home, and passing the time of our sojourning here in fear, 1 Pet. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Saints have their commotation upon earth, their conversation in heaven. Verse 10. For we must all, etc.] This great assize will not be such an Assembly as that of Ahashuerosh, of his Nobles, Princes and Captains only: nor such as the bid of rich men to their feasts, of their rich neighbours only, Luk. 14.12. but like the invitation of that householder that sent his servants to compel all to come in. On that day Adam shall see all his nephews together. Appear before, etc.] Be●aid open, and have all ripped up. Our sins that are now written as it were, with the juice of lemons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shall then by the fire of the last day be made legible. And as in April both wholesome roots and poisonable, discover themselves, Macar. Hom 12. which in the winter were not seen, so at the day of judgement good and evil actions. The things done in his body] That is, Bernard. the just reward of those things. In die judicy plus valebit conscientia pura, quam marsupia plena. Then shall a good conference be more worth than all the world's good. And this was that that made Paul so sincere a Preacher, and so insatiable a server of God, as chrysostom calleth him. Whether it be good or bad] Wicked men shall give an account, 1. Debonis commissis: Of goods committed to them: 2. De bodis dimissis, of good neglected by them. 3. De malis commissis, of evils committed. 4. De malis permissis, of evils done by others, suffered by them. Itaque vivamus, saith the Orator. Cic. 4 in Ver. Let us so live as those that must render an account of all. Verse 11. Knowing therefore the terror, etc.] What a terrible time it will be with the wicked, who shall in vain tire the deaf mountains with their hideous out-cries to fall upon them, etc. We persuade men] To flee from the wrath to come, to repent and be converted, that their sins may be blotted out, when the times of refreshing shall come, Act. 3.19. We speak persuasively to this purpose, but it is God only that persuades. Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which glory in appearance] Gr. In the face. Hypocrites as they repent in the face, Mat. 6.16. so they rejoice in the face, not in the heart. Their joy is but skindeep, it is but the hypocrisy of mirth, they do not laugh but grin, their hearts ache many times, when their faces counterfeit a smile: Their mirth is frothy and flashy, such as smooths the brow, but fills not the breast, such as wets the mouth, but warms not the heart. Verse 13. It is to God] i. e. When to the world we seem mad of pride and vainglory, yet than we respect only God's glory. It is for your sakes] i. e. For your learning, that we are more modest and sparing in commending our Apostleship. It is a good rule, Quicquid agas, propter Deum agas. Do all for God's sake. Verse 14. The love of Christ, etc.] As reward hath an attractive, and punishment an impulsive, so love hath a compulsive faculty. This love of Christ had so closed in S. Paul, so hemmed him in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and begirt him round, that his adversaries reported him a mad man, as vers. 13. he erred in love toward his sweet Saviour, and even exhaled his blessed soul in continual sallies, as it were, and expressions of his dear affection to the Lord Jesus. Then were all dead] All the body suffered in and with Christ the head, and so are freed by his death, Heb. 2.9. as if themselves in person had died. Verse 15. Should not hence forth] Servati sumus ut serviamus. The redeemed among the Romans were to observe and honour those that ransomed them as parents, all their days. Verse 16. No man after the flesh] i. e. We esteem no man simply the better or worse for his wealth, poverty, honour, ignominy, or any thing outward. See jam. 1.9, 10, 11. Thomas Wat's Martyr, spoke thus at his death to his wife and children, Wife, and my good children, I must now departed from you, Act. and Mon. fol 1450. therefore henceforth know I you no more: but as the Lord hath given you to me, so I give you again to him, whom I charge you see that ye obey, etc. Though we have known Christ] As possibly Paul might have known Christ in the flesh: for Jesus of Nazareth was a Prophet mighty in deed and word before God and all the people, Luk. 24. 19 Austin wished that he might have seen three things, Rome flourishing, Paul preaching, Christ conversing with men upon earth. Bede comes after, and correcting this last wish, faith, yea but let me see the King in his beauty, Christ in his heavenly kingdom. Paul was so spiritualised that he took knowledge of nothing here below: he passed thorough the world as a man in a deep muse, or that so looks for a lost jewel, that he overlooks all besides it. Verse 17. Is a new creature] Either a new man, or no man in Christ. All things are become new] The substance of the soul is the same, the qualities and operations altered. In regeneration our natures are translated, not destroyed, no not our constitution and complexion. As the melancholy man doth not cease to be so after conversion, only the humour is sanctified to a fitness for godly sorrow, holy meditation, etc. so, of other humours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. And all things are of God] He is both author and finisher of our faith, the God of all grace, the Father of all lights, etc. And hath given to us the Ministry] He hath taken this office from the Angels, those first preachers of peace, Luk. 2.10, 14. The Angel told Cornelius, his prayers were heard in heaven: but for the doctrine of reconciliation he refers him to Peter, Act. 10. Verse 19 That God was in Christ, etc.] As the salt-waters of the sea, when they are strained thorough the earth, they are sweet in the rivers: so (saith one) the waters of Majesty and Justice in God, though terrible, yet being strained and derived thorough Christ, they are sweet and delightful. Verse 20. Ambassadors for Christ] And therefore sacred persons, not to be violated on pain of God's heavy displeasure. Do my Prophets no harm. As though God did beseech you] God's grace even knelt to us. En flexanimam Suadae medullam: Who can turn his back upon such blessed and bleeding embracements? Verse 21. To be sin for us] That is, a sin-offering, or an exceeding sinner, as Exod. 29.14. So Christ was, 1. By imputation, for our sins were made to meet upon him, as that Evangelicall Prophet hath it, See Aug. Enchirid. c. 41. Isa. 53 6. And secondly, By reputation, for he was reckoned among malefactors, ibid. And yet one Augustinus de Roma Archbishop of Nazareth was censured in the Council of Basil, for affirming that Christ was peccatorum maximus, the greatest of sinners. Christ so loved us, saith one, that he endured that which he most hated, to become sin for us (he was made sin passive in himself to satisfy for sin active in us) and the want of that which was more worth than a world to him, the sense of God's favour for a time, Ama amorem illius, etc. saith Bernard. Who knew no sin] That is, With a practical knowledge, with an intellectual he did, else he could not have reproved it. We know no more than we practise. Christ is said to know no sin, because he did none. That we might be made, etc.] As Christ became sin, not by sin inherent in him, but by our sin imputed to him; so are we made the righteousness of God, by Christ's righteousness imputed and given unto us. This the Papists jearingly call putative righteousness. CHAP. VI Verse 1. As workers together] NOt as coadjutours, but as instruments, such as God is pleased to make use of. See the Note on 1 Cor. 3.9. The grace of God in vain] That Embassage of grace, Chap. 5. 20. Life of K. Ed. 6. by St ●●. Hay p. 74. Or that unspeakable gift of Christ, v. 21. which many use as homely as Rachel did her father's gods; she hide them in the litter and sat on them: or as that lewd boy in Kets conspiracy, who when the King's pardon was offered the Rebels by an herald, he turned toward him his naked posteriours, and used words suitable to that gesture. One standing by discharged an harquebuz upon the body, etc. Verse 2. Now is the accepted time] He purposely beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because opportunity is headlong, and, if once past, irrecoverable. Some be Semper victuri, as Seneca saith, they stand trifling out their time, and so fool away their salvation. God will not always serve men for a sinning-stock. Patientia lasa fit furor. Do we therefore as Millers and Mariners, who take the gale when it cometh, and make use of it, because they have not the wind in a bottle. Now is the day of salvation] And God will not suffer men twice to neglect it. If once passed, it will never dawn again. Catch therefore at opportunities, as the Echo catcheth the voice, Psal. 27. take the nick of time. God is more peremptory now then ever, Heb. 2.2, 3. Verse 3. Giving no offence] A Minister should be as Absolom was, without blemish from head to foot. His fruit should be, as that of Paradise, fair to the eye, and sweet to the taste. A small fault is soon seen in him, and easily either imitated or upbraided. God appointed both the weights and measures of the Sanctuary to be twice as large as those of the Commonwealth. Verse 4. In much patience] Or tolerance, suffering hardship, as good soldiers of Jesus Christ. In afflictions] Out of which there is little or no use of patience: at least she cannot have her perfect work, Jam. 1.4. In necessities] Want of necessaries. In distresses] Such straits, as that we are at a stand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and have not whether to turn us: we are in a little ease, as it were. Verse 5. In imprisonments] chrysostom saith, he had rather be Paul cast into prison, than Paul wrapped up into Paradise. Verse 6. By pureness] By lamblike simplicity or sincerity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Religion loves to lie clean, said one. Godliness must run thorough our whole lives as the woof doth thorough the web. See Isa. 33.14. No gold or precious stone is so pure as the prudent mind of a pious man, said divine Plato. Verse 7. On the right hand, etc.] Against the worlds both irritamenta and terriculamenta, both allurements and affrightments. Contempt us est à me Romanus & favour & furor, said Luther, when the Pope one while enticed him, and another while threatened him. When he was offered to be Cardinal, if he would be quiet, he replied, No, not if I might be Pope. When he was told that he should find no favour. Quid verò facere poterunt? Epist ad Spal. (said he) occident? Nunquid resuscitabunt, ut iterum occidant● What will they do? will they kill me? But can they raise me to life again, that they may kill me again? Can they kill me the second time? Verse 8. Act. and Mon. fol. 1491. By honour and dishonour, etc.] It is written on heaven-doors (said that Martyr) Do well and hear ill. A bad report port is the ordinary reward of very-well-doing: which made Luther wax proud even of his reproach. Tom. 1. oper. Lat. p 31. ● Superbus fio, said he quod video nomen pessimum mihi crescere. Hierome also writeth to Augustine, Quod signum major is gloriae est, omnes haeretici me detestantur. This is my glory, that none of the heretics can give me a good word or look. Qui boni viri famam perdidit ne conscientiam perderet, Sen. It was a divine saying of Seneca, No man sets a better rate upon virtue, than he that loseth a good name to keep a good conscience. As deceivers] Aspersed for such, as Christ was, Mat. 27.63. And Lucian blasphemously termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the crucified cezener. Verse 9 As unknown] To the world, 1 Joh. 3, 1, 2. A Prince in a strange Land is little set by, as not known. Vnkent unkist, as the Northern Proverb hath it. Well known] To them that have spiritual judgement, and can prise a person to his worth: which the world's wizards cannot do, Isa. 53.2, 3. And not killed] God will have a care of that: he corrects in measure, he smites his, not at the root, but in the branches, Isa. 27.8. As it is a rule in physic still to maintain nature, etc. so doth God still keep up the spirits of his people by cordials, Isa. 57.16. Verse 10. As sorrowful, yet, &c] Gods works are usually done in oppositis contraries, as Luther said. Out of the eater he brings meat, etc. This riddle the world understands not. Yet possessing all things] Godliness hath an autarkie, a selfsufficiency, 1 Tim. 6.6. Cuicum paupertate benè convenit, pauper non est, faith Seneca. A contented man cannot be a poor man. Verse 11. Our mouth is open unto you] We speak thus freely unto you, out of our deep affection towards you: we even carve you a piece of our heart, we pour forth ourselves in this flood of speech, that thereby ye may take a scantling of our over-abundant love to your fouls. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, openmouth men are put for fools oftentimes in Lucian and Aristophanes. But in another sense then the Apostle here useth it. A large heart maketh a man full in the mouth, as if it sought that way to get out to the thing affected. Verse 12. ye are not straitened in us] Non habitatis angustè in nobis: so Piscator renders it. But ye are straitened] Ye are bankrupts in love, ye comply not, ye do not reciprocate. Plain things will join in every point, one with another: not so, round and rugged things. Verse 13. I speak as unto my children] Here are soft words, hard arguments. This is the way to win: and that was a sad complaint, 2 Cor. 12.15. Love lost is a bitter affliction. M. Ward. Verse 14. Be not unequally yoked] Dare not (saith a Divine) to yoke thyself with any untamed heifer, that bears not Christ's yoke. Quam mase inaequales veniuni juvenci? Ovid. epist. An Ox and an Ass might not be coupled together in the Law. And hereunto the Apostle seems to allude. The Doctors of Douai upon Levit. 19.19. Here all participation, say they, with heretics and schismatics is forbidden. Philip King of Spain said, He had rather have no Subjects, than Subjects of divers religions. And, out of a bloody zeal, suffered his eldest son Charles to be murdered by the bloody Inquisition, because he seemed to favour our profession. Hieron. Catina. Verse 15. What concord hath Christ] Those Moderatours that plead for a correspondency with Popery, would make a pretty show, if there were no Bible. But if these reconcilers (as Franciscus de sancta clara, and his fautors) were the wisest men under heaven, and should live to the world's end, they would be brought to their wit's end, before they could accomplish this works end, to make a reconciliation betwixt Christ and Antichrist, betwixt Rome and us. Verse 16. I will dwell in them] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will indwell in them: This notes God's nearest communion with them. He setteth them before his face continually, Psal. 41.12. as loving to look upon them. The Philosopher told his friends, when they came into his little low cottage, The gods are here with me. God and Angels are with his Saints. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And walk in them] As they did in Solomon's porch, and other walks and galleries about the Temple. And hereunto the Prophet alludes, Zach. 3.7. The Turks wonder to see a man walk to and fro, and usually ask such whether they be out of their way, or out of their wits. Bi●lulph. Verse 17. And be ye separate] For gross Idolatry, and for fundamental errors only must we separate. Corruptions grew so great in the Church of Rome, that it justly occasioned first the separation of the Greek Churches from the Latin, and then of the Reformed Churches from the Roman. Di●p derep. l. 2. cap. 12. Machiavelli observed, that after the thousand year of Christ, there was no where less piety then in those that dwelled nearest to Rome. And Bellar mine bewails it, Lib. 3. de Papa Rom, cap. 21. That ever since we cried up the Pope for Antichrist, his kingdom hath not only not increased, but hath greatly decreased. And I will receive you] So you shall be no losers, ●e put you into my bosom. God imparteth his sweetest comforts to his in the wilderness, Hos. 2.14. Verse 18. I will be a Father] The fundamental, meritorious, impulsive and final causes of this precious privilege, see set forth, Eph. 1.5, 6. Saith the Lord Almighty] This is added by our Apostle to Jer. 31.9. CHAP. VII. Verse 1. Having therefore, etc.] FAith in the promises purifieth the heart, Act. 15.9. and argueth notably from mercy to duty. From all filthiness] Sin defileth a man worse than any jakes or leprosy. It is the devil's excrement, it is the corruption of a dead soul. Seldom or never is there a birth of saving grace, but there follows it a flux of mortification. Of flesh and spirit] i. e. Both of the outward and inward man. Or of flesh, that is, worldly lusts, and grosle evils, as uncleanness, earthly-mindedness, etc. And of spirit, that is, more spiritual lusts, as pride, presumption, self-flattery, etc. These lie more up in the heart of the Country, as it were: those other in the frontiers and skirts of it. Perfecting holiness] Propounding to ourselves, the highest pitch, and the best patterns. In the fear of God] Which is the fountain, whence holiness flows, See Pro. 8.13. Verse 2. Receive us] Gr. Make room for us in your hearts and houses. Set wide open the everlasting doors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Locum date. that the King of glory may come in, triumphantly riding upon us his white horses, Revel. 6 2. We have wronged no man] Ministers must so live, that they may, if need be, glory of their innocency and integrity, as did Moses, Samuel, Paul, Melancthon. We have corrupted no man] viz. As the false Apostles had done with their leaven of false Doctrine, which eateth as a canker, 2 Tim. 2.17. or a gangrene, which presently overruns the parts, and takes the brain. Protagoras in Plato boasted that of those sixty years that he had lived, he had spent forty in corrupting of youth. We have defrauded no man] We have cunningly made sale of no man, as those old impostors, that made prize of their prisoners, 2 Pet. 2.3. And as those Popish Muscipulatores or Mice-catchers, as the story calleth them, that raked together their Peter-pences, and other moneys here in England by most detestable arts. Polydore Virgil was one of these ill officers, that left not so much money in the whole Kingdom sometimes, as they either carried with them, or sent to Rome before them. Verse 3. I speak not this, etc.] Though cause enough he had to condemn them for their shameful tenacity toward him, whom they basely suffered to labour for his living, and to preach gratis; against all right and reason. To die and to live with you] Such faithful friends are in this age all for the most part gone in pilgrimage, and their return is uncertain, as once the Duke of Buckingham said to Bishop Morton in Rich. the thirds time. Jonathan and David, Pylades and Orestes, Polistratus and Hippoclides are famous for their love one to another. These two last being Philosophers of Epicurus his sect, V●l●r, M●x, l. ●. c. 16. are said to have been born the same day, to have lived together all their days, and to have died in the same moment of time, being well stricken in years. But the love of Irish foster-brothers, is said far to surpass all the loves of all men. Com'd. Elizab. fol. 483. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 4. I am exceeding joyful] Gr. I do over-abound exceedingly with joy. Others may revel, the godly only rejoice: they have an exuberancy of joy, such as no good can match, no evil over-match: Witness the Martyrs ancient and modern. Oh how my heart leapeth for joy (said one of them) that I am so near the apprehension of eternal bliss I God forgive me mine unthankfulness and unworthiness of so great glory. In all the days of my life I was never so merry, Act. and Mon. fol 1668, 1669 1670. as now I am in this dark dungeon. Believe me there is no such joy in the world, as the people of Christ have under the cross. Thus and much more Mr Philpot Martyr. Verse 5. Our flesh had no rest] Our spirit had no unrest. The outward man suffers much sometimes, when the inward remains unmolested. Philip Landgrave of Hesse, being asked how he could so well bear his seven years' imprisonment, answered, See divines Martyrum consolationes sensisse, that he felt the divine consolations of the Martyrs, which as bladders bore him aloft all waters. Verse 6. God that comforteth] This is a most sweet attribute of God, such as we may profitably plead and produce in prayer. He loves to comfort those that are forsaken of their hopes. By the coming of Titus] Who came very opportunely, 2 Cor. 2.12, 13. even whiles Paul was writing this Epistle. God's comforts are therefore sweet, because seasonable. He never comes too soon, nor stays too long. He waits to be gracious, as being a God of judgement. Were we but ripe, he is ready, and will lift us up in due time, Isa. 30 18. 1 Pet. 5.6. Verse 7. Your earnest desire] Of seeing me, or rather of satisfying me. Your fervent mind] Gr. Your zeal, both against the incestuous person, and the false Apostles, Saint Paul's adversaries. Verse 8. Though it were but for a season] Gr. For an hour. In sin, the pleasure passeth, the sorrow remaineth: but in repentance, the sorrow passeth, the pleasure abideth for ever. God soon poureth the oil of gladness into broken hearts. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That ye sorrowed to repentance] Gr. To a transmentation, to a thorough change both of the mind and manners. Optima & aptissima poenitentia est nova vita. saith Luther. Which saying (though condemned by Pope Leo 10.) is certainly an excellent saying. Repentance for sin is nothing worth without repentance from sin. If thou repent with a contradiction (saith Tertullian) God will pardon thee with a contradiction. Thou repentest, and yet continuest in thy sin. God will pardon thee, and yet send thee to hell. There's a pardon with a contradiction. Sorry after a godly manner] Gr. According to God. This is a sorrowing for sin, as it is Offensivum Dei, averfivum à Deo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This both comes from God, and drives a man to God, as it did the Church in the Canticles, and the Prodigal. Verse 10. Godly sorrow worketh] Sin bred sorrow, and sorrow, being right, destroyeth sin: as the worm that breeds in the wood, eats into it, and devours it. Chrysost. So that of this sorrow according to God we may say as the Romans did of Pompey the great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. That it is the fair and happy daughter of an ugly and odious mother. Repentance never to be repent of] That is, saith one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M●rb●●y of Repent. Never to fall back again: for a man in falling back, seemeth to repent him of his repentance. Others interpret it, such a repentance, as a man shall never have cause to repent of. Job cursed the day of his birth; but no man was ever heard to curse the day of his new birth. For it is repentance to salvation, it hath heaven: it is that rainbow, which if God see shining in our hearts, he will never drown our souls. But the sorrow of the world] That which carnal men conceive either for the want or loss of good, or for the sense or fear of evil. Worketh death] As it did in Queen Mary, Act. and Mon. fol. 1901. who died (as some supposed by her much sighing before her death) of thought and sorrow either for the departure of K. Philip, or the loss of Calais, Duke of the heart. or both. There are that interpret death in this place, of spiritual death, because it is opposed here to life and salvation. Verse 11. What carefulness] Gr. What study, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ve●emens ad aliquam rem magna cum vola●●●e applicatio. which (saith Tully) is an earnest and serious bending and applying of the mind to some thing with a great deal of delight. It is rendered here carefulness, not that of diffidence, but that of diligence putting a man upon those wholesome thoughts, What have I done? What shall I do, & c.? Yea what clearing] Gr. Apology or defence. M Bradford. S●r. of Repent. p. 14. The old interpreter renders it satisfaction. It may be (saith Mr Bradford) he meant a new life, to make amends thereby to the Congregation offended. As the devil is called the Accuser, so the Spirit is called, The Comforter or pleader for us: because as he maketh intercession in our hearts to God: so upon true repentance he helpeth us to make apologies for ourselves; not by denying our sins or defending them, but by confessing and disclaiming them, as a child to his father. Yea, what indignation] Or stomach, as Ephraim, Jer. 31.19. The publican who smote himself upon the breast; he would have knocked his corruptions, if he could have come at them: as those Isa. 30.22. that polluted the Idols that they had perfumed, and said unto them, Get you hence, be packing, What have I to do any more with Idolds? Hos. 14.8. Out of doors with this Tamar, here's no room for her. So foolish was I, and so very a beast, saith David, Psal. 73. How angry and hot was he against himself, 2 Sam. 24.10. Yea, what fear] Of God's heavy displeasure, and of doing any more so; the child dreads the fire. He that hath been stung, hates a snake. Yea, what vehement desire] As that of Rachel after children, as that of David after the water of the well of Bethlehem, as that of the hunted Hind after the water-brooks. David panted and fainted after God. Psal. 119. That Martyr cried out, None but Christ, none but Christ. Yea, what zeal] Which is an extreme heat of all the affections for and toward God. David's zeal eaten him up. Paul was judged as mad for Christ, as ever he had been against him, 2 Cor. 5.13. with Act. 26.11. Yea, what revenge] Out of deepest self-abhorrency, buffeting the flesh, and giving it the blue eye, as S. Paul (that crucifix of mortification) once did. Thus the women parted with their looking-glasses, Exod. 35. Marry Magdalen wiped Christ's feet with her hair, wherewith she had formerly made nets to catch fools in. Cranmer burned his right hand first, wherewith he had subscribed, Act. and Mon. fol. 1714. and oftentimes repeated in the flames. This unworthy right hand, so long as his voice would suffer him. The true penitentiary amerceth himself, and abridgeth his flesh of some lawful comforts, as having forfeited all. These seven signs of godly sorrow are to be seen in the repenting Church, Cant. 5. as in a worthy example or emblem. I sleep, there's indignation, but my heart waketh, there's Apology. I arose to open etc. there's study or care and diligence. My soul failed, there's her zeal. I sought him, I called on him, there's her vehement desire. The watchmen found me, they smote me, etc. There's her revenge, whiles she shrank not for any danger, but followed Christ thorough thick and thin in the night among the watch. And all this shows her fear of being again overtaken with drowsiness. To be clear in this matter] Because they had hearty repent of it. Quem poenitet peccasse, poenè est innocens. Senec. in Agam. Repentance is almost equivalent to innocence. Imò plus est propemodùm à vitijs se revocasse, quam vitia ipsa nescivisse, Amb. in Psal. saith Ambrose. Verse 12. Not for his cause] That is, Not so much for his cause. That suffered the wrong] viz. The father of the incestuous person. Compare Gen. 49.4. But that our care for you] That the Church might not suffer, as allowing such foul facts. How the Primitive Christians were slandered by the Heathens in this kind, who knows not? Act. and Mon● 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, etc. Verse 13. His spirit was refreshed] After his long and tedious toil and travel 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, etc. Verse 14. I am not ashamed] As I should have been, had it proved otherwise. Lying is a blushfull sin: and therefore the liar 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 affection's 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 trial of affliction] For affliction tries what ●ettle we are made of. Alchemy gold will not endure the seventh ●re, as true gold will. Affliction (the trial of our faith) is more precious than gold, 1 Pet. 1.7. What then is faith itself so tried? Revel. 3.18. The abundance of their joy] Whilst 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 darkness, riches out of poverty, etc. so doth grace: it turns dirt into gold, etc. The world wonders (said that Martyr) how we can be so merry, in such extreme misery. Act. and Mon. fol. 1●88. But our God is omnipotent, which turneth misery into felicity, etc. See the Note on 2 Cor. 7.4. Their deep poverty] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their poverty being now at the very bottom, 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 refreshed with his meat, Act. and Mon. fol. 811. some with his clothes, some with his householdstuff. 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. Unto the riches of their liberality] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of their simplicity: in opposition to that crafty and witty wiliness 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 curmudgins. They were willing] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were volunteers, full of cheerful charity. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Receive the gift] Gr. The grace, i. e. the alms: it being of God's 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 loath 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 beggar's hand to receive it: but when it hath received, it gives back again itself 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 itself to Christ's faithful Ministers, and saith in effect to them, as Luther, before he was better informed, wrote to Pope Leo X, anno 1518. Scul. Annal. ●8 Prostratum pedibus me tibi offero, cum omnibus quae sum & habeo:— Vocem tuam vocem Christi in to praesidentis & loquentis agnoscam. I humbly prostrate myself with all that I have, and am, at thy feet, etc. Verse 6. So he would finish] Finis opus coronat, the end is better than 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 finished, 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 man's own commendation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 8. To prove the sincerity] Gr. The germanity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the naturalness, legitimateness, 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 handful were worth a great many such mouth-fuls, Isa. 51.18. Complaint is made, that there is not any one that taketh Zion by the hand. S. James tells 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 wind, Hos. 12.1. But what said the poor man to the Cardinal, who denied him a penny which he begged, and offered him his blessing, which he begged not? If thy blessing had been worth a penny, I should not have had it; keep it therefore to thyself, Carl. 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, etc. 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 mercifulness 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] Unless 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, etc. but they stuck at the hardship of holiness, without which there is no heaven to be had: they would not come off here, and therefore got nothing by their shortwinded wishes. Solomon compares such sluggards to the door, that turns on the hinges, Virtutem exoptant contabescu●tque relictà. Pers. but yet hangs still upon them, it comes not off for all the turn. Verse 12. It is accepted] Sic minimo capitur thuris honore Deus. Noah's Sacrifice could not be great, yet was greatly accepted. Jacob bad his sons take a little of every good thing, and carry for a present to the Lord of Egypt. Saul and his servant present Samuel with the fourth part of a shekel, to the value of about our five-pences. Thankfulness (they had learned) was not measured by God and good men by the weight, but by the will of the retributour. God calls for that which a man's heart inclines him to do, be it more, be it less: so low doth his highness stoop to our meanness; preferring the willingness of the mind, before the worthiness of the work. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And you burdened] Gr. Pinched or pressed, viz. with poverty. Verse 14. Your abundance] That your cup may overflow into their lesser dishes, that your superfluities both in respect of the necessity of nature and exigency of estate (as the Schoolmen speak) may supply the wants of Gods poor afflicted. A supply for your want] Those that lend mercy may have need to borrow. The Shunamite that refused once to be spoken for to the King by the Prophet, little thought she should afterwards have craved that courtesy of his man Gehezi. Those that stand fastest upon earth, have but slippery footing: No man can say, that he shall not need friends. Pythias was so wealthy a man, that he was able to entertain Xerxes his whole Army consisting of a million of men: yet afterwards he became so poor that he wanted bread. Verse 15. He that had gathered much] He that was so nimble as to gather more than his neighbour, was to supply his neighbour, that every man might have his Omer. Now the equity of this law being common and perpetual, the Apostle draweth his argument from it. Riches, saith one, are but as Manna: those that gathered more of it, had but enough to serve their turn (or if they gathered more, 'twas but a trouble and annoyance to them) and they that gathered less had no want. Let the rich account themselves the poor man's stewards. Withhold not good from the owners thereof (the poor) when it is in the power of thy hand to do it. Verse 16. But thanks be to God] Deo gratias was ever in Paul's mouth, and in Augustine's, and should be in ours. Verse 17. But being more forward] A good heart is ready to every good work, waiting the occasions thereof, Tit. 3.1. as the Bee, so soon as ever the Sun breaks forth, flies abroad to gather honey and wax. Verse 18. Whose praise is in the Gospel] S. Luke, likely, who wrote first Gospel, as some gather out of Luke 1.1. and whom Ambrose highly commendeth for the most clear and distinct Gospel-writer. Verse 19 Chosen of the Churches] This compared with Act. 13.1, 2. it may seem the Apostle meaneth not Luke, but Barnabas: though others think Timothy. Danae in 1 Tim. 612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 20. Avoiding this] As shipmen avoid a rock or shelf: for it is a seafaring term, and shows how we should be doing aught, that may render our honesty suspected. Ego si bonam famam servasso, sat dives ero, said he in the Comedy. Verse 21. Providing] Projecting, procuring. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good name is a great blessing, and therefore the same word in Hebrew signifieth both, Prov. 28.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 22. Whom we have oft] Some are of opinion that Luke is here deciphered rather than vers. 19 Whoever it was, it is much for his honour, that Apelles-like he was approved in Christ, Rom. 16. and active for the Church. Verse 23. Messenger's] Gr. Apostles, Emandati, Ambassadors of special and high employment. The glory of Christ] So the Church is called the glory, Isa. 4.5. God's glory, Isa. 46.13. a crown of glory, and a royal diadem in the hand of Jehovah, Isa. 62.3. The throne of God, Exod. 17.16. The throne of glory, Jer. 4.21. The ornament of God, yea the beauty of his ornament, set in Majesty, Ezek. 7.20. There is not so much of the glory of God (saith one) in all his works of creation and providence, as in one gracious action that a Christian performs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 24. Wherefore show ye] As by an ocular demonstration, or as by pointing the finger. Before the Churches] In the face of the Churches, whose eyes are now full set upon you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to see what entertainment ye will give to their messengers. A Christian is like a crystal glass, with a lamp in the midst. CHAP IX. Verse 1. The ministering to the Saints] OR the service that ye own the Saints in ministering to their necessities. Amadeus Duke of Savoy, Stephanus King of Hungary. Hooper Bishop of Gloucester, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Dr Tailor Martyr, are famous for their labour of love in ministering to the Saints. Verse 2. Was ready] To wit, in their resolutions: for the collection was not yet made. And your zeal] i.e. Your liberal contribution out of deep affection, and an holy emulation to exceed others in bounty. Verse 4. Capel. in Spic. In this same confident boasting] Gr. In this confidence of glorying: A Metaphor from hunters, who confidently expect the beast, and valiantly set upon him. Sic latini dicunt, subsistere apram. Verse 5. Not of covetousness] Non ut extortum aliquid, saith Piscator, velut illiberale aliquid. Not as wrung out of you, squeezed out, as verjuice is out of a crab. Covetous persons part with their penny, as with blood out of their hearts, Citiùs aquam ex pumice, clavam ex manu Herculis extorqueas. God will set off all hearts from such misers in their misery, that are so unreasonably merciless. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which soweth bountifully] Gr. That soweth in blessings; alluding to Ezek. 34.26. Eccles. 11.1. Cast thy bread upon the water, that is, upon fat and fertile places, loca irrigua. A Metaphor from seedsmen, who eat not all, sell not all, but sow some: so should we sow that we have upon the backs and bellies of the poor, sow more of this seed in God's blessed bosom, the fruit whereof we are sure to reap in our greatest need. Verse 7. According as he purposeth] God straineth upon none: See Levit. 5.6, 12, and 14.10, 21, 30. Liberality implieth liberty. God loveth a cheerful giver] Dat benè, dat mulium, qui dat cum munere vultum, One may give with his hand, and pull it back with his looks. Verse 8. And God is able] Fear not therefore lest yourselves 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 civet 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 than heart could wish, and he was no niggard of it to poor Christians. In all things] The Apostle useth many Alis on purpose to cross and confute our covetousness, who are apt to think we have never enough. Verse 9 He hath dispersed abroad] General Norice was like that Bishop of Lincoln, 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 forbore 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, etc. His righteousness 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 increase. In Egypt so far as the river Nilus watereth, the ground is so fruitful, Blunts voyage, 77. that they do but throw in the seed, and have four rich harvests in less than four months. Temporalia Dei servis impensa non pereunt, sed parturiunt. Sidedisses tres aureos, accepisses trecentos, said that Bishop of Milan to his servant, that had not given so much to the poor as he had appointed him. If we never sow, job Manlij. loc. come pag. 359. we shall never reap, said that ●ood poor Minister that bade his wife give threepences (his whole stock) to a poor brother. Verse 11. Roger's 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 Tailor 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, ministering wholesome exhortation of sound doctrine to them he relieved, and so eliciting from them many thanksgivings unto God. Verse 13. For your professed subjection] Whilst you testify 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 prayer for you] A poor Christians prayers 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 hearty prayeth 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 meekness and gentleness] Whom in those sweet virtues I desire to imitate. The praise of Christ's meekness 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 do. Meekness of spirit commonly draws on injuries. A Crow will stand upon a sheep's back pulling off wool from her sides. Am bold toward you] So mine adversaries report me, as if I were overbold and busy by my letters. Verse 2. That I may not be bold] That you necessitate me not. Non nisi coactus hoc facio, said that Emperor 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 boldness, Quam vitio verterunt. Evil will never speaks well. Verse 3. We do not war, etc.] The Ministry is a kind 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 carnal] i.e. Weak, opposed here to mighty. The flesh is weak as water, therefore called the old man, old leaven, etc. These weak weapons of the false Apostles (here intimated and taxed) are humane eloquence, artificial composures, etc. 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 thorough us that wield them, but thorough 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 men's hearts. Verse 5. Casting down imaginations] As the spittle that comes out of man's mouth slaieth serpents: so doth that which proceedeth out of the mouths of Gods faithful Ministers quell and kill evil imaginations, carnal reasonings, which are that legion of domestical 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 always drawing us from God. Out of doors with this Hagar. And bringing into captivity] See here the process of St Paul's Ministry. 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 successors should ever wage war with them again, So here. Verse 6. And having in a readiness] Vengeance is every whit as ready in God's hand, as in the Minister's 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 slays them by the words of his mouth, Hos. 6.5. By preaching, Christ many times smites the earth, Isa. 11.4. his word lays hold on them, Zach. 1.6. and that which they have counted wind, hath become fire to devour them, jeremy 5.13, 14. Verse 7. Do ye look on things] q. d. Are ye so weak as to be cozened by an outside, to be carried away with shows and shadows of true worth? Do 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. Glass giveth a clearer sound, than silver, etc. Even so are we Christ's] The Rogation heretics would have made the world believe, that they were the only Catholics. The Arrians called the true Christians, Ambrosians, Athanasians, Homousians, etc. The Donatists made themselves the only true Church, etc. Verse 8. And not for destruction] If it prove so, it is by accident, and not as we intent it. See the Note on 2 Cor. 2.16. Verse 9 Terrify you by letters] As the false Apostles object against me. Aspersions must be carefully cleared, when the fruit of a man's Ministry is thereby impeached and impeded. Verse 10. Weighty and powerful] As often as I read Paul's Epistles, Non verba sed tonitrua audire mihi videor, saith Hierome, Me thinks I hear not words but thunderclaps. But that his bodily presence was not weak, nor his speech contemptible. See Act. 13.10. together with the Note thereon. Verse 11. Such will we be, etc.] That we have not hitherto been so, was because we spared you. Posse & nolle nobile, saith chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kindness is goodliness, Isa. 40.6. Verse 12. For we dare not] This he speaks by an irony, whereof he is full in this Epistle: and may therefore be called, as Socrates was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But they measuring themselves, etc.] Turning the other end of the perspective, they see themselves bigger, and others lesser than they are. So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great and swells in pride. O pray to be preserved from this perilous pinnacle of self-exaltation. Look into the perfect law of liberty, and draw nigh to God. The nearer we come to God, the more rottenness we find in our bones. The more any man looks into the body of the Sun, the less he seethe, when he looks down again. Verse 13. But we will not boast, etc.] As any man is more worthful, he is more modest: full vessels yield no such sound as empty casks do. A vessel cast into the sea, the more it fills, the deeper it sinks: the loaden scale goes downward: the most precious balm sinks to the bottom. The good ear of corn, the fuller it is, the lower it hangs the head. Verse 14. For we stretch not, etc.] We tenter not ourselves beyond our scantling. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 15. Not boasting of things] Ammianus Marcellinus tells of one Lampadius a great person in Rome, who through all parts of the City, where other men had bestowed cost in building, he would set up his own name, not as a repairer of the work, but as the chief builder. Of the same fault Trajan the Emperor is said to have been guilty: Whence he was commonly called, Herba parietina, or Wallwort. Verse 16. In the regions beyond you] This was a piece of the Bragadochio false-Apostles vain boasting: as it is now of the Jesuits those Circulatores and Agyrtae, that compass sea and land, Am. Marcel. crack of what conversions they have wrought in India and Africa, and Lampadius-like take it ill at any man's hand that commend them not every time they spit upon the ground. Caius the Emperor was ready to destroy the whole Senate, because they did not deify him for marching with his whole Army to the Ocean, Dio in vit● Caligulae. and fetching thence a few oyster-shels, Quibus spolys acceptis magnificè gloriabatur, quasi Oceano subacto. Verse 17. Glory in the Lord] See the Note on 1 Cor. 1.31. Verse 18. Whom the Lord commendeth] As he did his servant job. chap. 1.8. And as he did his handmaid Sarah, for calling her husband Lord, though there was never a good word besides in the whole sentence, 1 Pet. 36. with Gen. 18.22. Neither was job so patiented, but that he had his out-bursts. All which not withstanding, ye have heard of the patience of job, etc. jam. 5.11. He is not challenged at all for his impatience, but crowned and chronicled for his patience. See here the wonderful goodness of God toward his: and take comfort in his white stone, against the black coals of illaffected persons. CHAP. XI. Verse 1. In my folly] HOw foolish were the Pharisees, joh. 7.49. and after them the Gnostics, the Illuminates, and now the Jesuits that boast themselves to be the only knowing men? Palemon the Grammarian that bragged that all learning was born with him, Sueton. and would die when he died? Epicurus, that he first found out the truth, etc. Richardus de S. Victore, Parei. bist. occls. that gave out that he knew more in Divinity, than any Prophet or Apostle of them all? These were fools to purpose. The Apostle was put upon a necessity of commending himself, so to vindicate his Ministry from the contempt cast upon him by the Corinthians. Verse 2. For I am jealous] q.d. My dear love to you puts me upon this praising myself. With a godly jealousy] Gr. With a zeal of God, called the flame of God, Cant. 8.6. such as was that of job over his children, for fear they should sinne against God: not such as was that of the Pharisees over the Galatians, the hypocrisy of jealousy, Gal. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velut ca quae glutino aut ferrumine com mittuntur. Erasm. 2 King. 14.9. For I have espoused you] Gr. I have fitted you, as things that are pieced together, are glued or soddered. To one husband] Hear the Cedar taketh the thistle to wife (tantùs taentilloes) and doth all the offices of an husband to her. He first loveth his Church, and then purisieth her, Ephes. 5.25, 26. (Abashuerosh had the virgins first purified and perfumed, before he took them to his bed) He puts upon her his own comeliness, Ezek. 16. as Eleazar put the jewels upon Rebecca (hence she is called Callah of the perfection of her attire, ornaments and beauty, jer. 2.32.) 3. He maketh love to her by his Paranymphes. his Ministers, who woo for him, and present her to Christ as a chaste virgin. 4. He cohabits with her, Cant. 7. 5. The King is tied in the ra●ters. 5. He rejoiceth over her, Isa. 62.4, 5. 6. He doth the marriage duty to her, and maketh her the mother of us all, Gal. 4.26. Rom. 7. 1● 4. 7. He nourisheth and cherisheth her, Ephes. 5.29. 8. He hateth putting away, Mal. 2.16. and provideth for her eternal welfare, Eph. 1.27. Col. 1.21, 22. Verse 3. But I fear] Jealousy is made up of love, fear and anger. By his subtlety] He mustered all his forces, or rather all his frauds together to cheat her. That old Serpent when he was young, outwitted our first parents. Now that he is old, and we young, Ephes. 4.14. What will he not do, if we watch not? Bellar mine saith of his Romanists, Romani sicut non acumina, ita nec imposturas habent, that they are neither sharp nor subtle. The devil is both, and so are they: witness their crafty cruel both positions and dispositions. This old Serpent having lent them both his seven heads to plot, and his ten horns to push. So your minds should be corrupted] Satan hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his set and composed machinations, 2 Cor. 2.11. whereby he adulterateth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our judgements. From the simplicity, etc.] Of all graces Satan would beguile us of this simplicity: the world calls it silliness, sheepishness Verse 4. But if he that cometh] Giddy hearers, wherried about with every novelty, have no mould, but what the next teacher casts them into: being blown like glasses into this or that shape at the pleasure of his breath. See joh. 5.43. Verse 5. The very chiefest Apostles] Either he meaneth those pillars, Peter, james, john, etc. Gal. 2.6. Or the false Apostles, whom he styleth chiefist by an irony, because they sought to bear away the bell, and be counted prime preachers. Verse 6. But though I be rude in speech] Gr. An idiot, a plain downright, homespun, homely-spoken person. The Ancients busied themselves (saith Cyril) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not about coynt and new coined language, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyril. Hicrosolom. about solid demonstrations drawn out of the holy Scriptures. Hierome reports of Didymus that he was an Apostolic writer, as you might easily gather by his stile, T●m sensuum nomine, quàm simplicitate verborum. His matter was as lofty, as his language low and ordinary. Hierom himself is much commended by learned men, Quòd ubique non si● aequè Latinus, Viver l 2. & 3. de trad dis●ip. that he is not always so curious and choice of his words. But what reason he had I see not, to censure St Paul so sharply as he doth, Ob sensus involutos, cloquium implicatum, & artis Grammaticae imperitiam, for his intricate sense, dark clocution, and unskilfulness in Grammar-learning. Hieron epist. ad Agesiant. True it is he was a plain preacher, as he here acknowledgeth: and why he affected plainness, he telleth us, 1 Cor. 1.17. as stooping to vulgar capacities. But that he could play the Orator if he pleased, appears, Act 17. 2●. etc. and Act. 26.2 Insomuch as the Lycaonians called him Mercury, because he was a Master of speech, Act. 14.12. And as for his Epistles, there is as good thetorike found in them, as in any Heathen Orator whatsoever; Demosthenes is but dull to him: and Augustine's wish was to have seen, Paulum in ore, Paul preaching, which he would have esteemed an high happiness. Verse 7. I have preached to you freely] Because he got his living with his hands, that he might preach gratis, they despised him as a mean mechanic, This is merces mundi, the world's wages, Nil habot inf●elix paupertas, etc. Ministers must have an honourable maintenance (and not be forced to wove for a living, as Musoulus was, or to serve the Mason, as another great scholar) or else they will be shamefully slighted. Verse 8. I rob other Churches] Grandis Metaphora, saith Piscator. I took maintenance from them (as the Apostle presently expounds himself.) I made a prey and prize of them. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And wanted] Gr. And was behind hand. I was chargeable to no man] I was none of those drones that chill the charity of well-disposed people, as the cramp-fish benumbeth those that touch or come near it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Torpe lo. Verse 10. As the truth of Christ is in me] He confirms it with an oath, that he will not take a penny of them, whiles he preacheth in those parts. A Minister should be careful of whom he receives a kindness. Verse 11. Because I love you not?] It should be a Ministers care to preserve in the hearts of his people an opinion of his love to them. For if they once conserve an incurable prejudice against him that he hates them, or the like, there's no good will be done. Verse 12. That I may cut off occasion] There were those that waited for it, as earnestly as a dog doth for a bone, as we ●y. Habuerunt suos cuculos omnes docti & hearoici quolibet tempore, saith Melancthon. Every Zopyrus hath his Zoilus. That wherein they glory] They, likely, had feathered their nests, and so might well afford to preach gratis. Paul, though not so well under-laid, would not come behind them in that neither. He would not be less busy (though he laboured hard for it) in building staircases to heaven, than they were in digging descents down to hell. Verse 13. Deceitful workers] They seemed to labour, but indeed they loitered, or worse; seeking to set up themselves in the hearts of God's people. Transforming themselves, etc.] The Mannichees derived their name of Manna, because they held, That whatsoever they taught was to be received as food from heaven. Montanus said, He was the Comforter, etc. Novatus called himself Moses, and a brother that he had Aaron. The Family of Love set out their Evangelium regni. The Swenckfeldians (Stinckseldians Luther called them, from the ill savour of their opinions) entitled themselves with that glorious name, The Confessors of the glory of Christ. Schlussenburg. ● Verse 14. Satan himself is, etc.] Satan (saith one) doth not always appear in one and the same fashion, but hath as many several changes as Proteus among the Poets. At Lystra he appears like a Comedian, as if a scene of Plautus were to be presented on the stage. At Antioch like a Jesuit with traditions in his month. At Athens he sallies out like a Philosopher. At Ephesus like an Artisicer, and here at Corinth he is transformed into an Angel of light. Fiery Serpents full of deadly poison are called Seraphims, Numb. 21.6. Isa. 30.6. Verse 15. As the Ministers of righteousness] Cavete a Melampygo. Try before you trust: Sectaries and seducers are very subtle and insinuative; the locusts have faces like women; know them and avoid them. When one commended the Pope's Legate at the Council of Basil, Sigismond the Emperor answered, Tamen Romanus est, yet he is a Roman. So, let Satan or his Agents come never so much commended to us in his sugared allurements, let us answer, Yet he is a devil. Verse 16. Let no man think me] There was never man, nor action, but was subject to variety of censures and misconstructions, foolish men daring to reprehend that which they do not comprehend. I like S. Augustine's resolution in this case. Non curo illos censores, qui vel non intelligendo reprehendunt, vel reprehend ndo non intelligunt. Aug. count Fan. l. 22. c. 34. Verse 17. I speak it not after the Lord] Neither by his command nor example, but permission only. Verse 18. Glory after the flesh] Or in the flesh, Gal. 6.13. or have confidence in the flesh, Phil. ●. ●. Verse 19 For ye suffer scols] Inter indoctos etiam Corydus sonat, Wise men hold them for fools, whom fools admire for wise men. Quintilian. As one saith of Attorneys, Quòd inter opiliones se jactitent Jurisperitos, inter Jurisperitos ne opilionum quidem aestimatione habeantur. Rex Platonicus. Verse 20. For ye suffer, if etc.] As the Popish penitentiaries, those miserably misled and muzzled creatures. They writ of out King Henry the second, that going to Canterbury to visit the sepulchre of his own Martyr Thomas Becket, coming within the sight of the Church, he alighted, and went three miles on his bare feet, daniel's hist. fol ●02. which with the hard stones were forced to yield bloody tokens of his devotion on the way. Clemens the fifth, Pope, caused Dandalus the Venetian Ambassador to come before him tied in chams, Incl p. 379. Gab. powel of Tolerat. and to wallow under his table with dogs, whilst his Holiness sat at supper. The Pope lashed Henry 4. of France (in the person of his Ambassador at Rome) after the singing of every verse of Miserere, until the whole Psalm was sung out. Sed exor to jam Evangely yubare, sagaciores (ut spero) principes ad nutum Romani Orbily non solvent subligacula, saith a great Divine. If a man take of you] By way of gratuity, but not of wages: or by their followers, and not by themselves. No Cappucine among the Papists may take or touch silver. This mettle is as very Anathema to these, D. Halls; epist. 5. Decade. 1. as the wedge of gold to Achan: At the offer whereof he starts back, as Moses from the Serpent. Yet he carries a boy with him that takes and carries it, and never complains of either mettle or measure. Verse 21. As though we had been weak] i. e. Worthless and spiritless. But mistake not yourselves; I am another manner of man than you imagine me. It is said of Athanasius, that he was Magnes & Adamas; a loadstone in his sweet, gentle, drawing nature, and yet an adamant in his resolute, stout carriage against heretics and evil doers. Nazianz. Verse 22. Are they Israelites] God select, peculiar. Happy art thou, o Israel: who is like unto thee, o people ● Deut. 33.29. The Jews say that those seventy souls that went with jacob into Egypt, were as much as all the seventy Nations of the world. Tabor and Hermon, the East and West of judea, are put for the East and West of the world, Ps. 89.12. Verse 23. In labours more abundant] Chry softome calleth Paul, Insatiabilem Dei cultorem, an unweariable servant of God. Verse 24. Forty stripes save one] That they might be sure not to exceed the set number of stripes, limited by the Law, Deut. 25.3. Verse 25. Thrice was I beaten, etc.] By the Roman Magistrates, as also the Martyrs were by the Romish Bishops. Act. and Mon. fol. 1854. Thomas Hinshaw was beaten with rods by Bonner, and abode his fury so long as the fat-paunched Bishop could endure with breath, and till for weariness he was fain to cease. So also he dealt by john Willis, and by M. Bartlet Green, who greatly rejoiced in the same. Ibid 1684. I have been in the deep] Sine nave in mari fu● So the Syriack renders it. For 24. hours together I have been floating in the sea. Verse 26. By mine own countrymen] A Gentilibus meis, & a Gentibus. Verse 27. In weariness and painfulness] Here's dainty rhetoric. Tully calleth Aristotle's Politikes, Aureum flumen orationis, a golden flood of eloquence in respect of the purity of the stile, and the excellency of the matter, May it not be more truly said of this great Apostles writings? Verse 28. That which cometh, etc.] Quasi agmine facto, & repetitis vicibus. His care came upon him, as an armed man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and gave him no rest or respite. The care of all the Churches] Calvin was not otherwise affected toward the Churches though far remote, then if he had born them upon his shoulders, saith Beza. He often sighed out, Vsquequo Domine; over the poor afflicted Churches of Christ; with the miseries whereof he was much more affected then with any of his own private miseries. I could not but love the man (said Theodosius of Ambrose) for that, whilst he lived, Magis de eccl●siaru statu, quam de suis periculis angebatur. and when he died, he took more care for the Church then for himself. Verse 29. Who is weak] By passion. And I am not weak] By compassion. And I burned not] i. e. Am exceedingly grieved. Compare Ps. 10.2. & 7.14. He hotly pursueth the poor. Verse 30. I will glory of the things] As a conquering of his spoils, or as an old soldier of his sears. The Apostle glorieth in those things that his adversaries condemned, as infirm in him. Verse 31. Which is blessed for ever] And therefore to be blessed, as he that is the father of our Lord Jesus Christ. This is a praise that he much stands upon, Rom. 15.6. And surely if all generations shall call the virgin blessed, for that she was the mother of Christ, Luk. 1.48. how much more, etc. Verse 32. In Damasius] The chief City of Syria, built (say some) in the place where the blood of Abel was spilt, and thence called. Damesek, i. e. a bag of blood. Thither Paul marched with a bloody mind, but was miraculously converted, and so powerfully confounded his countrymen there, that they incensed the governor against him, to his great peril. That is the guise of godless persecutors, to attempt that against the truth by arms, that they cannot effect by arguments. See Act. 9.23, 24. Verse 33. And thorough a window, etc.] An honest shift, though against the Roman Law of leaping over the walls, Quia leges semper ad aequitatem flectendae sunt, saith Ciero. The sense of the law is the law, Apices juries non just j●s. and not always the letter. And escaped his hands] Of the lawfulness of flight in some cases, See the Note on Mat. 10.23. & Act. 9.24. CHAP. XII. Verse 1. It is not expedient for me] BEcause it carries a show at least of pride and folly: and Christians must be shy of the very shows and shadows of sin; Ministers especially, whole practice easily passeth into an example. Howbeit for the Corinthians it was expedient, because they thought more meanly of Paul then was meet. To visions and revelations] The false Apostles, haply, boasted of such; as some seducers do nowadays, who dream Midianitish dreams, and then tell the same to their neighbours for Gospel. But take heed, the old Prophet may bring men into the lion's mouth by telling them of an Angel that spoke to him. Verse 2. I knew a man in Christ] i. e. A Christian and approved, 2 Cor. 13.5. Above fourteen years ago] See the Note on Act. 9.9, All this while till now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he had held his tongue. Taciturnity (in some cases) is a Christian virtue. Either be silent, or say somewhat that is better than silence, was an old moral precept. Verse 3. Whether in the body, etc.] So far did he forget and neglect his own body, which is so dear and near a thing in comparison of that incomparable delight he then took in the Lord, Oh that joy! ò my God when shall I be with thee! These were the dying words of the last Lord Harrington, that was in heaven aforehand, O the joys, the joys, the unspeakable joys that ● fe●l in my soul! said another that was even entring into heaven, and had a foretaste of eternal life. Peter in the transfiguration was so transported that he never thought of a tabernacle for himself, Mat. 17. he cared not to lie without doors, so he might longer enjoy that glimpse of heaven's glory. Verse 4. How that he was caught up] Not locally (likely) but in spirit, as Act 7.56. Ezek. 8.3. Into Paradise] heaven, whereof that earthly Paradise was but a dark shadow. Hierome comforting a young Hermit, bade him look up to heaven, Et paradisum ment deambulare, to take a few turns in Paradise by his meditations, assuring him that so long as he had Paradise in his mind, and heaven in his thought, Tamdiù in eremo non eris, He should not be sensible of his solitariness. Unspeakable words] Wordless words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such as words are too weak to utter. Nec Christies, nec Coelum patitur hyperbolen. A man cannot hyperbolise in speaking of Christ and heaven; but must entreat his hearers, as Tully doth his Readers concerning the worth of L. Crassus, majus quiddam de ijs, quàm quae scripta sunt suspicarentur, ●. De Oratore. that they would conceive much more than he was able to express. It is as easy to compass the heaven with a span, or contain the sea in a nutshell, as to relate heavens happiness. Verse 5. Yet of myself I will not glory] Non nisi coactus, ut suprà. Paul was a model of modesty, a very crucifix of mortification, as one calleth him. But in mine infirmities] i. e. My troubles; so called, either because under them we seem infirm and contemptible: or else, for that afflictions oft show our infirmities, our impatience, etc. they make us sick of the fret, etc. Verse 6. Lest any man should think of me] Let no man, saith Gregery, desire to seem more than he is, that so he may be more than he seems. It pleaseth me not, saith Augustine, that by many I am thought to be that which I am not. For truly they love not me, but another for me, Si non quod sum, sed quod non sum diligunt, if they love not that I am, but that I am not. Verse 7. And lest I should be exalted] So lest Ezekiel should be lifted up with his many rare visions, he is frequently called Son of man, to put him in mind of his mortal, miserable condition. A thorn in the flesh] A corruption edged with a temptation. Satan sent some Dalilah to lull Paul asleep in her lap, and bind him with withes of green delights: but his watchful soul displeased deeply with that flesh-pleasing force, complained thereof, shaked himself, and so found ease. To buffet me] Perhaps in a proper sense Paul might feel the devils fingers: Take it metaphorically for temptations, and then they are fitly called buffet, because they come so thick upon a man's spirit, that he can hardly take breath. He dog's good hearts with foulest lusts sometimes, as of Atheism, Idolatry, blasphemy, murder, etc. In all or any of which, if the soul be merely passive (as the word buffeting here implies) they are Satan's sins, and our crosses only. Lest I should be exalted] If Paul had not been buffeted, who knows whether he would have swelled. He might have been carried higher in conceit, then before he was in his ecstasy. Verse 8. I besought the Lord thrice] i. e. Frequently and fervently. God respecteth not the Arithmetic of our prayers, how many they are, nor the thetorike of our prayers, how neat they are, or the Geometry of our prayers, how long they are: nor the music of our prayers, how melodious they are: nor the Logic of our prayers, how methodical they are: but the Divinity of our prayers, how heart-sprung they are. Not gifts, but graces prevail in prayer. Verse 9 My grace is sufficient for thee] God sometimes gives pardoning grace, where yet he denies prevailing grace. He roots not out all our Canaanites at once, but leaves some to try and exercise us. For my strength is made perfect] It is an act of as great power in God, to keep our spark of grace alive amidst so many corruptions, as to keep a sire alive upon the face of the sea. The angels are kept with much less care, charge and power than we; because they have no bias, no weight of sin hung upon them. Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore I take pleasure] I am well paid of them, I reckon them among God's love-tokens, pledges of his, loves and badges of my sonship. For I am weak, then, etc.] This is a seeming contradiction. God, said Luther, doth most of his works in medijs contrarijs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by contraries. He hath a way by himself, saith Nazianzen, that he may be the more admired. Verse 11. For in nothing am I behind] And yet there were a sort of silly souls (that thought themselves jolly fellows) in the days of Zuinglius, anno 1519. that talked thus at Zurich, Quis tandem Paulus? nun homo est? Apostolus est, sed suburbanus tantùm, non ex 12. viris, non cum Christo est conversatus, articulum fidei non composuit. Zuing l. Tom. 1. 1. operum. What was Paul? but a man: an Apostle he was, but of an inferior rank. He was not of the twelve; he conversed not with Christ, he composed not any of the twelve Articles of the Creed. We would as soon believe Thomas or Scorus, as Paul, etc. Verse 12. In all patience] A grace to be gloried in: Job is crowned and chronicled for it. Verse 13. Forgive me this wrong] A pleasant irony, such as whereof this Epistle is full. It is said of a wise man, Quod objecta probra ut visus nocturnos, & vanas somniorum imagines digno supplicio puniat, festivo scilicet contemptu & oblivione, vel si tanti est, misericordia elevet. Joh Wover in Polymath. Verse 14. For I seek not yours] Not the fleece but the flock. He had not those instruments of a foolish shepherd, forcipes & mulctram, the shears and milkpail, etc. The whole Senate can witness, saith Beza, that whereas Calvin had a very small stipend, yet was he so fare from being discontent therewith, that a more ample allowance being freely offered him, he obstinately refused it. All the goods that he left behind him when he died, his library also being sold very dear, came scarce to three hundred French-crowns. Melch Adam. 359. Non opes, non gloriam, non voluptates quaesivi, said Melancthon, I never sought riches, pleasures or preferments: This conscience I carry with me, whethersoever I go. Melch. Adam. in vita. 187. I do ingenuously profess, saith Mr Rolloc, that of all my stipends I have not laid up two pence, for I never cared for the things of this world. Luther never found himself once tempted to covetousness. And herein I could wish we were all Lutherans. Verse 15. Act. and Mon. fol 789. Spend and be spent] If like clouds we do sweat ourselves to death, so souls may be brought home to God, it is a blessed way of dying. The less I be loved] This is many a good man's grief, but his reward is nevertheless with God. The nurse looks not for her wages from the child, but from the parent. Verse 16. Being crafty I caught] A blessed craft, a high point of heavenly wisdom, Dan. 12, 3. It is written of the fox, that when he is very hungry after prey, and can find none, he lieth down and feigneth himself to be a dead carcase, and so the fowls fall upon him, and then he catcheth them. Saint Paul hungering after the souls-health of his Corinthians, denies himself to gain them. Verse 17. Whom I sent unto you] It is said of the Pope, that he can never lack money so long as he can hold a pen in his hand: he can command it and have it. But Saint Paul could not skill of those arts. Verse 18. In the same spirit] Who worketh with his own tools only, and is ever like himself in all the Saints: through whose whole course godliness runs, as the woof doth thorough the web, as the spirit doth thorough the body. In the same steps] With an upright foot, Gal. 2.14. in Christ, Col. 2.6. as Christ, 1 Joh. 2.6. Verse 19 That we excuse ourselves] And so, yield a fault. I speak before God] The witness of mine innocency, Job. 16, 19 Gen. 20.6. For your edifying] Whilst ye conceive no ill opinion of us, which, like muddy water in a vessel, might cause the most precious liquor of our doctrine to run over. Verse 20. Mimus. And that I shall be found] Crudelem medicum intemperans aeger facit. We delight not to fling daggers at men's faces: but if men be not told their own, and that with some sharpness, they will on in sin to their utter ruin. Sharp waters clear the eyesight: and bitter potions bring on sweet health. A weak dose doth but stir bad humours, and anger them, not purge them out: so it fareth with sins. Lest there be debates, envyings, etc.] K. Edward the fourth, the night before his death, said to his kinsmen and friends: I remember it to my grief, that there hath been discord amongst you a great time, not always for great causes, but poor mistake, etc. Some, daniel's hist. of Engl 2.0. like Salamanders, live always in the fire, like trout they love to swim against stream, like Photion, they think it a goodly thing to descent from others. Verse 21. That have not repent] Impenitence maketh sin mortal, saith S. John, 1 epist. 5.16. or rather immortal. as saith S. Paul. Rom. 2.5. It is not the falling into the water that drowns, but lying in it. God's people may sink once and again to the bottom, but the third time they rise and recover by repentance. CHAP. XIII. Verse 1. Of two or three witnesses] SO he calleth his threefold admonition. God's Word neglected will one day be a swift witness against the contemners. Moses shall accuse men, Joh. 5.46. God's Word lay hold on them, Zech. 1.6. and stick in their hearts and flesh, as fire, throughout all eternity, jer. 5.14. Verse 2. I told you before] Sed surdo fabulam, no telling would serve turn. Many are so wedded and wedged to their sins, that nothing will sunder them, but an extraordinary touch from the hand of heaven. Verse 3. A proof of Christ speaking in me] The Church is Christi docentis auditorium, saith Bernard, the place wherein he ordinarily teacheth, who hath his school on earth, though his chair in heaven. Sebolam babe● in terris, cathedram in coelis, Aug. Verse 4. Crucified through weakness] i. e. Ex afflicto ejus statu, as Gal. 4.14. as having voluntarily subjected himself to all sorts of sufferings for our sakes. Verse 5. Examine yourselves] The final trial of our eternal estate doth immediately and solely appertain to the Court of heaven. Indeed the disquisitive part belongs to us, the decisive to God. Prove your own selves] Redouble your diligence in this most needful, but much neglected duty of self-examination: an error here is easy and dangerous; hence the precept is doubled: So Zeph. 2.1. Excutite vos, iterumque excutite, as Tremellius renders it. Verse 6. But I trust that ye shall know] Whereas they were ready to retort, that they were no reprobates, he should well know, let him see that himself were not one: I trust ye shall know, saith he, that we are no reprobates, counterfeits, or unapprovable, opposed to approved, verse 7. Verse 7. Though we be as reprobates] viz. In your esteem. The good heart is content to vilify, yea nullify itself, so God may be glorified, and his people edified: let him be a footstool, or what ye will, ●pist. ad Spalat. to help Christ into his throne. Prorsus Satan est Lutherus, sed Christus vivit, & regnat, Amen, saith Luther. Let me be called a devil, or any thing, so Christ may be exalted. Verse 8. For we can do nothing] A temporary many so fall away as to persecute the truth that he once professed, and the Ministry that he once admired. Never falls a Saint so fare in his greatest relapses. Lat. Seru● afore ● Edward. Bishop Latimer tells of one, who fell away from the known truth, to mocking and scorning it; yet was afterwards touched in conscience for it. Beware of this sin, saith he, for I have known no more than this that repent. It is a very dangerous precipice. Verse 9 Even your perfection] Or, Your restauration, or jointing again. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His meaning is, saith Beza. That whereas the members of this Church, were all, as it were, dislocated and out of joint, they should now again be joined together in love, and they should endeavour to amend what was amiss amongst them, either in faith or manners. Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And not to destruction] Unless by accident: or, if to the destruction of the flesh, it is that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. See the Note there, and on 2 Cor. 10.8. Verse 11. Finally] Gr. That which yet remains to say more, and then an end. Be perfect] Or, Peece again. Be of one mind] For matter of opinion. Live in peace] For matter of affection. The God of love] The author and fautour. Verse 12. With an holy kiss] A custom proper to those times, See the Note on Rom. 16.16. and on 1 Cor. 16.20. Verse 13. All the Saints salute you] Sanctity is no enemy to courtesy: it doth not remove but rectify it. Verse 14. The grace of our Lord] A friendly valediction, or fatherly benediction. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the GALATIANS. CHAP. I. Verse 1. Whoraised him from the dead] ANd by the same almighty power causeth dead souls to hear the voice of the Son of God in his Ministers and live, joh. 5.25. Eph. 1.19. Verse 2. The Churches of Galatia] They are not discliurched, though much corrupted. Vzziah ceased not to be a king, when he began to be a leper: the disease of his forehead did not remove his Crown. Verse 3. Grace be, etc.] See the Note on Rom. 1.7. This Epistle to the Galatians is an epitome of that to the Romans. Verse 4. From this present evil world] Bewitched wherewith the Galatians were relapsed from Christ. A subtle and sly enemy it is surely, and hath cast down many wounded: yea, many strong men have been slain by it, as by Solomon's harlot, Prov. 7.26. Verse 5. To whom be, glory] The benefit of our redemption should make us lift up many an humble, joyful and thankful heart to God. Verse 6. That ye are so soon] Giddy headed hearers have religionem ephemeram, are wherried about with every wind of doctrine, being constant only in their inconstancy, as Ecebolus, Balduinus, and our modern Sectaries. The Bishops and Doctors of England (said that Martyr) in their book against the Pope's supremacy, spoke as much as Luther, or any Lutheran ever did or could. If they dissembled, who could ever so deeply, speaking so pithily? If not, who could ever turn head to tail so suddenly and so shortly as these did? Act. and Mon. Removed from him, etc.] From Christ and me his Apostle. Luther often in his books testifieth, that he was much afraid, lest, when he was dead, that sound doctrine of justification by faith alone, would die also. It proved so in sundry places of Germany. Men fell to Popery as fast as leaves fall in Autumn. Verse 7. There be some] That would fain have blended Pharisaisme and Christianity, Act. 15 5. That trouble you] As Camels with their feet trouble the waters they should drink of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And would pervert the Gospel] They pretended only to bring in a Jewish rite or two, and yet are said to pervert the Gospel: Ea quae post tergum sunt, in faciem convertere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Hierome hath it, to turn that before that should be behind: to speak distorted things, such as produce convulsions of conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 20.30. A little thing untowardly mingled, mars all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The monstrous heresy of Nestorius lay but in one letter, and of Arrius, but in one syllable. Verse 8. Or an Angel] Not an evil Angel (as Ambrose understands it) but a good Angel, per impossibile, as john 8.55. Then that which we, etc.] Or besides that which we have preached. He saith not, contrary to that, but besides that: for indeed that which is directly besides, is indirectly against the Gospel. Verse 9 Then that ye have] Of the Camel it is said, that he will never carry any more weight than what at first is said upon him; nor go one foot beyond his ordinary journey. Conscience will not budge, nor yield an hair for an Angel's authority. Stand fast in the good old way, and find rest, jeremy 6.16. Verse 10. For do I now persuade men] That is, men's doctrines and devises. Or do I seek to please men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ab omnibus gratiam inire cupit, quem quidam per jocum Placentam vocat. Men-pleasers, that curry favour with all, and covet to be counted No meddlers. These lose a friend of God. For if I yet pleased men] As once I did whiles I was a Pharisee. I should not be, etc.] That rule holds good in rhetoric, but not in Divinity, Cic. in Partit. Non ad veritatem solùm, sed etiam ad opinionem corum qui audiunt, accommodanda est oratio. Verse 11. Is not after man] This he often inculcateth, because the false Apostles had buzzed such a thing into their ears, to disparage his Ministry. Verse 12. Received it of man] i. e. Of mere man. Jesus Christ is more than a man. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ho●er. And wasted it] As an enemy's country with fire and sword. Mars is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 14. Above many of mine equals] Porphyry said it was great pity such a man as Paul was even cast away upon the Christian religion. The Monarch of Morocco told the English Em basladour in King john's time, that he had lately read Paul's Epi stle, Ecp. Geog. which he liked so well, that were he now to choose his religion, he would, before any other, embrace Christianity; but every one, said he, aught to die in his own religion: and the leaving of the faith wherein he was born, was the only thing that he disliked it that Apostle. Verse 15. Who separated me from. etc.] How knew we this, but by the event? Whosoever is lawfully called to the Ministry, may conceive that he also was sanctified thereunto from the womb, and should therefore do his utmost in the work, Verbi minister es, hoc age, Sa Ward Praef. ad Pe●●t. prob●. Perk. probl. was Mr Perkins his Motto. Verse 16. To reveal his Son in me] Not only as in an object (wherein the power and grace of Christ might shine and appear) but as by an instrument of revealing and preaching Christ to many. I conferred not with flesh] i. e. With carnal reason, an evil counsellor for the soul, Rom. 8.7. Indeed in humane governments, where reason is shut out, there tyranny is thrust in: but where God commandeth, there to ask a reason is presumption, to oppose reason is flat rebellion. Verse 17. But I went into Arabia] Of this journey Luke maketh no mention in the Acts. Into these tents of Kedar came S. Paul, and made them, by his preaching, comely as the curtains of Solomon, Cant. 1.5. Rude they were, but rich; black, but comely, when they had this precious man amongst them especially, who became a blessing to all places whithersoever he came: Contrary to that which is said of the great Turk, that wherever he sets his foot, he leaves desolation behind him. Arabia was Felix indeed, when S. Paul was there. Verse 18. To see Peter] Not by way of idle visit, but thoroughly to observe the History of his Christian practice for godly imitation. Historiae sunt fidae monitrices. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, videndo abservare. Verse 19 But other of the Apostles] They were busily attending upon their particular charges and offices, according to Rom. 12.7. Verse 20. Behold, before God, I lie not] This he solemnly sweareth for therir satisfaction. An oath may be lawfully taken to help the truth in necessity, and not otherwise. Hence the Hebrew word is a passive, and signisieth to be sworn, rather than to swear. Nisbbaug. Verse 21. Afterwards I came] He kept, belike, a Diary of his travels, and was able to give a good account of his daily courses. It is not to be doubted, but that our Saviour's Disciples kept a register of his holy oracles and miracles, out of which the history of the Gospel was afterwards compiled and composed. Verse 22. And was unknown] So far was Paul from learning aught of them. Verse 23. Now preacheth the faith] A marvelious conversion. I was an obstinate Papist (saith Latimer of himself) as any was in England: Insomuch that when I should be made Bachelor of Divinity, my whole Oration went against Philip Melancthon, and his opinions, etc. Act. and Mon. Verse 24. And they glorified God] Whoso offereth praise, he glorifieth me, Psal. 50.23. God accounts himself as it were to received new being, by those inward conceptions of his glory, and by those outward honours, that we do to him. CHAP. II. Verse 1. I went up] TO that first Christian Council, Act. 15. With Barnabas] His constant companion, till that bitter bickering, Act. 15.39. See the Note there. Verse 2. By revelation] i. e. By God's special direction: for he ordereth a good man's go, Psal. 37.23. I communicated unto them] I laid open the matter freely and familiarly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as unto bosome-friends. But privately] For all good men are not fit to be trusted with secrets, but only such as can both keep counsel, and give counsel. Or had run in vain] Jest, if it should be thought that I had not held good correspondency with those other Apostles, I might lose the fruit of my Ministry. Verse 3. I was compelled to be circumcised] i. e. I would not yield he should be: lest I should seem to countenance them that held circumcision necessary to salvation. In the year of grace 1549 the Ministers of Magdeburg did stoutly oppose them of Wittenberg and Leipsich, and set forth many books against them, because they dealt deceitfully, Alsted: ●bron. pag. 520. and by their Adiaphora, or things indifferent, as they called them, they paved a way to Popery. And this was our case till this late blessed Reformation. It was not without cause that Peter Martyr commended it to the care of Queen Elizabeth, That Church-governors' endeavour not to carry the Ark of the Gospel into England upon the cart of needless Ceremonies. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unawares brought in] Or privily slipped in, pretending piety to their worldly or wicked respects. With such ill instruments the Church hath been ever pestered, 2 Pet. 2.1. These hell-scouts are skulking in every corner. To spy out our liberty] viz. Of circumcising or not circumcising Titus, that they might pick a quarrel with us. That they might bring us into bondage] sc. To the ceremonial law. Bucholcer. Chronol. Carolostadius attempted some such thing in Luther's days, and by him was opposed. Verse 5. to whom we gave place] We must stick close to the truth, and stickle hard for it, accounting each parcel thereof precious, and not to be parted with for any good. How religious were the Apostles and Ancients this way? They would not yield for an hour, or exchange one letter or syllable of that holy faith, wherewith Christ had betrusted them. Verse 6. Whatsoever they were] Augustine being oppressed with the authority of the Fathers, saith, he regardeth not Quis, sed quid, the worth of the man, but the weight of his reasons. Verse 7. As the Gospel of, etc. He equalizeth himself to Peter in office and dignity: though pseudo-apostles, and pseudo-catho-likes deny him that honour. Survey of West. relig. Saint Peter Jesuits commend for a worthy spirit, when they censure Saint Paul for a person, etc. Verse 8. For he that wrought, etc.] He argues from the success of his and Peter's Ministry, to the lawfulness of their calling to the work. So he doth, 1 Cor. 9.1, 2, 3. and 2 Cor. 13, 4.5. See the Notes there. Verse 9 Who seemed to be pillars] Of the Church, or of the College of Apostles. The Apostle seems to intimate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dictum. Camer. that even then men began to attribute more than was meet to those holy Apostles. This degenerated afterwards into gross superstition. And they unto the circumcision] Yet were they not so tied up by this agreement, but that they might preach upon fit occasion, to the Gentiles too, as might Paul and Barnabas to the Jews; but the Gentiles were their chief charge, and among them, they had greatest success. Verse 10. Remember the poor] Those Jews that embraced Christianity in Pal●stina were therefore turned out of all by their unkind countrymen, Heb. 10.34. Hence this care of the Apostles, and this forwardness in S. Paul. About the beginning of the Reformation in France, the Duke of Lorraine had proscribed some thousands of his Lutheran Subjects, who were forced to feed upon haws and acorns, etc. The Divines of Strasborough in Germany, moved with pity towards these poor brethren, ceased not till by their discourses they had prevailed with the Senate there, to take those miserable exiles into their City, Scultet. Annal. and to provide for them, till they might be conveniently conveyed to other places. Verse 11. But when Peter, etc.] I would gladly learn (said that Martyr) why the seat of the primacy (to grant that) should be rather at Rome then elsewhere? They answer, because Peter's chair was at Rome. Act. and Mon. fol. 1496. This is even like to this, because Moses the greatest Prophet, and Aaron the first Priest exercised their office until their death in the desert, therefore the principallest place of the Jews Church shall be in the wilderness. But grant them their reason that it is good, what should Antioch claim? for Peter's chair was there also, when Paul gave him a check, which was unseemly and unmannerly done of Paul, that would not give place to his Precedent and better. Baron. A●●a '. Thus far Mr Bradford. Cardinal Baronius withstands Paul as much as ever he did Peter, and blasphemously affirmeth, that Peter was not to be blamed, but Paul a great deal more, Bellarmine saith, It was not Peter, but Cephas one of the seventy. Verse 12. For before that certain] This history pertains to Act. 15.30, 35. but is not there recorded, that we might search the Scriptures, and compare place with place. So God hath scattered the duties of husbands and wives up and down the Scriptures, That men learning to be good husbands, they may learn also to be good men. Fearing them of the circumcision] It was not danger that he feared, but offence: wherein he had not done amiss, but that in avoiding a less scandal, he fell into a far greater. Verse 13. And the other jews dissembled] The sins of teachers are the teachers of sins: and great men's faults go as seldom unaccompanied, as their persons. Barnabas also] Adhering to Peter rather than to Paul his old companion, not without a tincture perhaps of the old bitter bickering. Try all things; Good men may seduce us, as here Peter did 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 public, the reproof must be according, 1 Tim. 5.20. In the year 1159. lived joannes 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 compelest thou, etc.] Peter's example was a compulsion. The company we keep compel us to do, as they do. 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 sins and iniquities will I remember no more. Verse 16. Knowing] Here's more than an implicit faith, or a conjectural confidence. Verse 17. B●●. if whiles we seek] This is the same in sense with Rom. 3.31. If we should argue from mercy to liberty, from free justification to lewd and lose conversation, would not all the world cry shame on us? I read 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 Emperor 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 licence any man to sin, because justified by faith. Christ came by water, as well as by blood: 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] Luther's Motto was Vivit Christus, Christ liveth: and if he were not alive, joh. Manl. loc. come 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 dwells in that heart most largely, that hath emptied itself of itself. The Israelites felt not the sweetness of Manna, till they had spent the fleshpots, and other provisions of Egypt. And gave himself for me] True faith individuateth Christ, and appropriateth him to a man's self. This is the pith and power of particular faith: Mistress 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 do not frustrate] viz. By seeking to be justified by the Law. Ambrose tenders it, Non sum ingratus gratiae Dei, I am not ungrateful to grace of God: I do not repudiate, cassate, nullify it. Dead in vain] Because he attains not his end in dying, which was not only to leave us a pattern of patience, as Anabaptists hold; but to merit for us remission of sins, and imputation of his righteousness for our justification. CHAP. III. Verse 1. O foolish Galatians] THose that are sick of a Lethargy must have double the quantity of physic given them, that other men have in other diseases. These Galatians were in a spiritual lethargy, and are therefore thus sharply rebuked, that they might be sound in the faith. T●t. 1.13. Who hath bewitched you] Or, Bemisted you, and dazzled your eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ve●v. Pun lib. 7. cap. 2. The word properly signifies to overlook, as they call it, or to kill with the eyes, by casting out venomous 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 cross. Verse 2. Or by the hearing of faith] The Manna of the spirit comes down from heaven in the dews of the Ministry of the Gospel. If our eyes see not our teachers, N●nb. 11.9. 1 Pet 1.23. we cannot expect to hear the voice behind us, Isa. 30.20, 21. Verse 3. Are ye so foolish?] Those than that have the spirit may play the fools in some particulars. Those that are recovered of a frenzy, have yet some mad fits sometimes. Made perfect by the flesh] As Nebuchadnezars 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 lose 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 Coppersmith, who was near unto Martyrdom, 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 cross 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 righteousness. The Jews also deride it, and say, That every fox shall yield his own skin to the flaer. See Rom. 4.9, 11, 12. Verse 7. The same are children, etc.] 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 foreseeing] The Scripture therefore is not a bruit dead things, as the Jesuits blaspheme. Greg in Reg. 3. Excellently spoke 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, etc.] 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 foursquare 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, that were mortgaged. Qui redimit, emit quol suum fuit & suum esse desist. Hieron. Cursed is every one that hangeth] The tree whereon a man was hanged, the stone wherewith he was stoned, the sword wherewith he was beheaded, and the napkin wherewith he was strangled, they were all buried, that there might be no evil memorial of such an one, to say, This was the tree, sword, stone, Casaub. ex Maimonide. napkin, wherewith such an one was executed. Constantine abolished this kind of death out of the Empire. But what an odd custom was that of the Tibarenes to hang their best friends in courtesy, Sphinx Pbilos. pag 752. Longas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex ijs literas facere quos chares habtbant? Verse: 14. The promise of the spirit] That is, the spiritual promise made to Abraham, and his spiritual posterity. Verse 15. I speak after the manner] I set the matter forth to you by a familiar comparison. Though is be but a man's testament] William Tracy of Glocestershire Esquire, made in his Will, that he would have no funeral pomp at his burying, neither passed he upon a Mass. And he further said, That he trusted in god only, and hoped by him to be saved, and not by any Saint. This Gentleman died, and his son as Executor, bought the Will to the Bishop of Canterbury to be proved, which he shown to the Convocation: and there most cruelly they judged that he should be taken out of the ground, and be burnt as an heretic, arm 1532. Dr Parker Chancellor of Worcester executed the sentence, Act. and Mon. 951. and was after wards lent for by King Henry 8. who laid high offence to his charge, etc. It cost him three hundred pounds to have his pardon. Verse 16. Which is Christ] Mystical Christ, that is, whole Christ: for he accounts not himself complete without his members, who are therefore called his fullness, Ephesians 1.23. Verse 17. Ligbtsoots Har. Prolegom. Four hundred and thirty, etc.] This space of time betwixt the promise and the law, the divine providence call into two equal port. on's of 215. before the people's going down to Egypt, and 215. of their being there. Verse 18. Gave it to Abraham] Gr. Freely gave it. What more free than gift? And what better freehold, than the divine promise? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 19 Because of transgressions] Which are discovered by the Law. Sight of misery, must go before sense of mercy. Lex. lux, the law is a light (saith Solomon) which lays all open: as I Cor. 14.25. and threatneth destruction to transgressors. And it was ordained, etc.] Therefore it is not to be disrespected, though we cannot attain eternal life by it. In the hand of a Mediator] That is, of Moses, who was a Mediator of that communication of the Law to the people, Exod, 20.19. Christ is the only Mediator of expiation, and of Christ alone some take this text. Verse 20. Is not a Mediator of one] q. d. God and men were at odds: else what use of a Mediator? sin is the makebate, as being a transgression of the Law. But God is one] One and the same now as of old in taking vengeance on the laws transgressors. Or, God is one party disagreeing or displeased. Verse 21. Have given life] That is, have justified a sinner. But herein lay the laws weakness thorough the flesh, Rom. 8.3. Verse 22. But the Scripture] The law and Prophets. Hath concluded all] Gr. Hath clapped them up close prisoners. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the promise, etc.] That he might have mercy upon all, Rom. 11.32. See the Note there. Verse 23. But before faith came, etc.] i.e. Before Christ came: Faith is put for the object of faith. We were kept under the law] As in a prison or garrison: being circled with a compassing strength. The sinner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having transgressed, is kept by the law, as with a guard or garrison, that he cannot escape, unless he be delivered by Christ. Verse 24. The law was our schoolmaster] Such an one as that that Livy and Florus speak of in Italy, who brought forth his scholars to Hannibal: and if he had not been more merciful than otherwise, they had all perished. Verse 25. But after that faith] That is the Gospel, or Christ the author and matter of the Gospel. See ver. 23. Verse 26. The children of God] Gr. The sons of God, grown up at man's estate, Qui manum ferulae subduxiums, who are no longer under a schoolmaster. How we are the children of God by faith, See the Note on Joh. 1.12. Verse 27. Baptised into Christ] And so have had your adoption sealed up unto you: like as in the civil adoption there were certain rites and ceremonies usually performed. Have put on Christ] To justification and sanctification. See the Note on Rom. 13.14. this is to be clothed with the Sun, Rev. 12.2. Verse 28. Ye are all one in Christ] Souls have on sexes, and Christ is no respecter of persons. Verse 29. Heirs according] Heirs are kept short in their nonage, and sometimes forced to borrow of servants: but when once at years, they have all. So shall the Saints in heaven, though here hard put to't. CHAP. FOUR Verse 1. Differeth nothing from a servant] IN allusion whereunto there is written upon the Prince's arms, Icb dien, daniel's Chro. fol 109. that is, I serve. Henry the second, King of England. crowned his eldest son Henry, whilst he was yet alive: which made his ambition quite turn off his obedience. Ambition ever rides without reins. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But is under tutors] Those under the Law were but Alphabetaries in comparison of those under the gospel. the Sea about the Altar was brazen, I King. 7.23. and what eyes could pierce thorough it? Now our sea about the throne is glassy, Revel. 4.6. like to crystal clearly conveying the light and sight of God to our eyes. Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we were children] Gr. Infants, babies, that must be pleased with rattles: so the old Church with carnal Ceremonies. Verse 4. But when the fullness of the time] This answers to that time appointed of the Father, vers. 2. Plato said, that God doth always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doth all things in number, weight and measure: He never comes too soon, neither stays he too long. Godsent forth his Son] Out of his own bosom. May not we say, as they did, sob. 11.36. Loc how he loved us. This was an hyperbole of love. Made of a woman] Of the sanctified substance of the holy virgin. Note this against Marcionites and Anabaptists. Made under the Law] Circumcised the eighth day, and so made a debtor to do the whole law: which he perfectly fulfilled, and yet (for us) suffered the curse. Verse 5. To redeem them, etc.] To buy them off, who were in worse case than the Turks Galleyslaves chained to an oar. That we might receive the adoption] That is, the possession of our adoption, the full enjoyment of our inheritance. Verse 6. Crying Abba, Father] God hath no stillborn children. Paul was no sooner converted, but behold he prayed, Act. 9.11. The spirit of grace is a spirit of supplication, Zech. 12.10. And when God sends this spirit of prayer into our hearts, it is a sure sign, that he means to answer our desires: like as when we did our children say, I pray you, father, give me this, we do it not, but when we mean to give them that which we teach them to ask. Verse 7. And if a son, etc.] See the Note on Rom. 8.17. Verse 8. Ye did service] Hear all religious service done to any, but God, is manifestly condemned as impious, whether in Pagans or Papagans. Verse 9 Or rather are known of God] Whose gracious foreknowing and fore-appointing of us to eternal life, is the ground and foundation of our illumination and conversion: our love to him a reflex of his love to us. Verse 10. Ye observe days] The Christian Church knows no holidays, besides that honourable Lordsday, Isa 57.14. Revel. 1.10. and such holy feasts, and upon special occasions the Church shall see sit to celebrate, as Novemb. 5, etc. Verse 11. Lest I have bestowed labour] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even to lassitude, as a day-labourer. Other work-folks find their work as they left it ● but a Minister hath all marred many times, between Sabbath and Sabbath: or if but a while absent, as Moses was in the Mount. Verse 12. Be as I am] No longer a legalist, as once, Philip. e. 5, 8. Ye have not injured me at all] He was above their bussoneries and indignities. Sendeìra ●●. When an ineonsiderate fellow had stricken Cate in the bath, and afterwards cried him mercy, he replied, Tacit. I remember not that thou didst strike me; Tu linguae, ego aurium Dominus, said one to another that railed on him. I cannot be master of thy tongue, but I will be master of mine own ears. One having made a long and idle discourse before Aristotle, concluded it thus, Plutar. degarrulit. I doubt I have been too tedious to you Sir Philosopher, with my many words: In good sooth, said Aristotle, you have not been tedious to me; for I gave no heed to any thing you said. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Momus in Lucian tells Jupiter, It is in thy power whether any one shall vex or wrong thee. St Paul here shakes off the affronts and injuries offered unto him with as much ease, as once he did the Viper. Some would have swelled, and almost died at the sight of such a thing: he only shook it off, and there was no hurt done. Verse 13. Through infirmity of the flesh] That is, though much broken with many miseries, yet I spared not to take pains amongst you. Zachary, though he ceased to speak, yet he ceased not to minister: he took not his dumbness for a dismission, but stayed out the eight days of his course, Luk. 1. Verse 14. And my temptation] That is, mine afflictions, whereby the Lord tempts his, feels which way their pulses beat, and how they stand affected toward him. Which was in my flesh] My spirit being haply untouched. For the body is weak, the foul well. Afflictions may reach but to the out ward man. sob never complained till he was wet thorough, till the waters went over his soul. Nor rejected Gr. Ye spit not on., as they did, that spit in Christ's face. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Christ Jesus] Who hath said, He that receiveth you, receiveth me. It was a common saying at Constantinople, Better the Sun should not shine, than that chrysostom should not preach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatitu●inia praedicatio B. 30. Verse 15. Where is then the blessedness] q. d. time was when ye held yourselves happy in me, and blessed the time that ever ye saw and heard me. Is the change now in me, or in yourselves? Thus the Jews rejoiced in John for a season, but he soon grew sta●e to them, Joh. 5.35. See the Note there. Neutrum modo, mas modò vulgus. Verse 16. Am I there sore become, etc.] Truth breeds hatred, as the fair Nymphs did the ugly Fawns and Satyrs. the hearing of truth galls, as they writ of some creatures, that they have in aure, gail in their ears. It was not for nothing therefore that the Orator called upon his Countrymen to get their ears healed before they came any more to hear him. to preach, faith Luther is nothing else but to derive upon a man's felt the rage of all the Country. And therefore when one defined the ministerial function to be Artom artium & scientiam scientiarum, the art of arts, and science of sciences. Melancthon said, If he had defined it to be miseriam miseriarum, the misery of miseries, he had hit it. Because I tell you the truth?] He that prizeth truth (saith Sir Walter Raleigh) shall never prosper by the possession or profession thereof. Hist l. 1.0.1. An expectas, ut Quintilianus ametur? When we seek to fetch men out of their sins, they are apt to fret and snarl & as when men are wakened out of sleep, they are unquiet, ready to brawl with their best friends. Verse 17. They zealously affect you] Depereunt vos: as Jealous wooers they would have you whole to themselves without a corrival, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cognata sunt. They would exclude us] As standing in their way. this is the guise of all sectaries and seducers, they denigrate the true teachers, that they may be the only men. Verse 18. To be zealously affected in a good thing] In a good cause, for a good end, and in a good manner. There is a counterfeit zeal, as it that of the Popish Martyrs or traitors rather, of whom Campian in his Epistle to the honourable Counselors of Queen Elizabeth, Quamdiu vel unus quispiam è nobis supererit qui Tiburno vestro fruatur, etc. As long as there shall be left any one of us to wear a Tibu●n tippet, we will not cease our suit. And not only when I am present] Sith even absent I teach and tell you the truth of God by letters. Verse 19 Till Christ be form] That you may seek for salvation by him alone. Together with the word there goes forth a regenerating power, Jam. 1.18. It is not a dead letter, an empty sound, as some have blasphemed. Only let us not, as Hosea's unwise son, stay in the place of breaking forth of children, proceed no further then to conviction: much less stifle those inward workings for sin, as harlots destroy their conceptions that they may not bear the pain of childbirth. Verse 20. And to change my voice] To speak to your necessity: for now being absent I shoot at rovers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and am at some uncertainty how to frame my discourse to you. Verse 21. Ye that desire, etc.] that are ambitious of slavery, of beggary, v. 9 How many have we at this day, that rejoice 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 supernatural power, by a divine miracle. Verse 24. Which things are an allegory] That is, they signify 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, etc. 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 fled thither, Gen. 16. and 21. it being in her way home to Egypt. From her the Arabians are called Hagarens, and since (for more honour sake) Saracens of Sarah Hagars mistress. 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 jerusalem, the Panegyris and congregation of the firstborn, whose names are enroled in heaven, Heb, 12.23. The Hebrew word for jerusalem is of the Dual number; to show, AmamainCoronide. say the Cabalists, that there is an heavenly as well as an earthly jerusalem, and that the taking away of the earthly was intimated by the taking away of the letter jod out of jerushalaim, 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 Ma●zer Goi bastardly Gentiles. Verse 29. Persecuted him] By cruel mockings and real injuries, challenging the birth right, and deriding the Covenant, etc. 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 Abbot's ●of. to D. Hiss 3 real. and provoking them thereby to real and ●un●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 Cardinal Contarenus, for that he declared himself found in this point by a book that he set forth some four years afore the Council of Trent. Verse 30. Shall not be beirs] No justiciary can be saved. A Papist cannot go beyond a reprobate. Pur us pu●us Papistanon potest servani, Rev. 19.21. Verse 31 We are not children, etc.] q. d. We are in a fare better condition than Legalists. I have blessed Ishmael, 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 judas Galileus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.37. chose rather to undergo any death, then to be in subjection to any mortal. If civil servitude be so grievous, joseph. 1.18. c. 2 what ought spiritual to be? Those poor misled and muzzled souls that are held captive in the Pope's dark dungeon, have an ill time of it. Ever since, being reconciled to the Roman Church, I subjected myself and my Kingdoms (said King john of England) to the Pope's 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 righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3.9. As Pharaoh said of the Israelites, they are entangled in the Land, the wilderness hath shut them in, Exo. 14.3. So may it be said of Pharisaical and Popish Justiciaries, they are entangled in the fond conceits of their own righteousness, they cannot come to Christ. A man will never truly desire Christ, till sound shaken, Hag 2.7. Verse 3. That he is a debtor] 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 blood with our p●●ddle-stuff. Verse 4. Christ is become of none effect] Woe then to Popish merit-mongers. William Wickum, founder of New-colledge, Parc●bist pro. fan medul. D Usher 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 Emperor of Germany. So did many of our forefathers 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 God's freegrace. Verse 5. Erigito scalam, Acesi & sol●●●stendito For we through the spirit] We Apostles hope for righteousness 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 heretic. Verse 6. Neither circumcision] Unregenerate Israel is as Ethiopia, Amos 9.7. But faith that worketh] justificamur tribus modis. Effectiuè à Deo, apprehensiuè à fide, declaratiuè ab operibus. Faith justifies the man, and works justify faith. Verse 7. Ye did run well] Why do ye now stop or step back? Tutius recurrere, Reusner Symb. quam malè currere, was the Emperor Philip's symbol. Better run back, then run amiss: 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 persuasion] Sectaries and seducers have a strange art in persuading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Colos. 2.4. And although we think ourselves able enough to answer and withstand their arguments, yet it is dangerous dealing with them. The Valentinian heretics had a trick to persuade before they taught. Arrius could cog a die, Tertullian. and cousin the simple and needless 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 ringleader of the faction. the Beast and the false-prophet, are taken and cast alive into a lake, etc. when the common sort seduced by them had an easier judgement, Revel. 19.20, 21. Verse 11. Why do I yet suffer persecution] From the Jews zealous of the Law. It is well observed, that the nearer any are unto a conjunction in matters of religion, and yet some difference retained, D. Day upon 1 Cor. 16. ●. the deeper is the hatred. A Jew hates a Christian, worse than he doth a Turk or Pagan. A Papist hates a Protestant worse than he doth a Jew, etc. Non circumcidantur modò, sed & abscindantur. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 12. I would they were even cut] Not circumcised only, cut round, but cut off. That trouble you] That turn you upside down, or that turn you out of house and home. Verse 13. Only use not your liberty] In maxima libertate, minima licentia. Therefore are men the worse, because they should be better. Christ came to call sinners, not to licentiousness, but to repentance, Mar. 2.17. to take his yoke upon them, Mat. 11.29. to hire out their members servants to righteousness, Rom. 6.16. Hence it is, that as S. Paul's Epistles largely prove free election and justification by Christ: So the Epistles of james, Peter, and john, press to love and new obedience, lest any should argue from mercy to liberty. Verse 14. For all the law] i. e. All the second table. Primo praecepto reliquorum omnium observantia praecipitur. Luther. The Scripture oft appropriateth the Law to the second Table, as Rom. 13.8. Ephes. 6.2. etc. A man must exercise the first table in the second, the duties of his general calling in his particular calling. In the first Commandment, saith Luther, the keeping of all the law is enjoined. Neither can any one love his neighbour as himself, but he that loves God above all. Verse 15. But if ye by't, etc.] Si collidimur, frangimur. If we clash, we break. Dissolution is the daughter of dissension, Camer. Medit. hist cent. 2. said Nazianzen. The Turks pray to God to keep the Christians at variance. Israelites in Egypt vexed one another: And Christians, as if they wanted enemies, sly in one another's faces. This is a sad fore-token of a deadly consumption. Verse 16. This I say then] For an antidote against abuse of Christian liberty. Set the Spirit, as Pharaoh did joseph, upon the chief Chariot of your hearts, and let all be at his beck and check. Verse 17. For the flesh lusteth] Every new man is two men. What can a man see in the Shulamite, but as the appearance of two Armies, Cant. 6.13? These maintain civil broils within her, as the two babes did in Rebecca's womb. All was jolly quiet at Ephesus, till Paul came thither: But then there arose no small stir about that way, Act. 19.23. So is there in the good soul, etc. So that ye cannot do the things, etc.] As ye cannot do the good that ye would, because of the flesh (Rom. 7.21. something lay at the fountainhead, and stopped it) so neither can ye do the evil that ye would, because of the Spirit. In which respect, setting the ingratitude aside, the sins of godly men are less than of others: because the flesh cannot carry it without some counter-buffs. Verse 18. Ye are not under the Law] For where the spirit is, there is liberty, from the rigour, irritation, and malediction of the Law. Verse 19 Now the works of the flesh] Sinners are sore labourers; wicked men great workmen, Would they take but half that pains for heaven that they do for hell, they could not, likely, miss of it. Gnama●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrew and Greek words for sin import labour. Are manifest] They lie above ground, and are condemned by the light of nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wicked men also hang out their sins to the sight of the Sun, Isa. 3 9 Verse 20. Idolatry] This is fitly set after those fleshly sins, as commonly accompanied with them, 1 Cor. 10.7, 8. Sir Walter Raleigh knew what he said, that were he to choose a religion for licentious liberty and lasciviousness, he would choose the Popish religion. Verse 21. Murders, drunkenness] This is oft the mother of murder. Sueton. Domitius the father of Nero, slew Liberius an honest man, because he refused to drink so much as he commanded him. Alexander killed many of his dear friends in his drunkenness, whom he would have revived again (but could not) with his own heartblood. Once he invited a company to supper, and provided a crown of 180. pounds to be given to those that drank most. One and forty killed themselves with drinking to get that crown. Verse 22. The fruits of the spirit] The spirit of grace are those two golden pipes, Zach. 4. thorough which the two olive-branches empty out of themselves the golden oils of all precious graces into the Candlestick, the Church: Hence grace is here and elsewhere called the fruits of the spirit, pleasant fruits, Cant. 4.16. and 6.2. joh. 15.16. Long-suffering] It hath been questioned by some, whether a man can be long-suffering, Sine anxilio gratiae, without the help of grace. Aquin 2.2. q. 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that which is right, is a fruit of the spirit. Gentleness] Gr. usefulness, sweetness. Faith] That is, Faithfulness, as Mat. 23.23. 1 Tim. 5.12. Tit. 2.10. Verse 23. Meekness, temperance] Queen Elizabeth was famous for these two virtues. King Edward 6. Camd Elisab. called her by no other name, than his sweet sister Temperance. She did seldom eat but one sort of meat, risen ever with an appetite, and lived about 70. years. Next to the holy Scripture, she preferred (as the best piece) Seneca's book of clemency. S. W. Vaughan. When she said, that book had done her much good, yea, said one, but it hath done your subjects much hurt. M. H●●rick● 3. Sermons. Against such there is no law] 1 Tim. 1.9. As, for the works of the flesh, there is no Gospel. Verse 24. And they that are Christ's] When Christ came in the flesh, we crucified him: when he comes into our hearts, he crucifies us. Have crucified the flesh] To crucify is not absolutely and outright to kill; Crucifixion is a lingering death, no member being free from pain. If then we so repent of sin (as that which crucified Christ) we so pierce the old man, that we are sure he will die of it, though he be not presently dead, this is mortification. Those beasts, Dan. 7.12. had their dominion taken away, and yet their lives were prolonged for a season. With the affections] Sinful, sudden passions. And lusts] More deeply rooted in our natures, and so, not so easily overcome. Verse 25. If we live in the Spirit] Spiritual men only are heirs of life, 1 Peter 3.7. all other are dead in trespasses. Let us walk] Walk orderly by line, and by rule, march in rank, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Life consists in action. Life, saith the Philosopher, is such a faculty as whereby creatures move themselves in their own places. The godly esteem of life by that stirring they find in their souls: as else they lament, as over a dead soul, Isa. 38.15, 16. Verse 26. Let us not be desirous of vainglory] Ingens dulcedo gloriae (saith Aeneas Silvius:) faciliùs contemnenda dicitur, quam contemnitur. It was this vice that rai●ed so much trouble in Germany betwixt Luther and Carolostadius, and that bred the Sacramentary war, that is not yet ended. It was a saying of Luther, From a vainglorious Doctor, from a contentious Pastor, and from unprofitable Questions, the good Lord deliver his Church. CHAP. VI Verse 1. If a man be overtaken] GR. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be taken afore he is ware, afore he hath time to consider, or bethink himself of better. It is of incogitancy, that the Saints sin: put them in mind, and they mend all. It is of passion, and passions last not long. Psal. 139. Psal. 1.1. There is no way of wickedness in them: They stand not in the way of sinners, they sit not down in the seat of scorners. Restore such an one] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Set him in joint again. A Metaphor from Surgeons and bonesetters, who handle their patients tenderly. Lest thou also be tempted] I have known a good old man, saith Bernard, who when he had heard of any that had committed some notorious offence, was wont to say with himself, Ille hodiè, & ego cras, He fell to day, so may I tomorrow. Verse 2. Bear ye one another's burdens] When after-reprehension, sin is become a burden, set to your shoulder, and help to lift it off. Support the weak, be patiented toward all. ● Thess. 5.14. Verse 3. Think himself to be something] The self-deceiver takes his counter, and sets it up for a thousand pound, as the Pharisees and Laodiceans. Of such it may be said, as Quintilian somewhere of some over-weeners of themselves, that they might have proved excellent scholars, is they had not been so persuaded already. Verse 4. But let every man prove] This is an excellent remedy against self-deceit, and a means to make one fit to reprove others with mercy and meekness. And then shall he have rejoicing] testimonium perhibeat conscientia propria, non lingua aliena, saith Augustine, that thine own conscience, and not another man's tongue may testify for thee. Omnis Sarmatarum virtus extra ipsos, Tacit. lib. ●. ●. 10. saith Tacitus. All the self-deceivers goodness is shored up by popularity, or other base respects. Verse 5. For every man shall bear] Be thorough therefore in the work of self-examination. Sparing a little pains at first, doubles it in the end: As he who will not cast up his books, his books will cast up him at length. The misery of most men is, that their minds are as ill set as their eyes, neither of them look inwards: how few are there that turn short again upon themselves, so as to say, What have I done? Woe to all such when God shall send out summons for sleepers, When he comes to search Jerusalem with candles, and punish the men that are settled on their lee●, etc. Zeph. 1.12. Verse 6. Communicate unto him] Not contribute as an alms, Occumen. but communicate as a right: see Philem. 17. as wages for his work, Mark 6. as pay for his pains, 1 Cor. 9.14. See the Note there. Verse 7. Be not deceived] Think not all well saved that is withheld from the Minister. It is a saying in the civil-law. Clericis Laici sunt oppidò insensi: Many think it neither sin, nor pity to beguile the Preacher. But God is not mocked, neither will he be rob, by any, but they shall hear, Ye are cursed with a curse, Mal. 3.8, 9 even with Shallums curse (Jer. 22.11, 12, 13.) that used his neighbour's service without wages, and would sacrilegiously take in a piece of God's windows into his wide house, ver. 14. Verse 8. For he that soweth in the flesh] He that neglecting his poor soul, cares only to feather his nest, and to heap up riches. Si ventri benè, si lateri, as Epicurus in Horace: If the belly may be filled, the back fitted, let the soul sink or swim, he takes no thought. Verse 9 And let us not be weary] Let us not give in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as tired jades: hot at hand seldom holds out. For in due season we shall reap] We must not look to sow and reap in a day: as he saith of the Hyperborean people, far North, that they sow shortly after the Sunrising with them, Heresbach. de re rustica. and reap before the Sun set: that is, because the whole half year is one continual day with them. If we faint not] Quaerendi defatigatio turpis est, cum id quod quaritur, sit pulcherimum. Cic. de fini●. It is a shame to faint in the search of that, which being found will more than pay for the pains of searching. Caleb was not discouraged by the Giants: therefore he had Hebron the place of the Giants: so those that faint not in the way to heaven, shall inherit heaven. Verse 10. As we have therefore opportunity] Catch at it, as the Echo catcheth the voice. Joseph took the nick of time to gain Egypt to the King by feeding the hungry, so may we, to get heaven. Who are of the household] Of the family of faith, God's houshold-servants. That was a desperate resolve of Aigoland, King of Arragon, who coming to the French Court to be baptised, Turpine. and ask who those Lazars and poor people were that waited for alms from the Exmperour Charlemains Table? When one answered him that they were the Messengers and servants of God; I will never serve that God, said he, that can keep his servants no better. Verse 11. How large a letter] Gr. With what good great text-letters. I have written unto you with mine own hand (no fair hand: the greatest Clerks are not always the best Scribes) and not by any Tertius, Chrysost. Theophylact. or other am●nensis, Rom. 16.22. to show his love, and prevent imposture, 2 Thess. 2.2. Verse 12. To make a fair show] Gr. To set a good face on it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afore the Jews especially, and to ingratiate with them. For the cross of Christ] That is, for the doctrine of the cross, or of justification by the death of Christ crucified. Verse 13. Keep the law] Rom. 2.23. Hierome doubteth not to pronounce that man accursed, that saith it is impossible to keep the Law. Sed quid visum sit Hieronymo, nihil moramur: nos quid verum sit inquirimus, saith Calvin. But let Hierome hold as he will, we know there is no such thing. That they may glory in you flesh] That they pride themselves in the multitude of their followers, and curry favour with the Jews by gaining many proselytes. Verse 14. But God forbidden, etc.] The Saints keep a constant countermotion, and are Antipodes to the wicked. They thus and thus, but I otherwise. Whereby the world is crucified] I look upon the world as a dead thing, as a great dunghill, etc. That harlot was deceived in S. Paul, in thinking to allure him by laying out those her two fair breasts of profit and pleasure: He had no mind to be sucking at those botches; He was a very crucifix of mortification: And in his face (as one said of Dr Raynolds) a man might have seen, Verum mortificati hominis idaeam, the true portraiture of a mortified man. And I to the world] q.d. The world and I are well agreed. The world cares not a pin for me, and I (to cry quittance with it) care as little for the world. Verse 15. For in Christ Jesus] That is, in the Kingdom of Christ. But a new creature] Either a new man, or no man. Verse 16. According to this rule] viz. Of the new creature. Peace be on them] Not only in them, or with them; but on them, maugre the malice of earth and hell. Verse 17. From henceforth let no man] Here he takes upon him as an Apostle, and speaks with authority. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I bear in my body the marks] As scars of honour. Paul had been whipped, stocked, stoned, etc. The marks of these he could better boast of, than those false Apostles of their circumcision. And hereby it appeared that he refused not, as they did, to suffer persecution for the cross of Christ. In the year 1166. the Synod held at Oxford in the reign of Henry the second, banished out of England thirty Dutch Doctors (which taught the right use of Marriage, Alsted. Chron. p. 357. and of the Sacraments) after they had first stigmatised or branded them with hot irons. john Clerk of Melden in France, being for Christ's sake whipped three several days, and afterwards having a mark set in his forehead, as a note of infamy, his mother beholding it (though his father was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, Act. and Mon. fol. 802. Vivat Christus ejusque insignia. and welcome be these prints and marks of Christ. The next year after, scil. anno 1524. He broke the images without the City, which his superstitious Countrymen were to worship the next day. For the which he was apprehended, and had his right-hand cut off, his nose pulled off with pinsers, both his arms, and both his breasts torn with the same instrument; and after all, he was burned at a stake. Sculte●. Annal. In his greatest torments he pronounced that of the Psalmist, Their idols are silver and gold, the works of men's hands, etc. I conclude this discourse with that saying of Pericles. It is not gold, precious stones, statues, etc. that adorns a soldier, but a torn buckler, a cracked helmet, a blunt sword, a scared face, etc. Of these Byron the French Marshal boasted at his death. And Sceva is renowned for this, that at the siege of Dyrrachium he so long alone resisted Pompey's army, that he had 220. darts sticking in his shield, Densa●que●●rens in p●●●o●e lylvam. 〈◊〉. and lost one of his eyes, and yet gave not over till Caesar came to his rescue. Verse 18. Be with your spirit] Spirituals are specially to be desired for ourselves and ours. Caetera aut aderunt, aut non oberunt. Other things we shall either have, or not want, but be as well without them. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the EPHESIANS. CHAP. I. Verse 1. To the Saints— to the faithful] FItly: for it is by faith, that we become Saints, Act. 15.9. Verse 2. Grace be to you, and peace] These go fitly together: because we must seek our peace in the freegrace and favour of God. The Ark and Mercy-seat were never sundered. Verse 3. Blessed be God] Grattae cessat decursus, ubi gratiarum recursus. A thankful man shall abound with blessings. With all spiritual blessings] Wisdom, prudence, etc. ver. 8. a Benjamins' portion, a goodly heritage. Verse 4. He hath chosen us in him] Christ was Mediator therefore from eternity, viz. by virtue of that humane nature, which he should assume. That we should be holy] God elected us as well to the means, as to the end. Note this against Libertines. For as they Act. 27.31. could not come safe to land that left the ship: so neither can men come to heaven but by holiness. Cyrus was moved to restore the captivity, by finding himself fore-appointed to this glorious service 170. years before he was born, Isa. 44.28. Should not we likewise be excited to good works by this that we were elected to them. Without blame] Or blot, Ephes. 5.27. Absque querela, Luk. 1.6. Before him] i. e. In purity of heart, 2 King. 20.3. In love] In sanctity of life. Verse 5. Having predestinated us] Interpreters have observed that this word that signifies to predestinate is but six times found in the new Testament (never in the old) being referred but twice to things, Act. 4.28. & 1. Cor. 2.7. four times to persons. Rom. 8 29, 30. Ephes. 1.5, 11. and never applied to reprobates, but to elect persons only. Howbeit Divines under predestination do usually consider the decree both of election and reprobation. The doctrine hereof men should not adventure to teach till they have well learned and digested it. In the year 1586. jacobus Andreas the Lutheran, and Theodore Beza conferred and disputed for eight day's space at Mompelier: the issue of which conference was unhappy; Alsted. Chron p. 562. for form that time forward the Doctrine of Predestination was much misused and exagitated. Verse 6. To the praise of the glory] This is the end whereunto it is destined: and hence it is called Predestination. Note here that all the causes of predestination are merely without us. The efficient, God: the material, Christ: the formal, the good pleasure of his will: the final, the praise of God's glorious grace. Wherein he hath made us accepted] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gratificavit. Vulgata. He hath ingratiated us, he hath justified us, made us gracious in his beloved son our Mediator. And although there be an inequality of expressions in duty, Quoad nos, in us, yet there is a constancy of worth and intercession by Christ, propter nos, for us. Verse 7. In whom we have redemption] As captive ransomed at a price. What this price was see 1 Pet. 1.19. Should not Christ therefore reap the travails of his soul, Isa. 53? The forgiveness of our sins] This David counted his crown, and prized it above his imperial diadem, Psal. 103.3, 4. Verse 8. In all wisdom and prudence] That properly respecteth contemplation, this action. Socrates made no distinction betwixt them. For, said he, who so knoweth good to practise it, and evil to avoid it, he is a man truly wise and prudent. Xenophon de dict is Socrat. l 3 Verse 9 The mystery of his will] That is, the Gospel, a mystery both to men, 1 Cor. 2.8. and Angels, Ephes. 3.10. Verse 10. That in the dispensation] God is the best oeconomick: his house is exactly ordered for matter of good husbandry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gather together in one] Gr. Recapitulate, reduce all to a head, recollect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both which are in heaven] The crowned Saints, and perhaps the glorious Angels, who (according to some Divines) being in themselves changeable creatures (and therefore called Shinan, that is, mutable, Psal. 68.17.) receive confirmation by Christ, so that they cannot leave their first station, as did the apostate Angels. Others think that the Angels stand not by means of Christ's mediation, but of God's eternal election, and are therefore called the elect Angels. Verse 11. We have obtained inheritance] Or we are taken into the Church, as Magistrates were by lot into their office. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On we are made God's inheritance, as Deut. 32.9. It imports our free and unexpected vocation. After the counsel of his own will] God doth all by counsel, and ever hath a reason of his will: which though we see not for present, we shall at last day. Meanwhile submit. Verse 12. Who first trusted] It is a singular honour to be first in so good a matter. Hope is here put for faith, whereof it is both the daughter, and the nurse. Verse 13. After that ye believed] They 1. Heard. 2. Believed. 3. Were sealed, i. e. full assured. Assurance is God's seal, faith is our seal. God honours our sealing to his truth by his sealing by his spirit. We yield first the consent and assent of faith, and then God puts his seal to the contract. There must be the bargain before the earnest. Verse 14. Which is the earnest] Not the pawn, but the earnest, Quia pignus redditur, arrha retinetur, saith Hierome. A pawn is to be returned again, but an earnest is part of the whole sum, and assures it. We here have eternal life, 1. In praetio. 2. In promisso. 3. In primitijs. Verse 15. Your faith in the Lord Jesus] Love is the fruit of faith: therefore the Apostles pray for increase of faith, that they might be able seven times a day to forgive an offending brother, Luk. 17.5. See the Note there. Verse 16. Making mention of you] Whether a Minister shall do more good to others by his prayers or preaching, I will not determine (saith a grave Divine) but he shall certainly by his prayers reap more comfort to himself. Verse 17. Saint's progr. by D. Tailor. The Spirit of wisdom and revelation] So called, because he revealeth unto us Gods depths, and reads us his riddles, 1 Cor. 2. He illightens both the organ and object: he anoints the eyes with eyesalve, and gives both sight and light. Verse 18. The glory of his inheritance] The glory of heaven is unconceivable, Revel. 21. search is made thorough all the bowels of the earth for something to shadow it by. No natural knowledge can be had of the third heaven, nor any help by humane arts, as Aristotle acknowledgeth. The glory thereof is fit to be believed, then possible to be discoursed. Verse 19 De ●ulo text. 99 And what is the exceeding] Here is a most emphatical heap of most divine and significant words to express that which can never sufficiently be conceived or uttered. A six fold gradation the Apostle useth to show what a power God puts forth in working the grace of faith. Indeed this power is secret, and like that of the heavens upon our bodies, which (saith one) is as strong as that of physic, etc. Yet so sweet, and so secretly insinuating itself with the principles of nature, that as for the conveyance of it, it is insensible, and hardly differenced from that of the principles of nature in us. Therefore the Apostle prayeth for these Ephesians here, that their eyes may be enlightened to see the power that wrought in them, etc. Verse 20. Which he wrought in Christ] God puts forth the same almighty power in quickening the heart by faith, that he did in raising up his Son Christ from the dead. It must needs then be more than a moral suasion that he useth. Christ wrought the Centurion's faith, as God: he wondered at it, as man. God wrought, and man marvelled: he did both, to teach us where to bestow our wonder. Verse 21. Far above all principality] Quantum inter stellas luna minores. Oh do but think with thyself (saith one) though it far pass the reach of any mortal thought, what an infinite inexplicable happiness it will be to look for ever upon the glorious body of Jesus Christ, shining with incomprehensible beauty: and to consider that even every vein of that blessed body bled to bring thee to heaven: and that it being with such excess of glory hypostatically united to the second person in Trinity, hath honoured and advanced thy nature above the brightest Cherub. Verse 22. To be the head over all things] That is, All persons, all the elect, as Gal. 3.22. Christ is head over Angels too, but in another sense then over the Church, viz. 1. As God he giveth them whatsoever they are or have. 2. As Mediator also, he maketh use of their service for the safety and salvation of the Church. They holy Angels are great friends to the Church, but not members of it. For Christ took not on him the nature of Angels, but the seed of Abraham, Heb. 2.16. Besides, he sanctified his Church, and washed it with his blood, Ephes. 5.26. But this he did not for the Angels, etc. See the Note on vers. 10. Verse 23. The fullness of him] That is of Christ, who having voluntarily subjected himself to be our head, accounts not himself complete without his members. In which respect we have the honour of making Christ perfect, as the members do the body. CHAP. II. Verse 1. Who were dead] Natural men are living carcases, walking sepulchers of themselves. In most families it is, as once it was in Egypt, Exod. 12.30. No house wherein there is not one, nay many dead corpses. Verse 2. Wherein ye walked] Hence Act 14.16. Sin is called a way, but it leads to the chambers of death. According to the course of this world] The mundaneity or worldliness of the world (as the Syriack rendereth it) which is wholly set upon wickedness (as Aaron saith of his worldings, Exod. 32.22.) and takes no care for the world to come. According to the Prince, etc.] The devil by whom wicked men are acted and agitated. Gratian was out in saying, That Satan is called Prince of the world, as a King of Onesse, or as the Cardinal of Ravenna, only by derision. Evil men set him up for their Sovereign, and are wholly at his beck and obedience. The spirit that now worketh] As a Smith worketh in his forge, an Artificer in his shop. Verse 3. Among whom also we all, etc.] Let the best look back oft on what they were before calling, that they may thankfully cry out with Iphi●rates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from what misery to what dignity are we advanced! Fulfilling the desires] Gr. The wiles of the flesh. Now therefore we must as diligently fulfil not the will, but the wills of God, as David did, Act. 13.22. The children of wrath] Deires. Gregory the great said of the English boys that were presented to him, Angli quasi Angeli. And demanding further what Province they were of in this Island, it was returned, that they were called Deires: which caused him again to repeat the word, Abbot's Geog. pag. 119. and to say, that it were great pity but that by being taught the Gospel, they should be saved de ira Dei, from the wrath of God. Verse 4. But God who is rich in mercy] Such a mercy as rejoiceth against judgement, as a man against his adversary which he hath subdued, Jam. 2.13. Verse 5. Hath quickened, etc.] The very first stir in the womb of grace are precious to God: he blesseth our very buds, Isa. 44.3. according to the Geneva translation. Verse 6. And made us sit together] We have taken up our rooms aforehand in heaven, whereunto we have just right upon earth by virtue of the union, the ground of communion, 1 Joh. 5.12. He that hath the son hath life: he hath possession of it, as by turf and twig. Verse 7. In his kindness toward us] We come not to the knowledge of God, but by his works: And even his way of knowing him we naturally abuse to idolatry. Verse 8. For by grace ye are saved] So ver. 5. and every where almost S. Paul is a most constant preacher of the grace of God, as chrysostom styleth him. Sub laudibus naturae latent inimici gratiae, saith Augustine. The patrons of man's freewill are enemies to God's freegrace. Verse 9 Lest any man should boast] As that fool did, that said, Vega. Coelum gratis non accipiam, I will not have heaven but at a rate. Non sic Does coluimus, aut sic vivimus, ut ille nos vinceret, said the Emperor Antonius Philosophus. Valcat. Gallic. in Avid Cassio. We have not so lived and deserved of God, that they enemy should vanquish us. Verse 10. For we are his workmanship] His artificial facture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or creature, that wherein he hath showed singular skill, by erecting the glorious fabric of the new man. Created— to good works] In the year 1559. there was published a paradox, that good works are pernicious to salvation of men's souls. David George the broacher of this heresy was digged up, and burnt at Basile. God hath before ordained] i. e. By his eternal decree. Oar Vivification than is not a work of yesterday: but such as God hath with singular complacency contemplated from all eternity, rejoicing in that habitable part of his earth, Prov. 8.31. Verse 11. Who are called uncircumcision] In great scorn and reproach, as 1 Sam. 17.26. Howbeit unregenerate Israel was to God as Ethiopia, Amos 9.7. And jether by nature an Ismaelite, 1 Chron. 7.17. was for his faith and religion called an Israelite, 2 Sam. 17.25. Verse 12. Strangers from the Covenant] The Saints only are heirs to the promises: but the devil sweeps all the wicked, as being out of the Covenant. They stuff themselves with promises, till they have made them a pillow for sin, Deut. 29.19. Sed praesumendo sperant, & sperando pereunt. Having no hope] But such as will one day hop headless: such as will serve them as Absoloms' mule served her Master, when she left him hanging by the head betwixt heaven and earth, as rejected of both. Without God in the world] Because without a teaching Priest, and without law, 2 Chron. 15.3. As it is said of the poor Brasileans at this day, that they are sine fide, sine rege, sine lege. This was the case of our Pagan Predecessors. Verse 13. Are made nigh by the blood] Christ hath paved us a new and living way to the throne of God's grace by his own most precious blood. O happy lapidipavium! Joh. 19. 13-17 O- Golgotha become our Gabbatha! Verse 14. For he is our peace] That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our peacemaker and peace-matter. When he was born, there was among all Nations, a general, aut pax, aut pactio, as Florus observeth. When he took his name, he would not have it either entirely Hebrew, as Jesus, or entirely Greek, as Christ, but both Jesus and Christ, to show (saith one) that he is our peace that hath reconciled two into one, etc. Verse 15. Having abolished in his flesh] That is, by his death in the flesh, Colos. 1.22. At which time the veil rend, and the Ceremonies died: only they were to be honourably buried. For to make in himself] Gr. To create; sc. by regeneration, Gal. 6.15. So by conjoining he new created them, and by new creating he conjoined them. Verse 16. In one body] Vbi igitur separatistae? saith one. Having slain the enmity] Not the Ceremonies only, as ver. 15. but sin that great makebate, that sets God at odds with his own creature. Verse 17. To them that were nigh] That is, The children of Israel, a people ●ear unto him, Psal. 148.14. Verse 18. We both have an access] With good assurance of success. The Persian Kings held it a piece of their silly glory to hold off their best friends, who might not come near them, but upon special licence, Esth. 1. Not so our King. Oh come, for the Master calleth thee! Verse 19 Fellow citizens with the Saints] Paul, as a Citizen of Rome, Act. 22. escaped whipping: we, as Citizens with the Saints, escape hell tortures and torments. Verse 20. Upon the foundation] Foundation is taken either for Christ, 1 Cor. 3.11. Mat. 16.16. or the doctrine of the Scriptures, which teach salvation only by Jesus Christ, as here, and Rev. 21.14. Verse 21. Fitly framed together] Or, perfectly joined together by the cement of the holy Spirit working in the Saint's faith in Christ, and love one toward another, which the Apostle calleth the bond of perfection. Verse 22. For an habitation of God, etc.] The Father makes choice of this house, the Son purchaseth it, the holy Ghost taketh possession of it. This happiness he best understandeth, that most feeleth. The Cock on the dunghill knows it not. CHAP. III. Verse 1. For this cause] TO wit, That you may be an habitation of God, through the Spirit. I Paul the prisoner]. I hold not S. Paul so happy for his rapture into Paradise (saith chrysostom upon this Text) as for his imprisonment for Christ. Verse 2. Of the dispensation] Gr. Oeconomy. The Church is God's house, 1 Tim. 3.15. Paul was faithful therein as a steward, Mat. 24.45. Verse 3. As I wrote afore in few] Sc. Chap 1.9. & 2.13, etc. Fullness of matter in fewness of words. This is the Scriptures pre-cellency above all humane writings. Verse 4. My knowledge in the mystery] The highest point of heavenly learning: and hereby he proveth his calling to the Ministry. Verse 5. Was not made known] sc. So clearly and particularly. Peter himself could hardly be persuaded to it, Act. 10.14 34, 35. Verse 6. Gentiles should be fellow-heirs] Coheirs, concorporate, and consorts: three sweet societies, the former founded upon the two latter. Verse 7. By the effectual working, etc.] Enabling me to accept and improve that gift of God's grace: whereunto I should otherwise turn not the palm, but the backside of the hand. Verse 8. Less than the least] Great Paul is least of Saints, O●ulentissima me a●la, qu●rum in ● to latent ●e●ae. Sen. ep. ●3. last of Apostles, greatest of sinners. The best balsams sink to the bottom: the goodliest buildings have lowest foundations: the heaviest ears of corn hang downward, so do the ●●ughes or trees that are best laden. The unsearchable riche●] Gr. Not to be traced out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Should not Ministers be made welcome that come to men on such golden messages? Verse 9 And to make all men see] Gr. To illighten them, far more than the preaching of the Prophets could, 2 Pet. 1.19. To us now is a great light sprung up. Mat. 4 10. The fellowship] Or, as some copies have it) the dispensation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who created all things] i. e. Restored, repaired: hence Gospel-days are called the world to come, Heb. 2.5. Verse 10. Might be known by the Church] As by a glass or theatre. The manifold wisdom, etc.] Gr. That hath abundance of ●●rious variety in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such as is seen in the best pictures or textures. This the very Angels look intently into (as the Cherubims in the Tabernacle did into the Mercy-seat) and are much amused and amazed thereat. They see that man's salvation by Christ is a plot of Gods own devising. Verse 11. According to the eternal purpose] Of calling and saving the Gentiles by Christ: a secret that the Angels themselves could not understand, till the time fore-appointed came. Verse 12. Boldness and access] True peace draws men to God, false drives them from God. Uprightness hath boldness, serenity hath security. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore I desire] Or, I beg of God, as one would do an alms, Menaico. Act. 3.2. humbly, hearty. And here the Apostle returns to his former discourse, after a long digression, ver. 2. to ver. 13. At my tribulations for you] For for your sakes am I maliced and molested by the Jews; by whose means also I am now a prisoner. Verse 14 For this cause] sc. That ye faint not, but gather strength. I bow my knees] A most seemly and suitable gesture, usual among all Nations, but Turks, who kneel not, nor uncover the head at prayer, as holding those postures unam●ly. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paren●e●a. Of whom the whole family] Or, Paternity: God is the only Father, to speak properly, Mat. 23 9 The Father of all the fatherhood in heaven and earth. Verse 16. According to the riches of his glory] That is, of his grace: so 2 Cor 3.18. See the Note there. Verse 17. That Christ may dwell] As the Sun dwells in the house by his beams. Faith fetcheth Christ into the heart, as into his habitation: And if he dwell there, he is bound to all reparations. Verse 18. The breadth and length, etc.] God's mercy hath all the dimensions. Psal. 36, 5. Thy mercy, o God, reacheth to the heavens: There is the height of it, Great is thy mercy toward me, and thou hast delivered my soul from the lowest hell: There is the depth of his mercy. The earth is full of thy goodness: There is the breadth of it. All the ends of the earth have seen thy salvation: There is the length of it. Psal. 86.13. Verse 19 With all the fullness of God] That is, of Christ's diffusive fullness, in whom the Godhead dwelled bodily, and in whom we are complete, Col. 2.9, 10. Verse 20. Exceeding abundantly] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. More then exceedingly or excessively. God hath not only a fullness of abundance but of redundancy, of plenty, but of bounty. He is oft better to, us then our prayers. According to the power] The Apostle gins his prayer with mention of God's fatherly mercy: he shuts it up with a description of his power. These two, Gods might and God's mercy are the Jachin and Boaz, the two main pillars of a Christians faith, whereon it rests in prayer. Verse 21. Glory in the Church by Christ] Who is the refulgency of his Father's glory, Heb. 1.3. CHAP. iv Verse 1. Worthy of the vocation] THere is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seemliness appertaining to each calling: so here. We must walk nobly and comfortably, as becometh the heirs of God, an coheirs of Christ. Scipio, when a harlot was offered him, answered, Vellem, si non essem Imperator; I would, if I were not General of the Army. Antigonus being invited to a place where a notable harlot was to be present, asked counsel of Menedemus, what he should do? He bade him only remember that he was a King's son: So let men remember their high and heavenly calling, and do nothing unworthy of it. Luth. in Gen. Luther counsels men to answer all temptations of Satan with this only, Christianus sum, I am a Christian. Verse 2. With all lowliness and meekness] These are virtutes collactaneae, as Bernard calleth them, a pair of twin-sisters, never asunder. Verse 3. The unity of the spirit] That is, Unanimity: this keeps all together, which else will shatter and fall asunder. The daughter of dissension is dissolution, saith Nazianzen. Verse 4. In one hope of your calling] That is, unto one inheritance, which we all hope for. Fall not out therefore by the way, as joseph charged his brethren. Verse 5. One baptism] The Author to the Hebrews speaketh of Baptisms, Chap. 6.2. But either he puts the plural for the singular: or else he meaneth it of the outward and inward washing, which the Schools call baptismum stuminis & flaminis. See the Note on Mat. 3.11. Verse 6. Mal. ● 10. One God and Father of all] Have we not all one Father, saith Malachy? Why then dissent and jar we? How is it that these many ones here instanced, unite us not? My dove, mine undefiled is but one, Cant 6 9 Verse 7. According to the measure] And may not Christ do with his own as he listeth? Those of greater gifts are put upon hotter service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. He led captivity captive, etc.] As in the Roman triumphs, the Victor ascended up to the Capitol in a Chariot of state, the prisoners following on foot with their hands bound behind, and they threw certain pieces of coin abroad, to be picked up by the common people. So Christ in they day of his solemn inauguration into his heavenly Kingdom, triumphed over sin, death and hell, Col. 2.15. and gave gifts to men. And gave gifts unto men] The Hebrew hath it, Psal. 76 19 Thou receivedst gifts for men. Christ received them, that he might give them, and said, It is a more blessed thing to give then to receive. The Psalmist adds, Even for the rebellious. To them also Christ gives common gifts, for the behoof of his people. Augustus in his solemn feasts gave gifts: to some, gold, to others, trifles. So God in his ordinances, to some saving grace, to others common grace, and with this they rest content. Verse 9 Into the lower parts] That is, into his mother's womb; according to Psal. 139.15. I was curiously wrought in the lowest parts of the earth, i. e. in the womb, where God form and featured me; like as curious workmen, when they have some c●o●c● piece in hand, they perfect it in private, and then bring it forth to light for men to gaze at. Verse 10. Fare above all heavens] That is, above all visible heavens, into the third heaven, not into the Utopia of the Ubiquitaries. That he might fill all things] viz. With the gifts of his holy Spirit: for the further he is from us in his flesh, the nearer by his Spirit; he is more efficacious absent, then present. Verse 11. Some Pastors and Teachers] Distinct offices, Rom. 12.7, 8. yet one man may be both, 1 Cor. 12.28, 29. The essential difference between Pastors and Teachers in each Congregation is much denied by many learned and godly Divines. Verse 12. For the perfecting of the Saints] For the jointing of them, whom the devil hath dislocated. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 13. Unto the measure of the stature] Or age: that age wherein Christ filleth all in all, as Chap. 3.19. The Saints (say some) shall rise again in that vigour of age, that a perfect man is at about 33 years old, each in their proper sex: whereunto they think the Apostle here alludeth. Verse 14. Be no more children] But young men, 1 Joh. 2.14 strong men. Tossed to and fro] As a feather or froth upon the waves, wherried about with every wind of doctrine, unstable souls, as S. Peter calls them, simple, that believe every thing, as Solomon hath it: giddy hearers that have no mould, but what the next teacher casteth them into, being blow like glasses into this or that shape at the pleasure of his breath. By the sleight of men] Gr. By men's cogging of a die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the usual trade of cheaters, and false gamesters. Whereby they lie in wait to devise] Gr. Unto a method of deceiving. The devil and his disciples are notable method-mongers, so as to deceive, if it were possible the very elect: but that they cannot do fundamentally, finally, Mat. 24 24. See the Note there. Verse 15. But speaking the truth] Or, Doing the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Vulgar hath it. Truthifying, or following the truth, as one rendereth it. S. John bids, Love in truth, 1 Joh. 3.18. S. Paul, Speak or do the truth in love. And again, let all your things be done in love. Verse 16. Compacted by that, etc.] The Saints are knit unto Christ by his Spirit, as fast as the sinews of his blessed body to the bones, the flesh to the sinews, the skin to the flesh. Unto the edifying of itself in love] Our souls thrive and are edified, as love is continued and increased. Nothing more furthereth growth in grace and power of godliness in any place or person: observe it where and when you will. Verse 17. This I say therefore] Matters of great importance must be urged and pressed with greatest vehemence. As other Gentiles walk] Singular things are expected from Saints: who are therefore worse than others, because they should be better. Verse 18. Having the understanding darkened] By the devils black hand held before their eyes, 2 Cor. 4.4. See the Note there. Alienated from the life of God] That is, from a godly life, which none can live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calium obductum but those that partake of the divine nature, 2 Pet. 1.4. Because of the blindness] Gr. Hardness, brawniness, a hoof upon their hearts, corneas fibras, brawny breasts, horny heartstrings. The Greek word imports a Metaphor from the hard hand of hardest labourers. Verse 19 Who being past feeling] Under a dead and dedolent disposition, being desperately sinful. Some there are of cauterised consciences, that like devils, will have nothing to do with God, because loath to be tormented before their time. They feeling such horrible hard hearts, and privy to such notorious sins, they cast away souls and all for lust, and so perish woefully, because they lived wickedly: having through cus●●●● in evil contracted such an hardness, as neither ministry, not misery, nor miracle, nor mercy could possibly mollify. As Ducklings dive at any little thing thrown by a man at them, yet shrink not at the heavens great thunder: so is it with these. Verse 20. But ye have not so ●earned Christ] Caracalla never minded any good: Quia id non didicerat (saith Dio) quod ipse fatebatur, because he had never learned it, as himself confessed. Verse 21. Ye have heard him, etc.] When Christ speaks once, we must hear him twice, as David did, Psalm 62.11. to wit, by an after deliberate meditation: for otherwise we learn nothing. Verse 22. That ye put off, etc.] As the beggar puts off his rags, as the master puts off his bad servant, as the Porter puts off his burden, as the husband puts off his lewd wife, as the Serpent his slough, or as the captive maid when she was to be married, put off the garments of her captivity, Deut. 21.13. The old man which is corrupt] Sin is said to be the old man, because it lives in man so, as sin seems to be alive, and the man dead: and because God will take notice of nothing in the sinner, but his sin. According to the deceitful lusts] Sin, though at first it fawn upon a man, yet in the end (with cain's dog lying at the door) it will pluck out the very throat of his soul, if not repent of. Like the Serpent, together with the embrace, it stings mortally. Hence the Ruler's meat is called deceivable, Pro. 23.3. Verse 23. In the spirit of your mind] That is, in the most inward and subtle parts of the soul, the bosom and bottom, the vis vivifica and very quintessence of it. This he calls elsewhere, The wisdom of the flesh, Rom. 8.7. that carnal reason, that like an old beldame is the mother and nurse of those fleshly lusts that fight against the soul. Verse 24. Which after God is created] The new man is nothing else but the happy cluster of heavenly graces. And true holiness] Or, Holiness of truth. Opposite to that deceitfulness of lusts, ver. 22. Verse 25. Wherefore putting away lying] A base tinkerly sin, as Plutarch calleth it, shameful and hateful: therefore the liar denies his own lie, as ashamed to be taken with it. For we are members] Of the same holy society. Shall we not be true one to another? Shall we not abhor sleights and slipperines in contracts and Covenants? Verse 26. Be angry and sin not] The easiest charge under the hardest condition that can be. Anger is a tender virtue, and must be warily managed. He that will be angry and not sin, let him be angry at nothing but sin. Let not the Sun go down] If ye have overshot in passion, let it not rest or roost in you, lest it become malice. Plut lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch writeth that it was the custom of Pythagoras his scholars, however they had been at odds, jarring and jangling in their disputations yet before the Sunset to kiss and shake hands as they departed out of the school. How many are there that professing themselves the scholars of Christ, do yet nevertheless not only let the Sun go down, but go round his whole course, and can find not time from one end of the year to the other to compose and say aside their discords? How should this fire be raked up, when the curfew-bell rings? Verse 27. Neither give place, etc.] Vindictive spirits let the devil into their hearts: and though they defy him, and spit at him, yet they spit not low enough; for he is still at ●nne with them, as Mr Bradford speaketh. As the Master of the pit oft sets two cocks to fight together, to the death of both, and then, after mutual conquest, suppeth with both their bodies: So, faith Gregory dealeth the devil with angry and revengeful men. Verse 28 Let him labour Working, etc.] This is the best remedy against poverty, which oft prompts a man to theft, Prov. 30 9 That he may have to give] Day-labourers than must do somewhat for the poor. Act. and Mon. fol. 765. Ibid 811. And indeed alms should not be given until it sweat in a man's hand, said he, in the book of Martyrs. Giles of Brussels gave away to the poor whatsoever he had that necessity could spare, and only lived by his science, which was of a Cutler. Verse 29. Let no corrupt communication] Gr. Rotten, putrid spe●ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from rotten treas, or stinking flesh, or stinking breath. Shun obscene borborology, and filthy speeches. Verse 30. And grieve not, etc.] As men in heaviness cannot dispatch their work, as they were wont: so neither doth the Spirit. If we grieve the holy Ghost, how should we expect that he should comfort us? It is a foul fault to grieve a father, what then the Spirit? Verse 31. Let all bitterness, etc.] If the godly man suddenly fall into bitter words, it maketh the holy Ghost stir within him. And clamour and evil speaking] These are as smoke to the eyes, and make the Spirit ready to loath and leave his lodging. Be put away from you] When any lust ariseth, pray it down presently (saith one:) for otherwise we are endangered by yielding to grieve, by grieving to resist, by resisting to quench, by quenching, maliciously to oppose the Spirit. Sin hath no bounds, but those which the Spirit pats, whom therefore we should not grieve. Verse 32. And be ye kind] Sweet-natured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile and fair-conditioned: as Cranmer, whose gentleness in pardoning wrongs was such as it grew to a common proverb, Act. and Mon. fol. 1699. Do my Lord of Canterbury a displeasure, and then you may be sure to have him your friend, while he liveth. He never raged so far with any of his household servants, as once to call the meanest of them Varlet or Knave in anger, much less to reprove a stranger with any reproachful world, etc. CHAP. V Verse 1. Be ye therefore followers] IN forgiving one another. As dear children] God hath but a few such children. See the Notes on Mat. 5.45, 48. Verse 2. Hath loved us, and hath given] When Christ wept for Lazarus, Lo how he loved him, said the Jews, Joh. 11.35, 36. When he poured forth his soul for a drink-offering for us, was not this a surer seal of his endeared love? An offering and a sacrifice] By this to expiate our sins, by that to mediate and make request for us; and so to show himself a perfect high-Priest. Verse 3. But fornication and all uncleanness] As standing in full opposition to that sweet smelling savour, vers. 2. being no better than the corruption of a dead soul, the devil's excrement. Let it not be once named] Much less acted, as in Stage-plays. Ludi praebent semina nequitiae. How Alipius was corrupted by them S. Austin tells us. How the youth of Athens, Ovid. Trist. l. 2. Plato complaineth. One of our countrymen professeth in print, that he found theatres to be the very hatchers of all wickedness, the brothels of bawdry, the black blasphemy of the Gospel, the devil's chair, the plague of piety, the canker of the Commonwealth, etc. He instanceth on his knowledge Citizens wives confessing on their deathbeds, that they were so empoisoned at Stage-plays, Spec belli sacri. that they brought much dishonour to God, wrong to their marriage-beds, weakness to their wretched bodies, and woe to their undone souls. It was therefore great wisdom in the Lacedæmonians to forbid the acting of Comedies or Tragedies in their Commonwealth, and that for this reason, lest either in jest or earnest any thing should be said or done amongst them contrary to the laws in force among them. Plutarch. Verse 4. Neither filthiness] Borborology, ribaldry, the language of hell. Some men as ducks have their noses always gosling in the gutter of obscene talk. Of Eckius his last book concerning Priests inarriage, Melancthon faith, Non f●it Cygnea cantio, sed ultimus cr●pi●us: Et sicut filis fugiens pedit, sic ille morions hunc crepitum cecinit. Legilibrum, subinde accipiens par tem ad cloacam, alioqui non legiss●m. Nor jesting] Salt jests, scurrility, jocularity, dicacity, to the just grief or offence of another: This consists not with piety and Christian gravity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle useth the word here found in a good sense, for urbanity, facility and face●iousnesse of speech, in a harmless way. But Jason in Pindarus saith, that he lived twenty years with his Tutor Chiron, and never in all that time heard him speaking or acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindar. any thing scurrilous or abusive to another. On the contrary our Sir Thomas Moor● never thought any thing to be well spoken, except he had ministered some mock in the communication, E●w. Hall's Ch●on●e●. saith the Chronicler, who therefore seemeth to doubt whether to call him a foolish wise man, or a wise foolish man, Quid nobis cum fabulis, cum risu? non soliùm profusos, sed etiam omnes joeos arbitror declinandos, saith Bernard. Bern. de ordin. vit. What have we to do with tales and jests? Tertullian faith, he was Nulli rei natus nisi poenitentiae, born for nothing else, but for repentance. Crede mihi res severa est gaudium vernum, saith Seneca, True mirth is a severe business. Which are not convenient] As not conducing to the main end of our lives. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather giving of thanks] A special preservative against the former evils, the filth and power of those base vices. And the word Rather imports an extraordinary earnestness to be used in giving thanks to God. Verse 5. Who is an Idolater] Dancing about his golden calf, and saying to his wedge of silver, Job 30.24. Thou art my confidence: which yet shall prove but as Achans wedge to cleave his soul in sunder, and as that Babylonish garment to be his winding-sheet. Verse 6. Let no man deceive you] So as to make you think there is no such danger in fornication, covetousness, etc. There wanted not such Proctors for hell in the Primitive times, as may be gathered out of 2 Pet. 2. and the Epistle of Judas. Against these he here cautioneth. Verse 7 Be not ye therefore partakers] Lest by infection of their sin, ye come under infliction of their punishment. We are accountable as well for sins of communion, as of commission: And he knew what he said, that prayed, From mine other-mens-sins, Good Lord deliver me. Verse 8. For ye were sometimes darkness] Which hath in it (as one well noteth.) 1. Error. 2. Terror. 3. ●●. Dugard in loc. Inconsistency with light. 4. Impossibility of reducing itself to light. But now are ye light] Semper in sole sita est Rhodos, saith Silvius. The Saints are always in the Sunshine. Walk as children of light] A godly man should be like a crystal glass with a light in the midst, which appeareth thorough every part thereof. He is in the light, and shall be more. Verse 9 For the fruit of the spirit] Why grace is called fruit, See the Note on Gal 5.22. Verse 10. Proving what is acceptable] By the practice of what you know. Let your knowledge and obedience run parallel, mutually transfusing life and vigour one into another. Verse 11. Works of darkness] Work done in the dark must be undone again, or else we are sure to be thrust into outer darkness, where we shall never see light again, till we see all the world on a light fire. But rather reprove them] At least by your contrary courses, as Noah condemned the old world, by being righteous in his generation, Rev. 14. Those that stood with the lamb, had his father's name on their foreheads, led convincing lives: so did Luther, Bucer, Bradford, etc. Verse 12. For it is a shame] sit honos auribus. Joannes a Casa so far forgot both honesty and 〈◊〉, Act. and Mon. fol. 4 17. that he boasted openly of his beastly Sodomy: y●● most impudently commended that odious sin in an Italian Poem, set forth in print. Faber of Vienna, another filthy Papist, published such a stinking book that Erasmus thus wrote to him, Mente cares, sires agitur tibi s●ria: rursus Front cares, si● sic ludis, amice Faber. Which are done of them in secret] Sin secretly committed shall be strangely discovered, either by the sinner himself, as Judas, or by his companions in evil. When the sodder is once melted, this glass will fall in pieces, and all will out. Verse 13. But all things that are, etc.] Or, But all these things, viz. There unfruitful works of darkness, whilst they are reproved or discovered by the light (viz. of the word, as 1 Cor. 14.24. Heb. 4 12) are made manifest; so that thereby they grow abashed and abased before God and men. Verse 14. Isa. 9.2. & 26.19. & 60.1. Wherefore he saith] Or, The Scripture saith. See the like Jam. 4.6. But he giveth (or the Scripture giveth) more grace. It convinceth not only, but converteth, it discovereth not only, but cureth corrupt hearts. These waters of the Sanctuary are healing. Some there are that interpret this he of our Saviour Christ, and take this saying for a sentence of his: such as was that, Act. 20.35. Others read, Therefore the light saith, etc. Awake thou that sleepest] Lex jubet, gratia juvat: Praecipit Deus, quod ipse praestat. God giveth us to do what he biddeth us to do. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then that ye Walk circumspectly] Precisely, exactly, accurately, by line and by rule, and as it were in a frame, striving to get up to the top of godliness, as the word importeth; to keep God's Commandments to the utmost, to go to the extremity of it. Hereunto if we stand straight, one may say safely, Lord, if I be deceived, thou and thy word have deceived me. Not as fiols] Christians must excel others, standing as standard-bearers. But as wise] Great need we have to fly to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Heb. Tsopheb speculator. who dwells with prudence, Prov. 8. to stand upon our watch. Verse 16, Redeeming the time] As wise Merchants, trading for the most precious commodity, and taking their best opportunity. The common complaint is, Non parùm habemus temporis, sed multùm perdimus. Sen. We want time: but the truth is, do not so much want it, as waste it. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. So are they in great account with God, that regard and use the season of well-doing. Because the days are evil] Corrupted by the devil, who hath engrossed our time, and out of whose hands we must redeem time for holy uses, and pious purposes. Verse 17. But understanding what] Drawing your knowledge into practice, as vers. 10. For the fear of the Lord that is wisdom, and to departed from evil is understanding, Job 28.28. Where, wisdom (proper to the understanding) is ascribed to the will, because practice should be joined to knowledge. Hence also Eccles. 10.2. A wise man's heart is at his right hand, because his heart teacheth his hand to put things in practice. Verse 18. And be not drunk with wine] Nothing so opposite to an accurate life as drunkenness! which therefore is not specially prohibited in any one of the ten Commandments (saith a Divine) because it is not the single breach of any one, but in effect the violation of all and every one: It is no one, but all sins, the inlet and sluice to all other sins. Wherein is excess] Excessive drinking then is drunkenness: when as swine do their bellies, so men break their heads with filthy quassing. But be filled with the spirit] Call for flagons of this holy wine, Cant. 2.5. that goeth down sweetly, causing the lips of those that are asleep to speak, Cant. 7.9. This is called by Luther, Crapula sacra, a spiritual surquedry or surfeit. Verse 19 Speaking to yourselves, etc.] As drunkards sing and hollow over their cups in their good-●ellow-meetings: so, in a sober sense, do you express your spiritual jollity in Psalms, etc. Melody in your hearts unto the Lord] This is the best tune to any Psalm. Spiritual songs they are called, both because they are indicted by the spirit, and because they spiritualise us in the use of them. Verse 20. Giving thanks always] In our deepest miseries, let us sing cheerfully, as Paul and Silas in the dungeon, as Philpot and his fellows in the coal-house, as many Martyrs in the flames, as Luther did in a great conflict with the devil. Venite, Joh M●●●. loc. come. page 43. said he to his company, in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus. Let us sing the 130. Psalms in despite of the devil. Happy was that tongue in the Primitive times that could sound out aliquid Davidicum, any thing of David's doing. Verse 21. Submitting yourselves] This is a general admonition to all inferiors, whose duties are afterwards described. Thus in the second Table of the Law, the fifth Commandment for order and obedience is fitly premised to the following precepts. In the fear of God] This frameth the heart to a ready and regular submission. Hence that saying of Luther: Primo praecepto reliquorum omnium observantia praecipitur. The first Commandment includes the other nine. Verse 22. Wives submit, etc.] This includes reverence, obedience, etc. God hath scattered the duties of husbands and wives up and down the Scritptures, that they may search, and by learning to be good husbands and wives, they may learn also to be good men and women. As unto the Lord] Who taketh himself dishonoured by wife's disobedience. And though husbands may remit the offence done to them, yet they cannot remit God's offence, but there must be special repentance. Verse 23. For the husband is the head] And would it not be ill-favoured to see the shoulders above the head? Verse 24. Therefore as the Church] Denying herself to please Christ, making his will her law. In every thing] In all her husbands lawful commands and restraints. A wife should have no will of her own, but submit to her husbands: albeit there are that merrily say, that when man lost freewill, woman took it up. Verse 25. Husbands, love your wives] He saith not, Rule over them (in answer to submit, vers. 22.) for this they can readily do without bidding: but love your wives, and so make their yoke as easy as may be. columbae trahunt currum Veneris. Verse 26. That he might sanctify] The maids were first purified and perfumed, before Ahashnerosh chose one. But here it is otherwise. Sanctification is a fruit of justification. The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his spirit, whereby he washeth away the swinish nature of his Saints, so that they desire no more to wallow in the mire. Verse 27. Concil. Arausican. secund. Oanon. 12. That he might present] As Isaac did his Rebecca, adorned with his jewels. See Ezek. 16.14. Tales nos amat Deus quales futuri sumns ipsius dono, non quales sumus nostro merito, saith an ancient Council. Verse 28. As their own bodies] No man may hid himself from his own flesh at large, Isa. 58.7. that is, from his neighbour of the same stock: much less from a wife, which is such another as himself, Genesis 2.18. nay his very self, as here. Verse 29. For no man over hated] No man but a Monk, who whips himself, or a mad man, Mar. 5.5. who cuts himself. It was the saying of the Emperor Aurelius, A wife is to be oft admonished, sometimes reproved, but never beaten. and yet of the Russian women it is reported, that they love that husband best that beats them most, and that they think themselves else not regarded, unless two or three times a day well-favouredly swaddled. M. Jun in orat. Heyl. Geog. Chrysostom saith, It is the greatest reproach in the world for a man to beat his wise. But nourisheth and cherisheth it] As the hen doth her chickens, or as the cock-pigeon doth the eggs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbarum masculus ipse ovis incubat. Chytrae. in Levit. 13. M●lanctton. Contrariwise the Pie hunts away his mate about autumn, lest he should be forced to keep her all the Winter: and so becometh the hieroglyphic of an unkind husband. Even as the Lord, the Church] Loe this is the pattern of all true love, whether to ourselves or others. Verse 30. Of his flesh, and of his bones] Whilst he that is joined to the Lord is one spirit, 1 Cor. 6.17. This union is neither natural, nor corporal, nor political, nor personal, but mystical and spiritual: And yet it is no less true and real, then that of God the Father, and God the Son, Joh. 17.21, 22. For as the holy Ghost did unite in the Virgin's womb, the divine and humane natures of Christ, and made them one person; by reason whereof Christ is of our flesh and of our bones: So the Spirit unites that person of Christ, his whole person, God-man, with our persons, by reason whereof we are of his flesh, and of his bones. Verse 31. For this cause, etc.] See the Note on Mat. 19.5. and on Gen. 2.24. Shall be one flesh] By virtue of that Covenant of God betwixt married couples, Prov. 2.17. for he keepeth the bonds of wedlock. Verse 32. This is a great mystery] To wit, this mystical marriage with Christ. It passeth the capacity of man to understand it in the perfection of it. Preachers can make it known but in part; and hearers can but in part conceive it. Let us therefore wait for perfect understanding of it, till all things be perfected in Christ. Verse 33. Nevertheless [q. d. But that I may return to my former discourse, from the which I have somewhat digressed for your satisfaction. See that she reverence] 1. In heart, as Sarah did Abraham, and she is crowned and chronicled for it, I Pet. 3.6. 2. In her speeches both to him, and of him, as the Spouse in the Canticles. 3. In all her gestures and deportments: for she may scold with her looks, etc. Vultu saepè laeditur pietas. God hath a barren Womb for mocking Michal. CHAP. VI Verse 1. Children obey your Parents] AS Isaac did Abraham in submitting to be sacrificed: As Christ became obedient even to the death of the Cross. For this is right] Good and acceptable before God and men, 1 Tim. 5.4. See the Note on Mat. 15.4. Verse 2. First Commandment with promise] To wit, with special promise of long life. See more in the Note on Mat. 15.4. Verse 3. And thou mayst live long] Good children help to lengthen their parents days, as Joseph did jacob's. God therefore lengthens the●s in redhostimentum, as it were. Or if he take from them this long lease, he gives them a freehold of better value. Verse 4. Provoke not, etc.] God forbids bitterness and austerity in husbands, Colos. 3.19. Masters, Colos. 4.1. parents here, and Col 3.21. Superiors must so carry themselves, as to be at once loved and feared. But bring them up in the nurture, etc.] Or nourish them and nurture them. The later is as needful as the former. They that nourish their children only, what do they more, than the unreasonable creatures? Selue●●er. The blessing upon posterity is entailed to piety in the second Commandment. If I may see grace in my wife and children, said reverend Claviger, Satis habeo, satisque mihi, mea ux-ar● filiis & filiabus prospexi, I shall account them sufficiently cared for. Verse 5. Servants be obedient] The Centurion was happy in his servants, and no marvel, for he was a loving Master. See the Note on Mat 8 6. Verse 6. Not with eye-service] And yet it were well if we would do God, our great Master, but eye-service. For his eye is ever upon us, and pierceth into the inward parts So that they much deceive themselves, who think all is well, because no m●n can say to them, Black is thine eye. Verse 7. As to the Lord] In obedience to his will, and with reference to his glory. Verse 8. Whether he be bond or free] The Centurion did but complain of the sickness of his servant, and Christ unasked, says, I will come and heal him. He that came in the shape of a servant, would go down to the sick servants pallet, would not go to the bed of the rich Rulers son. Verse 9 Do the same things] That is, Do your parts and duties by them; and use them as men, not as beasts. Forbearing threatening] Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many master's, i● never so little crossed. Severitas nec sit tetra, nec t●trica: Servants should be chidden with good words, Sidon. epist. with God's words, and not reviled. Verse 10. Be strong in the Lord] For by his own strength shall no man prevail, 1 Sam. 2.9. Get God's Arm, wherewith to wield his Armour, and then you may do any thing. Verse 11. Put òn the whole armour] Or else never think to do the duties: we have a busy adversary to deal with. The Turks bear no weapons, but in travel: then some of them seem like a walking armoury: so must a Christian be. Coriolanus ●ad so used his weapons of a childe-little, that they seemed as if they had been born with him, or grown into his hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Seneca reports of Caesar, that he quickly sheathed his sword, but never laid it off. No more must we. The wiles of the devil] Gr. The methods or waylayings of that old subtle Serpent, who like Dans adder in the path, biteth the heels of passengers, Gen. 48.17. and thereby transfuseth his venom to the head and heart. Julian by his craft drew more from the faith, than all his persecuting predecessors could do by their cruelty. So doth Satan more hurt in his sheepskin then by roaring like a Lion. Verse 12. Not against flesh and blood] Hereby the Apostle meaneth not so much the corruption, as the weakness of our natures. q. d. We have not only to conflict with weak, frail men, but with puissant devils. Look to it therefore, and lie open at no place: but get on every piece of this spiritual armour, whether those of defence (as the girdle of truth, breastplate of righteousness, the shoes of peace and patience, the helmet of hope) or those of offence, as the sword of the Spirit, and the darts of prayer. Fetch all these out of the holy Scriptures, which are like Solomon's tower, where hang a thousand shields, and all the weapons of strong men. The Apostle here soundeth the alarm, crying, Arm, arm, etc. But against principalities,] So wicked men make the devils, by being at their beck and obedience. Observe here, ((saith an Interpreter) in the holy Ghost a wonderful pattern of candour: he praiseth what is praiseworthy in his very enemy's. How then shall not the Saints be accepted and acknowledged, sigh they sin not of malicious wickedness, as devils do. Against spiritual wickedness] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickedness, those hellish plots and satanical suggestions, black and blasphemous temptations, horrid and hideous injections, etc. In high places] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly privileges, which the devil would wring from us, and rob us of. He strove with the Angel about the body of Moses: but with us about our precious souls. And herein he hath the advantage▪ that he is above us, and doth ou● of the air assault us, being upon the upper ground, as it were. Verse 13. That ye may be able to with stand] Not seeking to resist Satan's craft with craft, fraud with fraud, Sed per apertum Martem, but by open defiance. He shoots (saith Greenham) with Satan in his own bow, who thinks by disputing and reasoning to put him off. Verse 14. Stand therefore] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression. A man may well say to the Christian soldier, as Simeon in the ecclesiastical history did to the pillars, D. H●ll's, Quò vadis. which he whipped before the earthquake: Stand fast for ye shall be shaken. Your loins girt about] Here if ever, Ungirt, unblessed. He is a lose man that wants this g●●dle of sincerity. The breastplate of righteousness] Inherent righteousness, 1 joh. 3.7. that ensureth election. 2 Pet. 1, 10. Verse 15. And your feet shod] As one that is well booted or buskined can walk unhurt amidst briers and brambles: so may he amidst Satan's snares, whereof all places are full, that is fortified with Gospel-comforts, whereby God creates peace. Verse 16. Above all] Or, Over and upon all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendered a shield cometh from another word that signifieth a door: to note that as a door or gate doth the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul. Let us be therefore (as Epaminondas) Non d● vita, sed de sc●to solliciti. S●eva at the siege of Dyrrachium so long alone resisted Pompey's army, that he had 220 darts sticking in his shield, and lost one of his eyes, and yet gave not over till Caesar came to his rescue. To quench all the fiery darts] Pointed and poisoned with the venom of serpents, which set the heart on fire from one lust to another. Or fiery for the dolour and distemper that they work: in allusion to the Scythian darts, dipped in the gall of asps and vipers; the venomous heat of which, like a fire in their flesh, killed the wounded with torments the likest hell of any other. Verse 17. The helmet of salvation] Hope which holds head above water, and maketh the soul with stretcht-out ●eck expect deliverance, Rom 8.19. crying out not only, Dum spiro, spero, but dum expiro spero. And the sword of the spirit] Wherewith our Saviour beat the devil on his own dunghill the wilderness, fetching all out of that one book of Deuteronomy, Matth. 4. See the Notes there. Verse 18. Praying always] Prayer is not only a part of the armour, but enables to use all the rest. It is not only a charm for that crooked serpent Leviathan, Isa. 26.16. to inchant him, Flagellum Diaboli. but a whip to torment him, and put him into another hell, saith chrysostom. It fetches Christ into the battle, and so is sure of victory. It obtaineth fresh supplies of the Spirit, Phil. 1.19. and so maketh us more than conquerors, even triumphers. It driveth the devil out of the field, and maketh him fly from us, Tanquà; m si leones ignem expuentes essemus, saith chrysostom. Especially if we go not to the battle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with our break fast, as Nestor in Homer, but fasting and praying. For some kind of devils are not cast cut, but by fasting and prayer. And watching thereunto] That we be not surprised at unawares. The bird Onocratal●● is so well practised to expect the Hawk to grapple with her, that even when she shutteth her eyes, she sleepeth with her beak exalted, as if she would contend with her adversary: Let us like wise stand continually upon our guard. The devil watcheth and wa●keth the round, 1 Pet. 5.8. Watch therefore. Verse 19 And for me] Ministers must be especially prayed for, that they may have a door not only of utterance, but of entrance to men's hearts, and so be able to save themselves, and those that hear them. In praying for su●h, we pray for ou● selves. Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Ambassador] Venerable for mine age and authority, as the word signifieth. The ancient and the honourable are usually employed as Ambassadors. Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old age and honour are akin in the Greek tongue. In bonds] Gr. In a chain; instead of a chain of gold (worn commonly by Ambassadors) and far more glorious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bear about my bonds (saith Ignatius in his Epistle like wise to the Ephesians) as so many spiritual Jewels or Ensigns of honour. Oh, said Alice Driver, here is a goodly neckerchief, blessed be God for it, when the chain was put about her neck. That therein I may speak boldly] He saith not, That I may be freed from my chain, but that I may do my office well in my chain. Let God serve himself upon us, and then no matter what becomes of us. Martinus decumbens, Domine, dixi●, si adhuc populo tuo firm necessarius, nonrecuso L●borem. Sever. epist. 3. Verse 21. But that ye may know] It is of good use to the Church to know the lives and affairs of men eminent in goodness, and of exemplary holiness; that others may express them, as Polycarp did john the Evangelist, as Irenaeus did Polycarp, as Cyprian did Tertullian, Paraeus did Vrsin, etc. Verse 22. Comfort your hearts] It is God that comforts by the creatures, as by conduit-pipes. The air yields light as an instrument, the water may heat, but not of itself. When a potion is given in beer, the beer of itself doth not work, but the potion by the beer. So in this ease. Verse 23. Peace be to the brethren] These only be the children of peace, Luk. 10.10. The wicked are like the troubled sea, Isa. 57.20. which may seem sometimes still, but is never so: no more are they. The peace of prosperity they may have, but not of tranquillity. Sinceritas serenitatis mater. Hence it followeth. Verse 24. In sincerity] Or, Immortality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that Anathema Maranatha, 1 Cor. 16.23. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the PHILIPPIANS. CHAP. I. Verse 1. With the Bishops and Deacons] THe word Priest is never used at all for a Minister of the Gospel by the Apostles, no nor by the most ancient Fathers, De 〈…〉 as Bellarmine himself confesseth. And yet how ●ager were our late factours for Rome to have priested us all, but that God better provided for us. Verse 2. Grace be to you] See the Note on 1 Cor. 1.2. and on Eph●s. 1.2. Verse 3. Upon every remembrance] And not wonder: for there w●●e those famous M●cedonians, that first gave themselves to the Lord, and then to their faithful Ministers by the will of God, 2 Cor. 8.5. See the Note there, and compare Isa. 50.10. Verse 4. Making request with joy] Those that grieve their faithful Ministers, and quench the spirit in them, do it to their own singular disadvantage. Verse 5. For your fellowship] A good man cannot tell how to go to heaven alone. No sooner had the Philippians received the Gospel, but they were in fellowship to a day. The communion of Saints was with them a point of practice, as well as an article of belief. The apostles Creed was anciently briefer than now. The mention of the Father's being maker of heaven and earth, The Son's death and descending into hell, and the communion of Saints being wholly omitted: haply as implied sufficiently in other Articles. But surely if the Creed were called Symbalum, as a sign or badge to difference Christians from Infidels and wicked people, there was little reason to leave out the Communion of Saints, this being a main distinctive character: there being no such fellowship as among the Saints, Cant. 6.9. Verse 6. Will perform it] Or perfect it. God dothnot use to do his work by the halves, but goes thorow-stitch with it, 1 Thes. 5.24. Psal. 138.8. Only we must pray as Luther was wont to do, Confirm, O Lord, in us what thou hast wrought, and perfect the work that thou hast begun in us to thy glory. So be it. And as Queen Elizabeth prayed, Look upon the wounds of thy hands, and despise not the work of thy hands. Thou hast written me down in thy book of preservation with thine own hand: o read thine own hand-writing, and save me, etc. Act. and Mon. fol 777. Verse 7. Partakers of my grace] That is, ye communicate with me in my sufferings, which he here calleth his grace, and tells them, vers. 29. To you it is given, as an honorary to suffer for Christ's sake. Crud●litas vestra gloria nostra, Tertull. said those Primitive Martyrs. I had rather be a Martyr then a Monarch, said Ignatius. It is to my loss, if you bate me any thing in my sufferings, said Gordius to his tormentors. Gaudebat Crispin cum ten●hatur, cum audiebatur, cum damnabatur, cum ducebatur, In Psal. 157. saith Angustine. Crispina Rejoiced when she was apprehended, convented, condemned, executed. Verse 8. I long after you all] Hear the Apostle practised his own precept of fatherly affection, Rom. 12.10. Pray for me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. and Mon. fol 1482. mine own heart-root in the Lord, Quem in intimis visceribus habeo ad convivendum & commoriendum, said Bradford in a letter to his fellow Martyr Laurence Saunders. Verse 9 And in all judgement] Or, Sense, The soul also hath her senses as well as the body. And these must be exercised to discern good and evil, Heb. 5.14. those two learned senses especially (as Aristotle calleth them) the eye and the ear, job 34 3. jer. 2.31. Verse 10. Approve the things] Or try the things that differ, that ye be not cheated, and so undone, as many a man is by purchasing a counterfeit commodity at an unreasonable rate. A Bristol▪ stone looks like a diamond, and many things glister besides gold. Verse 11. Being filled with the fruits] The excellency of a Christian is to follow God fully, as Caleb, Numb. 14.24. To have a heart full of goodness, as those Rom. 15.14. A life full of good works, as Tabytha, Act. 9.33. See the Note on Galat. 5.22. Verse 12. Rather unto the furtherance] So were Luther's troubles: Quò magis illi furunt, saith he, eò amplius pr●cedo. The more they rage, the more the Gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. For whatsoever the Pope, and the Emperor attempted against the Gospel, Scultet. Annal. Christ turned it all to the furtherance of the Gospel. The Pope's bull, the Emperor's thunderbolt amazed not men, but animated them to embrace the truth, weakened them not, but wakened them rather. Verse 13. In all the palace] So in the diet held at Ausborough in Germany, anno 1530, Caesar reading the Protestants Confession, and sending it abroad to other Christian Princes, as desiring their advice about it, dispersed and spread it more in all parts then all the Lutheran Preachers could have done. For which cause Luther laughs a good at the foolish wisdom of the Papists in a certain Epistle of his to the elector of Saxony. Scalte●, Annal 274. When Bonner allowed William Hunter, Martyr, no more than an halfpenny a day in prison, he confessed that he lacked nothing, but had meat and clothing enough, Act. and Mon. fol. 13●8. yea even out of the Court both money, meat, , wood and coals, and all things necessary. What friends john Wicliffe found, both in the Court of England, and in the Court o● Bohemia is famously known: And yet the Proverb is, Exeat aulà qui velit esse pius— Verse 14. Are much more hold] This is the fruit of the Saints sufferings, Ecclesiatotum mundum sanguine & oratione convertit, saith Luther. As the Lily is increased by its own juice that flows from it: so is the Church by its sufferings. This caused julian to spare some Christians, whom he could have wished out of the world. I thank our Lord God (said B. Ridley in a letter of his to Bradford) that since I heard of our dear brother Rogers departing, and stout confessing of Christ and his truth even unto death, my heart, blessed be God, rejoiced of it, Act. and Mon. fol. 565. neither ever since that time have I felt any lumpish heaviness, as I grant I have felt sometimes before. So Bradford in a letter to Cranmer, Latimer and Ridley, prisoners at Oxford, Our dear brother Rogers hath broken the ice valiantly. As this day I think hearty Hooper, ●usty Tailor, Ibid. 1. 8●. and sincere Saunders end their course and receive their crown. The next am I which hourly look for the Porter to open me the gates after them to enter into the desired rest. God forgive me mine unthankfulness for this exceeding great mercy, etc. Verse 15. Some indeed preach Christ] Such self-seekers there are now a-daies not a few. Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Vzzab. yet a bad aim makes a good action bad, as in these preachers. They preached Christ; so did the devil, who yet was silenced by Christ, Mark 1.24, 25. Verse 16. Preach Christ of contention] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso & à Pastore contentioso, liberet Ecclesiam suam Dominus. From vainglorious and contentious preachers, The good Lord deliver his Church. Supposing to add affliction to my bonds] An immane cruelty, such as job and David of● complain of, job 6.14. Psal. 69.26. Camden's Eliz. 531. Queen Elizabeth hated no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune, saith Camden. Verse 17. Knowing that I am set] Or, Laid by the heels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they of love help out at a dead lif●, and do my office abroad: as Marulla a maid of Lemnos seeing her father slain in the gate, Turk. Hist. 418 took up his weapons, and not only revenged his death, but helped to keep out the Turks, who hoped to have surprised the City on the sudden. Verse 18. Christ is preached, etc.] Prorsus Satan est Lutherus, sed Christus vivit, & regnat, Amen, saith Luther in an Epistle of his to Spalatinus. Luther is called a devil: but be it so, ●o long as Christ is magnified, I am well paid. All private respects should be drowned in the glory of God. But he is a base ●p●●ted man that is totus in se, like the sna● still within doors, and a● home. Verse 19 This shall turn to my salvation] God maketh all to cooperate and turneth all about to the best: as the skilful Apothecary maketh of a poisonful viper a wholesome tr●acle. See the Note on Rom. 8.28. and on Gen. 50.20. Verse 20. According to my earnest] St Paul stood as it were on tip-●o●s to see which ways he might best glorify God by life or death. Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to die is gain] B. cause death to a good man is the daybreak of eternal brightness, janua vitae, porta coeli, as Bernard hath it, a valley of Anchor, a door of hope to give entrance into Paradise, to bring them malorum omnium ademprionem, bonorum omnium adeptionem. Verse 22. What I shall choose, I wots not] As a loving wife sent for by her husband far from home, and yet loath to leave her children, is in a muse and doube what to does Su was the Apostle. Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For I am in a s●rai●] Plato in the eighth of his laws hath a like speech, The communion of the soul with the body is not better than the ●●●olution, as I would ●●y if I were to speak in carnest. But whether Plato believed himself so saying, I have reason to make question, w●en I consider that his master Socrates, when he came to die, doubted whether it were better with the dead or with the living, as both Plato and Cicero testify. Having a desire to departed]. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lose from the shore of life, and launch out into the t●ain of immortality," Or it may be rendered," to return home, or to change rooms. And to be with Christ] This was all his song ever since he had been in the third heaven. So Mr Bolton lying on his deathbed said, I am by the wonderful mercies of God as full of comfort as my heart can hold; and feel nothing in my soul but Christ, with whom I hearty disire to be. In his life by M. Bagsh●●●. Which is fare better] Farte fare the better. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression, such as is that, 2 Cor. 4.17. See the Note there. Verse 24. Is more needful for you] Mr Bolton dying, and desiring to be dissolved, being told that it was indeed better for him to be with Christ, but the Church of God could not miss him, not the benefit of his Ministry, he thus replied with David, 2 Sam. 15.25, 26. If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if otherwise, lo here I am; let him do what seemeth good in his eyes. Verse 25. And joy of faith] That is, for your full assurance; which is that highest degree or faith, whereby a believer having gotten victory over his doubtings, triumpheth with a large measure of joy. Verse 26. That your rejoicing] Gr. Your glorying, or exulting in this, that God hath given ●e in, as an answer to your prayers. It is surely a sweet thing to hear from heaven. David often boasts of it, Ps. 6. & 66. Verse 27. Only let your conversation] q. d. If you would that God should hear you, and deliver me, be ready prepared for the receipt of such a mercy. The fountain of divine grace will not be laden at with foul hands, Ps. 66.17. The lepers lips should be covered according to the law. Let your conversation] Your civil conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your common commerce, and interdealing with men also. Hypocrates took an oath of his followers to keep their profession unstained, and their lives unblameable. Striving together for the faith] As the Barons of Polonia professed to do, by their starting up at the reading of the Gospel, Anno 965. and drawing out their swords half way, in testimony that they would stick and stand to the defence of that truth to the very death. Io. Funccius. Help the truth in necessity, strive with it, and for it. Verse 28. And in nothing terrified] A Metaphor from horses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they tremble and are sore affrighted. he that feareth God, need fear none else, Psal. 3. But with the horse in job, Job 39.22. he mocketh at fear, and is not affrighted: neither turneth he back from the sword. Verse 29 For unto you it is given] As an high honour, not only to believe (though that's a great matter: For he that believeth hath set to his seal that God is true, hath given God a testimonial, such as is that Deut. 32.4. but also (as a further favour) to suffer for his sake: This is the lowest subjection that can be to God, but the highest honour both to him and us. This made Latimer after the sentence pronounced on him, Act. and Mon. cry out, I thank God most hearty of this honour. Saunders said, I am the unmeetest man for this high office, that ever was appointed to is. Such an honour it is, said Careless Martyr, as the greatest Angel in heaven is not permitted to have. God forgive me mine unthankfulness, etc. Ibi● ●3 61. Ibid 1744. Verse 30. Which ye saw in me] Act. 16.19, 23, 24, etc. See the Notes there. CHAP. II. Verse 1. If there be therefore] A Most passionate obtestation, importing his most vehement desire of their good agreement: whereunto he conjures them, as it were, by all the bonds of love betwixt him and them. Matters of importance must be pressed with utmost vehemence, Colos. 3.14. Love is charged upon us above all those excellent things there reckoned up. If any comfort of love] As there is very much; making the Saints to enjoy one another's society with spiritual delight, Psal. 16.3. and to communicate with gladness and singleness of heart, Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refresh: so that they have a very heaven upon earth, for kind, the same with that above, and differing only in degrees. Verse 2. Being of one accord of one mind] Hereunto those many ones should move us mentioned by our Apostle, Ephes. 4.4, 5. See the Notes there. Verse 3. Let nothing be done through strife.] These are those hell-hags that set the Church on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these could be cast out of men's hearts, Isid. Pelusl 4. 〈◊〉 55. great hopes there were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves. Verse 4. Look not every man. etc.] Self is a great stickler, but must be excluded where love shall be maintained. He that is wholly shut up within himself is an odious person: and the place he lives in, longs for a vomit to spew him out. Verse 5. Let this mind be in you] We should strive to express Christ to the world, not as a picture doth a man in outward lineaments only, but as a child doth his father in affections and actions. Our lives should be as so many Sermons upon Christ's li●s, 1 Pet. 2.9. Verse 6. To be equal with God] Gr. Equals, that is every way squall, not a secondary inferior God, as the Arrians would have him. See the Notes, on Job. 1.1, 2, 3, 4. Verse 7. But made himself, etc.] Gr. Emptied himself, suspended and laid aside his glory and majesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and became a sinner both by imputation (for God made the iniquity of us all to meet upon him, Isa. 53.6.) and by reputation, for he was reckoned not only among men, but among malefactors, verse 9 hence he is said to be sent in the likeness of sinful flesh, Rom. 8 3. Verse 8. He humbled himself] This Sun of righteousness went ten degrees back in the dial of his Father, that he might come to us with health in his wings, that is, in his beams. Became obedient unto death] That is, to his dying day, saith Beza. He went thorough many a little death all his life long, and at length underwent that cursed and painful death of the Cross, his soul also being heavy to the death, Mat. 26. Verse 9 Wherefore God also, etc.] Wherefore denoteth not the cause, but the order of Christ's exaltation, as a consequent of his sufferings, as some conceive. Verse 10. That at the name] Gr. In the name. The Papists stiffly defend the ceremony of bowing at the name of Jesus, Sir Edwin Sands in Spec. Eur●p. to countenance the adoration of their deified Images, altars and their host: teaching in their Pulpits, That Christ himself on the Cross, bowed his head on the right side, to reverence his own name, which was written over it. Verse 11. And that every tongue] The heathens were wont to say, Mutus sit oportet qui non laudarit Herculem. Let that tongue be tied up for ever, that cries not out with David, Vivat Dominus, and with Luther, Vivat & regnet Christus, Amen. Verse 12. Work out your salvation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason that men still tremble, and are still troubled with this doubt, and that fear is, because their salvation is not wrought out. Something is left undone and their conscience tells them so. With fear and trembling] Opposed to carnal security. Those venturous bold spirits that dare live in any evil, so it ●are not in their faces, and have not a heart fearful of the least evil, aspire not to immortality. Verse 13. For it is God which worketh] Therefore work out, etc. As actiagentes, moti moventes, as the inferior orbs move, as acted by the superior. When God hath tuned, and doth touch us, we must move: and whilst the spirit imbreaths us, we must turn about like the mill. To will and to do] Sub laudibus naturae latent inimici gratiae, faith Augustine; who stood so much for grace, that the Schoolmen say he yielded too little to freewill. That we live is the gift of the gods (saith Seneca) that we live well, is of ourselves. De nat. dear. A base speech! So Cicero, Judicium hoc omnium mortalium est, fortunam à Deo petendam, à seipso sumendam sapientiam. For which impious sentence Augustine faith of him, Eumut faceret homines liberos, fecisse sacrilegos. De eiv D●i l 5 Verse 14. Without murmur] Gr. Wrath and rancour, or discontent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes men's lips like rusty hinges seldom to move without murmuring and complaining. And dispute] Or wranglings about trifles, niceties or novelties, things whereof we can have neither proof nor profit. Verse 15. Blameless and harmless] Gr. Hornlesse, or sincere without mixture of deceit or guile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelites indeed. The sons of God] Dignity enforceth duty. Remember that thou art a King's son, said he to Antigonus, and thou canst not do amiss. Without rebuke] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as envy itself cannot justly tax, or fasten her fangs on. Si Luthero faverem us viro bone, quod fatentur & hosts, etc. Tom. 8. Epist. saith Erasm●●, who yet loved him not. Luther is a good man, as his very enemies cannot but acknowledge. So B●cer, Bradford, Melancthon, etc. Christians should excel others, standing as standard-bearers, higher than others, as Saul was by the head and shoulders, being without blemish from head to foot, ●en. 3.6. as Absolom, fair to the eye, and good to the taste, as the tree of knowledge. In the midst of a crooked] As Noah was righteous in his generation: as Joshuah would serve Jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though alone ●● as David therefore loved God's testimonies, because other man kept not his law; as Eliah amidst the Ba●lites, cries, Zelando, zelavi; the worse they were, the better was he. Baruc kindled himself from other men's coldness, A●●endit seip●un. Trem. and quickened himself from other men's dulness, Neh, 3 ●0. As lights in the world] Luminaries, great lights, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are the Sun and Moon, that give light to others. Some wicked have greater common gifts than the godly; as many metals are brighter and more orient than the heavens: yet as those metals are not fit to convey the light of the Sun, nay indeed they would stop it; so neither are the wicked fit to shine the true light into us; Mat. 5. but Christ and Christians, those lights of the world. Verse 16. Holding forth the word] As an ensign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as the hand doth the torch, or the watch-tower the light, and so the haven, to weatherbeaten Mariners. Verse 17. Yea and if I be offered] Or, Be poured out as a drink-offering upon the Sacrifice, etc. to seal up my Doctrine, whereby I have brought you to the obedience of faith. Bishop Ridley in a letter to Bishop Brooks of Glo●ester, writeth thus: As for the doctrine which I have taught, my conscience assureth me that it was sound and according to God's Word, to his glory be it spoken: the which doctrine the Lord being my help, I will maintain, so long as my tongue shall wag, and breath is within my body, and in confirmation there of seal the same with my blood. Act. and Mon. fol. 1604. Verse 18. For the same cause also, etc.] The hearer's affections and endeavours should exactly answer to the affections and endeavours of the preacher, as the Elders of Ephesus did, Act 20.31, 37. And as those religious Romans did, Chap. 6, 17. and these Philippians, 2 Cor. 8 5. Verse 19 That I also may be of good comfort] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may be inspirited. For when Silas and Timotheus were come from these Macedonians, Paul was pressed in spirit, Act. 18.9. and set vigorously upon the Lords work. Verse 20. ] An altar ego to me. True friendship transformeth us into the condition of those we love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius into his friend Pamphilus the Martyr, Whence he was called Eusebius Pamphili. Hieronym. Amicitia sit tantum inter bin●s qui sunt veri, & bonos qui sunt pauci. Verse 21. For all seek their own] If it were so then, what wonder if now, as was so long since foretold, 2 Tim. 3.2. Self must be shouldered out, and Christ's share studied more than out own: all private interests let fall, and all self-respects drown●● in the glory of God, and the public good, or else we want that pious ingenuity that becometh Saints. It is said of Cato, that he did.— toti genitum se credere mundo, Eucan. That the care of the community lay upon him. Timothy was of a choice and excellent spirit that naturally cared for the Church's welfare: Few such now a-daies. Verse 22. As the son with the Father] Happy son in such a Father, 1 Tim. 1.2. If Jason the Thessalian held himself to happy in his Tutor Chiron, Alexander in his Aristotle, Paul in his Gamaliel, ●inda●. lib. 4. 〈◊〉. how much more was Timothy in Paul the aged, Philem. ver. 9 whose not only doctrine but manner of life he knew fully and followed faithfully, 2 Tim. 3.10. as a diligent Disciple? Verse 23. So soon as I shall see] For his life was now in suspense by reason of that roaring lion Nero, whom Tertullian wittily calleth, Dedicatorem damnation●s Christianorum, quip qui oriontem fidemprimus Romae cruen●● v●●. Verse 24. Shall come shortly] Whether ever he did come or no, we know not. Fallitur augurio spes bona saepe suo. Good hopes are often frustrated. Verse 25. Necessary to send to you] It is not meet that a Pastor be long absent from his people. Moses was a way but forty days, and before he came again, Israel had made them a golden Calf. A godly Minister when he is abroad, is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to his own element. Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he longed after you] The word signifieth such a vehement desire, as is impatient of delays. His heart was where his calling was. And was full of heaviness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. He was out of the world, as it were, and could not take comfort in any company. Verse 27. For indeed he was sick] Which should not have been, if S. Paul could have cured him, as he did others. This shows that the Apostles cured the sick, and did miracles not by their own power, or at their own pleasure, etc. But God had mercy on him] A great mercy it is to recover health, and highly to be prized. After sickness, offer to God the ransom of thy life, as they did, Exod. 31. Bless Jehovah thy Physician, so he is called, Exod. 15.26. Thus did David, Psal. 103.3. Thus Hezekiah, Isa. 36.9. Thus the very Heathens, whose custom was, after a fit of sickness, to consecrate something to their gods. But on m● also] For it is a very sore affliction to lose a dear friend, which is as a man's own soul, Deut. 13 6. and is there set after brother, son, daughter, wife of a man's bosom, as dearer than all of them. Lest I should have sorrow] God's care is that we suffer in measure, Isa. 27.8. And according as we can, 1 Cor. 10.13. See the Note there. Verse 28. That when ye see him] And receive him as risen from the dead. God knows how to commend his mercies to us, by threatening us with the loss of them: for Bona à tergo for mosissima. We know best the worth of mercies by the want of them. Verse 29. Hold such in reputation] Or set a just price, a due estimate upon them. Horrible is the contempt that is now call upon the Ministry by our Novellers, as if they had learned of Campian to say, Ministr●● eorum n●hil vilius. Verse 30. Not regarding his life] Gr. Ill providing for his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting away all inordinate care of it, as if he had put on that Rom●n resolution, Necesse est ut eam, non ut vivam. Needsly I must go, not needsly live. CHAP. III. Verse 1. Rejoice] OR farewell in the lord Salutem in Sospita●ore. To ●rite the same things to you] So 1 Cor. 5.9. Joh 15.1, 5. Some gather out of Mat. 5.1. with Luke 6.20. that our Saviour preached the same Sermon twice over, Men are dull to conceive, hard to believe, apt to forget, and slow to practise heavenly truths, and had therefore great need to have them much pressed, and often inculcated. Neither let any cry out, Occidit mis●ros crambe repetita magistros. Surfeit not of God's Manna, say not it is a light meat, because lightly come by, or the same again. Aug de ●●ct; Christ. & in. 〈◊〉 10. Austin persuades the Preacher so long to pursue and stand upon the beating and repeating of one and the same point, till by the gesture and countenance of the hearers he perceives that they understand and relish it. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 11 Beware of dogs] That is, Seducers and Sectaries, who though dead dogs, yet will be barking at godly Ministers. And though the dogs of Egypt would not move their tongues against God's Israel, Exod. 11.7. yet these greedy dogs, Isa. 56. can both bark and by't better men than themselves, being set on by the devil, Homines perfrictae frontis, impudent as dogs. Beware of evil workers] Deceitful workers. 2 Cor. 11.13. that seem to build staircases for heaven, when indeed they dig descents down to hell, taking great pains to very evil purpose. Beware of the concision] For Circumcision: as Diogenes called Zeno's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Euclides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. La●rt. The holy Scriptures have many such elegant, and pleasant passages, as Pro. 25.27 Hos. 4.15. Galat. 5.12. Isa. 5.7, etc. There is one that senseth it thus. D Bastw. Beware of the concision, that is, of those that make divisions, and cut the Church into little pieces, and sucking Congregations making separation. So Piscator, Qui conantur vos ab Ecclesia Deirescindere, who seek to sunder you from the Church. The Donatists affirmed, That there were no true Churches, but theirs, and were also divided among themselves, In minutula frustula, as Austin saith. Verse 3. For we are the circumcision] Such as have our luxuriancies lopped off, our unruly passions mortified, Col. 2.11. casting them away as a wretched foreskin. Verse 4. Confidence in the fl●sh] That is in external privileges, which yet profit not those that rest in them. An empty title yields but an empty comfort at last. God cares for no retainers, that only wear his livery, but serve themselves. A man may go to hell with baptismal water on his face: yea the sooner for his abused privileges. Verse 5. An Hebrew of the Hebrews] That is, by both fathers and mother's side. Verse 6. Concerning zeal] A blind misguided zeal. See the Note on Rom. 10.2. If zeal be not qualified with knowledge, all will be on fire, as the Primum mobile they say would be with its swift turning about, but for the countermotion of the lower spheres. Verse 7. Loss for Christ.] Christ is to be sought and bought at any hand, at any rate. This is to play the wise merchant, Mat. 13.44.46. See the Notes there. Esteem we Christ, as the people did David, 2 Sam. 18.3. more worth than ten thousand, as Naomi did Ruth, better than seven sons, Ruth 4.15. As Pharaoh did I●seph. There is none so wise and worthy as thou, said he, Gen. 41.39. Let burning, hanging, all the torments of hell befall me, Tantummodò ●t I●sum nancis●ar, So that I may get my Jesus, Act. and Mon. aid Ignatius. None but Christ, none but Christ, said Lambert, listing up such hands as he had, and his fingers ends flaming. We cannot buy this gold too dear. Verse 8. And do count them but dung] Dogs-dung (as some interpret the word) or Dogs-meat, course and contemptible. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul's sublime spirit counts all dung, yet is content for Christ to be counted the offscouring of all things. Verse 9 And be found in him] Out of whom all are lost in the wilderness of worldly lusts, and woefully wander; yet not so wide, as to miss of hell. Verse 10. And may know him] Not notionally only (for so a man may do out of every Catechism) but practically, not apprehensively only, but affectively, not with that knowledge that is ●ognoscitiva only standing in speculation, but that is directiva vitae, as the Apostle here expounds himself. A natural man may have a disciplinary knowledge of Christ, that is, by hear-say, as a blind man hath of colours, not an intuitive, i.e. per speciem propriam, etc. Verse 11. I might attain to the resurrection] That is (by a metonymy of the subject for the adjunct) that perfection of holiness that accompanieth the estate of the resurrection. True grace never aims at a pitch, but aspireth to perfection. It is a low and unworthy strain in some, to labour after no more grace than will keep life and soul together, that is, soul and hell asunder (as one speaketh.) But that man for heaven, and heaven for him, that ●ets up for his mark, the resurrection of the dead. Verse 12. But I follow after] Gr. I persecute, I follow hot-foot with utmost eagerness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this than he signifieth how greedily and uncessantly he pursued after the perfect knowledge of Christ, having it as it were in chase, D. Airy. and resolved not to rest till he had attained unto it. Well might chrysostom call S. Paul an insatiable greedy devouring worshipper of God. Verse 13. I count not myself] Si dixisti sati● est, periisti. Satiety is a dangerous disease, and the next step to a declension, The eagle's emblem is sublimiùs, the Suns celeriùs, Psal. 19.3. the wheats perfectiùs, Mar 4.28. ezekiel's profundiùs, Chap 47. 4. Christ's superiùs Luk. 14 10. and Paul's ulteriùs. Reaching forth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro●o & quasi prae●i●●ti corpore ●erri ad scopum B●z●. Straining and stretching out head and hands, and whole body to lay hold on the mark or price proposed. A manifest metaphor from runners in a race. Verse 14. I press toward, etc.] The Ark of the Covenant was but a cubit and a half high ●● so were likewise the wheels of the caldron. Now we know that a cubit and a half is but an unperfect measure: which shows (saith one) that no man in this life is perfectly perfect. Loe us strive to perfection, as Paul did; and then, Columel. Summum culmen affectantes, satis honesti vel in secundo fastigio conspiciemur. Verse 15. As many as be perfect] Comparatively or conceitedly so. God shall reveal] Several measures of knowledge and holiness are given to the Saints at several times. We are narrow-mouthed vessels, and cannot receive all at once. Whether I go thou canst not follow me now: but thou shalt follow me afterwards, Joh. 13.36. See the Notes there. Verse 16. Let us walk by the same rule] To wit of the Word: and then you may say, Lord, if I be deceived, thou hast deceived me. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be followers together of me] Longum iter per pracepta, brevius per exempla. Every thing in a Minister should be exemplary. We must propound to ourselves the highest pitch, and the best patterns of perfection. Verse 18. Lor●● in Act, 22.19. And now tell you weeping] Non tam atramento quàm lachrymis chartas infici●bat Paulus. Paul was a man of many tears. Verse 19 Whose God is their belly] A scavenger whose living is to empty, is to be preferred him that liveth, but to fill privies; as they do that make their gut their God, that dunghill Deity. Such an one was that Pamphagus, Nabal, Dives, and others that digested in hell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m●n●cipes 〈…〉, Si● redd●t Piscator. what they are on earth. Verse 20. For our conversation] Our civil conversation, or Our Burgesseship, whiles we live by heaven's laws, and go about our earthly businesses with heavenly minds: This a carnal man cannot skill of. A Fly cannot make that of a flower that a Bee can do. There is a generation whose names are written in the earth: these make earth their throne, heaven their footstool, Jer. 17.13. and are loath to die, because they have treasur●s in the field. Jer. 41.8. But the Saints, though their commoration be on earth, yet their conversation is in heaven; as the pearl grows in the sea, but shines as the sky. Verse 21. Like unto his glorious body] Which is the Standard. See the Notes on 1 Cor. 15. CHAP. iv Verse 1. Dear Beloved, and longed for] What heart-melting language is here! Ministers must won had for Christ, and speak fair, if they will speak to purpose: Though I might be much bold in Christ to enjoin thee, yet for love's sake, I rather beseech thee, Philem 8.9. How oft are men fain to sue for that which is their own; and how heart-glad if by fair entreaties they can gather up their debts. Verse 2. I beseech Euodias] A couple of disagreeing sisters, whom the Apostle seeketh to reconc●le, and it was a wonder if they could resist his rhetoric. Hei mihi quiv●s al●cubi re●●rirc non pos●●●, etc. O that I could but once find you together once (said Austin of the differences between Hi●rome and Ruffinus) I would fall down at your feet with much love and many tears: I would beseech you for yourselves, and one another, and for weak Christians sake who are offended thereat, you would not suffer these dissensions to spread etc. Verse 3. And I entreat thee also] All men should contribute their help to the composing of differences, and bring their buckets, as it were, to quench this unnatural fire, when once kindled. Verse 4. Rejoice in the Lord] That is the true and only joy (said Mr Philpo● the Martyr) Act. and Mon. fol 1● 6●. which is conceived not of the creature, but of the Creator: to this all other joys being compared are but mournings, all delights sorrows, all beauty filth, etc. Other joy besides this may wet the mouth, but not warm the heart, smooth the brow, but not fill the breast. And again I say rejoice] No duty almost more pressed in both Testaments than this of rejoicing in the Lord. It is no less a sin not to rejoice, than not to repent. Verse 5. Let your moderation] Or equality, such as was that of David, Psal 26.12. The scales of his mind hung equal, giving him liberty in all occurrences to enjoy himself. All immoderations are enemies to he●●th: Hypocrates. so they are also to the quietness of the mind. Against these (as against poisons) there be two kinds of antidotes, prayer and patience, the one hot, the other cold, the one quenching, the other quickening. The word here used by the Apostle properly signifieth moderation in law-businesses, or in laying claim to a man's own right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 c. lib. 5 cap. 10. Summ●● 〈◊〉 summa i●●uria. the preferring of equity before extremity, as holding utmost right to be utmost wrong. Austin tells us, That is was grown to a Proverb among his Countrymen, habeas quietum tempus, perde aliquid. For a quiet life, part with some part of thy right, as Abraham did, Gen. 13.9. The Lord is at hand] To right you, and recompense you, to pay you for all your pains and patience, judex pro foribus, saith S. James. chap. 5.9. Verse 6. In nothing be careful] Or care for nothing, viz. with a care of dissidence and distrust. See the Note on Mat. 6.25, 26 etc. Bat in every thing by prayer] This is the best cure of care: Cast thy burden (or thy request) upon the Lord, saith David, P●. 55.22. and he shall sustain thee. Remove thy trouble from thyself to God by virtue of that Writ or Warrant, and then all shall be well. They looked unto God, and were lightened, Psal. 34 5. Luther in a certain Epistle of his to Melancthon, complaineth thus: Ego certè oro pro te, & doleo te pertinacissimam curarum hirudinem, meas preces sic irritas facere. I pray for thee, but to no purpose so long as thou givest so much way to carking cares. Supplication with thanksgiving] We should come to pray with our thanks in our hands; standing ready with it, as joseph's brethren stood with their present, Gen. 43.25. In the old Law, what special request soever they had to make, or what sacrifice soever to offer, they were commanded still to come with their peace-offerings. Prayer goes up without incense, when without thankfulness. The Church ascends daily to her beloved Christ in these pillars of smoke, Cant. 3.6. for she knows that unthankfulness hindereth much the restful success of prayer. Verse 7. Shall keep your hearts] Keep as with a guard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or as in a garrison. Solomon's bed was not so well guarded with his threescore valiant men, all holding swords, Cant. 3.7.8. as each good Christian is by the power of God without him, and the peace, of God within him: This peace, like David's harp, drives away the evil spirit of cares and fears: It soon husheth all God can soon raise up in his, an army of powerful thoughts and meditations, so as their very inward tranquillity arising from the testimony of a good conscience (called here, Their minds) and the sweet Sabbath of spirit the composedness of their affections (called here, Their hearts) can make and keep them secure and sound, yea bring aid when they are close besieged by sin and Satan. Verse 8. Whatsoever things are true] This is that little Bible, as the eleventh to the Hebrews is by one fitly called, A little Book of Martyrs. In this one verse is comprised, That Totum hominis, Eccles. 12.13. That Bonum hominis, Micah 6 8. For if ye do these things here enjoined, ye shall never fall, but go gallantly into heaven, as Saint Peter hath it, 2 ●et. 1.10, 11. Verse 9 And ●eard, and seen in me] Est aliquid quod ix mag●o viro vol tacente proficias. The very sight, nay thought of a good man, oft doth good. Whereas the tongue or heart of a wicked man is little worth. Prov. 10.20. If their thoughts and discourses were distilled, they are so frothy they would hardly yield one drop of true comfort. And the God of peace] Not only the peace of God, as vers. 7. Austin somewhere fisheth a mystery out of the word PAX▪ which consisteth of three letters, saith he, to note the Trinity from whom is all true peace. Verse 10. Hath reflourish●d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It had deflourished then for a season, and withered, as an Oak in winter, Isa. 6.13. and as a Teyl-tree who●e ●ap is in the root. The best tree may have a fit of barrenness: So may the best men suffer some decays for a seasons the spiritual life may ●unne all to the heart, as a people conquered in the field runs to the Castle. Howbeit, as Eu●ychus his life was in him still; and he revived, though he seemed to be dead, and as trees in the spring grow green again: So do the relapsed Saints. Verse 11. In respect of want] The wicked in the fullness of his sufficiency is in straits, Job 20.22. Contrariwise, the godly man in the midst of his straits is in a sufficiency. He hath all things, as having the haver of all things. For I have learned] In Christ's school: for Nature teacheth no such lesson. Optat ephippia bos piger, optat arare caballus. Horat. The labourers were not content with their penny Mat. 20.13. They that have enough to sink them, yet have not enough to satisfy them: as a ship may be over-laden with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more. It is God only that fills the heart, and maketh a man say truly with Jacob, and not feignedly, Rabb-li. Col li. Gen 13.9. Gen, 33.11. as Esau, I have enough my brother. Esau had a deal, but Jacob had All, because he had the God of all. Verse 12. I know both how, etc.] Sound bodies can bear sudden alterations of heat and cold: So cannot distempered bodies. Both how to be abased] So Chilo (one of the seven Wisemen of Greece) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L●ert. said to his brother who took it ill that he was not chosen to be one of the Judges, I know how to be injuriously dealt with: but I hardly believe him. Socrates also could tell Archelaus, Arrian, apud Stob●um. that offered him large revenues, My mind and mine estate are matches. But flesh and blood could never carry him so far, for all his saying so. It is God alone that fashioneth a man's heart to his estate, Psal. 33.15. as a suit of clothes is fitted to the body. I am instructed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am initiated, I am a young scholar, newly entered in this high point of heavenly learning. To suffer want] Either patiently to wait for what I desire, or contentedly to want what God denieth. Verse 13. I can does all things] A Christian walks about the world like a conqueror, having power given him over all, Cyrus' Major. Revel. 2.26, 27. It was a vain brag of that Heathen Prince, that caused it to be engraven upon his Tombstone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arrian. I could do all things. None can say so, but the man in Christ. Verse 14. Ye have well done] For hereby as you have sealed up your love to me, and engaged me to pray for you (as for Onesiphorus, 2 Tim 1.18.) So you have gotten a good testimony to yourselves that ye are members of Christ's mystical body. The tongue is fare enough from the toe, the heel from the head, yet when the toe or heel is hurt, the rest of the members sympathise and seek help for it. So here. Verse 15. But ye only] One poor Philippian shamed a hundred rich close-fisted Corinthians. Araunah gave like a King, 2 Samuel 24.23. and is therefore crowned and chronicled, Zechary 9 7. Ekron shall be as the J●busite, that is, T●cm●l. as this famous J●busite Araunah, that parted with his freehold for pious uses. Verse 16. Ye sent once and again] Charities fountain runs fresh, More perennis aquae, and is never dried up. The liberal man deviseth liberal things, and holdeth that only his own, that he hath given to others. Verse 17. Not because I desire a gift] As those Cormorants that with shame do love, Give ye, Hos. 4.18. as if they could speak no other but the Doric Dialect, the horseleeches language. S. Paul was none of these. That may abound to your account] For God keeps an exact account of every penny laid out upon him and his, that he may requite it: and his retributions are more than bountiful. Verse 18. I have all] viz. That you sent, and I give you an acquittance, which the Greeks, from the word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare Prov. 3.27. I abound, I am full] As a bird with a little eye, and the advantage of a wing to soar with, may see far wider than an Ox with a greater: So the righteous with a little estate, joined with faith and devotion, may feel more comfort, and see more of God's bounty, than one of vast possessions, whose heart cannot lift itself above the earth. Verse 19 Shall supply] Gr. Shall fill up as he did the widow's vessels, shut the doors upon thee, saith the Prophet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 King. 4 4. It was time to shut the doors, when one little vessel must overflow and fill up many greater. Verse 20. Now unto God] Paul cannot mention God's bounty without a doxology. Verse 21. Every Saint] A great encouragement to the meaner, to be so respected. Verse 22. All the Saints salute you] Christianity is no enemy to courtesy. God's scholars are taught better manners then to neglect so much as salutations. They that are of Caesar's household] When Caesar himself lived and died an unconverted caitiff, and a castaway. Verse 23. The grace of our Lord] with this wish of grace grace to them, Prov. 4.7. he both gins and ends. Wisdom is the principal thing. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the COLOSSIANS. CHAP. I. Verse 1. Paulan Apostle, etc.] THis golden Epistle is an epitome, as it were, of that other to the Ephesians: like as that he writeth to the Galatians is an abstract of that other to the Romans. Verse 2. Which are at Colosse] A City in Phrygia, swallowed up by an earthquake not long after this Epistle was written. God's judgements are sometimes secret, but ever just. Verse 3. We give thanks— praying, etc.] Prayer and thanks (saith one) are like the double motion of the lungs; the air that is sucked in by prayer is breathed out again by thanks. Verse 4. And of the love, etc.] Faith in Christ Jesus maketh love to all the Saints. Therefore they go commonly coupled in Paul's Epistles. And therefore when the Disciples heard how oft they must forgive an offending brother. Lord increase our faith, say they, Luk. 17.5. See the Note there. Verse 5. For the hope] It is hope (saith an Interpreter here) that plucks up the heart of a man to a constant desire of union by faith with God, and of communion by love with man. But by hope, is here meant the object of hope. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus●●. hist. 1.2. c. 3. As it is in all the world] Eusebius saith, That the Gospel spread at first thorough the world like a Sunbeam. The Reformation begun by Luther in Germany, wont on abroad Christendom, as if it had been carried upon Angels wings. That of the Church of England is such as former ages despaired of, the present admireth, Spec Europe. and the Future shall stand amazed at. It is that miracle (saith one) which we are in these times to look for. Verse 7. Who is for you a faithful Minister] Epaphras was their City-preacher: whom therefore the Apostle here so highly commendeth. Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund, anno 1524. Scultet. Annal. pag. 130. A faithful Minister should have all good respect afore his own people especially. Verse 8. Who also declared unto us] His heart was overjoyed with his people's forwardness, and he could not but impart it to the Apostle. It was a pride in Montanus to over-ween his Pepuza and Tymium two pelting Parishes not far from Colosse, and to call them Jerusalem, Euseb●● 5. ● 17 as if they had been the only Churches in the world. But this was a commendable practice of Ep●phras to late to S. Paul the good he found in his people, that he by an epistle might further encourage and quicken them. Verse 9 In all wisdom and spiritual] See the Note on Ephes. 1.8. Verse 10. That ye might walk worthy] By walking before God, with God, after God, according to God, as it is phrased in several Scriptures, all to one purpose. See the Note on Ephes. 4.1. Verse 11. And long-suffering with joyfulness] The joy of the Lord is the strength of the soul, Nehem. 8.10. as true gold comforts and strengthens the heart that Alchemy doth not. At the death of Francis Gamba a Lombard, that suffered Martyrdom, the Friars brought in their hands a cross for him to behold, to keep him from the poration at the feeling of the fire. But his mind he said was so replenished with joy and comfort in Christ, Act. and Mon. fol. 856. that he needed neither their cross nor them. Verse 12. Of the Saints in light] So that though cast into a dark dungeon the Saints may clap th●ir hands upon their bosoms, as Oecolampadius upon his deathbed did, and say, Hic sat luc is, here within is plenty of divine light. Verse 13. From the power of darkness] Every natural m●n is under the power of darkness, nay of the devil, Act. 26.18. as the malefactor that goes bound and pinioned up the ladder, is under the power of the executioner. Imagine (saith one) a man driven out of the light by devils, where he should see nothing but his tormentors, and that he were made to stand upon snar●s and g●ns with iron teeth ready to strike up and grind him to pieces, and that he had gall poured down to his belly, and an instrument raking in his bowels, and the pains of a travelling woman upon him, and a hideous noise of horror in his ears, and a great Giant with a spear running upon his neck, and a flame burning upon him round about. Alas, alas, this is the estate of every one that is ou● of Christ, as these Places show, whence these comparisons are taken, Job 18.7, 8. & 20.24 15 & 15.20, 21, 26, 30. Verse 14. Even the forgiveness, etc.] See the Note on Mat. 1.21. Verse 15. Who is the image] The express image of his person, Heb. 1.2. Milk is not so like milk, as this Son is like the Father. The firstborn of every creature] As being begotten of the substance of the Father after a wonderful manner before all beginnings. Verse 16. For by him were all things] This is an high praise to Christ, Rev. 4.11. See the Note on Joh. 1.3. Verse 17. By him all things consist] They would soon fall asunder had nor Christ undertaken to uphold the shattered condition thereof, by the word of his power. Verse 18. And he is the head] See the Note on Ephesians 1.22. Verse 19 In him should all fullness] In a vessel or treasury an emptiness may follow a fullness: not so here. See the Note on Joh. 1.14. Verse 20. To reconcile all things] That is, all the Saints, who are worth all, better than all, more worth than a world of wicked men, Heb. 11.38. The Jews have a saying, That those seventy souls that went with Jacob into Egypt, were as much as all the seventy Nations in the world. What account God maketh of them in comparison of of others. See Isa. 43.3, 4. Verse 21. Enemies in your mind] Haters of God Rom. 1.30. and so, God slaiers, 1 joh. 3.15. Omne peccatum est Deicidium. Verse 22. To present you holy and unblameable] By his righteousness imputed and imparted: though most interpreters expound this text of sanctification, and not of justification or future perfection. Verse 23. Grounded and settled] When faith bears fruit upward, it will take root downward, and make a man as a tree by the river's side, and not as the chaff in the fan, Psal. 1.3, 4. or as the boat without ballast. Preached to every creature] That is, to every reasonable creature, mar. 16.15. Though to many we preach to no more purpose than B●de did, when he preached to an heap of stones: these are unreasonable creatures, 2 Thess. 3.2. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicissim ●ur, 'em impleo. And fill up that which is behind] Christ suffered much for Paul: it is but meet therefore that Paul should suffer somewhat for Christ. All our troubles are but the slivers and chips as it were, of his cross. When the Jews offered our Saviour gall and vinegar, he tasted it, but would not drink. He left the rest for his Church, and they must pledge him, not to expiate sin, but for their trial and exercise. For his body's sake] For the confirmation of men's minds in the truth of the Gospel. Verse 25. According to the dispensation] What a horrid blasphemy therefore is that of the Jesus tes, who stick not to tell the people in their pulpits, That S. Paul was not secure of his preaching, but by conference with S. Peter, nor that he durst publish his Epistles, Spec, europe. till S. Peter had allowed them. Verse 26. But now is made manifest] God hath now opened his whole heart to his Saints. See the Note on Rom. 16.25. and on Mat. 4.16. Verse 27. The hope of glory] All the Saints are said to worship in the altar, Revel 11.3. because they place all their hope of life in Christ's death alone. Verse 28. Whom we preach] Ministers do not only preach of Christ, but preach Christ, that is, they give what they speak of. As the Manna came down in the dew; se doth the spirit in the Ministry of the Gospel. Verse 29. I also labour, striving] Labour to lassitude, strive even to an agony. Good Ministers are great pains-takers: and God that helped the Levites to bear the Ark, 1 Chron. 15.26. will help his servants by his spirit, working in them with power. CHAP. II. Verse 1. For I would that ye knew] LIttle do most men know, what uncessant care and pains their faithful Ministers take for their souls health. But we would they should know it, and know those that labour among them, and are over them in the Lord, and to esteem them very highly in love, for their works sake, 1 Thess. 5.12, 13. Verse 2. That their hearts may be comforted] Ministers are sons of consolation, whiles by them God maketh the heart to hear of joy and gladness, Ps. 51.8. and createth the fruit of their lips peace, ●eace, etc. Isa. 57.19. Being knit together] No such comfort upon the earth, as in the communion of Saints: it differeth from the happiness of heaven, but in degrees only. Of the full assurance of understanding] Such as was that of S. Luke, chap. 1.3. See the Note there. Verse 3. In whom are hid] What so great a maker is it then if we be obscured, and our good parts not so noticed? Pers. Vsque adeone scire tuum nihil est, & c? Christ was content his treasures should be hid. In maxima sui mole se minimùm ostendunt stellae. All the treasures of wisdom] Out of Christ then there is no true wisdom or solid comfort to be found. The depth faith, It is not in me, and the sea saith, It is not i'th' me, Job 28.14. The world's wizards cannot help us to it, jer. 8.9. Nescio quomodò imbecillior est medicina quam morbus, saith Cicero concerning all Philosophical comforts: The medicine is too weak for the disease. Verse 4. With enticing words] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With probable and persuasible speeches. It is not safe for simple men to hear heretics: for though they may think themselves able enough to answer them, yet they have a notable faculty of persuading the credulous and less cautelous. The Valentinian-hererikes had an art to persuade before they taught. Tertull. The locusts have faces like women. In the year 497. Pope Anastasius second, seeking to reduce the heretic Acacius, was seduced by him. Verse 5. Your order, and the steadfastness] Faith and order, that is doctrine and discipline, faith one. These two make the Church fair as the Moon, clear as the Sun, and terrible as an army with banners, Cant 6 10. The steadfastness of your faith] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. The firmament of your faith. As in the first creation, so in the new creature there is first the light of knowledge: Secondly, The firmament of faith: Thirdly, Repentant tears and worthy fruits, as sea's and trees, etc. Verse 6. So Walk ye in him] Continue well affected, as ye were at your first conversion: fall not from your own steadfastness, 2 Pet. 3.17. Happy is he that can say in a spiritual sense (as it was said of Moses) that after long profession of religion his sight is not waxed dim, nor his natural strength abated. Verse 7. Abounding therein with thanksgiving] Thankfulfulnesse for smaller measures of grace, gets more. Essicacissimum genus est rogandi, gratias agere. Plin. Panegyr. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lest any man spoil you] A Metaphor either from sheep stealers or plunderers. Seducers plunder men of their precious souls. They take them prisoners, 2 Tim. 3.6. They make merchandise of them, 2 Pet. 2.3. or bring them into bondage, smiting them on the face, 2 Cor. 11.20. I borough Philosophy] In the year of Christ 230. the Artemonites, a certain kind of heretics, corrupted Scripture out of Aristotle and Theophrastus, turning all into Questions, as afterwards the Schoolmen also did, that evil generation of dunghill Divines, as one calleth them. Tertullian not unfitly faith, That the Philosophers were the Patriarches of the heretics. 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 airy nothings, as the Apostle expounds himself. See the Note on Rom. 1.21, 22. And not after Christ] The Gentiles than could not be saved by their philosophy without Christ. And yet not only the Divines of Cullen, A●rippa. B●laeus. set forth a book concerning the salvation of Aristotle, whom they called Christ's forerunner 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 fullness of the Godhead bodily] That is, Essentially, not in clouds and Ceremonies, as once between the Che●nb●●s, which the J●ws called Shechinah; whereunto the Apostle here alludeth. Verse 10. And ye are complete] Ye have that true happiness of a man, which Philosophers hunted after in the thicker of car●hly vanities, and lost themselves in the chase. Varr● makes report of 288. several opinions that they had about this subject, and were out in all, whilst they caught at the shadow of ●uits in a ●edge of thorns, but could not come at the tree of life, Christ Jesus in whom we are complete. Verse 11. Made without hands] Oh how honourable (saith an Interpreter) is the work of mortification, even as to make those huge heavens, etc. By the circumcision of Christ] Which circumciseth our hearts, pulling off chat wretched foreskin. Verse 12. Buried with him in baptism] Which succeedeth in the place of circumcision, and is also to us a seal of the righteousness 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 quickened] 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 ●●s Sons bl●nd. Verse 15. He made a show of them] A plain allusion to the Roman triumphs. See the Note on Eph●s. 4.8. Christ made the devils a public spectacle of scorn and derision, Tank hlstz●o. as Tamerlane did Ba●azet the great Turk, whom he shut not in an iron cage 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 thorough Asia, to be of his own people ●corned and derided, etc. 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 j●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 Saviour's 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 thorough 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 special hand in it, to show that people, that those shadows were to vanish, now that Christ the body was come and showed 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, etc. yet wére vainly puffed up by their fleshly minds. And something like this was that of the Baptist in refusing to wash Christ, and of Peter in refusing to be washed by him joh. 13.8. And worshipping of Angels] Setting them up as Papists do for Mediators of intercession. Let not us acknowledge any other Master of requests in heaven, but Christ alone, 1 joh. 2.1. But what a piece of knavery is that in Surius and Caranza, who rendering that passage of the Laodicean Council, Chap. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christians may not pray to Angels, they make the words to be, Non oportet Christianos ad angulos Congregatione ●●facere. Christian's 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 do they not rather, Festucam quarere unde oculos sibi cruant, as Bernard hath it, Seek straws to put out their own eyes withal. Intruding into those things] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or invading those things, etc. blind and bold, busy 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 mind] 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 than all the former, that they despoiled Christ of his dignity: as if he alone were not sufficient to cherish and increase 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 do ye dogmatise: or be burdened with ●ites or traditions, as they now are in the Papacy? john Aunt a Roman Catholic, in his humble appeal to King james, in the sixth Chapter of that Pamphlet thus blasphemeth God, D. S●eldens Make of the beas● epidemic. The God of the Protestants (whom he knows to be the Father, Son, and holy Ghost) is the most uncivil and evil mannered God of all those who have borne the names of God upon earth: Yea, worse than Pan, God of the Clowns, which can endure no Ceremonies nor good manners at all. Verse 21. Touch not, taste not, etc.] The words of those impostors, 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 raiment, are types of thy perishing also, faith a Divine. Verse 23. And neglecting of the body] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not sparing of it, as the old and new Baalites, Those Flagellantes: And those also amongst us (good otherwise) that pinch their bodies too much with penury or excessive fasting, are blame-worthy. The body is the souls servant, and that it may be, Par negotio, neither supra not infranegorium, it must have due honour and nourishment. CHAP. III. Verse 1. If ye then be risen with Christ] ASyeprefe le to be, Chip. 2.12. Se●● those things, etc.] As Christ risen spoke, and did only the things p●●aining to the Kingdom of God, Act. 1.3. and waited always for his exaltation into heaven. There should be continual ascensions in our hearts: Trem●l. the Church is compared to pillars of smoke, Elationibus sumi, Cant. 3.6. as having her affections, thoughts, desires upward, heavenward. Verse 2. Set your affection on things] Things above outlast the days of heaven, and run parallel with the life of God, and line of eternity. Things on earth are mutable and momentary, subject to vanity and violence: when we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. And not on things on earth] Set not thine heart upon the asses, said Samuel to Saul, ●ith the desire of all Israel is thee: So, set not your affections on out ward things, ●ith better things abide you. It is not for you to be fishing for gudgeons, but for towns, forts and castles, said Cl●●pa●ra to M. Antony. So neither is it for such as hope for heaven to be taken up about trifles: as Domitian spent his time in catching she's, and Artaxerxes in making hafts for knives. There is a generation of Torrigen● fratres, whose names are written in the ●arth, jer. 17 13. called the inhabitants of the earth, Rev●l. 12.12. in opposition to the Saints and heirs of heav●n. These may with the Ath●ians give for their badge the Grasshopper, which is bred, liveth and dieth in the same ground: and though the hath wings, yet slieth not: sometimes she hoppeth upwards a little, but salleth to the ground again. So here. Verse 3. For ye are d●ad] Crucified to the world as Paul, Gal. 6.14. weaned as a child from the bre●●s, or rather botches of the world, as David, Pt. 131.1. Dead also in regard of dady miseries, Isa. 26.19. 1 Cor. 15.31. And your list is hid] As the pearl is hid, till the shell be broken. Verse 4. Then shall we appear.] What then do we loading ourselves with thick clay? or moiling ourselves here, as much worms? Verse 5. Mortify therefore] Sin hath a strong heart, and will not be done to death, but with much ado. Peccata sapè raduntur, sed non eradicantur. Something is done about sins, little against them: as artificial jugglers seem to wound themselves, but do not; or as players seem to thrust themselves thorough their bodies, but the sword passeth only thorough their clothes. Covetousness Which is idolatry] For it robs God of (his slower) his trust, and draws a man away from all the Commandments. Ps. 119.36 See the Note on Eph. 5 5. Verse 6. On the children of disobedience] Unperswadable, uncounsellable persons, that regard not good courses or discourses. Verse 7. When ye lived in them] Man's life is a walk, and each action a step either to heaven or hell. Verse 8. Filthy communication] The devils drivel. See the Note on Eph. 5.4. Verse 9 Lie not one to another] No not in jest, lest ye go to hell in earnest. See the Note on Eph. 4.25. Verse 10. After the image] If moral virtue could be beheld with mortal eyes, faith the Philosopher, it would stir up wonderful loves of itself. How much more would the image of God in the hearts of his people? See the Note on Eph, 4.24. Verse 11. Christ is all, and in all] Not only in the hearts of men, but in all things else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender. This second Adam hath filled all things again: neither is there any thing else required to justification and salvation. Verse 12. As the elect of God, holy and beloved] Therefore holy, because elect, and therefore beloved, because holy; as God's name is holy, and therefore reverend, Ps. 111.9. God chose his for his love, and now loves them for his choice. Bowels of mercies] Draw out thy soul as well as thy sheaf to the hungry, Isa. 58.10. Steep thy thoughts in the mercies of God (saith one) and they will die thine, as the die-fat doth the cloth. Verse 13. If a man have a quarrel] Occasions will be given, Prov. 19.11 and offences will fall out. Now it is the glory of a man to pass over a transgression. See 1 Sam. 10.27. And to forgive where there is just cause of complaint: If no quarrel, no quarrel, no thank. Verse 14. The bond of perfectness] Or the couple, the juncture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the tie: as the curtains of the Tabernacle were joined by loops: so are all true Christians by love. Verse 15. And let the peace of God rule] Sat certaminis Moderator, let it rule after the manner of a Moderator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or an umpire: Let it oversee and overrule in all your personal discords. Or (as others sense it) let it carry away the prize, or distribute the garlands. And be ye thankful] Arhor ●onoreiur cujus nos umbra ruetur. sc. To those that are courteous and beneficial to you. Ingratum dixeris omnia dixeris. Lycurgus would make no law against unthankfulness, because he could not think there could be any such evil committed. If there be any sin in the world against the holy Ghost (said Queen Elizabeth in a letter to Henry 4 of France) Camder● it is ingratitude. This (saith one) is a monster in nature, a solecism in good manners, a paradox in divinity, Ventus u●●rs & exi●ans. a parching wind to dam up the fountain of divine and humane favours. Verse 16. Dwell in you richly] Indwell in you, as an ingraffed word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. incorporated into your souls: so concocted and digested by you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as that you turn it in succum & sanguinem, into a part of yourselves. This is your riches: and thus David reckons of his wealth, Ps. 119.31. Teaching and admonishing one another] It is rightly observed by a late reverend Writer, D. Sibbs on Cant. 5. That although we know that which we ask of others, as well as they do: yet good speeches will draw us to know it better, by giving occasion to speak more of it; wherewith the Spirit works more effectually, and imprints it deeper, so that it shall be a more rooted knowledge then before. For that doth good, that is graciously known; and that is graciously known, that the Spirit seals upon our fouls. In Psalms and hymns] Dinnius. Papists forbidden people to sing Psalms, and permit only Choristers to sing, lest the music should be marred. But the Apostle biddeth every Saint to sing. And Nicephori●s writeth, Hist Eccles. l. 3. sap. 37. that the Christians of his time, even as they traveled and journeyed, were wont to sing Psalms. Tatianus also faith, That every age and order among the Christians were Christian Philosophers: yea that the very virgins and maids, as they sat at their work in wool, were wont to speak of God's 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 yourselves] Inferiors are ordered before superiors, 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 strait in God's sight, if not pliable to his. Sed liberum arbitrium, pro quo tantopcrè contenditur, viri amiserunt, uxores arripuerunt, faith an Author. Verse 19 Husband's 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 easy 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 mind: 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 Chaldeans, 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 thorough 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 than you do your masters, that have power over the flesh only. Verse 23. Do it hearty, as to the Lord] This is to make a virtue of necessity, whiles in serving men, we serve the Lord Christ, going about our earthly businesses with heavenly minds, with not only an habitual, but an actual 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 godliness runneth thorough your whole lives, as the woof doth thorough the web, and you seek to approve yourselves to Christ in all your actions and employments. Verse 25. But he that doth Wrong] Be it but by not doing right to poor servants, which in those days were bond slaves. Note here (saith an Interpreter) the Apostles candour: he was not of the ●umour of Lawyers that seldom speak much, but for great men, or when they may have great gifts, etc. CHAP. iv Verse 1. That which is just and equal] SEe they must, both to the well choosing, and the well using of their servants. Ye also have a master] Eccl. 5 8. There be higher than they: and wherein they deal proudly, God is above them, Exod. 18.11. Verse 2. Continue in prayer] Constant and instant in it, wait upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lay all aside for it (as the word signifieth, Act. 6.2.) while prayer stands still, the trade of godliness stands still. And watch in the same] Against dulness of spirit, drowsiness of body, satanical suggestions, secular distractions, etc. With thanksgiving] Have your thanks ready, for you are sure to speed. Verse 3. Withal, 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 music: so neither is every pulpit-discourse a Sermon. Verse 5. Walk in wisdom] Neither giving offence carelessly, nor taking offence causelessly. 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 1●74. Ibid 1457. Latime● risen 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 less two opportunities of time) cannot be possessed together. Verse 6. Seasoned with sale] Of mortification and discretion, even our common communication must be so seasoned: as we powder most those meats that be most apt to putrify, and as upon our uncomely parts, we put the more comeliness. 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, faithful and beloved. Philosophia non 〈…〉 ●ed abscond●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, f●it semper tamen temulentus sacrilegio, If he repent of his drunkenness, yet he continued drunk with superstition. Paul's convert proved better, a faithful preacher, and a beloved brother. Verse 10 Marcus, sister's son to Barnabas] Hence Barnabas stood so stiff for him against Paul his faithful fellow traveller, Act. 15.37. See the Note there. Natural affection sways 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 distress, 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 Midsummer Solstice swelleth and runneth over the banks, but in midwinter is clean dry. Howbeit Marcus, Aristarchus, Onesimus, Onesiphorus, and some few others stuck to him. A great mercy: Optimum solatium, sodalitium. Verse 12. Epaphras, who is one of you] See Chap. 1.7. and the Note there. That ye may stand perfect] In his absence especially: for then the devil is most busy, as he was with the people, when Moses was but a while in the Mount, Exod. 32. Verse 13. And them that are in Laodicea] A Minister must be like the Sun, that shineth not only within its own orb, but i●lightneth all round about it, and within the reach of it. Verse 14. And Demas] he will needs be one, and is, but without any title of honour, as the rest. He began to be suspected: and he afterwards proved an utter apostate, and (as Dorotheus saith) an Idol-Priest at Thessalonica. Verse 15. Salute the brethren] Christianity is no enemy to courtesy. It removes not, but rectifies it. The brethren which are in Laodicea] There God had his remnant, there Christ was Amen, the faithful and true witness, and there there were such, as by a new creation of God, were begotten again, even among to car●●ss● a multitude, Revol. 3.14. There remain in Constantinople at this day above 20. Churches of Christians: and in Thessalonica above 30. besides very many Churches abroad in the province, etc. Breerw. Enquir Chytrae de statu Ecclesiar. The whole country of Asia the less, wherein stood Colosse, Laodicea and H●erapolis, is now under the power and superstition of the Turk: yet no doubt God hath his remnant there. Verse 16. Read the Epistle from Laodicea] Other good books than must be read, as well as the Scriptures; yet not idle pamphlets and love-toys. These should be burnt, as those curious books were, Act. 19 Verse 17. And say to Archippus] Archippus was a Pastor of the Laodicean Church; So that before S. John's time in Pathmos they began to cool. That thou fulfil it] By preaching the Word in season, out of season, etc. and so doing the work of an Evangelist, fulfilling his Ministry, 2 Tim. 4.2, 5. This to do, the people were to excite their Pastor: yet with all due respect and reverence to his office, 1 Tim. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Elder must not be lashed or jerked with the scourge of the tongue, as a puny, but entreated as a father. Verse 18. Remember my bonds] To pray for me, and minister to me, etc. This he here inserteth as his last charge, that they may the better remember and practise it. Something we should leave with those we love that may stick by them, and stand them in stead when we are gone, or have done with them. A COMMENTARY OR EXPOSITION Upon the first Epistle of S. Paul to the THESSALONIANS. CHAP. I. Verse 1. Paul and Silvanus] OTherwise called Silas, Act. 15.40. as jehoshuah the high-Priest is called jeshua, Ezra 3.2. and 5.2. it is not therefore unlawful to abbreviate names. Unto the Church of the Thessalonians] Thessalonica, the chief City of Macedonia, is now known by the name of Saloniks, and is under the Turk. For the plantation of a Church here, see Act. 17.1, 2, 3, etc. Breer. Enquir. P 68 together with the Notes there. There are 30 Churches of Christians in it at this day, and but three of Mahometans. Verse 2. We give thanks to God] Thus he beginneth most of his Epistles with thanksgiving: This being held to be the first that ever he wrote to any of the Churches, The beginning of his strength (as Reuben jacob's firstborn) and the excellency of dignity, Genesis 49.3. Verse 3. Remembering without ceasing] A good memory is required to assiduity in prayer. All the faculties are exercised, and the whole man hard wrought. Your work of faith] We believe not without much conflict, When faith goes about to lay hold on Christ, the devil raps her on the singers, and would beat her oft. Hence the believer hath such ado to believe. And labour of love] Every man's love is as his labour is, Heb. 6.10. Therefore also love and labour are of one root in latin, because love is diligent and laborious, And patience of hope] To wait the accomplishment of God's promises. Thus every Christian virtue hath its proper distinctive character, to difference it from that which is counterfeit. In the sight of God] True grace will stand to God's trial, which false grace cannot abide: as Alchy my gold cannot pass the seventh sire: nor doth it comfort the heart, as true gold doth. Verse 4. Knowing, brethren, beloved of God] Knowing it by the judgement of charity, not of infallibility. He that believeth hath the witness in himself, 1 Job. 5.10. But the white stone, the new name, and the hid man of the heart are not certainly known to any, but to such as have them. Howbeit, holy men in some degree are known one to another, to make the communion of Saints the sweeter. Strong confidence one may have of another's salvation: but no certainty either of sense or of science, much less of faith, or immediate revelation. Verse 5. For our Gospel came not] Hence he collects their election according to Act. 13.48. The Ministry sent to a place is an argument of some elect there. A husbandman would not send his servant with his sickle to reap thistles and nettles only. As ye know what manner] The Church is endued with the spirit of discerning: and Ministers should approve themselves spiritual in word and conversation. 1 Cor. 2●, 10. Verse 6. Followers of us, and of the Lord] The Apostles walked in Christ, Col. 2.6. as Christ, 1 Job. 2.6. their lives were a Commentary upon his life, 1 Pet. 2.9. Received the word in much affliction] Opposition is (as Calvin wrote to the French King) Evangely genius, the black Angel that dog's the Gospel at the heels. To preach (saith Luther) is nothing else, but to get the ill will of the world. With joy of the boly Ghost] Which bore them up above all persecutions, as blown bladders bear a man up aloft all waters. Verse 7. So that ye were ensamples] Gr. Types, moulds, patterns of piety to those that were in Christ long before them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A brave commendation, and not every man's happiness. Affliction to some is like a growing ague, or as a warm rain to garden-herbs, that maketh them shoot up sensibly in one night. Verse 8. For from you sounded out] A vobis diss●matus est sermo. Remigius commenting upon this place, telleth us that the Apostle here speaketh some what improperly, by saying Diffamatus for Divulgatus. This man knew not (belike) that S. Paul wrote in Greek, and not in Latin: So great was the ignorance of that ninth age, The Greek word importeth that from the Thessalonians the word of the Lord sounded out as a trumpet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and resounded as an Echo. A vobis ebuccinatus est ser●● Domini: So Vatablus rendereth it. So that we need not to speak] A good people may ease their Pastor of a great deal of pains. Verse 9 What manner of entering in, etc.] The Pastor hath his part and share in the people's commendation. If they grow famous, he cannot lie obscured. Ye turned to God from idols] They gave not the half turn only from East to South, but the whole turn from the East to West, from idols to God. Ephraim shall say, Hos. 6.4. What have I to do any more with idols, Hos. 148? Those Balaam blocks, those mammets and monuments of idolatry, those images of jealousy? Ephraim is now no longer as a cake half baked, as a speckled bird, Jet. 12.9. etc. Better be a Papist than an Atheist, a gross idolater than a profligate professor, a carnal gospeler. Verse 10. And to wait for his Son] This is pinned as a badge to the sleeve of every true believer, that he looketh and longeth for Christ his coming to judgement. The old character of God's people was, they waited for the consolation of Israel, Christ's first coming: So is it now, the earnest expectation of his second coming. Which delivered us from the wrath to come] This is the ●●●mon, the notation of his name Jesus, a Saviour. Salvation properly betokeneth the privative part of man's happiness, but includeth the positive too. King Alphonsus, when he saw a poor man pulling of his beast out of a ditch, he put to his hand to help him. Is it not more that Christ should stoop so low as to help us (who were in worse condition than the beasts that perish) out of the ditch of destruction? The devil is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a roaring Lion: but our comfort is, That the Lion of the Tribe of Judah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h● that delivereth us from the wrath to come. The wrath to come] There is a present wrath that men suffer; and who knoweth the power of this wrath? Even according to a man's sear, so is God's wrath, Psal 90.11. Let a man fear never so much, he shall be sure to feel more, when God's wrath falls upon him. A timorous man can fancy vast and terrible fears; fire, sword, racks, scalding lead, boiling pitch, running b●ll-mettle. Yet all this is but as a painted fire to the wrath to come, that eternity of extremity, which graceless persons shall never be able to avoid, or to abide. CHAP. II. Verse 1. Our entrance in unto you] THe word preached in any place doth usually work best at first. After a while men become like unto birds in a belfry, that can well enough bear the noise of the bells, and not be frighted. Verse 2. But even after that, etc.] From this to the 13. ●orse. Ministers may as in a mirror see how they ought to behave themselves in the house of God. We were bold in our God] The Church as the palmtree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder that may be dipped, D●ris u● ilex ●onsa b●peuni●●●. not drowned: as the Oak that sprou●s out the thicker from the maims and wounds it receiveth. This daunted Diocletian and made him lay down the Empire in discontent. This caused julian the Apostate to leave off force, and use fraud to draw men from the truth. Verse 3. Was not of deceit, nor, etc.] Neither for profit, pleasure, not preferment (the worldling's Trinity.) A Minister, as he should have nothing to lose, so he should have nothing to get: but should be above all price or sale. He hath too impotent a spirit, whose services, like the dial, must be set only by the Sun of selfreipects. True grace is of a most masculine, disengaged, noble nature, and remits nothing of its diligence either for fear of a frown, or hope of a reward. Verse 4. But as we were allowed] Enabled and counted faithful, 1 Tim. 1.12. Not as pleasing men] See the Note on Gal. 1.10. Men, be they pleased or displeased, God must not be displeased. But God] Who looketh upon displeasing service, as a double dishonour. Which trieth our hearts] And so knoweth our aims, Drus. Apophth. Quicquid igitur agas, propter Deum agas. Propter te Domine, propter te, as he cried. It stands me upon, saith one, to see that though my work be but mean, yet it may be clean; though not fine, yet not foul, soiled and slubbered with the slur of a rotten heart: sigh it is God I have to deal with. Verse 5. For neither at any time] Sinisterity of ends is here opposed to sincerity in God's work: And flattery, covetousness, ambition, declared to be the fountains of insincerity. Nor a cloak of covetousness] This sin goes usually cloaked with the name and pretence of good husbandry. The ordinary language of the world is, He is a man somewhat with the hardest, a little with the nearest, a little too much for the world, but yet a marvellous honest, a wondrous good man. Covetousness is seldom without feigned words, 2 Pet. 2.3. to hid it from others without, or subtle thoughts and evasions to blindfold the conscience within. God is witness] That he flattered not, he reports himself to them, that he coveted not, he appeals to God, who is not mocked with masks or specious pretences. Verse 6. Nor of men sought we glory] Theologus gloriae dicit malum bonum & bonum malum (saith Luther) Theologus crucis dicit id quod res est. A vainglorious preacher calleth good evil, and evil good, etc. Verse 7. But we were gentle] This is the way to win, for man is a cursed, crabbed creature, and may be led, but not easily dragged to duty. Soft words and hard arguments soon prevail with him. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cup●dine rap●i. So being affectionately desirous] Homing and hankering after you. But also our own souls] Greater love then this hath no man: And such a love ought there to be in every Pastor toward his people. Love is liberal, charity no churl. Verse 9 Our labour] Even to lassitude. And travel] So to spare them, he spared not himself. Verse 10. Ye are witnesses, and God also] Happy is that man that can be acquitted by himself in private, in public by others, in both by God: standers by may see more. How holily, and justly, and unblamably] Here he practised his own precept, Tit. 2.12. And herein lies the difference between Divinity and other sciences, that it is not enough to prescribe it, but you must practise it, as lessons of music, and as a copy must not be read only, but acted also. Verse 11. As a father] Before, as a mother, vers. 7. a nurse not mercenary, but natural, with greatest tenderness and indulgence. Here he tempers his mother-like meekness with the gravity and authority of a father. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God. Ver. 12. Walk worthy of God] Whose livery we wear, whose image we bear, whose kingdom we are called unto, etc. Those that stood with the Lamb, Rev. 14. had his father's name on their foreheads. Our outstraies reflect upon God, who will require and requite. Verse 13. Not as the word of men] Whom yet he maketh use of to cast down Satan's strong-holds, as he made use of little David against Goliath, and of the frogs and flies against Pharaoh. As the word of God] With reverence and diligence, with all good affection and attention. When Samuel knew it was God that called him (and not Eli) he had no more mind to sleep. We are all here present before God, saith Cornelius, Act. 10.33. And God is in you of a truth, saith the Corinthian convert, 1 Cor. 4.25. Verse 14. Of your own countrymen] Malice against the truth breaks all bonds of nature or amity. Moah was irked, because of Israel, or vexed at them, Numb. 22.3, 4. though they were allied to Israel, who passed by them peaceably, and, by the slaughter of the Amorites, freed them from evil neighbours, which had taken away part of their Country, etc. The English Papists in four years sacrificed 800 of their innocent Countrymen in Q. Ma●●es days. Verse 15. Who both killed the Lord] And are therefore banished out of the world, as it were, by a common consent of Nations, for their unexpiable guilt. Even in Jerusalem there be hardly to be found a hundred households of them. In Cyprus it is present death for any Jew to ●et his foot upon that Island. Bre●●●ood. Enqu●●. In Thessalonica and Constantinople there are divers thousands of them, but at every Easter they are in danger of death, Dio. Cass. Biddulph. if they but stir out of doors, because at that time they crucified our Saviour. The Turks themselves so hate the Jews for crucifying Christ, that they use to say in detestation of a thing, I would I might die a Jew. Neither will they permit a Jew to turn Turk, unless he be first baptised. And their own Prophets] Whose slaughter (though long since done) is in recent remembrance with God, and is reckoned and registered together with the death of Christ himself. And have persecuted us] They still curse the Christians in their daily prayers, which they close up with a Maledic Domine Nazaraeis. Lopez at Tyburn affirmed, Camde●s Eliz. That he had loved Q. Elizabeth as he loved Jesus Christ. Which from a Jew was heard not without laughter. And they please not God] Yet they challenged the title of God's Church: as the Papists will needs be the only Catholics. And are contrary to all men] Being herein rather Ismaelites, than Israelites, Gen. 16.12. The Tro●t delights to swim against stream. The herb Alexander will agree with no other herb, but itself. Such Antipodes are our Jesuits, so unsufferably ambitious and impudent, that neither then doctrine, not their conversation pleaseth those of their own religion. Verse 16. To fill up their sin always] Bounds are set to sin by the divine decree, Zech. 5.7. Wickedness is compared to a woman pressed in an Ephah: when the measure is full, the business is finished. See the Note on Mat. 23.32. Verse 17. For a short time] Or, In a short time, suddenly. See Act. 17 9, 10. Being taken away] Or separated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as orphans are from their dear parents, or parents from their deceased children. The separation of friends is so grievous, that death itself is styled no other than a departure. Verse 18. But Satan hindered us] He still doth his utmost to hinder the communion of Saints, and to keep them asunder. He knows two are better than one: and therefore he stirred up the primitive persecutors to banish the Christians, and to confine them to isles and mines, Cyprian. epist. where they could not have access one to another. Verse 19 For what is our hope, &c] A very lively and lofty expression: such as the Apostle ordinarily useth in speaking of heavenly glory. Nos Christus, nec coelum patitur hyperbolen: A man can hardly hyperbolise in speaking of heaven. Verse 29. For ye are our glory and joy] Let no man therefore envy us these temporary good things, a competent maintenance: there are better things abide us above. CHAP. III. Verse 1. No longer forbear] OR, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stand under our burden of vehement desire after you. See a like expression, Isa 42.14. As a travelling woman bites in her pain as long as she is able, and at length cries out aloud; so God is patiented till he can hold no longer, etc. We thought it good] Publica privatis anteferenda bonis. A public spirit is a precious spirit. Verse 2. To establish you] Who haply are somewhat unsettled by the troubles that befell me amongst you. But as young trees shaken, root the better, so should you. Capite in an epistle to the brethren at Basil, writeth thus, Pauciores vobiscum perimuntur, quod ita Domino visum est ut stabiliantur seu lenibus pluvijs, a● sem●nt●● m●llioribus, plantulae in arbores maximas proditurae. Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. That no man should be moved] Gr. Flattered, as a dog slattereth, by moving his tail, q.d. The devil, by flattering you, with promise of more ease by a contrary course, will but do as a dirty dog, defile you with sawning. That we are appointed thereunto] Viz. By God's decree, whereunto if damned ghosts must subscribe, Rom. 9.19, 20. how much more should Gods elect, 1 Pet. 1 6? It is but a delicacy to dream of heaven to be had, without much hardship. Verse 4. We told you before] Darts fore-seen are dintlesse: premonition is the best premonition. Troubles foretell come never a whit the sooner, but far the easier: whereas coming unexpected, they find weak minds secure, make them miserable, leave them desperate. Verse 5. To know your faith] That is, Your perseverance, and increase in faith. That which the devil mainly endeavoureth is, to hinder and unsettle our faith, as he dealt by Eve, and Peter, Luk. 22.31, 32. to batter this buckler, Ephes. 6.16. for than he knows he may do what he will with us. Omnia perdidit, Seneca qui fidem amisit. Lest●●y some means the tempter] Who feels our pulses, and fits his assaults accordingly. See the Note on Mat. 4.3. And our labour be in vain] So it proves many times by Satan's malice. Other labourers can find their work as they left it, not so Ministers: the devil cometh and marreth all. Verse 6. And brought us good tidings] Here the devil was disappointed. He had been nibbling, but could not fasten: this matter was not malleable. God stints him, and staves him oft, when he would worry his poor lambs, turning all to their eternal good. Verse 7. We were comforted] Nothing so cheereth up the heart of a godly Minister, as his people's tractableness. If this be wanting, his very heart is broke, though they be otherwise never so kind and courteous to him. Verse 8. For now we live] A joyless life is a lifeless life. An unsuccessful Pastor hath little or no joy of his life. Thus shall ye say to him that liveth, 1 Sam. 25.6. that is, that liveth at hearts-ease. All the days of the afflicted are evil, Prov. 15.15. As good be out of the world (say they) as have no joy of the world. Now, I have no greater joy, faith S. John, then to hear that my children walk in the truth, 3 Joh. 4 This revived his good old heart, and made it dance Levaltoes in his bosom. Verse 9 For what thanks, etc.] q.d. No sufficient thanks. Spiritual joy vents itself by an infinite desire of praising God, whereby it seeks to fill up the distance betwixt God and the good soul. In our thanksgivings let there be modus sine modo, as B●●nard hath it. Let us still deliberate what more to do, as David, Psal. 1 16.12. Verse 10. Night and day praying exceedingly] Prayer must be constant and instant, with utmost assiduity and intention of affection, Luk. 18.1. See the Note there. Verse 11. Now God himself, etc.] At the very mentioning of prayer, he falls a praying. Good affections soon kindle in a gracious heart. Direct our way unto you] A man's heart deviseth his way, but the Lord directeth his steps, Prov. 16.9. Let God be our Pilot, if we mean to make a good voyage of it. Let our hand be on the stern, our eye on the star: let our course, as the mariners, be guided by the heavens. Verse 12. To increase and abound] By doubling his word, be signifieth a double portion of God's grace, which he wisheth unto them: We are sure to receive as much good from God by prayer, as we can bring faith to bear away. Hitherto ye have asked me nothing: Ask, faith Christ, Ask enough, Open your mouth wide, etc. Verse 13. To the end he may establish] Love is of a ferruminating, stablishing property. That grace will not hang together, nor hold out that is severed from charity. CHAP. iv Verse 1. How ye ought to walk] EVery good man is a great Peripatetic, walks much. Christ also walks: so doth the devil, apostates, heretics, worldlings; but with this difference. Christ walketh in the middle, Rev. 1.13. Revel. 〈◊〉 the devil to and fro, up and down, Job 1.7. his motion is circular, and therefore fraudulent, 1 Pet. 5.8. Apostates run retrograde, they stumble at the cross and fall backward. Heretics run out on the right hand, worldlings on the left, Jam. 1.14 Hypocrites turn aside unto their crooked ways, Psal. 125.5. They follow Christ, as Samson did his Parents, till he came by the carease: or as a dog doth his master, till he meeteth with a carrion. The true Christian only walks so as to please God: his eyes look right on, his eyelids look straight before him, Prov. 4.25. He goes not back w●th Hezekiah's Sun, nor stands at a stay, as Joshuahs but rejoiceth as a strong man to run his race, as David's Sun, Ps. 19 5. Yea he shineth more and more unto the perfect day, as solomon's, Prov 4.18. Verse 2. For ye know what, etc.] It is expected therefore that ye do them: else the more heinous will be your sin, and the more heavy your reckoning, Isa. 59.11, 12. What brought such roar and trouble on them, and that when salvation was looked for? Our iniquities testify to our faces, and we know them. Verse 3. For this is the will of God] This is his prescribing will, which we must obey: as we must submit to his disposing will, the will of his providence, and grow acquainted with his approving will, the will of his gracious acceptance, Mat. 18.14. Joh. 1.23. Verse 4. To possess his vessel] That is, his body, wherein the soul is, To●a i● toto, & tota in qualibet parte. If any ask, why so glorious a soul should be in this corruptible body? Besides God's will, and for the order of the universe, Lib. 2. dist. 1. Lombard gives this reason, That by the conjunction of the soul with the body (so far its inferior) man might learn a possibility of the union of man with God in glory, notwithstanding the vast distance of nature and excellence, the infiniteness of both in God, the sinitenesse of both in man. In sanctification and honour] Chastity is a man's honour: incontinency se●s on an indelible blot, Prov. 6.33. Cast u● quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerat●o. Verse 5. Not in the lust of concupiscence] Or, In the disease of lust, that dishonourable disease, Rom. 1.26. that wasteth not only the substance of the body, but the honesty and the honour of it. Verse 6. That no man go beyond or defraud] Or, Oppress or theat. Thest by unjust getting is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by violence or cunning contrivance. The Lord is the avenger] Though haply they lie out of the walk of humane justice, as not coming under man's cognizance. Verse 7. For God hath not called us] See the Note on Eph. 4.1. It is a true rule given by the Ancients, Confusiones libidinum sunt signa cujuslibet sectae. Simon Magus had his Helena, Carp●●rates his Marcellina, Apelles his Philumena, Montanus his Priscilla and Maximilla, etc. Verse 8. He therefore that despiseth] That thinks it a trick of youth to fornicate, and a trick of wit to overreach or oppress: that holds it a matter of nothing to set light by the former lessons, ●o shall find that he hath to deal with God, and not man in this business; and that it is by the Spirit of God that we have spoken unto him, who will punish their contempt of his counsels. Verse 9 Ye need not that I writ] Sith the divine nature, whereof ye are partakes, prompteth you to it, as common nature doth brethren to love one another. The very name of a brother is potent enough to draw affections. Are taught of God] Therefore have no such need to be taught by men, as those that are yet strangers to the life of God, Quan●● Goris●us mag●ster, quam citò discitur, quod docetur? saith Augustine. Nescit ●arda molimina, gratia Spiritus sancts, faith Ambrose. All Christ's scholars are nimble and notable prosi●●en●s. Verse 10. Towards all the brethren] This universality of their love showed the sincerity of it, and that it was for the truth's sake, 2 Joh. 2. One or more good men may be favoured of those that love no good man, as jeremy was of Nebuzaradan, because he foretell the victory. Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Study to be quiet] Gr. Be ambitious of peace: as earnest and eager after it, as the Ambitionist is after honour. And to do your own business] Not oaring in other men's boats, nor meddling in other men's bishoprics, 1 Pet. 4.15. Tu fuge, ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your own b●●nds] Or else with your own brains, as students, which is by far the harder labour. Verse 12. La●k of nothing] He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich, Pro. 10 4. jabal that dwelled in tents and tended hoards, had jubal to his brother, the father of music. jabal and jubal, industry and plenty not without sweet content dwell together. Verse 15. But I would not have, etc.] Ignorance is the mother of mistake, and of caussesse trouble, of error and of terror: as the Roman soldiers were once mu●n affrighted at the sight of the Moon's ●clipse, till the General had undeceived by a discourse of the natural cause thereof. That ye sorrow not] Non est lugendus qui moritur, sed desideranaus, faith Tertullian. Abraham mourned moderately for 〈◊〉 decased wife, Gen. 23.2. as is imported by a small caph in the word ●ocothab, to weep. So did David for the child born in adultery, though for Absolom he exceeded. It is one of the deuce of the dead to be lamented at their funerals. But Christians must know a measure, and so water their plants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 as that they drown them not. Even as others, which have no hope] Lugeatur mortuus, sed ille quem gehenna suscipit, qu●m Tartarus devorat, etc. Let that dead man be lamented whom hell harboureth, whom the devil devoureth, etc. But let us (whose departed ●ouls Angels accompany, Christ imbosometh, and all the Court of heaven comes forth to welcome) account mortality a mercy; and be grieved that we are so long detained here from the company of our Christ, faith Hierom. Verse 14. Sleep in jesus] Dead in Christ. The union than is not dissolved by death. But as by sleep the body is refreshed: so by death it is refined. Let our care be to cleave clo●e to Christ in the instant of death: so shall he be to us both in life and death, advantage. Verse 15. By the word of the Lord] Or, In the word, etc. in the selfsame words that the Lord used to me, probably, when I was rapt up, 2 Cor. 12.2, 4. and heard wordless words. Shall not prevent them] They shall rise e●e we shall be rap●, and as they have been before us in death, so shall they be in glory: Now priority is a privilege. Verse 16. With a shout] Ingenti Angelorum jubilo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & acclamatione, saith Arctius. With a huge applause and acclamation of angels, such as is that of Mariners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when near the haven (Italiam Italiam laeto clamore salutans) or that of soldiers, when to join battle with the enemy. And with the trump of God] To require the law, in manner as it was given. Mount Sinai only was then on a flame, but now the whole world, etc. Then God came with ten thousands of his Saints: but now thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Verse 17. Then we which are alive] He speaketh thus of himself as alive at Christ's coming, because we should daily expect it, and even hasten to it. Shall be caught up together] This is that mystery mentioned, 1 Cor. 15.51. and not till now made known to the world. See the Note there. In the clouds] As Christ also ascended, Acts 1. These be the wagons and chariots that Christ will send for us, as joseph set his father's family down to Egypt. And so shall we ever be, etc.] O● blessed hour! O thrice happy union! Nothing ever came so near it, as the meeting of jacob and joseph, or of those two cousins Mary and Elizabeth, Luk. 1. Verse 18 Wherefore comfort, etc.] Scripture-comforts come home to the heart, so do not philosophical. Nescio quomodo (saith Cicero 〈◊〉) medicina morbo est imbecillior. M●●ch Adam. 〈…〉 And albeit it is marvellous sweet to meditate (as Mr Knox found it on his deathbed, so that he would have risen and gone into the pulpit to tell others what be had felt in his soul) yet there is a special force of strong consolation in Christian communication, which the Lord usually wandreth with the dews of divine blessing. CHAP. V Verse 1. But of the times and the seasons] When Christ shall come to judgement, this is to be reckoned inter arcana imperij. See the Note on Mat. 24 36. The times and the seasons God hath put in his own power, Act. 1.7 This is a key that he keepeth under his own girdle. Verse 2. The day of the Lord] That day, by a speciality, Luk. 21.34. that great day, Revel. 6.17. that day of the declaration of God's just judgement. Rom. 2.5, 16. that day of Christ, 2 Thess. 2.2. of God, 2 Pet. 3.13. where in he will show himself to be God of Gods, and Lord of Lords. As a thief in the night] Who giveth no warning, Mat. 24.43. See the Note there. Verse 3. For when they shall say] Security is the certain usher of destruction, as in Benhadad's army, and Pompey's, before the Pharsalian field. Some of them contended for the Priesthood, which was Caesar's office, others disposed of the Consulships and offices in Rome, as if all were already their own: Pompey ●●mself being so wretchedly reckless, that he never considered into what place he were best to retire, if he lost the day. Then shall sudden destruction] As Philosophers say, that before a snow the weather will be warmish: when the wind lies, the great rain falls; and the air is most quiet, when suddenly there will be an earthquake. Verse 4. Should overtake you as a thief] Though it come upon you as a thief in a time uncertain. Free you are from the destruction of that day, though not altogether free from the distraction of it, till somewhat recollected you remember that now your redemption draweth nigh. Hence the Saints love Christ's appearing, 2 Tim. 4 8. Look for it with stretcht-out necks, and long after it, Rev. 22.20. Verse 5. We are not of the night, etc.] Qu. Curtius. Alexander willed that the Grecians and Barbarians should no longer be distinguished by their garments, but by their manners: so should the children of light, and of darkness. Verse 6. As do others] What wonder that the Grecians live loosely, faith chrysostom, but that Christians do so, this is worse, yea intolerable. But let us watch and be sober] We must not be like Agrippa's dormouse that would not awake till cast into boiling lead, Comment. i● Di●●cor. or Matthiolus his asses fed with hemlock, that lie for dead, and are half hileded, ere they can be arroused. But rather we should resemble Aristotle and others, who were wont to sleep with brazen balls in their hands, which falling on vessels, purposely set on their beds sides, the noise did dissuade immoderate sleep. Verse 7. Are drunk in the night] But now, alas, drunkenness is become a noonday devil. Drunk. ●up by M. Harris. Once Peter's argument (saith a reverend Divine) was more than probable, These men are not drunk, for it is but the third hour of the day. Now men are grown such husbands as that, by that time, they will return their stocks, and have their brains crowing before day. Verse 8. Be sober] Drunkenness misbeseemeth any man, but especially a Saint: for it robs him of himself, and lays a beast in his room. Putting on the breastplate of faith and love] Faith is the forepart of this breastplate, whereby we embrace Christ, and love the hinder part thereof, whereby we embosom the Saints. Verse 9 God hath not appointed us] As the hath all drunken beasts, 1 Cor. 6.10. Yea all those dry drunkards, Isa. 28.1. that will not a wake (though never so much warned) out of the snare of the devil, etc. 2 Tim. 2.25. Verse 10. Whether we wake or sleep] That is, live or die, our souls cannot miscarry: because Christ will have out the full price of his son's death. See Rom. 14.8. with the Note there. Verse 11. Comfort yourselves together] This he subjoins as a singular help to the practice of the former points of duty. Socialt charity whets on to love and good works, as iron whets iron, as one billet kindleth another, etc. Verse 12. And we beseech you, brethren] Doe not so exhort and edify one another, as to think that now the public Ministry is no further useful or needful. Let your Pastors have all due respect, be your gifts never so eminent. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Grae●os majori in honre habebantur Philosophi quam ortores. ●llienim recte vi● endi, etc. Lact●ntiu●. Very highly] Gr. More then exceedingly: Turks and Papists shall else condemn us, who honour every hedge-priest of theirs, and have them in singular esteem, above their merits. The Grecians gave great respect to their Philosophers above their Orators, because these taught them how to speak, but those how to live well. For their works sake] Which is high and honourable, divine and heavenly, a worthy work, 1 Tim. 3.1. Such as both in the preparation to it. and execution of it draweth them to God, keepeth them with God, and to be ever mindful of God, and no less active for God, Ephes 4 12. by gathering together the Saints, and building up the body of Christ. And be at peace among yourselves] So shall your Pastor have the better life, and follow his work with more content & comfort. Verse 14. Warn them that are unruly] Cry Cave miser, stop them in their cursed carrier, tell them that hell gapes for them, and is but a little afore them: snatch them out of the fire, saving them with fear, jude v.: 3. Comfort the feeble-minded] The d●spiriced, faint-hearted, sick and sinking under the sense of sin and fear of wrath. A Christian should have feeding lips, and a healing tongue. The contrary whereunto is deeply detested, Ezek. 34 4. Support the weak] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set to your shoulder and shore them up. Deal not as the herd of Deer do with the wounded Deer, forsake and push it away from them. Verse 15. See that none render] Nothing is so natural to us; and Aristotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non est minus malireferre injuriam, quam infer. It is as bad to recompense Wrong as to do wrong. See the Notes on Mat. 5.44. & Rom. 12.17. But ever follow that which is good] Not to do good, is to do evil, not to save a man, when we can, is to destroy him, Mar. 3.4. See the Note there. Verse 16. Rejoice evermore] A duty much pressed in both testaments, but little practised by many of God's Whinnels, who are ever puling and putting singer in the eye, through one discontent or another. The wicked may not rejoice. Hos. 9.1. the Saints must, Psal. 32.11. and 33.1. and that continually, striving to an habitual cheerfulness, which is when faith heals the conscience, and grace husheth the affections, and composeth all within; what should all such a man, not to be perpetually merry? Verse 17. Pray without ceasing] While prayer standeth still, the trade of godliness standeth still. All good comes into the soul by this door, all true treasure by this merchants-ship. Paul beginneth, continueth and concludeth his Epistler with prayer. Nehemiah sends up ejaculations ever and anon. Of Carolus Magnus it was spoken, Carolus plus cum Deo quam cum hominibus loquitur, that he spoke more with God then with men. Our hearts should be evermore in a praying temper: and our set times of prayer should not be neglected, though we be not always alike prepared or disposed thereunto. Disuse breeds loathness to do it another time. Verse 18. In every thing give thanks] If God give prosperity, praise him, and it shall be increased, faith Augustine. If adversity, praise him, and it shall be removed, or at least sanct●fied. job blessed God as well for taking as giving, job 1. He knew that God afflicted him, Non ad exitium, sed ad exercitium, to refine him, not to ruin him. But this is Christianorum propria virtus. saith Hierome, a practice proper to Christians, to be hearty thankful for crosses. Basil spends all his Sermon upon this Text, in this theme. Every bird can sing in a Summers-day, and it is easy to swim in a warm bath: but in deep affliction to cover God's altar not with our tears, as Malipiero, 2.13. but with the calves of out lips, Hos. 14.2. this none can do but the truly religious. Verse 19 Quench not the spirit] In his motions or graces. See he Canon for the fire on the altar, and observe it, Leu. 6.12,13. Confess here as Hezekiah did. 2 Chron. 29.6, 7. And take the Apostles counsel, 2 Tim. 1.6. Stir up this fire on the hearth of our hearts: let the Priests lips blow it up into a flame, despise not prophesying, etc. It may be quenched either by the withdrawing of fuel (neglect of ordinances) or by casting on water (falling into foul courses.) Verse 20. Despise not] i.e. Highly honour, and preciously esteem, as an honorary given by Christ to his church at his wonderful derfull ascension. Ps. 51.17. Eph. 4.8, 11. Prophesying] That is preaching, 1 Cor. 14.3. so called, because they took their texts out of some of the Prophets. Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicbarm. Prove all things] Tak● nothing that you hear upon trust, but bring all to the Test, Isa. 8.20. To the law, i.e. the old Testament, and to the testimony, i.e. the new, which is by S. john often called the Testimony. Hold fast that which is good] Orthodox, currant, agreeable to, and approvable by the Scriptures: especially that which God hath made good and sweet to your own fouls. Hold fast that thou hast, etc. Hast thou found honey? eat it, Prov. 25.16. Go on to heaven eating of it, as Samson did of his honey comb. Verse 22. Abstain from all, etc.] Whatsoever is heterodox, unsound and unsavoury, eat it as you would do a serpent in your way, or poison in your meats. Theodosius tore the Arrians arguments presented to him in writing, because he found them repugnant to the Scriptures. And Augustine retracteth even ironies only, because they had the appearance of lying. God commanded the Jews to abstain from swine's 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. Faithful is be, etc.] Prayer must be founded upon the faithfulness of God in fulfilling his promises. Hereby faith will be strengthened, and affection excited. Prayer is a putting the promises in suit. Verse 25. Brethren, pray for us] The best may need the prayers 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 prayers, 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 fearful that I could creep into a mousehole, sometimes God doth visit me again with his comfort, etc. Verse 26. With an holy kiss] 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 mats 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 Countrymen the Prench Protestants; Moulins Theophilus, p. 27 8. Whiles they burned us, saith he, for reading the Scriptures, we burned with zeal to be reading of them ● now with our liberty is bred●ls● negligence and disesteem of God's word. And is it not so with us at this day? Our Ancestors 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, etc. Act. and Mon. fol. 750. Verse 28. Amen] Amen is, 1. Assenting. 2. Assevering. 3. Assuring. A COMMENTARY OR EXPOSITION Upon the second Epistle of S Paul to the THESSALONIANS. CHAP. I. Verse 1. In God our Father, and the Lord etc.] AS God is in his people of a truth, 1 Cor. 14.25. So are they in God: and as Christ is at God's right-hand, so is the Church at Christ's right-hand, Psalm 45.9. Yea they are in him, and part of him, etc. Verse 2. Grace be to you, etc.] See the Note on 1 Cor. 1.2. And the Lord jesus Christ] Who is both the fountain, joh. 1.16, and the conduit, joh. 1.17. For of his fullness we have all received grace for grace. Grace, that is, God's favour and reconciliation: For grace, that is, for the favour and love, that God the Father bore 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 stomach cannot be at ease till he hath got it up: so neither must we, till disburdened in sounding forth God's 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 hearts thus overcharged. Verse 4 For your patience and faith] Faith patienteth the heart, by putting the head into heaven aforehand, 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 Cross. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indig●●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 floods 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 general judgement is mentioned. So Heb. 11.35. Verse. 6. To recompense tribulation] To trouble these troublers of Israel, and that throughout all eternity, because they would be always troubling God's people if they might ● 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 Noah's Ark, after much tossing, rested upon the mountains of Ararat: as the Ark of the Covenant formerly transportative, was at length serled in Solomon's Temple. The word here used properly signifieth remission and relaxation from hard labour, Apoc. 14.13. they rest from their labours. Av●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 S●ns shall shine at once: The Lord Chris outshining them all, Velut inter stellas luna minores! Verse 8. In slaming fire] Natural 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 dreadful fire the very Heathen had some blind notions. Esse quoque, in fatis meminit, etc. 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 loss, 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 chief 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 righteousness, to the great admiration of all men. Verse 11. The work of faith with power] Without which power neither the goodness of God, nor the good pleasure of his goodness, 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, but for their advantage: for this glory of Christ shall redound unto them: therefore it is a added by the Apostle, And ye in him. CHAP. II. Verse 1. Now we beseech you, brethren] CHrists spokesmen must be fair spoken, so wooing for him, that they may win upon men's hearts; leading by the hand those that are willing, and drawing after a sort those that are less willing, that they may present them as a chaste virgin to Christ, 2 Cor. 11.2. By the coming of our Lord] He draweth an argument from the matter under hand, wherewith their hearts were now heated afore hand. It must be an elaborate speech that shall work upon the heart. And by our gathering together unto him] In that last and great day, when all the Eagles shall be gathered to that once dead, Mat 24.28. Ephes. 1.10. but now all-quickning carcase: when the sign of the son of man shall be lifted up as an Ensign, and all the Saints shall repair to it, as the soldiers do to their colours. Verse 2. That ye be not soon shaken] As seamen are tossed by a tempest, and even brought to their wits ends, Psal. 107.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sa●um. That ye be not shaken out of your wits, and put besi●e yourselves; ●o the words may be rendered. And indeed errors and heresies, sanam tollunt de cardine mentom. Or be troubled] Or, terrified, as with a sudden hubbub, alarm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tumult. Neither by spirit] Pretended revelations, such as was that whereby the old impostor cozened that young Prophet into a lion's mouth. Nor by Word] Traditions, unwritten verities, etc. Nor by letter] Counterfeited, supposititious, spurious, such as were those Gospels that went under the names of S. Thomas, S. Bartholomew, etc. Or by wresting and writhing that passage of his former letter, 1 Thess. 4.17. to another meaning then ever the Apostle intended it. So S. Austin was served, Aug lib 1 de Trin c. 3. and the foresaw it: I believe, saith he, that some of my readers will imagine me sensisse quod non sensi, ●ut non sensisse quod sensi, that I was in many things of another mind, than ever I was indeed. And it sell out accordingly. For as Baronius witnesseth, Baron. Annal Tom. 6. after S. Augustine's death there arose up divers, Qui ex ejus scriptis malè perceptis complures invexerunt errores, who by mistaking of what he had written, brought in many pernicious errors and vouched him for their author. As that the day of Christ] Peter seoffers asked, Where is the promise of his coming? As if Christ would never come. these were afraid he would come too ●oon, and take them with their task undone. The devil usually tempteth by extremes, as he did our Saviour, Mat. 4. and as he did Mr Knox upon his death bed, first to despair, by setting his sins before him, and then to presumption, by reminding him of his reformations. Verse 3. Except there come a falling] Gr. An apostasy, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of people from the truth, when the whole world went a wondering, and a wandering after the beast, Revel. 13.3. To the fathers these prophecies of Antichrist were riddles. The prophecy is sealed to the end, Dan. 12. till unsealed by event. Austin saith ingenuously he understood not this text. And herein he did better than those other of the Latin Fathers that interpreted it of the falling away of sundry Nations from the Roman Empire. And that man of sin] That breathing devil, so portentously, so pee●l●sly vicious, Lips. Ant. left. ejus nomen non hominis, sed vitij esse videatur (as Li●sius saith of one Tubusus a Roman Praetor) that sin itself can hardly be more sinful. The son of perdition] Destined to destruction, even to be cast alive into the lake of fire burning with brimstone, Revel. 19.20. Onuph, in vita Well might Pope Marcellus the second strike his hand upon the table, and say, Non video qu●modò qui locum hunc altissimum tenant, salvari possunt. Cor●● a Lapide to Nam 11.14 I see not how any Pope can be saved. When I was first in orders (said Pope Pius Quintus] I had some good hopes of salvation: When I was made a Cardinal, I doubted: but now that I am Pope, I do almost despair. Verse 4, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ipho opposith himself] Who standeth in full opposition to Christ, as a counter-Christ. The enemy and adversary is this wicked Haman, Esth. 7.6. so this man of sin, that Antichrist of Rome. When the Pope sets forth any bulls, commonly he thus concludes, Non obstantibus constitutionibus Apostolicis, caeterisque, contraries quibuscuque, The constitutions and ordinances of the Apostles, and all things else to the contrary not withstanding. Tamen est ipsis simun Dei●ver bam. The Pope's interpretation of Scripture, though it never so much cross the text, yet it is to be esteemed the very Word of God, saith Hosius. And exalteth himself] Perfrica frontem (said Calvus to Vatinius) & digniorem te dic qui Praetor sirs quam Catonem. Q●inoul. 1962 Pope Boniface 3. set a good face upon it, and arrogated the title of Universal Bishop. The ancient Romans painted pride with three crowns on her head. On the first was inherited Transcende, on the second, Non ob dio, on the third, Perturbo. The modern Romans see all this daily acted by their Bishop. Above all that is called god] In the year 1540 Pope Paul the third suffered himself to be thus blasphemously slattered. Paulo tertis optim● maximo in terris Deo. In the year 1610. books were printed at Bononi an ●at Naples, with this inscription, Paulo V. vice-deo, Christianae reipublicae Monarchae invictissmo, Ponìificiae omnipotentiae cons●rvatori acerrimo. To Paul the fift vicegod, most invincible Monarch of Christendom, most stout Defender of the papal omnipotency. The Pope can do all that Christ can do, and is more than God, saith Hostiensis the Canonist, and after him Zabarell: Of wrong he can make right, Cap. 4. of vice virtue, of nothing something, saith Bellarmine. Lib ●●de Pan●i● Rom. He is listed above the angels, so that he can excommunicate them: he can dispense against not only the law of nature, but against all the Evangelists, Prophets, and Apostles, saith Pope john 23, in extraus one of his parasites clawed him thus, Oraclis vocis mundi moderaris habenas: Et meritò in terris diceris esse Deus. Or that is worshipped] Or, That is August, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. above Princes and potentates. He is cried up for Lord of Lords and King of Kings, one that hath both the swords throughout the world, and an●llimited Empire over all reasonable creatures, Dulià adorandiu, etc. How he trod upon the Emperor of Germany, and how he lathed Henry 2. of England, and Henry 4. of France till the blood followed, is better known, then that I need here to relate. Sed exorto Evangelij jubare sagaciores (ut spero) principes ad nutum Romani Orbily non solvent subligacula, saith one. Verse 5. Remember ye not] Satan usually hides from us that which should help us. But as the soul should be as it were an holy Ark: so should the memory be as the pot of Manna, preserving holy truths for constant use. Verse 6. What with holdeth, etc.] viz. The Roman Empire, which had its rise, reign and ruin, whereupon the Popedom was founded, and grew to that excessive greatness, that it laboured with nothing more than with the weightiness of it lest. Verse 7. Doth already work] In those ancient Apostates and Antichrists S. ●ohn complaineth of. Tertullian condemneth the Bishop's sprouting ambition in these words, I hear that there is a peremptory edict set forth o'late. Pontisex scilicet maximus, Episcopus Episcoporum dicit, This he called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thus saith the chief-Priest, the Bishop of Bishops, etc. Odi fastum illius Ecclesiae, saith Basil, Vehicalis insidentes circumspecte vessiti, epulas curantes prosu at, etc. I hate the pride of that Western Church. Ammia●us Marcellinus (a Heathen Historian) sharply taxeth the roman Bishops of his time for their pride and prodigality. How stiffly did Gregory the great oppose john of Constantinople for affecting the title of Universal Bishop? And yet how basely did the same Gregory collogue with Phocas the Emperor, that himself might be so styled. Zonaras. This Phocas, a wild, drunken, blo●●y, adulterous tyrant, advanced the Bishop of Rome (Gregory's successor) to the primacy, and was therefore slaughtered by Heracliut, who cut oft his wicked hands and feet, and then his genitals by piece-meal. Until he be taken out of the Way] That is, The Roman Emperor have removed his seat to Constantinople, that Rom● may become the nest of Antichrist. In mari, bistor. joannes de Columna writeth, That Otho Emperor of Germany thought to have ●uated himself at Rome (as former Emperors had done) and began to build him there a stately palace. But at the earnest importunity of the Romans he gave over that design. the like had been attempted 300 years before by Constans nephew to Heraclius, Theophanes. Zonaras. bievenue. Genebr. Chron. but could never be effected. This was by a singular providence of God (saith Genebrard, a Popish Chronologer) that the kingdom of the Church prophesied of by Daniel might have its seat at Rome. If he had said, that the kingdom of Antichrist, prophesied of by S. Paul and S. john might have its seat in that City seated upon seven hills, he had said the very truth, he had hit the nail one the head. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then shall that wicked] Gr. That lawless, yokelesse, masterless monster, to whom in the Council of Lateran 1516. (one year only before Luther stood up to reform) there was granted plenary power over the whole Church; which was never settled upon him in any former Council. Pope Nicolas the first said, Dist. 96. That he was above law, because Constantine had styled the Pope God. But the very gloss derides him for this inference. With the spirit of his mouth] i.e. With the evidence of his word in the mouths of his faithful Ministers. Vide catalogum Testium veritatis. Bellarmine confesseth to his great grief, Lib 3 de Papa Rom cap. 11. that ever since the Lutherans have declared the Pope to be Antichrist, his kingdom hath not only not increased, but every day more and more decreased and decayed. With the brightness of his coming] At the last day. The holy City shall they tread under foot forty and two months, Rev. 11.2. that is (as some compute it) till the year of grace, 1866. But that's but a conjecture. Verse 9 After the working of Satan] Who (as God's ape) works effectually in his, and by his agents upon others. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. And lying wonders] The devil is ashamed (saith the Jesuit Gretser) to confirm Luther's doctrine by miracles, But he that now requireth miracles to make him to believe, is himself a great miracle, saith Austin. Verse 10. And with all deceivableness] Popery is nothing else but a great lie, a grand imposture, a farrago of falsities and heresies. It is not without cause, that the Centurists say, Cent. 10. cap. 11 That all the old heretics fled, and hid themselves in the Popish Clergy. Because they received not the love] This is the great Gospel-sin, punished by God with strong delusions, vile affections, just damnation. Verse 11. Strong delusion] Gr. The efficacy of orrour. Wolph. mem●lect. As in those at Genoa that show the Ass' tail, whereupon our Saviour road, for an holy relic, and perform divine worship to it. And in those that wear out the marble crosses graven in the pavements of their Churches, with their often kissing them. Spec. Europe. The crucifix which is in the city of Burgus, the Priests show to great personages, as if it were Christ himself: telling them that his hair and nails do grow miraculously, which they cut and pair monthly, and give to Noblemen, and holy relics. The Jesuits confess, that the legend of miracles of their Saints is, for most part false; but it was made for good intention: and herein, that it is lawful and meritorious to lie, and write such things, Spanish pilg●. to the end the common people might with greater zeal serve God and his Saints: and especially to draw the women to good order, being by nature facile and credulous, addicted to novelties and miracles. Verse 12. That they all might be damned] Levit. 13.291 Heresy is the leprosy in the head, which is utterly uncurable, and destroys the soul. See Rev. 19.21. Had pleasure is unrighteousness] These are delivered up to that dead and dedolent disposition, Ephes 4 19 losing at length all passive power also of awakening cut of the snare of the devil, who taketh them alive at his pleasure, 2 Timothy 2. ult. Verse 13. But we are bound, etc.] Lest they should be discouraged with the former discourse, the Apostle tells them that being elect they cannot be finally deceived. So the Author to the Hebrews, Chap. 6.9. Zuinglius, after that he had terrified the wicked, was wont to come in which Bone vir, hoc nihil ad te. This is nothing to thee, thou faithful Christian. We cannot beat the dogs, but the children will cry, and must therefore be stilled and cheered up. And belief of the truth] That is, of Christ the object, in the glass of the Gospel. Verse 14 To the obtaining of the glory] This is the end of faith, as faith is of effectual calling. Verse 15. Stand fast] Though never so many fall from the faith. Falling stars were never but Meteors. Hold the traditions] Hold fast by these, that ye may stand the faster. Verse 16. And good hope] The fruit of everlasting consolation, Rom. 15.4. And well called good, because it hath for its object the greatest good, and that which is of greatest certainty, Heb. 11.1. Verse 17. Establish you] Taking you by the hand, and laying hold on you, like as ye lay hold upon his Word, verse 15. CHAP. III. Verse 1. Finally, Brethren, etc.] QVod superest: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which yet remains, brethren. Ministers have never done, but have somewhat more to say (Redit labor actus in orbem) when they have said their utmost. Pray for us] As he had done for them, Chap. 2.16, 17. See the like, 1 Thess. 5.23, 25. with the Notes. O pray (said a dying Divine) that God would preserve the Gospel: Pontifex enim Rom● & Concilium Tridentinum mira moliuntur: For the Pope and his Trent conventicle are plotting strange businesses. May have free course] Gr. May run its race, as the Sun doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hist. l. 2. c. 3. Psal. 19 Eusebius saith that the Gospel spread at first through the world, like a Sunbeam. And be glorified] As it was Act. 13.48. The word never worketh, till it be received with admiration. Verse 2. From unreasonable] Men compact of mere incongruities, solaecising in opinion, speeches, actions, all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For all men have not faith] And are therefore unreasonable: nothing is more irrational than irreligion. An unbeliever is no better (but in some respects worse) then a beast: A brutish person skilful to destroy, Ezek. 21.31. Verse 3. But God is faithful] Though men be faithless: and though they be evil, as vers. 2. yet he shall keep you from evil, from whatsoever adverse power either of men or devils. Thus the Saints may find and fetch comfort from God under whatsoever disasters. They go always under a double guard, the peace of God within them, Phil. 4.7. and the power of God without them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.5. How then can they possibly miscarry? Verse 4. That ye both do, and will do] Qui monet ut facia● quod jam facis, ille monendo laudat, etc. Here the Apostle, Oratour-like, entereth their bosoms: and by praising their present obedience, artificially wresteth from them a redoubled diligence. Virtus laudata crescit. Thus being crafty he catcheth them with guile, as he did those Corinthians, 2 ep. 13.16. It must be an elaborate discourse that shall work upon the heart. Verse 5. And the Lord direct] Or rectify your crooked hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and distorted affections, that stand across to all good, till God set them to rights. men's persuasions are but as a key to a lock, that's out of order, unless God cooperate. Verse 6. Now we command you] To show how hardly we are divided from evil company, as loath to departed as Lot's wife out of Sodom, Vel ut canis famelicus ab uncto corio. That ye withdraw yourselves] That ye eat them as studiously as the sea man doth a rock or shelf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nautarum prop●ium. Nihil agendo male agere discimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 7. For yourselves know] You idle addleheads, vers. 11. For to these he here directs his speech, that by doing nothing had learned at length to do naughtily. We behaved not ourselves disorderly] Gr. We broke not our ranks, as unruly soldiers. Verse 8. any man's bread for nought] But earned it before we eat it. Bread should not be eaten, till it sweat in a man's hand, or head. Chrysost. Verse 9 Not because we have not power] Posse & nolle nobile est. See the Notes not 1 Cor. 9.4.6, 7, 11, etc. But to make ourselves an example] Those therefore that have enough to live on, must yet be doing something whereby the world may be the better: and not think to come hither merely as rats and mice, only to devour victuals, and to run squeaking up and down, These are Ciphers, or rather excrements in humane society. By the law of Mahomet, the great Turk himself is bound to exercise some manual trade or occupation (for none must be idle) as Solyman the Magnificent, Peacham. that so threatened Vienna, his trade was making of arrow-heads, Achmat the last horn-rings for Archers. Verse 10. Gen. 3. That if any would not work] In the sweat of thy nose shalt thou eat thy bread, was the old sanction: Yea Paradise, that was man's store-house, was also his workhouse. They bury themselves alive, that, as body-lice, live on other men's labours: and it is a sin to secure them. Seneca professed, That he had rather be sick in his bed then out of employment. Verse 11. Working not at all] But making religion a mask for idleness: whose whole life is to eat, and drink, and sleep, and sport, and sit, and talk, and laugh themselves fat. These are an odious sort of Christians; a kind of vagrant people, that having little to do, are set a work by the devil: for idleness is the hour of temptation. Standing pools are full of vermin. Behemoth lieth in the fens, Job 40.21. Verse 12. That with quietness] Being no meddler in other men's matters, but minding his own. Res tuas age. The pragmatical person is an odious person, and the place where he lives longs for a vomit to spew him out. See the Note on 1 Thess. 4.11. Verse 13. Be not weary in well-doing] No, not to those disorderly (and therefore less worthy) walkers, if in extreme necessity, or if thereby ye may win them from the error of their way. As if any prove refractory and irreformable. Note that man] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or, Notice him, as infamous: brand him, beware of him; let him see a strangeness in you toward him. That he may be ashamed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae●a● ubi se possit prae pudore occulta●e. Cameron. Gr. That he may turn into himself, or turn short again upon himself: recognize his disorders, and return to a better course. The repenting Prodigal is said to come to himself, Luk. 15.17. and those relenting Israelites to bethink themselves, or to bring back to their hearts, 1 King. 8 47. Verse 15. Yet count him not, etc. If there be but aliquid Christi, any thing of Christ to be discerned in him. But admonish him as a brother] Conscience is a nice and sullen dame, man a cross, crabbed creature, and will hardly be wrought upon by a Stoical sourness, or an imperious boisterousness: but must be gently handled, and fairly admonished. Gentle showers comfort the earth, when dashing storms drown the seed. Verse 16. Now the Lord, etc.] He gins, continueth and concludes with fervent prayer. All our Sacrifices should be salted with this salt, perfumed with this incense of prayer Colos. 3.17. The Lord be with you all] Thus he poureth out his affection, by prayer upon prayer for them. A sweet closing up! Verse 17, 18. So I writ, The grace, etc.] This is that Saint Paul would have every of his Ep●stles stamped with his own hand, viz. prayer for all his people. A COMMENTARY OR EXPOSITION Upon the first Epistle of S. Paul to TIMOTHY. CHAP. I. Verse 1. By the commandment of God] FOr how should he have preached except he had been sent? This he mentioneth, Rom. 10.15. as a thing impossible. Act. 4. in Verre. Of God our Saviour] So the Father also is here called. Hoc autem quantum est? (saith Tully) I● nimirum Soter est, qui salutem dedit. The Greek word here used is so emphatical, that other tongues can hardly express it. Our hope] So Christ is called, because the perfection of our life is hid with Christ in God. Something we have in possession, but more in reversion. Verse 2. Mine own son] This the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Out of deep affection, as chrysostom observeth. Grace, mercy and peace] Not only Grace and peace, as to others. When we pray for Ministers, we must be more than ordinary earnest for them with God. Verse 3. That they teach no other doctrine] Either for matter or manner, for substance or circumstance. What hideous heresies are nowadays broached and preached amongst us in City and Country. See Mr Edwards his Gangrena, the first and second part. Verse 4. Endless Genealogies] It is but laborious loss of time to search into those things, whereof we can neither have proof nor profit: the gains will not pay for the pains, the task is not worthy the toil. Verse 5. Now the end of the commandment] Or, of the charge; to wit, of that charge to teach no other doctrine, etc. v. 3, 4. As if the Apostle had said, This is that that a teacher should aim at, to beget such a love in his hearers hearts, as may speak them true believers, and good livers. Boni Catholici sunt (saith Augustine) qui & fidem integram sequuntur, & bonos mores. Those are good Catholics that believe well, live well. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 6. Some having swerved] Having miss the mark, as unskilful shooters, being heavenly-wide, as Sr Philip Sidney englisheth that Proverb, Toto errant coelo. Verse 7. Understanding neither what] Non curo i●os, saith Augustine, qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt. I pass not for the censures of such, Aug contra Fault. as dare to reprehend what they do not comprehend. Verse 8. If a man use it lawfully] For discovery of sin, for manuduction to Christ, and for rule of life, Lex, lux, Prov 6.23. Cyropaed. l. b. 1. Xenophon telle●h us, That this was the drift of the Persian laws, to keep men from acting, yea from coveting any thing evil or idle. Verse 9 Is not made for a righteous] For he is freed by Christ from the coaction, malediction and irritation of the law. But for the lawless, etc.] Those masterless monsters, that send messages after Christ, saying, We will not have this man to reign over us. But shall they thus escape by iniquity? In thine anger thou will cast down these people, o God, Psal. 56.7. Aut faciendum, aut patiendum. They that will not bend shall break: They that will not be Christ's subjects, shall be his footstool: his arrows are sharp in the hearts of the King's enemies, whereby the people (that fall not down before him,) fall under him, Psal. 45.5. Verse 10. For menstealers] That steal away other men's children: so those that steal other men's books and writings, and set them out in their own name: as one dealt by Diagoras, who thereupon, out of discontent (because he that had done it was not presently stricken with a thunderbolt) became an Atheist. Diod. Sie. So Fabricius stole Tremellius his Syriack translation, Villavincentius stole Hyperius his Treatise, De ratione studij Theologici, and Possevinus lately translated Dr James his Cyprianus rediviuns into his Apparatus Theologicus, and made it his own doing. Sic vos non vobis. Verse 11. Of the blessed God] Blessed in himself, and to be everlastingly blessed of all creatures. Hence he is called, The blessed, Mark 14.61. And frequently in the Commentaries of the Hebrew-Doctours he is set forth by this title Baruch hu, He that is blessed. Verse 12. Who hath enabled me] Christ sends none, but whom he gifts. Asinos elegit Christus & idiotas, sed oculavit in prudentes, simulque dona dedit & ministeria. Verse 13. Who was before a blasphemer] Chrysostom observes it of Paul, as his greatest honour, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world. So David does penance in a white sheet, as it were, Psal. Popish decrees, Act. and. Mon. 1574. 51. titl. So Augustine writeth books of Confessions. And I was as obstinate a Papist, saith Latimer, as any was in England, and so servile an observer of the Popish decrees, that I thought I had never sufficiently mingled my massing-wine with water, and that I should never be damned, if I were once a professed Friar. Also when I should be made Bachelor of Divinity, my whole Oration went against Philip Melancthon and his opinions. And standing in the schools when Mr Stafford (a godly Orthodox Divine) read, Ibid 9 ●4. Latimer bade the scholars not to hear him, exhorted the people not to believe him. And yet the said Latimer confessed himself, that he gave thanks to God that he asked him forgiveness before he departed. Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was exceeding abundant] Hath abounded to flowing over: as the sea doth above molehills. I will scatter your sins as a mist, saith God, and they shall be cast into the midst of the sea. Note those two Metaphors, and despair, if thou canst. Verse 15. This is a faithful saying] Worthy to be credited and embraced, as it was by Bilney the Martyr, who by this promise was much comforted in a great conflict. So was Vrsine by Joh. 10.29. Another by Isaiah 57.15. And another by Isaiah 26.3. saying, That God had graciously made it fully good to his soul. Of whom I am chief] Primus, quo nullus prior, as Gerson expounds it, ●mò quo nullus pejor, as Augustine, worse than the worst. The true Poenitentiary doth not elevate but aggravate his sins against himself, is ever full in the mouth this way, as Dan 9 5. Verse 16. Might show forth] By full demonstration and sufficient evidence, so that all might see and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is mercy with Christ that he may be feared, yea mercy rejoicing against judgement, that he may be everlastingly admired and adored. For a pattern to them, etc.] Therefore the Apostle was assured of remission in an ordinary way, and not by any special revelation. Verse 17. Now unto the King immortal] Paul cannot mention the great work of our redemption without a thankful acclamation. The Grecians being restored to liberty by the Roman General Q. Flaminius, Plut. in Flamen. he was entertained by them with such applauses and acclamations, whiles they roared out Saviour, Saviour, that the very birds that flew over them, astonished with the noise, fell to the ground. When Hunn●ades had overthrown M●sites, the Turks General; at his return from the Camp, Turk. Hist. 269 some called him the Father, some the Defender of his country; the soldiers, their Invincible General; the Captives, Their Deliverer; the women, Their Protector, etc. The only wise God] The temple of Sophia] in Constantinople is now the Turks chief Moschee, Ibid. 342. and by them still called Sophia, because they hold, even as we do, that the wisdom of God is incomprehensible. Verse 18. Son Timothy] This is Timothy's task, whom the Apostle fitly calleth Son, according to the custom both of those and these times. Patres eos di●imus qui nos catechesi instituerunt, saith Clement. We call them fathers that instruct and catechise us. Verse 19 Holding faith and a good conscience] A good conscience, saith one, is as it were a chest; wherein the doctrine of faith is to be kept safe, which will quickly be lost, if this chest be once broken: For God will give over to errors and heresies such as cast a way conscience of walking after God's Word. What a blind buzzard than was that Popish Inquisitor, who said of the Waldenses, You may know the heretics by their words and manners. Sunt enim in moribus compositi & modesti: sup●rbiam in vestibus non habent, etc. They are neither immodest in their carriage, DVsher. de Christ Eccles. success etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nor proud in their apparel, & c? Verse 20. That they may learn] castigati discant: that being buffeted and bodily tormented by Satan, as Act. 13.2. (for as yet there were no Christian Magistrates) they may learn, Not to blaspheme] That is not to hold erroneously; and to live scandalously, to the reproach of the Gospel. Confer, Prov. 30 9 CHAP. II. Verse 1. Supplications] OR, D●precations indicted by that Spirit of supplication, or of deprecation, as some render it, Zech. 11.10. Prayers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strictly taken for petitions or requests of good at God's hands, which go commonly accompanied with vows of better obedience, as Gen. 28.21, 22. Psal. 51.14. Hence they have their name. Intercessions] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Interparlings with God, either for ourselves, (whilst we stand upon Interrogatories with him, 1 Pet. 3.21. as Paul doth, Rom. 8.33, 34 35. and expostulate as David often, but especially when Satan, sin, and conscience accuse us) or for others, whilst we complain to God against such as wrong them, and withal set ourselves seriously to implore his aid for their relief and rescue. For all men] i.e. For all sorts of men, as the word (all) is used, Luk. 11.42. Verse 2. For Kings, etc.] Though persecutors, if they have not yet sinned against the holy Ghost, as Julian had. Voluit scilicet Christus etiam aliquandò Reginam in coelum vehere, Luth in ep ad joh. Agris. saith Luther of Elizabeth Queen of Denmark, who lived and died in the truth of the Gospel. God hath his, even among great ones too. A quiet and peaceable life] Quiet, from inbred tumults and commotions: and peaceable, from foreign invasions, and incursions of the enemy. See Jer. 29.7. In all godliness and honesty] And not come to eat the bread of our souls with the peril of our lives, as they do in divers places of this land at this day, Det meliora Deus. He will do it. Verse 3. For this is good, etc.] viz. This praying for all men. And should we not frame to that, that God accepts, without questioning or quarrelling? Let us not dispute, but dispatch our masters will. Verse 4. Who will have all men, etc.] God willeth, to wit, with a will whereby he inviteth, and putteth no bar, not with a will whereby he effecteth it, taking away all impediments. That all men] Not distributively taken, but collectively, as thrice in one verse, Col 1.28. Should be saved] viz. If they do what he commandeth: God doth not tie himself to cause them to do what he commandeth, that they may be saved. And to come to the knowledge] The only way to salvation. Pray therefore that their eyes may be opened, Act. 26.18. Verse 5. For there is one God] sc. Both of Kings and Subjects, both of Heathens and Christians. Go boldly to him therefore, for yourselves and others. Have we not all one Father? Mal. 2.10. Art not thou our Father? Isa. 63.16. One Mediator] Not of redemption only (as the Papists grant) but of intercession too. We need no other master of requests in heaven, but the man Christ Jesus, who being so near us in the matter of his incarnation, will never be strange to us in the business of intercession. But what horrible blasphemy is that of the Papists, who in their devotions say thus, Act and Mon. fol. 1453. By the blood of Thomas B●cket, which he did spend, Make us, Christ, to climb where Thomas did ascend! Verse 6. A ransom] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A counterprice: such as we could never have paid, but must have remained, and even ●otted in prison, but for our All-sufficient surety and Saviour. Verse 7. A teacher of the Gentiles] His Epistles therefore should be highly prized by us Gentiles, and diligently studied. S. Peter admires them, 2 Pet. 3 15. and commends them to the Churches reading. And because there are some things in them hard to be understood, and easy to be wrested from their right meaning, vers. 16. it was therefore grave advice that one gives young Christians, that they should begin at the later end of Saint Paul's Epistles, which treateth of points of practice: Sith a corrupt life can never have a sound judgement. Verse 8. Pray every where] Any place now (be it but a chimney) may make a goodly Oratory, Joh. 4 21. Lifting up holy hands] Better washed then pilate's were, rinsed in that blessed fountain of Christ's blood, Zech. 13.1. Else, God utterly abhors them, Isa. 1.15, 16. The Priests had their laver to wash in, before they sacrified. The Turks at this day before prayer wash both face and hands, sometimes their head, and other parts of the body. But what saith S. James, chap. 4.8. and the Prophet jeremy, chap 4.14. The fountain of goodness will not be laden at, with foul hearts and hands. Without Wrath] Or, Rancour, Mat. 5.24. God will not be served, till men be reconciled. When Abram and Lot were agreed, than God appeared. Or doubting] Heb. 11.6. Jam. 1.6. without disceptation of reasoning with carnal reason. Verse 9 In like manner also] Men have had their lessons. Now for women they are taught modesty in their attire (such as may neither argue wantonness nor wastfulness) silence in the Church, subjection in the family. Or costly array] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride: sigh clothes are the ensigns of our shame, our fineness is our filthiness, and our neatness our nastiness. See Isaiah 3. where the Prophet inveighes, as if he had viewed the Lady's wardrobes in Jerusalem●. 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 mind, to think that one can make himself great with any thing that is less than himself; or that he can win more credit by his garments, then by his graces. The worst apparel, faith one, is nature's garment, the best, but folly's garnish. Verse 11. Let the woman learn] Not teach, to wit, in the public 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 wh●● she will. if suffered to preach. Preachers are Rulers, Guides, Captains, Heb. 13.7▪ 17. If the hen be suffered to crow once, etc. Camden's 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 Elizabeth's Motto. Where should the tongue be but in the head? Verse 13. For Adam was first form] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the vessel is form by the Potter cut of the clay. See Gen. 2.7. Then Eve] For Adam's 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 to●● in fermento est, said he in Plautus. See my Notes on Gen. 3.6. Verse 15. Saved in child-bearing] Not by it, as by a cause: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at Rom. 11.28. but not withstanding the cross laid upon all child-bearing women, Gen. 3.16. they shall have free entrance into heaven, if they continue in faith and charity, etc. 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 Ministry is not in idle man's occupation, but a fore labour, Onus ipsis ●tiam● angelis tremendum, saith chrysostom, 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, Quicu●que desiderat Episcopatum bonum, opes desiderant. But this was a foul mistake at best. Verse 2. A Bishop then must be blameless] That is, Every faithful Pastor must be such as against whom no just exception can be laid, no gross fall objected. In volu●ry fall and unavoidable infirmities have a pardon of course, both with God, and all good men. The husband of one wife] sc. At once. The Egyptian Priests were forbidden also polygamy. Vigilant] Pale and wan with watching. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A public person should not sleep a whole night together. Sober] That can contain his passions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B●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 Minister's chest is the poor man's box. Apt to teach] Not able only, as Dr Tailor Martyr, who preached not only every Lord's 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 keys, and girt on his sword. Bishop Bonner, who usually buffetted the poor Martyrs brought before him, pulling off their beards, etc. Not greedy of filthy lucre] So as to get by unjust arts, and sinful practices, as the Pope by allowing the Srews in Rome, and elsewhere. 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 bloody with the blood 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. Ca●tnensis. whereof this wise reason is given, because children are argumentum ambulans super terram. A walking argument of their father's incontinency. Os durum! Verse 5. For if a man know not how] A very cogent argument from the less to the greater: used also by our Saviour, Luk. 16.11, 12. Eli was justly taxed, and Augustus heavily upbraided with their domestical disorders, as therefore unfit for government. Verse 6. Not a novice] Rude and proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A young plant. a young scholar 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 chrysostom reporteth. So it should be here. Verse 7. A good report of them, etc.] 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 greasy hedge Priests. See the Note on v. 6. Verse 8. Not double-tongued] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Tyr●osque by. lingues. Virg. That can turn their tales, and tune their fiddles to the base of the times, saying as the company says, 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 blameless] The world will look round about them, and expect (though unjustly) an Angelical perfection. Verse 11. Must their wives be grave] As themselves must very 6. Gravity is such an Elixir, as by contraction (if there be any disposition of goodness in the same mettle) it will render it of the property. So that Deacons wives cannot be otherwise then grave and gracious, having such husbands as is above described. Verse 12. Husbands of one wife, etc.] See the Notes on Verse 2. and 4. Verse 13. A good degree] Or a fair step to a higher order, i. e. to a Bishopric or Presbytership. And great boldness in the saith] The peace of a good conscience, and the plerophory of faith. This those that are faithful in the Ministry shall be sure of; the former preferment they may possibly fail of. Verse 14. Hoping to come unto thee] And to be an eyewitness of thy diligence, whereof I doubt not, joying in the mean while, and beholding your order, and the steadfastness of your saith in Christ, Col. 2 5. Verse 15. In the house of God] See here the dignity of the Church, and the duty of Ministers, which is to be faithful as stewards in all God's house. But what mean the Papists so to cry up the Church even above the Scriptures (as the Council of Basil did by their Cardinal Cusanus in answer to the Hussites) nay above Christ himself, as Hosius and others. Can they mean honestly (quoth that Martyr) A ●●and Mon. fol. 1478. that make so much of the wife, and so little of the husband ● Bastard children are all for their mother, and are called by her name, etc. Verse 16. And without controversy] Learned Cameron beginneth this verse at those words before, The pillar and ground of truth, and confessedly great is that mystery of godliness, God manifested in the flesh, C●mer, the eccls. p. 278. etc. It being a usual form of speech among the Jews (as he proveth out of Maimonides) to preface these very words, The pillar and ground of truth, to any special doctrine touching religion. God manifested] Out of the bosom of his father, out of the womb of his mother, out of the types of the law, etc. CHAP. FOUR Verse 1. Speaketh expressly] VErbis non disertis solùm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sed & exertis. Abroad and aloud, that it may be heard all the Church over Some shall departed from the faith] Asdruball did the ancient heretics. the Papists (in whom all the old heretics seem to have fled and hid themselves) and the present prodigious Sectaries with their opinionum portenta, our modern Antitrinitarians, Arrians, Antiscripturi●s, Anabaptists, etc. Doctrine of devils] Vented by Satan's emissaries and instruments. About the time of Pope Hildebrand, letters were dispersed up and down, that were said to be sent from hell: wherein the devil gives great thanks to the Popish Clergy for the great multitudes of fouls that by their seductions came thronging to hell more than ever in any age before. Mat. Pa● i● Hist. an. Dom. 1072. Verse 2. Speaking lies in hypocrisy] It was grown to a common Proverb, A Friar, a liar. One of them undertook to show a feather of the wing of the Angel Gabriel. The Pope to honour and encourage Tyrone the Rebel, sent him (but who will believe it?) a plume of Phoenix feathers. The poor people are persuaded to believe that the thunder of the Pope's Excommunication bathe so blasted the English heretics, that their faces are grown all black and ugly as devils; their eyes and looks ghastly, their breaths noisome and pestilent, etc. that they are grown barbarous, and eat children, blaspheme God and all his Saints, etc. Having their consciences seared] There's more hope of a sore, then of a seared conscience, a dead and dedolent disposition, Ephes. 4. a heart that hath contracted a kind of hoof. Verse 3. Forbidding to marry] Papists forbidden some to marry at any time, as the Clergy: all, at some times, and that not as a precept of conveniency, but necessity and holiness. In anselm's time, cursed Sodomitry and adultery passed free without punishment: where godly matrimony could find no mercy. Act. and Mon. fol. 1061. Ibid. 790 The Cardinal of Cremona after his stout replying in the Council of London against the married estate of Priests, was shamefully taken the night following with a notable harlot. They hold that it is far better for a Priest to keep many whores, then to have a wife. This, say they, is the heresy of the Nicolai●ns. To abstain from meants] As the Papists superstitiously do upon certain days: when to eat an egg is punished with imprisonment, etc. Qui autem to tam diem Dominicam vacat temulentiae, scortu & aleae, audit bellow homo, Scholar in epist. ad episc. Basil. saith Erasmus. But he that spends the whole Lordsday in drinking, dicing and drabbing, is let go son a goodfellow. Which God hath created] He made the grass before he made the beasts, and the beasts before man, that all might have food convenient for them. Verse 4. If it be received with thanksgiving] Whilst we taste the sweetness of the Creator in the creature, and are stirted up thereby to praise his name. Doves at every grain they pick look upwards, as giving thanks. The Elephant is said to turn up towards heaven the first sprig or branch that he seedeth on, etc. Birds chirp and sing to their maker. Verse 5. By the Word] Of permission, Act. 10.15. and of promise, a new right purchased by Christ, etc. And prayer] For his leave and blessing. that staff of bread, etc. This is to eat to the Lord, Rom. 14.6, to imitate Christ, Mat. 14. Paul, Act. 27 35. Samuel, 1 Sam. 9.13. Verse 6. Nourished up in the Words] Such are fittest to be made Ministers, as have been well bred, and enured to the reading of the Scriptures; as have sucked in holy learning together with their mother's milk. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Make a fair excuse. But refuse] Gr. Shift them off, set them. by, say thou art not at leisure to attend to them, hast no time to lose upon them. Poter as has horas non perdidisse, said Pliny to his nephew, You might have found you somewhat else to do. Exercise thyself] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te nudum exerce. Lay aside thine upper garments, as runners and wrestlers use to do, and bestir thee lustily. See Heb. 12.1. Verse 8. For bodily exercise presiteth little] Somewhat it doth (if rightly used) toward the strengthening of the body, preserving of the health, subduing of the flesh, etc. But godliness is profitable to all things] Plutarch. The Babylonians are said to make 360. several commodities of the Palm tree: but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thousand benefits to be got by godliness, Godly persons are said in Latin, Deum colere, because they are sure by sowing to the Spirit, to reap of the Spirit life everlasting, Gal. 6.8. Besides that, in this world they shall obtain joy and gladness (outward and inward comforts) but sorrow and sighing shall five away. Isa. 35.10. Verse 9 This is a faithful saying] And yet who hath believed our report? The promises are good freehold, and yet little looked after. Godliness hath but cold entertainment, because she lives much upon reversions. Verse 10. For therefore] Because godliness hath so much happiness laid up in the promises, vers. 8. and there is so much certainty of the performance of those promises, therefore we both do and suffer, 1 Cor. 15 58. Finis edulcat mediae. Who is the Saviour of all men] Not of eternal preservation, but of temporal reservation. For every man should die the same day he is born, the wages of death should be paid him presently: but Christ begs wicked men's lives for a season, saith one. Sin hath hurled confusion over the world, brought a vanity on the creature. And had not Christ undertaken the shattered condition of the world to uphold it, it had fallen about Adam's ears, saith another Divine. Specially of those that believe] Who therefore are in a special manner bound to observe and obey him. Among the Romans they that were saved were wont to crown him that saved them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Polyb●. 6. and to honour him as a father all their days. We must also set the crown upon Christ's head, Cant. 3.11. and obey this everlasting father, Isa. 9 6. Verse 11. These things command and teach] Teach the tractable, command the obstinate, lay God's charge upon all. Verse 12. Let no man despise, etc.] But how should I help it? Might he say: The Apostle answereth, Be thou an example to the believers, a pattern of piety: For holiness hath honour, wisdom maketh the face to shine; natural conscience cannot but stoop to the Image of God, where ever, and in whomsoever it discerneth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat epist. ad Magnes. saith Ignatius. Youth seasoned with the fear of God is not easily despised. But be thou an example] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such a thing as maketh the stamp upon the coin. Exemplis sciolâ bac●atate magis aedificant ministri quam concionibus. Verse 13. Give attendance to reading] First to reading, and then to exhortation: bringing as a good Scribe, out of a good treasure, new and old. Father Latimer, notwithstanding both his years and constant pains in preaching, was at his book most diligently about two of the clock every morning. A rare example. Verse 14. Neglect not the gift] God gifts groan under our disuse or misuse; and God hearing gives them the wings of an Ingle; so that such may say as once Zedekiah did, 1 King. 22. ●4. When went the Spirit of the Lord from me to thee? God dries up the arm, and darkens the eye of idle and Idol shepherds, Zech. 11.17. With the laying on of the hands] A custom that came from the Church of the old Testament, Gen. 8.14. Levit. 1.4. and 3.2. is laudably used to this day in the Ordination of Ministers, but foolishly and sinfully abused by the upstart-Sectaries. Verse 13. Meditate upon these things] And so digest them, turn them in succum & sanguinem. Let your heart fry a good matter, that your pen may be as the tongue of a ready writer, Ps. 45.1. and not present crude and rude stuff. When it was objected to Demosthenes, that he was no sudden speaker, but came ever to the Court after premeditation, he answered, Se si fieri posset, dicturum non tantum scripta, sed otiam sculpta. Give thyself wholly to them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Be thou in them: totus in hoc sis. It was Mr Perkins his Motto, Verbi Minister es, hoc age. Thou art a Minister of the Word, make it thy whole business. Verse 16. Thou shalt beth save] What an high honour is this to faithful Ministers, that they should be styled Saviour's in a sense? So Job 33.24. Obad. 21. Jam. 5.21. CHAP. V Verse 1. Rebuke not an Elder] LAsh him not with the scourge of the tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne plagam in. ●ixeris. as a puny-boy. Jerk him not as the Pope did Henry 4. of France in the person of his Ambassador, or as the Bishops and their shavelings did Henry the 2. of England, till the blood followed. This is not civil usage for an Elder. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With all purity] Not with some only, but with as purity, for fear of the worst: and lest any impure motion therewhile creep into the heart unawares. Verse 3. Honour widows indeed] That is such as are widows not by divorce, but by the death of their husbands, and loss of their children: such as was Naomi. Honour them, that is, take them into the College of widows, to be maintained at the Church's charge. Verse 4. Let them learn first to show] Such any one is in truth, as he is at home, Ps. 101.2. The hypocrites virtues (as that of the Sarmatians) run all outward. Something he seems abroad, but follow him home, and you shall soon see what he it ● follow stageplayers into their thing-house where they disrobe themselves, and then it will appear they are vile varlets. Like unto this Apostolical procept was thee of Chil●, one of the wise men of 〈◊〉, 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern honestly a man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And to requite their parents] See the Note on Matthew 15.4. Verse 5. Trusteth in God] Whereas while she had an husband and children, she trusted overmuch in them. The Hemorroisse sought not to our Saviour, till all her money was gone, Z●ph. 3.12. They are an afflicted poor people: therefore they trust in the name of the Lord. Verse 6. Is dead while she liveth] Cùm careat purâ ment. cadaver agit. Pamphilus in Terence saith the like of a light huswife. Sanè hercle homo voluptati obsequens fuit dum vixit. Saint Paul's Greek cannot well be rendered but by Terence's latin, and Terence's latin cannot be well put into other Greek. Verse 7. And these things give in charge] Often inculcate, and set on with a great deal of vehemency, that religion suffer not. Verse 8. But if any provide not] That they may have Gaiusses prosperity, Mentem sanam in corpore sano: Though the Apostles meaning here is chief, as touching bodily nourishment and outward accommodations. Specially for those of his own house] Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel, took care of the welfare of his family and allies, as Libanius testifieth, Bishop Ridley was very kind and natural to his kinsfolk, And the Lord Cromwell before the time of his apprehension, Act. and Dson. fol. 1559. Ibid. 1086. took such order for his servants, that many of them, especially the younger brethren which had little else to trust unto, had honestly lest for them in their friends hands, to relieve them whatsoever should befall him. Verse 9 The wife of one man] As Anna, Luke 1.36. Such are held to be more modest, to whom the thoughts of death hath been enough to forbid the banes of second marriage. Verse 10. Well reported of, etc.] A good name is better than precious ointment, Eccles. 7.1. And rather to be chosen then great riches, Prov. 22.1. Provident we must be to preserve it, learning of the unjust steward by lawful (though he did it by unlawful means:) for our Saviour noted this defect, when he said, The children of this World are ●i●ser in their generation then the children of light, Luke 16.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 11. To wax wanton] To run away (as pampered Palfreys) with the bit betwixt their teeth, and to play the jades. Verse 12. Having damnation] Or public reproach, as Verse 14. for their desultory lightness and inconsiderate rashness. Cast off their first faith] Not that of their baptism (as divers of the Indians do that have been baptised by the Spaniards) but their vidual promised chastity and service to the Saints. Verse 13. They learn to be idle] It is an art soon learned, by doing nothing to do naughtily. Nihil agendo male agere discunt. Idleness is the hour of temptation: and an idle person is the devil's tennis-ball, tossed by him, at his pleasure. Wandering about from house to house] As vagrants, or as pedlars opening their packs, and dropping here a tale, and there a tale. A practice flatly forbidden by God, Levit. 19.16. Thou shalt not go up and down as a tale-bearer. The Hebrew word signifieth a pedlar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another Hebrew word used for defaming or slandering, Psal. 15.3. properly noteth a footing or trotting it up and down, for a foot. prying and spying, and carrying tales and rumours, 2 Sam. 19.27. Beeman. de origin ling lat. The Greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the latin word Arguo, first signifies to be idle, and next to reprehend others. Because they that have little to do at home, will be overbusy abroad, in censuring and slandering others. And not only idle] The first born of idleness, is to do nothing: the next issue that she hath is, to do evil. Otium negotium, Idleness is a kind of business. But ●atlers also] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Trist●rs: Magno conatu magnas nugas agunt. The Rabbins have a Proverb, That ten Kabs of speech descended into the world, and the women took a way nine of them. And busy bodies] For every fool will be meddling, Pro. 20 3. Speaking things, etc.] It is a very hard thing well to manage many words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In multilaquio stultiloquium. Verse 14. Give none occasion to the adversary] The devil or his instruments, whose mouths he oft borrows to blaspheme and rail with. Verse 15. Turned aside after Satan] Revolted from Christian religion, going out of God's blessing into the world's warm Sun. These could not choose unto themselves a worse condition. Verse 16. Have widows] That are widows indeed, that have neither children nor nephews to relieve them, vers. 3. of whom by the law of nature they may require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliment and secure. And let not the Church be charged] How then will Church-robbers answer it, if Church chargers be in a fault? Let them give us a just Commentary upon Prov, 20.25. and remember Cardinal Wolsey, and his sacrilegious instruments: five of whom came to fearful ends, as Scultetus recordeth and concludeth with this with, Scultet Annal. dec 1 p. 332. utinam his & similibus exemplis edocti discant homines res semel Deo consecratos timidè attrectare. I would that men would be warned by these examples, and better advised how they meddle with Church maintenance, thereby to enrich themselves. Verse 17. Worthy of double honour] viz. Countenance and maintenance; they may give themselves continually and cheerfully to preaching and prayer, Act. 6.4. Let them have reverence and recompense. They who labour] Even to lassitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as he doth that cleaveth wood, or that toileth in harvest, or that goeth on warfare, 2 Tim. 2, 3, 4, Preaching is a painful work, and enfeebleth a man exceedingly, whence the Prophet cries out, My leannesse● my leanness. And our Saviour at little past thirty, was reckoned by the Jews to be toward fifty, Joh. 8.57. It is supposed by Divines, that he had so spent himself in preaching, that he seemed to the Jews to be much elder than he was. Verse 18. Worthy of his hire] Of his meat, Mat. 10.10. of his wages, as here. Harvest-labourers have meat and drink, and double-wages. Verse 19 Receive not an accusation] If to be accused were sufficient to make a man guilty, no good Minister should be innocent. Praedicare nihil aliud est quam derivare in se surorem totius mundi, saith Luther. Truth hath always a scratched face. Men hate him that reproveth in the gate. Every fool hath a bolt to shoot at a faithful Preacher. Verse 20 Them that sin] i. e. Those Presbyters that sin publicly, scandalously, as did Peter, Gal. 2.14. and those who were convicted, by two or three witnesses, as ver. 19 Rebuke before all: yet not as if they were whipping boys. See the Note on ver. 1. of this Chapter. But if the fault be not known abroad, that rule of our Saviour takes place, Mat. 18.15, 16. Constantine the Great was heard to say, That if he should take a Presbyter in the act of adultery, he would cover the matter with his imperial robe, rather than it should come abroad to the scandals of the weak, and scorn of the wicked. Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Without preferring one] Or, Without precipitation or prejudice. Omne judicium a se aufert, qui adcausam praejudicium assert. A Judge must not fit to hear persons, but causes: therefore justice is drawn blindfold. Doing nothing by partiality] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By tilting the balance o'th'one side, as the words signifies. An even hand must be carried betwixt party and party. The contrary whereunto is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siding. Verse 22. Lay hands suddenly on no man] The best that can come of rashness is repentance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. Scipio would not yield that a wise man should ever come in with, Had I Witted. In ordination of Ministers all possible care and caution is to be used. chrysostom thinks that that earnestness used by the Apostle in the former verse, belongs chief to this. Some also make the two last verses a reason of this. Verse 23. Drink no longer water] Timothy living among the luxurious Ephesians, was so abstemious, that the Apostle is fain to prescribe him pbysick. Hypocrites will be chaste only in the mountains where are no women, and sober in Scythia where are no vines: but Lot was chaste in the midst of Sodom; and Anacbarsis temperate among the debauched Athenians. The faithful in the world are like a pearl in puddle; they lose nothing of their virtue. though amidst the vicious. Verse 24. Some men's sins] The Judge of the earth keepeth his petty-sessions now, letting the law pass upon some few, reserving the rest till the great assizes. Some wicked God punisheth here lest his providence, but not all, lest his patience and promise of judgement should be called into question, Augan Ps. 30. as Augustine hath observed. Verse 25. Cannot be hid] Asdruball putid hypocrisy shall be detected (fir the name of the wicked must rot) so wronged innocency shall be cleared, as the eclipsed moon wades out of the shadow, and recovers her splendour. CHAP. VI Verse 1. Count their own masters] ANd not under a pretence of Christian liberty, and because in Christ Jesus there is neither bond nor free, seek to shake off the yoke of obedience that God hath hung upon their necks, See 1 Pet. 2.28. That the name of God and his doctrine, etc.] Be traduced as a doctrine of liberty. Heathens●ly at the catch, 1 Pet. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. spying and prying (as the word there signifies) and imputing all public judgements to Christians miscarriages. Nunc malè audiunt castiganturque vulgò Christiani (saith Lactantius) quod alitèr quàm sapientibus convenit vivant, & vitia sub obtentu nominis celent. Lactan de opis. Dei ad Demet. Christians are very hardly spoken of at this very day, because their conversation is not as becometh the Gospel of Christ, but they think to cover their faults with the fig-leaves of profession. Verse 2. Partakers of the benefit] i. e. Of Christ, who is here called the benefit, as Joh. 4.10. the gift of God. Verse 3. If any man teach otherwise] Discover himself Heterodox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of affectation of singularity, etc. as divers do in this licentious age; broaching things different from the received doctrine, as holding it with Photion, a goodly thing to descent from others. Consent not to wholesome words] Words that have a healing property in them. The Scripture (as that library of Alexandria] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. may be properly said to be the souls physic. By the reading of Livy, Curtius, Aventinus, and other Historians, many are said to have been recovered of divers desperate diseases. Joh. Bodin. de utilit historiae. O facile & beatum curationis genus, saith mine author. But the reading of the holy Scriptures doth a far greater cure than this upon the soul. Verse 4. He is proud] Gr. He is blown up, big-swollen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Swelling is a dangerous symptom in the body; but much more in the soul. Pride and self-concit is a bastard (saith one) begot betwixt a learned head, and an unsanctified heart: which being once conceived in the soul, causeth it to swell till it burst asunder with unthankfulness to God for the bestowing, with envy, scorn and disdain of men in the imparting of such gifts, as may be to them beneficial. Knowing nothing] sc. Aright, and as they ought to know, 1 Cor. 8.2. See the Note there. The Gnostics boasted, that they knew all things knowable. Irenaeus saith, that they were so besotted with an opinion of themselves, that they accounted their own writings to be Gospel. Such self-admirers also were the Illuminates (as they called themselves) the Manichees, the Novatians: And such are now the Jesuits, the Sectaries, etc. Do●ing about questions] Gr. Question sick. As the Schoolmen, and our new Questionists. And strifes of words] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Frivolous questions and quarrels. The wit of heretics and schismatics will better serve them to devise a thousand shifts to elude the truth, than their pride will suffer them once to yield, and acknowledge it. Verse 5. Perverse dispute] Endless and needless discourses and exercises, opposite to those above, Chap. 4.13, 14, 15. Of men of corrupt minds] That want not time, but waste it, Aliud agendo. From such withdraw thyself] Gr. Stand off, keep at a distance, as you would from one that hath a plague-sore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 6. But godliness with contentment] True piety hath true plenty, and is never without a well-contenting sufficiency, a full selfsufficiency. The wicked in the fullness of his sufficiency is in straits, Job 20 22. Contrariwise the godly in the sulnes of their straits are in an all-sufficiency. Verse 7. We can carry nothing out] But a winding-sheet, as Saladines' shirt, which he commanded to be hung up at his burial, a bare Priest going before the bier, Carion Chron. and proclaiming, Saladine the mighty Monarch of the East is gone, and hath taken no more with him then what you see. M Rogers Trea. of love. Indeed I read of one that being ready to die, clapped a twenty shillings piece of gold into his mouth, and said, Some wiser than some: If I must leave all the rest, yet this ●●le take with me. Turk Rist. But this was none of the wisest men you'll say: As that great Chaliph of Babylon was none of the happiest, that was starved to death by the great Cham of Cat●ia, amidst the infinite treasures of gold, silver and precious stones that he and his predecessors had most covetously heaped together, whereof he willed him to eat and make no spare. It is with us in the world (saith one) as it was in the Jewish fields and orchyards; pluck and eat they might, while there, not pocket, or put up. Or as boys, that robbing an orchyard meet with the owner at the door. — modò quem for tuna fovendo De Annibald Silias ●●al. Congestis opibus donisque refer sit opimis, Nudum tar tore â port ârit navita cymbâ. Verse 8. And having food and raiment] Houses are not named: for that then they were to stand ready to run from place to place, and to leave house and all behind them. Food and raiment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isidore elegantly here observeth, Food not junkets, raiment not ornament, garments quasi gardments, to guard us from the cold air. Nature is content with a little, grace with less: As, Not to starve, not to thirst, saith Galen. Cibus & potus sunt divitiae Christianorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gol. Greenbam. Aelian. saith Hierome. Bread and water with the Gospel are good cheat, saith another. Epicurus could say, That he would think himself as happy as might be, Si aquam haberet & offam, if he could get but a morsel of meat, and a mouthful of water. Cic de finib, 1, 2. This was strange from Epicurus. But Epicurci mihi videntur m●liùs facere quam dicere, saith Tully. Epicurus and his followers practised better than they held. A little of the creature will serve turn to carry a man thorough his pilgrimage. Insaniae igitur damnandi sunt (saith Vives, qui tam multa tam anxie congerunt, quum sit tam paucis opus. He is little better than mad, that heaps up such a deal, when far less will do the deed. Verse 9 But they that will be rich] Dives qu● ficri vault, & cito vult fieri, Juvē. Prov. 28.20. That are resolved to have it howsoever,— rem, rem, quocunque modorem. He that hasteth to be rich, shall not be innocent. And a snare] As the Panther, which so loveth man's dung, that if it be hanged a height from it, it will leap and never leave till it have burst itself in pieces to get it. Drown men in destruction and perdition] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a drowning as is desperate. Ita demergunt ut in aquae summit●to rursùs non ●bulliant, so as they never show themselves above water any more. We ro●d of the inhabitants of Oenoe, a dry Island besides Athens, that they bestowed much labour to draw into it a river to water it, and make it more fruitful. But when all the passages were opened, and the receptacles prepared, the water came in so plentifully, that it over-flowed all: and at the first tide drowned the Island, and all the people. So fareth it with many covetous caitiffs, who seem to be of Nevessan the Lawyer's mind, He that will not venture his body shall never be valiant; He that will not venture his soul shall never be rich. Hubertus, an English, Cormorant, made this will, I yield my goods to the King, my body to the grave, my soul to the devil. Verse 10. For the love of money] Phocylides saith the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness is the mother of all mischief. The root of all evil] As there is life in the root, when there is no sap in the branches: so covetousness oft liveth, when other vices die and decay, as in old men; who because they are likely to leave the world, spit on their hands, and take better hold. They have erred from the faith] Selling themselves to the devil, as Judas, Ahab, that Pope for seven years' enjoyment of the Popedom. And pierced themselves thorough] Aul. Gel, lib. 30 cap. 1. Vndique transfixerunt, They have galled and gored themselves. The covetous man hath his name in Hebrew of a word that signifieth sometimes to pierce or wound, Psal. 10.3. with Joel 2.8. He that will be rich takes no more rest than one upon a rack, or bed of thorns: when he graspeth earthly things most greedily, he embraceth nothing but smoke, which wringeth tears from his eyes, and vanisheth into nothing. Three vultures he hath always seeding upon his heart, Care in getting, Fear in keeping, Grief in spending and parting with that he hath: so that he is in hell aforehand. Verse 11. But thou o man of God] If Timothy were that Angel of the Church of Ephesus, Revel. 2.1. that left his fist love (as some think he was) this counsel was but needful. Christ cautions his Disciples to beware of worldliness, Luk. 21.34. Flee these things] R●mis velisque, with all thy might, that thou be not tacked with them, taxed for them. Fellow after righteousness] These be notable counterpoisons against covetousness. Paul shows him a better project. Verse 12. Fight the goodfight] Not only follow after the former graces, but fight for them, rather than fail of them. Luy hold on eternal life [While others lay hold on wealth, honours, etc. Catch at the crown, which is hanged up on high, as it were, and provided for conquerors only, that so fight as to finish, 2 Tim 4.7, 8. Tempus est nos de illa perpetua jaw, Cie. ad Attie. lib. 10. non de bac exigua vita cogiture, could the Heathen Orator say. 'Tis high time now we should think of heaven. Catch at the opportunity, as the echo catcheth the voice. Verse 13. Who before Pontius Pilate] Not dissembling the truth, though jeered by Pilate, who scornfully asked him, Joh 18.38. What's truth? q. d do you stand upon your life, and yet talk of truth? Julian and his Heathen instruments had set out certain foolish and false relations under pilate's name, purposely to cast dirt upon Christ: which are refuted by Augustine and Cyril. Verse 14 Without spot] Of foul sins, Deut. 32.5. Vnrabukeable] So as no just exception can be laid against thee for allowance of lesser evils. Until the appearing] Illustrem illum adventum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Beza renders it: the bright, clear or radiant appearing. St Paul would have Timothy so carry himself, as if Christ should then come: and to remit nothing of his zeal, though he should live till that time. Verse 15. Which in his times he shall show] Let no man therefore ask, Where is the promise of his coming? Though he be slow, yet he is sure: and his time is the best time, wait, Jam. 5.7. The blessed and only potentate] A lively and losey d●scription of God, whom yet none can possibly describe. One being asked, What God was, answered, Siscirem, Deus essem. Verse 16. Dwelling in the light] So that the Seraphims in their addresses to him, clap their wings on their faces, Isa. 6.2. as men are wont to do their hands, when the lightning slasheth in their eyes. Nor can see] We can see but God's backparts and live; we need see no more that we may live for ever. Verse 17. That they be not highminded] The devil will easily blow up this blab, if we watch not. Should the Ant think herself some great business, because gotten upon her hillock? In uncertain riches] Riches were never true to any that trusted to them. Mim●●. Vitrea est fortuna: cùm splendet, frangi●ur. Who giveth us all things richly to enjoy] Thus riches cannot do for us. The covetous enjoys nothing, not the sick, nor the discontented, nor any else unless with riches God give us himself. Verse 18. That they do good] Not the richer the harder; as the Sun moveth slowest, when it is at the highest in the Zodiac: or as the Moon, when it is fullest of light, gets furthest off from the Sun. Rich in good works] This is to be rich in God, Luk. 12.21. When our works are good, Quoad fontem & quoad finem. Ready to distribute] Diod. Sic. l. 1. A virtue much commended in the Kings of Egypt; practised by the Pythagoreans, Essenes'; but especially by those primitive Christians, Act. 4. Verse 19 Laying up in store] As wise merchants, happy usurers, parting with that which they cannot keep, that they may gain that which they cannot lose. On eternal life] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or as some copies have it, Of life indeed. Aeterna vita, vera vita. Aug. Verse 20. That which is, etc.] viz. The treasure of true doctrine, esteeming every particle of it precious, as the filings of gold. Verse 21. Which some professing] Gr. Promising, as the Gnostics, and other heretics. A COMMENTARY OR EXPOSITION Upon the second Epistle of S. Paul to TIMOTHY. CHAP. I. Verse 1. Paul an Apostle, &c] THe Preface of this Epistle seems to be an abbridgement of that of the Epistle to the Romans. See the Notes there. Which is in Christ Jesus] All out of Christ are living carcases, walking sepulchers of themselves. Verse 2. Grace, mercy, and peace] See the Note on 1 Tim. 1.2. Verse 3. Whom I serve from my forefathers-] Those twelve Tribes, that served God instantly day and night. Act. 26.7. That was a desperate resolution of the Heathen Orator, T●l. de nat. deo. l. 3. Me ex ea opinion, quam à majoribus accepi de cultu Deorum immortalium nullius unquam oratio, aut docti, aut indocti movebit. I will never stir an inch from the religion of my forefathers, for any man's persuasion. Paul forsook his Pharisaisme to serve God, as Abraham, Isaac and Jacob had done with a pure conscience. Verse 4. Being mindesull of thy tears] Timothy was a man of many tears, Act and Mon. sol 1457. so was David, Paul, Luther, Bradford, of whom it is said, that he did seldom eat, but he bedewed his trencher with tears, and that few days passed him without plenty of tears shed, before he went to bed:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Verse 5. In thy Grandmother Lois, and mother] A sweet happiness to any child to have a good mother and grandmother. For these have great opportunity of dropping good things into their little lemuel's, as being much about them. The mothers of the Kings of Judah are constantly mentioned: and as they were good or evil, so were their children Partus sequitur ventrem. The birth follows the belly. Verse 6. Stir up the gift] Blow up thy smaller spark into a flame. Grace in us is like a dull sea-coal fire (saith one) which if not now and then blown and stirred up, though there be no want of fuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet will of itself at length die and go out. The word here used by the Apostle is Plato's word. The Apostle seems to have been well read in Plato's writings. Verse 7. The spirit of fear] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called elsewhere the spirit of bondage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.15. The law will convince the judgement: but 'tis the Gospel that convinceth the lust and he affection. Of power, and of a sound mind] These two fitly stand together. Sin unrepented of, lies rotting at the heart, and by rotting weakeneth it: as a rotten rag hath no strength. Verse 8. Afflictions of the Gospel] Affliction is Evangelij genius, saith Calvin. Hence it is called the word of Christ's patience, Revel. 2. According to the power of God] For unless he support us by his power, we shall never bear up in affliction. Verse 9 With an holy calling] All that follows (to those words in the end of vers. 10. Through the Gospel) comes in by a Parenthesis, and is so to be read. Verse 10. By the appearing] By his coming in the flesh: of which also the Psalmist speaketh, Ps. 96.13. Brought life and immortality to light] As he drew light out of darkness at the creation. And as he then made light on the first day of the week, so on the same day he abolished death, etc. by his resurrection from the dead. Ver. 11. A teacher of the Gentiles] His writings therefore should be the more highly prized and studied by us Gentiles, as being properly ours: like as Ps. 127. was a Song made (specially) for Solomon. Verse 12. I know whom I have ●rusted] Here was not a faint hope, or a conjectural confidence, but a plerophory of saith. Bernard. The reason where of is thus rendered by a Father, Quia in charitate nimia adoptavit me, quia verax in promissione, & potons in exhibitione, because God who of his free grace hath adopted me, is both able and faithful to fulfil his promises. Luth. apud Jo. Manliam. That was a notable speech of Luther, Ipse viderit ubi anima mea man sura fit, qui pro casic sollicitus ●●it, ut vitam pro ea posuerit. Let him that died for my soul, see to the salvation of it. That which I have committed] A child that hath any precious thing given him, cannot better secure it, then by putting it into his father's hands to keep: so neither can we better provide for our souls safety, then by committing them to God. Aug de bo●o pursue ●hap 6. Tutiores aurem vivimus, si totum D●o damus, non autem nos illi ●x parte & nobis ex parte committimus. We shall be sure to be safest, if we commit ourselves wholly to God: and seek not to part stakes with him therein. The ship that is part in the water, and part an the mud, is soon beaten in pieces. Verse 13. Hold fast the form] The catechistical principles, that method, system, short sums of Divinity that St Paul had compiled for Timothy's use; called here not only a form, as Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6.17. but a short form, or brief method; such as hath both perspicuity and brevity. Verse 14. That good thing that was &c.] Thy crown of recompense, Revel. 3.11. Or thy Converts, thy crown of rejoicing, Theophyl. I Thess. 2.19. Or the purity of thy doctrine, 1 Tim. 6.20. Verse 15. All they which are in Asia] All the Ministers there. Revel 6.13. 〈◊〉 16. ●. ●6. These states fell from heaven, as fast as me figtree makes abort, with any never so light and gentle a wind. Phygellus and Hermogenes] Famous only for their recidivation and apostasy. Hermogenes took after Hormogene● the retrograde Rhetorician; who at 22 years of age was an excellent Orator, but by 24. Mente ●apsus est, forgot all his skill, ●nd became a very dunce, G. Rhodigin l. 11. c. 40. Null à evidente causâ, saith mine author. Verse 16. He oft resresh●d me] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Poured cold water upon me, as that Angel did upon the wracked limbs of Theodorus the Martyr, mentioned by Socrates and Russinus in the days of Julian the Apostate. Verse 17. He sought me out very diligently] Whit vehement desire and intention of affection: not as a coward seeks after his enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whom he hopes he shall never find; but as Saul sought David, or as the wise men the babe of Bethlehem, etc. Verse 18. The lord] That is, God the Father grant he may find mercy of the Lord, that is, of God the Son, as Jehovah from Jehovah, Gen. 19.24. That he may finde] For his care in finding out me, v. 17. CHAP. II. Verse 1. Be strong] TOgether with the word, there goes forth a power, as Luk 5 17. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Commit them to faith full men] No talon is given us for private and proper use, but that we be trading and transmitting it also to others. Syn●sius speaks of some, who having a treasure of abilities in them, yet would assoon part with their ●earts as with their meditations, etc. the canker of whose great skill shall be a witness against them. Verse 3. Endure hardship] Never dream of a delicacy: think not to find God in the gardens of Egypt, whom Moses found not but in the burning-bush. Many love Canaan, but loath the wilderness, commend the country, but look upon the conquest as impossible; would sit in the seat of honour with Zebedee's children, but not drink the cup of affliction. These deceive themselves. As a good soldier, etc.] Christ saith to us (as the black Prince his father sent to him, Hist. ●f France, p. 1, 6. sighting as it were in blood to the knees, and in a great distress) Either vanquish or die. Verse 4. With the affairs] Or, Gainful negotiations: with marriage-matters, say the Pap●sts here, but without all show of sense. The Council of Chalcedon strictly forbiddeth Ministers to m●ddle in worldly matters. Ca●● 3. Verse 5. Except he strive lawfully] Tam circaciborum quàm contiacati●●ac h●n●statis rationem, souch Cassianus, Verse 6. The hush and man labouring si●st] Sp●s alit agricolas, Noilli falsi sunt (saith Sallust) qui diversissimas res expe●●a it, 〈◊〉 vol●ptatem & prami● virtutis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are utterly out, that think to have the pleasure of sloth, and the guerdon of goodness. Verse 7. Consider what I say] Apply to thyself these forementioned similes, and so buckle close to thy business. And the Lord give thee] Unless God open Hagars eyes she cannot see the fountain that is hard by. Rebecca cooks the Venison, but Isaac only blesseth. Verse 8. Remember that Jesus] Remember it for thine encouragement; that Christ, for a reward of his sufferings, was both raised and exalted, Phil. 2 9 Verse 9 But the word of God is not bound] It runs and is glotified, 2 Thess. 3.1. being free and not fettered. I preach, though a prisoner, saith Paul: so did Bradford and other Martyrs. Act and Mon. fol. 1457. Within a few days of Qu. Mary's reign almost all the prisons in England were become right Christian schools and Churches (saith Mr Fox:) so that there was no greater comfort for Christian hearts, then to come to the prisons to behold their virtuous conversation, and to hear their prayers, preach, Ibid 1.8 2. etc. Verse 10. That they may also obtain] viz. By my pains in preaching, though bound, and by example of my patience in suffering bonds, etc. Verse 11. It is a faithful saying] A found and a sure assertion, Rom. 8 17. Afflictions are the praeludia triumphi. If we be dead] As Christ, ver. 8. Verse 12. If we suffer] No wearing the crown, but by bearing the cross first. Epist ad Mel●m●th. Ne Jesum quidem audias gloriosum, nisi videru priùs crucisixum, saith Luther. Christ himself was not glorified, till first crucified. Q. Elizabeth is said to have swum to her crown thorough a sea of sorrows: so must we. If we deny him] See the Note on Mat. 10 33. God usually retaliates, pays men home in their own come, proportion's jealousy to jealousy, provocation to provocation, Deut. 32.21. Isa. 66.3, 4. Verse 13. If we believe not] See the Note on Rom. 3.3. Some sense it thus: Though we prove perfidious, yet he is no loser by us, as having all within himself. Howbeit hereby we show that we have no interest in Christ; for he cannot deny himself, though we can deny him. Verse 14. Strive not about words] Either out of novelty, or niceness. As Longolius who would not use the word Ecclesia, but in stead thereof Respublica Christiana. Another Italian Bishop for Episcopus took up the Heathenish word Flamen: So Castalio for Angelus hath Genius, J●h M●nl● loc. con. Lu●●Vives. etc. And Pomponius Laetus was full of such like fooleries, airy contestations, and empty strifes. Verse 15. Study to show thyself] There are crept into God's Sanctuary such Levites to divide the word, that are not worthy the place of Gib●onites to cleave wood: like those unlearned Logicia us in Plato, Lacerant doct●inas, sicut caniculi panniculos, saith he: They tear up a text, and torment it, they wrist the Scriptures and wrong them, set them upon the wrack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshata, Ezra 2.63. Rightly dividing the word of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack renders it, Rightly preaching the word. Aeschines saith, An Orators oration, and the law (so a Preachers Sermon and the Word) must be unisons. And it Galen could say, That in anatomising man's brain, Gol. de usu par. lib 7. Physicians must carry themselves as men do in the Temple: How much more must Divines do so, in dividing Gods holy Word? Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But eat] Gr. Go round about them, viz. to suppress them on every side. St Peter calls them bubbles of words, full of wind, 2 Pet. 2.18. Verse 17. Eat as doth a gangrene] Which presently overruns the parts, and rakes the brain, pierceth into the very bones, and if not suddenly cured by cutting oft the part infected, kills the patiented. Lo such is heresy and error: which made Placilla the Empress earnestly beseech her husband Theodosius Senior not to confer with Eunomius the heretic, Sozom. l 7. c. 7 lest he should be perverted by his speeches. Jac Revius de vit. Pont. Anastasius second Bishop of Rome, anno 497. while he sought to win Acacius the heretic, was seduced by him. Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Have erred] Gr. Have miss the mark, as unskilful Archers: or as inconsiderate Mariners, by misreckoning of a point, they have misled the haven, and run upon the rocks. That the resurrection is past] Epiphan baeres. 41. These were (likely) the progenitors of Martion, who taught that there was no resurrection of the body to be believed, but of the soul only. Verse 19 Nevertheless the foundation] viz. Of God's election, which is here compared to a sealed book: on the one side of the seal is written, The Lord knoweth them that are his. On the other side, And let every one that nameth, etc. This the Apostle setteth forth, for the better settling of such as were shaken by the fall of Hymenaeus and Philetus, two such forward professors. The Lord knoweth them, etc.] In respect of the freeness of his election, and immobility of his affection. Howbeit this knowledge that God hath of his, is carried secret, as a river under ground, till he calls and separates us from the rest. That nameth the name of Christ] He may have an infallible seal of salvation that but nameth Christ's name in prayer, that can say no more then, Ah Father, desiring and resolving to departed from iniquity. Verse 20. There are not only, etc.] Wonder not therefore, murmur not that there are a mixture of good and bad in God's house. He knows how to serve himself of both, Rom. 9.20, 21, 22. Neither be offended, that some of great note fall away, as did Hymen●●s and Philetus: God hath his vessels of all sorts. Verse 21. Purge himself from these] From these seducers, or arch-heretikes, those vessels of dishonour, whose doctrine defileth worse than any kitchen stuff, or leprosy. He shall be a vessel, etc.] You know (said John Careless, Act. and Mon●ol. 1743. the Martyr in a letter to Mr Philpot) that the vessel before it be made bright, is soiled with oil, and many other things, that in may scour the better. O happy be you that you be now in this scouring house: for shortly you shall be set upon the celestial shelf, as bright as Angels, etc. Verse 22. Fly also youthful lusts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fly them he must with post-haste, though such a chaste and chastened piece, as he was. Youth is a slippery age, slippery as glass, easily contracting dust and filth, as the word used by David importeth, Psal. 119.9. and should therefore cleanse its ways, by cleaving to the Word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erveo. Youth is a hot age, as the Greek word signifies; a black dark age, as the Hebrew word noteth, Eccles. 11.10. Therefore put away evil from thy flesh, saith the wife man there out of his own experience. St Paul repeats and inculcates this precept upon his son Timothy, as men do not only anoint their flesh, but rub in the ointment. He knew that all was but enough. Summopere cavendum divino praeconine dista factis d● ficientibus crubescant. Nihil turpius peripatetico claudo. saith one. Verse 23. But foolish and unlearned, etc.] Vitiligatorum naenias devita. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shift them off, set them by as seeds of sedition. Shake off vain questionists, as great triflers: Such were the Schoolmen, in detestation of whole vain jangling, and doting about questions Luther saith, Luth tom 1. oper. l●t. cp●. 7. Propè ●st, ut jurem nullum esse Theol●gum Scholasticum qui unum cap●t Evangelij intelligat. I could almost swear that there is not a Schoolman that understands one Chapter of the new Testament. One of their Doctors said, That he had publicly expounded the book of Job. But by that time he came to the tenth and eleventh Chapters, Joh, M●●l. loc. ●on pag 473. he did ver●y believe that Job was torn and tortured by his interpretations, than ever he had been by his botches and ulcers. Verse 24. Must not strive] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scold, wrangle, Nerixandramit tatur veritas, ut ferè sit, lest by striving about the truth we utterly lose it. Facta est files Evangeliorum, files temporum: & cum fides una esse d●beat, to poe●è ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, That in the primitive t●nes there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer. Patiented] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum, tine, a●stine. Or, Tolerant of evil both persons and occurrences: he shall have his back burden of both, and must bo●h bear and forbear. Verse 25. Those that oppose themselves] Though they should deal as absurdly with us, as those that deny the snow to be white, etc. Arist Topi● 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arguite di●utatos. Sic Lorin●● ver●it. Aristo●le forbids to dispute with such. But Christ commands not only by force of argument to convince them, Judas 22. but also to hand●e them gently, and in meekness to instruct them. If God xill give them, etc.] Repentance is God's gift: neither is it in the power of any to repent at pleasure. Some vainly conceit, that these five words, Lord have mercy upon me, are as efficacious to send them to heaven, as the Papists that their five words of consecration are to transubstantiate the bread. But as many are undone (saith a Divine) by buying a counterfeit jewel: so many are in hell by mistake of their repentance. Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Recover themselves] Put away their spiritual drunkenness, 1 Samuel 1.14. and go forth and shake themselves, as Samson out of sins lethargy. Taken alive] But to be destroyed, 2 Pet, 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taken alive, and in hunting without repentance unto life, Act. 11.18. CHAP. III. Verse 1. Perilous times] GR. Hard times. Hard hearts make hard times. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ejusixodi tempora d●scripsit (saith Casaubon of Tacitus, and the same may we say of St Paul) quibus nulla unquam aut vir●●tum steriliora, aut virtutibus inimiciora: He describeth these last and losest times of the world, barren of virtues, but abounding with vices. There was never any but Noah, that with two faces, saw both before and behind. But that ancient of days, to whom all things are present, hath here told us, that the last shall be the worst. Verse 2. Lovers of their own selves] This sinful self-love is the root of all the rest, that follow in this black bed-●oll. Boasters] Or, Arrogant, as that Pyrgopolynices, Isa. 10.8,9, 10, 11. Vide Jun in loc. Thrasonical Lamech, Gen. 4 23. where he brags and goes on to outdare God himself. Spaniards are said to be impudent bragger's, and extremely proud in the lowest ●bbe of fortune. Verse 3. Without natural affection, etc.] True Christians live soberly, as touching themselves, righteously toward men, 'tis 2 12. and godly towards their God. But these Antipodes are as touching themselves, self-lovers, silver-lovers, pleasure-mongers, incontinent, boasters, proud, heady, highminded. As for their carriage towards others, they are blasphemers, disobedient to parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. without natural affection, truce-breakers, or irreconcilable, false accusers, or devils, fierce or savage, despisers of those that are good, traitors, etc. And as to God, they are not lovers of God, but unthankful, unholy. And such dust-heaps as these, a man may find in every corner of the Church. Verse 4. Heady] Head long and headstrong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rash and inconsiderate, Qui non vident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that look not well about them, but make desperate adventures. Lovers of pleasure] Not considering that the pleasure passeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. but the pain that attends it is perpetual. Momentaneum est quod d●lectat, aternum quod cruciat. Let not men take pleasure in pleasure. It was not simply a sin in Esau to go a hunting ● But yet the more he used it, the more profane he waxed, and came at length to contemn his birthright. Who are void of the spirit, but sensual ones, Judas 18, 19? Who say to God, Depart from us, but those that dance? Job 21.10, 11. Better be preserved in brine, then rot in honey. These pleasure-mongers are set last, as the worst of all. Verse 5. Having a form of godliness] Hollow professors are as hollow trees in an old wood; tall, but pithless, sapless, unsound. Their formality is fitly compared to a bulrush, whereof the colour is fresh, 〈◊〉 58.3. the skin smooth, he is very exact that can find a knot in a bulrush: But pill it, and what shall you find within but a kind of spongeous unsubstantial substance, etc. These as if religion were a Comedy, do in voice and gesture act divine duties, in heart renounce them. Verse 6. Creep into houses] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Shoot themselves into the inner rooms of houses, Quisese immergunt. by their p●thanology and counterfeit humility, as the Jesuits and many of our modern Sectaries. Led captive silly women] Gr. Take them prisoners, and then make prize of them, 2 Pet. 2.3. Egregiam verò landem, & spolia amplaresertis, etc. But omnes ha●eses ex Gynae●ijs. It is the guise of heretics to abuse the help of women, to spread their poisonful opinions. They get an Eudoxia, Justina, Constantia on their side: and so work upon Adam by Eve. Of women they have ever made their profit, that have attempted any innovation in religion. Verse 7. Ever learning, and never able] Because resolved not to lose their lusts. Intùs existens prohibebat alienum: There was that within that kept out holy learning. It was therefore an excellent prayer of holy Zuinglius before his public Lectures, Father of lights, Scu'tet. A●●a. illighten our minds, and open our hearts, so as that we may both understand thine oracles, and be transformed into them, etc. Verse 8. Now as jannes' and jambres] Numenius the Pythagorean calleth him Mambres. These were those Egyptian sorcerers: their names S. Paul had either by tradition, or out of some Jewish records. Tract Menachoth, cap 9 Apuleius in his second Apology, mentioneth one Ioa●nes among the chief Magicians. The Babylonian Thalmud also maketh mention of these two by name, as chief of the Sorcerers of Egypt. Verse 9 As theirs also was] Exod. 8.19. When they were set, and could not with all their skill make a louse: but by further resistance manifested their folly unto all men. So did that juggler of Antwerp, all whose enchantments were made void by Mr tindal the Martyr present at that supper, where and when he should, Act and Mon. fol. 985. but could not play his feats, and show his cunning. Verse 10. But thou hast fully known] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou hast exactly trod in my tract, followed my footsteps: as Irenaeus did Polycarps, as Pareus did V●sins: whence that Poet, — sacra docente Parco Vividus Vrsini spiritus or a movet. Paulus Melissus Verse 11. What persecutions I endured] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What manner of persecutions. A Christian may without sin be sensible of injuries and indignities. Only it must be the mourning of Doves, and not the roaring of Bears. A sheep may be as sensible of the biting of a dog, as a swine is, though he raise not such a dust, make not such a din. Verse 12. Yea, and all that will live] Carry they the matter never so discreetly, they must suffer. Many dream of a delicacy, they conceit a godly life without persecution. These would pull a rose without pricks. Armat spinarosas, mella tegunt apes. Thucydides complains of his countrymen, Boetius. that none of them would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer aught for goodness sake. Too few there are, that nowadays will do so. Verse 13. Shall wax worse and worse] In deteriùs proficient, a sorry kind of profiting, Quandò And batarum more res procedat. Thus the Illuminates (as they called themselves) a pestilent sect in Arragon, professing and affecting in themselves a kind of Angelical purity, Spec. Europe. fell suddenly to the very counterpoint of justifying bestiality. And though these men and their light are quenched some while since, yet under pretence of new lights have not our C●urch-forsakers wheeled, and wheeled about so long to th●ng●t-h●nd, that they are perfectly come round to the left? Verse 14. But continue thou, etc.] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abide, Keep thy station: Thou shalt surely be put to't, as that prophetical man in the ecclesiastical history went to the pillars a little afore an earthquake, and bade them stand fast, for they should shortly be shaken. Verse 15. And that from a child] Gr. From a suckling. as all children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so those especially that are dedicated to the work of the Ministry, should be betimes enured to Scripture-learning. To make thee wise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. To wise thee, that thou mayst wise others, as Dan. 12.3. The same Hebrew word signifies, 1. To understand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. To instruct others. 3. To prosper. To salvation] He is the wise man that provides for eternity. And when all the world's wizards shall very wisely cry out in hell, Nos insensati, Sapientes sapien●èr descendunt in infernil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We sools counted their lives madness, etc. They shall shine as the brightness of the firmament, Dan. 12.3. Verse 16. All Scripture is given] Gr. Breathed by God, both for matter and words. What frontless heretics than are our upstart Antiscripturists, M Edwards his Gangrene, p. 18, 19 that dare affirm, That the Scriptures are not divine, but humane invention: and that the penmen wrote as themselves conceived; they were the actions of their own spirit, & c? Also that the Scriptures are unsufficient and uncertain, etc. And is profitable for instruction] See my True Treasure, pag 40 And hereunto add for Consolation according to Rom. 15.4. though this also is here comprehended in Doctrine and Instruction for righteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Greek word signifieth to exhort and to comfort. Verse 17. That the man of God] The Minister, and so consequently the people too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus ●umeris absolutus. for whose use the Minister hath all. May be perfect] With a perfection of parts, able and apt to make use of the holy Scriptures to all the former purposes, for the behoof or benefit of his hearers. The authority of the Fathers (saith a grave and learned Div●ne) M. Bol●●on ● is four last things pag. 147. I never urge for necessity of proof (the Scripture is thereto all-sufficient and superabundant) but only either in some singular points to show consent: Or, 2. In our controversies against Antichristians, Antinomists, Neopelagians, etc. Or, 3. When some honest passage of sanctification or seasonable opposition to the corruption of the times, is falsely charged with novelty, singularity, and too much preciseness. CHAP. FOUR Verse 1. I charge thee therefore] MAtters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power, but for great purpose, Ephes. 1.18, 19 so neither must we use great earnestness, but in affairs of great moment. It is a weakness to be hot in a cold matter, but worse to be cold in a hot matter. Farellus persuading Calvin (than a young student, and bound for Italy) to stay and help in the Lords work at Geneva, pronounced God's curse upon his studies (which Calvin pretended) in case he stayed not. Whereupon, M●lch. Adami in vita Calv. pag. 114. Non ausas fuit Calvinus ad Farelli tonitrua plus quam Periclea (saith mine author) jugum vocationis, quod sibi à Domino imponi videbat, detractare. Calvin durst not stir after such a charge, but stayed it out there to his dying day. Verse 2. Be instant] Gr. Stand over it. Stand close to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom at Antioch having preached many Sermons against swearing, was at length asked, when he would preach upon another subject? He answered, When you leave swearing, I'll leave preaching against swearing. In season, out of season] On the Lordsday, on the week day, Volentibus nolentibus dic importunum, Tu vis errare, tu vis perire, ego nolo, saith Augustine. Let men know whether they will or no, that for lack of preaching they shall not perish. The shewbread stood all the week before the Lord; to show, that preaching is not ou● of season on any day. The Friars of Basil held that it was Lutheranum diebus profanis praedicare, Melch. Adam. Act. and Mon fol. 11 11. Ibid. 86 ●● Heretical to preach on working-days. But Anthony Person, Martyr, told his persecutors, That they were by't sheep and not Bishops for neglecting to preach: It being as great a wonder at Rome to hear a Bishop preach, as to see an Ass sly, said Dr Bassinet. Ibid 1559. Ibid. 1380. But Bishop Ridley preached usually every Sabbath-day and holiday: so did B. jewel, Dr Tailor Martyr, Mr Bradford, even during his imprisonment: Preaching, reading and praying was all his whole life. Ibid. 1457. He did sharply reprove sin, pithily improve errors, sweetly preach Christ crucified, earnestly persuade to a godly life, etc. With all long-suffering, etc.] Sidecimus quisque, si unus persuasus fuerit, ad consolationem abundè sufficit, saith chrysostom. If you gain but the tithe of your hearers, or less, it is well. Verse 3. Sound doctrine] Alex Aphrod. problem. Which as honey, Vulnera purgat, ulcera mordet, purgeth green wounds, but causeth pain to exulcerate parts. Children, though they love and lick in honey, yet will not endure to have it come near their lips, when they have sore mouths. Having itching cars] Horat. Which must have clawing preachers; such as will never auriculas mordaci rader● v●ro, deal plainly and faithfully with their souls. Verse 4. Turn their cars from the truth] Aristotle writeth, That Vultures are killed with oil of rolls. De mirahil. auscult. Sweet smells enrage Tigers. Swine cannot live in some parts of Arabia, saith Pliny, by reason of the pleasant sent of aromatical trees, there growing in every wood. Verse 5. Endure afflictions, do the work] Honour ministerij est in onere, dignit as in diligentia, corona in contemptu. Make full proof] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or, Accomplish thy Ministry: So executing every part of it, as to make it thy whole business. Verbi minister es, hoc age, was Mr Perkins his Motto. Thou art a Minister, look to it. Verse 6. Ready to be offered] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of it as done already. To be poured out as a drink-offering upon God's altar. Thus the Apostle expresseth himself emphatically, pathetically, elegantly, setting forth by what death he should glorify God, viz. by being beheaded. Whether my death be a burnt-offering, a drink-offering (by fire or sword) or a peace-offering (that I die in my bed) I desire it may be a freewill offering, a sweet sacrifice to the Lord. The time of my departure] He makes nothing of death. It was no more betwixt God and Moses, but Go up and die. So betwixt Christ and Paul, but launch out, and land immediately at the fair haven of heaven. Verse 7. I have fought a good fight] The nearer any thing is to the centre, the more strongly and swiftly it moveth. The wine of the spirit is strongest in the Saints, when they are drawing to an end. His motions are quickest, when natural motions are slowest, most sensible when the body gins to be senseless, most lively when the Saints are a dying. Verse 8. There is laid up a crown] Beyond a crown, the wishes of mortal men extend not. Alexander inviting many to supper, provided a crown of 180 pound to be given to those that drank most. One and forty killed themselves, with drinking, to get that crown. Shall these do more for a trifle, than we will do for heaven? A crown of righteousness] So salvation is called: not for that it is of right due to us, but because it is purchased for us by the righteousness of Christ, and shall be freely given to those that are justified by faith. Verse 9 Do thy diligence, etc.] We want much of our comfort in the want of a friend, Eccles. 4.9. Optimum solatium sodalitium. How doth David bemoan the less of jonathan? How did D. Tailor prise the company of his fellow-prisoner, that Angel of God, as he called him, john Bradford? What a mercy did S. Paul count it, that sick Epaphroditus recovered, Phil. 2.27? Verse 10. Demas hath forsaken me] Blazing comets, as long as they keep aloft, shine bright: but when they begin to decline from their pitch, they fall to the earth. jonathan followed the chase well, and with greedy pursuit, till he met with the honey: so doth many a Demas. And is d● parted unto Thessalonica] Where he became an Idol Priest, as saith Dorotheus. Verse 11. For he is profitable] Once unprofitable (Act. 15.38. See the Note there) but now profitable, Philom. 11. Verse 12. Tychicus have I sent] For what end, see Eph. 6.22. with the Note there. Verse 13. The cloak that I left] O sup●llectilem Apostolicam! O what a small deal of householdstuff had this great Apostle, Er●s in joe. saith Erasmus ●a cloak to keep off the rain, and a few books and writings. Tota ●ti●●m sup●ll●x mea est char tacea, saith he in another place. Er●s in farrag. epistol. All my stock is in books. And of judicious Calvin it is reported, that all the goods that he left behinds him, his library being sold very dear, come scarce to 300 florins, that is about go pounds of our money. Seekest thou great things for thyself? jer. 45.5. Verse 14. Alexander the coppersmith] Who was once Martyrio propinquus, saith Calvin, near unto Martyrdom in Paul's cause, Act. 19.33. A glorious professor may become a furious persecutor. Let him that stands, take he●d lest he fall. The Lord reward him] This is neither a curse, Author quest. apud Just. Mar. nor a railing speech (saith an Ancient) but a prediction well beseeming an Apostle, that avenged not himself, but rather gave place to wrath, Rom. 12, 19 Verse 15. He hath greatly resisted our words] Or, our pr●echings, not our persons only. This was a foul fault. See I Thess. 4. 8. Exod. 16.8. Verse 16. No man stood with me] So that Paul might have said as Socrates did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My friends, I have never a friend. And as Plato, A friend is a very mutable creature. Verse 17. The Lord stood] God is never so sweet and so seasonable to his Saints, as in the day of their deepest distress. He loves to help those that are forsaken of their hopes. The preaching might be fully known] Or, Sound proved to be a divine ordinance, by my constancy and contempt of death. Out of the mouth of the lion] Nero, who first orientem fidem, Romae cruentavit, as Tertullian speaketh, put Christians to death, and made a bloody decree, That whosoever confessed himself a Christian, should, Dedicator dam nationi● chri, li. anorum. Teit. without any more ado, be put to death as a convicted enemy of mankind. Tertullian calleth him, The Dedicatour of the condemnation of Christians. Verse 18. And the Lord shall deliver] Experience breeds confidence. Unto his heavenly kingdom] So David argues from temporals to eternals, Psal. 23.5, 6. Verse 19 Salute Prisca etc.] See the Note on Rom. 16.3. Verse 20. At Miletum sick] See the Note on Phil. 2.27. Verse 21. Do thy diligence, etc.] The Apostle quickeneth Timothy as Tully did his friend. Quamobrem si me amas, etc. si dormis expergiscere, si stas ingredere, si ingrederis cur, si curris advola. Credibile non est quantum ego in amore & fide tua ponam. Make all possible haste hither, for I rely much upon thy love and loialty. Verse 22. Grace be with you] God's blessing be with you always, Amen. Act. and Mon. 1365. Laur. Saunders. Even now to ward the offering of a sacrifice, etc. said that Martyr in a letter to certain friends. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to TITUS. CHAP. I. Verse 1. The faith of Gods elect] NOt the election of God's faithful ones, as the Arminians make it. And the acknowledging of the truth] It is usual with S Paul in the beginning of his Epistles, to utter much in few, and to set down the sum of the whole Gospel, as here he doth Justification, Sanctification, and the hope of salvation, and all by the acknowledging of the truth. Verse 2. God that cannot lie] The word of promise binds God: therefore it seems (saith one) that it is stronger than God: for he can assoon deny himself as his promise. Verse 3. Manifested his word] As when he laid plainly, He that believeth is the Son hath eternal life. Verse 4. Common saith] Common to the communion of Saints, vers. 1. and to them proper and peculiar; for all men have not faith, 2 Thess. 3.2. Verse 5. Set in order] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co●sicias. Gr. Set strait, or make up the things that I left unfinished. Verse 6. The husband of one wise] Hear the Apostle canonizeth (saith an Interpreter) Stult●t. the marriage of Minister's. Verse 7. A Bishop must be blameless] As was Moses, Samuel, Paul, Bradford, Bucer, etc. who led convincing lives: so that their foes could not many thing slain them, nor their friends sufficiently commend them. Not soon angry] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bil●osus & bellicosus, testy and tetchy, easily blown up in●o ●age, that will not be laid down without revenge. Verse 8. Temperate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No slave to his fleshly appetite: but one that can master himself, and give laws to his lusts. See my Common place of Abstinence. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Holding fast, etc.] As with tooth end nail, against those gainsayers that would snatch it from us. Verse 10. For there are many unruly] Lawless, yokelesse, masterless men, untractable, untameable, that refuse to be reform, hate to be healed. God will hamper these Belialists, 2 Sam. 23.6. Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whose mouths must be stopped] Gr. Muzzled, as bandogs are. C●c. de divinat La●rli●●. Fides puni●a Virgil. Cres semper mendax, ●ala bellua, & bell●o dese●. Camde●s Eliz. fol ●04 Cre●iz●c ●●● Cret●●●●h●●●de Friar. A 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Casaub. Frogs they ●●y will leave croaking, if but a light be hanged over the lake wherein they are. Let but the truth come clearly in place, and heretics will be soon fil●nced. But if they will not, another course must be taken with them. Verse 12. Even a Prophet of th●ir own] Epimenides the Poet, who by his countrymen the Cretians was counted a Prophet, and had divine honours done to him after his death. The Cretians are always liars] So were the Carthaginians, Tyrijque bilingues. The French had so often deceived the English, that such as they mean to deceive, they call by a common byword, jas A●●l●●, The English. The Cretians were loud liars, even to a Proverb. Of Delos Homer saith, That he had an art in lying. But Eu●aem●a Joannes (that Cretian Dae noni●ck) wins the whet●on● one from all his countrymen, whiles he blusheth not to tell the world in print, that these are the doctrines and practices of the Protestants, to worship no God, to frame our religion to the times, to pretend the public cause to our private lusts, to break our words, as we see good for our purpose, to cover deadly hatred under fair flatteries, to confirm tyranny by shedding the blood of innocents', etc. Verse 13 Rebuke them sharply] Gr. Precisely, rigidly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● uttingly. severely, and to the quick. A Metaphor from Surgeons, who must not be melch-hearted, faith Celsus: but pair away the dead fl●sh, Ne pars sincera trabatur. Howbeit, Chirurges misericordes esse non opartes. that is a good rule given by a godly Divine, that although there must be some warmth in a reproof, yet it must not be scalding hot. M Wbatcy in his Atchetyp. Words of reviling and disgrace, they scald, as it were. But words that tend to stir up the conscience to a du● consideration of the error, or evil reproved, they be duly warm, and tend to make the physic work more kindly. Evangelizatum non maledictum missus es, said O●col ●mpadius to Farellus: laudo zelum, modò non d●sideretur mausu●tudo. Vinu● & oleum in tempore suo insund ●dum. Evangelistam non tyrannicum leg s●atorem praestes. Thou art sent to preach, not to rail. Thy zeal ● commend so it be mingled with meekness. Wine must be poured into men's wounds one while, Oecolamp epad Gul. Fa●d. and oil another. Thou must show thyself a peaceable preacher, not a tyrannical Lawgiver, etc. Verse 14. Not giving heed to Jenish fables] Wherewith their Talmud is full far●●: which whiles they hug overhard, as Cleopatra did the ●●●●es that sucked her blood, they perish. Verse 15. Unto the pure all things, etc.] This Piscator holds a sufficient warrant for us to use, Ne for●●, and other Heathen-expressions; like as the Apostles used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pise●t in Mare●a 14 3. Pas praesat ad Lexic. abused by the Greeks to signify then wicked and devilish oracles. But Pas●r is utterly against it. Is nothing pure] Their own table is a In●re to them, yea Gods table. The Saints are kept at hard commons, but have their keeping of free-cost: the wicked have larger cates, but pay sweetly. Conscience is d●siled] To wit, with sins, and so can no more judge of it, than a man can discern of colours in a foul and soiled g●●sle. Verse 16. They profess that they know] Aliud in titulo, aliud in pyxi●e. Out-fide Christians, who perform as Ephraim, dow-b●ked duties, are almost persuaded, as Agrippa, come near God's kingdom with that young Pharisee; faint chapmen that go without the bargain, as he did that came kneeling to our Saviour, and saying, What shall I●d, to inherit eternal life? These do vir●ut is strag●lam pudesacere, put honesty to an open shame, as Diogenes said to Antipater, who being vicious wore a white cloak, the ens go of innocency. Being abominable] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Such as stink above ground, and are of an offensive savour. To every good work reprobate] Or injudicious: such as cannot make a right judgement of any good works, so as to approve and relish them, to see a beauty in them, as good, etc. CHAP. II. Verse 1. But speak thou, etc.] QVasidicat, The worse others are, the better thou must bet keeping a constant countermotion to the corrupt courses that are in the world thorough lust. A pearl in a puddle retains its preciousness: and fish in the salt waters retain their freshness. Verse 2. That the old men be sober etc.] Not as it is said of the Flemings, Er●sm. in Mor●● cncom. that quo magis senescunt cò magis stultescunt, the elder the foolisher. Solomon and Asa were so. And the Heathen Sages wisely warn us, That old age is to be feared, as that which comes not alone, but brings with it many diseases both of body and mind. Sapè fit us S●tan, qu●m juvenem capere non potuit, annesum fallat & capiat, such Bucholcerus. Many that have held out well in youth, have failed and been shamefully foiled in old-age. Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In behaviour] Or, In habit, apparel, gate gesture. Teachers of good things] Asdruball was Bathsheba, Prov. 31.1.2. Lois, 2. Lim. 1.5. Monica, etc. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be sober] Or wise: teaching them as Schoolmasters do their d●c●ples: so the word signifi●s. He was a foolish man that said, Equip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I love not to have a woman wile, A prude ● wise is of the Lord. Such an one was Abigail, and Aspasia, Mil sia the wise of Cyrus, who was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fair and wise withal. Aelian la●● 1. Verse 5. To be discrect, chaste, etc.] Conjugi●m humanae divina Academia vi●●. Mach good may be learned by wedlock. Keepers at home] Carrying her house on her back, as the sn●● doth. Sarah was found in the tent, so was Jael the wise of Heber. The Egyptian women beware no shoes, that they might the better keep home. Verse 6. Young men likewise exhort] See the Note on 2 Tim. 2.22. Verse 7. A pattern of good] Gr. A stamp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Digging thy Sermons out of thine own breast, ●●d living them, when thou hast done. Verse 8. May be ash ●ned, having etc.] O 'tis a brive thing to stop an open mouth, to throttle envy, to cu● off all occasion of ev●lspeaking. Verse 9 Not answering again] Not chatting or thwarting. Verse 10. Not purloining] Interverting, Aulent cu● talia ures. Virg●l embezzling their master's estates, ordinary among the Romans, which made them call servants and thief's by one name: ordinary among the Hebrews; whence that saying of R. Gamali●l, Marbe gn badim, marbe gezil, He that multiplieth servants, multiplieth thiefs. Pirkeaboth, chip 1. ordinary also amongst us, whence that Proverb. He that will be rich must ask his servants leave. Verse 11. For the grace of God etc.] This is rendered as a reason why servants should be faithful, because to them also belongeth the promise of salvation, yea the reward o● inheritance, as if they were sons: and to them the Gospel is preached as well as to others. Hath appeared] As the Sun in heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or as a beacon on an hill Verse 12. Dexying ungodliness] Every Gospel truth strikes at some sin, and thereby may be discerned. Soberly, righteously, a●d godly] This is the Christian man's motto, his symbol, and the sum of his whole duty, Haec tria perp tuò meditare adverbia Pauli: Haec tria sint vitae regula sancta tu●. The Egyptians when they praised their deceased friends, Diod Sicul. were wont to commend them for these three things, their godliness, righteousness and temperance. Verse 13. Looking for] As with necksstretcht out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8 19 Julg. 5.28. or head put forth; as Siseras ●nother looked out of her lattice for her sons happy return. Verse 14. That he might redeem us] God will have the price of Christ's blood out: he will thoroughly purge us. A peculiar people] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A people that comprehend all that God sets any score by, 1 Pet. 2.9. that contain all his get: called elsewhere the people of acquisition. Zealous of good Works] Give God thine affections: else thine actions are still born, and have no life in them. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne●● 10 plus sapere ausit. Let no man despise thee] Or have occasion to think himself wiser than thee. CHAP. III. Verse 1. To be ready to every] AS the Bee, so soon as ever the Sun breaks forth, flies abroad to gather honey and wax. A ready heart makes riddance of religious duties. Verse 2. To speak evil of no man] Unless it be in an ordinance, for the reformation of the unruly, pleasing all in that which is good to edify. Verse 3. For we ourselves also] I Paul, and thou Titus were as bad as others: let us therefore show all mercy and meekness to others. Aut sumus, aut fuimus, aut possumus esse quod bic est. Serving divers! ●sts] Captivarum suarum captivi Plu●●ren R●●a villrix. gentian, captivi v●iorun Oren 〈…〉 Dra●●●●●e re non● n●inu. conservo ser vimu. 〈…〉 epist. l. 12 As the Persian Kings Were Lords of the world, but slaves to their Concubines. The Assyrian led away the Egyptians naked and bare soot, Isa. 29.2. So doth Satan, sinners. Hence, though never so great, they are called vile persons, as Antiochus, Dan. 11.21. Because they have as many Lords, as lusts. Felix at that very time that he trembled before Paul, could not but covet and expect a bribe from him. Hateful] Gr. Horrible, as hell itself, or justly odious to others. Verse 4. Kindness and love] His native goodness, and his communicated goodness to us, not yet existing, nay resisting. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which we have done] We that are bankrupts in Adam, would yet fain be doing, and think to be saved for a company of poor beggarly duties: as bankrupts will be trading again, though but for pins, etc. But according to his mercy] God is not merchant: his kingdom is not partum, but paratum. He that said, Coelum great is none accipiam, I will not have heaven on free cost, Vega. went without it. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which he shed] Gr. Poured out (as it were by pail fools) his spirit (the best thing) upon all flesh (the basest thing) Joel 2.28. Verse 7. Be made heirs] Not purchasers: all is of free grace, Horreo quicquid de meo est, ut sim meus. Paul was a most constant preacher of grace. Bernard. Augustin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. That thou affirm constantly] Be well settled in it thyself, and avouch and aver it confidently to others: being ready to make it good, if questioned. Be careful] bend their wits, and beat their brains. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To maintain good ●orks] To exceed and excel others in their honest functions and faculties: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. to be their crases-masters, to bear away the bell from all that are of the same trade or profession. This was Tully's study to be best at any thing he ever undertook: should it not then be a believers? Verse 9 But foolish questions] Such as is that of the Papists, whether an ass drinking at the font, do drink the water of baptism, and so may be said to be baptised? Est quaestio digna asinis, saith Melancthon. Such questionists are (as Stapleton saith of Bodin) magninugatores, great triflers. Verse 10. A man that is an berotike] All heresies are found to flow (saith Chemnitius) Loc come part loc. 2. either from the supercilious pride of Samosatenus, or from the sophistry of Arrius, or from the ignorance of Aetius. These men's wit will better serve them to devise a thousand shifts to elude the truth, than their pride will suffer them once to yield and acknowledge it. And here this rule of St Paul takes place. Nestorius' was an unlearned and proud man, but very bold and well-spoken: Insomuch as thereby he oft carried it, and so seduced the Emperor Theodosius, as that Cyril, a very good Bishop was thrown out of his place. Zanch Miso. epist. dedicat. Howbeit he was afterwards restored again with honour, when the Emperor had better bethought himself, and the heretic Nectorius was condemned and cast out. Verse 11. Condemned of himself] Sith, as a headstrong horse, he gets the bit between his teeth, and runs away. Thus did the Pharisees, Totiès puncti, & puncti, minimè tamen Ad resipiscentiam compuncti, as one saith, They shut the windows lest the light should come in. Verse 12. Come unto me to Nicopolis] The inhabitants of this City are said so to have hated the braying of an Ass, that they would not endure to hear the found of a trumpet. So some pretend such an hatred of hypocrisy, that they will not abide the profession of piety. Verse 13. That nothing be wanting] Those that labour in the Lords work, must have all necessary accommodations and encouragements. They must be set forth and brought forward on their journey, and in their negotiations worthy of God, 3 Joh. 6. Deductione honorifie â, Act. 15 3. & 20.38. & 21.5. A Balaam will not deal hardly with his Ass, if once he perceive the Lord to be in him, and to speak by him: Shall we deal unworthily with God's Ministers, in whom God is of a truth, 1 Cor. 14.25. and hath given unto them the ministry of reconciliation? 2 Cor. 5.18. Verse 14. To maintain good works] See the Note on Verse 8. of this Chapter. That they be not unfruitful] As drone-Bees or body-lice, living upon others labours, and so opening the mouths of Heathens, who will be ready to say, as he once did, Odi homines ignauâ operâ, philosophâ sontentiâ. Verse 15. That love us in the faith] That best ligament of love. The Church is the only daughter of her mother, and is called Ecclesia, of calling all hers together. Religion hath its name of binding, because it binds men all in a bundle, and makes them be of one heart, and of one soul, Act. 4.32. to serve the Lord with one shoulder, Zeph. 39 to glorify God with one mind, and with one mouth, Rom. 15.6. there being no such oneness in the world, as among true believers. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to PHILEMON. Verse 1. Paul a prisoner, etc.] THis is a notable Epistle, and full of worth; Plena roboris & lacertoruoa est tota episto●a; each word having its weight, each syllable its substance. From an abject subject, the receiving of a runaway servant, St Paul soars like an heavenly Eagle, and flies an high pitch of heavenly discourse. Elocutine totâ gravis & brevis, densus sentent●●s, sanus judiciis, etc. as Lipsius saith of Thucydides, Lips not add Po● lit, l. 1. c. 9 may we say of our Apostle. Our dearly beloved] Or, Our lovely one, as Hierome renders it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dil●g●bi●i. And fellow-labourer] This shows, say some, that Philemon was a Minister of the Gospel. Verse 2. And to our beloved Apphia] For Appia: but this was the manner of pronunciation at Tarsus, S. Paul's country. This Apphia was (saith Theodoret) philemon's wife; whose goodwill might make much to the furtherance of S. Paul's suit. And Archippus our fellow-soldier] Who seems to have sojourned with Philemon. See the Note on Col. 4.17. And to the Church in thy house] Every Christian family is a Church. But Phil mons house was (belike) a public meeting. house, and so continued for many years after, as Theodoret witnesseth. Verse 3. Grace to you. etc.] See the Note on 1 Co●. 1.3. and on 2 Cor. 1.2. Verse 4. I thank my God] Thus the Apostle gins most of his Epistles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As any man is more or less gracious, so is he thankful. The same Greek word for grace signifieth thankfulness. Neither is these any think that seals up more comfort to the soul, then for a man to be able from the bottom of his heart to praise God. Self-love may make an hypocrite pray from the bottom of his heart, etc. Verse 5. Hearing of thy love and faith] Love is first mentioned as more notice: But faith is the mother grace, the womb wherein love, and all the rest of that heavenly offspring are conceived. Verse 6. That the communication, etc.] This is that which S. Paul prayed for Philemon, ver. 4. For the fifth verse comes in by a parenthesis. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The bowels of the Saints are refreshed.] Gr. Rested, as it were, after much toil and travels, which made their hearts ache. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which is convenient] Or, That which is thy duty. Ossicium autem est jus actionis ad quemcunque statum pertinens, saith Jul. Scaliger. Verse 9 Yet for love's sake, etc.] Here's brave oratory, such as might well mollisie the hardest heart. Petendo movet, & movindo petis. Paul the aged] And therefore venerable. Coguata sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old age and honour are in the Greek tongue very near akin? It is a crown (saith Solomon) and that of glory, when found in the way of righteousness, Prov. 16.31. These bear a resemblance of the Ancient of dates, Dan. 7. Verse 10. My son Onesimus] Ignatius in his Epistle to the Ephesians, maketh mention of Onesimus, as Pastor of Ephesus, next after Timothy. The Roman Martyrologue saith, that he was stoned to death at Rome, under Trajan the Emperor. Verse 11. But now profitable] So is every true convert: there is little cause that men should boast they are no changelings, sigh whosoever is in Christ is a new creature. St Anthony Kingston came to Mr Hooper the Martyr a little before his death, and said, I thank God that ever I knew you: for God did appoint you to call me, being a lost child. Act. and Mon. fol. 1368. For by your good instructions, whereas I was before both an adulterer and fornicator, God hath brought me to forsake, and detest the same, etc. Savoy, for the straight passages infested with thiefs, was one called Malvoy, or illway; till a worthy adventurer cleared the coasts, and then it was called Savoy or Salvoy, the safe-way. Such a change there is in every good soul. Verse 12. That is, mine own bowels.] Pray for me, mine own heart root in the Lord (said Mr Bradford in a letter to Mr Saunders) Quem in intimis visceribus habeo ad convivendom & commoriendum. Verse 13. In the bonds of the Gospel] Which is bound after a sort, when the preachers thereof are imprisoned. Verse 14. Would I do nothing] Posse & nolle nobile est. He that goes to the utmost of his chain, may possibly break a link. Concedamus de jure ut careamus lite. August. Part with somewhat for peace-sake. Verse 15. For perhaps be therefore] God hath a hand in ordering our disorders to his own glory and cur good. He teacheth us by our temptations. This made Mr Fox say, That his graces did him most hurt, and his sins most good. He departed for a season] Hear the Apostle makes the best of an ill matter. Converts are to be gently handled, and their former evil practices not to be aggravated. Verse 16. Both in the flesh] Perhaps Onesimus was philemon's kinsman. And in the Lord] Sanctior est copula cordis quam corporis. He that is joined to the Lord, is one spirit, 1 Cor. 6.17. Verse 17. A partner] One in commons with thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amicorum omnia communia. Receive him] Take him to thee, put him in thy bosom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. make much of him. How effectually doth this great Apostle plead the cause of this poor fugitive, now happily brought home to Christ? He deals as one that had himself received mercy, 1 Cor. 7.25. Steep thy thoughts (saith one) in the mercies of God, and they will die thine, as the die fat doth the cloth, Col 3.12. Verse 18. If he hath wronged thee] His shameful escape the Apostle sweetly mitigateth by the name of wrong; his theft, of debt. See ver. 15. and compare herewith, Gen. 45.5. Put that on mine account] To the like effect speaks the Lord Christ on our behalf to his heavenly father, in his daily intercession. Verse 19 Thou owest unto me etc.] If Cleanthes gave himself to his Master Socrates: If Alexander could say that he owed more to Aristotle that taught him, then to Philip that begat him: If another could say, that he could never discharge his debt to God, to his parents, and to his schoolmaster: how deeply then do men stand obliged to their spiritual fathers, and teachers in Christ? Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, brother, let me have joy] Or benefit by thee. An elegant allusion it is in the original to the name of Onesimus: and it is as if the Apostle embracing Phil●mon, and hanging about his neck should say, I prithee now let me be so fare beholden to thee, etc. Verse 21. Knowing that thou Wilt, etc.] Who could ever have the heart to resist such rhetoric? Suade medulla. Is not here the very marrow of most powerful persuasion? a golden 'slud of eloquence, as Tully saith of Aristotle's Politics? Verse 22. But withal, prepare, etc.] Thus he dispatcheth his own private business in one word, as it were: his main care was, that Owsimus might do well: a fait mirror for Ministers. Verse 23. Epaphras my fellow-prisoner] Clapped up, belike, for visiting and countenancing S. Paul, to whom he was sent by the Colossions with relief, whiles he was prisoner at Rome. The ecclesiastical history telleth us of one Philcas a Martyr, who going to execution, seemed as one deaf at the persuasions, and blind at the tears of his friends, Quo no iò potest terrenu lachrymia slecti cupas oculi coelessem gloriam contu e●tur ' moving him to spare himself. And when one Phillip ramus defending him said. How can he be moved with earthly tears, who hath his eyes full fed with heavenly glory? He also was taken in, and both presently beheaded. Verse 24. Marcus, Arist, rchus, Demas] Hear Demas was in good credit with the Apostle, but soon after fell away: like as glass, and some base metals shine brightest in the fire, when nearest of all to melting; or as the candle giveth a great blaze, when going out with a stench. Hypocrites have their non-ultra, when the godly man's Motto is (as was Charles the fifths) Vlterius, Further yet, on, on. Verse 25. The grace of our Lord] Say the world what it will, a grain of grace is worth a world of wealth. the blessings that come out of Zion, are better than any that come out of heaven and earth, Psal 134 3. For they our-last the days of heaven, and run parallel with the life of God, and line of eternity; Pray for them therefore in the behalf of ourselves and others, as Paul constantly doth for grace, not with graceless Nero, but with the Lord Jesus Christ; one good cast of whose pleased countenance was better to David then his crown sceptre, Psal. 4▪ 7, 8. A COMMENTARY OR EXPOSITION Upon the Epistle of S. Paul to the HEBREWS. CHAP. I. Verse 1. God who at sundry times, etc.] SEe my True Treasure, Page 1, 2, 3. Verse 2. Heir of all things] Be married to this heir, and have all, Vbitu Caius, ego Caia, may the Shulamite say to her husband, as the Roman Ladies said to theirs. Verse 3. Upholding all things] B in respect of being, excellencies and operations. Seneca rendering the reason why Jupiter was by the Ancient Romans surnamed Stator, saith it was, Quia ejus bene ficio stant omnia, because all things are upheld by him. How much better may this be said of Christ? Sin had hurled confusion over the world, which would have fallen about Adam's ears (saith one) had not Christ undertaken the shattered condition thereof, to uphold it. He keeps the world together, as the hoops do the barrel. Purged our sins] By his merit and spirit. Verse 4. Better than the Angels] Therefore is his doctrine, the Gospel, with more heed to be heard, than the law ordained by Angels in the hand of a Mediator, that is Mases, Gal. 3.19. Verse 5. This day] Either the day of eternity, and so it is meant of Christ's eternal generation; or else the fullness of time, wherein God brought his first begotten into the world, and mightily declared him to be the on of God by the resurrection from the dead, Act. 1.33. Rom. 1 4. Verse 6. And let all the Angels of God] The manhood of itself could not be thus adored (because it is a creature) Phil, 2.8. but as it is received into unity of person with the Deity, and hath a partner-agency therewith, according to its measure, in the work of redemption and mediation. Verse 7. A flame of fire] Hence they are called Seraphims, because they flame, like heavenly Salamanders in the fire of pure and perfect love to God and his people: And Cherubims from their winged swiftness, swift they are as the wind: which may seem to be the sense of this text, compared with Psal. 104.4, 5. Verse 8. Thy throne, o God, is forever] Christ is God then, as is here set forth by many arguments. God hath laid help in one that is mighty. I and the Father am one. Verse 9 Hath anointed thee] This imports two things. 1. Ordination to his office, and so the Godhead also of Christ was anointed. 2. Qualification for it, and so the manhood only, And as the holy oil was compounded of divers spices, so was Christ filled with all gifts and graces, Act. 10.38. but especially with wisdom, as a Prophet, holiness as a Priest, and power as a King. Verse 10. The Works of thy bands] Psal. 8.3. they are called the works of God's fingers, artificially elaborated; that heaven of heavens especially, whole artificer and workman is God, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 11.10. The Apostle there intimates, that it is curiously and cunningly contrived. Verse 11. They shall perish] The visible heavens are defiled with man's sin, and shall therefore be purged by the last fire, as the vessels that held the sin offering were to pass the fire. They shall all wax old] See the Note on Rom. 8.22. Verse 12. But thou art the same] As in essence, so in will and counsel. Repentance with man is the changing of his will: Repentance with God is the willing of a change: Mutatio rei, non Dei, effectus non affictus, facti non confily. Verse 13. Sat on my right-hand] As mine equal in honour and power. Verse 14. Sent forth to minister, etc.] The Saints are the Spouse, the bride, yea the members of Christ; and so in nearer union than Angels, or any creature. This the devil envied, and fell from his station. CHAP. II. Verse 1. We should let them slip] OR, Run out, as water runs thorough a riven vessel. The word mingled with saith in the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Act. 16.14. must be care. fully kept, and it will safely keep us, Prov. 6.20, 22. Some render it, Nequando prater fluamus, lest we pass by the things we have heard, as a river swiftly passeth by the side of a City, as the fashion of this world passeth a way as a picture drawn upon the ice, soon vanisheth, etc. Verse 2. For if the Word, etc.] Moses-law, Gal. 3 19 Was steadfast] Ratified with this sanction, Aut faciendum aut patiendum, either do it, or die. And every transgression and disobedience] that is, every commission and omission,. Verse 3. If we neglect] He saith not, If we reject, renounce, persecute: but if we neglect, let slip, shift off, as the word is, Heb. 12.25. and as those re●nsant guests did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 22. say we rather with Samuel, Speak Lord, for thy servant heareth. And with that Dutch Divine, Veniat, veniat verbum Domini, & submittemus illi, sexconta si nobis essent colla. Let the Lord utter his mind, and he shall have ready obedience, whatever come of it. So great salvation] The doctrine of the Gospel, that grace of God that bringeth salvation, Tit. 2.11. I am fully persuaded (saith a late learned light of our Church) that in these days of grace, D. Preston. the Lord is much more quick and peremptory in rejecting men: the time is shorter, he will not wait so long as he was wont to do. The ground is, How shall we escape if we neglect, & c? Verse 4. And with divers miracles] Whereby, as by the wings of the wind, the doctrine of the Gospel was divulged at first. But he that now requireth a miracle, is himself a miracle, The establishing of the present reformation is and will be that miracle which we are in these times to look for. It is that which the former age had despaired of, the present admireth, and the future shall stand amazed at. Verse 5. For unto the Angels, etc.] The Jews, as they had embraced the Pythagorean transanimation, Mat, 16.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. so the Platonike opinion of Angels, moving the heavens, and ordering the world; whom therefore they worshipped, intruding into those things, whereof there was not found either proof or profit, Colos. 2.18. The Angels (say Proculus the Platonist and Plutarch) are messengers that carry God's mind to men, and men's requests to God. But who told them all this. Egregie dicis, sed quomodo probas? said Aristotle of Moses, may we better say of these bold affirmers. Verse 6. But one in a certain place] The full sense is, Accommodatio est facitis ad personam Christi, si interprete non vellent esse nimli inge. niofis Amel. in Psal. 8 5. Paulisper. But he hath subjected it to Christ, as David testified, Psal. 8 4, 5. where whatsoever is spoken to man, is here applied to the man Christ Jesus; and so is proper to the Saints by virtue of their union with Christ. In which respect, they are more glorious than heaven, Angels, or any creature. Verse 7. A little lower] Or, For a little While, viz. Ab utero ad urnam, from the womb to the tomb, from his birth to his burial, from his abasement to his advancement. And didst sit him over the works] Lions hate apes, but fear men; whereof no other probable reason can be given, but this here in the text; insomuch as the most timorous men dare kick and beat the hugest elephants. Verse 8. Under his feet] It is not said, Under his hands, but under his feet. 1. That he may trample upon them with his feet, and not dote upon them with his heart. 2. That by them, as by a step or stirrup, he may raise his heart to things above. A sanctified fancy can make every creature a ladder to heaven. He left nothing] No, not Angels. Not yet all things put under him] Rebellis fact a est, quia ho●o numini ●●eatura bomini. Aug. The creature rebelleth against man, because he rebelleth against God. If the Master be let upon, the servants will draw, and fight for him. Verse 9 But we see Jesus] The Saints hold all in capite tenure, in Christ. Now in him all things are already subjected unto us, and made serviceable to our salvation. For the suffering of death] Or that he might be in a condition to suffer death, this Sun of righteousness went ten degrees backward, not only below his Father, Job. 14.28. but below the Angels: for man (as man) is inferior to the Angels. Verse 10. For it became him] That is, God, whose perfect wisdom, justice, etc. shineth most clearly in that great work of our redemption: then the which God could not have done any thing more beseeming himself; what ever the world's wizards conceit to, the contrary, 1 Cor. 1.23. For Whom are all things] See the Note on Rom. 11.36. To make the captain, etc.] He that is Captain of the Lords hosts, Josh. 5.14. is also Captain of our salvation. This is comfort. To make perfect] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or, Consecrate. The Priests were first consecrated with oil, then with blood: so was Christ first by the Spirit, and then by his own blood. Verse 11. Are all of one] viz. of Adam: Only with this difference; that we are of Adam and by Adam, but Christ was of Adam, not by Adam: for he was not begotten, but made, and so original sin was a voided. He is not ashamed] Christ was not ashamed of us, when we had never a rag to our backs: Should we be ashamed of him and his service? Verse 12. I Will declare, &c] Psal. 22.22. A Psalm of Christ's sufferings, entitled, upon, Ajaleth Shachar, that is, The morning-stagge, such an one as the huntsman singleth out to hunt for that day. Christ thus hunted and praying for deliverance, promiseth to praise God's name amidst his brethren, that is, his faithful servants. Verse 13. I Will put my trust in him] Which he needed not, had he not been a man subject to misery. And the children, etc.] Christ is the everlasting Father, Isa. 9.6. and the Saints are the travel of his soul, that prolong his days upon earth, Isa. 53.10.11. Filiabitur nomine ejus, Psal. 72.17. There shall be a succession of Christ's name, till he present all his to his heavenly Father at last day, with, Behold I, and the children whom thou hast given me. Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Children are partakers] Little children: Christ also became a little child, the babe of Bethlehem, Isa. 9 6. catch him up, as old Simeon did; Kiss him, lest he be angry, Psal. 2. Stumble not at his weaknest, bat gather assurance of his love, and grow up unto the measure of the stature of the fullness of Christ, Ephes 4.13. Him that had the power of death] As the hang man hath the power of the gallows, to kill men with death, Rev. 2.23. Verse 15 And deliver them,] So that to those that are in Christ, death is but the daybreak of eternal brightness: Not the punishment of sin, but the period of sin. It is but a sturdy Porter, opening the door of eternity: a rougher passage to eternal pleasure. What need they fear to pass the waters of J●rdan to take possession of the land, that have the Ark of God's Covenant in their eye? Tollitur mors, non ne sit, sed ne obsit. As Christ took away, not sin, but the guilt of it, so neither death, but the sting of i●. Who through fear of death] That King of terrors, as Job calleth death: that terrible of ad terribles, as Aristotle. Nature will have a bout with the best when they come to die. But I wonder (saith a grave Divine) how the souls of wicked men go not out of their bodies, as the devils did out of the daemoniacks, rending, raging, tearing, soming. I wonder how any can die in their wits, that die not in the saith of Jesus Christ. Appius Cl●ndius loyed not the Greek Zeta, because when it is pronounced, it representeth the gnashing teeth of a dying man. Sigismond the Emperor being ready to die, commanded his servants not to name death in his hearing, etc. Verse 16. For verily be took not] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For no where took he, q. d. We finde not any where, either in the Scriptures, or in any Church record. But he took] He assumed, apprehended, caught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. laid hold on, as the Ange● did on Lot, Gen. 1.16. as Christ did on Peter, Mat. 14.31, as men use to do upon a thing they are glad they have got, and are loath to let go again. It is a main pillar of our comfort, that Christ took our flesh: for if he took not our flesh, we are not saved by him. Verse 17. In all things] Except in sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the brazen serpent was like the fiery serpent, but had no sting. To make reconciliation] To expiate our sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to appease God's wrath. Verse 18. He is able to secure] And no less apt than able: as he that hath been poor or troubled with toothache, will pity those that are so. CHAP. III. Verse 1. Holy brethren] HOly, because partakers of a calling that is heavenly. 1. Ratione fontis, Phil. 314, 15.2. Ratione finis, to the fruition of heavenly privileges in Christ. Verse 2. As also Moses was faithful] And yet how unworthily handled by the author of the Marrow of Modern Divinity, that sly Antinomian, in divers passages of his book, as might easily be instanced. Verse 3. Worthy of more glory than Moses] In whom these Hebrews trusted, Spec. Europe. Job. 5.45. And the Jews at this day hold, That the law of nature shall bring to heaven those that observe it, but the Hebrews (unto whom the law of Moses was peculiarly given) by keeping it shall have a prerogative of glory. Poor seduced souls! Verse 4. He that built all things] Moses and all. Is God] That is Christ, whom he had proved to be God by many arguments, Chap. 1. Messiah therefore is to be preferred before Moses. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a servant] Famulus ingenuus, a servant of the better fort, a man of worship, as the word seemeth to import: though it be honour enough to be Christ's servant, of the meanest in his family. Verse 6. If we hold fast] See here a just description of the invisible Church of Christ. Verse 7. Wherefore as the holy Ghost] It is well observed by Calvin, Hier. Epist add Algesiam. Joh Ae●●ran, apud so, Manl. loc come. that the words after Wherefore, to vers. 12. should be enclosed with a parenthesis, and then the sense is clear. If Hierome and Egranus had observed so much in this and other places, they would not so sharply have censured St Paul for his obscurities and incongruities, and lame senses and sentences. Verse 8. Harden not your hearts] Some hearts are so hard, that neither Ministry, nor misery, nor miracle, nor mercy can possibly mollify them. Such an heart is in some respects worse than hell. And if God broke David's bones for his adultery, and the Angels backs for their pride, the Lord, if ever he save any, will break his heart too. Verse 9 Tempted me] God must be trusted, but not tempted, as he is, when men, 1. Question and awake his power; 2. Limit the holy one of Israel, and presume to prescribe to him, set him a time, etc. 3. Neglect the use of means, and serve not his providence. Verse 10. I Was grieved] The Hebrew text hath it, I was nauseated, and ready to rid my stomach at them, to spew them out of my mouth. They do always err] They must needs err, that know not Gods ways. Yet cannot they wander so wide, as to miss of hell. Verse 11. They shall not enter] This the Apostle propounds to the unbelievers of his time, that they may beware, Alterius perditio tua sit eautio. Seest thou another suffer shipwreck? Look well to thy tackling. Verse 12. In departing from] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Infidelity is the mother of apostasy; as in Cranmer: but worse in John Dudley Duke of Northumberland in Queen Mary's days, who being brought to the scaffold on Tower-hill, and having promise of life, if he would recant his profession, dastard like forsook his master, and exhorted the people to the Romish religion. Speeds Chron. Which his death-Sermon afterwards came forth in print by authority. Verse 13. But exhort one another] A special preservative from apostasy. See my Common-place of Admonition, and my Treatise on Mal. 3.17. Lest any of you be hardened] Continuance in sin hardeneth the heart, and gradually indisposeth it to the work of repentance. Qui non est bodiè, etc. There is a deceitfulness in sin, a lie in vanity, Jon. 2.8. Verse 14, For we are made par takers] Christ's consorts, coheyrs with him, Rom. 8.17. This we are in present, if we persevere to the end. The beginning of our confidence] Gr. Of our subsistence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or substance, that is, of our faith, Heb. 11.1. whereby we subsist, and become sons of God, as Ambrose expounds it. Verse 15. Whiles it is said] so. To you now, as it was said to them of old, vers. 7. We must see our own names written on every precept, promise, example, etc. Hos. 12.4. There God spoke with us. To day if ye Will hear, etc.] The negligent spirit cries, Cr● Domino, To morrow lord In crastinum seria. But who can tell what a great-bellied-day may bring forth? Either space or grace may be denied. God may leave men under his Ordinances, as rocks in the midst of rivers, as blind at noonday. Verse 16. Howbeit not all] Yet all fell in the wilderness, save Joshua and Caleb. Good men are oft wrapped up in a common calamity. The righteous perisheth, Isa. 57.1. so the world thinketh: But whether they live, they live unto the Lord, or Whether they die, they die unto the Lord, etc. The good corn is cut down together with the tares, but to another, and to a better purpose. Rom. 14.8. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose carcases fell] Gr. Whose members, joints, limbs. Cadavera à cadendo. O that we could make that use of their disaster, that Waldus the French Merchant (father and founder of the Waldenses) did of that sad sight that befell him, For walking in the streets, and seeing one fall suddenly dead, he went home and repent of his Popish errors and profane courses. Verse 18. To them that believe not] Or, That will not be persuaded, uncounsellable persons, that acquiesce not in wholesome advice. Verse 19 Because of unbelief] A bloody sin, Job. 3.19. No sin will gripe so in hell as this. The devil will keep holiday there, in respect of unbelievers. CHAP. FOUR Verse 1. Let us fear] WIth a fear not of diffidence, but of diligence. See the Note on Phil. 2.12. and on 1 Cor. 10.12. Lost a promise] Some render it thus, Lest we should seem to fall short of the promise, that is left us, etc. But where is that promise left us, may some say? It is closely couched in the former commination, Chap. 3.18. God swore that unbelievers should not enter: and therefore intimates a promise, that believers shall enter. A Bee can suck sweet honey out of bitter thyme; so cannot a Fly do. To come short of it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To come lag and late, when the gate is shut, the drawbridge taken up, as those foolish Virgins, or as lazy race-runners, or as those that come a day after the fair, an hour after the feast, and so are frustrated. Verse 2. The Word preached] Gr. The Word of hearing, i. e. The promise that fell from the Preachers lips into their ears. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nescio quid divinum in auscultatione est, saith one; I know not what divine business there is in hearing: but sure I am, that what we hear doth more deeply affect us, and more firmly abide with us, and stick by us, than what we read. In them that heard it] In their hearts, as in so many vessels. Faith and the promise meeting make a happy mixture, a precious confection. Verse 3. For we Which have believed] Believers (and they only) have heaven aforehand in pretio, in promisso, in primiti is, in the price that was paid for it, in the promise of it (which is sure-hold) and in the first-fruits, the graces of the spirit, which are as those grapes of the land of Canaan. Verse 4. And God did rest] Hear the Apostle showeth what that rest of believers is. Not that seventh-days rest, vers. 5. nor that other rest, Psal. 95. meant of the Land of Canaan, but another and better typified in both those, viz. A spiritual resting from our own works or sins, so as God resteth in his love to us, Zeph. 3.17. and we sweetly acquiesce in our interest in him, Psal. 116.7. Verse 5. If they shall enter] q. d. Then never trust me more. Yet Ambrose here taketh the words for a forcible affirmation, q. d. Si introibunt, benè habebunt. Verse 6. Seeing therefore it remaineth] This is a deduction from the former text of the Psalmist. Such as is that of our Saviour, Mat. 22.32. from Ex. 3.6. And such inferences rightly drawn, are the very word of God, 1 Cor 7.10. Verse 7. After so long a time] Four hundred years almost passed between Joshua's and David's days. Davies to day, was not Joshua's to day. To day, if ye Will hear] That, day, of salvation, wherein the Lord doth offer us mercy in the Ministry of his Word, showing us our misery, and exciting us to use the remedy. Verse 8. For if Jesus, etc.] That is, Joshuah, who had his named changed when he was sent as a spy into Canaan, Numb, 13.16. from Oshea to joshuah, from, Let God save, to, God shall save. Under the Law (which brings us, as it were, into a briery wilderness) we may desire, wish and pray, that there were a Saviour: but under the Gospel, we are sure of salvation. Out Jesus is jehovah our righteousness. Verse 9 A rest to the people of God] Gr. A sabbatisme, an eternal rest, a Sabbath that hath neither evening, Gen. 2.2. nor labour, Isa 5●●2. Apecal 1. Revel. 14.13. But they shall enter into peace, rest in their buds, be ravished in spirit, receive the full import and purport of the weekly Sabbath, rest from travel and trouble. 2. Of the seventh year-sabbath: for the creature, the ground shall rest from its vanity and slavery, Rom 8.20, 21.3. Of the seventh-seven-years Sabbath, the jubilean Sabbath: for their debts shall be all discharged, their mortgages released, their persons set at liberty from sins and Satan's slavery. Verse 10. From his own Works] From the servile work of sin. Psal. 1.23. These are our own works, as a lie is the devils own, joh. 8.44. When be speakth a lie, be speaketh of his own: so when we do evil, we work de nostro & secundum hominem, 1 Cor: 3.3. It is as impossible for us naturally to do good, as for a road to spit cordials. Vest 11. Let us labour] Here he resumes and re-enforces his former exhortation; that his words may be as nails and goa●s fastened by the masters of Assemblies. Fall after the same example] God hangs up some malefactors, as it were in gibbers, for a warning to others. Jethro grew wife by the plagues that befell his neighbour-prince Pharaoh, as Rabbi Solomon oblerveth. Excuploa Me. rius qui amt ille sap●t. And Belshazzar is destroyed for not profiting by his father's calamities, Dan. 5.22. Then hast not humbled thy heart, though thou knewest all this. Verse 12. Quick and powerful] Gr. Lively and energetical: sc. In hearts that can tremble at God's judgements, as David did, Psal. 119.120. As for hypocrites, the Word Will ransack them, and give them a very glimpse of the judgement to come, as it did Faelix, Herod, etc. God smiteth the earth with this rod of his mouth, Isa. 11.4. he dasheth them in the teeth, and maketh them spit blood, as it were; hewing them by his Prophets, and slaying them by the words of his mouth, Hos. 6.5. Rev. 11.5. Soul and spirit] See the Note on 1 Thess. 5.23. And is a discerner] Gr. A curious Critic judging exactly, and telling tales of the hearers: disclosing the words that they speak in their very bedchambers, as 2 King. 6.12. Verse 13. Neither is there any creature] No not the creature of the heart, the most secret thoughts and intentions. That is not manifest in his sight] Or in the sight of it, that is, of Word preached: but every the least fibra, the smallest string in the heart, that would escape the sight of the most exact Anatomist is hereby cut up, See 1 Cor. 14.24. But all things are naked and open] Naked, for the outside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and opened, dissected, quartered, cleft in the backbone (as the word here signifieth) for the in side. Erasmus rendereth it resupinata, making it a metaphor from these that he with their faces up wards, that all passengers may see who they are. Theodoret read●th it, Hath the thro●t cut. Unto the eyes of him] Or rather, of it, of the word, wherewith We have to do. The word, like a sacrificing sword, slits open, and, as it were, unridgeth the conscience. Verse 14. We have a great high-Priest] Who by a new and living way will bring us into the rest above mentioned. A great high-Priest Christ is, because 1. Real, not typical. 2. Eternal, and needed not succession, as Aaron. 3. Entering (not into the holy places made with hands, but) into heaven itself, Heb. 9.24. Verse 15. Whick cannot be touched] Christ retaineth still compassion, though freed from personal passion: Manet compassio. cuam cum impa Jibilitate. And though freed from feeling, hath still yet a fellow-feeling, Act 95. Mat. 25.35. Trajan the Emperor being blamed by his friends for being too gentle toward all, answered, that being an Emperor he would now be such toward private men, as he once, when he was a private man, wished that the Emperor should be toward him. Christ hath lost nothing of his wont pity by his exaltation in heaven. Tempted] Or, Pierced thorough. Luther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was a piercing preacher, and met with every man's temptations: and being once demanded how he could do to? Act. and Mon Mine own manifold temptations (said he) and experiences are the came thereof: for from his tender years he was much beaten and exercised with spiritual conflicts. Verse 16. Let us there fore come boldly] In the sense of sin to wrap ourselves in Christ's righteousness, and so go boldly to the throne of grace, this (saith a reverend man) is an honour to Christ our high-Priest. CHAP. V Verse I. Both gifts] Of things without life. And sacrifices] Of living creatures. For sins] Christ, as God, was the Priest Altar to offer up and to sanctify the sacrifice: And, as God-man, he was the sacrifice: for the Church was purchased by the blood of God, Act, 20.28. A bloody Spouse she was unto him, as in a sense it may he said. Verse 2. Who can have compassion] Or, Bear anything With reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and not be easily angry, but show as much mercy as is meet for his, whether they have ignorantly offended, or upon deliberation. they cannot commit more, than he can remit. He is compassed With infirmity] Christ was compassed With that which we call miserable, not that we call sinful infirmity. Verse 3. He ought as for the people] A priest is a person by God's appointment taken from amongst men, and for men to offer gifts and sacrifices for sin in their, and his own behalse. Verse 4. And no man taketh, etc.] Or if he doc, he shall smoke and smart for it, as did Nadab and Abibu, Vzzah and Vzziah, etc. In physicis aer non facit seipsum ignem, sed fit à superiori; as Aquinas noteth upon this text. No man might come uncalled to the King of Persia, upon pain of death. What then shall become of such as come without a call to the King of heaven? Christ would not let the devil preach him, Mark I. Quia extra vocationem (as one well noteth) because he had no calling to such an office. Verse 5. Glorified not himself] As the Pope doth, who will needs be styled, Pontifex maximus, the greatest high-Priest (whereas Christ is called only the great, and not greatest high Priest, Heb. 4.14.) Pope Hildebrand especially: whom when no man would advance to Peter's chair, he got up himself. Heidsoll. Quis enim melius de me judicare potest, quam ego? said he, Who can better judge of me then myself? But he that said unto him] He glorified him, or made him high Priest. To day have I begotten then] Add the words following, Ask of me, & a. and the sense is full. For to ask of God those things that pertain to the people's safety and salvation is the proper office of an high-Priest. Christ as he expiated his people's sins by his own blood, so he made intercession for them, 1. A little afore his attachment, Job 17.1, 2. etc. 2. In the very time, when the sacrifice was hanged up, Luk, 23.34.3. In the heavenly Sanctuary, Heb. 9 24. Verse 6. Thou art a Priest, etc.] The former proof was not so evident: bus this puts the matter out of all question, A Minister should use sound speech that cannot be contradicted: that he that is of the contrary part may be a shamed, having nothing reasonably to oppose, Tit. 2.8. The Jew would object, That Christ was not of the Tribe of Levi, therefore no Priest. the apostle answers; Yes, a Priest, but after another order, and proves it. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colla● is testimony is demonstrare, as Paul did, Act 9 22. to confirm and assert. Verse 7. Prayers and supplications] Gr. Deprecations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and most ardent requests, uttered With deep sighs, hands lifted up, and manifold moans. Unto him that Was able to save him, etc.] Neither let any here object, That many Marty is suffered with less ado, may with great joy and triumph. For, 1. What were all their sufferings to his? 2. He therefore suffered the worst, that they might the better suffer. 3. They were lifted up with the sense of God's love, which he for present fest not. 4. Their bodily pains were miraculously mitigated: as Rose Allen being asked by a friend, how she could abide the pain full burning of her hand held over a candle, Act. And Men. fol. 1821. so long till the very sinews cracked asunder? She said, at the first it was some grief to her; but afterward, the longer me burned, the less the felt, or well near none at all. Sabina a Roman Martyr, crying out in her travel, and being asked by her keeper how she would endure the fire next day; On well enough, said she: for now I suffer in childbirth for my sins, Genesis 3. but then Christ shall suffer in me, and support me. And was heard in that he seared] Or, He was heard (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Delivered) from his sear. I or no sooner had he prayed, but he met his cnemics in the face, and asked them, Whom seek ye? I am he. Verse 8. Yet learned be obedience] He came to know by experience what a hard matter it was, thus to obey God. Schola crucis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N●ument: docume●a. schola lu●●, Gideon by threshing the men of Succoth, taught them, Judg. 8. 7-16. God's chastisements are our advertisements. See my Treatise on Rev. 3.19 p. 145. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And being made perfect] Or, Being offered up in sacrifice, or being complcated by this experimental knowledge of passive obedience also. The anthour] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And finisher too, cap. 12.2. Gr The cause, viz. by his merit and essicacy. Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Called] Gr. Spoken unto, called by name, or entitled an high-Priest, etc. therefore he is truly so. For persons and things are as God calleth them. Verse 11. Of Whom We have, etc.] The digression here begun holds on to the end of the next Chapter. Hard to be uttered] Gr. Hard to be expounded. But dissiculty doth not dishearten, but rather what on heroic spirits to a more serious search: it doth not weaken, but waken their earnestness. not amate, but animate them. Seeing Me are dull] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mako. Gr. Slow▪ paced and heavy▪ banded. Our minds me like narrow mouthed vessels. Our Saviour therefore spoke as the people could bear, like as jacob drove as the little ones could go. Verse 12. Ye have need that one] But people plead their rotten cha●ters of age and marriage against Catechism. Verse 13. In the Word of righteousness] That is in the more solid doctrine of the Gospel concerning Christ, who is our righteousness. Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To them that are of full age] Or that are perfect, comparatively perfect, not only past the spoon, but full grown. Who by reason of use] Gr. By reason of habit, got by continual custom, and long practice, as in an expert Artist. Have their senses exercised] Their inward senses]: for the foul also hat her senses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the body hath. Instead of seeing, faith; of hearing obedience; of smelling, hope; of tasting, charity: of touching, humility. To discern good and evil] Doth not the ear try words, and the mouth taste his meat? job 12.11. Eye bath not seen, etc. 1 Cor. 2.9. Where the carcase is, the Eagles Will be. Saints have a spiritual sagacity: and they lay hold on eternal life. CHAP. VI Verse 1. Let us go on unto perfection] GR. Let us be carried on, as with a force, Act. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. breaking thorough all impediments, aiming at the highest pitch, and eyeing the best patterns. It is a low and unworthy strain in some to labour after no more grace than will keep life and soul together, that is hell and soul a sounder. Repentance from dead Works] these are the six Principles of Christian religion, that must be laid as a foundation. Verse 2. Doctrine of baptisms] Inward and out Ward, Falminis & sluminis, of water, and of the spirit, that washing of regeneration, and renewing of the holy Ghost, Tit. 3.5 And of laying on of bands] hereby is meant the whole Ministry, and order of Church government, wilson's theol. Ruaes'. as prescribed by the Word. The Scripture is to be taken in the largest sense, if nothing hinder, neither matter, phrase, nor scope. Verse 3, If God permit] If God give me life and ability, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈…〉 of l●●●ming. and you capacity and stability: for many fall away, whose damnation sleepeth not. Verse 4. Who were once enlightened] Knowing persons, and those they call the Wits of the World, are in greatest dinger of the unpardonable sin; which gins in apostasy, holds on in persecution, ends in blasphemy. And have t●ast●●] As Cooks do their sauces with the tip of their finger only, or, as the Israclites casted 〈…〉 of the land, and yet perished in the wilderness. Partakers of the holy Ghost] Of his common and inferior gifts and operations. These a man may lose, and have his dropsy 〈◊〉 to sin seven times more enl●m●ed then before, Mat. 12.41. Verse 5. And have tasted the good Word] Catching at the promises, as children do at sweetmeats, rejoicing therein, as the stony-ground-hearers did, conceiving a rolling opinion, as Haman did, that they are the men when the King of heaven will honour. Verse 6. If they shall fall away] Totally and finally, as judas and julian did, and as Mr john Glover thought he had done, and did therefore eat his meat against appetite, only to defer the time of his damnation, which by mistake of this text, he though he could not possibly avoid. But God, who comforteth those that are cast down, did not only at last rid him cut of all his fears, but also flamed him to such mortification of life, as the like lightly hath not been seen, Act. and Mon. fol. 55●. saith Mr Fox, who knew it. And put him to an open shame] As if they had not found him the same that they took him for. In those that have wilfully resisted divine truths made known to them, and after taste despised them, a persuasion that God hath forsaken them (set on strongly by Satan) stirs up an hellish hatred against God; carrying then to a revengeful desire of opposing whatsoever is Gods, though not always openly (for then they should lose the advantage of doing hurt) yet secretly and subtly, and under pretence of the contrary, as one well observeth. Verse 7. And bringeth forth herbs] So the fruitful Christian (that watered with the Word and Spirit, bringeth forth a harvest of holiness) shall receive the blessing of increase, job. 1.2. Such trees as brought forth fruit fit for meat, were not to be destroyed, Dout. 20.19. But trees that were not for fruit, were for the fire, Mat. 3.10. Verse 8. Is rejected, and is nigh to cursing] the sin against the holy Ghost is therefore unpardonable, because God (not suffering himself to be derided, or his Spirit of truth to be found a liar) smiteth these sinners against their own souls, with blindness and reprobacy of mind, whence follows. 1. An impossibility of repentance, sigh it is the work of that spirit whom they have despited and will not suffer any saving operation of his to fasten on their souls. 2. Such a desperate fury invadeth them, that they resist and repudiate the matter of remission, the blood of Christ, thereby if they might have mercy, yet they would not; but continue raying and raging against both the physic and the physician, to their endless ruth and ruin. Verse 9 But beloved, We are persuaded] He would not be mistaken. Zuinglius when he had inveighed against vice, would usually close up lus discourse with Probe vir hac xibil ad te. All this is nothing to thee, thou honest man. Scultes Annal. We can hardly beat the dogs cut of doors, but the children will cry. Things that accompany salvation] Cr. That have salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comprehend it, are contiguous to it, and touch upon it. Grace and glory differ not, but in degree. Verse 10. For God is not unrighteous] That is, unfaithful, 1 john 1.9. There is a justice of fidelity, as well as of equity. To forget your Work] The Butler may forget Joseph, and joseph forget his father's house: but forgetfulness befalls not God, to whom all things are present, and before whom there is written a book of remembrance for them that fear the Lord, and think upon his name, Mal. 3.17. Verse 11. Do show the same diligence] A man may as truly say the sea burns, or fire cools, as that certainty of salvation breeds security and looseness. To the full assurance] All duties tend to assurance or spring from it. strive we must to the riches of full assurance, Colos. 2.2. But in case our assurance be not so fair, yield not to temptations and carnal resoning. Coins that have little of the stamp left; yet are currant. Verse 12. That ye be not slothful] A ready heart makes riddance of God's work. shake off sloth. But followers of them] It was a good law that the Ephesians made, that men should propound to themselves the best patterns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and ever bear in mind some eminent man. Verse 13. For When god made promise] Of those many that by saith and patience had inherited the promises, the Apostle instanceth in Abraham, famous both for his saith in God's promise, our. 13. and for his patience, v. 15. Verse 14. Blessing I will bless thee] Now the whom god blesseth, shall be blessed, as Isaac said of jacob, Gen. 27.33. Verse 15. After he bade patiently endured] Waited many years for an Isaac, and yet longer for eternal life. I have waited for thy salvation, O Lord, saith dying jacob. Gen. 49.18. Verse 16. Swear by the greater] So do not they that swear by sundry creatures and qualities, God can hardly spare such, J●r. 5.7. An end of all strife] The end of an oath is to help the truth in necessity, and to clear men's innocency, Exod. 22.11. Verse 17. God willing more abundantly] His word is sufficient, yet tendering our infirmity he hath bound it with an oath, and let to his seal. His Word cannot be made more true, but yet more credible. Now two things make a thing more credible. 1. The quality of the person speaking. 2. The manner of the speech. If God do not simply speak, but solemnly swear, and seal to us remission of sins, and adoption of sons by the broad seal of the Sacraments, and by the privy seal of his spirit, Should we not rest assured? Verse 18. We might have strong] Such as swalloweth up all worldly griefs, as Moses his serpent did the Sorcerers serpents, or as the sire doth the fuel. the Sacraments are gods visible oaths unto us: he taketh, as it Were, the body and blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchase of Christ's passion. Nche●. 8 10. Should not therefore the joy of the Lord be our strength? The comforts of Philosophy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Plato hath it, as Socrates found it, when he was to die) that is, toys and trifles. Nescio quomodò imbecillior est medicina quam morbus, saith Cicero, the disease is too hard for the medieme. But the consolations of God are strong in themselves, and should not be small With us. Job 15.11. Verse 19 Both sure and studfast] Spes in terrenis, incerti nomen boni: Spes in divinis, nomen est certissimi. And Which entereth into that] This anchor is cast upward, and fastened not in the depth of the sea, but in the height of heaven, whereof it gets firm hold, and sure possession. Verse 20 Whither the forerunner] Like as the high-Priest once a year entered ●to the Holy of Holies to pray for the people. CHAP. VII. Verse 1. For this Melchisedech] SOme make him the same with Shem:] Others say it was the holy Ghost, others say Christ himself under the habit of a King and Priest. It is most probable that he was a mortal man, and a Canaanite, but yet a most righteous man, and a Priest of the most high God by special dispensation: And that Kedarlaomer and the other Kings that over ran the country, and spoilt it, forbore, out of reverence to the man and his office, to meedle with Melchisedcehs territories. Verse 2. Gave a tenth part of all] So to set forth his thankfulness to God for the victory. The Lord is the man of war, Exod. 1.3. The Lord and Victor of wars, as the Chaldee there expresseth it. Conquerors should send to him, as Joah to David, to take the honour of the day, 2 Sam, 12.28. The very Heathens, after a victory, would consecrate something to their gods. Verse 3. Without father] viz. That we find mentioned in the holy Scripture. Hence the Melchisedechian heretics held, That he was the holy Ghost, or at least some created Angel. Like unto the Son of God] As having neither fellow not successor. Verse 4. How great this man Was] It is goodness that renders a man great, and the grace of God that ennobleth, Isa. 43.4. Heb. 11.2. Keep close to God, and then ye shall be some of God's Rabbins, as Daniel calls them, Chap 9.27. See Job 32.9. Great men indeed; not with a a belluine, but with a genuine greatness. The tenth of the spoils] Gr. The top of the heap. Verse 5. To take tithes of the people] If tithes be Jewish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M Harm. saith on, and yet Ministers must have a maintenance, how will men satisfy their consciences in the particular quantity they must bestow upon them? The Scripture speaks only of the tenth part. Can any show us where the old apportion is reversed, and which is that quota pars now that conscience must rest in? Verse 6. Received tithes of Abraham] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tithed or tenthed Abraham, by the same Divine Right, whereby he blessed him. Melchisedech did not take only that which Abraham was pleased to give him, but he tithed him, saith the text, he took the tenths, as his due. Verse 7. The less is blessed, etc.] The Pastor therefore blessing his people according to his office, is greater than his people, in that respect. Verse 8. That be liveth] Tithes than are due to the Ministers of Christ that liveth, because due to Melchisedech, to whom Abraham paid them as a Priest, and tith-taker, and type of Christ. Who therefore should receive them for him, but those that are in his stead, 2 Cor. 5.20? Verse 9 Levi also paid tithes] If any shall object, So did Christ also, sigh he was in the loins of Abraham too; It may be answered, That though Christ was of Abraham, yet he was not by Abraham. But Levi was both. Verse 10. In the loins of his father] So we were all in the loins of Adam when he sell (as all the county is in a Parliament-man) and sell with him. Verse 11. If therefore perfection] i. e. Justification, sanctification, salvation. Verse 12. A change also of the Law] For we are not under the law, but under grace. The Gospel is post naufragium tabula, a plank after shipwreck, and hath its remuneration, Heb. 11.6, viz. of grace and mercy, by Law here some understood only the law of Priesthood. Verse 13 Pertaineth to another tribe] That of Judab, v. 14. which therefore is first reckoned, Revel. 7. among those that were sealed; as of those that came by Rachel, Nephthali hath the first place; because in that tribe Christ dwelled, viz. at Capernaum, utrobique, superemineat Christi praerogativa. Verse 14. Nothing concerning Priesthood] For when Reuben by defiling Bilhah, lost his birthright, the birthright was given to josebh, the kingdom to judah, and the Priesthood to Levi. But God translated the Priesthood, and settled it upon his Son Christ, who sprang out of judah, in a time, when it was commonly bought and sold to the vilest of men, and all was out of order. Verse 15. After the similitude of Melchisedech] i. e. After an order distinct and different from that of Aaron. Verse 16. Of a carnal command.] i. e. External and ceremonial, But after the power] B of God the Father who made him a Priest, and of God the Son who is the Father ' of eternity, Isa. 9.6. and a Priest for ever: which word [for ever] the Apostle expoundeth and improveth in the last clause of this verse, The power of an endless life. Verse 17. For he testifieth] Hieron. Thus the Author still argueth out of Scripture: as knowing that, Quicquid non habet autheritaum ex Scripturis eadem facilitate contemnitur, qua approbatur, Whatsoever is not grounded upon Scripture authority, is as easily rejected as received Verse 18. For there is verily a disannulling] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An outing, cassating, expunging. Of the commandment] See the Note on Ver. 12. & 16. For the Weakness and unprofitableness] sc. To justify, sanctify, save, Rom. 8.2. though as a schoolmaster to Christ, and a rule of life, it is of singular use still. Verse 19 But the bringing in] The Law is a superintroduction to Christ our hope, who is the end of the law to every believer, Rom. 10. 4. We draw nigh to God] Ephes. 3.12. Having boldness and access with confidence by the faith of Christ our high Priest: who lead us by the hand, and presents us to his heavenly father, as Joseph did his two sons to Jacob, that the might bless them. Verse 20. Not without an oath] A singular confirmation: what a monstrous sin than is unbelief? Verse 21. And will not repent] Will not change his mind upon pretence that second thoughts are better. Those that can play with oaths, and can slip them as easily as monkeys do their collars, have nothing of God in them. Verse 22. Jesus was made a surety] As he was our surety to God for the discharge of our debt (the surety and debtor in law are reputed as one person) so he is God's surety to us, for the performance of his promises. Verse 23. By reason of death] Neither their holiness, nor learning could privilege them from deaths impartial stroke. — Non te tua plurima Pentheu, labentem texit pictas. All our learning also is soon refuted with one black Theta, which understanding us not, snappeth us unrespectively without distinction, and putteth at once a period to our reading, and to our being. Verse 24. He continueth ever] What need then is there of a Vicar, as the Pope will needs be styled? An unchangeable] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Impassable. He needeth no successor. Verse 25. To the uttermost] Perpetually and perfectly, so as none shall need to come after him to finish what he hath begun, He is a thorow-Saviour, a Saviour in solidum, and doth not his work to the halves. Verse 26. Who is holy] As the high-Priest of old, Leu. 21.18. Exod. 28. Harmless] Without any birth-blot. Vndesiled] Free from a stuall pollution, without original blemish or actual blot, 1 Pet. 1.19. Higher than the heavens] That is, than the Angels, those heavenly Courtiers, Dan. 10.13. Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who needeth not daily] Or, On a certain day of the year, sc. at the feast of the exp●ations, Levit. 16.29. See Heb. 1.1. First for brown sins] Else how could he stand before God for others: The Priests therefore had their laver wherein to wash, before they offered any man's sacrifice. The brazen Altar stood without, the incense-altar of gold, within the Sanctuary: to signify that our own lusts must be sacrificed, ere we take upon us to pray for ourselves or others. David observeth this method, Psal, 25. & Psal. 51. He first gets pardon for himself, and then makes request for Zion. Verse 28. For the law maketh] As if the Apostle should say, Shall I sum up and shut up all in a word? The law maketh men high Perists which have infirmity, etc. Dull scholars must have it over and over. Seneca. Nunquam satis dicitur, quod nunquam sat is discitur. CHAP. VIII. Verse 1. Who is set on the right-hand] ANd is therefore a King, as well as a Priest, as was Melchisedech. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Minister of the sanctuary] Or, A public officer, an Agent for the Saints, about holy things. Which the Lord pitched] Christ's body was conceived in the Virgin's womb, not by humane generation, but by divine operation. See Chap. 9.11. Joh. 1.14. He was the stone cut out of the mountains without hands, Dan. 2. Cant. 2.1. The rose of Sharon that grows without man's care. Verse 3. Somewhat also to off●r] To wit, His own body, An offering and a sacrifice to God for a sweet smelling savour, Ephes. 5.2. By Mount Olivet stood the garden of Gethsemane, where Christ was taken and led into the City through the Sheep-gate to be offered up, like an innocent sheep, on the altar of his cross, for the sins of his people. Verse 4. He should not be a Priest] Because not of the tribe of Levi, whose Priesthood lasted to long as Christ lived on earth, and was done away by his death. Verse 5. Of heavenly things] So he calleth the mystery: of Christ, shown hereby to Moses in the Mount, and shadowed out to the people by the services of the Tabernacle. Verse 6. Of a better Covenant] Or rather Testament (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) heaven being conveied to the elect by legacy, It is part of God's testament to write his laws in our hearts, etc. All that he requires of us is to take hold of this Covenant, to receive his gift go righteousness, to take all Christ, etc. and this also he hath promised to cause us to do, ver. 10. Isa. 56. Rom 5. Verse 7. had been faultless] Such as had not been weak and unprofitable, Chap 7.18. See the Note there. If the people could have performed it, and have been perfected by it. Verse 8. For finding fault with them] Or, Finding fault with it, that is, with the Covenant, he saith to them, Behold the days, etc. So Junius readeth, and senseth it. Verse 9 The Covenant that I made] He meaneth not here the Covenant of grace made with Abraham, but, circumcsion, the legal ceremonies and services, that burden which neither they not their fathers could bear. When I took them by the hand] Teaching them to go, taking them by the arms, Hos. 11.3. keeping their feet, ● Sam. 29. and leading them thorough the deep as a horse in the wilderness, than they should not stumble, Isa. 63.13. And I regarded them not] Heb. Although I was an husband unto them, q.d. Yet nevertheless they forsook the guide of their youth, and forgot the Covenant of their God, Jer. 31.32. Pro. 2.17. Verse 10. I Will put my laws, etc.] God's Covenant is to write his laws and promises in his people minds, so that they shall have the knowledge of them, And in their hearts, So that they shall have the comfort, feeling and fruition of them. Verse 11. And they shall not teach] The full performance of this promise is reserved to the life to come; when we shall need no ordinances, but shall be all taught of God. Verse 12. I will be merciful] I will be propitious thorough Christ the propitiation for our sins, 1 Joh. 2.2. Will I remember no more] Daniel coming. by Trussell. Nihil oblivisci solet praeter injurias, said Cicero of Caesar. He was wont to forget nothing but shrewd turns. And of our Henry the sixth it is storied, that he was of that happy memory, that he never forgot any thing but injury. Let us but remember our sins with grief, and God will forget them: Let us see them to confession, and we shall never see them to our confusion. He is a forgiving God. Nehem. 9.31. None like him for that, Micah 7.18. He doth it naturally, Exod. 34.6. Abundantly, Isa. 55.7. Constantly, Psal. 130.4. Job. 1.27. Mal. 3.6. Verse 13. He hath made the first old] He hath antiquated and abolished it. This the Apostle often inculcates, because the Jews went about to establish their own righteousness, and it is a piece of popery natural to us all, to think to go to heaven by our good meanings, and good do. Is ready to vanish away] So is the old man in God's people: that's their comfort. CHAP. IX. Verse 1. Then verily the first Covenant] HEre the Apostle proveth what he had propounded, Chap. 8. vers. 5. that his assertion might be sound, such as cannot be condemned, Tit. 2.8. Ordinances] Gr. Justifications, viz. Ceremonial, ritual, typical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A worldly Sanctuary] i.c. Terrene and shadowy, opposed to true and heavenly. Verse 2. The first wherein was, etc.] He speaks nothing of he outer court, as not pertinent to his present purpose. But there was both in the Tabernacle and Temple, the Holy of Holies, the Sanctuary, and the Court of the people: Answerable whereunto are in man, The spirit, soul and body. 1 Thess. 3.23. And as the cloud, 1 King. 8.10, 11, filled first the most holy place, and then the holy, and then the outer Court; so doth the holy Ghost renew the spirit of our midst, and then our wills and affections, and then the our ward man. Verse 3. And after the second veil] This was not of any hard debar●ing matter, but easily penetrable then, and now also rend by Christ, to show our easy access to God with confidence by the faith of him. Eph. 3.11. Verse 4. The golden Censer Or the Altar of incense, which though it belonged to the most holy place, yet was placed without the veil, Exod. 30 6, etc. that it might be of daily use, the sweet incense offered thereon, easily piercing thorough the veil, and filling the most holy with its savour. Wherein was the golden pot, &c] In, or near to the Ark of the Covenant was this golden pot of Manna, and Aaron's rod, and the Tables of the Testament, and the propitiatory or covering, and a crown of gold round about it. To insinuate thus much (saith one) that we must be like the Ark of the Covenant, being builded and reared up still toward the mark: not only when the Lord seedeth us with the sweet Manna of his mercy, but also when he afflicteth us with the sharp rod of his correction: and always keep the Tables of the Testament, which are the Commandments; that by saith in Christ, who is the propitiation for our sins, we may obtain the golden crown of eternal life. Verse 5. And over it the Cherubims] The Ark covering the Law within it, the Mercy-feat upon it, and over them two Cherubims covering one another; All these set forth Christ covering the curses of the Law, in whom is the ground of all mercy; which things the Angels desire to pry into, as into the pattern of God's unsearchable wisdom and goodness. Verse 6. Were thus ordained] Gr. Prepared, sitted. finished by the hand of the artificer, and therefore called worldly in a good sense, ver. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 7. For the errors] Cr. The not know of the people: Those errors that they could not help, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and yet must else have answered for, Ignorat sanè improbus omnis, saith Aristotle. Ignorance is the source of all sin, the very wellspring from which all wickedness doth wooze and issue. What will not an ignorant man do, who knows not but he may do any thing? The dark places of the earth are full of the habitations of employ, Psal 74.12. Christ therefore expiated the ignorances' of his people. Verse 8. The way into the holiest] That is, into heaven, typified thereby. Was not yet made manifest] In regard of performance, and that evidence of saith and doctrine that is held forth under the Gospel. The mystery of Christ was manifested piece meal, and parcel-wi●e Heb. 11. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which was a figure] Gr. A Parable; that is, such a from of service as intimated some greater matter than to the sense appeared; and called upon the people to look thorough the type to the truth of things, thorough the history, to the mystery. Verse 10 Till the time of reformation] Gr. Of direction or correction, that is, Evangelicall and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, Act. 3.21. Verse 11. Of good things to come] i.e. Of spirituals that were expected as things to come, when Christ came with a Cornucopia, a horn of salvation in his hand. The Latins call prosperous things, Res siound●s, things to come. A more perfect tabernacle] i. e. His humane nature, not made with hands, 107 of this building, that is, not by the power of nature, by the ordinary course of generation. Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither by the blood of calves] As the levitical high Priest did, ver. 7. Having obtained] Gr. Having found. See Rom. 4.1. The Latins also use invenire for acquirere, to find, for to obtain. See also Mat. 16.25. Christ overcame by suffering, and by his own blood purchased his Church, as an Acheldama, or field of blood. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●or it●lu ciny, & cat carb n●s exti●● per●nsti sunt The ashes of an heiser] Gr. Ashis' and cinders mixed together, as a monument of Christ's most base and ut most afflictions; and of our justification and sanctification thorough faith in his name. Sprinkling the unclean] With an hysop-bunch: to note, That none can have comfort either by the merit or spirit of Christ, without true mortification. Verse 14. By the eternal spirit] That is, By his deity, called the Spirit of holiness, Rom. 1.4. and the spirit, 1 Tim. 3.16. that gave both value and virtue to his death, both to satisfy, and to sactifie. Purge your conscience] This is that eternal redemption, vers. 12. From dead Works] The most specious performances of unregeneraoe persons are but dead works: because they proceed not from a principle of life, and have death for their wages, Rom 6. A will written with a dead man's had can hold no law. God will be served like himself. Verse 15. For the redemption] Here he showeth the reasons why it was needful that Christ should enter by his own blood verse 12. scil. to expiate our sins, and to possess us of heaven. Verse 16. For where a testament is] See the Note on Chap. 8.6. Here the testator is Christ, heirs the Saints, legacies the gifts of the spirit, Executor the holy Ghost, wintnesses Apostles, Martyrs. etc. Verse 17. Whiles the testator liveth] For it is in his power to alter it at his pleasure, as reason requireth. Our Henry the second first crowned, and then cast off his eldest son Henry, not suffering him to be what himself had made him. Verse 18. Was dedicated] Or initiated to holy use, Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 16.15, 16. Verse 19 He took the blood] See Exod 24 8. And sprinkled both the book] which as it seemeth, was laid on the Altar to be sanctified thereby. the very book of cod is sprinkled with the bold of Christ, that it may be opened, and of use to the faithful. Verse 20. Saying, This is the blood, etc.] A tropical and sacramental expression, whereunto our Saviour seemeth to allude in those words of his, This Cup is the new testament in my blood, etc. The Sacraments of the old testament had a resemblance unto the New: but that was for works of the Law, this is for remission of fins. Verse 21. He sprinkled with blood] This sprinkling had a foreshadowing of sprinkling of the blood of Jesus Christ, 1 Peter 1.2. Isaiah 52.15. by his finger, that is, by his Spirit, Luke 11.20. with Matthew 12.28. Verse 22. Purged With blood] Which yet of itself impureth and fouleth. Verse 23. But the heavenly things] Those spiritual good things set forth by the types of the Law: Or the Church under the Gospel, called jerusalem that is above, etc. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To appear in the presence] As a Lawyer appears for his client, opens the case, pleads the cause, and it is carried. Verse 25. Not that he should offer] As Popish Massmongers will have it. Eamus ad commun●m errorem (said Domitius Calderinus to his friends, when they persuaded him to go to Mass, Anno Domini 1442.) Let us go to the common error. Verse 26. To put away sin] To abrogate it, Heb. 1.18. to bind it in a bundle, seal it up in a bag, Dan. 9.24. cast it behind him as canceled obligations, Mic. 7. blot out the black hand-writing, with the red lines of his blood drawn over it. Verse 27. But after this the judgement] Every man's deaths-day is his doomsday. Many of the Fathers held that men's souls were not judged till the last day. Which opinion is as contrary to Purgatory (for which Bellarmine allegeth it) as the truth. Verse 28. The second time without sin] Imputed to him, as Isa. 53.6. 2 Cor. 5.21. See the Note there. CHAP. X. Verse 1. A shadow of good things, etc.] THat is, of Christ, saith one, When the Sun is behind, the shadow is before; when the Sun is before, the shadow is behind. So was it in Christ to them of old. This Sun was behind, 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 behind, 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 An● 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 destroyed. Verse 4. Should take away sins] And so pacific conscience: For sin 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 Mechanics who do artificially fit one part of their work to another, and so finish the whole. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God fitted his Son's body to be join with the Deity, and to be an expiatory sacrifice for sin. Verse 6. Thou hast had no pleasure] viz. As in the principal service, and satisfaction for sin. Verse 7. Lo I come] As an obedient servant bored thorough the ear, Exod. 21. with Psal. 40.6, 7. Wise and willing to be obsequious. Servus ●st nomen officij, A servant is the master's instrument, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, wholly at his beck and obedience. It is written of me] Christ is author, object, matter and mark of old and new Testament. Therefore if we will profit thereby, we must have the eyes of our minds 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 than to cover God's altar with the calves of our lips. Verse 9 Lo I come] True obedience is prompt and present, ready and speedy, without shucking and hucking, without delays and consults, Ps. 119.60. He taketh away the first] Clear consequences drawn from Scripture, a●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 au●erre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vndique tollere. sunder it from the soul, strike a parting blow betwixt them. Verse 12. But this man] Opposed to the plurality of levitical Priests. One sacrifice, and once for ever, not many and often, as they. And he sat down, when as they stood daily offering often times. Note the Antithesis, and Christ's precellency. On the right hand of God] Which he could not have done, if he had not expiated our sins, joh. 16.10. Of righteousness, because I go to my Father. He could not have gone to his Father, if he had not first fulfilled all righteousness, and fully acquitted us of all our iniquities. Verse 13. Rom. 16. ●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 cross till all was finished. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The holy Ghost also witnesseth] viz. By inspiring the Penmen, 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 laws] See the Note on Heb, 8.10. Verse 17. Will I remember no more] Therefore there needs not any repetition of a sacrifice for sin in the New Testament. Verse 18. When remission of sin 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 prayers, which pierce heaven and prevail with God. Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recens ●●●cta●us. By a new] Fresh, and as effectual at all times, as if Christ were but newly sacrified for us. Through the veil, 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 God's service in prayer, and that out of a filial 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 Kingdom, 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 fills the sails of the soul, and makes it set up its top-gallant as it were. Having our hearts sprinkled, etc.] Faith ever purgeth upon sin, and worketh repentance f●o● dead works. Verse 23. Without wavering] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Without tilting or tossing to one side or other. This amounts to more than that conjectural confidence of the Popish dubitancy, and that common faith that holds men in suspense, and hangs between heaven and earth, as a Meteor. Verse 24. And let us consider] Christians must study one another's cases, the causes and cure of their spiritual distempers, solicitous of their welfare. To provoke unto love] To whet on, as Deut. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to sharpen and extimulate, 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 Boars whet their tusks one against another, saith Nazianzen. Verse 25. Not forsaking] Schism is the very cutting asunder of the veins and arteries of the mystical body of Christ. We may not separate, but in case of intolerable persecution, heresy, idolatry, and Antichristianisme. The assembling of ourselves together] In Church-assemblies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Christian meetings; as ever we look for comfort at the coming 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. Christ will come shortly to see what work we make in this kind. As the manner of some is] It was then, it was afterwards, and is still in these siding and separating times. The Donatists made an horrible rent for the life of Cecilia●. So did divers other for the pride and profaneness of Paulus Samosatenus. But never was there any schism so causeless and senseless, as that of our modern Sectaries. Verse 26. For if woe sin wilfully] Against the grace of the Gospel, despising and despiting it, as those that fall into the unpardonable sin. Some good souls by mistakes of this text have been much afflicted, as Master John Glover. Other odious Apostates have utterly despaired. Others of the Ancients have unworthily cashiered this Epistle out of the Canon, because of this passage. There remaineth no more sacrifice] For sins against the law, though against knowledge, there was an atonement, Levis 6.1. though it were for perjury: about for this sin against the Gospel, that repudiates the remedy, there's no sacrifice; abused mercy turns into fury. Verse 27. Fearful looking for] Though judgement be not speedily executed, yet it is certainly to be expected. Winter never rots in the air, or dies in the dams-belly, as they say. Can but men foresee what an evil, and a bitter thing sin is, they durst not but be innocent. Verse 28. He that despised] i. e. He that with a high hand violated it, or fell into any capital crime, and it came to light, died without mercy. As for those heinous offences, that not being discovered, and sufficiently proved, came not under the Judge's cognizance, the Lord, for the easing of men's consciences, and for the saving of their lives, appointed they yearly feast of expiations, Levit. 16.29. Verse 29. Who hath trodden under ●oot] Respecting him no more than the vilest and filthiest dirt in the street, or the most abject thing in the world, as Ambrose expounds it: he disdains to receive benefit by Christ's propitiatory and expiatory sacrifice, he would not if he might, he is so satanized. The blood of the Covenant] That is, The blood of Christ, whereby the Covenant is sealed, the Church purchased, the atonement procured, and heaven opened for our more happy entrance. Where with he was sanctified] By external profession, and by participation of the Sacraments. An unholy thing] Gr. A common, profane thing, as if it were the blood of a common thief or unhallowed person, yea, or of a dead dog. In the Passeover they sprinkled the door and lintel with blood, but not the threshold, to teach them, that they must not tread upon the blood of Jesus, as they do in an high degree that sin against the holy Ghost. And hath done despite, etc.] Spitting at him their hellish venom, persecuting and blaspheming his immediate effect, work and office, and this out of desperate malice, and desire of revenge, without any colour of cause, or measure of dislike. One that had committed this sin, wished that his wife and children, and all the world might be damned together with him. Verse 30. I will recompense.] And if God will avenge his elect, Luk. 18.7. How much more his Son, and his Spirit? Verse 31. It is a fearful thing] For who knoweth the power of his anger? even according to thy fear is thy wrath, Psal. 90.11. A melancholy man can fancy vast and terrible fears, fire, sword, racks, strappadoes, scalding lead, boiling pitch, running bellmettle, and this to all eternity: yet all these are nothing to that wrath of God, which none can either avoid or abide. Verse 32. But call to remembrance] q. d. You cannot utterly fall away, as those : for as much as you have given good proof already of the reality of your graces. After ye were illuminated] Till they had a sight of heaven, they could not suffer: but no sooner out of the water of baptism, but they were presently in the fire of persecution. Verse 33. Made a gazing stock] Gr. Set upon a theatre: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. take it either properly, or metaphorically: both befell Christians. See I Cor 4.9. Ye became companions of them] Sympathy hath a strange force: as we see in the strings of an instrument: ●. Sibb●. which being played upon (as they say) the strings of another instrument are also moved with it. After love hath once kindled love, than the heart being melted is fit to receive any impression. Two spirits warmed with the same heat, will easily solder together. Verse 34. For ye had compassion] Gr. Ye sympathized. See the Note on ver. 33. And took joyfully] The joy of the Lord was their strength, as it was theirs, Act. 5.41. who took it for a grace to be disgraced for Christ. The spoiling of their goods] If a Heathen could say when he saw a sudden shipwreck of all his wealth, Well, fortune, I see thou wouldst have me to be a Philosopher, should not we, when called to quit our moveables say, well, I see that God would have me to lay up treasure in heaven that is subject neither to vanity, nor violence? Knowing in yourselves] Not in others, in books, etc. but in your own experience and apprehension in the workings of your own hearts. That ye have in heaven] When we lose any thing for God, he seals us a bill of exchange of better things, of a double return, He will recompense our losses, as the King of Poland did his noble servant Zel●●slaus; having lost his hand in his wars, he sent him a golden hand. Verse 35. Cast not away your confidence] Sith it is your shield and buckler, Eph. 6.16. but if battered with temptations, beat it out again. Demosthenes was branded with the name of 〈◊〉, One that had lost his bucklen. Verse 36. For ye have need of patience] Whereas they might object: But where is this recompense you tell us of? Oh, saith he, You have need of patience to wait God's time of recompense. Good men find it oft more easy to bear evil, then to wait till the promised good be enjoyed. The spoiling of their goods required patience, but this more than ordinary. That after ye have done the will of God] viz. By suffering it, and long-suffering, till he reward it. Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For yet a little while] Tantissùm, tantidùm, adhuc pu●i●lum. A little, little, little while. God's help seems long, because we are short. Now the just shall live by faith] In the want of feeling: he shall rest upon God in the fail of outward comforts, as the believing Jews were to do in the Babylonish captivity, Habak. 2.4. quoted here by the Apostle, though with some variation of words. But if any man draw back] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours, run from his Captain, revolt from Christ, turn renegado, relinquishing his religion, as did Julian, Lucian, and other odious Apostates. My soul shall have no pleasure] Christ hath no delight in dastards, turncoats, runaway. He will not employ them so far as to break a pitcher, or bear a torch, Judg. 7.7. Baldwin the French Lawyer, that had religionem ephemeram, as Beza saith of him, M●●●h. A●a●. for every day a new religion, being constant to none, became D●o hominibusque quos toties sese lerat, invisut, Hated of God and men, whom he had so oft mocked. Theodorick an Arrian King, did exe●edingly affect a c●rtain Deacon, although an Orthodox. This Deacon thinking to ingratiate, Euseb. and get preferment, became an Arrian. Which when the King understood, he changed his love into hatred, and caused the head to be struck from him, affirming, that if he kept not his faith to God, what duty could my one expect from him. Verse 38. Who draw back unto] Apostates have martial law, they run away, but into hell mouth. A worse condition they cannot lightly choose unto themselves. CHAP. XI. Verse 1. Now faith is the substance] HAving mentioned the life of faith, Chap. 10.38. and the end of faith (or the reward of it) the salvation of the soul. vers. 1 Pet. 1.9. 39 he now descends to the description of this glorious grace (Jam. 2.1.) and saith, that it is the substance or subsistence or Basis, and foundation of things hoped for. It is the same that our author had called confidence, chap. 10.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polybius speaking of Horatius his keeping the field against the enemy's forces saith, that the enemies more feared his hypostasis (the word here used) his confident binding upon the victory, than his strength. The evidence of things, etc.] The Index, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the clear conviction by disputation, or by making syllogisms from the word. Indeed it is the word (to speak properly) that is the convincing evidence of things not seen: but because the word profiteth not further than it is mingled with faith in the heart, therefore that which is due to the word, is here ascribed to faith. Verse 2. The Elders obtained, etc.] Gr. Were attested unto; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and are here eternalized in this notable Chapter, This little book of Martyrs, as one fitly calleth it. Faith honoureth God, and gives him a testimonial, joh. 3.33. such as is that, Deut. 31.4. God therefore honoureth faith, according to ● Sam. 2.30. and gives it his testimonial, as here. Verse 3. Through faith we understand] It is the nature of faith to believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. Sense corrects imagination, reason corrects sense, but faith corrects both. Aufer argumenta ubi fides quaeritur. Verba philosophorum excludit simplex veritas piscatorum, saith Ambrose. I believe, and that's enough; though I cannot prove principles and fundamentals of faith. That the worlds were framed] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●●abrè sacta. Were neatly made up. By the word of God] By that one word of his Fiat, let it be so and so. By the way take notice, that faith here described is taken in a large sense, as it hath not the promises only, but the whole Word of God for its object. Look how the Israelites with the same eyes and visive faculty wherewith they beheld the sands and mountains, did look upon the brazen serpent also; but were cured by fastening upon that alone; so by the same faith whereby we are justified, we understand that the worlds were framed by the word of God, and believe all other truths revealed; and yet faith as it justifieth looks upon Christ alone, not knowing any thing here, but Christ, and him crucified, as is well observed by a learned Divine. Were not made of things, etc.] Of any preaexistent matter, as Plato held. See my Notes on Gen. 1.1. Verse 4. A more excellent sacrifice] Good actions and good aims, make a man good in the sight of God. Cain may offer as well as Abel. Doeg may set his foot as far within the Sanctuary, as David, the Pharisee as the Publican, but with different success. God testifying of his gifts] By fire from heaven, or some other visible expression of his gracious acceptation, whereby Abel's faith was confirmed touching life and salvation in Christ. Being dead, yet speaketh] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is yet spoken of; Being registered for the first Martyr in the Old Testament, as Stephen was in the New, and as Mr Rogers was here in the Marian persecution. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By faith Enoch was translated] Or carried from one place to another. He changed his place, but not his company, for he still walked with God, as in earth, so in heaven. That he should not see death] The Arabic version addeth, He was translated into paradise, where a plentiful amends was made him for that which he wanted of the days of the years of the lives of his fathers in the days of their pilgrimage, Gen. 47.9. And was not found] And yet the Lord killed him not, as the Chaldee hath, Gen. 5.24. but took him up in a whirlwind, say the Hebrew Doctors as Elias was. That he pleased God] He walked with God in all wellpleasing, being fruitful in every good work, Col. 1.10. Verse 6. But without faith] That is, without Christ, in whom the Father is well-pleased, joh. 14.6. For he that cometh to God] sc. Formâ pauperis, that cometh a begging to him in the sense of his own utter indigence, as jacobs' sons came to joseph, and as the Egyptians hard bestead came to him, saying, We will not hid it from my Lord, how that our money is spent, etc. Gen. 47. Must believe that he is] Zaleucus Lawgiver of the Locrians, speaketh thus in the proem to his Laws, Hoc inculcatum sit, esse Deos, Let this be well settled in men's minds, that there is a Deity, and that this Deity will reward the devout. But what an odd conceit was that of the Cretians to paint their jupiter without either eyes or ears? And what an uncertainty was she at, Med●●. 〈◊〉 that prayed, O Deus quisquis es, vel in coelo, vel in terrâ, O God whoever thou art, for whether thou art, and who thou art, I know not. Servi●● in Ge●● lib. 1. This uncertainty attending Idolatry caused the Heathens to close their petitions with that general Dijque, Deaeque, omnes, Hear all ye gods and goddesses. And those mariners, jon. 1.5. every man to call upon his God: and lest they might all mistake the true God, they awaken jonah to call upon his God. Christian petitioners must settle this, that their God is Optimus, Maximus, such in himself, and such toward them, as he stands described in his holy word. Verse 7. Moved with fear] Opposed to the security of the old world, who would know nothing till the very day that the flood came, Mat. 24. Noah trembled at God's judgements, whilst they hanged in the threaten; and was no less affected than if himself had been endangered. See the like in Habakkuk, after that he threatened the Chaldeans, Chap. 3.16. and in Daniel, chap. 4.19. Noah took things foretell him by God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by the right handle, as the word properly signifieth. By the which he condemned the world] Of deep and desperate security, that dead lethargy, where into sin and Satan had cast them. And became heir] Heir apparent: he was hereby evidently declared to be such. Verse 8. When he was called] A man may follow God dry●●od thorough the red sea. He is to be obeyed without sciscitation, with a blind obedience. Abraham winked, as it were, and put his hand into Gods, to be led whithersoever he pleased. Magnus est animus, Seneca. qui se Deo tradidi●: pusi●●us & degener qus obluctatur. That's a brave man indeed that can wholly resign up himself to God— Quò ●at● trahunt, retrahuntque, sequamur. Verse 9 Virgil. He sojourned in the land] There he had his commoration, but in heaven his conversation, content to dwell in tents till he should fix his station above. With Isaac and jacob] Perhaps together, as near neighbours. When Abraham parted with Lot, he would part with him no further than the right hand is from the le●t, Gen, 13.9. There is singular comfort in the society of Saints. Verse 10. Which hath foundations] Heaven hath a foundation, earth hath none; but is hanged upon nothing as job speaketh. Hence things are said to be on earth, but in heaven. Whose builder and maker] Gr. Whose cunning artificer, and public workman. God hath bestowed a great deal of skill and workmanship upon the third heaven. Verse 11. Because she judged him, etc.] At first she laughed, through unbelief, at the unlikelihood: but afterward she bethought herself, and believed. This later is recorded, the former pardoned. So Gen. 18.12. Sarah laughed within herself, saying, After I have waxed old shall I have pleasure, my Lord being old also? Here was never a good word but one, viz. that she called her husband Lord, and this is recorded to her eternal commendation, 2 Pet. 3.6. Verse 12. As the stars, etc.] The seed of Abraham (saith one) are of two sorts. Some are visible members of a Church, yet have earthly hearts, dry and barren as the sand. Others as the stars of heaven, of spiritual hearts, minding things above. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab a s●nul & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●abo. And embraced them] Gr. Saluted them, kissing Christ in the promises, and interchangeably kissed of him, Cant. 1.1. being drawn together (as the word signifies) by mutual dear affection. Verse 14. Plotin. ap. Aug. deciv● Dei. That they seek a Country] Fugiendum est ad clarissimam patriam: ibi pater, ibi omnia. A way, home to our Country, saith one, there's our father, there's our All, saith one. To die, is in Bernard's language no more than repatriasse, to go home again. Verse 15. If they had been mindful] But to that they had no mind at all, because their idolatry too much prevailed, joshua 24.2. Gen. 31.19 yet not so much as among the Canaanites, Deut. 12.31. Verse 16. God is not asha●●ed] Butler honoureth them as his confederates, because for his cause they ●enounted the world. No man ever did or suffered any thing for God, that complained of a hard bargain. Verse 17. Abraham, when he was tried] Often trials which Abraham passed, this last was the forest, No son of Abraham can look to escape temptations, when he seethe that bosom, in which he desireth to rest, so assaulted with difficulties. Offered up his son Isaac] Ready he was so to have done, and therefore it is reputed and reckoned as done indeed, 2 Cor. 8.12. See the Note there. Verse 18. Of whom it was said] This was one of those many promises that Abraham might think were all lost in the loss of his Isaac. Never was gold tried in so hot a fire. Verse 19 That God was able]. He founded his faith upon God's fidelity and omnipotency. These are the jachin and the Boaz, the two main pillars, whereupon faith resteth. Verse 20. By faith Isaac blessed] patriarchal benedictions were prophetical: the blessing of godly parents is still very available for the good of their children: and justifying faith is not beneath miraculous in the sphere of its own activity, and where it hath warrant of God's Word. Verse 21. When he was a dying] The spirits motions are then many times quickest, when natural motions are slowest, most sensible, when one body gins to be senseless, most lively when the Saints ●●e a dying. The Sun shines most amiably toward the descent. The rivers, the nearer they run to the sea, the sooner they are met by the tide. So here. Verse 22. Gave commandment concerning] He died upon the promise, and held possession by his bones, to testify his firm hold of heaven. Verse 23. Hid three months of his Parents] That they hide him no longer, argued weakness of their faith: which yet is both commended and rewarded. He was a proper child] Fair to God, Act. 7.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. having a divine beauty and comeliness, Special endowments are a fore-token of special employment. The very Heathen in choosing their Kings, had a special eye to bodily beauty. See 1 Sam. 10.23. and 16.19. & 17.42. Not afraid of the King's commandment] Because unjust and impious. See the Note on Act. 4.19. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he was come to years] Gr. Grown a great one, and so knew what he did, understood himself sufficiently. Refused to be called the son of Pharaohs] And so to succeed in the kingdom (for we read not of any son that Pharaoh had) yea in the kingdom of Ethiopia too: for being sent on his foster-fathers' quarrel against the King of Ethiopia, Histories tell us, that he afterward married that King's daughter; for the which he was checked of his brother and sister. Verse 25. Choosing rather to suffer] The happiest choice that ever the good man made. It was a heavy charge that Elihu laid upon job, that he had chosen iniquity rather than affliction, job 36.21. The Church is said to come from the wilderness (of troubles and miseries) leaning on her beloved, Cant. 8.5 The good soul will not break the hedge of any Commandment, to avoid any piece of foul way. Quas non oportet mortes praea●ligere? saith Zuinglius. Zuing- epist 3. What deaths had we not better choose, what punishment undergo, yea, what hell not suffer rather, then go against our consciences rightly informed by the good Word of God? The pleasures of sin for a season] job fitly calleth sparks the sons of fire, being engendered by it upon fuel, as pleasures are by our lusts upon the object. But they are not long-lived, they are but as sparks, they die as soon as begotten, they perish with the use, Col. 2.22. Good God, said Lysimachus, for how short pleasure how great a Kingdom have I lost! May not the voluptuous Epicure say so much better? Verse 26. Esteeming the reproach, etc.] Reproach is here reckoned as the heaviest part of Christ's cross. 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 Egypt] Aegype for its power and pride is called Rahab, Psal. 87. famous it was for its learning, 1 King. 4.30. Act. 7.22. and is still for its fruitfulness: so that where Nilus overfloweth, they do but throw in the seed, and have four rich harvests in less than four months. Thence Solomon had his chief horses, 2 Chron. 9 and the harlot her fine linen Prov. 7.16. and yet Moses upon mature deliberation, esteemed the reproach of Christ, etc. So did Origen choose 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, etc.] We may safely make any of God's arguments our encouragements: look thorough the cross, and see the crown beyond it, and take heart, Quis non patiatur, ut potiatur? Verse 27. As seeing him who is invisible] An elegant kind of contradiction. Let us study Moses his Optics, get a Patriarches 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 Pass 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 herself, Awake, awake, Deborah, awake, awake, utter a Song. Verse 29. They passed thorough the red sea] Which threatened to swallow them, but yet preserved them. Faith will eat its way thorough the Alps of seemingly-insuperable difficulties, and find unexpected out-gates. As by dry land] Israel saw no way to escape here, unless they could have gone up to heaven: which because they could not (saith one) heaven comes down to them, and paves them a way thorough the red sea. Assaying to do were drowned] Hear 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 continual endeavours for the subduing of our corruptions during the six days of this life, yet we shall never find it perfectly effected, till the very evening of our last day. Verse 31. With them that believed 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 deceit toward her neighbour, as Hugo well observeth. Verse 32. Of Gideon, of Barac, etc.] 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 find them here enroled, we should scarce have taken them for honest men: yet by faith etc. Christ carries all his of what size or sort so ever, to the haven of heaven, upon his own bottom; as a ship doth all the passengers that are therein to the desired shore. Verse 33. Wrought righteousness] Civil and military, spiritualised by faith, and heightened to its full worth. Obtained promises] Faith winds itself into the promises, and makes benefit thereof. A Bee can suck honey out of a ●lower: so cannot a Fly do. 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, etc. Deut. 32.36. Verse 34. Escaped the edge of the sword] As David by the force of his faith escaped saul's sword, Eliah Ahabs, Elisha the Syrians, 2 King. 6. etc. and divers of God's 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 Shaw● Sermon. Verse 35. Women received] As the Sarepton, Shunamite, widow of Naim, etc. 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 beat●● with bats or cudgels to death, as if it were with drummesticks. Not accepting deliverance] On base terms: they scorned to fly 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 rectify 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 persuaded themselves of a glorious resurrection, and hence their foolhardy frowardness to die. Verse 36. Of cruel mockings] As Jeremy, Amos, Elisha, Go 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 original, carries a taunt) jeered 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 joseph did not burn, when his mistress 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. julian by this means drew many from the faith. In sheepskins and goatskins] That might have rustled in silks and velvets, if they would have yielded. Saepe sub attrite lati●at sapientia veste. Afflicted, tormented] None out of hell were ever more afflicted than the Saints, to the wonder and astonishment of the beholders. Verse 38. Of whom the world] They were fit to be set as stars in heaven. Verse 39 Received not the promise] viz. Of Christ's incarnation. Verse 40. Some better thing] i. e. Christ that great mystery, as 1 Tim. 3.16. that chief of ten thousand, etc. that gift, job. 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. justin Martyr confesseth of himself, that seeing the pious lives, and patiented sufferings of the Saints, he concluded that that was the truth that they professed, and sealed with their blood. These, in things imitable, are as the cloud that led Israel; but in things unwarrantable (for in many things we fail all) as the black of the cloud, which who so followeth with the Egyptians, is like to be drowned, as they. Let us lay aside every weight] Or burden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or swelth. He that runs in a race will not have a burden upon his back, or shut up himself in a strait-bodied suit. The sin which doth so easily beset us] Or that sticks so close to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or that troubles and puzzles us, or that curbs us and girds us in, that we cannot run at liberty. Inordinate passions (saith one) come like foul weather, before we send for them; they often prevent all action of the will: but good affections are so overlaid with sin (which compasseth us about) that if we gather not wind under their wing (so ponderous the flesh is) they cannot mount up to purpose. Let us run with patience] This seems to be a contradiction (as one observeth) for running is active, patience passive: but he that here runs without patience, never gets to the end of the race; for in the race of God's commandments, men have foul play: one rails, another stops him, etc. The race] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The strife-race, for we must run, and fight as we run, strive also to outstrip our fellow-racers. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Looking unto Jesus] Gr. Looking off those things that may either divert or discourage, and looking unto Jesus with loving and longing looks. The author and finisher] The Alpha and Omega, the beginner and ender. In all other things and arts, Non est ejusdem invenire & perficere, the same man cannot begin and finish. But Christ doth both, Phil. 1.5. Endured the cross] Ran with a courage though he ran with the cross upon his back all the way. Despising the shame] Whereof man's nature is most impatient. Christ shamed shame (saith an Interpreter) as unworthy to be taken notice of, in comparison of his design. Verse 3. For consider him] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comparatione● instituite. Make the comparison betwixt Christ and yourselves, betwixt his sufferings and yours, and then you will see a difference. Our troubles are but as the slivers and chips of his cross. I am hearty angry (saith Luther) with those that speak of my sufferings, which if compared with that which Christ suffered for me, are not once to be mentioned in the same day. Lest ye be wearied and faint] Gr. Loosened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the nerves are in a swoon or palsy: or, let go, as water spilt upon the ground. This to prevent, keep your eye upon your Captain, and that cloud before mentioned. There were in Greece certain fields called Palaestae, where young men exercised themselves in wrestling, running, etc. In these were set up statues of sundry valiant Champions, that the young men that ran or wrestled might fix their eye upon them, and be encouraged. When Hierom had read the life and death of Hilarion, he folded up the book, and said, Well; Hilarion shall be the Champion that I will follow. Verse 4. Ye have not yet resisted] q. d. You may do, and must look to do. And if you cannot endure words for Christ, how will you endure wounds? If you have run with the footmen, and they have tired you, how can ye contend with horses? Jer. 12.5. Striving against sin] That is, Against sinners that persecute you, or the sin that doth so easily beset you, and solicit you to spare yourself, and rather to yield a little then to suffer so much. The Tabernacle was covered over with red (and the Purple-fathers' tell us they take that habit for the same intent) to note that we must defend the truth even to the effusion of blood. If we cannot endure Martyrdom (if called thereunto) and sweat a bloody sweat for Christ's sake, we cannot be comfortably assured that we are of his body. Christo submittemus (said that Dutch Martyr) sexcenta si nobis essent colla. We will submit to Christ, though we should suffer never so many deaths for his sake. Act. and Mon. fol. 1474. John Lea●e a young man, burnt with M. Bradford, hearing his own confession, taken before the Bishop, read unto him, in stead of a pen took a pin, and so pricking his hand, sprinkled the blood upon the said bill of his Confession, willing the Messenger to show the Bishop that he had sealed the same bill with his blood already. See the story of Will. Pikes, Act. and Mon. 1853. Verse 5. Legenda h●●● sunt cum inter rogatione, Pis●●. And ye have forgot the exhortation] Or, Have ye forgot the consolation? Are the consolations of God small unto you, Job 15.11? Do ye in stead of wrestling with God, wrangle with him, refusing to be comforted (as Rachel) out of the pettishness of your spirits, as he, Psal. 77.2? Will ye not as children, ●at your milk, because you have it not in the golden dish? Will ye be like the hedge hog, of which Pliny reporteth, that being laden with nuts and fruits, if the least ●ilbeard fall off, will sling down all the rest in a pettish humour, and beat the ground with her bristles. Despise not thou the chastening] See my love-tokens, pag. 37. Count it not a light matter, a common occurrence, such as must be born by head and shoulders, and when things are at worst, they'll mend again. This is not patience but pertinacy, strength but stupidity, The strength of stones, and flesh of brass, Job 6.12. When Gallienus the Emperor had lost the Kingdom of Egypt, What? said he, Sine lino Aegyptio esse non possumus? Cannot we be without the hemp of Egypt? But shortly after he was slain with the sword. Turk hist. 185. When the Turks had taken two Castles in Chersonesus, and so first got footing in Europe, the proud Greeks said, that there was but a hogsty lost, alluding to the name of the Castle. But that foolish laughter was turned within a while into most bitter tears. When Calais was lost under Q. Mary, those of the faction strove to allay the Queen's grief, saying, that it was only a refuge for runagate-heretikes, and that no Roman Catholic ought to deplore, but rather rejoice at the damage; At Regina gravi jamdudum saucia curâ, Vulnus alit venis— Nor faint when thou art rebuked] If we faint in the day of adversity, Prov. 24.10. out strength is small, saith Solomon: and it is, Non quia dura, sed quia molles patimur, saith Seneca. Not for that we suffer hard things, Judg. 8.21. but because we are over-soft that suffer them. As is the man so is his strength, said they to Gideon. joseph's bow abode in strength, even when the iron entered into his soul, Gen. 49.24. and Jobs stroke was heavier than his groaning, Job 23.2. Invalidum omne naturâ querulum, saith Seneca. It is a weakness to be ever puling. See my Love-tokens, p. 44, 45. Verse 6. For whom the Lord loves] Whom he entirely loveth and cockereth above the rest of his children. That Son in whom he is well pleased, saith Mercer on Prov. 3.12. whom he makes his white boy, saith Theophylact here. See my Love-tokens, pag. 54.55. And scourgeth every Son] Lays upon them hard and heavy strokes. When Ignatius came to the wilde-beasts, Now, saith he, I begin to be a Christian. Omnis Christianus crucian●u, saith Luther: And he hath not yet learned his ABC in Christianity, saith Bradford, that hath not learned the lesson of the cross. When Munster lay sick, and his friends asked him how he did, and how he felt himself, he p●inted to his sores and ulcers, (whereof he was full) and said, Hae sunt gemmae & pretiosa ornamenta Dei, etc. These are Gods gems and jewels where with he decketh his best friends, Joh. Manl. loc, come p. 127. and to me they are more precious than all the gold and silver in the world. Verse 7. God dealeth with you, etc.] Corrections are pledges of our Adoption, and badges of our sonship. One Son God ●ad without sin, but none without sorrow. As God corrects none but his own, so all that are his shall be sure to have it; and they shall take it for a favour too, 1 Cor. 11.32. Verse 8. Then are ye bastards] Qui excipitur a numero flagellatorum, excipitur â numero filiorum, saith one. He that escapes affliction may well suspect his adoption. I have no stronger argument against the Pope's Kingdoms, saith Luther, than this, Quòd sine cruce regnat, that he reigns without the cross, they have no changes, surely they fear not God. Verse 9 And we gave them reverence] Pater est. si pater non esses, etc. It is my Father, etc. This cooled the boiling rage of the young man in Terence. Nicolas of Jenuile a young French Martyr, when he was condemned and set in the cart; his father coming with a staff would have beaten him: Act. and Mon. fol. 837. but the officers not suffering, it would have struck the old man. The son crying to the officers, desired them to let his father alone, saying, he had power over him to do what he would amp; c. And live] For corrections of instruction (and God never chastiseth, but withal he teacheth, Psal, 94.12.) are the way of life, Prov. 6.23. and 15.31. See my Love-tokens, pag. 25, 26, 27. Verse 10. After their own pleasure] To ease their stomaches, vent their choler, discharge themselves of that displeasure they have (and perhaps without cause) conceived against us. Not so the Lord: Fury is not in me, saith he, Isa. 27.4. Though God may do with his own as he pleaseth, yet he doth never . For it goes as much against the heart with him, as against the hair with us: It is even a pain to him to be punishing, Lam. 3.33. That we might be partakers] thus bitter pills bring sweet health, and sharp winter kills worms and weeds, and mellows the earth for better bearing of fruits and flowers. The Lily is sowed in its own tears, and Gods vines bear the better for bleeding. The Walnut tree is most fruitful when most beaten, and Camomile the more you tread it, the more you spread it. Aloes kills worms, and stained clothes are whitened by frosting. Verse 11. The peaceable fruit of righteousness] That crown of righteousness wrought out unto us by afflictions, 2 Cor. 4.17. These are the preludes of our triumph, yea a part of our salvation. Look therefore thorough the anger of God's corrections, saith one, to the sweetness of his love therein, as by a rainbow we see the beautiful image of the Suns-light in the midst of a dark and waterish cloud. And look upon these afflictions as on so many wayward and touchy guests; which while they stay, watch every officer, but when they depart, they pay freely. Verse 12. Lift up the hands] Pluck up your good hearts, and buckle close to your business; how else will you run the race that is set before you? as vers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I. Gird up the loins of your minds: a drooping spirit makes no riddance of the way. Set all to rights, as the world signifieth. Verse 13. Make strait paths] Seek not byways (those highways to hell) leap not over the hedge of any Commandment, so to escape any piece of foul way: but as those kine of the Philistims held strait on their way to Bethshemesh, 1 Sam. 6.12. though they had calves at home: so let us to heaven, though we have divers things to divert us. Let thine eyes look right on: and let thine eyelids look strait before thee, Prov. 4.25. Verse 14. Fellow peace] Gr. Pursue it, though it flee from you. Psal. 120.7. I am peace (saith David) but when I speak of it, they are for war. And holiness] Or chastity, 1 Thess. 4.4. such a holiness as is opposed to fornication and profaneness. v. 16. Without which] The Article may be neuter: and then the sense is, Without which following peace and holiness, or an holy peaceableness, none shall see God to their comfort. Verse 15. Lest any man fail] Or, Fall short, as Chap. 4.1. See the Note there. Short shooting loseth many a game: he that in a race lieth down ere he come to the goal, gets not the garland. Perseverance crowns all our virtues. But it's an easy thing to fall a napping with the foolish virgins (yea the wise also slumbered) which will prove to our cost, when God shall send forth summons for sleepers. Lest any root of bitterness] Any scandalous sin to the corrupting of others, and the corroding of our own conseiences: and out of which we recover not without much ado, till we have felt what an evil and a bitter thing ●inne is, as David did, Psal. 51. Verse 16. fornicator or profane] He instanceth in some roots of bitterness. Esa●'s profaneness appeared in these particulars. 1. In that he was no sooner asked for the birthright, but he yielded. 2. That he parted with it for a trifle, a little red, red, as he called it in his haste and hunger. 3. That he did this, being, as he thought, at point of death. 4. That he we●t his way when he had done, as if he had done no such thing: he shown no sign of remorse or regret. Hence he is four of five several times branded with, This is Edom. Who for one morsel, etc.] Many such Edomites nowadays that prefer earth before heaven, a swine-sty before a sanctuary, as the Gadarens, their part in Paris before their part in Paradise, as that carnal Cardinal. Vale lumen amicum, said Theotimus; Ambros. Farewell eyes, if I may not drink and do worse, ye are no eyes for me. He would rather lose his sight then his sin: so will many rather part with heaven then with their lusts. O what mad men are these that bereave themselves of a room in that City of pearl, for a few carnal pleasures, amp; c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedom for seven years. Verse 17. He was rejected] Or, Repulsed. For Isaac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saw that he had done unwilling justice in blessing Jacob, he durst not reverse the blessing: for he feared an exceeding great fear, Gen. 27.33. Neither natural affection, nor Esau's importunity could make him repent and repeal what he had done. Though he sought is carefully with tears] Tears they were of discontent, for he cries, and at same time threatens his brother Jacob. Some weep for sin, some for misery, some for joy, some for compassion, some for revenge and in hypocrisy, as Esau here, who rued his deed, but repent not his sin. Vetse 18. For ye are not come, etc.] q. d. You are not under the law, but under grace: beware therefore of profaneness and licentiousness. For think you that God hath hired you to be wicked? Are you delivered to do all these abominations? Jer. 7.10. Ought you not to walk Gospel-high, Phil. 1.27? Will not the Angel (Christ) that goeth along with you, destroy you after that he hath done you good, if ye turn not and repent according to the rules of his Law, the Gospel? Exodus 33.2, 3, 4, etc. Verse 19 And the sound of a trumpet] Showing the nature of God's Law, to manifest Gods will, men's sins, and to warn them of the wrath deserved: likewise to summon them to appear before the Judge. The voice of Words] That is, The delivery of the Decalogue, called the words of the Covenant, Exodus 33.28. the ten words. Verse 20. For they could not endure] This shows the nature and use of the Law, contrary to that of the Gospel. It is a kill letter, written in blood, holding forth justice only, and no mercy. Verse 21. Moses said, I exceedingly] This Paul might have by tradition, or rather by revelation, unless he gathered it from Exod. 19.19. compared with Dan. 108, 16, 17, 19 Verse 22. But ye are come to Mount] And the blessings that come out of Zion (Grace and peace that come by Jesus Christ) are better than all other the blessings of heaven and earth, Psal. 134.3. The heavenly Jerusalem] As Jerusalem was distinguished into two Cities, the superior and the inferior, so is the Church into triumphant and militant; yet both make up but one City of the living God. To an innumerable company] Gr. To Myriad, or many ten thousands of Angels. Some have said that they are 99 to one, in comparison of the Saints: grounding their conceit upon the Parable of the lost sheep, Luk. 15. Verse 23. To the general Assembly] Or public meeting of a whole Country, as at a great Assize, or some solemn celebrity. The Roman Emperors raised up ample Amphitheatres in a circular form, that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them. That which Pompey erected was of such extent, that it was able to receive 40000 men, as Pliny witnesseth. But O what a glorious Amphitheatre is that of heaven? What a stately Congregation-house? O praeclarum diem cum ad illud animorum concilium caetumque proficiscar & cum ex hac turba & colluvione discedam! Cic desenect●te. Surely, if Cicero or some other Heathen could say so, how much more may we exult and say, O that dear day when we shall go out of this wretched world, and wicked company; to that general Assembly of holy and happy souls! And how should we in the mean while turn every solemnity into a school of Divinity: as when Fulgentius saw the Nobility of Rome sit mounted in their bravery, it mounted his meditation to the heavenly Jerusalem. And another when he sat and heard a sweet consort of music, M. Es●y. Art of Meditat. by D. Hall. seemed upon this occasion carried up for the time beforehand to the place of his rest, saying very passionately, What music may we think there is in heaven! Which are written in heaven] In Jerusalem records were kept of the names of all the Citizens, Psal. 48.3. so in heaven. And as the Citizens of Rome might not accept of freedom in any other City: so neither should we seek things on earth, as those whose names are written in the earth, jer. 17. Verse 24. That speaketh better things] Every drop whereof had a tongue to cry for vengeance: whence it is called bloods in the plural, Gen. 4.10. Verse 25. See that ye refuse not, etc.] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That ye shift him not off, by frivolous pretences and excuses, as those Recusant guests did, Mat. 22. It is as much as your souls are worth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Look to it therefore. That speaketh from heaven] By his blood, Word, Sacraments, motions of his Spirit, mercies, etc. If we turn our backs upon such bleeding embracements, and so kick against his naked bowels, what will become of us? And mark, that he speaketh of himself, as one. Verse 26. Whose voice then shaken, etc.] viz. When he gave the Law. What shall he do when he comes to judgement? Not the earth only, etc.] Not men only, but angels, who stand amazed at the mystery of Christ. As for men, they will never truly desire Christ, till they are shaken, Hag. 2.7. God's shaking ends in settling; it is not to ruin, but to refine us. Verse 27. And this word, Yet once more] The Apostle commenteth upon the Prophet whom he citeth, and from that word of his, Yet once, concludeth the dissolution of the present frame of the world by the last fire, and the establishing of that new heaven and new earth, wherein dwelleth righteousness, 2 Pet. 3.12, 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences: And they have done singular good service to God and his Church, that they have employed their time and their talents for the finding out the sense of the Text, by fishing out the full import and signification of the Original words. In which kind learned Mr Leigh by his Critica Sacra upon both testaments, hath merited much commendation. Verse 28. A kingdom which cannot be moved] As the mighty Monarchies of the world could: for those had their times and their turns, their ruin as well as their rise, so that now they live but by fame only. Not so the Kingdom of heaven. You may write upon it the Venetian Motto, Nec fluctu, nec flatu movetur: Neither winds nor waves can stir it. With reverence] Gr. With bashfulness, as in God's holy presence. See Deut. 23.13. Verse 29. A consuming fire] viz. To profligate professors, ungirt Christians, Isa. 33.14. CHAP. XIII. Verse 1. Let brotherly love continue] IT shall continue in heaven; pity therefore but it should on earth. No such heaven upon earth, next unto communion with God, as the communion of Saints. Verse 2. Have entertained Angels] As Abraham and Lot, who pursued hospitality, as the Apostle speaketh, Rom. 12.13. and had such guests as they hoped not for. The Galatians received St Paul as an Angel; so did Cornelius entertain Peter. Every child of God is an earthly Angel: and in entertaining them, Angels also (which are their Guardians) are entertained. The Philosopher told his friends when they came into his little low cottage, The gods are here with me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God and his Angels are where the Saints are. Verse 3. Remember them that, etc.] Learn hence, saith one, That it is no new thing for the world to put bonds on them, who seek to bring them out of bondage. It is very probable that Micaiah was that disguised Prophet, who brought to Ahab the fearful message of displeasure and death for dismissing Benhadad, for which he ever after hated him, and held him in prison. As being yourselves also in the body.] Not the body of Christ or the Church, as Calvin senseth it, but in the body of flesh and frailty, subject to like afflictions: so Erasmus, Beza, Pareus, others. Verse 4. Marriage is honourable] And yet say the Rhemists upon, 1 Corinth. 7.9. Marriage of Priests is the worst sort of incontinency. Is not this to play the Antichrist? And the bed undefiled] Admonimus in ipso etiam matrimonio quandam esse scortutionis speciem, B●z. Confess p. 194. siqu● puro Dei dono purè & sanctè non utatur, ad eum finem cujus caiuâ est institutum, saith Beza. The Marriagebed, though lawful may be defiled by excess, etc. and a man may be an adulterer of his own wife. God will judge] The Anabaptists of Germany, Joh. Manl. loc. come. p. 487. inferred from hence, that therefore men ought not to punish adulterers: for God reserved them to his own judgement. Two of them, Monetarius and Hetserus, were notorious whoremongers: being a pair of such Preachers, as Zedekiah and Ahab were, whom the King of Babylon roasted in the fire, because they committed adultery with their neighbour's wives, and spoke lies in God's name, etc. Jer. 29.22, 23. But what a bold man was Latimer Bishop of Worcester, who presented to Henry the eight, for a New-years-gift, Act. and Mon. 1594. a new Testament with a napkin, having this posy about it, Whoremongers and adulterers God will judge? Verse 5. Be content with such things] Not to be content, is to be covetous. If men cannot bring their means to their mind, Clem. Alex. let them bring their mind to their means. A little will serve to bear our charges till we come home to heaven. Bonus pacis indiget. See the Note on 1 Timothy 6, 6.8. For he hath said] Five times in Scripture is this precious promise renewed; that we may press and oppress it, till we have expressed the sweetness out of it, Isa. 66.11. I will not forsake thee] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will not not not forsake thee. Leave us God may to our thinking, but forsake us he will not. Only we must put this and other promises in suit, by praying them over. God loves to be bound by his own words, to be sued by his own bond. Verse 6. So that we my boldly say] Having such a promise to build and found our faith upon; we may well proceed to this holy gloriation against all opposition. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Them which have the rule] Gr. Your Captains, your Guides, (so Ministers are called) Your Chieftains and Champions, that bear the brunt of the battle, the heat of the day, and upon whom, as upon his white horses, the Lord Christ rideth about conquering and to conquer, Revelation 6.2. Verse 8. Jesus Christ the same] This was the sum of their Sermons, Act 9.11. and is the substance of their and your faith: which therefore you must stick to, standing fast in the street which is called Strait, and not wherried about with divers and strange doctrines. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be not carried about] Error is a precipice, a vortex, or whirl-pool, which first turns men round, and then sucks them in. With divers and strange doctrines] That agree neither with themselves, nor with the truth. That the heart be established] Ballasted as a ship, balanced as the Bee with a little stone taken up by her, when she hath fare to fly in a high wind, Ne leave alarm remigium praecipitent ●●abra ventorum, as Ambrose observeth, lest the bigger blast should dash her to the ground. Not with meats] As if they were holy, or helpful to salvation. Verse 10. We have an altar] That is, A sacrifice, even Christ our Passeover, whose flesh is meat indeed, John 6. but to believers only, not to those that pertinaciously plead for Ceremonies and services of the Law, Gal. 5.4. Hic edere, est credore. Verse 11. Are burnt without the Camp] And so the Priests had no part of the sin offering: to show that they have no part in Christ that adhere to the levitical services. See Levit. 16.27. Verse 12 Without the gate] See how punctually the old Testament is fulfilled in the new. Hardly could those before Christ divine what this meant, till he had suffered it, and the Apostle had opened it. Event is the best key to types and prophecies. Verse 13. Bearing his reproach] The reproach of Saints is the reproach of Christ, and their sufferings his, Colos. 1.24. And Nehem. 4.3, 5. God is more provoked than Nehemiah. He that saith, Vengeance is mine, I will repay, repaies ofttimes, when we have forgiven, when we have forgotten; and calls to reckoning after our discharges. Verse 14. For here we have none] Improve this argument for the working our hearts off from the things of this world: the beauty of all which, is but as a fair picture drawn upon the ice, that melts away with it. But we seek one to come] And here we must all turn Seekers. Seek ye first the Kingdom of God, etc. Matth. 5.33. See the Note there. Verse 5. The fruit of our lips] Covering God's altar with the calves of our lips, Hos. 14.3. This shall please the Lord better than an Ox or Bullock, that hath horns and hoofs, Psal. 69.31. This also is the seekers' sacrifice, v. 32. Verse 16. Forget not] We very easily forget what we care not to remember. The richer the harder, usually. For with such sacrifices] How improvident are we that will not offer a sacrifice of alms when God sets up an altar before us? Verse 17. That have the rule over you] Gr. That are your Leaders or Captains. But now, as once in Alcibiades his Army, most will be leaders few learners. See the Note on Verse 7. Verse 18. Willing to live honestly] Tantum velis, & Deus tibi praeoccurret. David could wish well to the keeping of God's Commandments, Psal. 119.4, 5. and affect that which yet he could not effect. Verse 19 That I may be restored] Prayer reigns over all impediments. See this excellently let forth by M. Harris in his Peter's enlargement. Verse 20. Now the God of peace] He that would reap prayers, must sow them. What could the Hebrews do less than pray for him, that prayed so hearty for them? Our Lord Jesus] Here's his kingly office. God hath made him both Lord and Christ, Act. 2.36. That great shepherd] That feedeth his people daily and daintily with divine doctrine. Here's his Prophetical office. Through the blood] Here's his Priestly office. And here we must begin, if we will reckon them right. Verse 21. In every good work, etc.] Works materially good, may never prove so formally and eventually: As when they are but external, partial, coactive, inconstant, etc. Verse 22. Suffer the Word] Sharp though it be, and to the flesh tiresome, yet suffer it. Better it is that the Vine should bleed then die. But many are like the nettle, touch it never so gently, it will sting you. Tange montes & fumigabunt. Offer to wake men out of their sleep, and they will brawl, in that case with their best friends; yea though it be with them here, as once it was with those that had the sweeting sickness, If they slept they died. Verse 23. Know ye that our brother] Good news should be spread abroad, and are a fit matter for Christian Epistles, as one well observeth from these words. Verse 24. Salute all them] This Epistle than was first read to the people, who are required to deliver the Apostles commends to their Ministers: The Papists debar the people, not of the Scriptures only, but of all books of the Reformed Religion: And for a terror not to retain such books prohibited I have seen (saith Sir Edwin Sands) in their printed instructions for confession, Spec. ●urop● the hearing or reading of books forbidden set in rank amongst the sins against the first Commandment. They of Italy salute you] Few Saints there now: The Italians hold integrity for little better than silliness; they blaspheme oftener than swear, S. Edw. Sands. they murder more than revile or slander. And yet even in Italy there are full four thousand professed Protestants. But their paucity and obscurity (saith mine Author) shall enclose them in a Cipher. Verse 25. Grace be with you] See the Note on Philem. verse 25. A COMMENTARY OR EXPOSITION Upon the Epistle general of Saint JAMES. CHAP. I. Verse 1. To the twelve Tribes] ONce very devout, Act. 26.7. still the most nimble and Mercurial wits in the world, but light, acriall and fanatical, apt to work themselves into the fool's Paradise of a sublime dotage. Which are scattered abroad] Banished from Rome by the Emperor Claudius, Sueton. cap. 25. Act. 18.1. and called by S. Peter, Strangers of the dispersion, 1 Pet. 1.1. The Jews at this day are a disjected and despised people, according to Deut. 28.64. having neither country nor restingplace; even in Jerusalem there be not to be found at this day an hundred households of them. Breen v. Enqui Verse 2. Count it all joy] The world wondereth (saith Master Phi●pot the Martyr) how we can be so merry in such extreme misery. But our God is omnipotent, who turneth misery into felicity. Believe me there is no such joy in the world as the people of Christ have under the cross; Act. and Mon. fol. 1668. I speak it by experience, etc. Into divers temptations] Crosses seldom come single (Catenata piorum crux) as neither do mercies, Ali●● ex ali● m●lum. Terent. but trooping and treading one upon the heels of another. After rain cometh clouds, Eccl. 12.2. As in April, no sooner is one shore unburdened, but another is brewed. Verse 3. The trial of your faith] Yea such a well knit patience, as maketh a man suffer after he hath suffered, as David did from Shimei, but first from Absolom. Tile-stones till baked are not useful: but well burnt and hardened they stand out all storms and ill weather. See my Love-tokens, p. 170. Verse 4. Let patience have her perfect work] Patience must not be an inch shorter than the affliction. If the Bridge reach but half way over the Brook, we shall have but ill-favoured passage. It is the devils desire to set us on a hurry: he knows his temptations will then work best. Verse 5. If any of you lack wisdom] That is, Qui placidè sortem ferre scit ille sapit. Patience to bear afflictions as he ought, cheerfully, thankfully, fruitfully, so as to be able to say, Well for the present, and it will be better hereafter, which is the patiented man's Motto. Let him ask it of God] It hath been questioned by some, Aquin. 2.2 q. 136. Whether a man can have patience, sine auxilio gratiae, without the help of God's grace. But Christians know they cannot. It is not patience but pertinacy in godless men. And upbraideth not] Neither with present failings, nor former infirmities. Qui exprobrat, reposcit. So doth not God; Tacit. unless in case of unthankfulness. For than he will take his own, and be gone, Hos. 2.8, 9 Verse 6. But let him ask in faith] See the Note on Heb. 11.6. Nothing wavering] We are too ready in temptation to doubt, yea to hold it a duty to doubt. This (saith one) is to light a candle before the devil, as we use to speak. Verse 7. That he shall receive] Unless he strive against his doubting, and wade out of it, as the Moon doth out of a cloud, Qui timidè rogat negare docet. He that prayeth doubtingly, shuts heaven gates against his own prayers. Verse 8. Unstable in all his ways] As he is that stands on one leg, or as a 〈◊〉 on a smooth table. Contrariwise, a believer is as a squ●re-stone set into the building, 1 Peter 2.7. Shaken he may be, but he is rooted as a tree, wag he may up and down as a ship at anchor, but yet he removes not. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rejoice in that be is exalted] Gr. In his sublimity, in that hig● honour of his, John 1.12. This should make him hold up his head, but not too high, be cheerful, but not withal scornful. Laetisimus, sed non s●●●ri, gandentes in Domino, sed caventes a recidivo. B●rn. Verse 10. In that he is made low] Drawn from that high esteem of outward excellencies. He is now made a greater man, because be seems too big for them: Or low, that is lowly. Verse 11. Shall the rich man fade] Perish eternally, if he trust in uncertain riches, and not in the living God. See Jam. 5.1. Thus that sapless fellow Nabal faded, when his heart died within him, not could his riches any more relieve him then they did that rich and wretched Cardinal, Henry Beanford Chancellor of England, in the reign of Henry the sixth, who murmured at death, that his riches could not reprieve him till a further time. Fire (qu●th he) will not death be hired? Will money do nothing? No: money here bears no mastery. Act. and Mon. 〈◊〉, 925. Verse 12. Blessed is the man] Provided that God teach him, as well as chastise him, Ps. 94.12. instruct him as well as correct him. See my Love-tokens, par. 2. He shall receive the crown] A man can be content to have his head broken with a bag of gold, so he may have it, when it's done. Verse 13. I am tempted of God] The inclination of man's heart to good, is of itself and properly of God, as light is of the Sun. His inclination to evil is by accident only of God, like as darkness is of the Sunset by accident, being properly not of the Sun, but of the earth. Verse 14. Drawn away of his lust] Satan hath only a persuading ●l●●ght, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an ●●f●rcing might. Our own concupiscence carries the greatest stroke. And enticed] As the silly fish is by the bait covering the hook, being first drawn aside into the clear water. Verse 15. When lust hath conceived] As the plot of all diseases lies in the humours of the body; so of all sin, in the l●st of the soul. There is in it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a consent, a seedplot of all sin. Emp●doclis vocabu um apud A●istot. The Papists say (but falsely) that it is the smallest of all sins, not deserving any more of God's wrath, then only a want of his beatifical presence, and that too without any pain or sorrow of mind from the apprehension of so great a less. There are also of ours that say, That it is not forbidden by the law: but sure we are, it is cursed and condemned (and therefore forbidden) by the Law. Verse 16. Do not err] Winder not, as wandering stars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to whom is reserved the blackness of darkness for ever, Judas 13. by seeking to father your faults upon God, as Adam did, Gen. 3.12. Verse 17. Every good gift, etc.] An Hexameter verse in the Greek: as little intended perhaps by the Apostle, as the first line in Tacitus, which yet may be scanned a long verse. And perfect giving] Not temporals only (which are good Gifts,) but spirituals also, those perfect givings. The greatest excellencies in us do as much depend upon G●●, as the effigies in the glassy doth upon the face that causeth it; or as the light doth upon the Sun that father of all the light in the lower world. With whom is no variableness] No Parallax, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as there is with the Sun, when he declines and leaves us darkling. This word notes the Sun's motion from East to West, as the following word 〈◊〉, turning, notes his motion every year from North to South. that which the Apostle would here assent is, that God tempts no man to evil, because he is unchangeably good, and can be no other. Verse 18. Of his own will begat ●e us] Gr. Brought he us forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a special instance of his free grace and fatherly goodness, Ephes. 1.4, 5. Verse 19 Swift to hear] Reaching after that word of truth, the Gospel, ver. 18. and drinking it 〈◊〉 as the dry earth doth the dew of heaven. Life doth now enter in to the soul at the ear, as at first death did. Gen. 3. Slow to speak] We read oft, He that hath an ear to hear, let him hear, but never, He that hath a tongue to speak, let him speak: for this we can do fast enough without bidding. Slow to wrath] Slow to snuff at those that reprove you▪ See the Note on Heb. 13.22. Rage's not when touched, though to the quick. Verse 20. Exod. 32. Mark 6. For the wrath of man] Unless it be as Moses and Christ's anger was, pure and free from guile and gall, prompting us to pity, and pray for the party. Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All filthiness] Gr. The stinking filth of a pestilent ulcer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin is the devil's vomit, the souls excrement, the superfluity or garbage of naughtiness, as it is here called, by an allusion to the garbage of the sacrifices cast into the brook Kidron, that is, into the Town-ditch. Retentio excrementorum est parens morborum. Out with it therefore. Receive with meekness] It is ill sowing in a storm: so a stormy spirit will not suffer the Word to take place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The engrafted word] Engrafted upon the heart, as the science upon the stock: or sowed in the soul, and mingled with faith, that it may bring forth fruit to God. Verse 22. Isidor. l. 11. c. 3. And not hearers only.] The Panotij in Scythia are said to have such large ears, as that therewith they cover their whole bodies. Such are our hearers only. Deceiving your own souls] Either as by false reckoning, or false reasoning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 23. His natural face] Gr. The face of his nativity, that wherewith he was born into the world. Verse 24. Straightway forgetteth] Naturalists make mention of a certain creature called Cervarius, that though he be feeding never so hard and hungerly, if he cast but back his head, he forgets immediately the meat he was eating, and runs to look after new. Verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whoso looketh into, etc.] As into a glass wishtly and intently with the body bowed down. Get thee God's law as a glass to ●oot in, Ser. of repent. saith M. Bradford: So shalt thou see thy face foul arrayed, and so shamefully saucy, mangy, pocky and scabbed, that thou canst not but be sorry at the contemplation thereof. It is said of the Basilisk that if he look into a glass, he presently dieth▪ Sin doth. Physicians in some kind of unseemly convulsions wish the patiented to view himself in a glass, which will help him to strive the more, when he shall see his own deformity: So reflect, etc. Not a forgetful hearer] Some are as hour-glasses, no sooner turned up, but running out immediately. Verse 26. But deceiveth] The heart first deceiveth us with colours, and when we are once a doting after sin, than we join and deceive our hearts by fallacious reasonings. Verse 27. And widows] A vine whose root is uncovered thrives not: a widow, whose covering of eyes is taken away, joys not. CHAP. II. Verse 1. The Lord of glory] OR, Have not the glorious faith of our Lord Jesus Christ, etc. Faith is a glorious grace indeed. With respect of persons] i. e. Of their outward quality or conditions, as rich, poor, of this side or that, etc. Zanchy relates of a certain Frenchman, a friend of his, and a constant hearer of calvin's at Geneva, Zanch Miscel. praesat. that being solicited by him to hear Viret an excellent Preacher, who preached at the same time that Calvin did, he answered, If S. Paul himself should preach here at the same hour with Calvin, Ego, relicto Paulo, aud●r●m Calvinum, I would 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 errors and abuses cr●pt into the Church, Nolo tamen amplecti Evangelium quod Lutherus annunciat, yet I will no●● of that Gospel-reformation that Luther preacheth, Compertum est, It is for certain, saith Erasmus, that many things are condemned as heretical in Luther's writings, Erasm epist. ad Cardin Mogunt that in Augustine's and Bernard's books are approved for sound and pious passages. Verse 2. For if there come, etc.] 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 tells us of the dogs that kept Vulcan's Temple, and as others say of the Bohemian curs, that they will fawn upon a good suit, but fly upon one that is in ragged apparel: So is it with many. Vestis virum. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Are ye not then partial] Or, Are ye not f●r so doing, condemned in your own consciences? Or, Neither have ye so much as once doubted or guestioned the matter within yourselves, whether in so doing you have not done amiss. Verse 5. Ch●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. Aig●land King of Saragossa in Arragon, refused to be baptised, 〈…〉. because he saw many Lazars and poor people expecting alms from Char●●mains table: and ask 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'll be none of his servants. Revel. ●. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oppress you] Subjugate you, and bring your heads under their girdles: 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 lawsuits, and by might rob you of your right. Cedit viribus aequum. Verse 7. Am. Marc. lib ● cap. 2. Do not they blaspheme] 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 Christ's followers. Verse 8. If ye fulfil the royal law] Acknowledging God's sovereignty, and sending a lamb to the Ruler of the earth, Isa. 16.1. seeking the help of that free or noble spirit of his, Psalm 51.13. that royal, 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 ●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 spoke 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 s●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 errors and evils of his life. And we should walk as patterns of the rule. See the Note on Matthew 11.19. Verse 13. For he shall have mercy] See the Note on Matthew 5.7. And mercy rejoiceth against judgement] That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 Cervix, leads on the neck of judgement. The merciful man glorieth, as one that hath received mercy, and shall not come into condemnation: for God's mercy rejoiceth against such a man's 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. de● 4. that they waged Word-warre against Philip King of Macedony. Quibus s●lis valebant, and that was all they could do. M●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 mi●●e, he lays down his basket, and takes up his axe, 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 ineffectual 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 b●●all the best to be: and they are not of the Cameleon-kinde to live (with Ephraim) upon wind, Hos 12.1. to be fed with fair words, or to be clothed with a suit of compliments. Zion should be taken by the hand, Isa. 51.18. And Tyrus converted, leaves hoarding and heaping up wealth, and falls to feeding and clothing God's 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 handful were better than a great many such mouth-fuls. Be you warned] Butler with what? with a fire of words. Be filled: But with what? with a mess of words. Away with these airy courtesies. Verse 17. Is dead, being alone] That is, Being worklesse: for life discovers itself 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 shrike horribly, Act. 16.29. Mar. 6.49. Their hearts ache and quake within them: and shall any man mock at God's 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. Declaratiuè & in foro humano, but not before God, Rom. 3.2. It is saith that justifieth the man: but they are works that justify faith to be right and real, 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 herself, into the open light, Heb. 11.17. Was faith made perfect] That is, Declared to be operative and effectual. 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, etc.] Yet is not charity the soul of faith, but the vital spirit only. CHAP. III. Verse 1. Be not many masters] MAsters of opinions, that boldly obtrude upon others their own placits, and will not have them disputed or debated: Praesat, in●●. Sent. Est ipsissimum Dei verbum. Hosius. Such are the Sorbonists, who rejoice 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 Pope's parasites persuade the people, that what interpretation soever he gives of Scripture, be it right or wrong, it is without further trial to be received, as the very word of God. Verse 2. For in many things, etc.] This is, Euphormio. Triste mortulitatis privilegium, the sad privilege of mankind, as one phraseth it, to have leave to offend sometimes. Every pomegranate 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, ass●s, camels, elephants, God in great wisdom 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 governor] 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 itself and exults of great things. It walketh thorough the earth, and faceth the very heavens, Psal. 73.9. It can run all the world over, and by't at every body: being as a sharp razor, 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 country 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. Psal. 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 elsewhere 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 devil's drivel: a slanderer carries the devil's pack. Verse 7. For every kind of beasts, etc.] See the Note on Heb. 2.7. Verse 8. But the tongue, etc.] Where then are our Justiciaries with their pretended perfection? David's heart deceived him, Psal. 39.1. I said I will look to my ways, I will bridle my tongue. But presently after, he shows how soon he broke his word, My heart was hot, etc. and I spoke with my tongue. Pambus in the ecclesiastical history, could never take out that one lesson read him out of Psal. 39.1. An unruly evil] There be but five virtues of the tongue reckoned by Philosophers. But there are 24. several sins 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 bless we God] And so make our tongues our glory. Therewith curse we men] Yea the best of men; as Co●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 sat by the fire reading of his prayers, 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 fountain send forth] The fountain or rather the botch of sensual and sinful pleasure doth. Sin is a bitter-sweet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the poison of asps, 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 yield 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 writ 20 or 30, miles, Abbots his Geog. they keep themselves unmixed 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 witness reporteth of the Danuby and Sava (too great rivers in Hungary) that their waters meeting mingle no more than water and oil: Blunts vo●age. p. 10. so that near the middle of the river I have gone in a boat (saith mine author) 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, etc. Verse 13. Who is a wise man] Not he that words it most: for in multiloquio stultiloguium, and as any one is more wise, he is more sparing of his censures, but every fool will be meddling. With meekness of wisdom] As it is said of Athanasius, that he was high in worth, and humble in heart; N●zianz, in en●om Athana. a Loadstone in his sweet, gentle, drawing nature, and yet an Adamant in his wise and stout deportment towards those that were evil. Verse 14. Bitter envying] Properly so called; for it slows from the gall, it shows that the man is in the gall of bitterness, and of kin to the star called Wormwood, Revel. 8.11. It is also an evil, wherein is steeped the venom of all other vices. Glory not] viz. Of your wisdom. Lie not against the truth] As if ye were true Christians, when in truth you are not so. Verse 15. Earthly, sensual] Here's a true character of carnal wisdom: The world is a pearl in its eyes, in cannot see God. Verse 16. Easy to be entreated] Tractable, docible, not as horse and mule that must be ruled with rigour, not with reason, Psal; 32.9. Verse 18. Is sown in peace] Only we must not think to sow and reap, all in day. CHAP. iv Verse 1. From whence come wars] THat is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Word-wars, needless and endless strifes and contentions. Even of your lusts] Gr. Of your pleasures: for wicked men take pleasure in unrighteousness; it is their meat and drink, Pro. 4.17. they cannot sleep, nay live without it, vers. 16. Look how Tartarians feed upon carrion with as great delight, as we do upon venison: as the Tuckish galley-slaves eat opium, as it were bread: and as the maid in Pliny fed on spiders. and digested them into nourishment: so do sensualists feed upon sins murdering morsels, and swallow them down with delight. Verse 2. Ye lust and have not] viz. To the satisfying of your lusts; for that's an endless piece of work. Lust still cries Give, Give: and is ever sick of a spiritual dropsy: the barren womb, the horsleeches daughter, the grave, is nothing to this gulf, to this cu●se of unsatisfiableness. Because ye ask not] He must be of a sedate spirit that prays to purpose. How shall we think God will hear us when we hardly hear ourselves? Married couples must agree, that their prayers be not hindered, 1 Pet. 3.7. Verse 3. Ye ask and receive not] Ye ask and miss, because ye ask amiss. It is the manner that makes or mars an action. Verse 4. Yea adulterers and adulteresses] You that have your hearts full of harlotry, that go a whoring from God after the creature, that mind only earthly things, Phil. 3.19. and woo this Mundus immundus, this Propudium, this vile strumpet the world, that lays forth her two breasts of profit and pleasure, and ensnareth many: for the which she must be burnt, as a whore, by the fire of the last day. Verse 5. That the Scripture saith in vain] No: it doth not only say, but do: not only convince us that an evil and an envious spirit possesseth us (such a spirit as lusteth to have other men's abilities eclipsed, that so our candle might shine alone) but also it giveth more grace: it not only convinceth, but converteth the soul, Psal. 19.7. It causeth a man to rejoice hearty in the good parts of others; and this is more than to excel others in any excellency, if this be wanting. Verse 6. But he giveth] Or, It, that is, The Scripture giveth, etc. transforming us into the same image, and conforming us to the heavenly pattern by the spirit that breatheth in it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God resisteth the proud] Gr. Setteth himself in Battle-array against such, above all other sorts of sinners, as invaders of his territories, and foragers or plunderers of his chief treasures. Pray therefore to be preserved from the perilous pinalce of self-exaltation: God defieth such as deify themselves; the knoweth them afar off, Ps. 138.6, he cannot abide the sight of them. But giveth grace to the humble] Humility is both a grace, and a vessel to receive grace. God poureth the oil of his grace into broken vessels, contrite spirits. Verse 7. Resist the devil] i. e. Worldly and fleshly lusts stirred up by the devil, Ephes. 4.26. Lust resisted is sin materially, not formally: for the guilt is done away, in that we do not allow it, M Ca●e●● of Temp●. but abhor it, as some are of opinion. And he will flee from you] He is but a coward therefore: for like the Crocodile, if you follow him he fleeth, if you flee from him he followeth you. In all other fights, the first encounter is sharpest; but here, easiest: for the old serpent having his head bruised and crushed, cannot now so easily thrust in his mortal sting, unless we dally with him, and so lay ourselves open. Verse 8. Draw night to God] viz. In duty, and he●'l draw nigh to you in mercy. Sanctify him, Levit. 10.3. and he will satisfy you, Psal. 91.16. The very Turks are remorseless to those that bear up: but they receive humiliation with much sweetness. Cleanse your hands] For else there's no coming near God, Josh, 24.19. Ye double-minded] Ye that have your hearts divided betwixt two, and as it were cloven asunder: Out with the corruption that cleaveth to your hearts: and then there will be a constancy and an evenness in your mouths and manners. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be afflicted] Or, Be miserable: Ye are so, but see yourselves to be so. Or, Afflict yourselves, viz. with voluntary sorrows for your sins. See that ye be active here. And mourn] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Savouringly and soakingly, with a deep and down tied sorrow, so as a man would do in the death of his dearest friend. The Greek work imports a funeral-gri●f. And ●●●p] In judgement at least: and then, dry sorrow may go as for as we●, where teats will not come. Let your laughter be turned] Turn all the streams into this one cha●●●, that may drive the mill, that may grind the heart Meal was offered of old, and not whole corn. And your joy to heaviness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tr●st●●● cum vul●●s 〈◊〉. Bu●●●as. Such as makes a man hang down his head, and go heavily through grief and shame. Verse 10. Humble yourselves] He beats oft upon this most needful, but much neglected duty of humiliation: and all's little enough; there being nothing that more goes against the heart and the hair with us, then to go downward; and yet it must be done, or we are undone. And he shall lift you up] The lion of Judah rends not the prostrate prey. Da●ie●s Chro. 〈…〉 Bat as William the Conqueror ever held submission satisfactory for the greatest offences, and often received rebels into grace: so doth Christ much more. The Sun in the morning gathereth clouds, but than it soon scattereth them again: so doth the Sun of righteousness cast men down, that he may raise them up again. Verse 11. Speak not evil, etc.] As Ezekiel's hearers did of him By the walls, and in the doors of the houses, Chap. 33.30. and as too many of ours do; for the which they will be full dearly accountble. The tale-bearer hath the devil in his tongue, the tale-hearer in his ear. Speaketh evil of the law] Which flatly forbiddeth detraction. And judgeth the Law] As not severe enough, or as over-strait. Verse 12. There is one lawgiver] What dost thou then do pierking into his place, by censuring and defaming another? Is not this to be a Pope in thine own cause, exalting thyself above God, 2 Thess. 2.4. or at least appealing from him to thyself? Verse 13. We Will go into such, etc.] As if they were petty-gods within themselves, and needed not to call God into counsel, or to take his leave along with them. But such confident exchange language became not the mouths of scattered exiles. And yet it is the common sin in the dispersed Jews in all places to this day. Verse 14. Ye know not What, etc.] God delights to cross such vain boasters, and to confute their confidences, that speak and live, as if their lives were riveted upon eternity. They might easily observe that many things fall out betwixt the cup and the lip, betwixt the chin and the chalice. Ne glorietur igitur accinctus quasi discinctus. Sell not the hide before ye have taken the beast. Who knows what a great bellied day may bring forth? Proverbs 27.1. Whiles a woman is yet with child, none can tell what kind of birth is will be, Luke 12.16, 17. It is even a vapour] Thy breath is in thy nostrils, ever ready to puff out: at the next puff of breath thou mayst blow away thy life. Petrarch relates of a certain holy man, Lib 3. Memor. that being invited to a feast on the morrow, he answered, I have not had a morrow-day to dispose of, this many a year: If you would any thing of me now, I am ready. Verse 15. If the Lord will, etc.] So Socrates taught Alcibiades to say, If God Will, etc. And another could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nullius est foelix conatus & utilis unquam, Consilium si non detque juvetque Deus. Verse 16. In your boastings] Of long life and suitable success. Psal. 64.9. God will shoot an arrow at such suddenly, as he did at the rich fool, Nabuchadnezzar, Haman, Herod, Senacherib, and other bragadochios. Verse 17. To him that knoweth] Jest they should reply, We know all this, that except we live and God list, we can do nothing: Do ye know to do well, saith he, and do it not? this increaseth your guilt. CHAP. V Verse 1. Go to now ye rich men] THose rich wreaths mentioned, Chap. 2.6, 7. That blasphemed God, and oppressed men. Magna cognatio ut reisic nominis, divitijs & vitijs. Weep and howl] Better weep here, where there are wiping-handkerchiefs in the hand of Christ, then to have your eyes whipped out in hell. Better howl with men, then yell with devils. That shall come upon you] Gr. That are even now stealing upon you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 2. Your riches are corrupted] Being subject to vanity and violence, Mat. 6.19. See the Note there. Provide yourselves therefore bags, that wax not old; treasure that faileth not, &c, Luk 12.33. Verse 3. And shall eat your flesh] i.e. With hellfire, which shall consume your flesh, nay your souls with eternal torments. Some strong poison is made of the rust of metals: none worse than that of money. For the last days] Wrath for the day of wrath: or store for old-age, it being the old man's care, as Plutarch observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That he shall not have what to keep him while alive, and what to bury him honestly when dead. Verse 4. Kept back by fraud crieth] Bloodshed, Gen. 4.10. unnatural lust, Gen. 18.21. and oppression (whether by force or fraud) cry to God, and he will hear, for be is gracious, Ex 22.27. Lord of sabbath] Who hath all power in his hand, and can easily reach you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 5. Ye have lived in pleasure] Ye have lain melting in sensual delights, which have drawn out your spirits, and dissolved them. Upon earth] No place of pleasure to good men, but of purgatory, banishment and bondage. A place of that nature, that (as it is reported of the Straits of Magellan) which way soever a man bend his course (if homeward) he is sure to have the wind against him. 〈◊〉 16. ●5 It was a heavy charge laid upon Dives, Son, remember that thou in thy life time receivedst thy good things, etc. And been Wanton] Fullness breeds forgetfulness, Deut. 32.15. As in a day of slaughter] For sacrifice; when they used to have good cheer, Prov. 7.14. And hereunto the Wiseman alludeth, Pro 17.1. The Apostle here seemeth to intimate, that these rich sensualists lived upon the cream of sinning, and had such plenty, that they picked out none but the sweetest bits to nourish their hearts withal. Verse 6. Ye have condemned and killed] Take it either properly or metaphorically, or usurers and extortioners, that not only ●ob, but ravish the poor, that are fallen into their nets, Psal. 10.9. that is, their bonds, debts, mortgages, as chrysostom interpreteth it: there is neither equity nor mercy to be had at their hands; hence they are called men-eaters, Cannibals, etc. And be doth not resist you] Meekness of spirit commonly draws on injuries and indignities from unreasonable men. Veteremf●rendo injuriam invitas novam. A Crow will stand upon a sheeps-back, pulling of wool from her side, she durst not do so to a Wolf or a Mastiff. Verse 7. Be patiented therefore] q. d. You poor oppressed ones, hold out faith and patience. You shall shortly have help As the mother's breasts ache to be suckling, so doth God's heart yern to be helping. Unto the coming of the Lord] sc. By particular deliverance: and not only by the general judgement. Let patience have line and rope. Waiteth for the precious fruit] Being in novum annum semper dives, as the proverb is, ever rich against the next year. Spes alit agricolas. Hope holds up the husbandman's heart. And hath long patience] He looks not to sow and reap in a day, as the Hyperborcans are said to do, that sow shortly after the Sunrising with them, and reap, Heresbach. de re ●ustic. before the Sun set: because the whole half year is one continuate day with them. Verse 8. For the coming] See Verse 7. And he when he comes, shall set all to rights: We shall see so much reason in his proceed, which now we comprehend not, that we shall yield him the only Wise God. Verse 9 Grudge not, etc.] Groan not, Grumble not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. grow not sour, and sullen one to another. Lest ye be condemned] As Sarah had been, if the Lord had come, as she desired him, to judge betwixt her and her husband. The most guilty are commonly most querulous and complaintfull. The Judge standeth before the door] If the Magistrate be present we may not offend another, to defend ourselves. Ecce judex pro foribus: Therefore, Hold a blow, as we say. Verse 10 For an example of suffering] Examples very much affect us, as they did many of the Martyrs. See the Note on Mat. 5.12. Above majori discit arare min●r. Verse 11. We count them happy] If they suffer as they should do, not else: Mithridates showed long patience, such as it was, forced and feigned. He was in a kind of fever called Epialis, wherein men be cold without, but hot as fire within. This fever he quenched with his vital blood, shed with his own hand. Ye have heard of the patience of Job] His impatience is not once mentioned against him: but he is crowned and chronicled here for his patience. God passeth by infirmities, where the heart is upright. And have seen the end of the Lord] That is, how well it was with Job at the last. Or (as others will have it) what a sweet end the Lord Christ made, whereunto you were some of you eye-witnesses, and should be herein his followers. Verse 12. But above all things] Swear not in jest, lest ye go to hell in earnest. See the Note on Mat. 5.34, 35. and on Mat 23.16, 18. Verse 13. Is any among you afflicted] Any one may: for grace is no target against affliction. Let him pray] Not only because prayer is suitable to a sad disposition, but because it is the conduit of comfort, and hath virtutem pacativam, a settling efficacy. Is any man merry] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Is he right set, Well hung on, as we say? All true mirth is from the rectitude of the mind, from a right f●ame of soul, that sets and shows itself in a cheerful countenance. Let him sing Psalms] So that in all estates we must be doing somewhat for God, T'am Dei meminisse opus est, quam respirare. Verse 14. Is any man sick?] Behold he Whom thou lovest is sick, said Martha to our Saviour, Mat. 11. Si amatur, quomodo infirmatur, saith Augustine? If Christ's friend, how comes he to be sick? Well enough: It's no new thing for Christ's best beloved to be much afflicted. Let him send for the Elders] This help God hath previded for such as are by sickness disabled to pray for themselves. Sick Abimelech was sent to Abraham] (a Prophet) for prayers. Anointing him with oil] As an extraordinary sign of an extraordinary cure. From mistake of this text, the Church in stead of Pastors had Ointers and Painters in times of Popery, who did not only ungere, but emungere, anel● men, but beguile them of their moneys, and of their souls. Neither want there at this day, that hold this anointing the sick as a standing ordinance for Church-members amongst us: and they tell of strange cures too effected thereby. Verse 15. And the prayer of faith] The Greek word for prayer hath its denomination, from well pouring out the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or from well cleaving to God. Afflictions (saith one) cause us to seek out God's promise, the promise to seek faith, faith to seek prayer, and prayer to find God. They shall be forgiven him] And so he shall be cured on both sides. Verse 16. Confess your faults] To any such godly friend, as can both keep counsel, and give counsel. Often times the very opening of men's grievances easeth: the very o●ening of a vein cools the blood. Howbeit, it is neither wisdom nor mercy (saith a good Divine) to put men upon the rack of confession, further than they can have no ease any way else. For by this means we ●aise a jealousy in them towards us, and oft without cause: which weakeneth and tainteth that love that should unite hearts in one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The effectual servant prayer] Gr. The Working prayer, that sets the whole man a work to do it, as it should be done, and so works wonders in heaven and earth; being after a sort omnipotent, as Luther said. Verse 17. Subject to like passions] For he fled at the threats of Jezabel, Factus seipso imbecillior, saith one: and he would have died, when under the Juniper, discontented. Verse 18. And the earth brought forth] When the roots and fruits seemed all dried up, and the Land past recovery. But prayer never comes to late, because God never doth. Verse 19 If any do err from, etc.] Err about fundamentals, fall into deadly heresy, Damnable, Peter calleth it, 2 Epist. 2 1. Verse 20. Shall save a soul] A high honour to have any hand in such a work. Cover a multitude] i.e. He shall be a means that God shall cover them. A COMMENTARY OR EXPOSITION Upon the first Epistle general of S. PETER. CHAP. I. Verse 1. To the stranger's] THat is, To the provincial Jew. See the Note on Jam. 1.1. Verse 2. Through sanctification unto obedience] To the means as well as to the end 〈◊〉 sanctification as well as to salvation. Some there be (saith Mr Philpot in an Epistle of his to the Congregation) that for an extreme refuge in their evil do, run to God's election, saying, If I be elected I shall be saved, whatever I do. Act, and Mon● fol, 1663. But such be great tempters of God, and abominable bl●sphemers of his holy election: These cast themselves down from the pinatle of the Temple in presumption, that God may preserve them by his angels thorough predestination. God's election ought to be with a simple eye considered, to make us more warily walk according to his Word, and not set cock in the hoop, and put all on God's back, to do wickedly at large. Thus he. Verse 3. Blessed be the God] A stately proem, and such as can hardly be matched again, unless it be that of S. Paul to the Ephesians, chap. 1.3. Unto a lively hope] Sure and solid, clearing the conscience, and cheating the spirit. Verse 4. Undefiled, and that fadeth not] The two Greek words here used are also Latin: Amiantus is a precious stone (saith D. Isidor E●ym. 1.16. ●. 4. Playfire out of Isidore) which though it be never so much soiled, yet it cannot be blemished. And Amarantus is the name of a flower, Paedagog. l. 1. c 8. which being a long time hung up in the house, yet still is fresh and green, as Clemens writeth. To both these possibly the Apostle might here allude. And it is as if he should say, the crown that you shall receive, shall be studded with the stone Amiantus, which cannot be defiled: and it is garnished, with the flower Amarantus which is fresh and green, etc. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who are kept] As with a guard, or as in a garrison, that is well fenced with walls and works, and so is made impregnable. By the power of God] Much seen in the Saint's perseverance. My father is stronger than all: none therefore can take you out of my hand●, sigh I and the Father am one, Joh. 10. Verse 6. If need be, ye are in heaviness] When our hearts grow a grain too light, God seethe it but needful to make us heavy through manifold temptations. When our water (as it were) looks but a little too high, our heavenly father, a Physician no less cunning than loving (saith one) doth discern it, and quickly sits us, Baynes letters whom he most tendereth, with that which will reduce all to the health some temper of a broken spirit. Verse 7. that the trial of your faith] If affliction (which is the trial of our faith) be so exceeding precious, what is faith then, and the promises whereon faith lays hold? There are that by the trial of faith understand here a well-tried faith, which is called gold tried in the fire, Rev. 3.18. Verse 8. Parae●●. Whom having not seen] They had not been, belike, at the feast of the Passeover (at which time our Saviour suffered) but came up to the feast of Pentecost, and were converted, Act. 2. And full of glory] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Glorified already; a piece of God's Kingdom and heaven's happiness aforehand. O the joy! the joy! the inexpressible joy that I find in my soul, said a dying Saint. Verse 9 The end of your faith] The period and perfection, the reward and meed of it, in all fullness. See Psal. 19.12. Prov. 22.4. Verse 10. The Prophets have enquired] This highly sets forth the weight and worth of it, sigh such men took such pains about it. Base spirits are busied about light matters; Numb. 14.24. as Domitian spent his time in catching flies, Artaxerxes in making knive-hafts: Not so Caleb, who had another spirit, and followed God Wholly: So did the ancient Prophets, as Isaiah: whiles the merry Greeks were taken up at their Olympic games in the year 1540 Buchol. Chron. from the flood, the Prophet Isaiah seethe that heavenly vision of Christ sitting on his throne, and heareth that thrice happy Trisagion, Isa. 6.1, 2, 3. Verse 11. Searching What, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With greatest sagacity and industry, as hunters seek for game, and as men seek for gold in the very mines of the earth. The sufferings of Christ, etc.] Macarius was utterly out, in saying that the prophets knew that Christ should be born for men's redemption, but that they knew nothing of his death and sufferings. Isaiah writes of them more like an Evangelist than a Prophet, and is therefore called the Evangelicall Prophet. Verse 12. Not unto themselves] In regard of the accomplish-of those oracles that they uttered: And yet to themselves, in regard of their right and interest therein. They did minister] None must hold themselves too good to serve the Saints. The Angels desire to look into] To look wishly and intently, as the Cherubims of old looked into the Mercy-seat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prono capite, & propenso collo accura●e ●●rospicere. Exod. 25.18, 19 Verse 13. Wherefore gird up, etc.] We are seldom comforted, but we have need to be exhorted. So apt are our hearts to security, and so apt is Satan to interrupt our joys, with his base injections. Gird up the loins of your mind] Gird yourselves and serve God, Luk 17.8. A lose discinct and diffluent mind is unfit for God's service. Girding implies, 1. Readiness. 2. Nimbleness, handiness, handsomeness. Hope to the end] Gr. Hope perfectly or entirely, q. d, Do not ●y halves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. let there not be any odd reckon between God and you; but work out your salvation, Phil. 2.12. See the Note th●●e. For the grace] That is, for the glory. That is to be brought unto you] It must be brought unto us (such is out duines) we will scarce go seek it, hardly be persuaded to live happily, reign everlastingly. Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not fashioning yourselves] As a player is fashioned to the o● seen speeches and carriages of him, whom he personateth. In your ignorance] Men may remain grossly ignorant amidst abundance of means, as these Jews did. Who is blind but my servant? or deaf as my messenger & c? Isa. 42.19, 20. Verse 15. In all manner of conversation] Our very civilities must favour of sanctity, and our common conversation relish of religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Paul's civil conversation was in heaven, Phil. 3.20. Holiness must be written upon our bridles when we war, upon our cups when we drink Zach. 14.20, 21. It is said of a certain Scotch-Divine, that he did even eat, and drink, and sleep eternal life. Verse 16. Be ye holy] i.e. Separate from sin and dedicated to God; in conformity to whom stands our happiness. See the Note on Mat 5 48. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inco●●tus, con●●●oratio. Of your sojourning] Having your commoration on earth, but your conversation in heaven. Fugiamus ad coelestem patriam, etc. could a Heathen say. In fear] Those that fear of all others are likely to hold out, Jer. 32. 4●. Verse 18. Received by tradition] Children are very apt to follow their parent's example, whether of good or evil. Me ex ea opinione quam amajoribus accepi de cultu deorum, nullius unquam movebit oratio, saith Tully. I will never for sake that way of divine service, that I have received from my fore fathers. Verse 19 Without blemish] Of original pollution. And without spot] Of actual sin. Verse 20. Who verily, etc.] So careful was God to make all sure concerning our redemption in Christ, saith one here. Verse 21. Might be in God] And so in a safer hand than cur own. He hath laid help upon one that is mighty. Verse 22. Ye have purified] Animabus vestris castificatis, etc. A metaphor from the legal purifications. Verse 23. Born again] A man shall never have occasion to curse the day of his new birth. Verse 24. A●●fl●●sh is grass] To live is but to lie a dying. Can a picture continue that is drawn upon the ice? Verse 25. The Word of the Lord, etc.] This sentence is the Motto of the Dukes of Saxony. See Psal. 119.89. Manl●●ee co●. 4 19 CHAP. II. Verse 1. All malice and all guile] OUt with this leaven utterly, 1 Cor. 5.7. Howsoever we otherwise fail, let us not in these be found faulty at all. These are not the spots of God's children, Deut. 32.5. Verse 2. Desire the sincere] As in children, all speaks and works at once, hands, feet, mouth, See David's desire, Psa 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 & 119.20, 40, 131. The sincere] Gr. Guilelesse, unmixed milk, not sugared or sophisticated with strains of wit, excellency of speech, etc. 1 Cor. 2.1. That ye may grow thereby] After generation (1 Pet. 1.23.) Augmentation. That word which breeds us feeds us: As the same blood of which the babe is bred and fed in the womb, strikes up into the mother's breasts, and there, by a further concoction, bebecometh white, and nourishethe it. And as milk from the breasts is more effectually taken, then when it ha●h stood a while, and the spirits are gone out of it: So the word preached rather than read, furthereth the souls growth. Verse 3. If so be ye have tasted] Asdruball babes taste the milk they take down, Isa. 66.11. We are bid to suck and be satisfied with the breasts of consolation, to press and oppress the promises, till we have expressed, and even wrung the sweetness out of them. This will make us even sick of love, our sleep will be pleasant unto us, and our hearts filled with gladness. The Saints taste how good the Lord is, and thence they so long after him. Optima demonstratio est a sensibus, as he that feels fire hot, and that tastes honey sweet, can best say it is so. Verse 4. As unto a living stone [Living and all quickening, as Act. 7.38. Lively, that is life-giving oracles. He that hath the Son hath life, 1 Joh. 5.12. Disallowed indeed of men] for the Cock on the dunghill knoweth not the price of this jewel. And precious] In vita Apol. l 3. c. 14. Alsted. Chronel. p. ●09. Farneze beyond that most orient and excellent stone Pantarbe. celebrated by Philostratus; or that precious adamant of Charles Duke of Burgundy, sold for 20000 ducats, and set into the Pope's triple-crown. Verse 5. Ye also as lively stones] God's house is built of growing stones, of green timber, Cant. 1. To offer up spiritual sacrifices] Such as are prayers, Psal. 141.2. Praises, Heb. 13.5. Alms, Heb. 13.16. Ourselves, Rom. 12.1. Our Saviour, whom we present as a propitiation for our sins, 1 Joh. 2.1. laying our hands on his head, seeing him bleed to death, and consumed in the fire of his Father's wrath for our sins. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore it is contained] The Jews were so well versed in Scripture, that in quoting of texts, there was need to say no more to them then, It is Written, It is contained, etc. they could tell where to turn to the place presently: And this was a great furtherance to the conversion of many of them, by the preaching of the Apostles. Shall not be confounded] the Hebrew text hath it, Shall not make haste, Isa. 28.16. Haste makes waste, as we say, and oft brings confusion. Children pull apples afore they are ripe, and have worms bred of them. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is precious] Gr. He is a price, or an honour. If you had not found all worth in him, you would never have sold all for him. Verse 8. And a rock of offence] Like that rock, Judg. 6.21. out of which comes fire to consume the reprobate. Which stumble at the Word] An ill sign, and yet an ordinary sin. Verse 9 But ye are a chosen generation] A picked people, the dearly beloved of God's soul: such as he first chose for his love, and then loves for his choice. Aroiall Priesthood] Or (as Moses hath it, Exod. 20.6.) kingdom of Priests. Priest's Gods people are in respect of God Kings in respect of men. The righteous are Kings, M●●ny righteous men have d fired, etc. saith Matthew, chap. 13.17. Many Kings, saith Luke, chap 10 24. Indeed they are somewhat obscure Kings here, as was Melchisedech in the Land of Canaan: but Princes they are in all lands, Psal. 45.16. and more excellent than their neighbours, let them dwell where they will, Prov. 12.26. A peculiar people] Gr. A people of purchase: such as comprehend, as it were, all Gods get, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his whole stock that he makes any great reckoning of. Show forth the praises] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preach forth the virtues by our suitable practice. the picture of a dear friend should be hung up in a conspicuous place of the house: so should Gods holy image and grace in our hearts. Verse 10. Which in time past Were not] If Plato thought it such a mercy to him that he was a man, and not a woman, a Grecian, and not a Barbarian, a scholar to Socrates, and not to any other Philosopher, what exceeding great cause have we to praise God, that we are born Christians, not Pagan's, Protestant's not Papists, in these blessed days of Reformation, & c? Verse 11. As pilgrims and strangers] Excellently doth Justin Martyr] describe the Christians of his time; ●pist ●● Ding. they inhabit their own countries, saith he, but as strangers; they partake of all as Citizens, and yet suffer all, as foreigners; every strange land is a Country to them, and every country a strange land. And strangers abstain] Thoughts of death will be a death to our lusts, Lam. 1.9. Her filthiness is in her skirts, and all because she remembreth not her last end. As the stroking of a dead hand on the belly cureth a tympany, and as the ashes of a viper applied to the part that is stung draws the venom out of it: so the thought of death is a death to sin. From fleshly lusts] Those parts in our bodies that are the chiefest and nearest both subjects and objects of lust and concupiscence, are like unto the dung-gate, 1 Chron. 26 16. whereby all the fil●h was cast out of the Temple. God hath placed them in our bodies like snakes creeping out of the bottom of a dunghill, and abased them in our eyes, that we might make a base account and estimation of the desires thereof, as one well observeth. Which war against the soul] Only man is in love with his own bane (beasts are not so) and sights for those lusts, Ca●ell of temptation. that fight against the soul. And whereas some might say that other lusts fight against the soul, as well as fl●shly lusts, it is answered that other lusts fight against the graces, but these more against the peace of the soul. Verse 12. Having your conversation honest] Leading convincing lives, the best arguments against an Atheist adversary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They speak evil of you See the Note on Mat. 5.11. Which they shall behold] Whiles they pry and spy into your courses (as the Greek word imports) to see what evil they can find out and fasten on. In the day of visitation] When God shall effectally call and convert them. See the Note on Ma,. 5 16. Verse 13. Full. answ. to D Fern. Submit to every ordinance] That is, Although the Ordinance or Government, in the manner of its constitution be from man, yet because of the necessity of its institution it is from God; submit to it, though of man, for the Lords sake. Verse 14. Or unto Governors] In the kingdom of Christ this is wonderful, Miseel ●p ded saith Zanchy, that he wils and commands all Princes and Potentates to be subject to his Kingdom, and yet he wils and commands likewise that his Kingdom be subject to the Kingdoms of the world. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye may put to silence] Gr. Muzzle, or halter up, button up their mouths, as we say. See the Note on Mat. 22.34. Verse 16, As free] See the Note on Gal. 5.13. Verse 17. Honour all men] As made in the image of God, as capable of heaven, and as having some special talon to trade with. Honour the King] i.e. The Roman Emperor, who disclaimed the name of a King, to avoid the hatred of the people, and yet sought the full right of Kings, and so to destroy the liberty of the people. But Kings that will be honoured must be just, Ruling in the fear of God. 2 Same ●3 3. Tortuosis, curvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. To the froward] Cross, crooked, frample, foolish. The Greek word comes of an Hebrew word, that signifies, a fool. Verse 19 This is thankworthy] God accounts himself hereby gratified, as it were, and even beholding to such sufferers: this being the lowest subjection, and the highest honour men can yield unto their maker. Verse 20. For What glory is it] In peace-offerings there might be oil mixed, not so in sin-offerings. In our sufferings for Christ there is joy; not so when we suffer for our faults. Verse 21. Leaving us an example] Gr. A copy or pattern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's actions were either moral, or mediatory. In both we must imitate him. In the former, by doing as he did. In the later, by similitude, translating that to our spiritual life, which he did as Mediator; as to die to sin, to rise to righteousness, etc. and this not only by example (as Petrus Abesardus held of old, and the Socinians at this day) but by virtue of Christ's death and resurrection working effectually in all his people; Anton. Tract. 17 cap 1 paragr 5. not as an exemplary cause only, or as a moral cause by way of meditation, but as having force obtained by it, and issuing out of it, even the Spirit that kills sin, and quickens the soul to all holy practice. In vita ejus a●u● Su●●um There is a story of an Earl called Eleazar, a passionate Prince, that was cured of that disordered affection by studying of Christ and his patience. Crux pendentis, cathedra docentis, Christ upon the cross is a Doctor in his Chair, where he reads unto us all a lecture of patience. The Eunuch, Act 8.32. was converted by this praise in Christ. It is said of Hierome, that having read the godly life and Christian death of Hilarion, he folded up the book, and said, Well, Hilarion shall be the Champion whom I will follow. Should we not much more say so of Christ? Verse 22. Who did no sin] S. Paul saith, He knew no sin, 2 Cor. 5.21. to wit, with a practical knowledge (we know no more than we practise) with an intellectual he did: for else he could not have reproved it. Neither was guile found in his mouth] Which imports, that they sought it. The wicked seek occasion against that godly. Verse 23. But committed himself] Or, The Whole matter. We also shall do ourselves no disservice, by making God our Chancellor, when no law else will relieve us. And indeed the less a man strives for himself, the more is God his Champion. He that said, I seek not mine own glory, adds, but there is one that seeketh it, and judgeth. God takes his part ever; that fights not for himself. Verse 24. Who his own self] Without any to help or uphold him, Isa. 63.5. he had not so much as the benefit of the Sun-light, when in that three hours' darkness he was set upon by all the powers of darkness. Bar our sins] Gr. Bore them aloft, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he climbed up his Cross, and nailed them thereunto. Surely he hath borne our griefs, and carried our sorrows, Isa. 53 4 He taketh away the sins of the world, Joh. 1.29. That We being dead to sin] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Separated from sin, or unmade to it, cut off from it, the old frame being utterly dissolved. By Whose stripes] Or, Wales. This he mentioneth to comfort poor servants, whipped and abused by their froward Masters. Sanguis medici fàctus est medicina phrenctici, The Physician's blood became the sick man's salve. We can hardly believe the power of sword salve. But here is a mystery that only Christian religion can assure us of, that the wounding of one should be the cure of another. Verse 25. As sheep] Then the which no creature is more apt to stray, less apt and able to return. The Ox knoweth his owner, etc. CHAP. III. Verse 1. Be in subjection to your husbands] YEt with a limitation: Subject the wife must be to her husband's lawful commands and restraints. It is too much that Plutarch lays as a law of wedlock on the wife, to acknowledge and worship the same gods, and none else, but those whom her husband doth. Be Won by the conversation] i. e. Be prepared for conversion; as Augustine's father and himself were, by the piety of his mother Monica. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whiles they behold] Curiously pry into. Carnal men watch the carriages of professors, and spend many thoughts about them. Your chaste conversation] When Livia the Empress was asked, how she had got such a power over her husband that she could do any thing with him? She answered, Multâ modestiâ, by my much modesty. A prudent wife commands her husband, by obeying. D●o. in August. Verse 3. Whose adorning] Mundus muliebris. See Isa. 3.18. where the Prophet as punctually inveighs against this noble vanity, as if he had viewed the Lady's wardrobes in Jerusalem. Let it not be that outward] Vestium curiositas, deformitatis mentium & morum indicium est, saith Bernard. Excessive neatness is a sign of inward nastiness. It was a true saying of wise Cato, Cultus magna cura, magna est virtutis incuria. They are never good that strive to be so over-fine. Superfluous apparel saith Cyprian, is worse than whoredom. Verse 4. But let it be the hidden] Vestite vos serico pietatis, byssino sanctitatis, purpur â pudicitia, Talitèr pigmentata Deum habebitis amatorem. It is Tertullia's counsel to young women, Lib. de cult soe●●; Cloth yourselves, saith he, with the silk of piety, with the satin of sanctity, with the purple of modesty: So shall you have God himself to be your suitor. In that Which is not corruptible] Or, In the incoruption of a meek a quiet spirit, etc. a garment that will never be the worse for wearing, but the better. Of great price] God makes great reckoning of a quiet mind, because it is like himself. He promiseth earth to the meek, and heaven to the incorrupt or sincere, and pure in heart. Verse 5. Who trusted in God] And therefore would not by unlawful means seek to get or keep their husband's love and favour; but trusted God for that. So Hezekiah trusted in God, and pulled down the brazen serpent, 2 King. 18.4, 5. opposing his presence to all peril. Verse 6. Calling him Lord] See here, how in a great heap of sin, God can find out his own, and accept of it. There was no good word in all the whole sentence, but this, that she called her husband, Lord. God is pleased to single out this, and let it as a precious diamond in a gold ring, to Sarah's eternal commendation. And are not afraid, etc.] Fear they must, vers. 2. and yet they must not. Fear God, but not their husband's undeserved checks or threats for obeying God. One fear must expel another, as one fire drives out another. Verse 7. Likewise ye] Officium ascendit, amor descendit. According to knowledge] Where should wisdom be but in the head? This must be showed, Vxoris vitium out tollendo, aut tolerando, said Varro, either by curing, or at least covering his wife's weaknesses. As unto the Weaker vessel] Glasses are to be tenderly handled: a small knack soon breaks them. So here. Viperavirus ob venerationem unptiarum evomit, saith Basil. The Viper, for the honour of coupling with his mate, Et tu duritiom animi, su ferila tem, tu c●●le●●tatem ab untouls revereatiam non depo ●s? casts up his poison: and wilt not thou for the honour of marriage, cast away thy harshness, roughness, cruelty to a consort? As being heirs] Souls have no sexes, Gal. 3.28. That your prayers be not hindered] Isaac prayed in the presence of his wife. This course of praying together, apart from others, being taken up by married couples, will much increase and spiritualise their affection one to another. But jarring will make them leave praying, or praying leave jarring. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be courteous] Gr. Friendly-minded, ready to any good office. Verse 9 Or railing, for railing] Convitium convitio regerere, quid aliud est quam lutum luto purgare? saith one. To render railing for railing, is to think to wash off dirt with dirt. That ye should inherit a blessing] Blessings by words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. properly. They that will speak good words to men, shall hear good words from God: they shall have his good word for them in all places, and in the hearts of their greatest enemies, as Jacob and Job had. Verse 10. Love life] Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a creature that loves life, saith Aristotle. Who is the man that willeth life? saith David, Psal. 34 12. And hereunto every man will be ready to answer, Ego, I do, as Austin observeth. But when the condition shall be added, Cohibe linguam, etc. Refrain thy tongue, etc. then, saith he, scarce any will appear, or accept the motion. And see good days] That is, Prosperous and peaceable days: for all the days of the afflicted are evil, Prov. 15.15. a joyless life is no life. Rebecca was weary of her life, and so was Eliah when he sat under the Juniper. Multi etiam magni viri sab Elia Juniper● sedent: It is many a good man's case. Verse 11. Seek peace, and ensue it] A contentious man never wants woe: habeas quietum tempus perde aliquid, was a Proverb at Carthage, as Austin relates it: Et concedamus de jure ut careamus lite. For a quiet life let a man part with his right sometimes. Verse 12. His ears are open unto, etc.] Gr. His ears are unto their prayers, q●d. though their prayers are so faint that they cannot come up to God, God will come down to them. He can feel breath, when no voice can be heard, Lam. 3.56. Fletu sapè agitur non affatu. Verse 13. And who is he that will, etc.] Natural conscience cannot but do homage to the image of God, stamped upon the natures and works of the godly, as we see in the carriage of Nabuchadnezzar and Darius toward Daniel. M. Bolton. I have known some (saith a grave Divine) the first occasion of whose conversion was the observation of their stoutness under wrong and oppressions, whom they have purposely persecuted with extremest hate and malice. Verse 14. But and if ye suffer] q. d. Say you meet with such unreasonable men made up of mere incongruities and absurdities, 2 Thess. 3.3. that will harm you for well-doing, yet you shall be no loser's. Verse 15. Sanct fie the Lord God] Consider and conceive of him, as he stands described in the Scriptures, and as related to his people: resting upon his power and love, for safety here, and salvation hereafter. Ready always to give an answer] Gr. To make apology, a bold and wise profession of the truth, with due observation of just circumstances. To dissemble is ever a fault: but not to profess, is then only a fault, when a man is silent, Intempestiuè & loco minimè idoneo, at an unfit time and place. Let me be counted and called proud, or any thing, Modò impij silentij non arguar, said Luther, so I be not guilty of a sinful silence. A reason of the hope] Not every trifling question, or malicious cavil. Christ answered the Governor not a word to some things, and yet he Witnessed a good confession before Pontius Pilate, 1 Tim. 6.13. With meekness and fear] Lest you should dishonour a good cause by an ill carriage. Verse 16. Having a good conscience] Which you cannot have, if you deny or but dissemble the truth. George Marsh the Martyr being examined before the Earl of Derby, kept himself close in the point of the Sacrament. But after his departure, thus he writes. I departed much more troubled in my spirit then before, because I had not with more boldness confessed Christ; Act. and Mon fol. 1419. but in such sort as mine adversaries thereby thought they should prevail against me; whereat I was much grieved: for hitherto I went 〈◊〉, as much as in me lay, to rid myself out of their hands, if by 〈…〉 without open denying of Christ and his Word, that co●●●●ed ●e, etc. 〈◊〉- doers] Malefactors' not Martyrs. ●he● may be ashamed that falsely accuse] This is an excellent 〈◊〉 stopping an open mouth. Oh these real apologies are very powerful. Thus did the Primitive Christians plead for themselves, Non aliundè noscibiles quam de emendation● vitiorum pristinorum, saith Tertullian, known from all others by their reformed lives. Thus did those old Protestants the Waldenses, In moribi● sunt compositi & modesti, etc. said that Popish Inquisitor their professed adversary. Their doctrine, said he, is naught, but their lives are unblameable. The man's life (saith Erasmus concerning Luther) is approved of all men: his veriest adversaries cannot accuse him for any thing in point of practice. Lewis King of France, Necho●es reperia●● quod calumnien●u●. having received certain complaints against the Protestants of Merindoll and Chabriers, sent certain to inquire into the business, Anno Dom. 1513. and hearing what they related to him, he swore a great oath that they were better men then either himself was, or any other of his subjects. Verse 17. That ye suffer for well-doing] The cause, and not the pain makes the Martyr. Together with the Lord Cromwell was beheaded (in Henry the eighths' time) Speeds Chron the Lord Hungerford, neither so Christianly suffering, nor so quietly dying for his offence committed against nature. What a sad thing was that related by Eusebius, that the cruel persecution under Diocletian was occasioned chief by the petulancy, pride, and contentions of the Pastors and Bishops: which gave occasion to the tyrant to think that Christian religion was no better than a wretched devise of wicked men. Verse 18. That he might bring us] To reconcile and bring men again to God, was the main end of Christ's coming and suffering. This is the wonderment of Angels, torment of devils, etc. Verse 19 He went and preached] Righteousness, i. e. Repentance, 2 Pet. 2.5. and the faith of the Gospel, 1 Pet. 4.6. whereby some of those many that perished in the waters, arrived at heaven. Nunquam serò si seriò. Christ went to them as an Ambassador sent by his Father, and spoke to their hearts. Verse 20. Which sometimes were disobedient.] Gr. Vnperswadable, uncounsellable. They jeered where they should have feared, and thought Noah no wiser than the Prior of St bartholomew's in London, Holinshead. who upon a vain prediction of an idle ginger, went and built him an house at Harrow on the hill, to secure himself from a supposed flood, foretell by that ginger. Verse 21. Baptism doth also now save] It is of permanent use; and effectual to seal up salvation whensoever a man believes and reputes. Hence we are once baptised for all. See Ephes. 5.26. Tit. 3.5. The Pope's decrees say, That Confirmation is of more value than Baptism, and gives the holy Ghost more plentifully and effectually. Not the putting away] That none bear himself bold upon his Christendom: Unregenerate Israel is to God as Ethiopia, Amos 9.7. A man may go to hell with baptismal water on his face. But the answer] The Stipulation, or confident interrogation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such as is that of the Apostle, Rom. 8.33, 34, 35. and of Jeremy pleading with God, Chap. 12.1, and reasoning the cause with him. David from his circumcision promised himself victory over that uncircumcised Philistim, so may we from our baptism, against all spiritual wickednesses. Verse 22. Angels and authorities] Psal. 68.17. The word rendered Angels signifieth Seconds, as being second to Christ, or next to him. See Dan. 10.13. CHAP. iv Verse 1. Christ hath suffered] AS Chap. 3.18. In the flesh] In humane nature, so must we suffer in sinful nature, subduing it to God, and ceasing from sin, nailing it and nailing it to the cross of Christ. Verse 2. That he no longer, etc.] To spend the span of this transitory life after the ways of ones own heart, is to perish for ever. Verse 3. In lasciviousness, lusts, etc.] The true picture of a Pagan conversation, which yet is too too common among those that call themselves Christians. The world is now grown perfectly profane, and can play on the Lordsday without book; making it as Bacchus' Orgies, rather than God's holy day, with piping, dancing, drinking, drabbing, etc. We may say as once Alsted of his Germans, that if the Sabbath-day should be named according to their observing of it, Demoniacus potiùs quam I) ominious diceretur, A●sted. Encyl. it should be called not Gods-day, but the devils. Excess of Wine] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces, as they call them. Revellings] Stinks saith the Syriack: Drunkards are stinkards. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Banquet] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Compotations, or good-fellow-meetings: some render it, bibbing, sippings, tiplings, sitting long at it, though not to an alienation of the mind. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They think it strange] Gr. That they think it a new world, marveling what is come to you o'late. It is I, said the harlot, Arego nonsu●●. but it is not I, said the convert. Into the same excess] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bubbling or boiling, as the raging sea, soaming out its own filth. Verse 5. Who shall give account] Of their ungodly deeds and hard speeches, Judas 15. Angels did their first execution in the world upon luxurious Sodomites: they will be very active doubtless against such at the last day. See 2 Pet. 2.10. and mark that word, Chief. Verse 6. For, for this cause] See the Note on 1 Pet, 3.19. That they might be judged] Either by God chastising them, 1 Cor. 11.32. or by themselves, vers. 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin, it makes them condemn themselves in the flesh. But live according to God] The Father of spirits, with whom the spirits of just men departed are made perfect, Heb. 12.23. Eusebius and Austin make mention of certain Arabians, who said that the soul dies with the body, and revives not again till the resurrection of the body. Euseb. l. 2. c. 20. Angto● 6 de haeres. This old heresy is now, among many others, digged out of the grave, and held by certain Sectaries amongst us. Verse 7. Be ye therefore sober, etc.] To be sober in prayer (saith one) is to pray with due respect to God's Majesty, without trifling or vain babbling: To let our words be few, Eccles. 5.3. Also it is to keep God's counsel, not to be proud or boast of success, or speak of the secret sweetness of God's love without calling: It is to conceal the familiarity of God in secret. And watch unto prayer] Against dulness of body, drowsiness of spirit, satanical suggestions, distractive motions, which else will muster and swarm in the heart like the Flies of Egypt. Verse 8. Charity shall cover] This is meant of mutual love, whereby we forgive offences one to another, and not that which should justify us before God in a Popish sense, as appears by the precedent words, and by Prov. 10.12. Verse 9 Without grudge] Without shucking and hucking. See 2 Cor. 8 12. with the Note there. Verse 10. Even so minister] Clouds when full, pour down, and the spouts run, and the eaveses shed, and the presses overflow, and the Aromatical trees sweat out their precious and sovereign oils, and every learned Scribe brings out his rich treasure, etc. Verse 11. If any man speak] i. e. Preach. Every sound is not music, so neither is every Pulpit-discourse preaching. At the Oracles of God] Those lively and life-giving oracles, Act 7.38. the holy Scriptures. These he must expound with all gravity and sincerity, not seeking himself, nor setting forth his own wit and eloquence, so putting the sword of the spirit into a velvet scabbered, that it cannot prick and pierce the heart. Which God giveth] Liberally and magnifically. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 12. Think it not strange] Ne tanquam hospites percellumini, Stand not wondering, and as if struck into a maze. Fain would this flesh make strange of that which the Spirit doth embrace (saith Mr Saunders Martyr, in a letter to his wife.) Act. and Mon. fol. 1360. O Lord how loath is this loitering sluggard to pass forth in God's path. It fantasieth, forsooth, much fear of fray-bugs. And were it not for the force of faith which pulleth it forward by the rain of Gods most sweet promise, and of hope which pricks on behind, great adventures there were of fainting by the way. But blessed, and everlastingly blessed be our heavenly Father, etc. Concerning the fiery trial] John Brown of Ashford, through the cruel handling of Archbishop Warrham, and Fisher Bishop of Rochester, was so piteously entreated (saith Mr Fox) that his bare feet were set upon the hot burning coals, to make him deny his faith: Act. and M●n. fol. 1●77. which not withstanding he would not do, but patiently abiding the pain, continued in the Lords quarrel unremovable. See the like of Rose Allen, Act. and Mon. 1820. As though some strange thing] Forecast afflictions, which being fore-seen come no whit the sooner, but far the easier: It is a labour well lost, if they come not, well spent if they do; whereas coming upon the sudden, they find weak minds secure, make them miserable, leave them desperate. Bishop Latimer ever affirmed, that the preaching of the Gospel would cost him his life, to the which he no less cheerfully prepared himself, then certainly was persuaded, that Winchester was kept in the Tower for the same purpose; and the event did too truly prove the same. Being sent for to London by a pursuivant, and coming thorough Smith field, he merrily said, Act and Mon, fol 1579. That Smithfield had long groaned for him. To the Lieutenant of the Tower he said, You look I think, that I should burn; but except you let me have some fire I am like to deceive your expectation: for I am like here to starve for cold. Verse 13. But rejoice] As the Apostles did, Act. 5.41. See the Note there. With exceeding joy] Gr. Dancing a galliard, Leaping Levaltoes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lifting up your heads, because your redemption draweth nigh. Vincentius laughing at his tormentors, said, that death and tortures were to Christians, Jocularia & ludicra, matters of sport and pastime; Luther. and walking upon hot-burning coals, he boasted that he walked upon roses: Other Martyrs said, that they felt no more pain in the fire, then if they lay upon a bed of down. Constantine embraced Paphnutius, and kissed his lost eye: So will Christ deal at last day by his suffering servants. Verse 14 Happy are ye] See the Note on Mat. 5.11, 12. The word signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye are out of harms-way, out of the reach of danger. Resteth upon you] With great delight and content. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How strangely were the holy Martyrs spiritualised and elevated, carried out of themselves, and beyond themselves, as were easy to instance? Verse 15. As a busybody] Gr. A bishop in another man's Diocese, a pragmatical person that meddleth with other men's matters, without call or commendation. Verse 16. Suffer as a Christian] Under the Emperor Antoninus the Philosopher, there fell out a very bitter storm of persecution in France, which swallowed up sundry Martyrs, Bucholc. as Maturus, Pothenus, Attalus and Blandina: which good woman in the midst of all her sufferings, oft cried out, Christiana sum, I am a Christian. By which word she gathered new strength, and became more than a Conqueress. So Sabina, another glorious Roman Martyr, crying out when she was in prison, job. Manl. and being asked by the Jailor, how she would endure the fire next day, that made now so much ado in her travel? Very well said she, I doubt not: for now I suffer as a sinner, but then I shall suffer as a Christian. Verse 17. Judgement must begin] The mortality at Corinth began at the believers, 1 Cor. 11.30. infidels scaped . God's cup is first sent to Jerusalem. There was bread in Moab, when there was none in Israel, Ruth 1.1. The stormy shower lighteth first on the high-hils: and having washed them, settleth with all the filth in the valleys. Verse 18. Scarcely be saved] Hard and scarce: not at all from outward miseries (whereof he is sure to have his back-burden) and not without somewhat ado from hell-torments. The wise Virgins had no oil to spare: the twelve Trib s served God instantly and constantly day and night, and all little enough, Act. 26.7. Where shall the ungodly, etc.] Surely not where: not before Saints and Angels, for holiness is their trade. Not before God, for he is of more pure eyes, etc. Not before Christ: for he shall come in flaming fire rendering vengeance. Not in heaven, for its an undefiled inheritance, etc. Verse 19 Commit the keeping] As a precious depositum. So did our Saviour both in his life time, Pet. 2.23. and at his death, Luk. 23 46. As unto a faithful] Who will rather unmake all, Psal. 114.8. than we shall miscarry. CHAP. V Verse 1. Who am also an Elder] GR. Leo 1. Petrum in consortium individu●● Trinitatis assumptu● j●●lavir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fellow Elder, not a Commander, a Lord paramount, a Compeer and Consort to the blessed Trinity, as Pope Leo the first, and Nicolas the third blasphemously said he was. Verse 2. Feed the flock] Being both learned and loving. The Greek word for a shepherd, signifieth one that earnestly desireth after his sheep. Not by constraint, but willingly] It is with the Pastors of Germany for most part, saith Melancthon, as with him in Plautus, that said, Ego non servio libentèr herus meus me non habet li●e●●èr, tumen utitur me, ut lippis oculis. Verse 3. Neither as being Lords] About the year 1260. the Clergy and Laity of England, set themselves against the Pope's exactions: and when the Legate alleged that all Churches were the Popes, J●●● vius in vit. Po●●● Magister Leonardus made answer, Tuitione non fruitione, desen sione, non dissipatione. Verse 4. Ye shall receive a crown] A crown imports perpetuity, plenty, dignity, the height of humane ambition. Quarta perennis erit was Sr Thomas Bodily his posy. Verse 5. Yea all of you be subject] In regard of love and modesty, not of change and confusion of offices. Be clothed with humility] The Greek word imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that humility is the ribbon or string, that ties together all those precious pearls the rest of the graces: if this string break, they are all scattered. Humility, as charity, is the band of perfection: yea the word here used signifies no● only alligare, but innodare, say some; to tie knots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as delicate and curious women use to do of ribbons to adorn their heads or bodies: M. Cawdrey as if humility were the knot of every virtue, and the grace of every grace. Contrariwise, how ugly and unseemly is pride on the back of honour, head of learning, face of beauty, & c? chrysostom calleth humility the root, mother, nurse, foundation and band of all virtues. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil the store-house, treasury of all good. God resisteth] See the Note on Jam. 4.6. And giveth grace] i.e. Honour and respect: as appears by the opposition, and by Pro. 3.34, 35. Verse 6. Under the mighty hand of God] If God can blow us to destruction, Job 4.9. nod us to destruction, Psal. 80.16. what is the weight of that mighty hand of his, that spans the heavens, and holds the earth in the hollow of them? That he may exalt you] The lower the ebb, the higher is the tide, A deluge of sorrows may assault us, but they shall exalt us. And the lower the foundation of virtue is laid, the higher shall the roof of glory be over laid. In due time] In the opportunity of time, in a fit season. The very Turks, though remorseless to those that bear up, yet receive humiliation with much sweetness. Verse 7. Casting all your care] Your carking care, Act. and Mon. fol. 1743. your care of diffidence. I will now with you sing away care (said John Careless Martyr in a letter to Mr. Philpot) for now my soul is turned to her old rest again, and hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord which careth for me, and will be Careless, according to my name. Verse 8. Your adversary the devil] Satan envies our condition, that we should enjoy that Paradise that he left, the comforts he once had. Hence he disturbs us, and is restless, out of his infinite hatred of God and goodness: as the Scorpion still pu●s forth his sting, and as the Leopard beareth such a natural hatred against men, that if he see but a man's picture, he flies upon it, and tares it, Annibal, whether he conquered, or was conquered, never rested. Satan is over-overcome, and yet he walks up and down seeking to devour: he commits the sin against the holy Ghost every day, and shall lie lowest in hell: every soul that he drew thither by his temptation shall lie upon him, and press him down as a millstone under the unsupportable wrath of God. The word here rendered an adversary, properly signifies an adversary at law. Against whom we have an Advocate Jesus Christ the just one, 1 joh. 2.2. who appears for us, Heb. 9.24. to nonsuit all accusations, and to plead our cause. Whom he may devour] Gr. Whom he may drink up at one draught. Verse 9 Steadfast in the faith] Gr. Stiff, solid, settled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. That the same afflictions] Art not thou glad to far as Photion, said he to one that was to die with him? Ignatius going to suffer, triumphed in this, that his blood should be found among the mighty Worthies, and that when the Lord maketh inquisition for blood, he will recount from the blood of righteous Abel● not only to the blood of Zacharias son of Barachias, but also to the blood of mean Ignatius. Verse 10 But the God of all grace] Thus the Apostle divides his time betwixt preaching and prayer, according to his own advice, Act. 6.4. and the practice of those ancient Ministers, Deut. 33.10. Verse 11. To him be glory, etc.] Non loquendum de Deo sine lumine, said the Heathen, we may not mention God, but with praise to his name, say we. Verse 12. I have written briefly] Gr. In few. The holy Scripture hath fullness of matter in fewness of words, the whole counsel of God shut up in a narrow compass. The Lord knows that much reading is a weariness of the flesh, Eccles. 12.12. and hath therefore provided for our infirmity. Verse 13. The Church that is at Babylon] At Rome say the Papists, that they may prove Peter to have been Bishop of Rome. But though this be far set, yet here they grant us, that Rome is that mystical Babylon mentioned in the Revelation. It is probable that S. Peter meant no other Babylon then the Metropolis of Chaldaea, where he, being the Apostle of the circumcision, preached to those dispersed Jews, and other Gentiles that he had converted. Verse 14. With a kiss of charity] So called, because their love to one another was by this symbol or ceremony both evidenced and increased. A COMMENTARY OR EXPOSITION Upon the second Epistle general of S. PETER. CHAP. I. Verse 1. A servant] THe Pope, who will needs style himself, A servant of servants, is herein the successor not of Peter, but of cursed Cham. He stamps in his coin, That Nation and country that will not serve thee, shall be rooted out, and so bewrays his putrid hypocrisy. Like precious faith] Precious as gold tried in the fire, that maketh rich, Revel. 3.18, And like precious (though of different degrees) In regard of 1. The Author, God. 2. The object, Christ. 3. The means of working it, the Spirit and Word. 4. The end of it, salvation. 5. The essential property of it, of handfasting us to Christ. A child may hold a ring in his hand, as well, though not as fast as a man. Verse 2. Through the knowledge] There is not a new notion, or a further enlargement of saving knowledge, but it brings some grace and peace with it. All the grace that a man hath, it passeth thorough the understanding: and the difference of stature in Christianity grows from different degrees of knowledge. Grace and truth came by jesus Christ, Joh. 1.17. Verse 3. To glory and virtue] To glory as the end, to virtue as the means. The very Heathens made their passage to the temple of honour thorough the temple of virtue. Do worthily, and be famous, Ruth 4.11. Verse 4. Exceeding great and precious] Every precious stone hath an egregious virtue in it: Cardan. Subti. l 7. so hath every promise. The promises, saith one, are a precious book, every leaf drops mirth and mercy. The weak Christian cannot open, read, apply it; Christ can, and will for him. That by these ye might be partakers] As the Sun when it applies its beams to a fitly disposed matter, and stays upon it, gins to beget life and motion, and makes a living creature; so do the promises applied to the heart make a new creature, See a Cor. 3 6. Of the divine nature] That is, of those divine qualities, called elsewhere, The image of God, The life of God, etc. whereby we resemble God, not only as a picture doth a man in outward lineaments, but as the child doth his father in countenance and conditions. It was no absurd speech of him that said, That the high parts that are seen in heroical persons do plainly show, that there is a God. Neither can I here but insert the saying of another, Well may grace be called the divine nature: for as God brings light out of darkness, comfort out of sorrow, riches out of poverty, and glory out of shame; so doth grace turn the dirt of disgrace into gold, etc. As Moses his hand, it turns a serpent into a rod. Verse 5. And besides this] q. d. As God hath given you all things pertaining to life and godliness, and hath granted you exceeding great and precious promises, so must you reciprocate, by giving all diligence, or making all haste, that ye be not taken with your task undone. Acti agamus. Add to your faith] Faith is the foundation of the following graces: Indeed they are all in faith radically. Every grace is but faith exercised. Add] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Link them hand in hand, as Virgins in a dance. Or, Provide yourselves of this rich furniture: one grace strengtheneth another, as stones do in an arch. Verse 6 And to knowledge, temperance] That ye be Wise to sobriety, not curiously searching into those things, whereof ye can neither have proof nor profit. Some are as wise as Galilaeus, who used perspective glasses to descry mountains in the Moon. Verse 7. Mar. 10.11. Joh. 11.3. And to brotherly kindness, etc.] Love we must all men, but especially the family of faith, as our Saviour loved the young man, but not so, as he did Lazarus. Verse 8. If these things be in you] What God doth for us, he doth by grace in us. And it is the growing Christian that is the assured Christian. Whilst we are yet adding to every heap, we shall be both actuosi & fructuosis; and so get more abundant entrance, and further in to the kingdom of Christ. Verse 9 But he that lacketh these] Those that add not to their stock of grace, shall have no comfort either from the time past, for they shall forget they were purged from their sins, or from thoughts of the time to come, for they shall not be able to see things fare off, to ken their interest in the kingdom of heaven. Cannot see fare off] Being purblind, blinking, Lusciosi, qui siquando oculorum aciem intendunt, ut certiùs aliquid cernant, minùs vident quam antè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith Vives. If weak-sighted men look wishly upon a thing, they see it no whit the better, but much the worse. And hath forgotten] As if he bade been dlpt in the lake of Loath, and not in the laver of baptism. Divers of the Spanish converts in America forget not only their vow, but their very names that they received, when they were baptised. Verse 10. Give diligence] Say not here as Antipater King of Macedony did, when one presented him a book treating of happiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not at leisure. But do this one thing necessary, with all expedition. Your calling and election] We must not go (saith one) to the university of election, T. C● on Colos. before we have been at the grammar-school of Vocation: First, we are to begin below at our sanctification, before we can climb to the top of God's counsel, to know our election. Sure] Some copies have it, Sure by good works: and indeed these settle the soul, 1 Cor. 15.58. as a stake, the more it is struck into the ground, the faster it sticks. Ye shall never fall] Stumble ye may: but he that stumbles and falls not, gets ground. Verse 11. Ministered unto you abundantly] Ye shall go gallantly into heaven, not get thither as many do, with hard shift, and much ado. A ship may make a shift to get into the harbour, but with anchors lost, cables rend, sails torn, mast broken: another comes in with sails and flags up, with trumpets sounding, and comes bravely into the haven: so do fruitful and active Christians into Christ's Kingdom. Verse 12. Act and Mon. fol 1●89. I will not be negligent] Ministers must carefully watch and catch at all opportunities of benefitting the people. Dr Tailor the Martyr preached at Hadley his charge on any day, as oft as he could get the people together: and once a fortnight at least went to the almhouse, and there exercised his charity both spiritual and corporal. Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To stir you up] Gr. To rouse you and raise you, ex veterno corporis, teporis & oblivionis, Grace in the best is like a dull sea-coal-fire; which, if not stirred up, though it want no fuel, will yet easily go out of itself. Verse 14. I must put off] See the Note on 2 Cor. 5.1. What is this life, but a spot of time betwixt two eternities? Our tents shall be taken down. Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After my decease] Gr. Mine out-going, or Passage to heaven. The Apostle in this expression hath respect doubtless to that, Luke 9.31. As Daniel 6.15. refers to Psal. 2.1. To have these things always, etc.] Dilexi virum (said Theodosius concerning Ambrose) I could not but love the man exceedingly for this, that when he died, he was more solicitous of the Churches then of his own dangers. And I am in no less care (saith Cicero) Mihi non minori curae est, etc. Cicer. Lael. what the Commonwealth will do when I am dead, then whiles I am yet alive. Verse 16. Cunningly devised fables] Artificially composed and compiled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not without a show of wisdom and truth, to deceive silly people. The Jesuits confess that the legend of miracles of their Saints is for most part false: but it was made, say they, for good intention, that the common-people (the females especially) might be drawn with greater zeal to serve God and his Saints. Verse 17. This is my beloved Son] See the Notes on Matthew 3.17. and 17.5. Verse 18. When we were with him] Witnesses of his glory, and the same were shortly after witnesses of his agony. Envy not the gifts or honours of others: sigh they have them upon no other terms, then to undergo the sorer trials. In the boly Mount] Holy for the while, as are our Churches, during the public assemblies. Verse 19 A more sure word] The authority of the Scriptures is greater than of an angels voice, of equal command to God's audible and immediate voice, and of greater perspicuity and certainty to us: for besides inspiration, it is both written and sealed. As unto a light] As the Governor of a ship hath his hand on the stern, his eye on the polestar: so should we on Christ the daystar, Rev. 2.28. and 22.12. Verse 20. Of any private interpretation] That is, of humane interpretation: Private is not here opposed to public, but to divine, or to the holy Ghost. The old Prophet may bring a man into the Lion's mouth, by telling him of an Angel that spoke to him. Verse 21. As they were moved] Forcibly moved, acted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. carried out of themselves to say and do what God would have them. CHAP. II. Verse 1. Who privily shall bring in] OR, Fraudulently soist in false doctrines under the title of truth, and pretext of piety. Some truths they shall teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the better to persuade to their falsehoods. Together with the gold, silver, and ivory of orthodox tenets, they have store of apes and peacocks, as Solomon's ships had. Sunt mala mist a bonis, sunt bona mista malis. Denying the Lord that brought them] Or, Freed them, viz. from their former idolatries and enormities, verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentius significat, saith one. Or, that bought them, as they conceited, and others charitably imagined: but it proved otherwise, as appeared by their apostasy. Verse 2. A●●. de civ. Del. The way of truth shall be, etc.] The ancient Christians were generally hated and hooted at by the Heathens for the heretikes-sake, who were also a kind of Christians, as Austin complaineth. And Epiphanius addeth that many Pagans refused to come near the Christians to join with them in any good exercise, Improbis scelestorum illcrum factis consternati, as being offended at the unclean conversation of divers heretics, the Priscillianists especially, whose doctrine was, Jura, perjura, secretum prodere noli. Verse 3 With feigned words] Covetousness in never without a cloak, and flattering words (1 Thess. 2.5.) for a colour: as, what wool is so course, but will take some or other colour? Seducers pretend the glory of God, and good of souls to their worldly and wicked practices, Phil. 3.18, 19 Verse 4. If God spared not the Angels] Though but for one sin only, and that in thought only. It sprang from the admiration of their own gifts, it was confirmed by pride and ambition, it was perfected by envy, stirred by the decree of exalting man's nature above Angels in and by Christ. Some say it was a transgression of some Commandment in particular (not expressed) as Adam's was. Verse 5. Bringing in the flood] And so burying them all in one universal grave of waters. Verse 6. And turning the Cities] Burying them likewise in the dead sea, after that he had reigned down hell from heaven upon them. See my Notes upon Genesis 19.24, 25. Making them an ensample] Hanging them up in gibbets, as it were, that others might here and fear. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vexed] Gr. Labouring under it, as under an heavy burden, and as much tortured, as if he had been set upon a rack, as it is verse 8. Verse 8. In seeing and hearing] Every sinful Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart. Vexed his righteous soul] Gild or grief is all that the good soul gets by conversing with the wicked. Verse 9 The Lord knoweth how] He hath ways of his own, and commonly goeth a way by himself, such as we think not of; helping them that are forsaken of their hopes: Peter (if any man) might well say, The Lord knoweth how to deliver his: for he had been strangely delivered, Act. 12. Verse 10. But chief] See the Note on Heb. 13.4. That walk after the flesh] That is, The harlot; as filthy dogs follow after a salt-bitch: so the harlot is called, Deut. 23.18. Act. and Mon. fol 7 51. The Helvetians had an old custom in their towns and villages, that when they received any new Priest into their Churches, they used to premonish him before, to take his Concubine, lest he should attempt any misuse of their wives and daughters. To speak evil of dignities] Here we have a lively picture of the Popish Clergy. Aretine, by a longer custom of libellous and contumelious speaking against Princes, had got such an habit, that at last he came to diminish and disesteem God himself. How boldly and basely doth Baronius bellow against the King of Spain his Sovereign? And he defends himself against another Cardinal reprehending his fierceness thus, An imperious (impetuous he should have said) zeal hath no power to spare God himself. Verse 11. Which are greater in power] viz. than the mightiest Monarch, Dan. 10.20. and are therefore called principalities and powers, 1 Pet. 3.22. Mighty ones, Isa. 10.34. See 2 Thess. 1.7. Exod. 12.23, 27. 2 Sam. 24.15. 2 King. 19.35. This is all for our comfort, they being our guardians. See my Common-place of Angels. Verse 12. As natural bruit beasts] Some men put off all manhood, fall beneath the stirrup of reason, and are beastialized, yea satanized. Speak evil of the things] Dare to reprehend what they do not comprehend, dispraise sound doctrine. Verse 13. To riot in the daytime] See the Note on 1 Thess. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5.7. The word here rendered riot. comes of a root that signifies to break: for there is nothing that doth so break and emasculate the minds of men as rioting and revelling. Luxury draws out a man's spirits, and dissolves him. Spots they are] Blots of goodness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. botches of Christian society. Verse 14. Having eyes full of adultery] Gr. Of the adultress, As if she were seen sitting in the eyes of the adulterer. Plutarch Kign pucillam & pacillam o ut● significat. The wanton Greek was said to have his eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non virgins, sed meretrices, not maids but minions. Archesilaus' the Philosopher told a young wanton, Vitijs nobis in animum per oculos est via. Quinul. Nihil interest quibus membris cinaedi sitis posterioribus an prioribus. The leper was to shave his eyebrows, to teach us to take away the lust of the eyes, Levit. 14.9. And that cannot cease to sin] Though they have made many Covenants with God, promises to men. So Pro. 19.19. They break all, as easily as Samson did the new ropes● Exercised with covetous practices] Which they constantly follow, as the Artificer doth his trade. Verse 15. The wages of unrighteousness] The Mammon of unrighteousness, wages of wickedness. Lucra injust a putes justis aequalia d●mnis: Dum peritura paras, per malè parta peris. Verse 16. The dumb Ass speaking] The Angel (some think) spoke in the Ass, as the devil had done in the serpent. Who now can complain of his own inability and rudeness to reply in a good cause, D. Ha●●'s contempl. when the dumb Ass is enabled by God to convince his master? There is no mouth into which God cannot put words: and how oft doth he choose the weak and unwise to confound the learned and mighty? Verse 17. These are wells, etc.] Not fitted, nor filled with wholesome doctrine, but as the brooks of Tema, Job 6.17. in a moisture they swell, in a drought they sail. The river Novanus in Lombardy at every Midsummer solstice swelleth and runneth over the banks: but in midwinter is clean dry. So these. Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Great swelling words] Gr. Bubbles of words, full of wind, big swollen fancies, sesquipedalia verba. Swenckfeldius the heretic bewitched many with those big words (ever in his mouth) of Illumination, Revelation, Deification, the inward and spiritual man, etc. Faith, he said, was nothing else but God himself indwelling in us. And have we not those now that tell their disciples they shall be Christed, Godded, & c? Through much Wantonness] As Hetserus and Monetarius the Anabaptists, Joh. Manl lcc. come 321. & 490 who corrupted many matrons, whom they had drawn to their side. Verse 19 Promise them liberty] As Mahometism, and Popery, which is an alluring, tempting, bewitching religion. Sr Walter Raleigh knew what he said, that were he to choose a religion for licentious liberty and lasciviousness, he would choose the Popish religion. No sin past, but the Pope can pardon: no sin to come, but he can dispense for it. No matter how long men have lived in any sin (though it be the sin against the holy Ghost) extreme unction at last will salve all. Verse 20. Again entangled] As a bird in a gin, as a beast in a snare. Sapè familiaritas implicavit, saepè occasio peccandi voluntatem fecit. Isidor solil. l. 2. The later end is worse] They fall ab equis ad asinos, from high hopes of heaven into hell-mouth; where they shall have a deeper damnation, because they disgrace Gods house-keeping, as if they did not find that they looked for in religion. Verse 21. It had been better] Nocuit sanè Judae fuisse Ape stolum, & Juliano Christianum: to begin well and not to proceed, is but to aspire to an higher pitch, that the fall may be the more desperate. Non quaeruntur in Christianis initia, fed finis, Act. and Mon. fol 993. saith Hierom, B. Bonner seemed at first to be a good man, and a favourer of Luther's doctrines. Verse 22. The dog is turned] Proverbia hac sunt Canonica, quae Christiano nauseam commoverent. God will spew out apostates for ever, teaching them how they should have spewed out their sin. CHAP. III. Verse 1. This second Epistle] SO must Ministers with one Sermon peg in another: and never cease beating and repeating the same point, saith S. Aug de doct. Christian. Augustine, till they perceive by the gesture and countenance of the hearers, that they understand it, and are affected with it. I stir up] Gr. I rouse you, who perhaps are nodding with the wise virgins, Mat. 25.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your minds] Gr. Pure as the Sun. chrysostom saith of some in his time that they were ipso coelo puriores, Hom. 55. in Math. more pure than the visible heavens: and that they were more like angels than mortals. Verse 2. Mindful of the words] See the Note on 1 Cor. 15.2. Run to this armoury of the Scriptures for weapons against seducers and epicures. Verse 3. Scoffers] Those worst kind of sinners, Psal. 1.1. those abjects of the people, Psal. 35.15. those Pests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the Septuagint render them, Psal. 1.1. those Atheists that jeer when they should fear, and put fare away the evil day, that make no more matter of God's direful and dreadful menaces, than Leviathan doth of a sword, he laugeth at the shaking of a spear, Job 41.29. Verse 4. Where is the promise, etc.] The sleeping of vengeance causeth the overflow of sin (the sinner thinks himself hail-fellow with God, Psal 50.21.) and the overflow of the sin causeth the awakening of vengeance. Verse 5. Willingly ignorant of] A carnal heart is not willing to know what it should do, lest it should do what it would not, Act. 28.27. That by the word of God] And that by the same word again they may as soon be dissolved, yea reduced to their first original, Nothing. A learned man propoundeth this question, How did the Lord employ himself before the world? And his answer is this, D. Preston of God's attrib. p. 34. A thousand years to him are but as one day, and one day as a thousand years. Again, Who knoweth (saith he) what the Lord hath done? Indeed he made but one world to out knowledge: but who knoweth what he did before, and what he will do after? Thus he. And the earth standing, etc.] God hath founded the earth upon the seas, and established it upon the floods, Psal. 24.2. This, Aristotle reckons among the wonders in nature, and well he may. God hath set the solid earth upon the liquid waters for our conveniency, Psal. Lib. de mirabil. 104.6 7. Verse 6. Being overflowed with water] Therefore that is not altogether true, that all things continue as they were at first, as the scoffers affirmed, ver. 4. Verse 7. Reserved unto fire] The old world was destroyed with water, Propter ardorem libidinis for the beat of their lust, saith Ludolphus: the world that is now shall be destroyed with fire, Propter teporem charitatis, for their want of love. Verse 8. One day is with the Lord, etc.] Nullum tempus occurrit regi, How much less to the Ancient of days? In God there is no motion or flux; therefore a thousand years to him are but as one day. Verse 9 Not willing that any should perish] See the Note on 1 Tim. 2.4. Verse 10. The heavens shall pass. etc.] The very visible heavens are defiled with men's sins, Revel. 18.5. and must therefore be purged by fire; as the vessel that held the sin-offering, was in the time of the law. Shall be burnt up] This the very Heathens knew in part, as appears by the writings of Lueratius, Cicere de natura Deorum, and Ovid's Metam. lib. 1. Verse 11. What manner of men] Even to admiration, Quales & quanti, as the word signifies, Mar 13.1. How accurate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and how elevate above the ordinary strain! Verse 12. Looking for] As Sisera's mother looked out at a window, and expecting the return of her son, said, Why are his chariots so long a coming? So should we look up and long for Christ's coming in the clouds, those chariots that carried him up, and shall bring him back again. The heavens being on fire. etc.] A far greater fire than that at Constantinople, Blnnts voyage. where 7000 houses are said to have been on fire at once, a. Dom. 1633. And the elements shall melt,] And fall like scalding lead, or burning bell-metall on the heads of the wicked, who shall give a terrible account with the world all on fire about their ears. Whether this shall fall out in the year 1657. (as some conjecture, because in the year of the world, 1657. Alsted. Chr●●oi. the old world drowned, and because the numeral letters in MVnDI ConfLagratiIo, Make up the same number) I have nothing to affirm. Sure it is, the Saints shall take no hurt at all by this last fire, but a great deal of benefit. Methodius writeth that Pyragnus (a certain plant so called) grows green, and flourishes in the midst of the flames of burning Olympus, as much as if it grew by the banks of a pleasant river. And of this he saith, that himself was an eyewitness. Praeclarum sanè novissimi diei indicium & documentum. Verse 13. According to his promise] Which is good sure-hold. For he pays not his promises with fair words, as Sextorius did, but with real performances. Verse 14. That ye may be found of him] Watching, working, well-doing. See the Note on Mat. 24 43, 44. Verse 15. That the long-suffering, etc.] Rom. 2.4. which sentence Peter picks out of Paul's epistles, as one of the choicest, and urgeth it here. Even as our beloved brother, etc.] Ingenium est profiteri per quos profeceris, saith Pliny. S. Peter makes honourable mention of S. Paul: so Ezekiel of his contemporary Daniel. Verse 16. Wrist as they do. etc.] When we strive to give unto to the Scripture, and not to receive from it the sense: when we factiously contend to fasten our conceits on God, like the harlot, take our dead and putrified fancies, and lay them in the bosom of the Scriptures, as of a mother, when we compel them to go two miles, which of themselves would go but one, when we put words into the mouths of these oracles by mis-inferences or miss▪ applications, then are we guilty of this sin of wresting the Scriptures. Cadem Scripturarum faci ●●s. Tertullian speaketh of some that murder the Scriptures to serve their own purposes. Verse 17. Fall] Asdruball leaves fall from the trees in Autumn. Verse 18. But grow] In firmness, in fineness at least, as an apple doth in mellownesse: as Oaks grow more slowly than willows and bulrushes, yet more solidly, and in the end to a greater bulk and bigness. A COMMENTARY OR EXPOSITION Upon the first Epistle general of S. JOHN. CHAP. I. Verse 1. That Which Was from the beginning] CHrist, the eternal God. See the Note on John 1.2. Which we have heard, etc.] The man Christ Jesus, the Arch-prophet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which we have seen] And what so sure as sight? See Luk. 1.2. This was denied to many Kings and Prophets, Luk. 10.24. To have seen Christ in the flesh was one of the three things that Austin wished: which yet Saint Paul set no such high price upon, in comparison of a spiritual sight of him, 2 Cor. 5.16. See the Note there. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which we have looked upon] Diligently, and with delight: How sweet shall be the fight of him in heaven? With what unconceivable attention and admiration shall we contemplate his glorified body outshining the brightest Cherub? Verse 2. For the life was manifested] Christ who is life essential swallowed up death in victory: and brought life and immor. tality to light by the Gospel, 2 Tim. 1.10. Verse 3. Declare we unto you] That (Theophylus-like) ye may be at a certainty, fully persuaded, Luk. 1.1. having a plerophory or full assurance of understanding, to the acknowledgement of the mystery of Christ, Colos. 3.2. See the Note there. And truly our fellowship] If any should object: Is that such a preferment to have fellowship with you? What are you, & c! He answereth, As mean as we are, we have fellowship with the Father and the Son: Union being the ground of communion, all that is theirs is ours. Verse 4. And these things Writ We] Out of the Scriptures, those wells of salvation, draw we waters with joy, Isa. 12.4. suck these breasts of consolation, and be satisfied, Isa. 66.11. Nusquam inveri requiem nisi in libro & claustro, Hom. in Genes saith one. chrysostom brings in a man laden with inward trouble, coming into the Church: where, when he heard this passage read, Why are thou cast down my soul, & c? hope in God, etc. he presently recovered comfort. Verse 5. That God is light] He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light essential, and they that walk with him must be as so many crystal glasses with a light in the midst; for can two walk together, and they not be agreed? Am. 3.8. Verse 6. If ●● say that, etc.] As they do that profess to know God, but in works do deny him, Tic. 1.16. See the Note there. And walk in darkness] There is a child of light that walks in darkness, Isa. 50.10. but that's in another sense. I he wicked also, that are here said to walk in darkness have their sparkles of light, that they have kindled, Isa. 50.11. but it is but as a light smitten out of a flint, which neither warms, nor guides them, but dazelleth their eyes, and goes out, so that they lie down in sorrow. Verse 7. We have fellowship one, etc.] That is, God and we: inasmuch as we are made partakers of the divine nature, and are pure as God is pure, 1 Joh 3.3. in quality, though not in an equality. And the blood of Jesus] That whereas God's pure eye can soon find many a foul flaw in the best of us (our righteousness being mixed, as light and darkness, dimness at least in a painted glass, died with some obscure and dim colour, it is transparent and giveth good, but not clear and pure light) lo here a ready remedy, a sweet support, The blood of Jesus Christ his son cleanseth us from all sin. Verse 8. If we say that we have] If any should be so saucy or rather silly, as to say with Donatus, Non habeo Domine quod ignoscas, I have no sin for Christ to cleanse me from, he is a loud liar, and may very well have the whetstone. Verse 9 If we confess] Home agnoscit, Dew ignoscit. Aug. And Consessio p●cca●i est vomitus sordium animae. Judah (his name signifies confession) got the kingdom from Reuben. He is faithful] And yet Bellarmin● saith, De ●ustific. l. 1. cap 21. That he cannot find in all the book of God, and promise made to confession of sin to God. From all unrighteousness] All without exception: why then should we put in conditions, and as it were interline God's Covenant? Verse 10. We make him a liar] For the Scripture hath concluded all under sin, Rom. 11.32. See the Note there. CHAP. II. Verse 1. That ye sinne not] PResuming upon an easy and speedy pardon. The worse sort of Papists will say: when we have sinned we must confess; and when we have confessed, we must fin again, that we may confess again: so making account of confessing, as drunkards do of vomiting. But we have not so learned Christ. And if any man sin] Being taken afore he is ware, Gal. 6.1. See the Note there. We have an Advocate] Who appears for us in heaven, and pleans our cause effectually. See Heb. 9.24. Jesus Christ the righteous] Or else he could not go to the Father for us. See the Note on Joh] 16.10. Verse 2. He is the propitiation] Heb. Copher: He coffers up, is it were, and covets our sins, Psal. 78.38. See the Note on Rom. 3.25. Verse 3. We know that we know him] By a reflex act of the soul: hence the assurance of saith, the fruit of fruitfulness, 1 Cor. 15.58. That we know him] with a knowledge not apprehensive only, but affective too. Verse 4. He that saith I know him] Here he disputeth against Verbalists and Solifidians. See Jam. 2.14. with the Note there. Verse 5. That we are in him] In communion with him, and in conformity to him. Verse 6. To walk even as he walked] This is the same with that Col. 2.6. to walk in Christ, and with that 1 Pet. 2.21. to follow his steps, See the Note there. Verse 7. I writ no new commandment] The Apostle studiously declineth the suspicion of novelty. We should ever set a jealous eye upon that which is now, and stand in the old way, Jer. 6.16. in the ancient paths, Jer. 18.15. God's people are called the ancient people, Isa. 44.7. And Idolaters are said to sacrifice to new gods, that came newly up, Deut. 32.17. Truth, and wine, is better with age, Luke 5.39. And of witnesses Aristotle well saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the older they are, the more credible, because less corrupted. Verse 8. A new Commandment] See the Note on John 13.34. Verse 9 And hateth his brother] As Paul presseth faith, and Peter hope, so John love, those three cardinal virtues, 1 Cor. 13.13. Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None occasion, etc.] Gr. No scandal: i. e. no occasion of spiritual falling, whereby a man is made any manner of way worse, and back warder in goodness:, Quod fieri posest vel dicto, velfacto, sive exemplo in moribus saith learned Lyserus, which may be done by word, deed, or evil example. Verse 11. He that hateth, etc.] There is a passion of hatred (saith a famous Divine) This is a kind of averseness and rising of the heart against a man, when one sees him; so that he cannot away with him, nor speak to, nor look courteously or peaceably upon him, etc. 2. A habit of hatred, when the heart is so settled in this alienation and ess●rangement, that it grows to wish and seek his hurt. This is manslaughter, 1 John 3.5. Verse 12. I Writ unto you little children] A Christian hath his degrees of growth; childhood, 1 Cor. 3.1, 2. Youth or well-grown age, when he is past the spoon, as here: old age, Au, 21.16. Verse 13. Him that is from the beginning] The Ancient of d●ie●, Ol● men love to speak of ancient things. These are ancient things, 1 Chron. 4.22. Because ye have overcome the wicked one] The glory of young men is their strength, Prov. 20.29. The Hebrew word there ●endered young men, signifieth choice men, se. for military implo●ments: neither can they better show their valour, then by resifting the devil, that he may flee from them. Because ye have known the Father] We say, Hom. O●●ib. 1. He is a Wise child that knows his father (and the Greeks have a Proverb to the same purpose) but God hath no child so young, that more or loss knoweth him not, The bastardly brood of Rome are all for their mother, Verse 14. Because ye have know him] The same again, as Verse 13. which to a carnal heart may seem superfluous. Et certè sihumano ingenio conscripti essent libri illi, quos pro sacris (ita us verissimè sunt) agnoscimus & veneramur, bonum alicubi dormitasse Homerum diceremus, said one. But far be it from us to reprehend what we cannot comprehend. Verse 15. Love not the World] You fathers, and you young and strong men, let me caution you (before I speak again to the little children, vers. 18.) to beware of worldliness. A man may be very mortified, and yet very apt to dote on the world. If any man love the world] Have it he may, and use it too, as the traveller useth his staff (which either he keeps or casts away, as it furthers or hinders his journey) but love it he must not, unless he will renounce the love of God. See the Note on Mat. 6.24. Col. 312. Verse 16. The lust of the flesh, the lust of, etc.] That is, Luk. 4. pleasure, profit, preferment; the worldlings trinity, as one faith. Compare here with Christ's threefold temptation. But is of the world] Base and bootless, Nec verùm, nec vestrum, To know the vanity of the world (as of a mist) you must go a little out from it. Verse 17. And the World passeth away] As the stream of a swift river passeth by the side of a City. Animantis cujusque, vita in fuga est. Life itself wears out in the wearing, as a garment: all things below are mutable and momentary. Wilt thou set thine heart upon that that is not? saith Solomon. And the lust there of] So that although thou wert sure to hold these things of the world, yet they may be suddenly lost to thee, because then canst not make thine heart delight in the same things still. Not the world only, But the lust thereof passeth away: there is a curse of us satis●iableness● lies upon the creature▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Orator: There is a satiety of all things, The world's comforts are sweeter in the ambition hen in the fruition: for after a little while we loathe what we lately lusted after, as Amnon did Tamar. Men first itch, and then scratch, and then smart. Dolour est etiam ipsa voluptas. Verse 18. Little children] Children may be easily cozened, and made to take a sheep-counter for an angel, because broader and brighter: so young Christians are soon seduced: hence they are here cautioned. Verse 19 But they were not of us] No more were our Antitrinitarians, Arrians, Antiscripturists, ever of cur Church, otherwise then as wens or botches whatever our adversaries aver and cavil. So of old, because the Waldenses and Manichees lived in the same places, and were both held heretikas, the Papists maliciously gave out that the Waldenses (those ancient Protestants) were defiled with the errors of the Manichees and Catharists, which yet they ever abhorred, Verse 20. But ye have an Unction] that oil of gladness, the holy Ghost, In derision hereof, Domi●ian the tyrant cast S. John into a caldron of boiling oil, but he by a miracle came forth unhurt. Me know all things] Not all things knowable, but all things needful to be known. Verse 21. Because ye know not, etc.] Because ye are utterly ignorant: for God hath no blind children, but they all know him from the least to the greatest. Howbeit, the Angels know not so much, but they would know more, Ephes. 3.10. Should not we? Verse 22. That denieth that Jesus] Papists deny him as a King, in setting up the Pope; as a Priest, in setting up the Mass; as a Prophet, in piecing their humane traditions to the holy Scriptures. Verse 23. The same bath not the Father] See the Note on Job. 5.23. Mahomet speaks very honourably of Christ, but denies his Divinity, and that he was crucified. He acknowledgeth that he was the Word and power of god, and that all that believe in him shall be saved, etc. Verse 24. Hi Let that therefore abide] Persevere and hold fast the saith of the Gospel without wavering in it, Ephes. 4.14 or starting from it, 2 Pet. 2.20. Be as the centre, or as mount Zion, steadfast and unmoveable. Verse 25. Even eternal life] Hold therefore the doctrine of saith sound and entire by the hand of faith, that ye may receive the end of your faith, the salvation of your souls. Verse 26. That seduce you] That carry you into byways, high ways to hell. Verse 27. But the anointing] See vers. 20. It was an aggravation, of the fall of Saul, 2 Samuel 1.21. as though he had not been anointed: so for the Saints, to fall their own steadfastness. Verse 28. Little children, abide in him] q d. Your enemies are many and crafty; therefore keep home, keep home: this shall be no grief unto you, nor offence of heart, as she said, 1 Sam. 25.31. Verse 29. Is born of him] And exactly resembles him, as a child doth his father. See 1 Pet. 1, 17. and the Note on Match 5.9. CHAP. III. Verse 1. Behold What manner] QValem & quantum, as 2 Pet. 3.11. See the Note on Joh. 1.12. If Jacob was at such pains and patience to become son in law to Laban; if David hold it so great a matter to be son in law to the king, What is it then to be sons and daughters to the Lord Almighty? 2 Cor. 6.18. The World knoweth us not] Prince's unknown are unrespected; Unkent, unkiss, as the Northern Proverb hath it. After the sentence was pronounced upon Mr Bainham the Martyr, Act. and Mon. sol 939. he was counselled by M. Nicolas Wilson to conform himself to the Church: To whom he answered, I trust I am the very child of god, which ye blind asses (said he) do not perceive. Verse 2. What we shall be] Great things we have in hand, but greater in hope; much in possession, but more in reversion. Let this comfort us against the contempts cast up on us by the world, blind and besides itself in point of salvation. For we shall see him as he is] Now we see as in a glass obscurely, 1 Cor 13. 1●. as an old man through spectacles, as a weak eye looks upon the Sun: but in heaven we shall see him as he is, so far as a creature is capable of that blissful vision. Verse 3. Purifieth himself] That's true hope that runs out into holiness. Faith and hope purge, and work a suitableness in the soul to the things believed and hoped for. Even as be is pure] In quality. though not in an equality. Verse 4. Sin is the transgression] As there is the same roundness in a little ball, as in a bigger, so the same disobedience in a small sin as a great. Council Trident. Papists tell us that concupiscence is not truly and properly a sin: but S. Paul saith otherwise, Rom. 7. There are amongst us, that say, That original sin is not forbidden by the Law: but sure we are it is cursed and condemned by the law, as that which hath in it a consent to all sin. Verse 5. To take away our sins] Shall sin live that killed Christ? Shall I drink the blood of these men? said David of those that but ventured their lives for him. O● that each Christian would turn Jew to himself, and kill the red cow, etc. Verse 6. Sinneth not] Sin may rebel, it cannot reign in a Saint. Verse 7. Let no man deceive you] As if you might pass è caene in coelum, she to heaven with dragon's wings, dance with the devil all day, and sup with Christ at night; live ail your lives long in Dalilah's lap, and then go to Abraham's bosom when you die. These are the devils dire-dawbers, that teach such doctrine, his upholtsers that sow such pillows. Ezek. 13.18. Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that committeth sin] That makes a trade of it, and can art it (as the word properly signifieth) not act it only. Is of the devil] Bears his image, wears his livery: is as like him as if spit out of his mouth. That be might destroy the Works] The devil than hath his works in the very hearts of the elect, for whose cause Christ came into the world. Verse 9 For his seed] The new nature which causeth that sin cannot carry it away, without some counter-buffs. He cannot sine] i.e. Sinningly, so as to be transformed into sins image: cannot do wickedly with both hands earnestly, Mic. 7. Verse 10. In this the children of God] As David's daughters were known by their garments of divers colours, 2 Sam. 13.18. So are Gods children by their piety and charity. Verse 11. That We should love, etc.] this beloved disciple was all for love. See the Note on Chap. 2.9. Verse 12. Who Was of that Wicked one] Tertullian calleth Cain the devil's Patriarch. Cain is dead, faith another, but I could wish that he did not still live in his heirs and executours, Bucbol. Qui clavam ejus sanguine Abelis rubentem, u● rem sacram circumf●runt, adorant & venerantur, who bear about and make use of cain's club, to knock on the head God's righteous Abel's. And slew his brother] Gr. Cut his throat. Acerbissima sunt odia (ut ita nominem) saith one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Divinity hatreds are most deadly. Because his own Works, etc.] The old enmity, Gen. 3.15. So Numb. 22.3, 4. Moab Was irked, because of Israel, or did fret and vex at them, as Exod, 1.12. yet hay were allied, and passed by them in peace, and, by the slaughter of the Amorites, freed them from evil neighbours, which had taken away part of their Land, and might do more, as one bath well observed. Verse 13. Marvel not my brethren] Sith it was so from the beginning, and the very first man that died, died for religion: so early came martyrodome into the world. Verse 14. We know that we have passed] Not we think, we hope, etc. — fortunam rudentibus op●● If we would not have with the Merchant an estate hanging upon ropes, and depending upon uncertain winds, let us make sure work for our souls. This is a jewel that the Cock on the dunghill meddles not with. Sensum electionis ad gloriam. in hac vita nullum agnosco, saith Greevinchovius the Arminian, I know no such thing as assurance of heaven in this life. Papists allow us nothing beyond a conjectural confidence, unless by special revelation, Miserable comforters! Verse 15. Whosoever hateth his brother] Not to love then is to hate, as not to save a man is to kill him, Mark 3.4. Is a murderer] Because he wisheth him out of the world, as Caracalla did his brother Geta, of whom he said, Divus sit, mod● non sit vivus, I would he were in heaven or any where, so that I were rid of him. By like reason we may say that sin is Godmurther: forasmuch as sinners are God-haters, Rom. 1.30. and could wish there were no God, that they might never come to judgement. The godly man on the contrary cries out with David, Vivat Deus, Let the Lord live, and blessed be the God of my salvation, etc. Ps. 18 46. Verse 16. Because he laid down] See the Note on Joh. 15.13 Rom. 5.8. We ought also to lay down our lives] If Pylades can offer to die for Orestes, merely for a name, or out of carnal affection at the best: Should not Christians lay down their own necks one for another, as Aquila and Priscilla did for Paul, Rom. 16.4? Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This World's good] Gr. Livelihood, Which is all that the world looks after. And shutteth up his bowels, etc.] Not drawing out unto him both his sheaf and his soul, Isa. 58.9. Verse 18. Let us not love in Word] Words are light-cheap: and there is a great deal of mouth-mercy abroad. Julian the apostate is not presently a friend to Basil, though the writ unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dio. thou art my friend and beloved brother. The Roman legions loved Otho the Emperor, saith the Historian, and gave him all respect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not from the teeth out ward, but from the heart-root. See the Notes on Jam. 2.14, 15, 16. Verse 19 And shall assure our hearts] This, saith father Latimer, is the sweetmeats of the feast of a good conscience. There are other dainty dishes in this feast, but this is the banquet. Verse 20. Conscia ●ens ui cui● sua est, ita concip●●●●trapectera pro facto spemque metumque●uo. O●●d. If our heart condemn us] Conscience is God's spy, and man's overseer, Domesticus index, judex, carnifex; Gods deputy-Judge, holding court in the whole soul, bearing witness of all a man's doing and desires, and accordingly excusing or accusing, absolving or condeming, comforting or tormenting. Verse 21. Then have we confidence] Sincerity is the mother of serenity. Since qua, tranquillitas emnis tempestas est, saith Isidore. Uprightness hath boldness. It is not a peace, but a truce, that the wicked have such a storm will befall them, as shall never be blown over. Israel is the heir of peace, Galatians 6.16. Isa 32.17. Verse 22. And what soever we ask] sc. According to his will. Fiat voluntas mea, quia tua, said Luther. I can have what I will of God, said one; for my will shall be concentrike with his will. Because we keep] The obedience of faith emboldens us: yet may no may say as the prodigal, Give me the por●ion that belongeth to me. It was a proud speech of that Emperor that said, Antonin Philos. Non sic Deos coluimus, an't sic vivimus, ut ille not vinceret, We have not so served God, that the enemy should overcome us. Verse 23. And this is his commandment] This is the sum and substance of the Gospel, that we believe and love: and the more we believe God's love to us, the more love shall we bear one to another, for our love is but a reflex of his. Verse 24. By the Spirit] Christ hat satisfied the wrath of the Father: and now the Father and Christ both, as reconciled, send the Spirit, as the fruit of both their loves, to inhabit our hearts. And truly, next unto the love of Christ in dwelling in our nature, we may well wonder at the love of the holy Ghost, that will dwell in our defiled souls. CHAP. FOUR Verse 1. But try the spirits] AS Lapidaries do their stones, as goldsmiths do the metals. A Bristol stone may look as well as an Indian diamond; and many things glister besides gold. Try therefore before you trust that which is doctrinally delivered unto you: being neither over-credulous, the fool believeth every thing: nor rashly censorious, as those were that said of our Saviour, This man blasphemeth. See the Note on 1 Thess. 5.21. Because many false Prophets] Both the old Church, Deut. 13.1. and the new. Act. 20.30 were ever pestered with them. Verse 2. Herby know ye the spirit] Bring it to this test. Gold may be rubbed or melted, it remains orient; so doth truth. Whereas error as glass (bright, but brittle) cannot endure the hammer of fire. That confesseth] That preacheth Christ crucified. Verse 3. Is not of God] And yet he is not called an Atheist, or an Antitheist, but Antichrist, that is an opposite to Christ: as if his opposing should not be so much to Christ's nature, or person, as to his unction and function. Verse 4. And have overcome] viz. In your head Christ, and by the help of his holy spirit, your sweet inhabitant, whereby ye are more than conquerors, because sure to overcome and triumph. Verse 5. They are of the World] i. e. The seducers: fit lettuce for such lips, Dignum patellâ operculum. Vosinfernates estis, Ye are from beneath, I am from above, saith Christ, Job. 8.23. There fore speak they of the World] The water riseth not (unless forced) above the fountain. Out of the warehouse, the shop is furnished. Carnal teachers gratify their hearers with pleasing positions. the Papists in their petition to King James for a toleration, plead this as an argument, That their religion is agreeable to men's nature; and indeed it is an alluring, tempting, bewitching religion, giving way to all licentiousness and lasciviousness, So Mahomet in his A●choran tells his followers concerning venery, That God did not give men such appetites to have them frustrate, but enjoyed, as made for the gust of man, not for his torment; and a great deal more of such paltry stuff. Verse 6. Heareth us] Christ's sheep are rational; they can discern his voice from that of a stranger: and will hear it not with that gristle only that grows upon their heads, but with the car of their soul, which trieth doctrines, as the mouth doth meat, Job. 3. and knoweth the spirit of truth, and the spirit of error. Verse 7. Beloved, let us love one another] This beloved Disciple breathes nothing but love: as if he had been born with love in his mouth, as they say. Verse 8. Knoweth not God] If moral virtue could be seen with mortal eyes, saith Plato, it would draw all hearts unto it. If God were well known, he could not but be best beloved, and all that are his, for his sake. Verse 9 In this Was manifested] The very naked bowels of his tenderest compassions are herein laid open unto us, as in an anatomy. God so loved his son, that he gave him the world for his possession. Ps. 2.7. but he so loved the world, that he gave Son and all for its redemption. Verse 10. Not that we loved, etc.] Deus prior nos amavit, tantus, tantùm, & gratis, tantillos & tales. God, though so great, Bern. loved us first and freely, though such and so worthless. He loved us, because be loved us, saith Moses, Deut. 7.7, 8. the ground of his love being wholly in himself. He works for his own names sake, Ezek. 20.8, 14▪ 44, 22. four several times, not withstanding his word and oath, 13, 15, 23. Verse 11. If god so loved us] His one example easily answereth all our objections, taketh off all our excuses. As that our brother is our inferior, our adversary, of whom we have better deserved, etc. Verse 12. No man hath seen God] If we read that any hath seen him, we must understand it, that indeed they did see, Rab. Maim. more Nevochimd. 3.07. Mercavah, velo harocheb, the chariot in which God road, but not the rider in it, as that Rabbi speaketh. Verse 13. He hath given us of his spirit] That is, of the fruits of his Spirit, his holy motions and graces. For thorough the two golden pipes the two Olive-Branches empty out of themselves the golden oils of all precious graces, into the Candlestiks the Church. Verse 14. And We have seen] sc. By special privilege (that which natural eye never saw, v. 12.) the backparts of Jehovah, his wisdom, justice, mercy, etc. we can see no more and live, we need see no more that we may live. Verse 15. Whosoever shall confess] See the Note on 1 Cor. 12.3. Verse 16. And we have known and believed] That is, we know by believing. See the Note no Joh. 6.69. God is love] Pelican tells of some in his time, that used to read this piece of Scripture to their friends at their feasts. A pious practice surely, and well beseeming those that feast before the Lord. The Primitive Christians had at such times their kiss of love, 1 Pet. 5.14. And S. Austin had these two verses written on his Table, Quisquis amat dictis absentum roders famam, Hanc mensam indictam novorit esse sibi. Verse 17. In the day of judgement] Those that bear his image shall hear his Euge: he will own them and honour them in their saith, that worketh by love, shall be found unto praise, honour and glory at the appearing of Jesus Christ, 1 Pet. 1.7. He that was so willingly judged for them, shall give no hard sentence against them. Verse 18. There is no fear in love] But complacence and acquiescence in the person beloved. Because fear hath torment] Quom metuunt, oderunt. Whomsoever men fear, they hate, saith the Proverb. And odium timorem spirat, saith Tertullian. Hatred hath fear, which sets the soul on a rack, as it were, and renders it rest less. Verse 19 Because be first lovedus] See the Note on Vers. 10 Mary answers not Rabboni till Christ first said unto her Mary. Our love is but the reflex of his. And as the reflected beams of the Sun are weaker than the direct, so are our affections weaker than Gods. Verse 20. Whom be hath seen] Sight usually maketh love. Jnvenal greatly wondereth at one, Quinunquam visae fiagrabat amore puellae, who loved a party whom he had never seen. Verse 21. Love his brother also] If he be a good man, love him in god, if bad, for God. CHAP. V Verse 1. Loveth him also that is begotten] His love, as Aaron's ointment, sloweth down from the head to the meanest member. God's image wheresoever it appeareth, is very lovely. Verse 2. That we love the children of God] Really, aright, and not for self or sinister respects. Godliness gins in the tied knowledge of ourselves, and ends in the right knowledge of God. a Christian gins with loving God for himself, but he ends in loving himself and others, in and for Christ. Verse 3. For this is, etc.] See the Note on Joh. 14.15. His commandments are not] See the Note on Mat. 11.30 Verse 4. Even our faith] Which shows a man a better project, puts his head into heaven aforehand, gives him to taste of the hidden manna. Now his mouth will not water after homely provisions that hath lately tasted of delicate sustenance. Are we afraid of men, saith one? faith sets hell before us, Are we alured by the world? faith sets heaven before us. Verse 5. But he that believeth] A believer walketh about the world as a conqueror. He saith of these things here below, as Socrates did when he came into a fair, and saw there sundry commodities to be sold, Quam mult is ego non egeo? Nec babeo, nec careo, nec curo, as another said, I neither have these things, nor need them, nor care for them. He hath his feet, where other men's heads are, Prov. 15.24. Rev. 12.1. Verse 6. That came by water and blood] So to fulfil and answer the legal washings and sacrifices, so to signify that he justifieth none by his merit, but whom he sactifieth by his spirit: and so to set forth the two Sacraments of the new Testament. See The Note on Joh. 1934. Verse 7. Three that bear record] viz. That Jesus Christ is the Son of God. These three heavenly Witnesses have given testimony hereof in earth. See the Note on Joh. 5.32 & 8.18. These three are one] In essence and will. As if three lamps were lighted in one chamber, albeit the lamps be divers, yet the lights cannot be severed: so in the Godhead, as there is a distinction of persons, so a simplicity of nature. Verse 8. The Spirit and the Water] The Spirit of sactification testified by saving graces and new divine gifts, the water of repentance, and the blood of Christ applied by faith. These be the three Witnesses of a man's happiness here. When the waters of sactification are troubled and muddy, let us run to the witness of blood. Verse 9 If we receive, etc.] If two or three witnesses establish a truth with men, shall we deny that honour to God's testimony? Verse 10. Hath the witness in himself] Carries in his heart the counterpane of all the promises. Hath made him aliar] As one may deny God in deed, as well as in word, so he may give him the lie too in like manner, sc. by going away, and not heeding all the grace that he offereth by Christ: for such a one saith in effect, Tush, thee is no such thing as Christ: or at least not such benefit to be reaped by his passion, as they would persuade us, etc. Verse 11. That God hath given to us, &c,] How plain is the holy Scripture in things needful to salvation? These God hath written for us, as it were, which the beam of the Sun, that none may plead difficulty. But we are, most of us, of the Athenian strain, of whom Tully says the Proverb went, Athenienses s●ire quae recta sunt, sed facere nolle, that they knew what was right, Cic desenct. but had no mind to make use of it. Verse 12. Hath life] For he is the prince and principle of life: and all out of him are dead whiles they live. Non ille din vixit, sed diu fuit, saith Seneca of one, Non multum navigavit, sed multum jactatus est, of another at sea, He was long, but he lived little, He was much tossed, but not much furthered, He moved much, but removed not at all, as a horse in a mill, as a dog in a wheel, etc. See the Note on Joh. 1.4. Verse 13. That ye may believe] That ye may be confirmed, continued and increased in it. Verse 14. According to his will] One said, he could have what he would of god, and Fiat voluntas mea, said Luther in a certain prayer, but then he finely falls off with, Men voluntas, Domine, quiatua, Let my will be done, Lord, but so far forth, as it is thy will. Verse 15. We know that we have] Iste vir potuit quod voluit, That man could do what he would with God, said one concerning Luther. See the Note on Joh. 15.16. Verse 16. Act. and Mon. sol, 46. A sin which is not unto death] when John Frith and Andrew Hewet were at the stake, Dr Cook openly admonished all the people, that they should in no wise pray for them, no more than they would do for a dog. At which words Frith smiling, desired the Lord to forgive him. There is a sin unto death] That unpardonable sin of doing despite to the Spirit of grace. Rockwood, a chief persectour at Calais in the days of Henry the 8. to his last breath staring and raging, cried, the was utterly damned: And being willed to ask God mercy, Ibid. 1119. he brayed and cried our, All too late: for I have sought maliciously the deaths of a number of the honestest men in the town, whom I knew to be so: All too late therefore, All too late. Verse 17. There is a sin not unto death] All fins and blasphemies shall be forgiven unto men: but the blasphemy against the holy Ghost, etc. See the Note on Mat. 12.31, 32. Verse 18. Sinneth nor] sc. That sin to death, v. 16. not other sins, as other men do. See the Note on Chap. 3.9. And that wicked one toncheth him not] viz. Tactu qualitativo, as Cajetan expoundeth it, with a deadly touch: he thrusts not in his sting so far as to infuse the venom of that sin that is properly his sin, Joh. 8.44. and with which he toucheth their spirits that become the serpents feed. Verse 19 Lieth in Wickedness] As a lubber in a lake, as a carcase in its slime. In fermento tota jacet uxor, saith he in Plautus. This people is wholly set upon Wickedness, said Aaron, Exod. 32.22. is under the power and vassalage of the devil. Nil mundum in mundo. Verse 20. And we know] This he brings in here for a corollary and conclusion of all. Verse 21. Keep yourselves from idols] Negatively at least (as those 7000 in Israel, that had not bowed their knees to Baal) if not positively, by open declaration of your utter dislike, as did Daniel and his associates. A COMMENTARY OR EXPOSITION Upon the second Epistle of S. JOHN. CHAP. I. Verse 1. The Elder to the elect Lady] SAlmeron the Jesuit saith (but very absurdly) that Seneca's letters to S. Paul, and S. Paul's to Seneca, (as they are called) are for matter not much unlike this of S. John to the elect Lady, and to Gaius, and that of S. Paul to Philemon. Judicium sit penes lectorem. Me thinks they are no more like than harp and harrow. Verse 3. For the truth's sake] This is the love that will hold again, and is a sure sign of love unfeigned, when it is thus well founded. Sinisterity is opposite to sincerity. Some love the Saints as Isaac loved Esau, for the venison that he brought him, etc. Verse 3. Grace be with you, etc.] This blessing belongs not only to the Lady and her children, but to all that rightly read and hear the words of this Epistle, Revel. 1.3. Verse 4. I rejoiced greatly] This cheered up his good old heart more than any outward respects, or courtesies whatsoever. See 1 Thess. 3.8. Walking in the truth] Not taking a step or two, not breaking or leaping over the hedge to avoid a piece of foul way, but persisting in a Christian course, etc. not starting aside to the right hand or the left. Verse 5. That we love, etc.] God lays no other commands upon us then what we may perform by love, that lighteneth and sweeteneth all. His subjects and soldiers are all volunteers, Psal. 110.3. Verse 6. As ye have heard] He studiously declines the suspicion of novelty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Note on 1 John 2.7. Verse 7. For many deceivers] Gr. Cheaters, cozeners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as can cog a die to deceive the unskilful, Ephes. 4 14. cast a mist to delude even the quicksighted. Verse 8. That we lose not, etc.] The godly, when they fall into foul courses, or grow remiss and leave their first love, may lose what they have wrought, 1. in respect of the praise of men. 2. In respect of their own former feelings of God's favour. 3. In respect of the fullness of their reward in heaven. The Nazarite that broke his vow, was to begin all anew, Numb. 6. Verse 9 Hath not God] And so consequently, hath nothing. Aug. Bern. Habec omnia qui habet habentem omni ●, He hath all, that hath the Haver of all: But sine Deo omnis copiaest egestas. Plenty without God becomes penury. The wicked for want of God, in the fullness of his sufficiency is in straits, job 20.22. as he that hath God for his portion, in the fullness of his straits, is in a sufficiency. Verse 10. And bring not this doctrine] If he hold not the foundation, but be found heterodox and heretical. Receive him not, etc.] Illam domum in qua fuerit inventus hareticus diruend●m decernimus: Down with that house, that harbours an heretic, said the Council of Tholouse in their Constitution against the Albigenses, whom they mistook for heretics. Neither bid him God speed] Shew not love, where you owe nothing but hatred. I hate every false way, saith David. And I shall look upon Auxentius, as upon a devil, so long as he is an Arrian, said Hilarius. Verse 11. Is partaker of his evil] 1. By his sinful silence and dissimulation. 2. Next, by confirming the sinner in his evil way. 3. Lastly, by offence given to others. Verse 12. That our joy may be full] See, saith one, an Apostle furthered and quickened by the graces of a woman. When such Grandees in grace have benefit by communion of Saints, how much more they whose measures are less? Verse 13. The children of thine elect] Who probably sojourned with S. john for education-sake. The Lady might say to the Apostle, as he in Virgil did to Aeneas, — sub te toler are magistr● Militiam— tua cernere facta Assuescant, primis & te mirentur ab annis. A COMMENTARY OR EXPOSITION Upon the third Epistle of S. JOHN. Verse I. Unto the wellbeloved Gaius] ARich Corinthian, rich in this world, and rich in good works: A rare bird, at Corinth especially: Rom 16.23. 1 Cor. 1.14. where Saint Paul found them the richer the harder, and fare behind the poor Macedonians in works of charity. Verse 2. That thou mayst prosper] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou mayst make a good voyage of it, and come-safe and sound to thy journey's end. Even as thy soul prospereth] By the blessing of him that dwelled in the bush, Deut. 31.16. Now the soul prospereth, when it hath close communion with God, and enjoys the light of his loving countenance, preferring his favour before the world's warm Sun. Verse 3. Testified of the truth] This was their ingenuity, thus, at least, to requite their Host, by giving testimony of his liberality. Verse 4. I have no greater joy] See the Note on 2 joh. 4. Walk in truth] Not walk to the alehouse, walk about with tales to shed blood, walk a●ter the flesh, as too many of our hearers do, to our singular heartbreak. Verse 5. Thou dost faithfully] That is, out of faith, and as beseemeth a faithful Christian. They that give alms, etc. and not out of faith, they do worse than lose their labour: for they commit sin. Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a godly sort] Gr. Worthy of God, as seeing God in them, and as beseemeth his servants, who are Princes in all lands, Psal. 45. Verse 7. They went forth] To preach, and gain souls to God: And this they did gratis, as Paul, because the false-apostles did so at Corinth, seeking occasion against the true teachers, 2 Cor. 11, 12. Verse 8 That we might be fellow-helpers] And so receive a Prophet's reward. See the Note on Mat. 10.41. Verse 9 Diotrephes, who loveth, etc.] Ambition is like the Crocodile, which groweth as long as it liveth. What stirs made proud Paulus Samosatenus in the Primitive Church? What continual quarrelings were there between the Bishops of Coustantinople and of Rome for the primacy? and between the Archbishops of Canterbury, and of York for precedency? What a deal suffered learned Zanchy at Argentina from his ambitious colleagues, and divers of our English Divines and others, from the lordly Prelates? Pareus was wont to say, That the chief cause of all the Church's troubles was the Church-mens affectation of dominion. This trouble-town if we could cast out of the Church, said he, great hopes there were that we should all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concur and consent in one and the same truth. Isidor. Pelus. ● 4. ●● 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 10. Prating against us] One would wonder what he could prate against S. john, and yet he did, and that maliciously. True it is, he did but trifle and play the fool (as the Greek word signifies) in that he prated: but he shown his malice nevertheless. So do the Jesuits, as in many other their practices, so in this, that in their writings against us, they confirm that with glorious words and arguments, which westick not at; to make the world believe, that we deny all that which they so busily, and so bravely prove, and so to make us odious: Whereas they leave the main matter in controversy utterly unproved, thinking to carry it away with outfacing and great words. Verse 11. Fellow not] Make not such a man as Diotrephes your pattern for imitation: though he russle it amongst you, and will needs be the only man. Verse 12. Of all men] Of all good men: for God reckons of men according to their goodness. As a good name only is a name, Eccl. 7.1. and a good wife only a wife, Prov. 18.22. And of the truth itself] That's enough: Doth the truth report well of a man? then he needs not care, what the world can say. Yea, and we also] Which we do not use to do without special caution. It is a fault to be too forward to testify of any. Verse 13. I will not with ink] In vain is the word written in books, unless it be also written in our hearts, ler 31. Verse 14. But I trust] He could promise nothing peremptorily, but submits to God. See the Note on I am. 4.15. Face to face] As iron whets iron, so doth the face of a man his friend. A COMMENTARY OR EXPOSITION Upon the Epistle general of S. JUDAS. Verse 1. jude the servant] TO distinguish him from judae the traitor, lest he should suffer by mistake, as Nicolas the Deacon is thought to do, as if he were author of the Sect of the Nicolaitans, which Christ hated. To them that are sanctified] Or, To them that are beloved, as other copies have it. Preserved] Kept by the power of God thorough faith unto salvation, 1 Pet. 1.5. Verse 2. Mercy unto you, etc.] Mercy from the Father, peace from the Son, and love from the holy Ghost. Verse 3. Of the common salvation] That wherein all Saints have a share. For the faith] That faith of the Gospel, Phil. 1.27. the doctrine of faith. Once delivered] Once for all, not ●only as but one only rule, but as but once sent to a Nation: So that if lost, or any way corrupted, it will not be given again; another edition of it is not to be expected. Contend earnestly for it therefore, conflict one after another, as the word signifies. Hold fast the faithful word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with both hands, Tit. 1.9. See the Note. Verse 4. For there are certain men] Not worthy to be named, as that rich glutton, Luk 16. Crept in unawares] Stealing their passage; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and making as if they minded nothing less. Ordained to this] Gr. Written down, enroled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down in the black bill. Turning the grace of our God] Gr. Translating it from its proper end, perverting it, by arguing from mercy to liberty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the devil's Logic. Verse 5. Afterward destroyed] Their preservation was but a reservation, as was Senacheribs, Pharaohs, and theirs whom God threatened to destroy, after that he had done them good, Josh. 24.20. Verse 6. Kept not their first estate] Their original integrity or principality. Of this sin of the Angels, the cause was the will of the Angels, good in itself (but mutable and free) not by working neither, but by not working, saith a Divine. But left their own habitation] Being driven thence and hurled into hell. Verse 7. Giving themselves over] In scortationem effusae, Weatying and wearing themselves out with that beastly sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●ben. l. 13 as did Proculus Messalina and Lais, who died in the act of uncleannefle. The word here used signifies, saith Arctius, Scortationi immori, & contabescere illius d●siderio. And going after strange flesh] See the Note on Gen. 19.5. Are set forth] Gr. Are thrown forth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an example] Herodotus saith the like of the destruction of Troy, that the tuines and rubbish thereof are set forth for an example of this rule, that God greatly punisheth great offences. Verse 8. Defile the flesh] By nocturnal pollutions, which we must pray against. The devil can fasten that filth upon the soul, when we sleep, that he cannot do at another time. Despise dominion] Gr. Set it at nought. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Se● the Note on 2 Pet. 2.10. And speak evil of dignities] Gr. Blaspheme glories: so the Papists do familiarly those Princes they count heretics; as Henry the fourth of France, whom they called Huguenot-dog, etc. Our Edward the sixth bastard. Of Qu. Elizabeth they reported in print some years after her death, That she died without sense or feeling of God's mercies. Verse 9 About the body of Moses] As desirous thereby to set up himself in the hears of the living, There is a strange strife still, not of earchly, but of spiritual powers, about the possession of man's heart. If Satan can get that, he is safe. And so Satan's Vicar. It was a watchword in Gregory the 13. time in Q. Elizabeth's days, My son, give me thy heart. Be in heart a Papist, and go where you will, do what you will. Verse 10. Of those things which they] So do the Papists in railing against imputed righteousness, assurance of salvation, the testimony of God's Spirit witnessing with our spirits, etc. In those things they corrupt themselves] As in eating, drinking, carnal copulation, In R●ais etc. holding neither mean nor measure, as he in Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was good for nothing else but to epicurise. Verse 11. In the Way of Cain] The devils Patriarch, the first Apostate: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was fulfilled literally in Alphonsus Diazius, who slew his brother John, because he was a Protestant: and mystically, in all that are guilty of spiritual parricide. Andran greedily] Gr. Were poured out, as water out of a bottle: they ran headlong after the wages of wickedness, not caring which way they came by it, so they had it. Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spots] Or, Rocks, or muddy-holes, that harpy-like not only devour, but defile all that they touch. In your feasts of charity] See these described by Tertullian, ●. adverse gentes, cap. 39 When they feast with you] Thrusting themselves into your company, whether invited or not: sin having oaded an impudence in their faces. Feeding themselves] As fatted cattle fitted for the slaughter. Without fear] Of being ensnared by the creatures, Pro. 23.2. Clouds they are] Light, and constant only in their inconstancy. Twice dead] Killed with death, Revel. 2.23. Such as for whom hell gapeth. Verse 13. Wandering stars] That were never better than Meteors. Sr Francis Drake in his travels reporteth, That in a certain Island to the southward of Celebes, among the trees night by night did show themselves an infinite swarm of 〈◊〉 seeming worms, flying in the air, whose bodies no bigger than an ordinary sly, did make a show, and give such light, as if every twig on every tree had been a lighted candle, or as if that place had been the the starry sphere. Lo such were these impostors. Verse 14. And Enoch also] Enoch foretell the day of Judgement before Noah the deluge. That day is longer before it comes, but shall be more terrible when it is come. The Lord cometh] Syr. Maranatha. Hence the Jews say, that the great excommunication Muranatha was instituted by Enoch. Verse 15. Toconvince all] To set them down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave them excuseless, speechless, self-condemned. Of all their hard speeches] Their rude, crude, crooked, cross speeches, uttered with perverse lip 1; so Solomon calls them, Pro. 4.24. as if the upper lip stood, where the nether lip should. Verse 16. These are mumurers] porci saginati, saith Aretius, as boars in a frank. Complainers] Invalidum omne natur â querulum, saith Seneca. Weak ones are never without their ailments. After their own lusts] So many lusts, so many Lords. Great swelling words] Bubbles of words. See the Note on 2 Pet. 2.18. The Syriack renders it, stupendious stuff. Having men's persons] Licking up their spittle, as it were, and loading the Mouse with the Elephant's praises. Verse 17. Of the Apostles] Paul and Peter, from whom Saint Judas borroweth much of this his Epistle. See my Preface to God's love-tokens. Verse 18 Mockers] Who fleer when they should fear. See the Note on 2 Pet. 3.3. Verse 19 W●oseparate] From Church-assemblies, upon pretence of n●wer lights, greater holiness. The Arabic renders it, Intermitters, sc. of Church-worships. Sir sual] Gr. Animal; such as have no more than a reasonable foul, and are yet in their pure naturals, 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having not the spirit] Unless it be the spirit of delusion, as Muncer the Anabaptist had, who wrote a book against Luther, Scultet. Annal. 138. dedicated it, To the most illustrious Prince Christ (as his words are) upbraideth Luther with want of the Spirit, and calleth him a carnal man, a silly soul, etc. Verse 20, Building up] By holy conference, a singular help, a most needful, but too much neglected duty. Praying in the holy Ghost] Whose creature fervent prayer is. Verse 21, Keep yourselves] Remit nothing of your former fervour: Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec est sancta violentia, optabilis rapina Huron. Su●ton. And of some] Or (according to other copies) Resell their false reasonings, and dispute them out of their errors. Verse 23. Out of the fire] viz. of hell: as the Angel pulled Lot out of Sodom, as ye would save a drowning man, though ye pulled off some of his hair to save him. Even the garment spotted] As Nero's was, when he road in the same horselitter with his own mother. Verse 24. That is able] q. d. I can only counsel you, its God must keep you. Verse 25. See the Note on 1 Tim. 1.17. A COMMENTARY OR EXPOSITION UPON THE REVELATION of S. John the Divine. CHAP. I. Verse 1. The Revelation] OR, manifestation of many divine mysteries by the Mediator (who came out of his Father's bosom to John, who had the mind of Christ, and that purposely for the behoof and benefit of the Family of faith, who are all of his Cabinet-councel. Joh. 1. 1 Cor. 2.16. Gal. 6.10. Psal. 25.14. Things which must shortly] That is, sooner or later in their proper season. God's time seems long, because we are short. Nullum tempus occurrit regi, saith the Lawyer. The Ancient of days is not to be limited. Verse 2. Who barc record of the Word] This John the Divine, then, was John the Evangelist: what ever Dennis of Alexandria dispute to the contrary. Verse 3. Blessed is be that readeth] sc. With attention, affection, application and practice: Hier●e●ist add Palm. Aegid Abbas Norimberg As knowing that this book hath, Tot sacramenta quot verba, so many words, so many mysteries; and that these words are, Vivenda non legenda, not more to be read then to be lived, as one said once of the hundred and nineteenth Psalm. Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From him which is] An august description of the Father by a manifest allusion to Exod 3.14. Some Critic, reading the words as they lie in the Original, would be apt to complain of an incongruity, Non d●he●t verba 〈…〉 ●ra uli●s●bess● regulis Donat●. Greg. and to say, Nouè & duritèr dictum. But God methinks, should have leave given him by these Logodaedali, to pronounce his own name undeclined, and, by an out rule; who himself is undeclined, and comes not under any rule. And from the seven spirits] So the holy Ghost is here called, for his manifold gifts and operations, in the hearts of those seven, and all other Churches▪ In like sort he is called, The seven golden pipes thorough which the two olive branches do empty out of themselves the golden oils of all precious graces into the golden candlestick the Church, Zach. 4.2, 3. So, some interpret those seven eyes upon one stone, Zach, 3.9. concerning the Spirit in his several operations upon Christ, according to Isa 1.2. Verse 5. And from Jesus Christ] Who is here set last of the three persons, because more is to be said of him; both as touching his threefold office, and a threefold benefit there-hence redounding unto us. That hath loved us] See Ezek. 16.6, 8, 9 Christ that heavenly Pelican, Pierij b●erogl●ph. revived his dead young-ones with his own heartblood, He saw the wrath of God burning about them, and cast himself into the midst thereof, that he might quench it. Judah offered to be bound, that Benjamin might go free. Jonathan perilled his life, and quitted his kingdom for love of David. Arsinoe interposed her own body betwixt the murderer's weapons, and her children. But what was all this to this incomparable love of the Lord Jesus? When the Jews saw him weeping for Lazarus, Behold, say they, how he loved him? When we see him weeping, bleeding, dying for us, Shall not we much more say so? Verse 6. And hath made us Kings] To rule in righteousness. to lord it over our lusts, to triumph over, and trample on all our spiritual adversaries, being more than conquerors thorough him that loved us, and laid down his life for us, that we might reign in life by one Jesus Christ, Rom. 5.17. And surely if (as Peter Martyr once wrote to Q. Elizabeth) Kings are doubly bound to serve God, both as men, and as Kings: What are we, for this spiritual kingdom? Judge 5.28. And Priests u●to God] To offer up to him the personal sacrifice of ourselves, Rom. 12.1. the verbal of praise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and real of alms. Heb. 1.15, 16. See the Note on 1 Pet. 29. Verse 7. Bel old he cometh] He is already upon the way, and will be with us shortly. Let us hasten his coming, and say ●s Sisera's mother, Why are his chariots (his clouds) so long in coming? Why tarry the wheels of his chariots? Shall nail] Gr. Shall smite their breasts or thighs: the elect as repenting, the reprobate as despairing. jisdem, quibus videmus, oculis, flemus: so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall look and lament. Verse 8. Which is, and which was] The Father is called, He that it, Exod 3.13 The Son, He that was, Joh. 1.1. The holy Ghost, He that cometh, Joh. 16 8, 13. as Aretas observeth. Verse 9 In the kingdom and patience] Christ hath a twofold kingdom, 1. Of power. 2. Of patience. Nec nisi per a●gusta ad augusta, etc. I have no stronger argument against the Pope's kingdom, saith Luther, quàm quod sine cruce regnat, Luth. T 2. than this that he reigns without the cross. The glory of Christ's Church (said George Marsh Martyr) stands not in out ward shows, Act. and Mon. fol. 1423. in the harmenious found of bells and organs, nor yet in the glistering of mitres and copes, etc. but in continual labours and daily afflictions for his Nam●s sake. Was in the Isle Patmos] He tells us not how he came thither, he boasteth not of his banishment, Virtus proprio contenta theatro. Virtue is no braggart. Verse 10. I was in the Spirit] Acted by him, and carried out of himself, as the demoniac is said to be in the unclean spirit, as being acted and agitated by him. Sec the Note on 2 Pet. 1.21. On the Lord's day] The first day of the week, the Christian Sabbath, Mat. 24.20. called the Lordsday from Christ the author of it; as is likewise the Lords Supper, and the Lords Church, Kirk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word here used. To sanctify this Sabbath was in the Primitive times a badge of a Christian. For when the question was asked, Servasti Dominicum? Keepest thou the Sabbath? The answer was returned, Christianus sum. inter●●ittere non possum, I am a Christian, I must keep the Lordsday. And heard behind me] Not, before me: implying, that the Spirit calleth upon us being secure, passing by, and not regarding those things it calls for. As of a trumpet] To teach us, that the things here delivered to the Church must be ever sounding in out ears and hearts, indwelling richly in us, Col. 3.16. Verse 11. Greg. Mag. Send it to the seven] As all holy Scripture, so this piece especially may well be called, The Epistle of Almighty God to his creature. Verse 12. And being turned I saw] It is well observed here by a learned Interpreter, M. Brightman That every godly endeavour doth receive some fruit greater than a man can hope for; John turned himself to behold the man, and behold (over and besides) seven Candlesticks, which he had not the least suspicion of. Verse 13. And in the midst] Christ is in the holy assemblies, in the beauties of holines●c: he walketh in his garden, Cant. 6.1. he comes in to see his guests, Mat. 22.11. The face of God is seen in Zion, Psal. 84.7. Agarment down to the fi●t] As a Counsellor, Isa. 9.6. And girt] It implies readiness, nimbleness, handiness and handsomeness. We also must gird ourselves, and serve the Lord Christ, Luk 17.8. About the paps] This implies his entire love, seated in the heart. Verse 14. White like wool] Noting his antiquity, or rather his eternity, and unspeakable purity. Thales, one of the Heathen Sages, called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The most ancient of Being's. Di●g Lae●● As a flame of fire] Sharp and terrible, such as pierce into the inward parts, Heb. 4.13. See the Note there. Verse 15. And his f●et] He stood firm then when he was cast into the fire of his Father's wrath. He trod the winepress alone, and set his feet on the necks of all his and our enemies. He lost no ground, when he grappled with the devil on his own dunghill, Matth. 4. He will also bruise Sa●●● under our feet shortly, Rom. 16.20. As the sound of many waters] Audible, Som. Scip. terrible, forcible. Some Catadupes are deafened by the fall of this Nilus. But the Spouse cries out, O thou that dwellest in the gardens, the companions harken to thy voice; cause ●e to hear it, Cant. 8 13. Verse 16. And he had in his right-hand] See here the dignity and safety of a faithful Minister. Whiles a child hath his father by the hand, though he walk in the dark, he fears nothing. A sharp two-edged sword] The word, like a sacrificing sword, slits open, and as it were, unridgeth the conscience. Verse 17. I fill at his feet as dead] The nearer any one comes to Christ, the more rottenness entereth into his bones. And be laid his right-hand] The same right-hand wherein he held the seven stars, verse 16. Christus sic omnibus attentus, ut ●●lli dotentus: sic curat universos quasi singulos; sic singulos, quasi solos, Every godly Minister is Christ's particular care. Fear not] Till rid of fear, we are not fit to hear. Verse 18. That liveth and was dead] So can every regenerate man say, Luk. 16.32, Ephes. 2.1. See the Note there. All Saints are heirs of the grace of life, 1 Pet. 3.7. And have the keys] The Pope therefore is not key-keeper, as he falsely boasteth; telling us, That God hath put under his feet the beasts of the field, the fowls of the air, and the fish of the sea: that is (as he interprets it) all the souls in earth, heaven, and purgatory. Verse 19 Writ the things which thou hast seen] That is, the Gospel, the history of Christ (as some think) which he wrote at Ephesus after his return from Pathmos, above forty years after our Saviour's death. Verse 20 The mystery] In this whole book there are so many words, so many mysteries: which made Cajetan forbear to comment upon it: though many Monks (far less able than he) thought it a goodly thing to be meddling in these mysteries, Apoca'y●●im fat●or me nesci●e exponere jux●a sensum literalem: exponat cui Deu● concesserit. Cajet. which they as little understod, as he that derived Apocalypsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & clipsor quod est velo, quoth Faber the Augustinian Monk. Are the Angels] Ministers are fitly called states, which affect these inferior things by motion, light and influence. Are the seven Churches] Lighted by Christ the high Priest morning and evening continually: and thereby as much differenced from the rest of the world, as Goshen was from Egypt, in that palpable darkness. CHAP. II. Verse 1Vnto the Angel] THis was Timothy, as some think; who not stirring up the gift of God that was in him, had remitted somewhat of his former fervour. By the stile here given him (Angel) he is monished not more of his dignity, then of his duty. That Angel at Bochim, Judg. Eccle●. 56. 2.1. is thought to have been Phineas. And some interpret that of Solomon, Neither say thou before the Angel, that it was an error of the Priest. It is good counsel to Ministers that one gives, Ange'orum induist is nom●n, induite & naturam, nesit (●● dixit nonnemo) nomen inanc, crimen immanc. Verse 2. I know thy works and thy labour] Not thy works only, but thy labour in doing them, and what ends thou puttest upon them. How accurately did our Saviour cast up and count how long the multitude had been with him, how little they had to eat, how ill it would far with them if sent away fasting, etc. Mat 15.32. And how thou canst not bear] Moved with a zeal of God, and having a stomach for him. Mihi sanè Auxentius nunquam aliud quàm dia●olus erit, quia Arrianus, saith Hilary. I shall look upon Auxentius, as upon a devil, so long as he is an Arrian. Verse 3. And hast born] Beat the false Apostles thou couldst not; but hast borne much from them. Morientium nempe serarum violen●iores sunt mors●s. Beasts by't hardest when to by't their last. Verse 4. Thou hast left thy fi●st love] Those first ripe fruits that Christ's soul desireth, M●c 7.1. that kindness of youth, that spousall-love that God so well remembreth, Jer. 2.2. This, Ephesus had left, and so became Aphesis, remiss and reckless, possessed with a spirit of sloth and indevotion. And surely he is a rate and happy man that can say in a spiritual sense (as it was said of Moses) that after long profession of zeal, his sight is not waxed dim, his holy heat not abated, that runs not retrograde, as did Solomon, Asa, others, with whom the end was worse than the beginning. Verse 5. From whence thou art fallen] viz, From thy former feelings, and present fitness for God's kingdom, Luk. 9.62. Andrepent] See the practice of this second repentance, in the relapsed Spouse returning to her old husband, Cant. 9 See the Note on 2 Cor. 7.11. See an excellent Letter of the Lady Jane to that apostate Harding, sometime her Chaplain, Act. and Mon. fol. 1292. and what sweet counsel Bradford afterwards gave the same Harding, Ib. fol. 1564. besides the example of Mr Bartlet Green Martyr, fol. 1680. And do th● first works] Begin the world again (as the Nazarite was to do, that had broken his vow, Numb. 6.) and, to let thee up afresh, make a gathering of prayers, and see that thy works be better at last then at first. And remove thy Candlestick] Sins are the snuffs that dim our Candlestick, and threatneth the removal of it. And surely if we repent not, a removal thereof may be as certainly fore-seen and soretold, as if visions and letters were sent us from heaven, as to these seven Churches. Except thou repent] Minatur Deus ut non puniat. God therefore menaceth, that men may be warned. As a Bee stings not till provoked: so neither doth God punish till there be no remedy, a Chron. 36.16. Verse 6. But this thou hast] That they might not say, Jer. 2.17. & 18.12. when called upon to repent, Nay, but there is no hope. Christ picks out that which is praiseworthy in them, and commends it. Despair carries men to hell, as the devils did the swine into the sea. Cast not away therefore your confidence, etc. Iren●us. Theod. The works of the Nicolaitans] Who taught a community of wives, and that it was but a thing indifferent to commit adultery. Verse 7. Let him hear] Not with that gristle only that grows upon his head, but with the ear of his heart. Let him draw up the ear of his heart to the ear on his head, that one found may pierce both. Or Let him hear what, etc. that is, Let him hear for himself, hear and know that (each member for his own good) that was delivered to the whole Church. To eat of the tree of life] This tree is Christ. The devil also (as he loves to be God's ape) hath prompted Mahomet to promise to such as die in war for the Mahometan saith, delicious fare in Paradise, pleasant walks, and other sensual delights eternally to be enjoyed, ● lunts voyage. p 67. notwithstanding any former sins. Verse 8. Of the Church in Smyrna] Sweet-smelling Smyrna, the poorest but purest of the seven. Verse 9 I know thy works and tribulation] Mark (saith one) the conjunction, Works and tribulation. Active stirting Christians are like to suffer much. Of Sardis and Laodicea only, we read not of any troubles they had. And poverty, but thou art rich] Poverty discommends not any to Christ: money bears no mastery in his kingdom. Thou art poor, saith he here: but that's neither here nor there: it's a matter of nothing, that. That say they are jews] That is, right worshippers, as the Turks at this day style themselves Mus●lmans, that is, the only true believers, Cyprian Papists the only Catholics. Faciunt & vespa favos. & simiae imitantur homines. Verse 10. Fear none of those things] Quit thy heart of that cowardly passion, and die rather than deny the truth. Put on that resolution, Necesse esse ut eam, non ut vivam. Duty must be done, though I die for it. Behold the devil] viz. By his imps and instruments whom he acts and agitates, Ephes 2.2. But he and his are overruled and limited: for he shall cast some of you, not all of you, into prison, not into hell, that ye may be tried, no● destroyed; and this, for ten daiesonly, not for any long continnance. A crown of life] A crown without ears, corrivals, envy, end. Verse 11. Shall not be hurt of the second death] Shall not be killed with death, Bern as ver. 23. Death shall not be to him (as it is to the wicked) a trap door to hell, but janua vitae, porta coeli, an in let into life eternal. Verse 12. And to the Angel] See the Note on Verse 1. and on Chap. 1.16. Verse 13. Even where Satan's seat is] There was the Court of King Attalus (— discedat ab aulâ qui velit esse pius; Flee thee away, O thou seer, for this is the King's Court, Amos 7.13.) and there was after wards the seat of the Roman persecuting Proconsul's, Qui ab ascens●re suo Satana perurgebantur, as Bernard hath it. Such a seat of Satan is both old and new Rome. At Constantinople (which was called new Rome) Arrius that archheretic, Sedens in latrina effudit intestina, voided his entrails at the stool, and left Mahometism there behind him as his excrement. Yet, as at Pergamus also God had a Church, so hath he still even at Constantinople; the Patriarch whereof Cyril hath lately set forth a Confession of the faith of those Eastern Churches, agreeable in all points almost to the Protestant religion, but diametrally opposite to Popery. Thou holdest fast] As with tooth and nail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by main strength. Who was slain] An honour not granted to the Angels of heaven, as Latimer was wont to say. Verse 14. I have a few things] Moore he might have had, but the Lord is not extreme to mark what is amiss in his weak, 2 Chron. 15.17 but willing people. The high places were not removed: nevertheless (though that was his fault) the heart of Asa was perfect all his days. And to commit fornication] Nothing hath so enriched hell (saith one) as fair faces. These were those Balaams-blocks, that Israel so stumbled at. Verse 15. The doctrine of the Nicolaitans] See the Note on Verse 6. In the year 1067. The Popish Synod of M●llain make laws against simony, and the heresy of the Nicolaitans: by which later they meant Priests-marriage. Brutum fulmen, novum crimen. Verse 16. Or else I will come unto thee] He was in the midst of the seven golden Candlesticks before. But when he comes to correct, he comes out of his place, Isa. 26.21. and it is a motion, that he hath no such mind to, Lam 3.33. it is to do his work, his strange work, Isa. 28.21. With the sword of my mouth] With fearful threaten, terrible executions, Having vengeance in readiness for the disobedient, 1 Cor. 10.6. Elisha had his sword as well as I●hu and Hazael theirs, 1 King. 19.17. See Hosea 6.5. jeremy 1.10. Isa. 11.4. Verse 17. Of the hidden Manna] That is, of Christ, whom none of the Princes of this world knew: but God hath revealed him to his hidden ones by the Spirit, 1 Cor. 2.8, 10. with Ps. 83.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. and given them to taste of that heavenly gift. A white stone] In token of absolution. With this white stone may the Saints comfort themselves against all the black coals wherewith the world seeks to besmear them. If Libanius could say, Let Basil praise me, and I shall sing away all care, who reproacheth me; May not we much more say so of Christ? It is be that justifieth us: who shall condemn us? Rom 8.34 A new name] Better then that of sons and daughters, Isa. 56.5. The assurance whereof is (saith Father Latimer) the sweet meats of the feast of a good conscience, which is unconceivable and full of glory. Verse 18. Who hath his eyes, etc.] See the Note on Chap. 1.14, 15. Verse 19 The last to be more] This is not every man's happiness. See the Note on verse 4. It is a disputable question (saith one) whether any Christian (except he die soon after his conversion) do go on from strength to strength without some sensible decay of the inward power of that grace wherewith he is endued. Verse 20. Thou sufferest that woman jezabel] It is a fault then, not only to be active in evil, but to be passive of evil. Non faciendo malus, sed patiendo fuit, said the Poet concerning the Emperor Claudius. The Kings of the earth are taxed, Revel. 18. for not rooting out the Romish religion, and setting up the truth. Verse 21. And I gave her space to repent] In space comes grace, proves not always a true Proverb. They that defer the work, and say, that men may repent hereafter, say truly, but not 〈◊〉. The branch that bears not timely fruit is cut off, joh. 15.2 The ground that yields not a seasonable and suitable return, is nigh unto cursing, Heb. 68 The chick that comes not at the clucking of the hen, becomes a prey to the kite, etc. Verse 22. Behold I will cast her into a bed] A bed of affliction for that bed of security, upon which she had stretched herself, Amos 64. God hath his season, his harvest for judgement, Mat. 1.30. Men may expect a time of healing and curing, when they shall find nothing else, but a time of trouble, jer. 14.19. One may defer a sore till it be incurable. See Ezek. 24.13. Verse 23. And I will kill her children with death] All men die (saith a Divine, descanting upon this text) but all are not killed with death. As a godly man said, that he did agrotare vitalitèr, so godly men do mori vitalitèr. He that can so die, is fit to die; and the contrary. O it is a woeful thing to be killed with death. Verse 24. But unto you I say] Hear Christ comes with his fan, shedding and shoaling out his own from others, that they might not be disheartened, when worse men were menaced. The depths of Satan] That science falsely so called. 1 Tim. 6.20. Those profound points, which the Impostors professed and pretended to: as the Gnostics, who would needs be held the only knowing men; the Illuminates, and other seducers. Verse 25. Hold fast] Hold by strong hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tug for it with those that would take it from you. Verse 26. And keepeth my works] In opposition to jezabels' works, q. d. that keepeth himself unspotted of the world, that foul lusk that lieth in that wicked one, 1 Joh 5.19. Verse 27. And he shall rule them] q.d. I will communicate myself wholly to him. See Ps. 139.6, 7, 8, 9 Mat. 19.28.1 Cor. 6.2, 3. Verse 28. I will give him the morning star] i. e. I will clear his wronged innocency, Psal. 37.6. and grant him a glorious resurrection, Dan. 12, 3. Verse 29. He that hath an ear] See the Note on Verse 7. CHAP. III. Verse 1. I know thy work] SApiens nummularius Deus est: nummum fictum non recipiet. Bern. Though men may be deceived, God is not mocked. He knows that many cry, The temple of the Lord, that yet nothing care for the Lord of the temple. Deifica professio & diabolica actio. Ambros. God likes not such creaking and cracking. And that thou hast aname] Many content themselves with a name of Christians; as if many a ship hath not been called Safeguard, or Good speed, which yet hath fallen into the hand of Pirates. And art dead] All thy specious works therefore are but dead works; thou canst not serve the living God. Verse 2. Be watchful] Rouse up thyself, and wrestle with God, shake thee out of sins lethargy, as Samson went out and shook him, when the Philistims were upon him. That are ready to die] Because tainted with the infection of hypocrisy, that pernicious mar-good. Perfect before God] Gr. Full, without halting or halving. Tacitus. Omnis Sarmatarum virtus extra ipses. All the hypocrites goodness runs out ward: it is shored up by popularity, or other base respects. Verse 3. And thou shalt not know] Calamity the more sudden the more terrible: for, 1. It amates and exanimates a man, as an unexpected storm doth a Mariner, and as Satan intended jobs messengers should do him. 2. It can as little be prevented, as Eglon could prevent ehud's deadly thrust. Verse 4. Thou hast a few names] Though no thank to the Pastor, who was a mercenary eye-servant. Here the people's praise is the Pastors' shame. They shall walk with me in white] That is, they shall be glorified with perfect righteousness, purity, clarity, dignity and festivity. For they are worthy] In Christ's account and acceptation. Like as those were not worthy, that came not, when called to the participation of his benefits, Mat. 22.8. Verse 5. Clothed in white] See the Note on Verse 5. The book of life] Wherein the just that live by saith are written. But I will confess his name] His well-tried faith shall be found to praise, honour and glory, at the appearing of Jesus Christ, 1 Pet. 1.7. See the Note there. Verse 6. See the Note on Chap. 2.7. Verse 7. That is holy] And therefore to be sanctified in righteousness, Isa. 5.16. True] And therefore to be trusted. That hath the key of David] And is therefore to be sought unto for a door both of utterance and of entrance, Col, 4.13.2 Cor 2.12. Act, 16.14. Verse 8, An open door] A fair opportunity of doing thyself good: which those that go about to deprive thee of, shall be sure to lose oleum & operam, their toil and tallow. A little strength] A little grace well improved may do great matters, and set heaven open to a soul: The vine is the weakest of trees, but the most fruitful. Philadelphia with her little strength is discommended for nothing: she made all best use of it. Verse 9 I will make them] The coversion of the Jews shall be the wonder of the Gentiles, Which say they are jews, and are not] The perverse Jews at this day pretend (but maliciously) that those few Jews that turn Christians, are not of them, B●unts voyage, p. 1.2. but poor Christians hired from other places to personate their part. That I have loved thee] The Church is the dearly-beloved of God's soul, Jer. 12.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (as the Septuagint render it) his beloved soul. Verse 10. The word of my patience] So called, 1. Because we must suffer for the truth of it. 2. Because hid in the heart, it worketh patience. I will keep thee] From the hurt, if not from the smart of it: from the common distraction, if not from the common destruction. Which shall come upon all the world] So the Romans, in their pride, called their Empire. To try them that dwell] sc. By that sharp and sore persecution under Trajan the Emperor. Verse 11. That no man take thy crown] Not that crown of eternal life (for that is unloosable) but that honour that God hath put upon thee, for 9 A Christian may, by falling into reproachful courses, lose what he hath wrought, 2 Joh. 8.1. In respect of the praise of men. 2. In respect of inward comfort. 3. In respect of the degrees of glory in heaven: He may miss of being a pillar in the temple of God, as ver. 12. Verse 12. Which is new jerusalem] It was a pride in Mon●nns to over-ween his Pepuza and Tymium (two pelting Parishes in Phrygia) and to call them Jerusalem, Eus●●. 〈…〉 17. as if they had been the only Churches. And surely, it is nothing else but pride in the Brownists to avow that their Churches are nothing less than the now jerusalem coming down from heaven: See Mr B●y'y his 〈◊〉- sieve, p 27. that the very crown, sceptre and throne of Christ's kingdom consists in them, etc. My new name] viz. That which he received from his Father in his exaltation, Ephes. 1.20. Phil. 29. Verse 14. And unto the Angel] Archippus, it may be: for he was a Pastor here, and began to cool long before this, Col 4.17. These things saith the Amen] The God of Amen, as Isaiah calleth him, faithful in performing his promises to the remnant that he reserved, in this lukewarm Church, among so careless a multitude. To these Christ became a beginning of the Creation of God: so the new birth is here called: as being of no less fame and wonder then the making of the world. Verse 15. That thou art neither cold] Such are our civil Justiciaries, politic professors, neuter-passive Christians: a fait day mends them not, and a foul day pairs them not, peremptory never to be more precise; resolved to keep on the warm side of the hedge, to sleep in a whole skin, suffer nothing, do nothing that may interfere with their hopes, or prejudice their preferments. I would thou wert] Better be a zealous Papist, then a lukewarm Protestant. Campian. rat. 10 B●●stow, mote 36 Coster ad Os●and. A zealous Papist (saith one) dare tell us to our heads, that our religion is error, ourselves heretics, our end destruction: that one heaven cannot hold us hereafter, one Church now: that our damnation is so clearly set down in our own bibles, that there needs no more to assure us thereof, then to open our eyes and read it: that if we be not damned, he will be damned for us, etc. This is better than forlorn wretchlessness in right religion, and that detestable indifferency above-specified. Verse 16. I will spew thee out] I will please myself in thy just punishment. Ah (saith God as one ridding his stomach) I will case me of mine adversaries, I will avenge me of mine enemies, Isa. 1.24. Now the basest places are good enough to cast up our gorge in. The hypoerites' punishment must needs be heavy. Verse 17. 1 Cor. 3.2. Because thou sayest] Sidixisti, satis est, periisti, saith Augustine. He that thinks he knows any thing, knows nothing yet as he ought to know. And knowest not] What ever thou deemest and dreamest of thyself, as setting up thy counter for a thousand pound, and working thyself into the fool's paradise of a sublime dotage. Verse 18. I counsel thee] Having first convinced thee, vers. 17. who before wert uncounsellable. The Gibeonites sent not for Joshua till besieged. The Gileadites sought not after Jephthah till distressed: nor will men hearken after Christ, till driven out of themselves. To buy of me] Buy the truth and sell it not. Make a thorough sale of sin and all (with the wise Merchant) to purchase Christ the pearl of price, for whom S. Paul (that great trader both by sea and land, 2 Cor. 11.23, 25, 26) counted all but dung and dogs-meat, Phil. 3.7, 8. Diogenes taxed the folly of the men of his times (may not we the men of ours?) Quòdres pretiosas minimo emerent, venderentque vilissimas plurimo, that they undervalved the best things, but overvalued the worst. Gold tried in the fire] Precious faith, 1 Pet. 1.7. White raiment] The righteousnesses of the Saints, that of justification, and the other of sanctification. Eyesalve] That unction, 1 Joh. 2.20. Light and sight, the saving knowledge of heavenly mysteries. Verse 19 As many as I love] q.d. Think not that I hate you, because I thus chide you. He that escapes reprehension may suspect his adoption. God had one Son without corruption, but none without correction. We must look thorough the anger of his correction, to the sweetness of his loving countenance: as by a rainbow we see the beautiful image of the Sun's light, in the midst of a dark and waterish cloud. See more in my Treatise upon this verse, the second Edition. And repent] So they did in likelihood: for Eusebius commends this Church, as greatly flourishing in his time. Verse 20. Behold I stand] Christ stands, he doth not sit: now whiles a man is standing, he is going. Christ is but a while with men in the opportunities of grace: he will not always wait their le●sure. The Church sought him (when once gone) with many a heavy heart, Cant. 3. And knock] By the hammer of my Word, and hand of my Spirit. And he with me] Christ is no niggardly or beggarly guest. His reward is with him, he brings better commodities than Abraham's servant did, or the Queen of Sheba; gold, raiment, eyesalve, etc. Verse 21. Even as I also] That is, Because I also overcame, by virtue of my victory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like John 17.2. Luke 4.36. It is by Christ that we do over-overcome, Rom. 8.37. CHAP. iv Verse 1. A door was opened in heaven] THat is, Preparation was made for the manifestation of more heavenly mysteries. Was as it were of a trumpet] To rouse and raise up his attention. For it might far with him, as with a drowsy person, who though awaked, and set to work, is ready to sleep at it. Compare Zach. 4.1. Come up hither] Not by local motion, but by mental illumination. I will show thee] That thou mayst show the Church, that they have a most glorious and almighty deliverer. Verse 2. I was in the spirit] See Chap. 1.10. And behold a throne] So Isaiah was prepared for his prophecy by such a sight, Chap 6.1. And Ezekiel (besides that stupendious vision, chap. 1.) heard behind him a voice of great ●●●hing; saying, Blessed be the glory of the Lord from his place Chap. 2.12. Sat on the throne] As Judge of heaven and earth, Gen. 18 25. Verse 3. Like a Jasper and a Sardine] God is here resembled (saith one) by three precious stones, holding forth the three persons in Trinity. A Jasper having (as they say) a white circle round about it, representing the eternity of the Father. A Sardine-stone of a fleshy colour representing Jesus Christ, who took our flesh upon him. Cottons 7 vial, p. 5. out of Brigh●m An Emerald being of a green colour, refreshing the eyes of them that look upon it, representing the Spirit, who is (as the rainbow) a token of fair weather, and is a comfortable refresher, wheresoever he cometh. Verse 4. And round about] The Saints are round about God, Psal. 76.11. a people near unto him, Psal. 148.14. Four and twenty Elders] A full Senate, a stately Amphitheatre of the firstborn, whose names are written in heaven, clothed as Priests, crowned as Kings and Conquerors. Verse 5. job 31.3. job 9.4. Lightnings and thunderings] Is not destruction to the wicked? and a strange punishment to persecutors? Who ever hardened himself against God's Church and prospered? Have these workers of in●quity no knowledge, who ●at up God's people as they eat bread, Psal. 144? Surely, if they had but so much wit for themselves, as pilate's wife had in a dream they would take heed of having any thing to do with just men. If any man will hurt Gods Witness, fire proceedeth out of their mouth, and devoureth their enemies, Revel. 11.5. It was therefore no ill counsel that a Martyr gave his persecutor, If thou wilt not spare us, yet spare thyself. It is a fearful thing to fall into the punishing hands of the living God. The seven spirits] See Chap. 1. verse 4. Verse 6. A s●n of glass] The Word, say some, the World, others. Four beasts] O● living wights: Not Angels, but Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly Angels: who are set forth, 1. Full of eyes for their perspicacity and vigilancy. 2. Furnished with six wings apiece for their pernicity and promptitude to scour about for the people's benefit. 3. Qualified with all necessary endowments, for the discharge of their duties, being bold as lions, painful as oxen, prudent as men, delighted in high flying, as Eagles. Verse 8. Full of eyes within] To look to themselves also as well as to the flock, Act. 20.28. lest whiles they preach to others, etc. 1 Cor. 9.27. They rest not] Gr. They have no rest, and yet they have no unrest neither: the sweet content they take in their continual employment, is fit to be believed then possible to be discoursed. Holy, holy] This they double, triple and warble upon, In quibusdam exemplaribus. nine times over. Verse 9 And when those beasts] When the Preachers are performing their office, as Heralds of God's praises. Verse 10. The four and twenty Elders] The people yield their assent, and say Amen: the want whereof S. Paul accounts no small loss, 1 Cor. 14.16. And cast their crowns] Canutus King of England set his crown upon the crucifix, and proclaimed, saying, Hen. Hunting●● Let all the inhabitants of the world know, that there is no mortal man worthy the name of a King, but he to whose beck heaven, earth and sea, by his laws eternal are obedient. When the great Turk cometh into his Temple, he lays by all his state, and hath none to attend him all the while. Solomon's mother set the crown upon his head (so doth the Church upon Christ's head) in the day of his espousals, Cant. 3.11. Verse 11. Thou art worthy] If we would have our souls set as a pearl in that fai● ring of heavenly courtiers, that compass the lambs throne, let us praise God, as they do. For thou hast created] Our service must not be rash but reasonable, Rom. 12.1. such as whereof we can render a reason. Joh. 4. God hates a blind sacrifice, a Samaritan service, when men worship they know not what, nor why. And were created] God's power put forth in the creation and administration of the world is twice here mentioned; as that which can never be sufficiently admired and adored. See my Notes on Genesis 1. CHAP. V Verse 1. In the right hand] GR. On, or, At the right hand. There it lay ready, but none could make aught of it, till the Lamb took it not only at, but out of the Father's right hand, and opened it, ver. 7. A book written] This book of the Revelation, which till the Son of man had received of his heavenly Father to show unto his servants, neither they nor he (as Son of man) knew (so much at least) of that day and hour of his second coming. And on the backside] As wanting room within. Verse 2. And I saw a strong Angel] Angels are very desirous to know the mystery of Christ, 1 Pet. 1.11. and to profit daily in that knowledge, Ephes. 3.10. Verse 3. Nor under the earth] That is, In the sea, as Exodus 20.4. Neither to look thereon] Or, therein, because sealed up. Verse 4. And I wept] Out of a deep desire of knowing the Contents of this book. And as our Saviour going toward his cross, turned again to the weeping women, and comforted them, so he soon satisfied the desire of this his dejected Disciple. Tears are effectual Orators. Luther got much of his it ●sight in● to God's matters by this means. So did Melancthon, when he wept out those words, Quos fugiamus habemus (Pontificios) quos sequamur non intelligimus. It is said of Sir Philip Sidney, that when he met with any thing that he well understood not, he would break out into tears— faciles motus mens generosa capit. The Spouse, Cant 7.4. seeking him whom her soul loved, had eyes like the pools of Heshbon glazed with tears. And Daniel had greatest revelations after three weeks of heaviness, Chap. 10.2. Verse 5. And one of the Elders] A common Christian, points the Divine to the Arch-prophet, whom for present he thought not on. Act. 8 26. R●m. 1.12. An eloquent Apollo's may be better informed by a Tentmaker, and a great Apostle be comforted by an ordinary Roman. Behold, the lion of the Tribe of Judah] So Moses sets forth our Saviour. The root of David] So the Prophets. They have Moses and the Prophets, saith Abraham. To the Law, and to the Testimony. Gen 49.9. Isa. 11.1. Luk. 16.29. Isa 8.20. If any speak not according to this word, it is because there is no light in them, nor to be gotten for them. Hath prevailed] Gr. Hath overcome, or surpassed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sc. all creatures in worth, to do this great work. Verse 6. In the midst of the Throne] As a fit Mediator betwixt God and men, even the man Christ Jesus, who gave a ransom, 1 Tim. 2.5, 8. etc. A Lamb as it had been slain] This form of speech is put (saith an Interpreter) to show the continual recent virtue of Christ's death, eternally effectual before God, as whereby once for all he hath purchased eternal redemption. Some think that he still retains in heaven the prints and scars of those wounds that he received on earth in his hands, feet and side. His glorified body (saith one) is that golden censer, which through the wounds that are in it, as thorough chinks or holes, fumeth forth always a pleasant and sweet savour in the nostrils of his Father. Having seven hor●s] Plenty of power. Antichrist hath but two horns, Chap. 13.11. And seven eyes] No want of wisdom, no need of a visible head to the Church, or any other Vicar general to Christ, than the holy Ghost, called here, The seven spirits of God sent forth into all the earth. Verse 7. And he came and took] As Mediator he took it, as God he gave it. All things are delivered unto him of the Father: and no man knoweth the Father but the Son, and he to whom the Son revealeth him, Mat. 11.27. See the Note there. Verse 8. Fell down before the Lamb] As they had done before the throne, Chap 4. See Joh. 5.23. Divine adoration is an honour due to the manhood of Christ also, as it is taken into union with the Godhead. Full of odours] Therefore sweet to God, because Christ pours unto them of his odours, Rev. 8.3. Which are the prayers of Saints] That is, their own prayers and praises recorded, vers. 9 And this is added as an Exposition, to let us know what is meant by odours. See the like, Joh. 2.21. and 7.39. Rev. 1.20. Verse 9 And they sung] A general joy in heaven and earth. Surely, 2 Cor 4. ●. it is a pleasant thing to see the light: how much more to see the light of the knowledge of God in the face of Jesus Christ? What a deal of triumph and exultation is here all the Church over upon the opening of this book, upon the receipt of this Revelation? Should not this excite and kindle in our hearts a more earnest desire of understanding these mysteries? Oh I could find in my heart; to fall afresh upon the study of the Revelation, had I strength to do it, said my Reverend old Master unto me, a little afore his death: Mr John Ballam I mean, Minister of the Word for many years at Evesham, where I heard him (in my childhood) preaching many a sweet Sermon upon the second and third Chapters of this Book. A new song] For the new work of redemption, besides that old song, Chap. 4. for that of creation. Out of every kindred] Let this be noted against the doctrine of universal Redemption, that's now again so violently cried up amongst us. Verse 10. And we shall reign on the earth] Reign over our lusts, reign with and in Christ over all our enemies by a spiritual not secular sceptre; and at last judge the world, 1 Cor. 6.2. Verse 11. Round about the throne and the beasts] That is, round about the beasts and the Elders. Angels encamp about the Saints, as ministering spirits, and are glad of the office, that there God manifested in the flesh may be seen of them: and the multivarious wisdom of God in man's redemption be displayed unto them. 1 Tim. 2.16. Ephes 3. Verse 12. With a loud voice] Betokening their earnest affection; which also is here notably expressed by the many particulars they ascribe to Christ, as if they could never give enough to him. Now if Angels, who have nothing so much benefit by him, do thus magnify him; how much more should we? Our hearts should be enlarged, our mouths opened, and we not a little ve●●d at our own vile dulness in being no more affected with these indelible ravishments. Verse 13. And every creature] The whole creation groaneth under vanity, and rejoiceth, as it were, in the fore thought of that liberty of the sons of God at the last day, whereof it shall partake, Rom. 8.21. See the Note there. Verse 14. And the four beasts] The Saints were the Precout●urs in this blessed Choir, and now they are the Succentors also. They began the Song, and so conclude it, as having far greater benefit by Christ then all other creatures, and God expects a proportion, that our returns be some what answerable to our receipts. CHAP. VI Verse 1. One of the seals] THat is, The first of the seals, as Gen. 1.4. Mar. 16.2. M Cotton. Under these seven seals falls Rome pagan (saith an Interpreter) as under the seven trumpets Rome Christian, under the seven vials Rome Antichristian. So all the judgements in the Revelation are still upon Rome. Hence Mr Dent calls his Exposition upon the Revelation, The ruin of Rome. The noise of thunder] This first beast was like a Lion, Chap 47. whose roaring is as thunder. Verse 2. And behold a white horse] The Apostles and Apostolic Preachers of the primitive times: white for their purity of doctrine, discipline and conversation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 l. 2. ●●p 3. Horses for their n●●ble and swift spreading the Gospel, which ran thorough the world like a Sunbeam (as Eusebius hath it) and was carried abroad as on Eagles, or as on Angels wings. A horse hath his name in Hebrew from devouting the ground by his swiftness, and was therefore by the Heathens dedicated to the Sun; whose going forth is from the end of the heaven, and his circuit unto the ends of it, Psal. 19.6. Cranz in Sax. Cranzius tells us, that the Saxon Princes, before they became Christians, gave a black horse for their arms, but being on●● baptised, a white horse; with reference, haply, to this text. He that sat on him] Christ, Chap. 19.11. Psal. 45.5. Had a bow] The doctrine of the Gospel, whereby the people fall under him, Psal. 45.4. Adve ● I●d c. 7 Conquering and to conquer] Brit●nnorum inaccessa Romanis lo●●, Christo ●●men patuerunt, saith Tertullian. Christ cam● and conquered this kingdom: which the Romans with all their power could not do. A Christo vinci, summa victoria est, vinciri summa libertas, saith another, There is no such conquest as to be conquered by Christ, no such liberty, as to be hound by him. Verse 3. Come and see] john's better attention is called for. How dull and drowsy are the best in perceiving and receiving heavenly mysteries! A sea-coal fire, if not stirred up, will die of itself, so will our spark and spunk of light. Christ calls upon those that had come far to hear him, saying, Let him that hath an ear hear, Mat. 13. See Zach. 4 1. Verse 4. That was red] Portending troubles and tragedies, bloody wars and terrible persecutions. Those ten first were so cruel, that S. Hierom writes in one of his Epistles, that for every day in the year were murdered 5000, except the first day of January. To him that sat thereon] Christ, Mat. 10.34. Zach. 1.8. He stands over his Church as the Agonothetes. So he did at S. Stephen's martyrdom, Act. 7. he moderates and overrules the enemy's cruelty. And that they should kill one another] viz. The persecutors should rise up and destroy one another, as the Romans did the Jews, Tacit. and the Jews the Romans in divers provinces: And as the Emperors who got nothing (most of them) by their adoption or designation to the Empire, Nisi ut citius interficerentur, but to be cut off the sooner. All or most of the persecuting Caesar's died unnatural deaths. A great sword] That of the Gospel, Ephes. 6.17. which takes away peace, by accident, Mat. 24.6. Christ threatneth the contempt of the Gospel with wars and rumours of wars. Our late Edgehill-battle was fought in the vale of Red-horse; as if God had meant to say, I have now sent you the red horse, to avenge the quarrel of the white. Verse 5. A black horse] Famine discolours and denigrates, Lam. 4.7, 8. Turk Hist. fol. 426. It accompanies war for most part, and in sieges is very extreme, as at Samaria, where an ass' head was worth four pounds: at Rome, where this proclamation was made in the market, Pone pretium humanae carni: At Scodra, where horses were dainty meat, yea they were glad to eat dogs, cats, rats, etc. At Antioch in Syria, Ibid 18. where many Christians (in the holy war, as they called it) were glad to eat the dead bodies of their late slain enemies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had a pair of balances] Gr. The beam of scales. To show that bread should be delivered out by measure, as is threatened, Ezekiel 4.6. Deut. 26. and men should be stinted and pittanced. Verse 6. In the midst] The voice of the Lamb, Chap. 5.6. Who appoints and orders all: he cuts us out our several conditions, cautioning for the wine and oil, when other food fa●leth. A measure of wheat] A quart, say some, a pottle others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an allowance for a day. Among the Greeks (saith Suidas) Chaenix dictim dabatur. And that the Israelites in the wilderness (according to Rabanus) had each of them, three Chaenices of Manna by the day, that was to be ascribed to the divine bounty, as Junius noteth. Verse 7. See the Note on Verse 3. Verse 8. A pale horse] Fitchow for pestilence, and pale death to ride on. And hell followed] sc. To them that were killed with death, Revel. 2.23. (See the Note there) that died in their sins, which is far worse than to die in a ditch. Over the fourth part of the earth] That is, of the Roman Empire. This fell out in the days of Decius: Orosius bearing witness, that the pestilence which then raged did extend no further, Quam ad profligandas ecclesias edicta D●●ij cucurrerunt, that is, than the proclamations of Decius came for the overthrow of the Churches. Verse 9 Under the altar] i. e. Under Christ, Heb. 13.10. under his custody and safeguard, Or, Under the altar, that is lying at the bottom of the altar, as beasts newly slain for sacrifice. See Phil. 2.17. & 2 Tim. 4.6. Which they had] Gr. Which they had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would not be drawn by any terrors or tortures to part with. They may take away my life (said one) but not my faith, my head but not my crown. Verse 10. And they cried] When God intends deliverance to his people, he poureth out upon them the spirit of grace and supplication, Zach. 12.9, 10. How long, O Lord] Calvin had this speech always in his mouth; breathing out his holy desires in the behalf of the afflicted Churches, with whose sufferings he was more affected, B 22 in vita. then with any thing that befell himself. That dwell on the earth] In opposition to the inhabitants of heaven. As names written in heaven stand opposed to those that are written in the earth, Luk, 10.20. Jer. 17.13. Verse 11. And whiterobes] Their innocency was cleared, and their persecutors convinced. God would speak for them in the hearts of their greatest enemies. Until their fellow-servants also] We doubt not (saith a learned Interpreter here) but that the crowned Saints do in general know the afflicted condition of the Church militant, and do wish them deliverance: M ●● b●●. but our special necessities and occurrences of particular persons they cannot know. Brother Bradford (said Bishop Ridley, Act and Mon. fol 1566. a little afore he was offered up) so long as I shall understand thou art in thy journey, by God's grace I shall call upon our heavenly Father to set thee safely home: and then, good brother, speak you for the remnant that are to suffer for Christ's sake, according to that thou then shalt know more clearly. But this is to be taken with a grain of salt. That should be killed] Under Licivius, Julian the apostate, and the Arrian Emperors. Verse 12. There was a great earthquake] Understand hereby those horrible commotions and confusions that fell out in the Roman Empire upon those ten bloody persecutions, and the earnest supplications of the Saints, which can work wonders in heaven and earth. Socr●t. l 1. c. 15 The death and destruction of the persecutors, was (as it was said of the death of Arrius) Precationis opus non morbi, the effect of faithful prayers calling for full and final vengeance. The Sun became black] It is ordinary in Scripture to set forth horrible commotions of Commonwealths by such figurative expressions as these, Jer. 4.23. etc. Joel 2.10, etc. Isa. 13.10. Verse 13. And the stars] Rome's dunghill Deities together with their Chemarims, or Chimney-chaplains, the Priests. Confer Isa. 34.4. Dan. 8.10. Exod. 12.12. Numb. 33.4. Verse 14. And every mountain] See the Note on Verse 12. Cinis quidam noxius è Visuvio emissus, Romam venit (inquit D●o) ita ut incolae puture caeperunt omnia sursùm deorsum ferri, solemque in terram cadere, ac terram in coelum conscendere. I myself saw, saith Bellarmine, a huge hill removed by an earthquake, and brought down to a Town, which was wholly covered by it, and as it were buried under it. Perhaps he meant Pleurs in Rh●tia, which was overcovered suddenly with a mountain, so that 1500 persons were buried there alive. Verse 15. And the Kings of the earth] Who came in to help their gods against the Mighty, against Constantine, Theodosius, etc. that threw out their Priests, and pulled down their Temples. These Kings and Grandees were Maximianus, Maximinus, Maxentius, Galerius, Licinius, Julianus, etc. and their complices, who were routed, ruined and driven into holes and corners by the Christian Emperors: and afterwards so pursued by divine Justice, that they came to shameful ends. Dioclesian poisoned himself. Maximian hanged himself. Maximinus likewise and Maxentius became their own deaths-men. Galerius died of a loathsome disease. Julian had his death's wound from heaven, Euseb. ●ist. l. 9 〈◊〉 8. & 10. & lib. 8. c. 27. I●e● devita Const. l. 1 cap. 51, 52. and died ●aving and blaspheming. Verse 16. And said to the mountains] Which yet was but a poor shelter: for mountains melt, and rocks rend at his presence. Verse 17. Who shall be able to stand] They could not stand before their own mis-giving hearts, and soul-condemning consciences, how much less before God that was greater than their hearts? God sent his hornet, which drove out these Canaanites, Exod. 23.28. Facti sunt à corde suo fugitivi, as Tertullian hath it. CHAP. VII. Verse 1. And after these things] THis whole Chapter is purposely interlaced between the opening of the sixth and seventh seal, for the support of the poor suffering Saints, that they sink not under their many pressures. Four Angels] Ministers of indignation, whether good or evil angels, the Doctors are divided. Holding the four winds] Those b●somes of the air, Mundi 〈◊〉. Rupert. as Rupertus calls them, and Scripture-emblems of spiritual influence, Joh. 3.8. Cant. 4. ult. Ezek. 37. 9 Nor on any tree] The Philosopher compares men (the Scripture good men oft) to trees, which the benign winds are filled with fruits. Verse 2. Another Angel] Whether Christ or Constantine acted by Christ, it much matters not. Having the seal] Whereof Christ is the great Lord-keeper. With a loud voice] Out of his great care of his elect. As Croesus his dumb son burst out into loud speech to save his father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. To the four Angels] Who are at Christ's beck and check. Verse 3. Hurt not] Reprobates oft far the better for those few righteous that are amongst them: they are therefore singularly foolish for seeking to rid them, and root them out, as the Heathen Emperors did. In their foreheads] Not in their hands only, as the vassals of Antichrist (chap. 13.16.) who have free liberty to dissemble, deny their religion, do any thing, so the Catholic cause be thereby advanced. My son, give me thy heart, said Gregory the thirteenth to our English Papists, let who will have thy tongue and outward man. Verse 4. An hundred forty and four thousand] A competent company. Not so many as the locusts, chap. 13. and yet more than most thought they had been. Verse 5. Twelve thousand] Out of each Tribe so many: God inclines towards all the elect with an equal goodwill: neither shall any one complain justly that others have been more regarded than he: as one well observeth here. Verse 6. Of the tribe of Nepthali] Who is first reckoned among those by Rachels-side, because at Capernaum in this Tribe, Christ inhabited. Any relation to him ennobleth. Bethlehem though it be the least, is yet not the least among the Princes of Judah, for that out of her came the Governor of Israel, Mat. 2.6. with Mic. 3.6. Verse 7. Of the tribe of Levi] Levi is taken in, Dan cut out of the roll for his shameful recidivation, and revolt from the true religion, Judg. 18. This, Jacob foresaw and bewailed in that holy ejaculation on his deathbed, Gen. 49.18. There is no reckoning made, or account given of this Tribe (as there is of the rest) 1 Chron. 7. The fable of Antichrist to come of Dan, is so thin a devise, Lib 3. de Pont. Ro. cap. 12. that Bellarmine could not but see thorough it, and disclaim it. Verse 8. Of Joseph] That is of Ephraim, who, though josephs' younger son, yet had the first-birth-right. Verse 9 A great multitude] All the faithful from the Apostles to the end of the world. In all ages there were some that sought righteousness: Neither was it ever so hard with the Church as the Host at Nola (in the story) made it; who when ●e was commanded by the Roman Censor to go and call the good men of the City to appear before him, went to the Churchyards, and there called at the graves of the dead. O ye good men of Nola come away, for the Roman Censor calls for your appearance; Anton di Guevara. for he knew not where to call for a good man alive. In the very midst of Popery there were many faithful Witnesses, and more of such as (like those two hundred that went out of jerusalem after Absolom) went on in the simplicity of their hearts, and knew not any thing, 2 Sam. 15.11. Verse 10. Salvation to our God] Not to this, or that Popish Saint or Mediator: of all whom these triumphers might say, as that Heathen once, Contemno minutos istos Deos modò jovem (jesum) propitium ha●eam, I care not for all those small-gods, so I may have Jesus on my side. Verse 11. And all the Angels] See the Note on Chap. 5. verse 11. Verse 12. Amen: Blessing and glory, etc.] The Angel's assent to what the Saints had said, and add much more, according to their greater measure of knowledge and love to God: Writ we after this fairer copy. Verse 13. And one of the Elders] See the Note on Chap. 5. verse 5. Verse 14 Which came out of great tribulation] It is but a delicacy that men dream of, to divide Christ and his cross. The Bishop of London, when he had degraded Richard Bayfeild Martyr kneeling upon the highest step of the Altar, he smote him so hard on the breast with his Crosier-st●ff, that he threw him down backward, and broke his head so that he swooned: Act. and Mon. And when he came to himself again, he thanked God that he was delivered from the malignant Church of Antichrist, and that he was come into the true Church of Christ militant, and I hope shall be anon with him in the Church triumphant, etc. And made them white] Other blood stains what is washed in it; this blood of the spotless Lamb, whitens and putifies. Verse 15. Therefore are they] Not for the whiteness of their robes, but because they are washed in the meritoricus blood of the Lamb. Before the thro●● of God] A good man is like a good Angel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always standing before the face of God. Shall dwell among them] Gr. Shall pitch his tent, or shall keep the feast of Tabern●cles amongst them, or shall hover and cover over them, as the cloud did over Israel in the wilderness; so that under his shadow, they shall safely and sweetly repose themselves. Verse 16. They shall hunger ●o more] They shall be as it were in heaven afore-hard, having, Malorum ademptionem, bonorum adeptionem, freedom from evil, and fruition of good, here in part, hereafter in all fullness. Verse 17. Shall ●eed them and lead them] An allusion to Psal. 23.2. where David seems to resemble powerful and flourishing doctrine to green pastures, and the secret and sweet comforts of the Sacraments to the 〈◊〉 waters. And G●d shall Wipe away] A metaphor from a nurse, which not only suckleth her dear child crying for hunger, but also wipes off the tears. CHAP. VIII. Verse 1. The seventh seal] THe business or parts whereof are the seven Trumpets, that sound a dreadful alarm against the Roman Empire, ready now to be 〈◊〉 for the innocent blood, and upon the instant sait of the Martyrs, Chap 6.10. There was silence in heaven] That is in the Church on earth, often called, The kingdom of heaven. This half-hours silence was either for horror and admiration, or for attended expectation, or (as some will have it) for religious awe and devotion: Christ the high-Priest being now about to offer incense (those prayers of the Martyrs, Chap. 6.10.) there was in the Church (as used to be in the Temple at such times, Luk. 1.10.) a deep silence. So among the Romans, the people in time of worship were enjoined favere linguis, to spare their tongues. And in the Greek Church one stood up and cried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace people, leave off your discourses. Verse 2. Which stood before God] In a waiting posture, ready pr●st to do his pleasure. Seven trumpets] To be sounded at seven several times: to show that God suffereth not his whole wrath to arise at once against his creatures, but piece-meal and by degrees: proving, if peradventure they will repent and recover out of the snare of the devil, who are taken captive by him at his will. Verse 3. And another Angel] An Angel after another manner; not by nature, but by office. Christ the Angel of the Covenant. For I cannot be of his mind, M Bright●●. who makes this Angel to be Constantine, the odours given him, to be the power of calling the Council, the golden Altar, Christ in the midst of this holy Assembly; the thick cloud of odours, the whole matter brought most happily to effect: which yet is a pious interpretation. Much incense] The merit of his own precious passion, Heb. 9.24. & 13.5. Upon the golden Altar] viz. Himself, as Chap. 6.9. Verse 4. The smoke of the incense] The Saints prayers perfumed with Christ's odours, ascended, that is, were highly accepted in heaven, Act. 10.4. Exod. 3.9. as well appeared by the answer they had here in the next verse. The Church is said, To ascend out of the wilderness of this world with pillars of smoke, Cant. 3.6. Elationibus fumi, with raised affections, and with strong supplications, wherein how many sweet spices are burned together by the fire of faith, as humility, love, etc. All which would stink worse in God's nostrils then the onions and garlic of Egypt, did not Christ perfume and present them. Verse 5. And filled it with fire of the Altar] Fire, in token of fierce indignation, and from the Altar; for Christ came to send fire on the earth, Luk. 12.49. Fire and sword, Mat. 10.34. through men's singular corruption and obstinacy, in not stooping to the sceptre of this Kingdom. Hence fire and brimstone, storm and tempest, A fearful looking for of judgement and fiery indignation, which shall devour the adversaries, Heb. 10.27. From the same Altar Christ, prayers go up, vengeance comes down. Verse 6. Prepared themselves] Having got sign, as it were, by that which Christ did in the former verse, they set too in order to sound their trumpets. Verse 7. Hail and fire mingled with blood] In stead of the fire of love (saith one) mixed with the sweet rain of healthsome doctrine, and spirit of Christian lenity, the fire of contention, M Forbes. and frosty hailstones of destruction ruled all. Yea so far herein were the Bishops carried one against another, as it is monstrous what malice, falsehood and cruelty they practised, especially in the times of Constant, Constantius, and Valens the Arrian Emperors. And the third part of trees] Men of ma●k. And all green grass] Meaner men. Were burnt up] Were tainted with errors and heresies, whereof this age was so fertile and full (that as Hierom speaketh) it was a witty thing to be a right believer. Verse 8. A great mountain] Some notable haeresiarch, possibly Pelagius, a Monk of Bangor, Morgan by name, that is, in the Welsh tongue, a seaman. This Morgan travelling beyond sea to spread his heresy, called himself Pelagius, by a Greek word of the same signification; because it sounded better in the ears of foreign Nations. Lib 1. de great. Christ advers. Pelag. Hence Augustine, Quid eo pelago (saith he) vult mergi Pelagius, unde per petram liberatus est Petrus? Verse 9 And the third part] Heresy as a gangrene spreads and kills, as the leprosy in the head, it renders a man utterly unclean, Levit. 13.44. So cunning are some seducers, and so close in the conveyance of their collusion, that if possible the very elect may be deceived. Verse 10. There fell a great star] Falling stars were never but meteors. That grand apostate of Rome may well be meant by this blazing, burning comet. He was in falling by degrees from the time of Constantine till Phocas, who set him upon the chair of pestilence. The third part of the rivers] i. e. Corrupted true doctrine, and perverted the Scriptures with his false glosses. Verse 11. Was called wormwood] Because himself was in the gall of bitterness, and did embitter others. See Jer. 23.15. and Deu. 29 18. with Junius his Note there. Verse 12. And the third part of the Sun] The Prelates and Patriarches. And the third part of the Moon] The inferior Church-Officers. And the third part of the stars] The community of Christians. All began to be overspread with gross ignorance, not only of heavenly truths, but of humane sciences, which are here called the night, in comparison of Gospel-light. Gregory the great (thought to be that Angel mentioned in the next verse) though better than any that succeeded him in the Popedom, calling himself the servant of God's servants, and carrying himself modestly in the days of Mauricius the Emperor; yet when Mauricius was slain by the traitor Phocas, how basely did he claw the traitor, and collogue with him: commending to his care the Church of Rome, and often minding him of Peter's primacy, and of that speech of our Saviour, Thou art Peter, etc. for no other end, but that he might enlarge his jurisdiction over all Churches, by the favour of that parricide? Verse 13. And I beheld and heard an Angel] Or, an Eagle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as some copies read it. See the Note on Verse 12. Gregory the great seems to be pointed at, who is said to be the worst of all the Popes that went before him, and the best of those that came after him. Hence he is here brought in flying betwixt heaven and earth. And that he cried with a loud voice: pointing at and painting out that to be Antichrist that should challenge to himself the title of Universal Bishop, and had an host of Priests ready to follow him, Hic propè est, & in foribus, said he, and he said right, for his immediate successor, Boniface the third, fulfilled the same that he had foretell. CHAP. IX. Verse 1. A star fall from heaven] GR. That had fallen from heaven, viz. when the third Angel sounded, Chap. 8.10. Then the Bishop of Rome began to fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but here, in Boniface the third and his successors, He is fallen, he is fallen from his primitive integrity into the deepest gulf of impiety. The Jesuits (to blind the matter) tell us, that by this star is meant Luther, whom Satan sent out to disturb the Church, and God sent them to withstand him. Bugenhagius also, a Dutch-Divine, when he first read Luther's book of the Babylonish Captivity, rashly pronounced him the most pestilent heretic that ever the Church was pestered with. But a few days after having thoroughly read and weighed the contents of that book, he recanted and affirmed, that all the world was deceived, Scultet. Annal. and Luther only was in the right: And so not only himself became a Lutheran, M●t. Par●s. an. 1072. but many others also persuaded by him. The key of the bottomless pit] Whereinto he lets souls innumerable: so that in the days of Hildebrand letters were set forth, as sent from hell, wherein the devil and his Angels give the Popish Clergy many thanks for sending them in so many souls as they never had in any age before. Verse 2. And there arose a smoke] Of heretical opinions and flagitious practices. All the old heretics fled and hid themselves in the Popish Clergy. Those dark corners also of the earth are full of the habitations of cruelty. Act. and Mon. fol 1117. Take heed (said the Lord Audely Chancellor of England) how you deal with Popish Priests: for (you may believe me) some of them be knaves all. Petrus de Aliac● long since wrote, De reform eccls. Ad hunc statum venit Romana Ecclesia, ut non esset digna regi nisi per reprobos. The Church of Rome hath for a long season been ruled by a rabble of reprobates. Verse 3. Locusts upon the earth] So the Monks, Friars, Jesuits, etc. Igna. Conclave are fitly called for their numerosity and voracity. The Jesuits have sometimes maintained 200000 scholars. The Duke of Bavaria's house is so pestered with them (saith one) that notwithstanding his great revenues, he is very poor, as spending all his estate upon those Popish flesh-flies. Think the same of other Princes and places where they are received. As the scorpious of the earth] They are the sorest soul-stingers (saith an Interpreter) that ever the world had. Pliny testifieth of the Scorpion, that there is not one minute, wherein it doth not put forth a most venomous sting to do mischief. It creeps on crookedly, and so it strikes the more at unawares. It's sting is not much felt at first, but soon proves uncurable. Verse 4. And it was commanded] Asdruball David charged his Captains to handle the young man Absolom gently: so and much more solicitous is the Lord of his servants safety. The grass of the earth, nor any green thing] I say that under the Papacy was true Christianity, saith Luther, yea the very ke●nell of Christianity. Lu●h contra Anabapt. Verse 5. And to them is was given] This is oft repeated in this book: to show that though Antichrist and his actuaries bandy and bend all their forces to destroy souls, yet they are bounded by God, and can do no more than is given them from above. Five month's] Locusts use to live no longer. See Pliny l. 11. cap. 29. There are that interpret these five months of those 500 De pap. Rom 1. 3. c. ●2. years, wherein the Pope stood in his full pride and power For, ab eo tempore quo per v●s Papa Antichristus esse coepit (saith Bellarmine) non modò non crevit ejus imperium, sed semper magis ac magis decrevit. Since you first began to call the Pope Antichrist, he hath lost a great part of his command and commodity. Verse 6. Shall men seek d●ath] Being brought, thorough anguish of conscience, and fear of wrath, to that pitiful plight, that Roger Bishop of Salisbury was, in King Stephen's time, through long and straight imprisonment. He was so hardly bestead (saith the Historian) vivere noluerit, mori nescierit, that live he would not, die he could not. Popish pardons, pilgrimages, dirges, etc. would not quiet or cure distempered consciences, or shake out the envenomed arrows of the Almighty, Haeret later● lethalis arundo. that stuck fast in them. A broken leg is not eased by a silken stocking. Nescio quomodò imbecillior est medicina, quàm morbus, said Tully of his philosophical consolations: so may these well say of their Popish paltry applications. The medicine is too weak for the malady. The Papists say, That the reformed Religion is a doctrine of desperation. This we are sure is true of theirs, Act. and Mon. 1904, 1907. as were easy to instance in Stephen Gardiner, Dr Pendleton, Francis Spira, Guarlacus, Bomelius, Latomus, Crescentius, etc. Verse 7. Like unto horses] Fed and fierce, to run and rush into the battle, as being driven by the devil. Bern. Si videris persecutorem tuum nimis saevientem, scito quia ab ascensore suo daemone perurgetur. Were as it were crowns] Triple crowns, mitres, head-tiares, shaved crowns: which last is a ceremony so bald, that some Priests in France are now ashamed of the mark, and few of them have it, Spec. Europe. that can handsomely avoid it. As the faces of men] But beware of men, Mat. 10.17. See the Note there. Verse 8. As the hair of women] Insinuative, and inductive to sin. As the teeth of lions] Joel 1.6. Catching and carrying to their dens all they can come by, as Tecelius did out of Germany, as Otto sent by Gregory 9 did out of England, where he left not so much money, as he either carried with him, or sent to Rome before him Verse 9 And they had brest-plates] Their pretended donations, privileges and exemptions from the secular power; shaking their tippets at Kings, whom they have trampled on, and forced to go barefoot on the hard stones, till they bled again. Thus dealt they by our Henry the second: yea they lashed him with rods upon the bare, 〈◊〉 Revi●s the 〈◊〉 po●●is. pag. 149. and said, Domine, noli minari: nos enim nullas minas timemus, qui de talicuria sumus quae consuevit imperare regibus & imperatoribus. Sir, never threaten us: for we care not for your threats, as being of that Court that commands Kings and Emperors. And the sound of their wings] They are loud and bold-spoken: make a great noise, raise a great dust, and thereby think to carry it. Herein they are like the heretic Nestorius, who is said to have been, 〈◊〉 Mis●●l. epist delic. Homo indoctus, superbus, contemptor Patrum, sed audax & magnae loq●entiae, a proud Ass, but bold above measure, and of a loud language, whereby he so far prevailed for a time, that he seduced good Theodosius, and procured a writ for the banishment of Cyril that godly Orthodox Divine. Verse 10. And they had tails] This may be well meant of their Surrogates, Officials, Chancellors, Registers, Apparitours, the fag end of their execrable train. See Isa. 9.15. Verse 11. And they had a King over them] Being herein wiser than those other locusts, Proe 30 27. The Angel of the bottomless pit] That apostate star, ver. 1. the devil's lieutenant General, the Western Antichrist the Pope, not excluding the Turk that Antichrist of the East, that comes next to be spoken of. And indeed they may well go together: for they both set up another law then that of Christ, they kill the contrary part, they give liberty to the flesh, they will not have their religions to be disputed, etc. Is Abaddon] A destroyer. Annot. ad loc. I know not (saith learned Junius) whether the holy Ghost in this name hath not some respect to the etymology or notation of Hildebrand, which signifies, Fidei incendium, the firebrand of the faith. Verse 12. Two woes more hereafter] In respect of order: for in respect of time, the woes of the fift and sixth trumpet are together, and do run parallel. Verse 13. From the four horns] To show, saith one, Christ his sufficiency of power to raise up instruments of his justice, according as by the sins of men he is provoked. Verse 14. Lose the four Angels] That is, those four potent peoples, the Arabidns, the Saracens, the Tartars, and the Turks, that they may march out against Christendom, to murder and massacre the third part of men. These are called Angels, because sent of God to revenge the quarrel of his Covenant. Verse 15. And the four Angels were loosed] Asdruball fierce and fell creatures out of a cave, now set upon spoil and rapine. They have a Proverb in the Eastern parts, Where the great Turk once setteth his foot, there never grows grass again: He blasts and desolates all. For an hour and a day] At any time whensoever God shall command them out, and bid them fall on: they are at an hours warning in arms at an instant. Mr Brightman gathereth from this text, that the Turkish Empire shall determine about the year, 1696. The third part of men] Mahomet the first was in his time the death of 800000 men. Selimus the second, Turk Hist. fol. 434. Ibid. 885. in revenge of his loss received at the battle of Lepanto, would have put to death all the Christians in his dominions, who were in number infinite, etc. Verse 16. Two hundred thousand thousand] Not so many at any one time, but in several ages and battles. Howbeit the Turk goes usually into the field 200000 strong: many times he hath more, as in that famous battle fought by Bajazet against Tamerlane, where he had well-nigh a thousand thousand. Of his common soldiers, called Asapi (which for the most part are miserable Christians) he makes no great reckoning or other use, Tunk. hist. 317. then to blunt the swords of his enemies, or to abate their first fury: thereby to give the easier victory to his Janissaries, and better soldiers, which are all horse for most part. Verse 17. Brest-plates of fire, etc.] Muskets, harquebusses, pistols, and other spet-fires; but especially those great-guns, Ch●lcondylas. Pea●●●●s valley of vanity. and murdering-pieces, so much used by the Turks, those mighty Ordnance they brought before Constantinople, the Rhodes and other places, nothing inferior to those two, that were cast by Alphonsus' Duke of Ferrara, the one whereof he called the Earthquake, the other Grandiabolo, or the great devil. Verse 18. The third part of men killed] Not only of Christians, but also of their own: Turk hist. 1153 most of their poor being forced with victuals and other necessaries to follow their great armies in their long expeditions: of whom scarce one of ten do ever return home again, but there perish by the way: if not by the enemy's sword, yet by the wants, intemperateness of the air, or immoderate pains taking. By the brimstone] By the gunpowder, or by their sulphured bowstrings, which they discharge as out of their mouths, whereunto they draw or lay them. Verse 19 Plin Turk h●st. In their mouth and in their tails] Like the Serpent Amphisbaena that hath a head (to do hurt) at both ends. Perhaps the Turks perfidy is here pointed at: they keep leagues no longer, then standeth with their own profit. Verse 20. 1 Cor 10.10. That they should not worship devils] As all idolaters do. The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Synesius, glad to be worshipped in an idol, as he was by Israel in a calf. Verse 21. Math●ol. in Dioscorid. Neither repent] Being stupefied, as those Asses in Hetruria, that feed upon hemlock, They that make them are like unto them. See Isa. 44.17. CHAP. X. Verse 1. Come down from heaven] NOt from the bottomless pit, as Antichrist that opposite to Christ's unction and function. Clothed with a cloud] Not yet so clearly to be seen and enjoyed by his, as when he shall come in the clouds. A rainbow upon his head] The effect of the Sun shining against a cloud, and is, Nuncius foederis & serenitatis, the Angel of God's Covenant, and of fair weather. His feet as pillars of fire] His meanest members stand out the hottest persecutions. Verse 2. A little book open] The Bible translated and explained. It is called a great roll, written with the pen of a man, that is, Isa. 8 1. Deu● 30.11. clearly, that the simplest of men may conceive it. But it is little in comparison of the volumes of School-Doctours and Popish-Decretals, wherewith the world was pestered, when the Bible lay locked up and obscured. We may well say of it as S. Bartholomew (quoted by Dionysius) said of Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in sundry respects it is both a little and a great Book. He set his right-foot upon the sea] As Lord of sea and land, ma●gre all heretics and Antichrists, that sought to throw him out of possession. Neither the beast that ariseth out of the sea, Chap. 13. nor the other that ariseth out of the earth shall be able to do it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 3. As when a lion roareth] Gr. Loweth like an Ox, mugit for rugit. See here an ox in a lion, mildness mixed with fierceness. Satis est prostrasse leoni. This lion preys not upon the prostrate. Non mihi placet vindicta sed victoria, said Caesar. So may Christ say, I seek not revenge but victory. Seven thunders uttered their voices] As the echo of Christ's loud voice. No sooner had he spoken, but great was the company of preachers, sons of thunder, who should speak powerfully, Psal. 68.11. prophecy and cry down superstitious worships and heretical doctrines before peoples, Nations, tongues and Kings, vers. 11. of this Chapter. This was fulfilled in Wicliffe, Husse, Luther, Lambert, and other heroical Reformers. Conter Amos 3.7, 8. Verse 4. Had uttered their voices] Not audible only, Di●stiu●. but articulate: so as that John heard and was much affected. Nescio quid divinum in auscultatione est: there is no small efficacy in a lively voice to work upon the heart. In Demosthene aliquid d●est Demosthenes', quandò legitur non auditur. Val. Max. Seal up these things] viz. Till the time appointed. See Dan. 8.26. and 12.9. Or, for that the things were the secrets of God's kingdom, Math. 13. not fit or possible to be revealed, 2 Cor. 12.4. Verse 5. Lifted up his hand] And so swore solemnly, Gen. 14 22. Numb. 14.30. Ezek. 20 5. Because it seemed improbable (if not impossible) that ever Babylon should down, Rome be ruined. But all the judgements in the Revelation (those of the seven seals, seven trumpets and seven vials) are still upon Rome Pagan, Christian, and Antichristian. We may therefore conclude with that Emperor of Germany, Fredrick 2. Roma diu titubans, varijs erroribus acta C●rruet & mundi desinet esse caput. Rome tottering long, shall once be shattered, And of the world shall cease to be the head. Verse 6. That there should be time no longer] i. e. The Beasts time shall be no longer, but till the days of the seventh trumpet, which were shortly then approaching. Or there shall be now no longer delay and protraction of time. Verse 7. The mystery of God] The conversion of the Jews called a mystery, Rom. 11.25. the bringing in of the Gentiles fullness, Ephes. 3 3,4,6. the kingdom of the Saints of the most high, Dan. 7.18. then when all the kingdoms of the world shall become the kingdoms of our Lord Jesus Christ, Chap. 11.15. Verse 8. In the hand of the Angel which standeth] This description of Christ is here purposely repeated, that we may learn to trust in his power, and fly to his wisdom, as Agur did, Pro. 30.1, 2. for the understanding of divine mysteries. Verse 9 Give me the little book] Letoy Preachers ply the throne of grace, if ever they will preach to purpose. Bene orasse, est bent studuisse, said Luther. Three things make a Preacher, Reading, Prayer and Temptation. He that will understand God's riddles must plough with his heifer the Spirit, which is not given, but to them that ask it. Alsted. Ch●on. 450 Ibid 267. Vide parcum in Gen. pro●●g. And eat it up] By reading and meditation: Ministers must so devour and digest the holy Scriptures, that as good Scribes they may draw out new and old for the use of the Church upon all occasions. Jacobus de Voragin● was so called, Quod esset veluti vorago bibliorum, because he had as it were devoured the Bible. So Petrus Comestor for the same reason. Joannes Gati●s a Sicilian, was so well versed in the Scriptures, and so great a Divine, that he once said, Si libri sacri perirent, se per Dei gratiam restititurum, That if the Bible were lost out of the world, he could restore it. Some think that Ezra did so after the Babylonish captivity: but I cannot think so. Verse 10. Sweet as honey] The word is so to the spiritual palate; whereas to the carnal it relisheth no better than the white of an egg, or a dry chip. Luther said, He would not live in Paradise without the word: At cum verbo etiam in inferno facile est vivere, but with the word he could live even in hell itself. See Ps. 19.10. & 119.103. Jer. 15.16. Tom. 4. 〈◊〉. My belly was bitter] By reason of the trials and tribulations that usually follow upon the faithful preaching of the Word. Opposition is Evangelij genius, saith Calvin. And, Praedicare est nihil aliud quam derivare in se furorem mundi, saith Luther. To preach is to get the ill will of the world. Verse 11. Thou must prophesy] For all the sorrow, thou and thy successors must set close to the Lords work, for the regaining of those peoples, nations, etc. whom Antichrist hath enslaved. CHAP. XI. Verse 1. A reed] THat is, The word o● God, that little book that he had newly eaten. This is the only rule of faith and discipline, whereby all in the Church must be made and meted. Like unto a rod] Or, Sceptre. The word is that rod of Christ's strength, whereby he rules in the midst of his enemies, Prov 1.1. A Mashal do minari. Psal. 110 2. It is that right Sceptre, Psal. 45.6. which he sways, and whereby he sovereigns. The Proverbs of Solomon are called in Hebrew Mishle, or Master-sentences. And the Scriptures bear the title of Chieftains, Prov. 8.6. and of Lords of collections, as some render Eccl. 12.11. Measure the temple of God] The Church that had been so woefully wasted and oppressed by Antichrist, that it stood in need of new-measuring and repairing. That worship therein] In the temple, as being all spiritual Priests, and in the altar; as placing all their confidence in Christ's death alone. Verse 2. But the court] The Antichristian rout, cast out as reprobate silver, as refuse stuff, not worth the measuring. Given unto the Gentiles] Antich●● and his adherents. Papagans are no better than Pagans. Are ye not children of the Ethiopians unto me, O children of Israel, saith the Lord, Amos 9.7. The holy City] The true Church. See Daniel 7.21. Ephes. 2.19. Forty and two months] This number is one and the same with the 1260. days. The allusion is unto Dan. 7.25. Verse 3. And I will give unto my two, etc.] sc. Power to purge the Church, and to stand for the truth, all the while it was trodden under foot, Videses Catalogum Testium veritatis ab Illyrico editum. Zuinglius recordeth, that Luther and he (both at one time, the one not knowing, nor hearing of the other) began to write against the Pope's indulgences. And of Luther and Melancthon he writes thus, Divisae his operae, sed mens fuit unica, pavit o'er Lutherus oves, flore Melancthon apes. Unto my two Witnesses] The whole succession of faithful Preachers, under the tyranny and rage of Antichrist. These are said to be Two, that is, Few: or Two, that is enough, Deut. 17.6. Or, Two, in reference to those noble Two's, Moses and Aaron, Elijah and Elisha, Zerubbabel and Jehoshuah, in allusion to whom these Witnesses are here described. Clothed in sackcloth] As calling men to repentance: or as bewailing their blindness: or as wanting better clothing. Verse 4. These are the two Olive-trees] See Zach. 4.3, 11, 14. In this book of the Revelation the holy Ghost borrows all the elegancies and flowers in the story of the old Testament, thereby to set out the story of the new in succeeding ages. Verse 5. Fire proceedeth out of their mouths] So that a man were better anger all the witches in the world, than God's faithful Witnesses: for they have ever vengeance in a readiness for the disobedient, 2 Cor. 10 6. God inflicting what they either denounce or desire of him, against their adversaries. Verse 6. That it rain not] That the influence of divine grace be withheld from those, that despise the Gospel: so that they become as those mountains of Gilboah, 2 Sam. 1.21. or that accursed earth, Heb. 6.8. Verse 7. And when they shall have finished] Like as Christ, That faithful and true Witness (as he is called, Revel. 3.14.) when he had preached 〈◊〉 about the same time as here, was slain by a Roman Governor, raised with an earthquake, and received up into heaven in a cloud: so these. And, Art thou not glad to far as Photion? said he to one that was to suffer with him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Shall overcome them] By arms, not by arguments. And kill them] This killing whether it be already past, or yet to come, 'tis hard to say. But if to come, some think it shall be but a civil death, that is, of them as Witnesses only, not a natural death as men: M Tho. Goodw. And so the same persons shall rise again, and enjoy the fruit of their former labours, and ascend into a greater glory. Verse 8. And their dead bodies] This shows it cannot be meant of a natural death: for how should their bodies lie dead (in that sense) for three years and an half; or (say it were) for a shorter time. Of the great City] Rome, of whose greatness Lipsius and Stapleton have written. See Chap 17.18. & 18.26. 〈…〉 Arist Po●● 3. Hence she is called the great Whore, and great Babylon, not without reference unto the old Babylon: which was so great a City, that when it was taken by Cyrus, some part of it knew not what condition they were in, till three days after. Verse 9 Three days and a half] i. e. For a short time, till out of their ashes others should arise to stickle for Christ. The Pope never rested, but had one or other faithful Witness to oppose him; either to his face (as Joan●es Sarisburiensis, Qui praesens praesentem Pontificem redarguit: and Mancinellus, I●● R●v p. 145. who reproved Alexander the sixth in a Sermon at Rome, and had therefore his hands cut off, and his tongue cut out, whereof he died.) Or else in some more remote part of his dominion, as Savanarola (whom Guicciardin and Mirandula highly commend:) De 〈…〉 for't dial. 118. P●trarch who writeth thus, Babylon altera, nempè propinquior atque recentior adhuc stat, citò it idem casura, si essetis viri: Babylon would soon down, would you but play the men. Besides a cloud of other Witnesses, that might here be called in. Not suffer their dead bodies] So fulfilling that, Ps. 79.2. ●●. Rev p. 195. Some they would not suffer to be bu●●ed: others they digged up again after burial, as (besides many of our Martyrs) they unburied and burned the bones of Hermannus Ferrariensis after they had sainted him: because he was said to have followed the doctrine of the Waldenses, those ancient Protestants. Cardinal Poole had a purpose, if he had lived, to have taken up K. Henry the eights body, Act. and Mon. fol 1905. and to have burned it. 'Twas generally observed, that as Winchester and Bonner did always thirst after the blood of the living, Ibid. 1439. so was Cardinal Pools lightning (for the most par●) kindled against the dead: and he reserved this charge only to himself. Verse 10. Shall rejoice over them] As they did at the Council of Constance, Ibid. 1622. In terris mandatant quod apud ●●seros di●●●unt Ibid 1947. when they had burnt John hus and Hierome of Prague. So, upon the news of the Bishops burnt at Oxford, Gardner came out rejoicing to the Duke of Norfolk, Now, said he, let us be merry and go to dinner. But it was the last he did eat, and he went to hell to digest it too. So upon the news of the French Massacre, Th●an. a Jubilee was proclaimed at Rome: the Cardinal of Lorraine gave a thousand crowns to the messenger. The Pope caused the Massacre to be painted in his Palace: those of Ireland he will surely portray in his Chapel or Oratory. These two Prophets tormented them] As Elias did Ahab, Jeremy and Ahab, their slagitious countrymen; and as the Martyrs here did their persecutors. Dr Fuller came to William Wolsey his prisoner, and said, Thou dost much trouble my conscience; wherefore I pray thee departed and rule thy tongue, so that I hear no more complaint of thee, and come to Church when thou wilt, &c, Act and Mon. fol. 15●7. The end of carnal joy is sorrow (saith Mr Bradford, Martyr in a certain letter.) Now let the whoremonger joy with the drunkard, Ibid. 475. swearer, covetous, malicious, blind buzzard Sr John. For the Mass will not by't them, not make them to blush, as preaching will. Now may they do what they will; come devils to the Church, and go devil's home: for no man must find fault; and they are glad of this. Now have they their hearts desire, as the Sodomites had, when Lot was gone, etc. Verse 11. And they stood upon their feet] That is, they set themselves stoutly and vigorously to fight against Antichrist. As William O●kam, Tu me gladio desende a Pap●e injurin, & ego te verbis ac scriptis desendan. who being excommunicated by the Pope for writing some things against him, fled to Ludovicus the Emperor, who was likewise excommunicated, and said unto him, Defend thou me with arms: and I will defend thee with arguments. The Bishops also of those times that sided with the Emperor, though they were none of the best, yet they resolved and avowed never to yield to the Pope, Sed si excommunicaturus veniret excommunicatus abiret, cum aliter se habeat antiquorum canonum authoritas. Verse 12. To heaven in a cloud] As Christ did. See the Note on Verse 7. And their enemies beheld] Not without rage and regret to see how they were crossed, and the truth more and more propagated. Trucidabantur & multiplicabantur, saith one. The Church as the Lily is increased by its own juice: Totum mundum sanguine & oratione convertit, saith Luther, She converts all the world by her sufferings and supplications. Verse 13. A great earthquake] Since the Reformation, what stirs and broils have there been all over Christendom●● God's sword hath ridden circuit, Ezek. 14.17. and is not yet sheathed, nor can it, Jer 47 6, 7. as being still in commission. And the tenth part, etc.] Ruit alto à culmine Roma. Lewis the twelfth, King of France, threatened that he would destroy Rome, and coined money with an inscription to that purpose. Se perditurum Ba●y 〈…〉 est. ●●vet. Hist. of the Co●n●. of Trent 43. George Fransperg (a General under Charles Bourbon,) that sacked the City of Rome, caused a halter to be carried near his colours, saying, that with that he would hang the Pope: encouraging his soldiers (who were most of them Lutherans) with the great opportunity they had to get spoils. But the sins of the City are not yet full. Gave glory to the God of heaven] Confessed their sins, as Achan, and changed their minds, as those Mal. 3.18. It is said of the Burgundians, that being afflicted and oppressed by the Huns, they applied themselves to Christ the God of the Christians, Alsted. Chron. 3 ●5. whom, after a long debate, they concluded to be the Almighty God. Verse 14. The second woe is past] Visionally past, not eventually. The third woe] Woe to the wicked, but joy to the Saints, At once the Sun rises upon Zoar, and the fire falls down upon Sodom. Abraham stands upon the hill, and sees the Cities burning. Verse 15. Great voices in heaven] i. e. Great joy and triumph in the Church militant. Are become the kingdoms] They have renounced Popery, given up their names to the Gospel, and received the Reformation. For ever and ever] Not for a thousand years only, as the Millenaries hold. Verse 16. And the four and twenty Elders] See the Note on Chap. 4.9. Verse 16. Because thou hast taken] Thou hast slain and subdued those thine enemies, that sent messengers after thee, saying, We will no● have this man to rule over us. Verse 18. Were angry] Said vanae sine viribus irae: the wrath of these men turned to the glory of God. That they should be judged] According to their prayer, and thy promise, Chap. 6.10, 11. And shouldst destroy them] God usually retaliates and proportions jealousy to jealousy, provocation to provocation, Deut. 32.21. forwardness to forwardness, Psal. 18.26. contrariety to contrariety, Leu. 26.18, 21 destruction to destruction, as here. He pays them home in their own coin. Verse 19 And the temple of God] Abundance of light shall be diffused in the Church: and heavenly mysteries more clearly revealed, and more commonly understood. And there were lightnings] Utter destruction to the wicked, as there was to jericho, at the sound of the seventh Trumpet. Josh. 6.16. CHAP. XII. Verse 1. And there appeared] THis and the two next following Chapters are an Exposition of the former vision. A great wonder] As shadowing out and showing great wonders. In heaven] That is, in the Church, or (according to some) in the visible heaven, where Sun, Moon and Stars are. A woman] Alma mater Ecclesia. The Church is called a woman, for her 1. Weakness. 2. Fruitfulness. 3. Lovingnes, 2 Sam. 1.26. Clothed with the Sun] With Christ's own comeliness, Eze. 16.14. She is also conspicuous, Mat. 5.14. and scorched with persecution, Cant. 1.6. All which notwithstanding, she is comely, Vxor fulges radijs mariti, saith the Civilian. And the Moon under his feet] She treads upon the world's trash, bears patiently all changes and chances, and though the curs of the world bark at her, she shines still. En peragit cursus surda Diana suos. A crown of twelve stars] A crown in token of victory. And of twelve stars] Those white horses, chap. 6 2. the twelve Apostles and their successors, in and by whom mystical Christ goeth forth conquering and to conquer. Verse 2. Bodin Theatr. Nat. pag 350. And she being with child] And so soon smelled out by the Bears of the world. Vrsa praegnantem mulierem non solùm teri gravitate notam, sed ea● etiam quae pridiè conceperit, solam ex omni turba consectatur. Cried, travelling] Being hard beset with cruel persecutors, she longs to be delivered of a Christian Emperor, that might put her out of her pain and misery. Verse 3. A great red Dragon] A Dragon the devil is called for his sharp-sightednesse (the Dragon hath a very quick eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●a●g. and is said to sleep with open eyes) as also for his mischievousness to mankind; and lastly, for his serpentine subtlety, Gen. 3. The comfort is, That as the devil is a Lion, so is Christ, there's courage for courage. And as the devil is a serpent, so Christ compares himself to the brazen serpent: there's wisdom for wisdom. A great Dragon the devil is, as being God of the world; and red all over with the blood of souls, which he hath swallowed down, as S. Peter hath it, 1 ep. 5.8. Seven heads] To plot, and ten horns to push men into the pit of hell. Seven crowns upon his heads] Pretenced authority for what he did against the Church. It passed in France in manner of a proverb, That the modern Council (of Trent) had more authority than that of the Apostles, because their own pleasure was a sufficient ground for the decrees, without admitting the holy Ghost. Hist. of the Count of Trent fol. 820. That Popish Council was carried with such infinite guile and craft, that the Papists themselves will even smile in the triumphs of their own wits (when they hear it but mentioned) as at a master-stratagem. Verse 4. And his tail drew] A monstrous tail for length and strength. One interprets it of his doglike flattering tail, Eras. Chil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whence the proverb grew, Caudâ blandiri. julian the apostate drew many from the faith by flatteries and fair promises. Luther was offered a Cardinalship to be quiet. The Pope offered Q. B. Carltons' thanks. remem. p. 12. jac Revius de vit. Pontis. Elizabeth to confirm the English Liturgy by his authority, granting also the use of the Sacraments under both kinds, so that she would join herself to the Roman Church. And how the Pope clawed our King, when he was in Spain, an. 1623. is better known, then that I need here to relate. For to devour her child] As that Dragon Pharaoh (so he is called, Isa. 51.9.) sought to make away for the newborn babes of Israel, Exod. 1. Thus the Dragon Maximinus devoured Alexander the son of Mammaea: and thus Decius devoured the two Philips, because they seemed somewhat to favour the Christians. Thus Philip King of Spain suffered his eldest Son Charles to be murdered by the cruel inquisition, because he was any whit inclinable to the reformed Religion. Constantine the great had like to have lost his life for the like cause, but that God strangely preserved him for a better purpose. Verse 5. And she brought forth a man-child] Constantine, the Christian Churches first and chief Champion. Who was to rule all Nations] The whole Roman Empire, but especially to overrule and subdue the Churches many and mighty enemies: as Constantine did most notably. Caught up to God and to his throne] To rule in the Church next under God himself. And to this height of honour he was caught, when the Empire was cast upon him, not once thinking of it. De. civ. Dei, l. 5. cap 25. Bonus Deus Constantinum magnum tantis terrenis implevit muneribus, quanta optare nullus auderet, saith Augustine. Verse 6. And the woman fled] viz. After the battle mentioned in the next verse was fought and finished. See Verse 13.14. Where she hath a place] To wit, that Temple that was so exactly measured, Chap. 11.1, 2. called here a wilderness, as was that of judaea, Mat. 3. because but thinly inhabited. The elect are but a handful to a housefull of Atheists and Papists. Or else, in allusion to the wilderness of Arabia; thorough which the Israelites fled from that Dragon Pharaoh. That they should feed her there] Those two Prophets, Chap. 11. were appointed to feed these hidden ones, Psalm 83.3. with the hidden Mannah, Revel. 2. Their time and hers agree. Verse 7. And there was war] viz. Whilst the woman was bringing forth: and after that her son was advanced to the Empire. Michael and his Angels] Constantine and his Armies. Against the Dragon] Maximinus, Maxantius, Licinius, and other tyrant's, acted and agitated by the devil. Verse 8, And prevailed not] They were so totally routed and ruined, S●u●tet. 〈◊〉. to. ●. p. 118. that they could never rally or rage's any more. jucundum Christiano homini spectaculum est, quasi coràm cernere certantem Christum cu● Antichristo, saith one, concerning Luther's Reformation. It was a pleasant sight to see Christ and Antichrist striving for the better. For whatsoever the Pope with his Bulls, or the Emperor with his light-bolts did to hinder it, still the Gospel ran and was glorified: And as then, so ever since, ma●gre the malice of Rome and of hell. Their late utmost endeavours, and some successes for a season, were but as the last sprunting, or bitter-bites of dying beasts. Verse 9 Was cast out] Full sore against his will. If the enemies had but as much power as malice, the Church should never rest. But they shall be utterly routed and outed: as at this day they are here to our great comfort. That old serpent] When he was young, he out witted our first parents, 2 Cor. 11.3. then when their reason was not depraved. Now that he is old, and we but children, E●h. 4.34. had we not need look to him, and not be ignorant of his wil●s? Which deceiveth the whole world] Having for that purpose his set and composed machinations, 2 Cor. 2.11. his methods artificially moulded, Ephes. 6.11. his depths, sleights, cog of a die, etc. Verse 10. And I heard a loud voice] Great joy was throughout the Churches of Christ, as great cause there was, when Constantine came to the Empire. That was very remarkable, that Constantine being now a Conqueror, should cause a table to be hanged up on high before the doors of his palace, Euseb. in vita Constan. wherein was painted a Dragon that lay thrust thorough with a dart under his own and his subjects feet. For the accuser of our brethren.] So the devil is called (saith one) in direct and full opposition to that special name and office of the holy Ghost. The comforter or pleader for us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Russians are so malicious one towards another, that you shall have a man hid some of his own goods in the house of him whom he hateth; and then accuse him for the stealth of them: Just so deals the devil many times by God's dearest servants. Which accused them] And upon some such articles too, as h● is able to prove against them. Hence he is said to stand at I●hoshua's right-hand; at the upper hand, because his accusation was as true as vehement. But here's the comfort, Zach 7 38 Heb. ●. Christ appear● in heaven for his (as a Lawyer appears for his client) to nonsuit all the devils accusations. The Spirit also (as an Advocate) makes request in our hearts to God for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and helpeth us to make apologies for ourselves, 2 Cor. 7.11. But may not the Saints say to Satan (first drawing them to sin, and then accusing them) as he did to Joab, Lib. 2. c. 2● 2 Sam. 18.12, 13. Verse 11. By the blood of the lamb] By his merit and spirit. Christ's blood (as Pliny saith of Polium) is a preservative against serpents. And they loved not their lives] When one said to a certain Martyr, Act. and Mon. Take heed, 'tis an hard matter to burn: Indeed, said he, it is for him that hath his soul linked to his body, as a thief's foot is in a pair of fetters. In the days of that bloody persecutor Diocletian, Certatim gloriosa in certamina ●uebatur (saith Sulpitius) multoque avidiùs tum martyria gloriosis mortibus quarebantur, quàm nunc Episcopatus pravis ambitionibus appetuntur, etc. Those ancient Christians shown as glorious power in the faith of Martyrdom, Non majori unquam triumpho vi●imus quam 〈◊〉 decem annorum stragibus vinci non pot● 〈◊〉 Sulpit. as in the faith of miracles: the valour of the patients, and the savageness of the persecutors striving together, till both, exceeding nature and belief, bred wonder and astonishment in beholders and readers. Verse 12. Rejoice ye heavens] The that have your conversation in heaven, and shall shortly remove your tents thither. Woe to the inhabiters of the earth] Earthworms that load themselves with thick clay, and strive with the toads, who shall die with most earth in their mouths. And of the sea] Seamen are, for most part, very profane and godless. See Judas 13. Isa. 57.20. Mr Brightman by these inhabitants of the sea understandeth the Clergymen, as they call them, who set abroach gross, troubled, brackish, and sowrish doctrine, which doth rather bring barrenness of godliness to their hearers, and doth gnaw their entrails, then quench their thirst, or yield any other good fruit. For the devil is come down] Indeed he was cast down: but that the devil dissembles, and makes as if he came for his pleasure sake, and so makes the best of an ill matter. Having great wrath] Indignation, commotion of mind, perturbation of spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inflammation or heaving of the blood, by apprehension of an injury. Satan's malevolence was a motive to his diligence. Natural motion is more swift and violent toward the end of it. Because he knoweth] By the signs of the last judgement, which cannot be far off, and by conjectures, wherein he hath a singular sagacity. That he hath but a short time] He therefore makes all haste he can to out-work the children of light, in a quick dispatch of deeds of darkness. Verse 13. He persecuted the woman] As the matter of his calamity. The devil infinitely hates Christ, and sins that sin against the holy Ghost every moment. His instruments also, carried with hellish malice, cease not to malign and molest the Church, to their own utter ruin: for Christ must reign when all's done. Verse 14. Two wings of a great Eagle] That is, sufficient means of safety and protection from petal, Exod. 19.4. By this great Eagle, some mighty personage seems to be designed, Ezek. 17.3, 7. And this may very well be Constantine, whose peculiar surname was Great: but yet so (saith an Interpreter) as that the great honour and riches, wherewith, as with wings, M Forbes. he upon good intention endowed the Church, is an occasion to make her flee to the wilderness, all true and sincere Religion by degrees decaying in the visible Church. Verse 15. Cast out of his mouth water] Those barbarous Nations Goths, Huns, Vandals, Lombard's, others, stirred up by the devil to overrun the Empire, and afflict the Church. Or else, it may mean those pestilent and poisonful heresies, Arrianisme, and the rest, wherewith the Church was infested, according to that of Solomon, The mouth of the wicked belcheth out evil things, Prov. 14.28. Verse 16. And the earth helped the woman] That is, the multitude of Christians meeting in the general Counsels, those four first especially, held at Nice against Arrius, at Constantinople against Macedonius and Eunomius, at Ephesus against Nestorius, and at Chalcedon against Eutychus. These helped the Church exceedingly against inundations of heresies; and were therefore by Gregory the great received and embraced as the four Gospels. And the earth opened her mouth] An allusion to Num. 16.22. Look how the earth swallowed up those malcontents, so did God root out pernicious heresies with their authors and abettors, by the power of the Scripture, and the zeal of the orthodox Doctors, so that they suddenly vanished out of sight, after a marvellous manner. Verse 17. Was wroth with the woman] Who yet had done him no wrong: but he and his are mad with malice (when their designs miscarry especially) and are ready to sue the Church, as he in Tully did another, Oral. pro C. R●b. Pos●h. Quod totum telum corpore non recepisset, because he had not taken into his body the whole dagger, wherewith he had stabbed him. To make war] That war which is mentioned, Chap. 13.7. Which keep the Commandments] A just deseription of a godly Christian. Aug. Boni catholici sunt qui & fidem integram sequuntur & bonos mores. To be sound in faith, and holy in life, this is the kernel of Christianity. CHAP. XIII. Verse 1. And I stood] Where I might best see the beast that came out of the sea. I saw a beast] The Church, flying into the wilderness from the Dragon, falls upon this Beast, which is nothing better than the Dragon under a better shape, Sic alind ex alio malum. This beast is that Antichrist of Rome. Rise up] Not all at once, but by degrees. Out of the sea] Out of the bottomless pit, Chap. 11.7. 2 Thess. 2.9. Having seven heads] To plot. And ten horns] To push. Craft and cruelty go always together in the Church's enemies. The Asp never wanders alone; and those birds of prey go ●ot without their mates, Isa. 34.16. And upon his horns] The Kings that are the pope's vassals. See Rev. 17.11. These are the props of his power. The name of blasphemy] This is his true name: his pretenced name is mystery. Verse 2. Like unto a leopard] Which is the female among the panthers the property whereof is, as Pliny telleth us, with her sweet smell to allure the beasts unto her, hiding her terrible head till she hath them within her reach, and then teareth them in pieces, Just so dealeth Rome with her unhappy proselytes. The Papacy is an alluring, tempting, bewitching Religion. No sin past, but the Pope can pardon it: none to come, but he can dispense with it, Etiamsi per impossibile, matrem Dei quis vitiasset, said Tecelius. As the feet of a Bear] Which stands firm on her hinder feet, and fights with her fore-feets: so doth the Papacy with its Canons, Decrees, traditions, etc. As the mouth of a lion] Wide, ravenous, roaring, and ●●satiable. And the Dragon gave him his power] This bargain was offered to Christ, Mat. 4. but he would none of it. The bramble in Jothams' parable thought it a goodly thing to reign: So did not the vine and figtree. Verse 3. One of his heads as it were wounded] Either by the invasion of the Goths; or by that fatal schism in the Church of Rome, anno 1378. when there sat three Popes at once, Lib 3 de Papa Rom. cap. 11. for forty years together: or by the falling away of Protestants from the Popedom, from the days of Wicliffe, John Husse, the Waldenses, Luther, to this present. Bellarmine bewails the business, that ever since we began to count and call the Pope Antichrist, his kingdom hath greatly decreased. And Cotton the Jesuit confesses, that the authority of the Pope is incomparably less than it was; and that now the Christian Church is but a diminutive. And his deadly wound was healed] By that false Prophet, ver. 11. that is by the Sorbonists, Jesuits, Trent-fathers', and other Popish Surgeons. The Jesuits give out, That the devil sent out Luther, and God raised up them to resist him: but great is the truth, and will prevail, when all falsehood shall fall to the ground. It is but a palliate cure we here read of. And all the world] sc. Of Roman-Catholikes. Wondered] Or had wondered, till the beast was wounded. Verse 4. And they worshipped] Admiration bred adoration. Idolatrous Papists are worshippers of the devil; whom though in word they defy, yet in deed they deify. Who is like unto the beast?] Papa potest omnia, qu● Christus potest, saith Hostiensis. The Pope can do whatsoever Christ can do: yea and more too, it should seem by these wise wonderers: Cap. quarto. for who is like unto the beast? say they. Papa est plus quam Deus, saith Francis Zabarell, The Pope is more than a God. De Pap. Rom. lib. 4. And why? for of wrong he can make right, of vice virtue, of nothing something, saith Bellarmine. Mosconius cannot be content to derive Papa from Papae the Interjection of admiring, De mojestat. militant eccles: l. 1 c. 1. because he is stupor mundi, the world's wonderment (that ye may know him to be the beast here mentioned) but he must style him King of Kings and Lord of Lords: having ruledome over all rational creatures, Duliâ ador andus, etc. Verse 5. And there was given unto him] As once was to Antiochus that little Antichrist, Dan. 7.25. What cracks the Pope makes of his illimited power and prerogatives, who knows not? What blasphemies he belcheth out of the fable of Christ, of eating his pork, All despito di Dio, in despite of God; of suffering himsels to be styled the lamb of God that taketh away the sins of the world, as Pope Martin the fourth did, of drinking an health to the devil, as another of them did, who hath not heard? Baronius at the year 964 reckoning up certain of the Popes, calleth them monsters, an abomination of desolation in God's Temple, etc. Cardinal Benno saith of Pope Hildebrand, That he was a blasphemer, a murderer, a whoremaster, a necromancer, an heretic, and all that's nought. The Church of Rome (saith another of their own Writers) hath deserved now for a long time no better of God, then to be ruled by reprobates. Marcellius the second, Pope of Rome, Jac. Revius, p 175. said, That he could not see how any Pope could be saved. Forty and two months] Here Mr Brightman calculates and pitches the ruin of Antichrist upon the year 1686. or thereabouts. Verse 6. In blasphemy against God] As when Pope Leo the first, and (after him) Nicolas the third affirmed, that Peter their predecessor was taken into fellowship with the blessed Trinity, as one with them. See vers. 5. And his tabernacle] Christ's humanity (Joh. 1.14. and 2.19. this he blasphemeth, by transubstantiating a crust into Christ. Or, the Church of Christ, which he counteth and calleth the Synagogue of Satan. And them that dwelled in heaven] The glorified Saints, whom either he despiteth with obtruded honours, such as they acknowledge not: or else barks and rails at uncessantly as Arch-devils, detestable heretics, common pests, etc. as Luther, Melancthon, Calvin, Vbicunque inve nitur nomen Calvini, delea, tur. Ind. expu●. whose very name he hath commanded to be razed out of all books, wheresoever any man meets with it. Verse 7. To make war with the Saints] As he did with the Albigenses, publishing his Croysades against them, as if they had been Saracens, and destroying ten hundred thousand of them in France only, if Perionius may be believed. Not to speak of the many thousands since slain in battle by the Pope's Champions in Germany, France, Ireland, and now also in England: besides those many more that have died for Religion by the bloody inquisition, by the hands of the hang man, 3600 in the Low-countrieses by the command of the Duke of Alva, 800 here in Qu. Mary's days, etc. The Beast hath even made himself drunk with the blood of the Saints. And to overcome them] So it seemed, but so it was not. See Revel. 12.11. The Saints never more prevail and triumph, then when it seems otherwise. Of them the enemies may say, as the Persians did once of the Athenians at the field of Marathon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sto●aeus. We fell them, yet they fall not, thrust them through; They feel no mischief, but are well enough. Over all kindreds and tongues] Hear the holy Ghost points to the Popish Catholicism. The Jesuits will still needly have the Roman Church to be the Catholic Church, though so many kindreds, tongues and Nations have utterly disclaimed it. Herein they are like that mad fellow Thrasilaus in Horace, who laid claim to all the ships that came into the harbour at Athens, though he had no right to the least boat there. Verse 8. Whose names are not written] He than that lives and dies a Papist cannot be saved. Slain from the foundation] sc. 1, In God's purpose. 2. In his promise. 3. In the faith of his people. 4. In the sacrifices. 5. In the Martyrs: the first that ever died, died for Religion. Verse 9 If any man have an ear] q. d. Let all that have souls to save, beware of this beast: for is it nothing to lose an immortal soul? To purchase an everliving death? Purus putus Papista non potest servari. Confer Revel. 19.21. It's confessed of all, that a learned English apostate Papist cannot be saved. Verse 10. He that leadeth into captivity] q. d. Be of good cheer: Antichrist shall one day meet with his match, drink as he brewed, be paid in his own coin, filled with his own ways, have blood again to drink, for he is worthy. See Isa. 33.1. and 2 Thess. 1.6. Here is the patience] q. d Here is matter for the trial, exercise and increase of the Saints graces. Hard weather tries what health. The walnut tree is most fruitful, when most beaten. Or, here is support for the Saints, and that which may well make them to hold out faith and patience. Verse 11. And I beheld another beast] Another in shape, but the same in substance with the former. For here Christ appears not as an Emperor, but as an Impostor. That these two are both one, see Rev. 17.11. & 19.20, Coming up out of the earth] Set up by earthly men and earthly means: joh. 8.23. of base beginning; Gigas quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego supernas, v●s infernates estis, saith our Saviour to the Jews. I am from above, ye are from beneath: ye are earth-sprung, as so many mushrooms. And he had two horns] Two horns in his mitre, two keys in his hand, two swords borne before him, a twofold pretended power, secular and sacred, as King and Priest, in the Lamb's stead, whose Ape he is. Spoke as a dragon] That is, saith one, he used an absolute command over consciences, Dioda●. raised himself through devilish pride and execrable boasting, Rev. 18.7. Verse 12. And he exerciseth] The power of speaking blasphemies, of waging wars, of ruling over kindreds, tongues and Nations, etc. notwithstanding his wounded head, which is after a sort cured by the sedulity and subtlety of the Jesuits, and other the Pope's emissaries. Forbes. The first beast (saith an Interpreter) is the Kingdom of Rome under the Pontificality: the second beast is the Pontificality wonderfully quickening the wounded beast to that estate: both are one and the same except in consideration, as I have said. Verse 13. And he doth great wonders] By his are of juggling: for true miracles he can do none, nor his master the Dragon to help him. Hence they are called lying wonders, 2 Thess. 2.9, 10 sorceries, Rev. 18.23. and impostures here, ver. 14. So that he maketh fire] As another Elias. This the Pope doth daily by his excommunications, casting firebrands, as it were, from on high at those that slight him: and moreover he relleth us of some, Aventin. An●al. that for with-standing his edicts, were thunderstruck to death. Verse 14. That they should make an image] An Emperor, saith Aretius, an image of him at least, chosen indeed by the seven Electours of Germany, but confirmed by the Pope; who therefore is said to give life to the image of the beast, whereby he both speaketh and acteth, ver. 15. For if the Pope confirm not the new elect, he is no Emperor. Verse 15. Should be killed] What slaughters Charles the fifth made at Magdeburg and elsewhere by the Pope's appointment; and what bloody work hath been done in Germany, now for this eight and twenty years, or thereabouts by the now-Emperour and his Father, against the Protestant party, I need not here to relate. Verse 16. All both small and great] Emperor and else. The Pope having by his nephew persuaded the King of Bohemia Maximilian (afterwards Emperor) to be a good Catholic, with many promises of honours and profits, intimating the succession of the Empire, which else he should hardly obtain, Hist of the Count of Trent 418. was answered by the King, that he thanked his Holiness, but that his souls health was more dear to him then all the things in the world. Which answer they said in Rome was a Lutheran form of speech, and signified an alienation from that Sea; and they began to discourse what would happen after the old Emperor's death. To receive a mark] The Popish Clergy say, that in their Ordination they receive an indelible character. They may choose whether they will have it in their foreheads (where it cannot be hid) or in their right hands, where they may either hid it, or show it, as they think good. See the Note on Revel. 7.3. The mark common to all the Popish rabble is, S. Peter Keys branching out itself in every Antichristian doctrine and idolatrous practice. I can never sufficiently admire (saith one) the speech of blessed Luther, M. Heyricks Serm●p 108. who though he was very earnest to have the Communion administered in both kinds, contrary to the Doctrine and custom of Rome, yet he professeth, If the Pope, as Pope, commanded him to receive in both kinds, he would but receive in one kind. It's a general rule among the best, that what the Pope commands, as Pope, though it be good or indifferent, as to pray, read, lift up an eye, hand, to wear black or white, etc. it is a receiving of the mark of the Beast, etc. Verse 17. Might buy or sell] As at Rome, oaths, laws, Ro●● omnia vaen●l●a. vows are soluble, and all things else are saleable. Vendit Alexander cruces, altaria, Christum: Vendere jure potest, emerat ille priùs. The Pope sells crosses, altars, Christ, and all: Well he may sell, for he bought them at the stall. Also it's well known, that the Pope flatly forbids trade and traffic with all whom he hath excommunicated, as he did with the Albigenses in the Lateran Council: And as he did with one Tooly in Qu. Act and Mon. Mary's days; who being hanged for felony, and defying the Pope, was (after his death) suspended and excommunicated, that no man should eat or drink, buy or sell with him, bid him good morrow, etc. Or the name of the beast] To be called a Roman-catholic, which is better esteemed among Papists then the name of a Christian. It is notoriously known (saith Dr Fulk) that the most honourable name of Christian is in Italy, and at Rome a name of reproach; Ann●●. in Acts 11. sect. 4. and usually abused to signify a fool or a dolt. Or the number of his name] That keep somewhat more aloof, and yet privily comply with Papists, and drive the same design with them; though more slily and covertly, and top themselves perhaps unperceivedly. What's the reason the Pope will not dispense in Spain or Italy, if a Papist marry a Protestant, yet here he will: but because such Protestants receive the number of his name, and will soon be drawn to him? Verse 18. Here is wisdom] That is, Work for wisdom: as ver. 10. Here is the patience and faith of Saints. It is the number of a man] Such as a man, by search, may find out, if he have his wits about him, as we say. Others sense it thus: the whole number of the Beast, whatsoever is numbered to belong unto him, is but the number of a man; humane in ventions and will-wisdome. M▪ Cotton, Men will have it so, and this is the sum of all Popish Religion. Six hundred threescore and six] Amongst the many conjectures, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seems to me most probable, as most ancicent and authentic. The year of Rome's tuine is by some held to be 1606. Bernard●s oss●verat Antichr●stum suturum meridianum demonem: 〈◊〉 a meridie erit, & ibi sedebit. In Cant. ser. 33. 'tis plain, saith one, Satan shall be tied up 1000 years: 666 is the number of the beast, Antichrist shall so long reign: these two together make the just number. CHAP. XIIII. Verse 1. A Lamb] IN opposition to that counterfeit lamb, Chap. 13. 12. A lion he can show himself at pleasure. Stood] Ready pressed for action, as at the stoning of Stephen. or he stood centinel for such as he here reserved to himself under the reign and rage of Antichrist. An hundred forty and four thousand] The same that were sealed, Chap. 7. all the holy Martyrs, confessors, believers. Having his Father's name] His father and their father, Exod. 28.38. his God and their God: this was written on their foreheads, as Holiness to the Lord was upon the high-Priests. Verse 2. As the voice of many waters] The Word of God (called here a voice from heaven hath (saith an expositor) three degrees of operation in the hearts of men. 1. It works wondering (as the sound of many waters) and acknowledging of a strange force, and more than humane power, Mar. 1.22, 23. Luk. 4.32. M. Forbes. Joh. 7.46. 2. It works not only wonder but fear, as thunder doth: thus it wrought in Felix, and may do in any reprobate. 3. In works in the elect, peace and joy: it makes music in the soul, far sweeter than that of harpers, 1 Pet. 1 8. Verse 3. A new song] See the Note on Chap. 5.9. But the hundred, &c] To whom alone it was given to understand the mysteries of God's kingdom. Others could not skill of it. From the father] i. e. From the Antichristian rout and rabble. These dunghill-cocks meddle not with that jewel, the joy of faith, but speak evil of that they know not. Verse 4. Which were not defiled with women] Which have not moiled themselves with fornication corporal or spiritual, as those Israelites, Numb. 24. by Balaams' counsel; and as Papists at this day, seduced by those effeminate locusts, Chap 9.8. As for their shavelings that plead this text to prove marriage a defilement, let them hear the Apostle, Heb. 12.4. and another almost as ancient: Siquis coinquinationem vocet commixtionem legitimam, Ignatiu● habet inhabitatorem draconem Apostatm. If any call lawful marriage a defilement, that man hath a devil dwelling in him. These are they which follow the Lamb] As the seaman's needle doth the North-pole: or as the hop, in its growing, winding about the pole, follows the course of the Sun from East to West, and can by no means be drawn to the contrary: chase rather to break then yield. These were redeemed] For royal use. See Vers. 3. Being the first fruits] Separated and sanctified unto him from the rest of the world. Verse 5. And in their mouth] Children they are that will not lie, Isa. 63.8. neither is a deceitful tongue found in their mouth, Zeph. 3.13. They will rather die then lie. The officers of Merindoll answered the Bishop that moved them to abjure, that they marvelled much that he would go about to persuade them to lie to God and the world: affirming that they punished their children very sharply, when they took them with a lie, even as if they had committed a robbery; for the devil is a liar, Act. and Mon. fol. 86●. etc. For they are without fault] 1. By Imputation. 2. By Inchoation. Verse 6. And I saw another Angel] This is held to be John Wicliffe, who wrote more than two hundred volumes against the Pope; and was a means of much good to many. The Lady Anne, wife to King Richard the second, sister to Wences●ans King of Bohemia, by living here was made acquainted with the Gospel: whence also many Bohemians coming hither, conveyed Wicliffes' books into Bohemia, whereby a good foundation was laid for the following Reformation. In the midst of heaven] Not in fastigio coeli, in the height of heaven, as some render it; but allow rather, and as it were in the mid-heaven, because of the imperfection of his doctrine, when it was first divulged. Having the everlasting Gospel] The ancient truth, no new Doctrine. A Gentleman being asked by a Papist, Where was your Religion before Luther? answered, In the Bible, where yours never was. Verse 7. Fear God] Let one fear drive out another (as one fire doth another) the fear of God, the fear of your fellow-creatures, who draw you to diolatry. For this it is, that the second Commandment is the first with punishment. Give glory to him] By confessing your sins, and amending your ways. See Josh 7.19. Jer. 13.16. For the hour of his judgement is come] The judgement that he will exercise upon Idolaters, and their mammets, as once in Egypt. See Joh. 12.31. Act. 17.30, 31. Act. 14.15. Burbolt. And the fountains of waters] Quantum miraculi sit in admiranda illa fluminum perennitate, nemo, credo, philosophorum satis explicare hactenus potuit, saith one. Verse 8. And there followed another Angel] Martin Luther with his book de captivitate Babylonia, which when Bugenhagius first read, he rashly censured for the most pestilent book that ever was written: But upon better deliberation, he retracted his former sentence, and became a means to convert many others Of the wine of the wrath] Of the intoxicating enraging wine, that sets men a madding after her: Nam Venus in vinis, ignis in igne furit. There is a story of Walter Mapes, sometimes of Oxford, who relating the Pope's gross simony, concludes his Narration thus, Sit tamen Domina materque nostra Roma baculus in aqua fractus: & absit credere quae vidimus. Rome had ravished this man out of his wits. Verse 9 And the third Angel] Understand by this third Angel, all the Reformers and Preachers of the Gospel after Luther, to the end of the world. If any man worship] See Mr Perkins his Treatise. A Papist cannot go beyond a reprobate. And receive his mark] He saith not this of those that have the name or the number of the Beast. For we doubt not but many were carried away by him, as those 200 were by Absolom in the simplicity of their hearts, 2 Sam. 15.11. knowing nothing of his treason. Verse 10. Of the wine of the wrath of God] Wine for wine. God delights to retaliate and proportion: as he that said, Fumos vendidit, fumo pereat. Without mixture] viz. Of mercy, with which God usually moderateth the cup of believers afflictions. See Jam. 2.13. They only sip of the top of God's cup, Illud tantùm quod suavius est & limpidius: Reprobates drink the dregs. In the presence of the holy Angels] Who shall be not spectators only, but executioners also, as once at Sodom. In the presence of the lamb] Notwithstanding their Ag●●● Dei's, and other superstitious trumperies. Verse 11. And the smoke of their torment] utinam de gehenna ubique dissereretur, saith chrysostom. Would to God men would every where think and talk more of hell, and of that eternity of extremity that they shall never else be able to avoid or to abide. Surely one good means to escape hell, is to take a turn or two in hell, by our daily meditations. Verse 12. Here is the patience] See Chap. 13.10. The beast, being thus declared and declaimed against, will rage's above measure: hold out therefore faith and patience. Verse 13. Avoice from heaven] That voice of Christ, Joh. 5. 24. & 8.51. Writ, Blessed are the dead] Though by the Pope accursed and pronounced damned heretics. Which die in the Lord] Especially, if for the Lord: which is (said father Latimer) the greatest promotion in the world, such as is not granted to any Angel in heaven. From henceforth] As well as heretofore in those primitive persecutions. Rest from their labours] The sleep of these labourers, oh how sweet is it! Quale sopor fessis in gramine— they get the goal, they enter the haven, Italiam socij laeto clamore salutant. And their works follow them] They die not with them, as Hortensius his Orations did. Mors privare potest opibus, non operibus. Verse 14. A sharp sickle] An instrument to cut down corn, Deut. 16.9. and the bunches and branches of the grapes, Isa. 18.5. It betokens sharp and sudden vengeance. What more beautiful to behold then the field afore harvest, than the vineyard afore the vintage, & c? This is spoken for the consolation of the persecuted people of God. Verse 15. Thrust in thy sickle] This is not a command, but a request of the faithful, which is soon fulfilled. It is like that of the Church, Psal. 102.13. Arise, O Lord, and have mercy upon Zion: for the time ●o favour her, yea the set time is come. Verse 16. And he that sat on the cloud] That is Christ, who soon condescendeth to the suits of his servants. Iste vir potuit quod voluit, said one concerning Luther. The death of Arrius was, Precationis opus, non morbi, the fruit of prayer, rather than the effect of his disease, saith another. He was brought to confusion by the prayers of Alexander, the good Bishop of Constantinople. Verse 17. And another Angel] The community of faithful Christians that combine against Antichrist, to pull him out of his throne, and cut his comb. Verse 18. And another Angel] A type of true Pastors, M Forbes. saith an Interpreter: by whose plain and powerful preaching the other are informed and stirred up to consecrate their hands to the Lord. Such an Angel was Zuinglius, who died in battle: such was Beza in that battle that was fought in campis Druidensibus: Such were the Angrognian Ministers, and such were sundry of our late Army preachers, M. Martial, M. Ash, my dear brother M. Tho. Jackson now of Gloucester, etc. Which had power over fire] Not Christum & evangelium flammeum praedicans, as a Popish varlet slandered Beza at the fight, but as pacifying the fire of contention amongst brethren, and setting them all together against the common enemy. Thrust in thy sharp sickle] Fall on, quit you like men, be valiant for the Lord of Hosts: Cursed is he that doth the Lords work negligently, Cursed is he that withholdeth his sword from blood. Thus the faithful Ministers strengthened the hands and hearts of the soldiers to battle, and made them stick close to their colours and Commanders. Are fully ripe] Ripe for vengeance, as the Amorites were, when they had filled the land from one end to another with their uncleanness, Ezra 9.11. About the year of grace, 1414. Theodoricus Urias an Augustinian in Germany, complained, That the Church of Rome was then become, Ex aurea argenteam, ex argentea ferream, ex ferrea terream, superesse ut in stercus abiret; Jac. Rev. p. 229 of gold silver, of silver iron, of iron earth, which would shortly turn to muck. Verse 19 And the Angel thrust in] Down go the Antichristians immediately, by the power and prowess of the Christian armies, thus edged and eneagered by their Preachers. This we have seen fulfilled in our late wars to our great comfort, at Edge-hill and Nazeby-fight especially. Into the great winepress] Lacus iste locus caedis. This winepress is called Armageddon, chap. 16.16. Verse 20. And the winepress was trodden] viz. By Christ the King, with his heavenly horsemen, Chap. 9 13, 14. Without the City] i. e. Without the Church, haply in Judaea, whither the Pope being driven from Rome. shall 〈◊〉 and sit, till Christ shall unroost him with the brightness of his coming, 2 Thess. 2.8. Even unto the horse-bridles] To confute the pride and cruelty of those bloody Papists that threatened to ride their horses up to the saddle-skirts in the blood of the Lutherans: so Farnesius, Miner●us, Felix of Wartenburg, Sr Charles Ellerker, Charles the ninth of France. Flac Illyr. Act. and Mon. that cruel Queen, who when she saw some of her Protestant Subjects lying dead, and stripped upon the earth, cried out, The goodliest Tapestry that ever she beheld. These and the like shall be one day glutted with blood, which they have so barbarously thirsted after. Satiate sanguine. quem sitiisti, etc. as she said of Cyrus. justin. l. 1. CHAP. XV. Verse 1. And I saw another sign] DIstinct from the former, and describing the utter overthrow of Antichrist in this, and the following Chapters. Great and marvellous] A just wonder it was indeed, the miracle that we in these last times are to look for, that the Kingdom of Antichrist should be so easily and suddenly over-turned by the preaching of the Gospel, as once the walls of Jericho were by the blowing of Rams-horns. Seven Angels] i. e. Certain Citizens of the Reformed Churches. Having the seven last plagues] Being the several parts of the seventh Trumpet, and said to be the last that shall in this life be inflicted: though far worse follow in hell, whereof all these are but typical. Here the leaves only (as it were) fall upon reprobates, but hereafter the whole trees. Verse 2. As it were a sea of glass] The word of God mingled with the virtue of the holy Ghost, say some. The world full of affliction, say others. Having the harps of God] Hearts full of heaven. Verse 3. And they sing] There cannot but be music in the temple of the holy Ghost. The song of Moses] As being delivered out of spiritual Egypt. And the song of the Lamb] That mentioned, Chap. 14.3. and the same in effect with that of Saint Paul, 1 Timothy 1.15, 17. Verse 4 who shall not fear thee] q. d. How mad are the enemies, how sottish is the world that fear not thee, who art the proper object of fear? Psal. 76.11. The Greeks call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear: the Chaldee Dechilah for the same reason: and Jacob styled him, The fear of his father Isaac. For thou only art holy] Before it had been said of his Holiness, Who is like unto the beast? Now, who shall not fear thee, o Lord, for thou only art holy? For all Nations shall come] As being deeply affected with thine heaviest plagues upon Antichrist; they shall better bethink themselves, They shall return and discern betwixt the righteous and the wicked, Mal. 3. ult. Are made manifest] i. e. Are begun to be, and more and more shall be, if our sins hinder not. Verse 5. The temple of the tabernacle] These words are all one with those, chap. 11.19. to the consideration whereof we are here recalled, after so long an interruption. Verse 6. Clothed in pure] Habited as holy Priests. With golden girdles] Here an Interpreter gives this note, M. Bernard. That they which are lewd and vicious, though never so wise, politic, rich and valiant, shall not be God's instruments to plague Antichrist and his kingdom. This their priestly apparel showeth also, how that these Angels come forth in the Church's cause, and for her sake without any other by and sinister respect. Verse 7. And one of the four beasts] The faithful Pastors by their divine discourses of the pure worship of God, the intolerable tyranny of Antichrist, etc. stir up the spirits of God's servants to set themselves against that man of sin, and to execute upon him the judgement written. This honour have all his Saints, Psal. 149. ult. Seven golden vials] Vessels of large content, but narrow mouths: they pour out slowly, but drench deeply, and distil effectually the wrath of God. Full of the Wrath of God] Filled out of the cup of his wrath, mentioned in the former Chapter. Verse 8. And the Temple was filled] This shows that God graciously approves and miraculously protects the reformed Churches. See Exod. 40.34, 35. 1 King. 8.10. So he did the Hussites in Bohemia. All Germany was up in arms against them. Actum jam de Hussitis videbatur. Verùm Germani, nondum viso host, Panico terrore perculsi, diffugerunt, saith the Historian. And when things seemed to be in a desperate condition, the Germans smitten with a panic terror, fled all away before they had looked the enemy in the face. How wonderfully is Geneva preserved in the midst of many mighty enemies? What should I speak of Rochel relieved, and Leiden rescued both from heaven? We of this Nation have lately seen as much of God's glory and power in our Temple, as ever did any. Till the seven plagues] No Anticristian could understand the end of the present plagues, till eaten into a better mind. Vexatio dat intellectum. CHAP. XVI. Verse 1. Go your ways] A Proof of the divine calling of the Ministers of the Gospel. Pour out the vials] See the Note on Chap. 15.7. Upon the earth] Upon Antichrist and his adherenrs, Roma facta est ex aurea ferrea, ex ferrea terrea, said one of her own favourites. Verse 2. And the first went] They went not all at once. Note the patience of God, waiting men's return unto him. Verse 2. Upon the earth] Antichrists footstool, his branded slaves. A noisome and grievous sore] The French disease, say some: the devil's disease, say others, viz. Spite and envy at the Reformation wrought in Bohemia, Germany, England, etc. upon the discovery of the Papists hypocrisy and filthiness. Verse 3. Upon the sea] The Popish Council (called a Sea, from the concourse thereunto from all parts) that of Trent especially, with their deadly decrees, making the traditions of the Church the rule of faith, etc. Died in the sea] As the fishes of Jordan do as soon as they fall into the Mare mortuum: and as the fishes in the river Nilus did, when the waters thereof were turned into blood. Verse 4. Upon the rivers, etc.] The persecutors and impostors; the Jesuits especially, who have lately added twelve new Articles (by the authority of Pope Pius 4.) raised out of the Council of Trent, and added to the Nicen Creed, Se● these ●. Artic in th● ep●st prefix. 〈◊〉 B jewels works. to be received with others, as the true Catholic faith; to be believed by as many as shall be saved. And those that receive them not, are not suffered to live amongst them. This is worse than the six Articles in Henry the eighths' time, that whip with six cords, as they called it. Verse 5. The angel of the Waters] The same that poured forth his vial upon the waters, vers. 4 Thou art righteous] Gods judgements are sometimes secret, Justin. l. 1. Val. Max. Act. and Mon. Camden. See the Mirror or Look●●●-giassè both Saints and sinners, set forth by my most loving and highly honoured friend M. San. Clark, Pastor. and Preacher of the Word at Bennet-Fink, London; unto whom not only F●give thanks for his help in this publication, but also all the Churches, that shall get good thereby. always just, and so to be acknowledged. We shall one day see the reason of all, and say as Jehu did, 2 King. 9 36. Verse 6. For they have shed] As Minerius that monster, the cruel Duke of Alva, bloody Bonner, the Guises, and other of the Pope's Champions. Thou hast given them blood to drink] As Tomyris dealt by Cyrus, the Parthians by Crassus, the Romans by those Jews that cried out, His blood be upon us, etc. as our laws do by the Priests and Jesuits, and those that receive them, proceeding against such as are traitors to the State. The putting out of the French Kings eyes, who promised before with his eyes to see one of God's true servants burned: The death of Charles the 9▪ of France, author of the Parisian massacre, by exceeding bleeding at sundry parts of his body, who seethe not to be the just hand of God upon them? This Charles beholding the bloody bodies of the butchered Protestants, in that execrable massacre, and feeding his eye upon that woeful spectacle, breathed out this bloody speech, Quam bonus est odor hostis mortui! How sweet is the smell of a 〈◊〉 enemy? and shortly after breathed out his accursed soul, Inter horribilium blasphemiarum diras, saith the Historian, tantum sanguinis vim projiciens, etc. after the Beza had forewarned him (but in vain) by that verse, Tu vero Herodes sanguinolente time. So Julian, Attilas, Felix of Wartenburg, Henry 3. of France, stabbed in the same chamber wherein he, then being Duke of Anjou, had contrived the French Massacre. So let thine enemies perish, O Lord. Talia quisque luat, qualia quisque facit! Verse 7. And I heard another] That in the mouth o● two witnesses this truth might be established. Let God be justified, and every mouth stopped. Out of the altar] Under which lìe the souls of those that were slain for the testimony of Jesus, Chap. 6. Verse 8. Upon the Sun] The Popes supremacy, say some; the Scriptures, say others; by the light whereof they are laid open to the world (dancing naked in a net, and yet not seeing their own nakedness, Act. and Mon. fol. 1657. as Mr Philpos Martyr told Chadsey) and by the dint whereof, H●s. 6.5. God smites the earth, Isa. 11.4. that is, the consciences of these Popelings, glued to the earth. He even hews them by his prophets, and slays them by the words of his mouth. Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And men were scorched] Or parched, scalded, roasted: This is by accident in regard of the Scriptures: for the Lord speaketh peace to his people; and his word is good to those that are good, Orig. in Num. Homil. 27. Mic. 2.7. But as Origen saith of devils, so may we say of Papists; there is no greater torment to them, than the Word of God. Sp●c. Europe. In hoc eorum omnis flamma est, in hoc uruntur in●●ndio, Hence they burn up Bibles, tanquam doctrinam peregrinam, as strange doctrine: En●bir loc. come. cap. E●●les. Hence they censure S. Paul as savouring of heresy, and could find in their hearts to purge his Epistles. Eckius is not afraid to say, That Christ did never command his Disciples to write, but to preach only. Bellarmine saith, the Bible is no more than commonitorium, a kind of store-house for advice. Hosius saith, Ipsissimum Dei 〈◊〉. That the Pope's interpretation, though it seem never so repugnant to the Scripture, is nevertheless the very Word of God. The Council of Basil answered the Hussites (requiring Scripture-proofs for such doctrines as were thrust upon them) that the Scriptures were not of the being of the Church, but of the well-being only: that traditions were the touchstone of doctrine, and foundation of faith. And blasphemed the name of God] The truth of God contained in the Scriptures. What a devil made thee to meddle with the Scripture? Act. and Mon. said Stephen Gardiner to Marbeck. They tell us of divers, that have been possessed by that means: and assure us, that ●u● condemnation is so expressly set down in our own Bibles, and is so clear to all the world, that nothing more needs hereto, then that we know to read, and to have our eyes in our heads, Alex. Cook. at the opening thereof. Verse 10. Upon the scat of the Beast] This City of Rome, which was never yet besieged (since it became the seat of Antichrist) but it was taken, and shall be again shortly to purpose. And his kingdom was full of darkness] It appeared to be so (as motes appear in the Sunshine) by the clear light of truth shining upon it. A Scotish mist is here already fallen upon a piece of his Kingdom: and what further service God hath for their and our armies to do against the Pope in Ireland, or elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we expect and pray. God grant us good agreement among ourselves, and then much may be done abroad. And they gnawed their tongues] Being as mad with malice, as Boniface the 8. was of discontent; who being suddenly taken prisoner at his father's house by Sarah Columnus his mortal enemy, Turk. hist. 126. and brought to Rome, laid up in the Castle of S. Angelo, within 35. days after, most miserably died in his madness, renting himself with his teeth, and devouring his own fingers. Verse 11. And blasphemed the God of heaven] As they did in 88, when the Spaniards gave out, That Christ was turned Lutheran: And as Faux the Gunpouder-traitour did, when he told those that took him, that not God, but the devil had brought to light and to naught that desperate design. Lonicer. theatr. histor. Thus they set their mouths against heaven, and their tongue walketh thorough the earth: as if Augustus Caesar were dealing with some god Neptune: or the three sons, trying their archery at their father's heart, to see who can shoot nighest. What an execrable blasphemy is that of John Hunt a Roman Catholic in his humble appeal to King James in the sixth Chapter of that Pamphlet? See D Sheld. mark of the● Beast. The God of the Protestants is the most uncivil and evil-mannered God of all those who have born the names of gods upon the earth: yea worse than Pan god of the clowns, which can endure no ceremonies, nor good manners at all. And repent not] This leopard (Chap. 13.2.) can never change his spots: because they are not in the skin, but in the flesh and bones; in the sinews and most inward parts. Tiger's rage and tear themselves at the sound of a drum, and at the smell of sweet spices: so do these savage Papists, when called to repent. Verse 12. Upon the great river Euphrates] i. e. Upon whatsoever yet hindereth the destruction of spiritual Babylon, and the coming in of the Jews; as the Turkish Empire, etc. That the way of the Kings] Christians, say some, who are Kings in righteousness, and come from the East, or from Christ, That dayspring from on high, Luk. 1.78. Others understand this Text of the Jews, who are most of them in the East, dispersed thorough Turkey, Tartary (the ten Tribes especially) and China. Junius saith, Tartars, of Tothar, a remnant or residue That which is called the land of Sinim, Isa. 49.12. may probably be meant of China: which, if it be the meaning, there may be many of the Jews, whose conversion we daily expect and pray for. See Isa. 11.15, 16. Zach. 10.10, 11. Verse 13. Three unclean spirits] Spiritual father's, as the Papists call their Jesuits, who seek to subject all to the Pope, and the Pope to themselves; being ultimus diaboli crepitus, as one speaketh, Arist denat. animalium. the last attempt of a daring devil. These are the Pope's Janissaries, bloodhounds, vultures, whose nest (as Aristotle saith) cannot be found; Aristoph. yet they will leave all games to follow an Army, because they delight to feed on carrion. Like frogs] For their filthiness, impudence, loquacity, with their continual brekekekex coax coax. Come out of the mouth] That is, By the counsel and command, by virtue of that vow of Mission, whereby the Jesuits are bound to the Pope, to go whither he shall send them, about whatsoever attempt he shall enjoin them. Yea, if their Governors command them a voyage to China or Peru, without dispute or delay they presently set forward. Hence haply they are called spirits. Verse 14. The spirits of devils] Or breathing devils. Working miracles] Lying wonders, 2 Thess 2.9. Unto the Kings of the earth] The Popes Nuncio's, Legates a latere, and other emissaries stir up the spirits of Princes to embroil the world with wars, for the upholding of his tottering greatness: but all in vain. The greatest impostors have ever been the greatest Courtiers. The Arrians in their age, and of them the Jesuits learned it. And of the whole world] Papists shall call in the help of foreign Princes out of Asia, Africa, America, to suppress the heretics, as they call them. But with evil success: for they shall associate themselves only to be broken in pieces, Isa. 89. Exorientur, sed exurentur, Rev. 9 18. The mountain of the Lord shall be lifted up above all mountains. These auxiliaries shall speed no better than those subsidiary Syrians, 2 Sam. 10.18, 19 Verse 15. I come as a thief] Who gives no warning. See the Note on Mat. 2.44. Blessed is be that watcheth] The prophecy is here interrupted (as Gen. 4.18.) to fore-wa●n and fore-arm the Saints, Luke 12.37,, 8, 43. they are three times said to be blessed that watch. Verse 16. And he gathered] God hath an overruling hand in that which the frogs of Rome do at the Courts of Kings, and ordereth the disorders of the world to his own glory. Called in the Hebrew Armageddon] That is, They shall receive a famous foil, such as Sisera did at the waters of Megidde, Judge. 5.19. Verse 17. Saying, It is done] What is done? The mystery of iniquity is abolished, and the mystery of God is fulfilled. So Cicero when he had slain those of Catiline's conspiracy, he came to the people, and said, vixerunt, they were alive, but now the world is well rid of them. Verse 18. And there were voices] A description of the last judgement, when heaven and earth shall conspire together for the punishment of the wicked. See Mat. 24.2 Pet. 3. and 2 Thess 1.8. Verse 19 and the great City] The whole Antichristian State. Divided into three parts] By the earth quake disjected and dissipated. And the cities of the Nations] That came to aid Antichrist. And great Babylon] Augustine, and other Ancients do call Rome the Western Babylon: and do so compare them, as that Abraham was born in the flourish of the first Babylon, Christ of the second. The cup of the wine] That wherein God delights, as a man would do to drink a cup of generous wine. Verse 20. Fled away] Either swallowed up by the water, or consumed by the fire. Verse 21. A great hail] Bigger then that which brained the Kings of Cana●n, Josh. 10. perhaps this shall be fulfilled according to the letter. Howsoever, the elements shall melt like scalding lead upon Antichristians and other Atheists: and they shall answer for all, with flames about their ears. CHAP. XVII. Verse 1. And there came] THis and the following Chapters are set for explanation of the dark and difficult passages in the former in the three last vials especially. One of the seven] Probably the seventh. And talked with me] Familiarly, as the Samaritesse with her countrymen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4 42. or as the Master with his scholar. I will show unto thee] Thou shalt not only be an ear, but an eye-witness. Segniùs irritant animum demissa per aures; Quàm que sunt oculis commissa fidelibus. Horat. The judgement] The damnation of her: the destruction is reserved to the next Chapter. Of the great whore] The whore of Babylon, more infamous and notorious, Sallust. than any Thais, Lais, Phryne, Messalina, Orestilla (cujus praeter formam nihil unquam bonus laudavit) or Pope Joan, Func. come. in Chronol of whom Funccius the Chronologer speaketh thus. Ego Funccius non dubito quin divinitùs ita sit permissum ut foemina fi●ret Pontifex, & eadem meretrix, etc. I doubt not but that God therefore permitted a notorious harlot to be advanced to the Popedom (and this about the very time when the Popes were most busy in subjecting the Kings of the earth, and making them their vassals) that he might point out to men this whore here mentioned, with whom the Kings of the earth committed fornication. Verse 2. With whom the Kings] As submitting their sceptres to his keys; and becoming his feudataries. And the inhabiters of the earth] So that she is not a noble whore only, but a common strumpet: prostituting herself to the meanest for their money, as in the pardon office. Have been made drunk] Hence it is so difficult to convert Idolaters: there's no dealing with a man that is drunk. Whoredom and wine take away the heart, Ho●. 4. Of her fornication] Both spiritual and corporal. Sixtus Quintus lupanar utriusque Vener●s Romae condidit (saith Agrippa) & decessit tubidus voluptate. Verse 3. Into the wilderness] Whether the true Church fled, Chap. 12. of which they must be (saith one) that can learn to know the Romish Church to be a Whore, condemned of God. I saw a woman] See the Note on Verse 1. Sat upon] Not going afoot, as Christ and the Apostles did: but magnificently mounted, as the Pope is ever, either upon a stately palfrey (Emperors holding his stirrup) or upon men's shoulders. England was once called the Pope's ass, for bearing his intolerable exactions. Upon a scarlet coloured beast] The proper colour of the Court of Rome: and it well serves to set forth their pomp and their hypocrisy. Innocent the fourth gave a red hat to his Cardinals, to show them (as he said) that they should be ready to shed their blood for the truth. But that Painter was nearer the point, who being blamed by a Cardinal for colouring the visages of Peter and Paul too red, tartly replied, that he painted them so, as blushing at the stateliness and sinfulness of his successors. Full of names of blasphemy] His head only before was busked with the blasphemy, Chap. 13.1. now his whole body. Thus evil men and seducers grow worse and worse, deceiving and being deceived, 2 Tim. 3.13. Verse 4. In purple and scarl●●] Clothing for Kings and Nobles, over whom this whore domineers much more than the concubines did over the Kings of Persia. And decked with gold] Gr. Guilded with-gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to note her hypocrisy and outsidenesse, gold without, copper within. The Pope styles himself the set vant of God's servants, but yet stamps in his coin, That Nation and Country that will not serve thee shall be rooted out. At the absolution of King John of England, daniel's hist. 8000 marks o● silver were presently delivered to Pandol●us the Pope's Legate, who trampled it under his feet, as contemning that base matter, but yet received it, and sent away to Rome. And precious stones and pearls] Besides the rich stones that are in the Pope's triple crown, of inestimable price and value, he carries in his pantosse (which he holds out to be kissed) the picture of the cross, Heid●●ld set in pearls and precious stones, plenis fancibus cruc●m Christi d●rideat, saith one, Pope Sixtus quintus was wont to give to Tiresia his harlot, pantosses covered with peatle. I●●. Re● 〈◊〉. He spent two hundred and threescore thousand crowns upon a Conduit, which he built for his pleasure: and yet he brought in fifty hundred thousand crowns into the new treasury built by himself in the Castle of S. Ang●●●. At the coronation of Pope Leo X, Vno e● l●e 1000000 a●●orum 〈…〉 ●61 Ibid. a thousand thousand crowns are said to have been spent in one day. Pope Paul the second was wont to sleep all day, and spend whole nights in weighing moneys, and beholding jewels and precious pictures. A golden cup full of abominations] Gold, if it be right, they say, discovers and expels poison. Put poison into a cup of gold, and it will hisse and send up certain circles like rain bows. Hereby is signified (saith an author) that God threatneth judgement and 〈◊〉 to those that pour poison into divine doctrine, as the Pope do●h with his mad mixtures. Verse 5. D. james of the co●r. of Script. Prelace. Mystery] This word Mystery is in the Pope's mitre, saith Brocard the Venetian, and many more who have been at Rome, and profess to have seen it. The whole Antichristian state is a Mystery of iniquity, 2 Thess. 2.7. and is much conversant about mysteries, Sacraments, Ceremonies, pompous rites, etc. murders, treasons, thefts, etc. they easily dispense with, but none of their Ceremonies. Let God, say they, see to the breach of his own Law: we will look to ours. The mother of harlots] The Church of Rome to this day delights to be styled holy-mother-Church. Holy she is in the sense that the Hebrens call harlots. And such a mother, as bastards have for their mother, by whose name they are called: the Father is seldom mentioned by them. Verse 6. Drunken with the blood, etc.] Bishop Bonner delivered Richard Woodman with four more, requiring of them to be but honest men, members of the Church Catholic, and to speak good of him. And no doubt (saith Woodman) he was worthy to be praised, because he had been so faithful an aid in the devil his master's business: for he had burned good Mr Philpot the same morning. In whose blood his heart was so drunk, as I suppose, he could not tell what he did, as it appeared to us both before and after. For but two days before, he promised us we should be condemned that same day, that we were delivered: yea, and the morrow after, he sought for some of us again, yea and that earnestly. Act and Mon. sol 1800. He waxed dry after his great drunkenness: wherefore he is like to have blood to drink in hell, as he is worthy, if he repent not, etc. It is wisdom (said a certain unknown good woman in a letter to Bonne●) It is wisdom for me and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can: especially seeing you have such store already, that you are not able to drink all their blood, lest you should break your belly, Ibid. 1672. and therefore let them lie still, and die for hunger, etc. Thus I kept the bandogs at staves end (said Shetterden the Martyr) not as thinking to escape them, Ibid. 1521. but that I would see the foxes leap above ground for my blood, if they can reach it. I wondered with great admiration] All things are portentous in the Popedom: What monsters were Pope John 12 and Hildebrand, as Luitprandus describes the one, Lib. 6. de 〈◊〉. guessed in Europe. In vita Hil●eb. and Cardinal Benno the other, both of their own side? Tertia cl●ssis continet Papas vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Alstedius. After the thousandth year of Christ, there was no where less piety, then in those that dwelled nearest to Rome, as Machiavelli observeth. Verse 7. Wherefore didst thou marvel?] Nil admirari propè res est una, Numici. We wonder at things out of ignorance of the causes of them. Hinc admiratio peperit philosophiam. Alsted. Chron. Disput derep. l. 1 cap. 12. Verse 8. Was, and is not] Was, before the time of this Revelatian in the Roman government, which was afterward usurped by the Pope. A thing that the first Bishops of Rome dreamt not of. And yet Tertullian taxeth the rising ambition of the Popes in his time thus: I hear, saith he, that there is an edict set forth, Libide pudicitia and that very peremptory, in these terms, Pontifex scilicet maximus Episcopus Episcoporum dicit. Thus saith the high-Priest, B●ron Annal. Tom. 4. the Bishop of Bishops, etc. Odifastum illius Ecclesiae, I hate the pride of that Church of Rome, saith Basil. Go into perdition] Go, not run: by degrees, not all at once. He now takes long strides to ward the bottomless pit; which is but a little afore him, and even gapes for him. There stands a cold sweat on all his limbs already. Shall wonder] Admiration bred superstition; and illumination draws men off it. Julius' Palmer Martyr, was a most obstinate papist all King Edward's days: and yet afterwards, in Q. Mary's time, suffered most cruel death at the Papists hands at Newbury, Act. and Mon. 1755, 1756. for the most ready and zealous profession of the truth. His words to one Bullingham walking in Paul's after his conversion were these: Oh that God had revealed these matters unto me in time past! I would have bequeathed this Romish Religion, or rather irreligion to the devil of hell, from whence it came. Believe them not, Bullingham; I will rather have these knees pared off, than I will kneel to yonder Jackanapes (meaning the rood.) And yet is] In regard of that imperial power then extant, which the Pope should afterwards take to himself. Verse 9 Here is the mind] q. d. Here is work for wise men to busy their brains codicibus. about. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sapientia est vel cordibus. Seven mountains] The Jesuits cannot deny but that Rome is here pointed at, as being set upon seven hills. So the ancient Rome was, whereof the present Rome is but a carcase, as retaining nothing of the old but her ruins, and the cause of them her sins. Verse 10. And there are seven Kings] That is, kinds of government. Five are fallen] Kings, Consuls, Dictatours, Decemvirs, Tribunes. One●●] i.e. The Heathen Emperors. And the other is not yet come] scil. The Christian Emperors. A short space] scil. At Rome: for Constantine soon translated the seat of the Empire to Byzantium, calling it Constantinople; and left Rome to be the Pope's nest. Zonara's Cedrenus. Joh de co'um●● in mari hist. The Emperor Constans, nephew to Heraclius, and after him, Otho had some thoughts to set up again at Rome, but could not: that so the kingdom of the Church foretell by Daniel, might there be seated, saith G●nebrard, Geneb. Chron. if he had said the kingdom of Antichrist foretell here by John the Divine, he had hit it. Verse 11. He is the eighth] viz. The Pontificality. And is of the seven] i.e. Shall exercise that monarchical power, that was before in the seven heads. Verse 12. Are ten kings] Of ten several Kingdoms, Naples, Spain, Portugal, France, Polony, Bohemia, Hungary, Denmark, Sweden, and this of England, which as it was the first of the ten that submitted to the Pope's yoke, so was it the first that shook it off again, in Hen. 8. time. Verse 13. These have one mind] This is the unity, or rather conspiracy of the Church of Rome. The Spouse only is but one, Cant. 6 9 Other societies are but as they clay in the toes of Nebuchadnezars image: they may cleave together, but not incorporate one into another. Verse 14 The Lamb shall overcome them] 1. With a spiritual victory, by a sweet subjection; at least by a conviction of their consciences. 2. With an external victory, as the imperialists in Germany, the Papists here. Verse 15. Are people's] Fitly called waters for their instability and impetuosity. Verse 16. These shall hate] As base fellows use to hate their harlots, when they find them false. And shall make her desolate] Shall deny to defend her. And naked] By denying her maintenance, and laying her open to the world by their Remonstrances. King Henry 8. Act and Mon. and the French King, some half a year before their death, were at a point to have utterly rooted the Bishop of Rome out of their realms, Spec. Europe. and to exhort the Emperor to do the same, or else to break off from him. The Realm of France was ready (upon the Pope's refusal to rebless K. Henry 4. upon conversion to them) to withdraw utterly from the obedience of his Sea, and to erect a new Patriarch over all the French Church. The then Archbishop of Burges was ready to accept it: and but that the Pope, in fear thereof, did hasten his benediction, it had been effected, to his utter disgrace and decay. And shall eat her flesh] Be so bitterly bend against her that they could find in their hearts to tear her with their teeth. See Job 19.22. And burn her with sire] For an old bawd. It is reported that in Meroe, the Priests of Jupiter had so bewitched the people with their superstition, that they would sometimes send to the king of Ethiopia for his head: which was never denied them, Alex ab Ale●●● andro. till it came to King Erganes; who upon so insolent a demand, slew them all, and took away their Priesthood. Why is not the same now done to the Bridge-maker of Rome? Verse 17. For God hath put] As he sent Nabuchadnezzar against Tyre, Alexander against Asia, and Attilas against Rome, who surnamed himself the World's scourge, so he will one day send these Kings against Rome. It had been burnt when Charles the 5. took it, but that the soldiers were kept in by a kind of violence. God's time was not yet come for that purpose. Verse 18. Is that great City] Rome, that radix omnium malorum. This is confessed by Bellarmine, Ribera, Alcazar and other Jesuits. The Rhemists are so straited that they know not which way to turn them, or how to deny so clear a truth, which yet they are not willing to acknowledge. The wit of heretics will better serve them to devise a thousand shifts to elude the truth, than their pride will suffer them once to yield and acknowledge it. CHAP. XVIII. Verse 1. I saw another Angel] SOme excellent and worthy man (saith Mr Brightman) such an one as should come suddenly before he be looked for, as those things do that slip down from heaven. Having great power] Or authority: as having in hand a great business, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. viz. the denouncing of Rome's utter ruin. And the earth was lighted] He delivered himself clearly and expressly: so as that all men may well understand his meaning. Ribera the Jesuit gives this note upon this text, that the judgement of Rome's desolation shall be (not kept secret, but) made manifest to all men, Verse 2. And he cried mightily] So to awaken Babylon, that slept no less securely, than that old Babylon, whose King Shesack was feasting and carousing in the bowls of the Sanctuary, when the City was taken the same night. The people also did so little fea● it, Herodot. l. 1. Arist. Polit l▪ 13. that it was three days after the City was taken by Cyrus, ere some of them heard, what was befallen them. Is fallen, is fallen] Certò, citò, penitùs. Or, with a double Fall. They have fallen culpably, and shall fall penally. This was also long since foretell by Sibylla in the eighth book of her Oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tota eri● in cineres quasi nunquam Roma fuisses. Rome (during the Roman felicity) was never taken but by the Gauls: but since it became Pontificial, De rem u●r. fort dial. 118. it hath been made a prey to all barbarous Nations, and never besieged by any that took it not. There yet stands, near at hand, a second Babylon (saith Petrarch) citò itidem casura, si essetis viri. This would soon be down, if you would but stand up as men. The habitation of devils] Which, by a sweet providence of God, for the good of mankind, are banished (as likewise fierce and wild beasts are) to deserts and dispeopled places. See Mat. M●r. 5. 12.43. (It is an allusion to Isa. 13.20. & 14.23. jer. 50.39) yet not so, but that, by divine permission, they haunt and pester the greatest throngs of people, yea the holiest assemblies. Some take the words in another sense thus: It is become an habitation of devils, that is, of idols; and this hath wrought her ●uine. In the year 610. Boniface 4. instituted the feast of All-Saints, after that he had begged of the Emperor the Pantheon of Rome, which he consecrated to the honour of All-Saints, Alsled. Chron. p. 346. and set up the Virgin Mary in the place of Cybele the mother of the gods. Verse 3. For all Nations] All Roman-Cacolicks. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The merchants of the earth] The Popish Emissaries that huckster the Word, and make merchandise of men's souls, 2 Pet. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after they have taken them prisoners, and made prizes of them, 2 Tim. 3.6. Through the abundance of her delicacies] Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of her insolences. Proh pudor! haec res est toto notissima coelo, sang Petrarch two hundred year since, speaking of the luxury and insolency of the Court of Rome. Verse 4. Another voice] This was Christ's voice, whether mediate or immediate, it appears not. See jer. 51.45. My people] A people Christ had, and still hath, where Antichrist most prevaileth. There are thought to be no less than 20000 Protestants in Civil itself, a chief City of Spain. S Edw. Sand●. Even in Italy there are full 4000 professed Protestants: but their paucity and obscurity (saith mine Author) shall enclose them in a cipher. Partakers of her sins] Esto procul Româ qui cupis esse pius. Roma vale, vidi, satis est vidisse, etc. Adam Daml●p Martyr had been a great Papist, and chaplain to Fisher, Bishop of Rochester: after whose death he traveled to Rome, Where he thought to have found all godliness and sincere religion. In the end he found there, as he said, such blaspheming of God, contempt of true religion, looseness of life and abundance of all abominations, that he abhorred any longer there to abide: although he was greatly requested by Cardinal Pool there to continue, Act. and Mon. fol. ●118. and to read three lectures a week in his house: for the which he offered him great entertainment. The like is recorded of Mr Rough Martyr, that being before Bonner, he affirmed, that he had been twice at Rome, and there had seen plainly with his eyes, Ibid. 1843. that the Pope was the very Antichrist: for there he saw him carried on men's shoulders, and the false named Sacrament borne before him; yet was there more reverence given to him, then to that which they counted their God. Mr Ascham (schoolmaster to Q Elizabeth) was wont to thank God that he was but nine days in Italy, M. Fuller's Holy stat●●, 〈◊〉. 1ST. wherein he saw in that one City of Venice more liberty to sin then in London he ever heard of in nine years. And that ye receive not of her plagues] Musculi ruinis imminentibus praemigrant, & aranei cum telis primi cadunt, saith Pliny. Plin l 8 c. 28. Mice will haste out of an house that is ready to drop on their heads, and spiders with their webs will fall before the house falleth. Cerinthus the heretic coming into the Bath where S. john was washing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 4. c 14. the Apostle sprang or leapt out of the bath, saith Eusebius: as fearing, lest being found in his company, he should partake of his plagues. It is dangerous conversing with wicked men, 1. For infection of sin. 2. For infliction of punishment. Ambrose closing up the story of Ahab and jezabels' fearful end, fitly saith thus: Fuge ergò, dives, bujusmodi exitum: sed sugies hujusmodi exitum, si fugeris hujusmodi flagitium. Fly therefore, O rich man, A mb de Nab. Jezrael, c. 11. such an end as Ahab had, by shunning such evils as Ahab did. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For her sins have reached] Gr. Have followed thick or been thwacked one upon another, thick and threefold, as they say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there hath been a concatenation or a continued series of them. Others read, Her sins are glued and soldered together: or they cleave and are glued to heaven. Matthew Paris speaking of the Court of Rome saith, Hujus faetor usque ad nubes fumum teterrimum exhalabat. Her filthiness hath sent up a most noisome stench to the very clouds of heaven, as Sodoms did: therefore shall Babel (the glory of kingdoms) be as the destruction of God in Sodim and Gomorrah, Isa. 13.19. Verse 6. Double unto her double] This is spoken to the good Kings that shall sack Rome, that they do the Lords work thoroughly; not sparing Agag, as Saul did, to the loss of his kingdom, not dismissing Benhadad, as Ahab did to the loss of his own life. Verse 7. She hath glorified herself] As mother of Churches, Queen of Nations. Steuchus (one of her Parasites) saith, That Kings have but the use and administration of their Kingdoms, the right and property belongs to her. Pope Boniface wrote thus to Philip the Fair, King of France, Volumus te scire te in temporali & spirituali nobis subjacere, etc. Contra sentientes pro insanis habemus. We would ye should know, that ye are to be subject unto us both in temporals and spirituals: and that none that are in their right minds can be otherwise minded. The King thus answered him again; Sciat tua maxima fatuitas, etc. Alsted Chron. 359.395. I would your singular Foolishness should know, that I acknowledge no such subjection, etc. It was tartly and trimly replied by one Leonard to Rustandus the Popes Legate, claiming all the Churches here in England to be the Popes, Omnes Ecclesias Papae esse, tuitione non fruitione, defension non dissipation●, That if the Pope had such right to all Churches, it was to defend them, Jac Rev. de vit. Pontif p▪ 178. not to devour them. Verse 8. Therefore shall her plagues] Security ushereth in destruction. God shall shoot at such with an arrow suddenly, and fetch them off, as he did the rich fool, Luk. 12. Come in one day] To confute their fond conceit of an eternal Empire. See the like Isa. 48.9. When the wars began in Germany, anno 1619. it was reported, that a great brass Image of the Apostle Peter (that had, Tu es Petrus, etc. Thou are Peter, and upon this Rock will I build my Church, engraven about it) standing in Saint Peter's Church at Rome, there was a great and massy stone fell down upon it, and so shattered it to pieces, that not a letter of that sentence was left legible, save these words, Aedificabo Ecclesiam meam, I will build my Church. This was ominous to that tottering title of Rome, and might have taught the Popelings, That God is about to build his Church upon the ruins of their wormeaten title. The Lord thereby see med to say the same unto them, Ezek. 7.6. that once he did to Israel by Ezekiel, An end is come, the end is come, it watcheth for this, behold it is come. Sed surdis fabulam. This hath been long and loud rung in their ears, but they will not be warned. Death] That is, War, that deadly evil called an evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 45.7. I make peace and create evil, that is, War, a woeful evil that hews its way thorough a wood of men in a minute of time, from the mouth of a murdering-piece, and causeth thousands to exhale their breath, without so much as Lord have mercy upon us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And mourning] For the loss of dead friends. And famine] The usual concomitant of war, in sieges especially. See the Note on Rev. 6.5. For strong is the Lord] Full able to effect it, seem it to Babel's brats never so improbable, or impossible, Verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shall bewail her and lament] As with the voice of Doves, tabring upon their breasts, Na●um 2.7. The chief of these mourners shall be the Spaniard likely; who yet hath no such great cause, In respon. Apol. 〈◊〉 Card Colum. if he look well about him: for he is yearly excommunicated by the Pope, for detaining from him the Kingdom of Sicily, as Baronius witnesseth. It were to be wished that he would intimate his Predecessor Charles the fifth; who upon a displeasure conceived against Pope Clement the eighth, Scultet. Annal. D●●ad●● l. p. 2. abolished the Pope's authority throughout all Spain, Exemplo ab Hispanis ipsis posteritati relicto, posse Eccles●asticam disciplinam ●itra nominis Pontifi●ij authoritatem conservari, saith mine author, i. e. The Spaniards themselves setting forth to the world, That the Church may be governed without the Pope's authority. Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atn●●ae●● l. 13 Standing afar off] As fearing their own safety, they will not venture themselves for an old withered harlot, that is now (Lais-like) ready to be extinct in the last act of her uncleanness For in one hour] God will make short work of it, when once he gins, Rom. 9.28. This should be an 〈◊〉 to Christian Princes and States, to set upon the service. The Pirate's war was Incredibili celeritate & temporis brevitate confectum, saith Austin, soon dispatched: Aug. de civ Dei so shall this. Verse 11. And the merchants of the earth] The Popes Indulgencers, and other officers of his Exchequer. John. Manl. loc. come p. 49 ●. What huge sums of money did Tecelius and his companions rake together out of Germany? The Pope had yearly out of England above nine tu●s of gold: Polydor Virgil was his collector of the Peter-pences here. Otto (one of the Pope's Muscipulatores, Mice-catchers, as the story calls him) departing hence, left not so much money in the whole Kingdom, as he either carried with him, or sent to Rome before him. It was truly and trimly said by Pope Innocent 4. Vere enim hortus deliciarum Papis fuit tum Anglia, & puteus inexhaustus. England was then a gallant garden to the Pope, and a wellspring of wealth, that could not be drawn dry. For no man buyeth their merchandise] Men shall see further into their fopperies and knaveries, then to endure to be any longer gulled and cheated. William of Malmsbury began to groan long since under the grievance. Romani hodiè (saith he) auro trutinant justitiam, pretio venditant canonum regulam. The Romans nowadays sell justice, sacraments, masses, dispensations, benefices, all: Mantuan comes after and cries out, — vaenalia nobis Templa, sacerdotes, altaria, sacra, coronae, Ignis, thura, preces, coelum est vaenale, Deusque. Temples, Priests, altars, rites (I tell no tale) Crowns, sacrifices, heaven and God are set to sale. The Leaguers here for the liberty of the Kingdom in the days of King John, drove Martin the Pope's publican out of the Land; jac. Revius. the King also cursed him grievously at parting, Lib. 3 de pour. Rom c. 〈◊〉. with Diabolus te ad inferos ducat & perducat. But now much more than ever these merchants want Chapmen, as Bellarmine sadly complains. Their markets are well fallen, their Euphrates much dried up. Verse 12. The merchandise of gold] All this is taken out of Ezekiel 27. All countries have catered and purveied for the Pope, who hath had it either in money, or other commodity: but money answered all things. Thyne-wood] A wild kind of Cedar, very sweet and sound: for it will not easily rot. Verse 13. And Cinnamon] Galen writes that in his time cinnamon was very rare, and hard to be found, Lib. 1. Antido ●. except in the storehouses of great Princes. And Pliny reports, That a pound of cinnamon was worth a 1000 denarij, that is 150 crowns of our money. And chariots] Or Sedans, as we call them. And the souls of men] Tecelius the Pope's pardon monger, persuaded the people in Germany, that whosoever would give ten shillings, Act. and Mon. fol. 771. should at his pleasure deliver one soul out of the pairs of purgatory; and as soon as the money rang in the basin, that soul was set at liberty. But if it were one jot less than ten shillings, it would profit them nothing. This gainful gullery Luther cried down with all his might, and so ma●red the Market. This gave occasion to that saying of Erasmus, whom when the elector of Saxony asked, Why Luther was so generally hated? He answered, Scultet. Annal. dec. ●. for two faults especially; he hath been too-busie with the Pope's crown, and the Monk's paunches. Verse 14. And the fruits] Those first ripe fruits, Mic. 7.1. greedily desired and bought up at any rate by the richer and daintier sort of people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which were dainty and goodly] Gr. Fat and fair liking: pleasant to the eye as well as to the taste; confections, suckets, sweetmeats, second and third services. Verse 15. Which were made rich by her] By their fat benefices, Commendams, Spec. Europe. golden Prebendaries, some one yielding ten or twenty thousand by the year. The Archbishopric of Toledo is worth an hundred thousand pounds a year; which is a greater revenue than some Kings have had. What a vast estate had Wolsey gotten? Act. and Mon. So that rich and wretched Cardinal Henry Beauford Bishop of Winchester, and Chancellor of England in the reign of Henry the sixth, who asked, Wherefore should I die being so rich? etc. Verse 16. With gold and precious stones] All these avail not in the day of wrath. Neither need we envy wicked men their plenty: it is their portion, all they are like to have. The whole Turkish Empire is nothing else, saith Luther, Nisi panis mica, quam dives pater familias projicit canibus, a crust cast to the dogs, by God the great householder. I have no stronger argument (said the same Luther) against the Pope's kingdom, Quam quòd since cruse regnat, than this, that he suffereth nothing. Surely there's the more behind: there will be bitterness in the end no doubt. Verse 17. So great riches is come to nought] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is desolated, or become a wilderness. Petrarch writeth that in the treasury of Pope John 22. were found by his heirs two hundred and fifty tuns of gold. And of Boniface 8. it is recorded, That he was able to show more money than all the Kings in Christendom. And every shipmaster] i. e. Cardinal, Patriarch, Archbishop, though but titular and imaginary, without jurisdiction, as are the Patriarches of Constantinople, Antioch, Jerusalem and Alexandria; which the Pope successively consecrates, ever since the holy Land and the Provinces about it were in the hands of Christian Princes, anno 1100. so loath is the Pope to lose the remembrance of any superiority or title, Spec. Europe. that he hath once compassed. And all the company] The Cardinals and Archbishops train and retinue, those in office especially. What a pompous family kept Wolsey, consisting of one Earl, nine Barons, Rex Platon. p. 26 very many Knights and Esquires, and others to the number of four hundred. And sailors] Bishops, Abbots, Priors, etc. And as many as trade by sea] All the Clergy, the Jesuits especially, without whose lusty help (saith one) S. M Brightman. Peter's fish-boat had stuck in the sand, and had rushed against the rocks long since. Verse 18. What City is like unto this] q. d. Who would ever have thought we should ever have seen this dismal day of Rome's destruction? It was wont to be said, Roma cladibus animosior, Rome is unconquerable. The Pope wrote once to the Turk that threatened him, Niteris incassum Petri submergere navem: Fluctuat, at nunquam mergitur illa ratis. Verse 19 And they cast dust] As men willing to be as far under ground, as now they were above ground. Having lost their livelihood, they had little joy of their lives. All that had ships in the sea] All Churchmen, i. e. All, for the most part: some of them have little enough. was starved, Stapleton was made professor of a petty University, D Featly his Trans explod. scarce so good as one of our free-schools. On Harding his Holiness bestowed a Prebend of Gaunt, or (to speak more properly) a Gaunt Prebend. Allin was commonly called the starveling Cardinal, etc. Verse 21. Thou heaven] i. e. The Church on earth. And ye holy Apostles, etc.] i. e. Ye Pastors and Teachers! who as ye have been most shot at by her, so now you are specially called to triumph over her, Psal. 58.11. Verse 21. And a mighty Angel] For further assurance a sign is added, and an allusion made to Jer. 51.63. And here it is easy to observe a notable gradation: an Angel, a strong Angel taketh a stone, M. Forbes and a great stone, even a millstone, which he letteth not barely fall, but casteth, and with impetuous force thrusteth into the bottom of the sea, whence it cannot be boyed up. Thus is set forth to the eye also the irreparable ruin of Rome. Verse 22. And the voice of Harpers, etc.] Thine Organs and Sackbuts, thy chanting and Church music shall cease. And the sound of a millstone] Anciently they used hand-mils, which did make a great noise in the Cities, as Diodate here noteth. Verse 13. And the light of a candle] The candle of the wicked shall be put out: they that here love darkness better than light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shall hereafter be thrust into outer darkness, where they shall never see the light again, till they see all the world on a light fire. For thy merchants were the great men] The Pope creates his Cardinals by these words, Estote fratres nostri & Principes mundi, Be ye brethren to us, and Princes of the world. They hold themselves Kings comperes. Verse 24. And in her was found] Rome hath ever been the slaughter-house of the Saints, as Jerusalem was afore her, Mat. 23. And of all that were slain] For she hath a hand in all the wars of Europe; besides all the Christian blood shed by her instigation, in those holy wars, as they called them, for the recovery of the Land of Canaan. CHAP. XIX. Verse 1. I heard a great voice] IN obedience to that exhortation, Chap. 18.20. Rejoice over her, thou heaven, etc. Saying Allelujah] i. e. Praise the Lord. Was not he a wise man that gave this derivation of the word Al a●●ssimus, le levatus est, lu lugebant Apostoli, jajam resurrexit? Acutum sanè decompositum. This word is in the old Testament first used, Psal. 104.35. where consuming of sinners is mentioned: as in the new Testament here, where the destruction of Antichrist is foretell. Unto the Lord] Gr. Is the Lords, as Psal. 3.8. He is the true proprietary. Verse 2. Which did corrupt the earth] I read of one, who journeying to Rome, as soon as he came within the City shut his eyes, and so kept them: as resolving to see nothing in that City (which he knew to be very corrupt, and a corrupter of others) but only the Church of S. Peter. See the Note on Chap. 18.4. Su●inx. 〈◊〉. p. 753. Verse 3. And again they said Allelujah] As unsatisfiable in performing so divine a duty. Some think that the Hebrew word is retained to import, that after Rome is ruinated, the Churches of the Gentiles shall by their uncessant praises provoke the Jews to join with them, and concelebrate the mercy: like as the Spouse, by praising her beloved, stirred up those dull daughters of jerusalem. to seek him with her, Cant. 5.9, 10, etc. with Chap. 6.1. And her smoke risen up] Like that of Sodom: Yet wretched Romanists will not be warned; whose judgement therefore is here revealed after that of the firing of Rome. Verse 4. And the four and twenty Elders] The former Allelujah was more privates every good heart being lifted up with joy and thankfulness, when first they hear the good news of Antichrists overthrow. Now this is the joint Allelujah of the public Congregation, praising and magnifying God. This may bea further means to move the Jews to come in. Verse 5. And a voice came out] This is the Lamb's voice, his all-quickning voice, which shall rouse and raise the dead and dedolent jews; powerfully pulling the vail from their hard hearts, which yet were somewhat moved and mollified by the former Alleluja's: so that now all the servants of God, small and great, jew and Gentile shall praise him with one consent. Verse 6. And I heard as it were the voice] See how morigerous the Saints are, and ready hearted to obey God. No sooner are they bidden to praise God, but they are at it, dicto citius. See the like Psal. 27 8. Saying Alleluja] This was the Hosanna Rabath, as the jews call it: D. 〈◊〉 1 de 〈…〉 word p. ●●2. the victoria Hallelujatica, as the old Britain's called their victory over the Saxons. The story is this. Under the conduct of Germanus (here in Britain) who came over from France to subdue the Pelagian heresy (which then prevailed amongst us) against a mighty Army of Saxons and Picts, the Britain's prevailed only by the three times pronouncing the word Hallelujah: which voice echoing and redoubling from the acclamation of his followers among the mountains, nigh to which the enemy had encamped, frighted them and won the conquest, upon which it was called victoria Hallelujatica. Reigneth] i. ●. He now maketh it appear that he reigneth, which Averro and some other of the world's wizards doubted of, yea denied: because they saw bad men prosper, good men suffer. Verse 7. Hath made herself ready] Being first made ready by the grace of Christ. Certum est nos facere quod facimus: sed ille facit ut faciamus. The bowls of the Candlestick had no oil, Aug. but that which dropped from the Olive-branches, Zach. 4. Verse 8. And to her was granted] It is here clear (saith an Interpreter) that there shall be as great difference between the state of God's Church now, and that which is to come after Romes ●uine, Bernard. as between the time of honourable persons only betrothed, and the high, joyful and glorious day of their public marrying; and as between the time of a King coming on to his Kingdom, and his actual and powerful reigning, as King indeed. That she should be arrayed] This also is given her, as well as her rich raiment: which she can no more put on by herself, than she can purchase it. Clean and white] Or, Pure and bright. Pure, saith one, because imputed righteousness is pure indeed, and hath no spot in it; M▪ Cotton. but not bright, you can see no great matter in it: it maketh no great show before men (as in herent righteousness doth, Mat. 5 16.) but before God. A man may be very much defiled and subject to many scandals, and yet be clothed with the garment of imputed righteousness. The righteousness of Saints] Gr. Righteousnesses, that twofold righteousness imputed and imparted. Verse 9 Write] To wit this ensuing sentence, for the use of posterity, worthy to be written in letters of gold. Blessed are they that are called] So they have hearts to come at Christ's call, and not show themselves unworthy to taste of his Supper by framing excuse, as those recusant guests did, Luke 14. These are the true say of God] q. d. This foregoing sentence is a faithful saying, and worthy of all acceptation, 1 Tim. 1.15. Verse 10. And I sell at his feet] So taken he was with the joyful tidings of his Countrymen (the Jews) conversion, that he fell down as Abraham did upon the good news of Isaac's birth, Genesis 17.17. And it may be he took this Angel to be Christ, the Angel of the Covenant: Euph●r. But that was his error. Triste mortalitatis privilegium est, licere a●iquando peccare. See thou do it not] An elliptic and concise kind of speech in the Greek, betokening haste and displeasure at that was done. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Papists will needs despite the Angels with seeming courtesies and respects: And whereas the Council of Laodicea, saith, It behoveth Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to pray to▪ Angels. Cap. 35. Surius and Caranza make the words to be, Non oportet Christianos ad angulos congregationes facere: and the title they make, De ij● qui angulos colunt, in a clean contrary sense to the Counsels intention. Verse 11. And I saw heaven opened] i. e. He saw things done before his eyes, as it were: so do not we, but are left to conjectures. Here is showed, saith one, the foil of the Beast, bearer up of the whore, and no question but now highly chafed with her fall. This is the last and noblest act of Christ's riding, for the Dragon and his Vicar's utter destruction. Thus he. Here is showed, saith another Interpreter, in what state the Church shall be in, upon the ruin of Rome, even as a people standing in arms under their General Christ Jesus for a time, till the last battle be fought, and the enemies destroyed. Behold, a white horse] Christ riding as an Emperor triumphing, and as a righteous Judge, Psal. 9.8 & 96.10, 13. Verse 12. His eyes were as a flame of fire] A quick▪ sighted Judge, an intelligent warrior. Counsel and strength are for the war, 2 King. 18.20. And on his head were many crowns] Let the Tripple-crowned Pope look to himself: Christ out-crowns him by fare. And he had a name written] His holy and reverend name Jehovah, Je●. ●3. importing his Godhead: for he is Jehovah our righteousness. And as thus, No man knows the Son but the Father, Mat. 11.26. for as God he is incomprehensible, Judg. 13.18. What is his name, or what is his son's name, if thou canst tell? Prov. 30 4. Who shall declare his generation? Isa. 53.8. Verse 13. Dipped in blood] In the blood of his enemies, as a victor returning from a huge slaughter. Caesar is said to have taken prisoner one million of men, and to have slain as many. Mahomet the first (Emperor of the Turks) to have been the death of 800000 men: Turk. ●●st. Scanderbag to have slain 800 Turks with his own hand. But our Conqueror shall outdo all these; when he shall tread them in his anger, and trample them in his fury; and their blood shall be sprinkled upon his garments, and he will slain all his raiment. Isa. 63.3. The word of God] Joh. Idiotismus joannis Pare●. 1.1. & 5.7. Hereby it appears, that this was John the Evangelist that wrote this book. Verse 4. And the armies which were in heaven] The heavenly-minded Hero's, that sight his battles, are all in his livery, horsed and habited as he, in whom they are more than conquerors, because they are sure to conquer before they fight. Verse 15. A sharp sword] The word, Eph. 6.17. the rod wherewith he smiteth the earth, Isa. 11.4. The breath of his mouth, whereby Antichrist shall be overthrown, as by force of arms, so also of arguments. The Nations] The Paganish-Papagans. See the book entitled Paganopapismus: wherein is proved that Papism is flat Paganism, and that the Papists do resemble the very Pagans in above sevenscore several things. And he treadeth the winepress] At Armageddon, Chap. 16.16. Verse 16. And on his thigh] Where his sword hangs, Psal. Non minor est virtus quam querere parta 〈◊〉. 45.3. to show that he will keep what he hath gained (Vincere s●is Annibal, victoriâ utin●s●is, said one) Or, on his thigh, quia filiabitur nomine ejus, Psal. 72.17. the name of Christ shall endure for ever, it shall be begotten, as one generation is begotten of another, there shall be succession of Christ's name: He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands, Isa. 5.10. Confer Gen. 46.26. Lord of Lords] This title the Pope usurps: but what said Miconius in a letter to Calvin upon the view of the Church's enemies? Gaudeo quod Christus Dominus est: alioqui totus desper assem, I am glad that Christ is Lord of Lords; for else I should have been utterly out of hope. Verse 17. Standing in the Sun] Where he might best be heard, as an Herald. And he well types out such, as by clear light of truth, shall make known the certain destruction of the enemies, before the battle he fought. Unto the supper of the great God] They that would not come to the supper of the Lamb, shall be made a supper to the fowls of heaven. Verse 18. That ye may eat] He alludes to Ezek. 39 4.17. Gog and Magog were a type of Antichrist. Behold, I am against thee, o Gog, the chief Prince of Meshec and Tubal, saith the Lord, Ezek. 38.3. where, if Gog be the great Turk, and Meshec Cappadocia, where he first settled himself, Why should he be called Prince of Tubal also, that is, of Spain, France and Italy, as Hierome and Josephus interpret it (neither do Bellarmine and Gretser descent?) Is it not to show, that after the fall of Babylon, the Antichristians shall call in the Turk and other Pagan Princes to invade and distress the Church, that they may all perish together, and feed the fowls with their dead carcases? Verse 19 And I saw the Beast] The Churches enemies are even ambitious of destruction. Judgements need not go to find them out; they run to meet their bane. Verse 20. And the Beast was taken] Taken suddenly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè d●e●tur de ijs quos sugiemes arripimus. Bez. or as he was flying, and so thinking to escape. Dio maketh mention of a notable thief that did much mischief in Italy (afterwards the Pope's seat) in the days of Severus. This Emperor used all the means he could to catch him, but could not do it, Dio. in Severo. Quip qui visus non videbatur, non inveniebatur inventus, deprehe●sus non capiebatur, saith the Historian. But this subtle Beast meeteth with his match and more: for he is caught and cast into the lake, etc. Christ is a conqueror so soon as ever he comes into the field, Vexit, vidit, vicit. When the enemies are tumultuating, he comes upon them as out of an Engine, and hurls them headlong into hell. And with him the false prophet] This is the same with the Beast: only the Pope is called the Beast in respect of his civil power, and the false prophet in respect of his spiritual. See the Note on Chap. 13 12. These both were cast alive] Death shall not end their misery, but they shall suffer most exquisite torments. Potentes potenter torquebuntur. Verse 21. Slain with the sword] Not so deeply damned, and yet so slain as to be made a prey to the infernal vultures; and then the fattest carcase shall be the finest prey, the greatest sinners the sorest sufferers. CHAP. XX. Verse 1. And I saw an Angel] COnstantine the great, the Church's male-child, Chap. 12. Having the key] Not that key, Chap. 9.1. but another. A great chain] The succession of Christian Emperors. Verse 2. And he laid hold on the Dragon] Chap. 12.7, 9 He took him in a field-fight, and since then till now we have heard little of him, more than that he substituted the Beast, Chap. 13. whose destruction being declared, the prophecy returns to show the judgement of the Dragon. And bond him] From the open slaughtering of the Saints, as he had done by the Heathen Emperors: for from molesting and mischieving of God's people, other wise he is not bound one hour, Job 1. 1 Pet. 5.8. And how his vicegerent the Beast hath bestirred him, during the thousand years, who knows not? A thousand years] Hos explicare fat●or trepidè m● aggredi, saith Pareus. He gins the thousand at the destruction of the Temple, anno 73. and so it ends in Pope Hildebrand, who stepped into that chair of pestilence, anno 1073. Others begin it at the birth of Christ, and end in Silvester 2. Others at Christ's passion, and end in Benedict 9 But they do best in my opinion, that begin at Constantine, and end in Boniface the 8. who is of his own said to have entered like a fox, reigned as a Lion, and died as a dog. He excommunicated the French King, and published this decree, That the Bishop of Rome ought to be judged of none, although he should carry innumerable souls with him to hell. Verse 3. And cast him into the bottomless pit] That is, into the earth, Chap. 12.9, 12. Chap. 13.11. the earth is the bottomless pit, out of which the Beast was raised by the Dragon. Deceive the Nations] The Gentiles, by defending Gentilism, and hindering the course of the Gospel amongst them. And after that the must be loosed] He must, because God hath so decreed it, for the glory of his own name in the defence of his people; but destruction of his enemies. As also that the devil may show his malice, which God can restrain at his pleasure. Roger Holland Martyr, said to Bonner: This I dare be bold in God to speak, which by his Spirit I am moved to say; that God will shorten your hand of cruelty, that for a time you shall not molest his Church: And after this day in this place shall there not any be by him put to the fire and faggot. A●●, and Mon●●▪ 852. And it proved so: for none after the suffered in Smithfield, for the testimony of the Gospel. Verse 4. And they sat upon them] Resting from former persecutions, and reigning in righteousness even here upon earth. And judgement was given unto them] That is, say some, the spirit or discerning between Christianity and Antichristianisme: Or the clearing of the innocency, and doing them right, say others. Or, they had their chairs, seats and consistories, wherein they did both preach the Word, and execute the Church's censure, as some sense it. And I saw the souls] This makes against the Millenaries Souls reign not but in heaven: there are the spirits of just men made perfect, Heb. 12. Cotton his pouring out of the 7. viols, p. 26. True it is (as Mr Cotton well observeth) that there are many devises in the minds of some, to think that Jesus Christ shall come from heaven again, and reign here with his Saints upon earth a thousand years▪ But they are, saith he, but the mistakes of some high expressions in Scripture, which describe the judgements poured out upon God's enemies in making way to the Jews conversion, by the pattern of the last judgement. Thus he. The souls here mentioned are the same I conceive, that were seen under the Altar, Revel. 6.9. and do cry, How long Lord? These are not capable of a bodily resurrection, nor of an earthly reign. And they lived and reigned with Christ] They, that is, those that sat on the thrones (not they that were beheaded) Lived and reigned, as spiritual Kings (after the same manner, as they are Priests, vers. 6.) for else there should be more Kings than Subjects. With Christ] It is not said with Christ upon earth, this is an addition to the text; or if the words did import a reigning upon earth, yet this would not infer an earthly reign for a thousand years in great worldly delights, begetting many children, eating and drinking, and enjoying all lawful pleasures, as some dream now a-daies. The conceit, I confess is as ancient as Cerinth●● the heretic, and P●pias (scholar to S. John) a man much reverenced for opinion of his holiness, but yet homo ingenij pertenui●, saith Eusebius, not oppressed with wit. Hierom and Augustine explode it, as a Jewish fable, and declare it to be agreat error, if not an heresy: so do all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this day. The Patrons of Christ's personal reign upon earth, Moses' choice, p. 487. are Mr Archer and Mr Burroughes, who tells us, That if the opinion of some concerning Christ's coming to reign here in the world before the day of judgement be not a truth, he cannot make any thing of many places of Scripture, as this place for one. But if he cannot, yet others can. See an Answer to his and M. Archers chief Arguments in M. Bayl● his dissuasive from the errors of the times, Chap. 21. p. 238. Verse 5. But the rest of the dead] Dead in Baal-worship, as Ephraim, Hos. 13.1. dead in sins, as Sardis, Rev. 3.1. Lived not again] By repentance from dead works: or they recovered not the life and immortality that is brought to light by the Gospel. Until the thousand years'] Until, being taught better by God's faithful witnesses, they abjured Popery. This is the first resurrection] From Romish superstitions. M. Fox tells us, Act. and Mon. fol 767. that by the reading of Chaucer's books, some were brought to the knowledge of the truth. Verse 6. Blessed and happy is he] The holy only have part in this resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and are therefore happy, or out of harms-way, as the word signifies. The second death hath no power] For they are brought from the jaws of death to the joys of eternal life, where is mirth without mourning, riches without rust, etc. But they shall be Priests] See the Note on Chap. 1.6. They shall reign] The righteous are Kings, Mat. 13.17. compared with Luk. 10.24. Many righteous is the same with Many Kings. See the Note on ver. 4. A thousand years] These thousand years begin (saith Master Brightman) where the former ended, that is in the year 1300. whereby continuance thereof is promised for a thousand years forward, among some of the Gentiles: and how long it shall reign afterwards among the Jews, he only knows that knows all. Verse 7. Satan shall be loosed] i. e. Suffered to rise up in open rage against the open professors of the truth: and to make havoc of them, as he did of the Waldenses, Hussites, Huguenots, Professors in Germany, Netherlands, Ireland, England, etc. He hath laid about him lately to purpose. Besides those seas of Christian blood shed by the Turk, since the thousand years expired. Verse 8. Gog and Magog] That is Pope and Turk, saith Aretius, the Pope a covert enemy to Christ, the Turk an overt, Ezek, 38. & 35. or open enemy, as Gog and Magog signify. These are set forth by Ezekiel, as the last enemies of God's people before Shiloh came; and presently after their utter overthrow, the state of the City and Temple, is notably described. So, after the Pope and Turk in that last great battle at Armageddon routed and foiled, the new Jerusalem is in the following Chapters excellently portrayed and depainted: that being a special type of this. Verse 9 And they went up] As a 'slud, Ezek. 8.9, 16. And compassed] Asdruball resolved that none should escape them, Ps. 118.11, 12. 2 King. 6.14, 15. & 35.1. The camp of the Saints] The Church militant. And the beloved City] The new Jerusalem, Cap. 21.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The dearly beloved of God's soul, Jer. 12.7. or, Gods dearly beloved soul, as the Septuagint render it. For present, the Turk is the bridle that holds in the Pope with all his followers, from any universal proceeding against the Protestants: who herein are greatly advantaged above them, in that their opposites lie between them and the Turk: or in that their countries coasting so much as they do toward the North (as Denmark, Swethland, etc.) are out of his way, Spec Eur●p. and no part of his present aim. Italy is the mark he shoots at. And when once he shall rise against the true Church, fire from heaven shall devour him. Verse 10. And he devil] This Mr Brightman interprets of the Turk, called here the devil, because instigated and set a-work by the devil. Albeit another learned Exposit●ur is of opinion, that by the fall of the Beast and conversion of the Jews, the Turks and other States of the East shall be brought to embrace the Gospel, being first taught thereto by some notable foil. What to think of this I know not: but cannot but like well of Diodates' note upon the fourth verse of this Chapter; that in all this prophecy it is better and more sure to expect and stay for the explication by the event, then to give it without any certain ground. And shall be tormented] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Racked: the devil and the damned have punishment without pity, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torments without end, and past imagination. For ever and ever] This is as another hell in the midst of hell, and forceth them to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woe, woe, as if they should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not ever, not ever, Lord. Whereto conscience answereth as an echo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ever, ever: Hence that doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Woe and alas for evermore. Verse 11. And I saw a great white throne] A lively description of the last Judgement: to show that henceforth, since the last great battle, the new Jerusalem should have no disturbance till Christ comes to judgement. From Whose face the earth, etc.] To show either his terribleness, or their renovation, 2 Pet. 3. 12. Rom. 8.21. Verse 12. Small and great] It is the common opinion, that men shall rise again in that tall and goodly stature of body wherein Adam was created: or at least in that vigour of age that a perfect man is at about 33. years old, each in their proper sex. And hereunto some think the Apostle alludeth, Ephes. 4.13. But M. Brightman holds, that in the resurrection every one shall appear in that stature, in which he departed out of this life, and that the contrary opinion doth manifestly contradict this Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the books were opened] The books of conscience, saith Orig●n, of the Scriptures, saith Augustine: of both, say I: for according to law written shall the Judge pass sentence, the conscience either accusing or excusing. The book of life] That Gods elect may be seen and known. God neither needeth nor useth books to judge by: but this is spoken after the manner of men. Mordecais name was registered in the Chronicles of Persia. Tam●rlane had always by him a Catalogue of his best servants, and their good deserts, Turk. ●ist. 22●. which he daily perused. Verse 13. And the sea] Those that perished in the waters, and those whose ashes were scattered upon the waters, as John Husses: whom after they had burnt, they beat his heart with their staves, and cast his ashes into the river. But there is a substance of the Saints bodies preserved, by a secret influence from Christ their head, and their dust is precious. Verse 14. And death and hell] There shall be an utter end of all evils and enemies, nothing left to disquiet the Church. She shall see them afar off, as Lazarus did the rich man, and be able to say of them, as she did of her accusers, Joh. 8. they are all gone. Verse 15. And whosoever] As those Priests were cashiered that could not prove their pedigree, Ezr. 2.62, 63. CHAP. XXI. Verse 1. And I saw a new heaven] NEw for form and state, but the same as afore for matter and substance: as an old garment translated is called a new one: and as who so is in Christ is a new creature. Passed away] i. e, Where purged from their vanity and defilements. And there was no more sea] i. e. Trouble and tumult. The sea is of itself restless, and oft tossed with storms and tempests, Isa. 57.20. As for the element of water it shall remain, probably, as earth, air, and fire doc. Andrea's thinks there shall be no more sea. Verse 2. The holy City] The Church in glory, saith Diodate. The Church wayfaring and warfaring, saith Brightman, whose interpretation of this text, Nititur conjecturâ optabili magis quâm opinabili, saith Pareus. As a bride adorned, etc.] Bishop Ridley, the night before he suffered, invited his hostess, and the rest at Table, to his marriage: for, said he, to morrow I must be married. Some other Martyrs went as merrily to die, as ever they did to dine. Verse 3. And I heard a great voice] To confirm the vision, left it should be thought a delusion. Behold the tabernacle] His specially presence both of grace and glory is with his elect. See Ezek. 37.27, 28. He will dwell with them] He will indwell in them, 2 Cor. 6.16. See the Note there. The enjoyment of God is heaven itself, therefore God is called heaven, I have sinned against heaven. Verse 4. And God shall wipe away] As mothers do their children's tears. Sorrow and sighing shall flee away. Ba●a shall be turned into Berachah, sighing into singing, misery into majesty: as Qu. Elizabeth was exalted from a prisoner to a Princess; and as our Henry 4. was crowned the very same day that, the year before, Daniel. he had been banished the Realm. No more death] For mortality shall be swallowed up of life. Neither sorrow] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Properly for loss of friends; for we shall inseparably and everlastingly enjoy them. We shall sit down with Abraham, Isaac and Jacob, have communion with them, not only as godly men, but as such and such godly men. And if with them, why not with others whom we have known and loved in the body? Nor crying] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qualis est in tragaedijs, saith Aretius. Nor any more pain] Or, Hard labour for a livelihood to be gotten with the sweat either of brow or brain. For the former things, etc.] The Latins call prosperous things, Res secundas, because they are to be had hereafter: they are not the first things. Verse 5. Writ: for these words are faithful] Though few men will believe them: for if they did, what would they not do or sorgo to get heaven? Cleombrotus reading Plato's book of the immortality of the soul, was so ravished with the conceit thereof, that he cast himself headlong into the sea. But how many reading this better book of heaven's happiness, are no whit wrought upon thereby, or in the least measure moved to affect those things above, that run parallel with the life of God and line of eternity? Verse 6. It is done] As the punishment of the wicked, Chap. 16.17. (See the Note there.) So the reward of the righteous is performed and accomplished. I will give unto him] Whereas some good soul might say: I would it were once done. Have patience (saith God) I will shortly give unto him that is athirst to drink of that torrent of pleasure, that runs at my right hand, without any either let or loathing. Clitorio quicunque sitim de fonte levarit, Vina fugit gaudetque meris abstemius undis. Ovid▪ Metam● Of the water of life, freely] But merit-mongers will not have it freely: therefore they shall go without it. Coelum gratis non accipiam, saith Viega. Verse 7. He that overcometh] Gr. He that is overcoming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or not yielding, though he hath not yet overcome. If he but doing at it, and do not yield up the bucklers. Shall inherit all things] Tanquam haeres ex ass. All Gods servants are sons, and every son an heir. Verse 8. But the fearful] Cowardly recreants, whitelivered milksops, that pull in their horns for every pile of grass that toucheth them, that are afraid of every new step, saying as Caesar at Rubicon, Yet we may go back: that follow Christ afar off, as Peter: that tremble after him, as the people did after Saul, 1 Sam. 13 7. and the next news is, They were scattered from him, vers. 11. These lead the ring-dance of this rout of reprobates: and are so hated of Christ, that he will not employ them so fare, as to break a pitcher, or to bear a torch, Judg. 7. And unbelieved] Therefore fearful, because unbelieving: for faith fears no fray-bugs: but why do ye fear, ye small-faiths? saith our Saviour. Verse 9 One of the seven Angels] The same, likely, that Chap. 17.1. had showed him the damnation of the Whore. So studious and officious are the Angels to serve the Saints, Heb. 1.14. The Bride, the lambs wife] Vxor fulget radijs mariti, saith the Civilian: so is it here. Verse 10. To a great and high mountain] As Moses was carried up into mount Nebo, that from thence he might view the promised land. He that would contemplate heaven, must soar aloft, fly an high pitch, etc. Take a turn with Christ in mount Tabor, and be transfigured. Verse 11. Having the glory of God] Who putteth upon her his own comeliness, Ezek 16. as Rachel was decked with Isaac's jewels. Even like a Jasper] And so, like God himself, who is set out by a Jasper, Chap. 4.3. Clear as Crystal] There is no such jasper in nature as is thus clear: but such an one must here be imagined. Nec Christus, nec coelum patitur hyperbolen. Verse 12. And had a wall] Farneze better then that of Babylon. Indeed this celestial China needs no wall to divide it from the Tartars: this is Arabia Foelix, the people whereof live in security, and fear no enemy. And had twelve gates] Thebes had an hundred gates, and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but nothing so well set, and so commodious for passengers, as this City with twelve gates. Twelve Angels] As porters to let in, not as swordmen to keep out, as the Angel that stood Centinel at the porch of Paradise, Gen. 3. Verse 13. On the East three gates] The Church is collected, and heaven filled from all quarters of the earth. Hence it is by one compared to the Samaritans Inn (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because it receiveth and lodgeth all strangers that come. In the Synagogue there was not lodging for all: the Ammonites and the Moabites were excluded the Congregation of Israel. But Christ was born in an Inn, to signify that in his Kingdom all may be entertained. He is called the second Adam: the Greek letters of which name (as Cyprian noteth) do severally signify all the quarters of the earth. His garments were divided into four parts, because out of what coast or part soever we come (saith a Divine) Christ hath garments to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and room to receive us. There are that have observed that the name of God in all the chief languages consisteth of four letters (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De●, Dien, Gott, etc.) to intimate that he hath his people in all the four quarters of the earth, out of all countries, nations and languages. Verse 24. And the wall] A wall the Church hath about it, and a well within it, vers. 6. A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed, Cant. 4.12. This wall of the Church hath twelve foundations, that is, Christ the only foundation, 1 Cor. 3.11. first laid by the twelve Apostles: In whose names also the sum of Christian faith is made up in those twelve Articles of the Creed, Discessuri ab invicem Apostoli normam praedication is in common constituunt, saith Cyprian. Cyp de symb●l. Apost l. The Apostles being to be severed into several Countries to preach the Gospel, agreed upon this as the sum and substance of their Sermons. It was called Symbolum, a sign or badge to distinguish Christians from unbelievers. Had twelve foundations] Foundation is taken either for Christ, 1 Cor. 3.11. Mat. 16.16. or for the doctrine of the Apostles teaching salvation only by Jesus Christ, as Ephes. 2.20. and here. The Papists have lately added twelve new Articles, raised out of the Council of Trent, to be believed by as many as shall be saved: as above hath been noted. Verse 15. Had a golden reed] Not those twelve Trent-Articles, or any humane invention, but the word, as Chap. 1●. 1. wherewith is measured not the Temple only as there, but the City, gates and wall, as Ezek. 4. Verse 16. And the City lieth foursquare] So was Babylon of old (as Herodotus describeth it) which yet was taken by Cyrus, Alexander, Herod 〈◊〉. and sundry other enemies. Heaven also is taken, but by another kind of violence, then by force of arms. The solid square whereby it is here set forth, commends it to us: 1. Heb. 12.28. For stable and unshaken, Immota manet, as it is said of Venice, which yet stands in the sea, and hath but one street that is not daily overflowed (the Venetian Motto is, Nec fluctu, nec flatu movetur) 2. Turk. hist 1153. For such as looketh every way, to the four corners of the earth, as Constantinople did: which is therefore said to be a City fatally founded to command. Twelve thousand furlongs] About 300. Dutch miles. Nine-veh was nothing to this City for bigness: no more is Alcair, Scanderoon or Cambalu, which yet is said to be 28. miles in circuit, being the imperial seat of the great Cham of Tartary. Quinsay in the same Kingdom, Ibid. 75. is said to be of all Cities in the world the greatest: in circuit a hundred miles about, as Paulus Venetus writeth, who himself dwelled therein about the year 1260. But our new Jerusalem is far larger: 12000 furlongs (according to some) make 1500 miles; and yet he that shall imagine heaven no larger than so, shall be more worthy to be blamed, than the workmen were that built Westminster- hall; which King William the second the founder, found great fault with, for being built too little: saying, It was fit for a Chamber, Dan Chron. then for a Hall for a King of England: and therefore took a plot for one fare more spacious to be added unto it. Verse 17. An hundred twenty four Cubits] A Cubit is six handfuls. That is of the Angel] That appeared as a man, but bigger and higher than ordinary: Now because this holy City is thus measured, and that with the measure of a man. Some think it to be meant of the Church militant. But some other passages in this and the following Chapters cannot be otherwise taken according to the letter, then of the state of full perfection. They do best in my opinion, that take in both. Verse 18. Was of Jasper] A stone of great worth and glory, the beauty whereof, saith one, it is easier to admire then to declare. It hath a variety of sweetness in it: such as none of the most cunning wits and sharpest eyes are able to distinguish. Heaven (we are sure) is such as eye hath not seen, ear hath not heard, etc. Sermo non valet exprimere, experimento opus est. Words are to weak to utter its happiness: get to it once, Chrysost. and you will say so. Pure gold] A mettle that shineth in the fire, wasteth not in the use, rusteth not with long lying, rotteth not though cast into brine or vinegar (as Pliny noteth) to show that this City is incorruptible, invincible. Like unto clear glass] Glistering gold, such as this world affords not. Verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the foundations] The Apostles and their faithful successors, who were puriores coelo, saith chrysostom, clearer than the sky, the very stars of the world, and flowers of the Churches, as Basil calleth them. Verse 20. The fift Sardonyx] Search is here made thorough all the bowels of the earth for something of worth to shadow out the Saints happiness: which if it could be fully known (as it cannot) it would be no strange thing or thankworthy for the most horrible Belial to become presently the holiest Saint, or the world's greatest minion the most mortified man. He that desires to know the nature and virtues of these precious stones may read Epiphanius, Philo, Francisous, Rurus, and others Degemm●●. Josephus also in the third book of his Jewish Antiquities. That was an odd conceit, and scarce worth relating, held by Anaxagoras, Coelum ex lapidibus constare, & aliquando collapsurum, La●rt. That heaven was made up of stones, and would one day fall upon men's heads. That other saying of his is much more memorable: when being asked, Wherefore he was born? He answered, coelum contempler, that I might busy my thoughts about heaven. Verse 21. And the twelve gates] i. e. Gate-keepers, Preachers of the righteousness that is by faith. Were twelve pearls] All which do receive their lustre and worth from Christ that pearl of price, Matth. 13. like as the pearl by beating oft upon the Sunbeams, becometh radiant as the Sun. Was pure gold] Which no dirty dog may ever trample upon. Verse 22. No temple] No need of external worships and ordinances, for they are all taught of God: they see his face, and hear his voice. Now we see but in part, because we prophesy but in part, 1 Cor. 13. Verse 23. And the City had no need] He saith not there shall be no Sun or Moon, but there shall be no such need of them, as is now, for the Lamb shall outshine them; shine they never so gloriously, as they shall in that new heaven, Isa. 30.26. Verse 24. And the Nations] See Isa. 60 3. and that he speaketh of the life to come, See ver. 11, 18, 19.21. Do bring their glory] Despise and cast away all for heaven. Canutus set his crown upon the crucifix: which, according to the course of those times, was held greatest devotion. K Edw. 6. Act. and Monfol. 1185. assured the Popish rebels of Devonshire, That he would rather lose his Crown, than not maintain the Cause of God he had taken in hand to defend. Nazianzen rejoiced that he had something of value, (viz. his Athenian learning) to part with for Christ, etc. Verse 25. For there shall be no night there] And so no need to fear a sudden surprise by the enemy watching his opportunity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their day above is a nightlesse day, as a Father calls it. Verse 26. And they] i. e. The Kings, as ver. 24. Verse 27. And there shall in no wise] Though the serpent could wind himself into paradise, yet no unclean person can come into this holy City. Tertullian called Pompey's theatre (which was the greatest ornament of old Rome) arcem omnium turpitudinum, the sty of all uncleanness. Heaven is none such. CHAP. XXII. Verse 1. A pure river] NOt muddy as Nilus, but clear as Callirho●. The allusion seems to be to that earthly Paradise so well watered, Gen. 2. or else to Ezek. 47. This river is Christ, Joh. 4.14. and so is that tree of life, verse 2. The second Adam is a quickening spirit. Verse 2. In the midst of the street of it] In medio foro ejus, where all may easily come by it; not kept with a strong guard, as the apples of Alcinous, Hesperides, etc. Twelve manner of fruits] Heavens happinesses are so many that they cannot be numbered, so great that they cannot be measured, so copious that they cannot be defined, so precious that they cannot be valued. Every month] Like the Lemon tree which ever and anon sendeth forth new Lemons, as soon as the former are fallen down with ripeness. And the leaves] No want of any thing either for food or physic. Ita balbutit nobiscum Deus. Verse 3. And there shall be no more curse] No casting out by Excommunication: no cause of any such thing. Of God and of the lamb] He and the Father are one, Joh. 10.30. See the Note there. Verse 4 And they shall see his face] How we shall see God, whether with our minds only, or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ, there can nothing be determined. And his name shall be] As servants of old had their master's name branded in their foreheads. Verse 5. And there shall be no night] See the Note on Chap. 21.25. For the Lord God] He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light essential. And they shall reign] Reign together with Christ; a part of whose joy it is, that we shall be where he is, John. 17.20. he will not be long without us. Verse 6. And he said unto me] This is the conclusion of the whole prophecy: and it is very august and majestical. These say are faithful and true] Thus (among other evidences of its divinity) the Scripture testifies of itself: and we know that its testimony is true. The Lord God of the holy Prophets] Some copies have it, The Lord God of the spirits of the Prophets. He is the God of the spirits of all flesh, but of the spirits of Prophets in a special manner: for those holy men spoke not otherwise, then as they were acted or imbreathed by the holy Ghost, 2 Pet. 1.21. See the Note there. Sent his Angel] As Chap. 1.1. The authority therefore of this book is unquestionable, what ever some have surmised from Chap. 20.4. that it was the work of Cerinthus, or some other millenary. Verse 7. Blessed is he that keepeth] In memory and manners, Chap. 1. Those were pronounced happy that read and hear, but so as they retain in mind, and practise the contents of this book. Verse 8. Saw these things and heard them] So that there is no colour of cause why any one should doubt or distrust such a witness. ● fell down to worship] This is the second time. It is hard to say, how oft a Saint may fall into the same sin: howbeit they sin of incogitancy; put them in mind, and they mend all. They sin of passion, and passions last not long. There is no way of wickedness in them, they make not a trade of it. Psal. 139. Verse 9 See thou do it not] See the Note on Chap. 19.10. For I am thy fallow-servant] Wicliffe disallowed the invocation of Saints and Angels, whom he called servants, not gods. For the word Knave which he used signified, in those days a servant, not as it doth in our days a wicked varlet, as his enemies maliciously interpret it: Bellarmine for one, a man utterly ignorant of the English tongue. Verse 10. Seal not] Keep them not up for thine own proper use (as he did that wrote upon his writings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things for myself) but freely impart them, and in such fort as that others may conceive and improve them. For the time is at hand] And every day's events shall explain the prophecy. Verse 11. He that is unjust etc.] q. d. Let things be foretell never so plainly, and fall out never so accordingly, yet wicked men will be uncouncellable, uncorrigible, Isa. 26.10. But if any man be ignorant, let him be ignorant, 1 Cor. 14 38. He falls with open eyes, let him fall at his own peril: who so blind as he that will not see? H●s 4. 1● Ephraim is joined to idols, let him alone. He hath made a match with mischief, he shall have his bellyful of it. Let him be righteous still] Let him presevere and proceed. Verse 12. Behold, I come quickly] Therefore quicken your pace, bestir yourselves lustily: your time is short, your task is long, your wages unconceivable. Verse 13. I am Alpha and Omega] And am therefore worthy to be believed in my predictions of future events, which I can easily bring about and effect, sigh to me all things are present. Verse 14. That they may have right] That they may be assured of their interest in Christ and his kingdom. Plutarch tells of Eudoxus, that he would be willing to be burnt up by the Sun presently, so he might be admitted to come so near it, as to learn the nature of it. What then should not we be content to do or suffer for the enjoyment of Christ and heaven? Verse 15. For Without are dogs] In outer darkness. The Irish air will sooner brook a toad or snake to live therein, then heaven will brook a sinner. And whosoever loveth] Though he make it not. Some will not coin a false tale, that yet will spread it: these are equally guilty, and excluded God's kingdom, Ps. 52.3. Verse 16. Have sent mine Angel] With weariness of flight, as Dan. 9.21. I am the root] That bear up David by my Deity: but am born of him, in regard of my humanity. Verse 17. And the spirit and the bride] i.e. The bride sanctified and set a work by the spirit, Rom. 8.26. And let him that heareth say, Come] Abrupt sentences full of holy affection, q d. Let him pray daily, Thy kingdom come. Heu pietas ubi prisca! profana ô tempora! mundi Faex! vesper! prope nox! o mora! Christ veni. And let him that is athirst come] q. d. If you think me long a coming, come to me in mine ordinances; there I will stay you with apples, comfort your with flagons, Cant. 2.5. That water of life freely] See the Note on Chap. 21.6. Verse 18. If any man shall add unto these things] Either to this or to any of the foregoing books of Scripture, Deut. 4.2. Prov. 30.6. Gal. 3.15. 2 Tim. 3.16, 17. All which not withstanding, the Jews have added their Deuteroseis, the Turks their Alfurta, the Papists their unwritten verities, which they equalise (at least) to the Scriptures. Verse 19 And if any man shall take away] Sith every word of God is pure, precious and profitable, Prov. 30.5. 2 Tim. 3.16. Verse 20. Even so: Come Lord Jesus] This is the common and constant vote of all good people: and is therefore pinned as a badge upon their sleeve, 1 Thess. 1.10. See the Note there. Verse 21. The grace of our Lord] An epistolary conclusion. The Revelation is rather to be counted an Epistle than a book. Read it as sent us from heaven, and ruminate what ye read. Deo soli Gloria. Mellificium Theologicum, OR THE MARROW OF Many good Authors. Painfully and carefully extracted and distilled into a Decad of divine Discourses, by way of Exercitation, Essay, or Common-place. Wherein these ten Heads are largely handled: Abstinence. Admonition. Alms. Ambition. Angels. Anger. Apostasy. Arrogancy. Arts. Atheism. By John Trapp M. A. Pastor and Preacher of God's Word at Weston upon Avon in . Is●● ad Ni. oc●●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LONDON, Printed by A. M. for John Bellamy at the Sign of the three golden Lions in Cornhill, M.DC.XLVII. The Author to the Reader. WHen I first sent up some other of my Notes to the Press, I had no intent at all to publish, for present, this imperfect piece. But being since admonished by a Reverend Divine (who had the perusal of those unpolished papers of mine) that I had here and there referred thee, Reader, for further satisfaction, to my Common-places not yet extant; and therefore by him and others encouraged to send them abroad, for an Essay, as they were, I have done so as thou seest: And shall either go on, or give over here, as I find my service accepted of the Saints. Meanwhile, might I but obtain St Paul's request of thee; Rom. 15.31. even for the Lord Jesus Christ's sake, and for the love of the Spirit, to strive together with me in thy prayers to God for me, that I may be delivered from irrational and irreligious men, Rom. 15.29, 30, 31, 32, 33. and that I may come unto thy heart with joy, by the will of God, and in the fullness of the blessing of the Gospel of Christ; O how happy should I hold myself therein, and how readily should I repay thee thy prayers in the ensuing words, and say, Now the God of peace be with thy spirit: Amen. To the learned and reverend Author. OF Decades ten you premise made, And here the Tithe alone is paid. To pay the Tithe commend I do Ith' Laity, but not in You. Where are the Nine? What doth this mean? A promise fat, a payment lean? I err. Ith' Tithe the Nine I see; Nine Muses; a full Century. The payment thus is very right, Though not in number, yet in weight. Yet I beseech you add the rest. Of that that's choice the most is best. THO. DUGARD, Art. Mag. Cantab. THE MARROW OF Many good Authors, Extracted and distilled into a Decad of divine Discourses. Abstinence. PROV. 23.1, 2, 3. When thou sittest to eat with a Ruler, consider diligently what is before thee: And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat. KIng Solomon, having showed in the last verse of the former Chapter, that diligence sets a man in the presence of Kings, 1 King. 11.18. as it had done Jeroboam in his presence, because he found him dexterous and diligent, handy, and meet for the work ● he here directs such, when so preferred, how to behave themselves, if set at table especially: 1. vers. 1. To consider where to feed, vers. 1. for a man is forced many times amidst the variety of meats, wherewith great men's tables usually sweat, to eat doubtfully (as one speaketh) not well knowing what piece to pitch upon, what dish to deal withal. 2. To put a knife to their throat, vers 2. or in their throat (as Aben-Ezra tenders it) rather than offend by inordinate appetite. Vers. 3. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 5 23. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. If yet they find themselves over-desirous of those dainties, to bridle themselves in by main force, to lord it over their lusts, not coveting the cates of a king, but being content with gruel rather, as Daniel and his three fellows, for the keeping of a good conscience. Doct. The often inculcating the duty imports: 1. A necessity, and that it must be done, or we are undone. 2. Difficulty, by reason of our strong inclination to intemperance; against which therefore keep we a strong guard, curbing and controlling the concupiscible faculty, about alimentary objects, restraining excess both in meats (which is Abstinence strictly taken) and in drinks, which properly is Sobriety, whereof hereafter in its place. Abstinence order a man in the use of meats, that it be neither unseasonable for the time, nor unreasonable for the measure. 1. As touching the time. It is a fault not to observe due hours of eating, Eccle. 10.16, 17. to fare deliciously every day, Luk. 16.19. Mat. 24., 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eating, in the present tense, continual eating as b●ute beasts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à privativa par tioula 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To riot in the day time, 2 Pet. 2.13. To feast, when God calls to fasting, Isa 22.12, 13. which is therefore called a day of restraint, Joel 2.15. because we should then restrain ourselves from all meat, if possible, for a season; that nature may be chastised, yet not disabled for duty: Or at least from bread of desires, as Daniel that man of desires, Dan. 9.23. He eaten no pleasant bread, neither came flesh nor wine in his mouth, etc. for three whole weeks together, because it went ill with the poor people of God. Mr Rogers Martyr, D●n. 10.2, 3. Act. and Mon. Ibid. 1155 Fulvius Argentarius ex authoritate senat●● in careerem deductus, quòd tempore belli funesti ipse so●●● Letari vis●● est Plin l. ●c. 7 Act. and Mun. fol. 15●4. in a hard time made a motion to forbear one m●al a day. Mr Wiseheart, a Scotch-Martyr, forbore one meal in three, one day in four, for the most part, except something to comfort nature. God threatneth those that do not abstain in an evil time, Amos 6.4, 7. And the Romans punished it in one that feasted and looked out at a window, with a garland on his head, in the second Punic war. 2. For the measure. 1. We may not neglect the body, defraud our Genius, macerate and unspirit ourselves overmuch, as those Col. 2.23. as Timothy, living among the luxurious Ephesians, 1 Tim. 5.23. And as Nicolas Shetterdens' wife the Martyr, whom he chides in a letter to her for her excessive fasting, though of a pious intention. The merciful man doth good to his own soul: but he that is cruel, troubleth his own f●esh, Prov. 11.17. This later clause Rabbi Levi expoundeth (and Mercer is of the same mind) to be meant of those that place the chief service of God in afflicting and pining their bodies, Merc in loc. whereas bodily exercise profiteth little. 2. We may not pamper the body, cater for the flesh: preserve it we must, make provision for it we may not. Debtors we are, Rom. 13. 〈◊〉. to see to it, not to live to it, Rom. 8.12. We may not live to eat, but eat to live: less we must eat then nature desires, and yet so much as refresheth nature, and makes us fit for the service of God and man. Take heed to yourselves, saith our Saviour to his Disciples (And who would have thought that they, who ordinarily fed upon barley-bread, and once had no better a Sundaies-dinner, than a few ears of corn, rubbed betwixt their hands, should need any such Take heed?) that your hearts be not overcharged with surfeiting, etc. and so that day come upon you unawares. Luk. 21.34. But the Gospel teacheth to live soberly, or, temperately, Tit. 2.12. and reckons surfeiting among the deeds of darkness, Rom. 13.13. the works of wickedness, Gal. 5.21. Such as are manifest to be unworthy of us: 1. As men. 2. As Christian men. Plato appetitü assi●ilat equo qui sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c In Phaed. 205. Reas. 1. As men we should be abstinent; it being the excellency of a man above a beast; an act of reason subduing lust, of the superior faculties, repressing the inferior sensualities. And, as in the irascible faculty, it is the glory of a man to pass by an indignity; and he is a braver man that can conquer his passions, as Jacob did in the rape of Dinah, then that conquereth a City, as his sons did the City of She●h●m: So in the concupiscible faculty, it is an high praise, To abstain from fleshly lusts which fight against the soul; 1 Pet. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ars●an ● 7. Aquinas viti●● vocat max●mè exprobrabile 2. 2. ● 142. art. 4. ex Aristo●, Ethic l. 3. c. 10. to say nay to sensual appetite, and peremptorily to deny his carnal self, as David did in the water of the well of Bethlehem, and Alexander in his travels thorough the dry deserts of India. He was wont to say, That it was the basest thing in the world to play the Epicure; and had he held to that principle, he had been safe and happy. But when, as a natural brute beast made to be taken and destroyed, in what he knew nuturally, he began to corrupt himself (as both S. Peter and S. Judas have it) be utterly perished in his own corruptions. So did the old world, 2 Pet. 2.12. Judas 10. Mat. 24 38. So Homer useth the word. those monstrous men of condition. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Matthew, Eating as brute beasts do (so the word signifies, for otherwise it is no fault to eat) when the flood overwhelmed them. Whether it were lawful for them before the flood to eat flesh, the Doctors are divided, and I determine not. But after the flood God said to Noah, and his sons, Gen 9 3. Every moving thing that liveth shall be meat for you. But mark that it is added, Even as the green herb have I given you all things, Hexapla in loc. that is, soberly, and without curiosity, to take such things as are at hand, as D● Willet interprets it. Nature also seemeth to teach the same thing in giving man so little a mouth, Deus homini ita august un ventrem pre re liquis an●●●anti bus dedit, etc. Chrysost. N●h●lo su●● asiri● mel●oris animi ta●●un ●e●sarum de●icias sectante●. Ch●y. with a narrower throat, a lesser belly than other creatures, as chrysostom observeth; and in tying concupiscence to the stomach and belly (the lowest place) as one would tie an horse or ass to the manger, as Plato hath it. A fit resemblance and good enough for such beastly belly-gods, as glut themselves with God's good creatures, which they devour, as if their throats were whirlpools, and their paunches bottomless: crying out with the horseleech, Give, give, stuffing themselves like wooll-packs, and fatting themselves like boars, till they be brawned, and have (as Eliphaz speaketh) collops in their flanks. Job 15.27. And whereas they should be (●●th they will needs fall below the stirrup of reason) they should be, I say, like Aunts and Bees those wisest creatures, and abound rather in pectore ubi est animus, quam in ventre ubi est stercus, in breast then belly; they resemble rather the locusts which have but one gut, and the spider which is little else then belly. Of the Asse-fish Aristotle affirmeth, That of all other creatures he hath his heart in his belly. Polyhist ● 22. And of the Dolphin Solinus observeth, That he hath his mouth almost in his very belly, and that he only (of all fishes) moveth his tongue. Such are our greedy-gut Cormorants; they wear their guts in their heads, and their brains in their bellies: they have a tongue also to talk for, and of their belly-timber, as that Roman Apicius, that wrote ten books of direction, how to set forth a feast with all manner of dainties. De 〈◊〉 dapum 〈◊〉 inst ruenda Rex Plat. p ●2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This was Laborious loss of time, as the Philosopher calls it: or as another, this was Magno conatu magnas nugas agere. Nature is content with a little, as not to be hungry, thirsty, cold, etc. saith Galen, grace with less. And that's the second thing we were saying. Reas. 2 2. As Christian men. Nothing more becometh us then Abstinence. A virtue that very Heathens adored in their Socrates, Anacharfis, Cyrus, Caesar, and others. The old Gauls were very sparing in their diet, H●yl. Geo p 85 and used to fine any one that out-grew his girdle. blunts voyage into l. e●●nt. The Turks at this day (saith one) refuse all dainties for a piece of fat mutton. And when King Ferdinand's Ambassadors (that brought a great present to Solyman the great Turk) were feasted by the Bassas, their cheer was only rice and mutton; and that so plainly and sparingly dressed (saith the Historian) as if they had thereby noted our gourmandise and excess, who measure not our cheer by that which nature requireth, but that which greedy appetite desireth, as if therein consisted the greatest nobility. And the drink for the great Bassas themselves, Turk. hist. fol. 7●3. right easy to be had, was fair water out of the river Danubius, etc. Wine is a prohibited ware amongst them (saith my former Author) which maketh some drink with scruple, others with danger. The base sort, when taken drunk, are often bastinadoed on the bare feet. And I have seen some, after a fit of drunkenness, Blunt ubi supr● 105. lie a whole night crying, and praying to Mahomet for intercession, that I could not sleep near them. So strong is conscience, even where the foundation is but imaginary. Now if these Gentiles, Rom 2.14, 15, 17. which have not the Law, do by nature the things contained in the law, and so show the work of the law written in their hearts, their conscience also bearing witness with or against them; Shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who, by the letter and circumcision, dost transgress the law? Doth not that perfect law of liberty, the Gospel, Jam. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5.147. Eph. 5.15. M●t. 5.20. 1 Cor. 10. 2 Pet 2 13. Judas 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumenius de s●opul●● accipit, qui navigantes remorantur. Tert advers. Gent. c. 39 reach men to do some thing singular? to walk exactly? to exceed Scribes and Pharisees, how much more Turks and Heathens? to eat before the Lord? to eat to the glory of God? to feed with fear of being ensnared by the creature? Which whoso do not, these are spots und blemishes, saith S. Peter, spots and ro●ks in your love-feasts, saith S. Judas. Tertullian speaking of those love-feasts, testifieth, That great care was taken therein that none should eat or drink more than was meet, but that the poor should have their portion. Some, I confess, exceeded at Corinth, and are sharply taxed for it by S. Paul, 1 Cor. 11.21. But, for the general, they were modest and moderate: and are therefore said to be virgins (such as went not a whoring in their affections after the creature) and without blemish before the throne of God, Revel. 14.4, 5. as those that did eat as in God's presence. Deut. 12.18. approving themselves to him even in their repasts and common conversation. Philo well observeth, that the ancient Jews used, Hence some drive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after their sacrifices, to make their feasts; and in the temples, that the place and action might mind them of Abstinence and sobriety. Exod▪ 18 12. Thus Jethro, took a offering, and sacrifices for God; and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law before God. Gauden●ius Casaubonus. Idem qui Graecis divitu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plauto Dictator. Baronius ex Gaudentio. The Jews also had a sort of officers at their feasts called Praefecti morum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see that none should eat or drink too much: called they were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eyes of the feast, and in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers of the feast, Joh. 2.10. And these, they say, were to be Priests, that with their gravity and authority might over-awe the company, and see that there were no disorder. Now a good man, like a good Angel, is ever looking on the face of God: being (as Solomon adviseth) in his fear the whole day throughout. Prov. 23.17. God, he knows well, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-eye: whether therefore he eats or drinks, or whatsoever else he does, he does it as in the sight of God. Cave, spectat Cato, could never so keep in that Roman from surquedry and indecency, as the sense of God's presence doth the faithful Christian. He contents not himself with a natural use of his food (as bruit beasts, and brutish sensualists) but labours to taste the sweetness of God, in the sweetness of the creature. Besides, he looks upon his meats as a piece of Christ's purchase, and sees them come swimming toward him in the dishes, as it were, in Christ's blood. Himself also he considers, as bought with a price; and therefore resolves to glorify God with his spirit, and with his body too, which are the Lords. 1 Cor. 6. ●0. Use 1 For Application. It is the saying of Hugo Cardinalis, that the devil hath two daughters, Ittam ●udae●●, hanc E●●nicis olim elocasse, nano vero ●leri ●os & sacerdo te●, etc. Cujus avaritiae totus non sufficit orbis, Luxuriae ●uj●● mereirix non sufficit om●is Act and Mon. fol 1417. Jac. R●v hist. pon●if p. 261. Covetousness, and luxury or riotousness: the former he married of old to the Jews, the later to the Gentiles. But now the Popish Priests and Romish Clergy have taken them both from their husbands, and use them as their own. We read of one jolly Pope Julius, that called for his Porke-flesh (forbidden him by his Physicians) all despito di Dio, in despite of God: and asked why, if God were so angry for an apple, he might not be as angry for his cold peacock which he miss at table, having commanded it to be set up for him against supper. Another of them (Leo the tenth) is said to have spent a thousand thousand crowns in one day, at his coronation. The merchants of the earth are said to have waxed rich thorough the abundance of Rome's delicacies, Revel. 18.3. And the Kings of the earth, that had lived deliciously with her, are brought in bewailing her, ver. 9 The merchants also mourn for that none now buy (as they were wont whiles Babel stood.). their fine flowers, and wheat, their beasts, sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and other viands. The fruits that thy soul lusted after, say they, are departed from thee (the Geeek word signifies Antumn-fruit, their second services, suckets, sweetmeats, Prob ●udor! est res ●aec ●●to no●●ssima coelo Lege Petrarchoe e●●st elas qui an●e ducentos annos a●l● pontificiae l●x●●n fastum●, pluquam Sybariticum acriter insect a●us est. and delicate confections, wherewith the Roman Clergy refresh themselves even in their pretended fasts) and all things which were dainty and goodly are departed from thee; and thou shalt find 〈◊〉 no more at all, ver 14. Look how, when Sodom was sacked by Kedarlaomer and his company, it is expressly noted, That they took all their victuals, and went their way, Gen. 14 11. So shall it be done to spiritual Sodom (so Rome is called, Revel. 11.8. and fitly.) Sodoms' sins were pride, fullness of bread, and and abundance of idleness. Not to speak of the first and last, who knows not that they (like the Cater-pillars of Egypt) do eat up the fat and best fruits of the land. For (saith he that made the Anatomy of the English Nunnery at Lisbon) what the purveyors of the Viceroy have forsaken in the market (as too dear) I have known the Cator of this house to buy at unreasonable rates, Tho. Robinson his Anatomy, etc. p. 13. for their ghostly father's table, and such of his chickens (the Nuns) as he most affected; whose greatest, and indeed only care is to prove skilful in the confection and dressing of such dainty cates, as may best please their wanton palates. And (as Natritiva facultas est officina generativae, Gluttony is the gallery that incontinency walks thorough) the same Anatomist sets forth a great deal of their fleshly filthiness. Elies' sons had a wanton tooth, and this was an harbinger to other luxurious wantonness. Rectè erit, cognate, etc. saith Lewis the 11. of France, in a letter to our Edward the 4. Thus it shall be with you, Cousin: If you'll but come over to Paris, we'll pamper our flesh: and you shall delight yourself in the choicest beauties of the City. After all which, I will bring you Cardinal Bourbon, Alb●hebo tibi Card. Borbon is qu●●quid peccari●, pro ca qua●● habet potellate, sactlè expiabit. commons l. 6. who (according to the power committed unto him by the Pope) shall soon absolve you from all your sins. The Papacy is an alluring, tempting, bewitching Religion. Sr Walter Raleigh knew what be said, That were he to choose a Religion for licentious liberty, and lasciviousness, he would choose the Popish Religion. No sin past, but the Pope can pardon: No sin to come, but he can dispense with. No matter how long they have lived in any sin (though the sin against the holy Ghost) yet extreme Unction at last will salve all. What marvel therefore, though Papists call for their portion here with the Prodigal, Eat and drink with the drunken, and begin to beat their fellows, with that evil servant, Matth. 24.49? Cry out with those Epicures in Isaiah, Come, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant? Let in eat and drink, for to morrow we shall di●, chrysostom tells us of some such in his time, as would usually say, Isa 56 ult. 1 Cor ●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multi●n ●erri, manducä●, quo● apu● inse●os digera●t. Magnatum galeis & rasis sacrifi●●●o●um ver●●●●bus. Give me to day, and take thou to morrow. But of these Atheists well spoke S. Austin, Many eat that here, that they must digest in hell. Hell was long since said by one to be paved with the shaved crowns of those hell-sprung locusts, That have, as it were, crowns on their heads (that is, vertices rasos, saith Pareus) and a King over then (other locusts have none, Prov. 3.27.) which is the Angel of the bottomless pit, whose name is Abaddon and Apollyon; or the Destroyer, Revel. 9.7, 10. That son of perdition, to whom, though he draw thousands of souls to hell with him, none must dare to say, What dost thou? He hath thousands and ten thousands of these locusts ready pressed for any service: therefore they are said to be like unto horses prepared unto battle, Revel 9.7. Pampered they are in their cloisters, as war horses in their stalls or stables, Every one neighing after his neighbour's wife, Jer. 5.8. The husbands of bar●en women they send in pilgrimage to S. Joyce the Patroness of fruitfulness, hay! Geog. pag. 285 Ipsi interim eum peregrinantis uxore vel filiabus suaviter in moll● lect●●o lutahant. Ca●t. hist. Christa in Mat 23.4. and lie with their wives in the mean while: Marry they may not, Though they burn like an oven, Hos. 7.7. nor meddle with flesh on fasting-days, though they make no bones of strange flesh any day. Are not these those seducing spirits S. Paul speaks of, that forbidden to marry, and command to abstain from meats, 1 Tim. 4.3? They twit us with their much fasting, as once the Pharisees did our Saviour's disciples: And shame not to say, that we count fasting but a moral temperance, a fasting from sin, a matter of policy. We could rejoin and tell them, with more truth; that their fasts are mere mo●k-fasts and worse; whiles, 1. They abstain from certain meats only, not all, which is a doctrine of devils, 1 Tim. 4.2, 3. The people they tie to bread and water; the Priests fill themselves, the while with wine, sweet meats and suckets. 2. In setting certain fasting days under pain of damnation, whether the times be better or worse. 3. In making them a service to God, and yet consecrating them to the Saints. 4. In ascribing merit thereto. 5. In making shameful fale thereof. Their fasts also are often times prefaces and pretexts to their abominable villainies, as in the Gun-powder-treason: They proclaimed a fast, with wicked Jezabel, for the success of the great crack and black-day, wherein these Harpies thought to have made but a breakfast of us all. Nor blessed be the Lord, who hath not given us as a prey to their teeth, Psal. 1 24.6. O that he would once at length put into the hearts of the Kings of the earth to hate the scarlet whore, and to eat her fl●sh, as it is prophesied, Rev. 17.16. Sanderus illued regi● Hen 8 Apoph●hegin mire ●xagitat, ●orverum 〈◊〉 else penitits disturbandos, no iterim ad coha●●tandum convolent. Sand. schism Angl 〈◊〉. Diruendisunt etiam psi ●●●oni●rum ●●di, ●e redeant Zisce dictum apud La●at in Deut. 〈◊〉 sruges consumere na●●. to destroy those crows-nests, the Monasteries and religious houses (as they call them) that they build no more there, as our Henry the eight did, turning out those slow-bellies here (as Zisca also did in Bohemia) the Abbey-lubbers, I mean, that lived upon the spoil, having their souls merely for salt to keep their bodies from putrifying. Their whole life was to eat and drink, and sleep, and sport, etc. as if they came into the world, as rats and mice, only to devour victuals, and to run squeaking up and down, as the Pharisees did to widows houses, which they devoured under a pretence of long prayers, Mat. 23.13. Such as these are the verm ne of the world, the body-lice of mankind, the excrements of humane society, etc. are therefore worthy of utter execration and ejection. Use 2 Let every servant of God count it a foul shame to be a slave to his . Dum ●alato quid fit optimun jul●●●, coeli ●ala●●un non suspexit. Epi●●r●s dicebit se cun love etiam para●um esse de joea●itate conte●dere, si aqua●● hab●re● & offam, 〈◊〉. Epicurius (saith Ennius) whiles he looked too much to his , looked not at all to the heavenly palace. Howbeit, if Aelian may be credited, Epicurus was wont to say, That if he might have but a morsel of meat, and a mouth full of water, he would hold himself as happy, as the happiest. A strange speech from him that placed the chief happiness of a man in sensual pleasures. But what ever his opinions were, his life was temperate, saith Tully. Jacob (a far better man) desired no more but food to eat and clothes to put on, Gen. 28.20. Epicurei mihi videntur metrùs dicere, quam facere 〈◊〉 de Finib, l. 2. A little of the creature serves turn to carry us thorough our pilgrimage. If we have food and raiment, let us therewith be content, 1 Tim. 6.8. Wh●re note, saith a Greek Father, that he saith, having food, not fine fare, and raiment not ornament. Meat and drink are the rich●s of a Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 & pot●● divitiae unt Christianorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●em. saith Hierome. Bread and cheese with the Gospel is good cheer, saith Greenham. It is but a little, that a godly man stands in need of, saith Clement's Alexandrinus. If you'll be content to please Dionysius, you need not eat green herbs (said the Parasite to the Philosopher). And if you'll be content (said the Philosopher to the Parasite) to feed upon green herbs, you need not please Dionysius. Elisha dined more comfortably with his coleworts (the coloquintida excepted) and Elias with his cake on the coals, Non t●niorem illum a sim●●ag●●e, sed erassiorem & dom. st●cum. Horat. Oppon●t ●a●●m libis & piacentis, l ●. ep. 10 Vitae conservativum. and cruse of water, than all Jezabels prophets, with the murdering morsels they met with at her full Table. Our Saviour taught his disciples to pray for bread (down-tight brown bread) not biscuit or manchet: and daily bread, or (as the Syriack hath it) bread of necessity, as Suidas, such as wherewith we may subsist, as Brentius, such as may hold life and soul together. And the wanton Israelites, not content with their bread from heaven, but lusting after quails, had their wish, but a curse withal. Not, but that it is lawful to feast, to eat of the fat and drink of the sweet, and send portions to the poor, as they did Neh. 8.10. God hath allowed us not only for necessity or conveniency, but for honest affluence and delight, as Psal. 23.5. Gen. 43.34. Our Saviour himself was at feasts (as at the marriage at Cana in Galilee: and surely if feasting ever be in season it is at the recovery of the lost rib:) the people also were allowed to feast thrice a year before the Lord, and at every such time to please their appetite, Deut. 14.26. Thou shalt bestow thy money for what soever thy heart desireth, etc. Yet. as the Egyptians carried about a deaths-head in their feasts to restrain their inordinate appetite: so it must be remembered, that the belly was the first sword that the devil drew against us, and doth it still, and that, if thou let out thine appetite, it may cut thy throat. Be not therefore desirous of dainties: for they are deceitful meat. E●t such things as are set before you, as our Saviour bade his Disciples, Luk. 10.8. be it but homely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque appositus suevit cibus. Bez●. Quotidiè exiguo pa●e & balece contentum esse. Melanch Nescio qu●● Satan id curate, uti negare non liceat, & tamen secisse ●oceat. Tom 1. episs▪ p. 625. so it be wholesome. Luther (as he was a smallmeat-man, and a great faster, so) for many dai●s together, saith Melancthon, I have observed him to consent himself with a little piece of bread and a herring. Being often invited to feasts, he came not, lest he should lose so much time: as himself complaineth in a certain Epistle: I lose a great deal of time through invitations: And I know not what Satan procures it, that I cannot say nay, and yet it reputes me to have done it. Be not amongst wine-bibbers, amongst riotous eaters of flesh, or fleshmongers, as one rendereth it. For the drunkard and the glutton shall come to poverty, etc. Pro. 23. 20, 21. That's one motive to temperance. 1. Spendthrifts entomb their ancestors in their bowels. As they turn rents into ruffs, and lands into laces, Motive 1. Singul●s auri●●●s bina ●ut ●e●●a ●ependunt 〈…〉 D● guione 〈◊〉 Horat●●s hang their patrimonies at their ears, as Seneca saith; wear a pretty grove, an indifferent farm on their backs: so do they waste their substance with riotous living, as that Prodigal, Luk. 16.13. Ingluvies & tempestas, barathrumque macelli. The Prodigal is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clem. Alex. One that is unsaveable, or one that is undone by himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle: So was Cleopatra, Heliogabalus, Vitellius, and (to omit many others) M. Livius, who when he had wasted a great estate in luxurious living, jested at his own folly, and said, That he left nothing for his heir, Praeter coelum & caenum, more than air and mire. Another, Phan●a lex, quâ ●aveb●●●● nequis car●●s obso 〈◊〉 ●res tantum ba●urt qu● parerent, Scaevola●. Tuberonem, Ruffum Macrob. Veat●r molestus cliens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Magister artis ●ngen●que lar●itor Venture. Sub●●● morimur quia m●●thus vivi●us. Sen. Motive 2. hearing that there were but 700 crowns left of a vast estate that he had left him, hanged himself. The belly is a troublesome client, saith one, an evil beast, saith another; an ingenious Artist, saith a third. What birds soever fly, what fishes soever swim, what beasts soever run about, are buried in our bellies (saith Seneca) what marvel then though we ourselves are soon brought to burial? And let that be a second Motive to moderate feeding. 2. Gluttony is the bane of the body. For many more perish by intemperance then by violence, by surfeiting then by suffering. Epicures are as desperate as soldiers, and meat kills as many as the musket. It is holden for c●rtain, The New-landers cure by S Will. Vaugh. p 23. That in every two year there is such store of ill humours and excrements engendered in the best body, that a vessel of an hundred ounces will scarce contain them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 view De Ninia ●ssyr. rage's ● Athenens Dip. nos. lib. 2. What shall we then think of those greedy gully-guts, that barrel up God's good creatures in their bellies, and mast themselves like hogs of Epicures-heard? How do they hasten their end, and, as it were, dig their own graves with their teeth. Plures pereunt crapulâ quam capulo, la●cibus quam lanceis, etc. The board kills more than the sword: for life is a lamp: and excess of meat doth shorten the one, as too much oil doth extinguish the other. Let this warn our irregulares gulares, that make their gut a gulf, and fur their teeth with excessive eating, hateful to God, hurtful to themselves. Let them take heed that they hug not themselves to death; and, by pouring on too much oil, quite put forth the light of life. Tennismensa sanitatis mater, saith chrysostom. Socrates is said by sobriety to have had always a strong body: Gorgias and Gal●n to have lived to an 120 years, Galen. de sanit. tuend 1 5 ● 12. by rising ever from the Table with an appetite. Herodicus as student in Athens, the most weak and sickly of any that then lived, by the testimony both of Plato and Aristotle: yet by temperance protracted his life to an incredible length. Cuffs d●ffer of Age's, p. 99 Augustus never drank bat thrice at one meal, and lived near 80 years. And Q. Elizabeth of England did seldom eat butone sort of meat, risen ever with an appetite, New land cu●e 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●ppoc. Camd Elizah, Pr●face. Motive 3. and lived about 70 years. K. Edward 6. called her by no other name then his sweet sister temperance: she knew, That much meat, much malady. Lastly, For the soul. Many a man's table is a snare to him: whiles fullness breeds forgetfulness, and that both of God and his works, Isa. 5.12. and of men and their miseries, as in Nabal that Pamphagus, those Cormorants Amos 6.6. and Dives. It breeds also wantonness, as in those Israelites that eat and drank and risen up to play: blockishness and stupidity, as in the old world, Gula veslibulum luxuriae. Dio in vita Vitel●ij. Vitell. trepidus, dein temulentus. Tac. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epulae sine ●ine petitae Non ulla numina expavesco caelitum, Sed victimas uni Deorum maxim●●entri offero, deosignoro caeteros Cyclops ap Eurip. Baltasar, Vetellius, others: drunkenness as in Nabal: cursing and swearing, as Job suspected by his children, at their feast. It emasculates the spirit, as we see in Solomon; whose luxury drew out his spirits, and dissolved him. It indisposeth men to those exercises that are to be performed by the mind, which is now taken up with the thought of what shall we eat, what shall we drink, & c? A full belly neither studies well, nor prays well. They serve not the Lord Jesus Christ, that serve their own bellies, Rom. 16.10. How can they, when their kitchen is their shrine, their Cook their Priest, their Table their Altar, and their belly their god, Phil. 3? etc. Admonition. 1 THES. 5.14. Warn them that are unruly. Doct. 1 THere are a sort of unruly ones in the visible Church; disordered and dissolute, exorbitant and enormous livers; such as transgress the tradition, saith the Apostle of them, 2 Thess. 3.6. that is, Ephes. 5.15. Obey not the form of doctrine delivered unto them, Rom. 6.17. Walk not by rule, but at all adventures, Levit. 26.23. Contra gnomonem & canonem decalogi, lawless, yokelesse, masterless monsters, sons of Belial, goats, wild asse-colts, untamed heifers, horses, mules, Psal. 32.9. Quibus vita est incomposita, & pessimè morata; Calvin. they run away with the bit between their teeth: break Christ's bonds as Samson did the green withes, shake Christ's yoke from their shoulders, as the Unicorn, Job 39.10. send messages after him, as they in the Gospel, We will not have this man to rule over us, we will not live by his laws. Of these S. Peter 2 ep. 2. and S. Judas v. 8.9. Reas. 1 God permits such, 1. For the glory of his patience and justice towards them; of his mercy to wards his own, who will see and say, Who made us to differ? Lord, how is it that thou showest thy to us, and not to the world? Joh. 14.22. 2. For the trial, exercise, correction of his Saints. 3. For a mutrall scourge to themselves, as the East by the Turks, the West by the Pope, for their Apostasy, etc. Reas 2 The devil effects it, That great and first Heterc●lite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that kept not his station, but broke the ranks, and is become a master of misrule amongst the men of this world, whom he acts and agitates, Ephes. 2 2. carries them along (as possessed persons) through fire and water, thick and thin: hath them at his beck and check, called therefore, Children of disobedience, sons of Belial, taken alive, and carried about by him at his pleasure, as Bajazet was in an iron ●age. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 Reas 3 Men are therefore obstinate in evil, saith the Prophet: Because 1. Their neck is an iron sinew. 2. Their brow is brass, Isa 48.4. This double distemper lies upon every carnal person. 1. Natural crossness to the law of God, Rom. 8.7. Homo est inversus decalogus. 2. Habitual hardness, contracted by long trading in sin; Doing wickedly with both hands earnestly, Mic. 7.3. setting their sin upon the cliff of the rock, Ezek. 24.7. adding to their sinews of iron, br●ws of brass, to natural impotence, impudence in evil, Jer. 3.3. an uncouncellable wilfulness in wickedness. Use 1 Woe to those unruly rebels, God hath a rod of iron for them, Psal. 2. that those that will not bend may break, those that will not be Christ's subjects, may be his footstool: 'tis sure he'll have the better of them. If they walk contrary to him, he will be as cross to them, Levit. 26.23. If they be froward, he will be as froward as they for the hearts of them, Psal. 18.26. They shall have their wills, but then he will have his, Ezek. 24.13. In running from God, and the obedience of his Word, they do but run to meet their own bane, as the Philistims did at Mizpeh, 1 Sam. 7. Aut poenitendum, aut per●undum. Aut faciendum, aut patiendum. Men must either repent or perish: do God's law or suffer it. The law was added, because of transgression; and is given not for the righteous, but for the lawless and disobedient, 1 Tim. 1.9. to hamper those unruly beasts, and to tame them with those four tooth it hath. 1. Irritation, Rom. 7.7. 2. Induration, Isa. 6.10. 3. Obligation, Gen. 4.7. 4. Execration, Gal. 3.10. And whereas these men's hope of help is From the Gospel (which is, Quasi post naufragium tabula, as a plank after shipwreck) that will not relieve them neither. For as against such there is no law, saith the Apostle of the fruits of the spirit: so, for such there is no Gospel, say I of the wilfully wicked. Use 2 Be wise now therefore, be instructed, Gal. 5.23. Psal. 2.10. Tremble and sin not, Psal. 4.4. Send a lamb to the ruler of the earth, as an homage-peny, Isa. 16.1. bring presents to Fear, or to him that ought to be feared, Psal. 76.11. Receive the Word with all readiness, Act. 7.11. Give yourselves first to God, and then to us by the will of God, as those Macedonians, 2 Cor. 8.5. Gen. 2●. 3. Obey from the heart the form of doctrine, whereunto ye have been delivered, as those Romans, Chap 6.17. Captivate your reason, as Paul did, Gal. 1.16. dispute not, but dispatch God's commands, as Abraham did. Get an open ●ar, a teachable spirit: so that a little child may lead you, Isa. 11.6. A heavy ear is a singular judgement, Isa. 6.10. a dull heart the devil's work, 2 Cor. 4.4. See that ye add not rebellion to sin, Job 34.37. lest ye add wrath to wrath, Rom. 2.5. And here, 1. For time past, look on all the writs of ex cution, and say as 1 Cor. 10.11. These are as so many types, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. moulds, monitors, summoners, real Sermons to us. 2. For present, look up and see (as David did) the punishing Angel, as it were with a drawn sword. And though thou mayst shuffle awhile from side to side, as the Ass did, yet think not long to escape. 3. For future, think seriously of that dreadful doomsday, that shall burn as an oven: And, Knowing the terror of the Lord, Act. 24.16. persuade others, persuade yourselves especially, to walk by rule and keep a clear conscience, that most precious jewel, that ever the heart of man was acquainted with. Warn the unruly. Doct. 2 Unruly persons must be admonished, rebuked, advertised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bon● mentem indite Daven, in Col. 3.16. Amiss mentem veponite, Beza. ad mentem restituite. restored to their right minds again, as the word here used importeth. For sin maketh men sots, Hos. 4.11. madmen, Eccles. 7.25. quite besides themselves, as the Prodigal, Luk. 15.17. Ye which are spiritual restore them therefore, Gal. 6.1. rouse them, 2 Pet. 1 13. raise them out of the pit (you must his ass, much more his soul, Exod. 23.5.) yea pull them out of the fire, as S. Judas hath it, making a difference out of deep compassion. Or, as Lorinus reads and renders that text, Arguite disputatoes, by strength of argument convince them of the error of their way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5.20. and so reduce them by right reason. This is to pull them out of the fire of hell, saith Judas. This is to save a soul from death, saith James. This is a holy violence, a desirable rapine, saith Hierom. And this is a duty that both Law and Gospel call for. 1. The Law. Levit. 19.17. Violentia sancta optabilis rapina. Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 2. The Gospel, Mat. 18.15. Go tell him his fault between thee, and him alone: if he shall hear thee, thou hast gained thy brother. Thou shalt rebuke thy neighbour, saith Moses: and mark his reasons. Reas 1 For else, 1. Thou wilt hate him, which is man slaughter, 1 Joh. 3 A seasonable reproof draws cut the poison of a beginning grudge and malice. Whereas not admonishing, breeds dwelling ●●●p●●●o●s: suspicions breed a very habit of misinterpretation, misinterpretation begets a lothnes to come to the light to show the reasons of dislike: this loathness begets a very separation in ●eart, Ne ta●en su●er 〈…〉 tollas tanquam Vex●llum Cart. in Ma●. 7.1. Ne pe●●aturn●e jus luas Cast●●. Apud Atheni en●es. olim exsecrationes pal●i 〈◊〉 erant con 〈◊〉 in cos. qui erranti 〈…〉 mo●●●●●arent. M●● 3 4. and that, a forwardness to blaze his sin. So some render the last clause in this Text, Thou shalt not lift up his sin over him, or display it as a banner to his disgrace, as malice will make thee do. Others render it thus, That thou suffer not for his sin: and that needs not: for thou hast enough of thine own to answer for. But thou art bound as to observe God's Commandments in thyself, so to preserve them in others. Silence is consent by God's Law, Levit. 5.1. And by ill silence to leave men in sin, is as b●d as by ill speech to draw them to sin. Not to do good, saith our Saviour, is to do evil; and not to lave, is to destroy. Keep thyself from thine other men's sins, 1 Tim. 5.22 Our Translatours (after Tr●mellius and others) render it, Thou shalt not suffer sin upon him. Sin is so hateful a viper that we should club it down, and stub it up, where ever we meet with it. Now a man may hinder much sin by seasonable admonition; Act. and Mon. fol. 1458. as Bradford kept Bishop Farrar (whiles he was prisoner in the Kings-Bench) from receiving the Sacrament at Easter in one kind, which he had promised to do: And Bishop Ridley (whiles he was prisoner in the Tower) from going to Mass; Ibid. 19●0. which once he did. But Mr Bradford being there also prisoner, and hearing thereof, reduced him by an effectual letter. And as for those unruly ones that refuse to be reclaimed, yet the spirit of profaneness in them will be much laid, laid by the majesty of a reproof: which will tame and take down their insolency, cut their combs, cool their courage; as Nicod●mus did the Counsels, John 7.51, 52, 53. And as Adrianus Boxschofius Preacher of Antwerp did the Monks at Newburg, that ra●ld at Luther out of the Pulpit. I (saith Boxschofius) am called by the noble Earl of Hoy to convince thee, and all thine of a lie. Tell me therefore, thou perverse Monk●, and that openly before all this people, where, when, and in what points hath Luther erred? The Monk answered not a word, but g●t him privily out of the Pulpit, fled away as sast as he could, and never came more into that country. S●●lt Annal. de●as prima. Reas. 2 Secondly, Our Saviour supplies us in that, Mat. 18.15. with another reason. If he hear thee, thou hast gained thy brother. Now to gain a soul is more than to get a world, as he hath assured us who best knew the worth of souls: for he, and he only went to the price of them, Rebuke them sharply, that they may be sound in the faith, saith S. Paul of those slowbelly Cr●tians. Tit. 1.15. The Church of Laodicea was sharply reproved, and thereupon sound repent. For Eusebius commends it for a Church famous and flourishing in his days; which was well-nigh 300 years after. An admonition may not presently work: but afterwards (when men are in cool blood) it may be better considered of: Degrees of grace are not given all at once, Joh. 13.36. But the dispensation of the grace of God is given us to others-ward, Eph. 3.2. that as every one hath received the gift, even so should we minister the same one to another, as good stewards, out of the care of community. For as no man is born, so neither is he born anew for himself. 1 Pet. 4.10. Gravitér Demost hens Ae●●hini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins have a saying: Lilmod lelammed, a man must therefore learn, that he may teach others. Ephraim that bore fruit to himself only, is called an empty vine. But the tongue of the wise is as a tree of life, that feeds many. And how forcible are right words, saith he in Job? Nathan wrought more upon David by a particular private admonition, than all the lectures of the law for three quarters of a year before. Now if a brother may be gained, a soul saved by a wise and loving admonition, who would not strive for such pearls? Use 1 Reproof of such unruly ones as will not be warned; dogs, swine, scorners, asses that will not be brought home again, Exod. 23.4. but run further out. The more you rub their galled backs, the more they kick: the more you handle there toads, the more they swell: the more you meddle, the more will these serpents gather poison to vomit out at you. Say to wrest the strings of their tongues 〈◊〉 tune, they will snap and break upon you: Cast water upon this lime, it will fry the faster. God hath threatened to lay such in the slimy valley, where are many already like them, and more shall come after them, Job 21.31, 32. Use 2 Suffer the words of exhortation, Heb. 13.22. Suffer it, nay pray for a friendly reprover, as David doth, Psa. 141.5. And be thankful, as he was to Abigail; knowing that ye have cause to think and say as bad of yourselves, as that worthy man Agur did, Pro. 30.2, 3. Hezekiah stormed not at Isaiah, but submitted. job laid his hand upon his mouth, when reproved. jonah replies not, but shuts up his prophecy, and lets God have the last word. The Virgin Mary when publicly checked at the wedding, holds her peace, joh. 2.4. S. Peter commends all S. Paul's epistles, 2 Pet. 3.15. Gal. 2. who yet had sharply reproved him, and registered that reproof. I confess it's no easy matter to bear an admonition well, though never so well tempered. No sugar can bereave a pill of his bitterness. It fares with offenders, as with those that are wakened out of sleep, they are unquiet, and ready to brawl with their best friends: Dogs in a chafe will bark sometimes at their own masters. But as an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. Such shall finde more favour afterwards, Prov. 25.12. Prov. 28.13. than one that flattereth with his lips. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio in Augusto Mercurium a Deo missum, qui 〈◊〉 i● admon●●t. Bees pass by roses and violets, to sit upon time: so godly men rather heed sound rebukes then smooth supparasitations. David esteemed better of Nathan after he had so plainly rebuked him, than ever he did before. See else 1 King. 1.23, 27. Nay Augustus an Heathen prized plaindealing in Maecenas and others. Epictetus' called a faithful Monitour, a messenger from heaven. When Luther was one time very much moved at something, Melancthon interrupted and quieted him by repeating this verse, Vince animos, iramque tuam, qui caetera vincis. Next to the not deserving a reproof, Manlij loc. come. pag 248. is the well-taking of it. The woman of Samaria loves Christ the better for finding her out in her sin. The two disciples going to Emaus constrain Christ to come in and eat with them, Luk. 24. though he had roundly reproved them, being for aught they knew, a mere stranger, and one that had nothing to do with them. As young Eaglets are known to be of the right kind by their steadfast eyeing of the Sun, so are the true children of the Church by the right bearing of reproof, jam 1, 19, 20. Use 3 Exhortation: Learn, and labour to be able, active and abundant in this Christian duty of admonition. The Romans were full of goodness, filled with knowledge, able to admonish one another, Rom 15.14. The Hebrews are exhorted to exhort one another daily, Heb. 3.13. yea, to study one ●●other, to stir up (or whet on) to love and good works. And the Colossians must teach and admonish one another, Feb. 10. ●●● Col. 3 16. and that in the words of Christ, dwelling richly in them, that out of the good treasure of the heart they may draw forth good things, new and old, as there is occasion. Exhort one another with these words, saith Paul. And have no fellowship with the unfruitful works of darkness, but reprove them rather. 1 Thess. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 5.11, 13. or refute, refel, convince them to be naught by the clear light of God's Word. For all things that are (rightly) reproved, are made manifest by this light. To quicken you hereunto, consider, 1. That God shall be greatly glorified. 2. Sin either restrained, or justly aggravated. 3. Weak Christians shall be kept from being scandalised, strong from being grieved. 4. Yourselves hereby shall be both engaged to do that whereof you have admonished another, and comforted in the discharge of your duty; the omission whereof doth oft grieve the good heart, and vex the conscience: As it fell out in that faithful and famous man of God Mr Sam. Hiron, whose words were these upon his deathbed. A relation of the manner of M. Hir●ns death, annexed to the first volume of his works. I confess that in public I have been somewhat full in reproof, in admonition, in instruction. But in private my backwardness, my bashfulness, my dastardliness hath been intolerable: And I may truly say, that if any thing lies as a burden upon my conscience, this is it. Now for your direction, that old rule for matter of Alms, holds good in this of admonition: which is a species of spiritual Alms. Est modus in dando, Quis, Quid, Cui, Quomodo, Quando. Here then take notice: 1. Who must admonish. 2. For what. Rules to be observed in admonishing others. 3. Whom. 4. How. 5. When. First, Who must warn the unruly? All, without exception: the precept is general, Levit. 19.17. Ezek. 1.30. Turn ye, and turn others. Besides, we are all a kingdom of Priests, Rev. 1.6, have all received an ointment, 1 joh. 2.20. which must smell all God's house over. Women must not preach, yet the elder must teach the younger to be sober, Tit. 3. Ministers must admonish of authority: all others of social charity: they that are spiritual especially, Gal. 6.1. and children of light, Eph. 5.13. Next, See whereof we must warn others, and for what, reprove them. Not for foul sins only, and heinous offences, but for disorders, as here, and inordinate walking, 2 Thess. 3.11. be it but idleness, talkativeness, pragmaticalness, censorinousnesse, etc. For, 1. Small motes in the Saints are made great beams by the wicked: their least aberrations (as of stars) is soon observed and noticed, Isa, 19.21. They watch for my halting, saith jeremy. Make a man an offender for a word, saith Isaiah. 2, Lesser evils tolerated make way for greater. Cain not taking God's reproof for frowns, fell afterwards to murder. Only let it be remembered that sins of infirmity must be more gently handled, as those of pride and presumption more sharply and with severity, Tit. 1.15. jude 22, 23. When our Saviour (Samson-like) drove those money-merchants out of his Father's house with a scourge of small cords only, as he the Philistims once, with the jawbone of an ass, he dealt more gently with those that sold doves. He poured not out their money, nor threw down their tables, as he had done the rest, but gently said unto them, Take these things hence, Joh. 1.15, 16. etc. He knew them belike, not to be so great sinners, he found them more tractable and easy to be wrought upon. Hence his different dealing. Thirdly, Whom are we to admonish? 1. Not those without the visible Church, 1 Cor. 5.11, 12. Reproof is a piece of ecclesiastical governments 2. Not dogs and swine, Mat. 7.6. mad dogs, sensual swine, that either grunt against goodness, or furiously fly in the face of such as fairly tell them of their faults. Rebuke a scorner, and he will hate thee: such he means as have wearied themselves so long in standing and walking in wicked ways, that now they are set down at rest in scorners chair, Prov. 9 refusing to be reform, hating to be healed. These are not worth the warning. But for all others, see that ye suffer not sin upon them, for fear, favour, affection, or what other sinister end soever. Only reprove equals with friendly admonition, superiors with submiss exhortation, inferiors by sharp reprehension, or (if need be) correction. Ob. Rebuke not an elder, 1 Tim. 5.1. Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne plagam infligas verbera lingu●. Hor. Not as a puny-boy (as the word signifies) but mildly, etc. else, see v. 19, 20, Ob. I love not to meddle. Be not many masters, jam. 3.1. Sol. No meddling in this case is a kind of soul-murthering. Ob. It is a thankless office. Sol. Not with the wise, Prov. 9.8. & 28.23. In the sweating-sickness, they that were kept awake, escaped: but the sickness was deadly to them that were suffered to sleep. Let us keep one another awake: an unpleasing work on both sides. But such shall have thanks one day. Ob. I shall lose my labour. Sol. Venture that, thou hast lost many a worse. See job 6.25. 1 Kin. 5.11. Ob. I shall lose my friend. Sol. It may be not. But say thou shouldest, thou shalt find a better thing. See Mar. 10.29.30. He that receives a courtesy, we say, sells his liberty. But so did not our Saviour at Martha●s, at Simons house the leper; nor must we, but trust God with all. A man had better offend all the world, than his own conscience. Fourthly, How must we admonish? First, Zealously, so as the reproof may enter, the counsel be considered of, Prov. 17.10. There is a curse to those that do this work of the Lord negligently, jer. 48.10. as Eli did in dealing with his lewd sons: and Pope Paul the 5. who being advertised of the deterstable villainies of his son Farnesius, thought it sufficient to say, Haec v●tia me non commonstratore didicit. Heyl. Geog. p. 222. Acerbissimo sarcasmo eos per●●stringit. Gal. 5.1. He never learned these vices of his father. How did S. Paul sharp up the sorcerer, Act. 13.10? And our Saviour shake up his drowsy disciples, Mar. 14.41. though heavy-hearted? From henceforth sleep and take your rest, it is sufficient. Three words he useth to upbraid them their sleeping the third time, q. d. Sleep now if you can; the hour is come, the soldiers are at hand, etc. Next mildly, and in the spirit of meekness. Some warmth must be in a reproof, but it must not be scalding not, as by words of reproach, reviling, threatening, Monendo quam minando. Elisha did more with a kiss, than his man with a staff. No oratory is so powerful as that of mildness. Ought ye not to walk in the fear of the Lord, because of the reproach of the Heathen? said Nehemiah, Who could resist such a sweet and sovereign reprehension? Lastly, Learn when to admonish. Not when men are in their drink, 1 Sam. 25.36. or in heat of passion, Pro. 18.19. Good Physicians evacuate not the body in extremity of heat and cold. Mariners hoist not sail in every wind. Opportunities must be watched. Samuel reproves not Israel, till sure of their King. Consider wisely whether it may better be done presently, and in hot blood, or more conveniently and profitably at another time, Ecel. 3.7. Pro. 29.11. Alms. 1 TIM. 6.17, 18, 19 Charge those that be rich in this world, that they be not highminded, neither trust in uncertain riches, but in the living God, who giveth us all things richly to enjoy. That they do good, that they be rich in good works, rea●y to distribute, willing to communicate: Laying up in store for themselves a good foundation, against the time to come, that they may lay hold on eternal life. COntented godliness is great gain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is our Apostles proposition, in opposition to those men of corrupt minds, that even in those purer times, doubted not to defend, That gain was godliness, vers. 5, 6. But the love of money is the root of all evil. And they that will be rich, that are resolved to rake together— rem, rem, quocunque modo rem: These fall unavoidably into temptation, and a snare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●a demergunt bomines ut in aqu●e summitate rursus non ebulliant. Wo●erig. yea (if they stop not the sooner, step not back the faster) into many foolish and noisome lusts, which desperately drown men in perdition and destruction, vers. 9, 10. This to prevent, the Apostle tasketh Timothy; 1. For himself to lay hold on eternal life, as fast as others do on this world's goods; to follow after godliness as greedily as they after gain. 2. For others (after a short digression) he chargeth him to charge the rich in this world so to handle their thorns, that they prick not their fingers, pierce not their souls, gore not their consciences, either by pride (that hate of heaven, and gate to hell) or by carnal confidence, as if they were simply the safer, or better for their abundance: But contrariwise, 1 For God, to trust in him, for that he both lives and gives us all things, etc. 2. For men, to exercise bounty toward them. Whereof we have here, 1. A just description, by the matter, measure, manner, constant continuance, ver. 18. 2. A powerful incitation to the practice of it, drawn ab utili, which every man hearkneth after, ver. 19 Charge them that are rich— that they be rich in good works. Doct. As God hath enlarged any man in his outward estate, he must be answerably enlarged in works of mercy. (For that of this kind of good works the Apostle is here to be understood, it well appears by the context.) The Scripture ranks all sorts into, 1. Rich. 2. Poor. 3. Men of a mean or middle condition, such as Agur wished for, Prov. 30.8. Poor men are such as cannot comfortably subsist without relief. The middle-man is he that gets and eats: his get and eatings are even at week's end. The rich man is he, that hath any thing over that size of satisfying nature: that hath any overplus, any thing to lay up. Now the rule here is; Every man according to his ability must relieve his poor brother, as they did, Act. 11.29. Yea, though we may not stretch beyond the staple, and so break all; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 12.44. for a poor man's livelihood is his life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 que ad imum usque eos exinamerat. yet in some extraordinary necessity, and exigency, the poor widow must part with her little All; the Sareptan be no niggard of her oil, though it be in the bottom, the deep poverty of the Macedonians must abound unto the riches of their liberality, who to their power, and beyond it too, were willing thereto, 2 Cor. 8.2, 3. The day-labourer must give somewhat out of his gets, the servant out of his wages, Ephes. 4.28. The Ruler must not exact his right, Nehem. 5.10. nor the landed man spare to sell that be hath, to give alms thereof, Luk. 12.33. as Barnabas (and others) did, Act. 4.37. and was therefore called, A son of consolation, because he thereby comforted Gods poor afflicted. Holy Bradford, in a hard time, Act. and Mon. Ibid. thought not much to sell his chains, rings, and jewels, for relief of others. Roger's our Protomartyr in Queen Mary's days, made a motion to forbear one meal a day. Hic apud Buchanan: Sophocardius dicitur. Mr George Wiseheart a Scotch Martyr forbore one meal in three, one day in four, for the most part, except something to comfort nature. He lay hard upon a pouffe of straw, with course new canvasse sheets, which whenever he changed, Act. and Mon. fol. 1155. he gave away. Giles of Brussels Martyr, gave to the poor all that he had, that necessity could spare: and only lived by his science, which was of a Cutler. Some he refreshed with his meat, some with clothing: to some he gave his shoes, some he helped with householdstuff: to othersome he ministered wholesome exhortation of good doctrine. Ibid 8 11. 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. Being taken, and put in prison, he ministered to all his fellow-prisoners at table, being contented himself with a few scraps that they left, etc. Dr Tailor Martyr, made it his custom, once in a fortnight at least to call upon Sr Henry Doyle, and other of the rich Cloth-makers in his Parish to go with him to the Almeshouse, and there to see how the poor lived, what they lacked in meat, drink, clothing, bedding, or any other necessaries. Ibid. 1388. The like did he also to other poor men that had many children, or were sick. Then would he exhort, and comfort them: and, where he found cause, rebuke the unruly (this was spiritual alms) and what they lacked, that gave he after his power; and what he was not able, he caused the rich to minister unto them. M Ward of Ip●wich, his Christ is all in all. David's desire by Rob. Abbot. Mr Fox (that reports all the former) never denied any one that asked him aught for Jesus sake: And being once asked, Whether he knew a certain poor man, that had received succour from him in time of trouble, he answered, I remember him well: I tell you, I forget Lords and Ladies to remember such. Twice I was (saith the same Mr Fox) in Bishop Hoopers' house at Worcester: where, in his Common-hall, I saw a table spread with good store of meat, and beset full of beggars and poor folk. And I ask his servants what this meant, they told me, that every day their Lord and master's manner was, to have customably to dinner a certain number of poor folk of the said City by course, who were served by four at amesse, with wholesome meats. And when they were served, Ibid. 1369 being before examined by him or his deputies, of the Lords-praier, the Articles of the faith, and ten Commandments, than he himself sat down to dinner, and not before: being, as it is else where storied of him, Spare of diet, sparer of words, sparest of time. Amadeus Duke of Savoy (afterwards made Pope of Rome, anno 1440.) Ibid. being asked by certain Ambassadors, whether he had any hunting-dogs to show them, told them they should see them the next day. And getting together a great sort of poor folk, he set them with him at his own Table on the morrow, and said to the Ambassadors, These be the dogs that I keep daily, and wherewith I use to hunt after heaven. Hi sunt canes ●●ei quos a●o quo●id●è, etc. F●r● Chro●ol. Hist hobem Specul. belli sacri. p 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph: Dio in vita M. A●tonini Philoso●hi. Act. and Mon. fol 958. A like course was taken by Charles the great, and by I●go King of Draves and V●neds, as Aeneas Silvius reporteth. Of a certain Bishop of Lincoln it is said, That he never thought he had that thing, that he did not give. The same is reported of our General Norrice: and before them both of Cyrus the King, and of Antonius the Emperor. Queen Anne Bullen carried ever about her a little purse for the poor; thinking no day well spent, wherein some man had not fared the better by some benefit at her hand. She kept her maids, and such as were about her, so employed in sowing and working garments for the poor, that neither was there seen any idleness then among them, nor any leisure to follow foolish pastimes. So did Dorcas before her, and so before them both Bathsheba, or the good housewife that she commends to her son Solomon, She layeth her hands to the spindle, and her hands hold the distaff, Prov. 31 19, But why this? And what need she be so work-brittle, being a Queen? It followeth in the next words, vers. ●0. She stretcheth out her hand to the poor, yea she reacheth forth her hands to the needy. She was of his mind, belike, that said (and suffered for so saying in King Henry the 8. days) That alms should not be given until it sweat in a man's hand. Mr Bradford Martyr, counted that hour lost, Ibid 765. wherein he did not some good with his tongue, pen or purse. Ibid. 1457. The young Lord Harrington gave the tenth of his allowance (which was a thousand pounds a year, during his minority) to the poor and other good uses (as appeared by his accounts after his death) besides what he gave in the way as he walked and traveled, The testimony: annexed to his funeral sermon by M. Stock. p. 92 In his life prefixed to his Prototypes, by M. Henry S●udd●r. which he did often and much, etc. M. Whately also that late painful and powerful Preacher of God's Word at Banbury, as he was much in pressing this duty of liberality, so himself abounded in works of mercy. He set apart and expended for the space of many years for good uses, the tenth part of his yearly come in, both out of his temporal and Ecclesiastical means of maintenance. Neither may I here forget that late reverend man of God M. John Ballam Pastor of the Church at Evesham (my spiritual father, and bountiful benefactor) nor yet M. Simon Trappe, late Minister of God's Word at Stratford upon Avon, my dear and near kinsman, both in the flesh, and in the faith. Both which, out of that little they had (for God saw fit to hold them here to straight allowance, 1 Cor. 16 2. M●r. 12.41. Proponamus ●● nobis u● Archi●●●s●opun, sic Arcb●d●a●enil, etc. 〈◊〉. b●st Christ. Plerisque munus ●ulum p●●●cè off●ren●●●u●, etc. Beza. in loc. Docet A●ido tells liberalitatem metiendam esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Lihera●●tas non cumu●o patri no 〈◊〉 sed largitatatis affectu desi●i●ur. Ambr. Reas 1 who deserved a larger proportion: but a rich stone is of no less worth when locked up in a wicker casket, then when set in a Bishop's mitre) they laid up by them weekly in store somewhat for the poor, of that their little: and they were no losers by it. The poor man's box is Christ's treasury (saith a Father.) And he sits by, as an , to see what every man casts into this treasury, and with what affection. The people, Mark 12.41. last in money (brass money, saith the Original:) somewhat they must do, for none might appear before the Lord; but they would do as little as might be: they cast in, saith the Text, not silver or gold, but brasse-money into the treasury. And many that where rich cast in much. But the poor widow cast in more than all the rest, saith our Saviour: less in Arithmetical proportion, but more in Geometrical, because all she had. And women are noted for more hard and tenacious than men; whence in is that the joy for finding the lost groat is propounded in the person of a woman, Luk. 15. But this was a widow indeed, trusting in God, as S. Paul describeth such, in the living God, as this Text hath it, who giveth us all things richly to enjoy. This is one part of God's charge here: and another is, to be rich in good works, ready to distribute, etc. And that's our first reason (for we need not travel out of the Text to fetch in reasons for the point in proof) God lays his charge, his solemn charge upon us, to be much in works of mercy. Now if God should charge the rocks, they would send forth water: if the stones, they would become bread: if the ravens, they would fecd Elias: if the quails, they would victual the camp: if the clouds, they would rain down food from heaven upon his poor people. Shall we then be more rocky them rocks? more stony than stones? more ravenous than ravens? more senseless than birds? more empty than clouds? Reas. 2 Secondly, They are but the rich in this world, that are here required to be rich in good works. It's one thing to be rich in this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.21. 1 Cor. 1.5. Jam. 2● 5 Luk. 12 33. and another thing to be rich towards God, as our Saviour phraseth it, to be rich in knowledge, as S. Paul hath it, rich in faith, as S. James. This is to be rich for another world, to lay up a treasure in heaven, to make us purses that perish nor. Sell that ye have, and give alms, provide you bags thereby that wax not old, that are never the worse for wearing, treasure in heaven that faileth not: but the more you take from it, the more you add to it: It grows in your hands as the loaves did in our Saviour's, as the oil did in the widows cruse, Nec exba●●itur, nec exten●atur, sed d●lies●●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the water doth in a wellspring. That which a man eats, drinks, wears, builds, etc. tends but to a natural life, the world that now is (as the Text hath it) and ends with it too. These things are only for this place, and for this state too; terrene they are and abject, Fine●● habitura sunt hae● om●●a aut s●●●● aut 〈◊〉 1 Cor 6.13. base and bootless, vain and vile, subject to vanity or violence, for the moth may consume them, or the thief steal them. But if not, yet they serve but to back and belly, to prop up this life present. Which yet, they cannot. For, Meats for the belly, and the belly for meats. But God will destroy both it and them. Were it not better therefore by bounty to the poor to make us friends with the unrighteous mammon, that when we shall be turned out (as it were with a firmae ejectione) of our clayie cottages, Do numb in coelis manus pa●●●ru● aedificat. Chrysost. Luk 16.9. 1 Joh. 3. they (that is either the Angels, or thy riches, or the poor whom therewith thou hast relieved) may receive us into everlasting habitations! that when these things fail us (as they will, for they are only this world's goods, as S. John calleth them, and will follow their right masters, as dogs do, when company parts) our good works may follow us, and speak a good word so us at God's dreadful tribunal? Reas. 3 Thirdly, To be rich in good works is a special preservative, a sovereign Antidote against those two dangerous diseases (connatural and almost inseparable from the rich in this world) 1. high-mindedness, causing men to think great things of themselves, and to seek great things for themselves. This is a blab that the devil will easily blow up in rich misers; to think themselves simply the better men, because richer than others, which is all one, as if the silly Ant, the higher she gets upon her hillock, the greater she should conceit herself. 2. Carnal confidence in the wedge of gold, in their heaps and hoards of the wealth of this world; making their gold their God, and trusting to their idol, which the belly-god doth not, who yet hat damnation for his end. Phillip 3.19. Every niggard draws arguments from his riches to prop up his hopes, to confirm his expectation of a longer and more comfortable life, because of his much good laid up in store for many years. Now this is so ordinary a thing for those that are rich in this world, to trust in uncertain riches, that when the Disciples were astonished at that saying of our Saviour, How hardly shall the rich enter into heaven? and he, for their satisfaction had thus explained himself, Children, How hard is it for them that trust in riches to enter into the kingdom of God? It is easier for a Camel, Mark 10.23, 24, 25, 26. etc. They were so fare from being satisfied, that they were astonished out of measure, saying, among themselves, Who then can be saved? as knowing that there were scarce any rich, but trusted in their riches. For prevention whereof, and that the rich dash not against either of these two dangers, Charge them, as they love their lives, and would save their souls, to be rich in good works. This kept David humble, 1 Chron. 29.14. And would have kept that rich young Pharisee from trusting to his great possessions, had he taken our Saviour's council, Mark 10.21, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 11, 41. quia divitie jusident avary animo. B●z●. But his heart was so wedded and wedged to his health, that he went away grieved at that hard saying, Sell all and give to the poor, as one well beaten: and seemed to be of that miser's mind, that being on his deathbed, clapped a piece of gold in his mouth, and kept it there; and being asked his reason, he answered; Some wiser than some: this I mean to keep till I am dead. Roger's of love. Reas. 4 Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches are a mere uncertainty, an obscurity, a fallacy: one while they appear, and another while they disappear, as meteors in the air, as divedappers in the water: as a flock of birds in a man's field: he cannot say they are his, because they sit there, For they take unto them kings, saith Solomon, and flee away. Instance Job; to day on the throne, to morrow on the dunghill: Pythias pined to death for lack of bread, Turk h●st. fol 220. who once was able to entertain and maintain Xerxes his whole army: Bajazet, that ball of fortune, as one calls him, or rather an example of wealth's uncertainty, as another. Now in dealing with things uncertain (whereof there is no hold) a wise man will be careful, 1. To make them as sure as he can. 2. To use them as well as he can, while he hath them. But neither can we assure riches, nor use them better, then by bestowing them on the poor. If this be not done, all conveyances of law are but mere toys, so are all other carnal securities. Jer. 22.15, 16. Shalt thou reign because thou closest thyself in Cedar? saith God to Coniah. Did not thy father eat and drink and do judgement, and then it was well with him? He judged the cause of the poor and needy, than it was well with him. He that gives to the poor lends to the Lord, Prov. 19.17. becomes creditor to his Creator, and he will repay it. Philem. 18, 1●. Christ speaks to such from heaven, as once Paul did to Philemon: If my poor have received any thing from thee, or oweth thee aught, I the Lord Christ have written it with mine own hand, I will repay it. And can we lay up our wealth in a safer hand? Can we have a better debtor than Christ? a better bond than the Bible? Reas. 5 Fifthly, This shall be a good argument and approof unto us, that we trust in the living God (which is the character of a true Christian, and is therefore pined, as a badge, upon the sleeve of every godly person) that we receive his charge, ●y hold on his Covenant, believe his promises, that we have first given ourselves to God, with those merciful Macedonians, 2 Cor. 8 5. and then our goods to the Saints, that are in the earth, those excellent ones, in whom was all David's delight, Psal. 16 3. Thus Obadiah, Thy servant feareth God, said he to the Prophet; 1 King. 18 12, 1●. but how shall that appear, Obadiah? Why? when J●zabel persecuted the Lords Prophets, I hide them, and fed them by fifty in a cave, not without the hazard of my head, if ever it should have been noticed. So Isa. 23 18. The City of Tyrus turning to God, leaves heaping and hoarding her wealth, and finds another manner of employment for it, viz. to feed and Gods poor people. Luk. 18. Act 10.1, 2. So Zacheus converted, gives half he had to the poor: and Cornelius shows his devotion, the Corinthians their professed subjection to the Gospel, 2 Cor. 9.13. by giving much alms to many people. The wisdom from above is full of mercy and good fruits, saith S. James. And, Jam. ●. 17. Jam. 1.27. Pure religion and undefiled before God and the father is this, to visit the fatherless and widows etc. to do all offices of mercy to those that are poor and in misery. Reas 6 Sixthly, We should therefore be rich in good works, Bas●●●● ' Dem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 6.10. because God, 1. Lives, when we are dead, to recompense our labour of love in our heirs and executours. He gives us life also, that whiles we have time, we may do good to all, to the household of faith especially, and not defer the doing thereof till we are dead. Many miserly muck-worms, are like the muckhill, that never does good till carried out: like the fat hog that is good for nothing, till he comes to the knife: like the poor man's box, that yields no money till broken up: like trees that let f●ll none of their fruits, till violently shaken. We are charged to carry lights in our hands: funeral beneficence ●arries them behind our backs: so that, Luk 12.35. they light them that come after us; ourselves have little benefit. 2. Because God gives us all things richly to enjoy. Every word enwraps a reason. 1. He gives not pays us, as earned or merited. Freely we receive, freely therefore we must give: especially, since it is a more blessed thing to give then to receive: and besides, for this we have received that we may give; sigh we are, not owners of what we have, but Almoners, Stewards, purse-bearers to the King of heaven. 2. Hinc divitiae di●untur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 1●. 1●. alienae tanquaä adnos f●lios ●ei bic exularies minus pertinentes Rev. 12.12. Psal 17.14. 1 Cor 4.11. H●b 11, 37. Diffi●i●e est ut praesertibus banis quis fruatur & futuri●●ut de delici●s ad delicias transeat, etc. Hieron. He giveth us, who have little reason to look for it, sigh we look for heaven, and may therefore well live upon reversions. This made Abraham content to dwell in tents, because he looked for a City, Whose maker and founder is God. The wicked are called the Inhabitants of the earth, and have their portion in this world: by their good wills the godly should have nothing. And truly, if they should here both hunger and thirst, and be naked and buffeted, and have no certain dwelling, but wander about in sheepskins and goatskins, being destitute, afflicted, tormented, their betters have met with as bad measure, and were glad of it too, because through manifold tribulations they entered into heaven. But to step out of one heaven into another, to have here all things richly to enjoy, and afterwards to enjoy that endless joy, this is hard and happy. Why should such think much to part with a little pelf at God's appointment? 3. He giveth us all things; What so great matter is it then that we give him back something? especially since we give him but of his own, as David gladly acknowledgeth. Is it not meet that we should give him one day in seven? sigh the day is his, the night also is his, Psal. 74.16. as the Psalmist hath it. So also here. 4. He giveth us all things richly, not sparingly, pinchingly: not for bare necessity only, but for delight and satiety: neither for competence and convenience only, but honest affluence (as he did them at Cana in Galilee, Prov. 13.25. Psal 23.4. In Agapi● nostrit inopes quosque refrigerio juvamus Edi●ur quantum esurientes ●upiunt: bibitur quantum pudi●is est utile, etc. Tertul. advers. gentes, c. 39 and the five hundred he fed with a few loaves and fishes) so that we eat to the satisfaction of our souls, Prov. 13.25. and our cups run over with david's. And why run over, but that they may run into other men's emptier vessels? that the poor may partake of our redundancies? For is it fit that some should be hungry in God's house, and others drunken, as once at Corinth? And not rather that our abundance should be a supply for others wants, that there may be an equality? 2 Cor. 8.14. 5. He giveth us all things richly, and this to enjoy: not to hoard, much less to waste: but to bless God in the abundance of all things, and to bless men with our superfluities at least; that their backs, bellies, bowels, which we have refreshed, may bless us: that whiles they enjoy our bounty, we may enjoy their prayers, as Onesiphorus did S. Paul's: 2 tim. 1.18. and God may have their praises, whiles they cry out as S. Paul brings them in, 2 Cor. 9.15. Thanks be to God for his unspeakable gift. That like good stomaches we may deal something to the rem●●est members, that they may the better do their office: and that sitting at the upper end of the Table, and having cut well to ourselves, we may set down some to them that sit below, that they may eat and be satisfied, and praise the master of the feast. And this is the sixth Reason. Reas. 7 Lastly, If rich men look after commodity (as who doth not? All gape after gain, and will do much for it) they may be their liberality, 1. Lay up in store, or lay aside far from thiefs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hid out of harms-way, hoard and treasure up, which rich men love alive to be doing. 2. For themselves: and they are commonly, all for themselves: but this also is for the soul, the better part of themselves. The body is but a rag of themselves, and must shortly be tumbled into the dust. 3. A good foundation, fit to bear up, when riches will fail them. Heaven only hath a foundation, Heb. 11.10. Earth hath none, Job. 26.7. and things are often said to be in heaven, but on earth; on the surface only, ready to slide off, or slip beside. 4. And, for the time to come. This is spoken in opposition (likely) to that uncertainty of riches. By mercy to the poor, Ye shall lay up much goods for many years, obtain a long th●nin● of your tranquillity, Dan. 4.17. yea provide for your own well-doing a thousand year hence. 5. They shall hereby lay hold on eternal life; and is not that worth having? Revel. 21. O do not men know what a place heaven is? The pavement is of gold, the walls of pearl, etc. I do but disgrace it, by seeking to describe it. Rich men have a price in their hands, wherewith to purchase it, had they but hearts to make use of it. Neither are the poorest excluded, De●sregnum suum fragmento panis vendit: quis excusare poterit non emëtem, quem tanta vilitas venditionis accusat? Chrysol. serm. 41. disabled: Heaven may be had for a cup of cold water, if rightly given, saith Austin, for a morsel of bread, saith Chrysologus. It is fabled of Midas, that whatsoever he touched was turned into gold. Sure it is, That whatever the hand of charity toucheth, though it be but a cup of cold water, it turns it not into gold, but into heaven; where, The Almighty shall be thy gold, and thou shalt have silver of strength. Yea, Thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brooks, Job 22.24, 25. Use 1 For Application. How fitly might we here take up the old complaint, and say, There is no mercy in the land, Hos. 4.1. Merciful men are taken away, Isa. 57.1. The love of many is waxed cold, Mat. 24.12. Elias lacketh his hostess of Sarepta, Elisha the Shunamite. Paul cannot find the purpurisse, nor Peter the Tanner. Job we have not, and Obadiah we find not. Captain Cornelius is a black swan, and good Onesiphorus not to be heard of. Most men have shut up their bowels, yea buried them aforehand: their hearts are hardened, their hands withered. Mouth-mercy there is good store, as once in S, James his days, Go and be warmed, fed, clothed: But with what? with a fire, feast, suit of words. But a little handful were more worth than a many of these mouth-fuls. Words are good cheap: but were their blessing worth a halfpenny (as the beggar told the Cardinal) they would be advised how they parted with it. Children though they have their mouths full, and hands full, yet will rather spoil all then give any away. So is it nowadays, The richer they are, the harder, as Dives, whom to upbraid, Lazarus was laid in the bosom of Abraham. Look how the Meon, the fuller she is of light, the farther off the Sun she gets: And as the Sun moveth slowest, when he is highest in the Zodiac: so are those slowest to give, for most part, that are highest in estate. And that they may not seem to sin without sense, to be mad without reason, some sorry shifts they have gotten together, whereby to defend themselves from the danger of liberality. All or most of which are excellently answered by Solomon, Eccles. 11.1. to 7. And S. Paul seems purposely to set forth liberality by a word that signifieth simplicity, 2 Cor. 8.2. in opposition to that crafty and witty willnesse of theirs, 〈…〉 That clo●k of covetousness. 1 Thess. 2.5. where with they think to cover their baseness, But be not deceived (saith S. Paul in a like case) God is not mocked: sir whatsoever a man soweth that shall he also reap. He that observeth the wind, shall not sow; Gal 6.7. Eccle● 11.4. Hos 8.7. that is, he that standeth to put cases, and cast perils, shall never show mercy to the needy. But he that soweth the wind of vanity, shall reap the whirlwind of misery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2.5. God shall pull off their vizard of covetousness, and wash off their varnish with rivers of brimstone. They commonly pass for good honest men, but somewhat of the hardest, good husbands, near themselves. But God calls and counts niggards no better than Atheists, Hi●● divitiae bujas nundi dicuntur alienae, depositae nimirü & all u●um pauperum nobis ●●mmissae. Luk. 16.12. Pauperibus non impertire rapina est. Qui non cum so●est, servant, occid●t. Prov. 28.27. because they provide not for a better life, but make their gold their God: Hypocrites, because they make not conscience of obeying every one of God's charges, as well as any one, this, as well as the rest: Thiefs, for withholding good from the owners thereof, Prov. 3.17. that is, from the poor that are interested in their goods, and for whom they are entrusted: Murderers, lastly: for not to do good is to do evil, not to save, is to destroy, as our Saviour intimateth, Luk. 6 9 This is their sin: and for their punishment: Men shall curse them in their prosperity, and not pity them in their adversity. God shall set est all ●●arts from them, as he did from Haman that merciless man, who had none to intercede for him, in his distress, none to speak a good word for him, or to him. Himself also will turn the deaf ear to such, Prov. 21.13. Let them look for nothing but judgement, rigour and hardness, Jam. 2.13. Use 2 Next, Charge we all our several selves with this most needful, but much neglected duty here charged upon us in the Text: where we have something for our Direction, and something for our Incitation. That which the Apostle here directs us, is, That, 1 For the matter, first, We do good works. 2. For the measure, That we be rich in good works. 3. For the manner, That we be ready to distribute. 4. For the continuance, That we be yet further Willing to communicate, that we wax not weary of well-doing; but, more perennis aquae, as a spring runs after it hath run, so should we give after we have given, and be still doing good to others, as we have opportunity and ability. First then for the matter of our bounty, it must be good that we do. Here, 1. It must be well gotten that we give; Rules of direction for alms-deeds. for as God hates bribery for a burnt-offering, Isa 61.8. so robbery for a work of mercy, Mat 6.1. whereas our Saviour saith, Take heed that you do not you ALMS before men, the Syriack Translator renders it, Take heed that you do not your justice, or righteousness before men; to teach that a●mes should be of things well gotten. and to this purpose, the Jews called their Almesbox, Godwins Heb. an●●q. Kupha sheltsedacbah, the chest of justice: And they expound that saying of Solomon, Prov. 10.2. Treasures of wickedness prosit nothing: but righteousness delivereth from death. Righteousness, Mercer in loc. that is Alms, say they. And thereunto they accommodate and connect the next verse also: The Lord will not suffer the soul of the righteous to famish: no, though he should give all his goods to the poor, but he casteth away the substance of the wicked, wherewith he thinks to make amends for his oppressions, and to set off, by his good deeds, for his bad. Selimus the great Turk could see this by the dim light of corrupt nature. For, when he was upon his deathbed moved by Pyrrhus (that great Bashaw) to bestow that abundance of wealth that he had wrongfully taken from the Persian Merchants, Turk. b●st. 567. upon some notable Hospital, for relief of the poor; he commanded it rather to be restored to the right owners; which was forth with done accordingly. He would not offer ex rapina holocaustum, as too many do amongst us, to the shame of Christianity. When Henry the third King of England had sent a load of freeze to the Frier-minors to them, daniel's hist, of Engl, fol. 168. they returned the same with this message, That he ought not to give alms of that he had rend from the poor, neither would they accept of that abominable gift. How much less than will the righteous God? 2. To the making of alms a good work, it must be right both quoad fontem, and quoad fin●m too. The rise and principle of our liberality, the fountain whence it flows must be, 1. Faith in God, that he doth both accept our persons, as Abel; and will receive an offering at our hands, as david's, Psal. 41.1. without this faith it is impossible to please God, Heb. 11.6. 2. Love to our brethren, Bowels of mercy yerning over the needy, considering the poor weakling (whose health is spent, and wealth wasted) and deeply commiserating him. This is to love mercy, Micah 6 8, 1 Joh. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw out thy soul to the hungry, Isa. 58.10. thy soul, and not thy sheaf only, thy bowels, and not only thy bread. Bowels have no singular number in the Hebrew and Greek tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est char●tas actuosum & vivum aliq● 〈◊〉, it aque ignea p●ngitur, etc. Hier. Wolf in T●l●an● ●ab philos●ph. M●●. 18.2. 1 Cor. 13.5. 2 Cor. 9.7. Mat. 6.7. Psal. 11●. 5. to teach us that we must be much in works of mercy, and do them all out of deep and dear pity and sympathy. They that have portrayed charity, have drawn her out as a naked child with a merry countenance, covered in a cloud, with a bloody heart in the right hand, giving honey to a Bee without wings. Charity is figured a child, because the charitable aught to be humble and courteous as a child. Charity is pictured naked, for that she seeketh not her own. Charity looketh merrily, God loveth a cheerful giver. Charity is covered with a cloud: Alms must be given privately. Charity holdeth a bloody heart in the right-hand, A good man is merciful and dareth, he first pitieth, and then relieveth, Charity offereth honey to a Bee without wings, that is, helpeth such as would, but cannot help themselves. This is charity, without the which, though a man should give all his goods to the poor, yea, and his body to be burned, he were nothing: All were to no purpose or profit at all. We see then the rise of our good works. The end followeth, and that must be chief the glory of God in our own and other men's comfort and salvation. Our labour, of love in ministering to the Saints must be showed toward his name, Heb. 6.10 that is, for his sake and service. Yea whatever we do in word or deed (and he that showeth mercy must both bleed inwardly, speak comfortably, and act charitably) we must do it in the name, that is, to the glory of the Lord Jesus, giving thanks to God and the father, that he holds us worthy to do him any such service. Col. 3.17. Indignicertè sumus qui stipem pauperi, etc. saith a learned Divine. Cartw. Hist. Christ. Unworthy we are doubtless of such an honour, as to relieve hungry, thirsty, naked Christ in his poor members. The Macedonians counted and called it a favour that they might have their hand in so good a work, 2 Cor. 8.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And David thanks God that of his own he will take an offering, 1 Chron. 29.9. Far be it from us to sound a trumpet, and seek ourselves, as the Pharisees: who, as they were hypocrites, that is, stageplayers (as the word properly signifieth) so they did all theatrically, histrionically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 6.1. hypocritically, to be seen of men. This was the Butt they shot at, and they had it: As Stageplayers have some small piece of money given them by the spectators, so these had the air of applause, They have their reward, saith our Saviour. Mercedem suam non Dei, saith Hierom; their reward, not Gods, Egregiam vero laudem, etc. let them make them merry with it, it's all they are like to have. Fruit that grows by the highway-side, seldom resteth till it be ripe. The cackling hen loseth her egg: so doth the vainglorious giver his reward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore let him that giveth do it with simplicity, with ingenuity, Rom. 12.8. not with a squint-respect to his own commendation: Let him account it enough, that he hath God the witness of his heart, who will not forget his labour of love, but make ample and honourable mention thereof in that stately Amphitheatre, in that great Panegyris at the last day. Heb 12, 13. When the Judge shall set them on his right hand (which is a place both of dignity and safety) and say unto them, Come ye blessed, Mat. 25.34, 35. etc. For I was hungered and ye gave me meat, etc. Secret thine alms therefore: Why should the lefthand know what the right hand doth? Steal we benefits upon out poor brethren, as Joseph did the money into the sacks. A treasure hid is safest from thiefs: Thy father that seethe in secret shall reward thee openly. It is reported of the Jews, that about their Alms-box they wrote this abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Baxters. Agift in secret pacifieth wrath, Prov. 21. 14. And for the matter of our good works thus much. Follows next the Measure: and so rich men are required to be rich in good works, to do good answerable to their ability, and sometimes also above it, as is abovesaid. Lest if their receipts be found great, their layings out small, God the chief Lord (who called his servant that had sive talents, to account for five) should cast back such lewd bills into their faces, and turn them out of their stewardship with everlasting contempt, Where much is given, much is required. The Lord looks that rich men should lay up treasures in heaven, Mat 6.20. Now twopences is no treasure: That they should make them friends with the riches of unrighteousness, which is not done with a half penny, or some small sum: to sow bountifully, 2 Cor. 9.6. and to abound unto the riches of their liberality, as those poor Macedonians did, Act. 9 39 Act 102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Que virtus inter alias celebrakatur in regthus & Egyptierum, 〈◊〉 erum 〈◊〉 in precibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recit ab antur Drod Sic. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 20.23 with Z●e 97. Heb. 13.16. to the shame of the richer Cerinthians, who were nothing so free and forward, 2 Cor. 8.2. Thus Zacheus is commended for giving half he had to the poor: Dorcas for the fullness of her good works: Cornelius for his much alms to many people. Job was old excellent at this duty, Cham 31.16, 21. so were also many others that I might here instance out of histories. Thirdly, For the manner (for that's all in all, that makes or mars the action) Rich men stand charged in the Text, to be ready to distribute, to come off freely and cheerfully, to be ready and and speedy to works of mercy, without hucking or shucking, consults or delays. Our obedience herein must be prompt and present, as Araunahs that noble Jebusite, renowned for his bounty: He had but a Subjects purse, but a King's heart: These things gave Araunah as a King to the King. God set him up an Altar, and he was ready with his sacrifice: so should we. to distribute and communicate forget not, omit not, grudge not, for with such sacrifices God is well pleased. Only, he strams upon no man: whatsoever he finds in his heart to bring, that let him offer, is often reiterated in Moses law. Men sow cheerfully in good ground, and account their seed better in the ground, then in the garner. And is not mercy as sure a grain as vanity? Can we sow upon a better ground than the warm bowels of Jesus Christ? Sow therefore plentifully, sow cheerfully: God loves a cheerful giver, and requires us to love mercy, not show it only. It hath pleased them of Macedonia and Achaia to contribute to the poor Saints, Rom. 15.26. Mic. 6.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It pleased them, it was a freewill offering, they were not compelled to it by law, or drawn to it by importunity of friends. They did not manu dare & vultu negare, give with the hand, Dat benè, dat multum, qui dat cum munere vultum. Virtus nolentiü nulla est. and pull back again with the looks. That which is freely given, is twice given. And here, exercise will facilitate: as a sword often drawn comes forth with ease. But God likes not that our alms should come from us as drops of blood from our hearts: or that it should be squeezed out of us, as verjuice out of a crab: but that it slow from us, as water out of a spring; as light from the Sun, as honey from the comb, etc. that we be glad of an opportunity of showing mercy, and seek it rather than be without it. Blessed is the man that considereth the poor and needy, Psal. 41.1. Qui praeoccupat vocem petituri, as Austin expoundeth it, that prevents the beggar, and goes home to him, as Dr. Taylour used to do. Abraham sat in his Tent-door, at midday waiting for passengers, whom he might receive and refresh in their hot and hard travels. He stayed not to be entreated, but beseecheth them to turn in, and take part; neither was he any peny-father in his provisions. Be not forget full to entertain strangers: for thereby some have entertained angels anawares, Heb. 13.2. Fourthly, For the Constancy of their bounty; Rich men must be yet still communicative, and not weary of well-doing. Heb. 6.10. Phil. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Revel 2.4. Verisimile est paulatim factü tenaciorem reglect à beneficentrâ, avarum. malè auditsse. Avaritiae nomine taxari videtur bonus aliogui episcopus, Pat. in loc. Ye have ministered to the necessities of the Saints, and do also minister, saith the Author to the Hebrews. And S. Paul commendeth his Macedonians, that they had sent once and again to his necessities. And a little afore, I rejoice in the Lord greatly, that now at the last your care of me hath flourished again, v. 10. It had suffered (it seems) a wain, a winter, a decay; as the Ephesians also (and perhaps Timothy, their Angel) had left their first love: So these Philippians love and care to the poor prisoner Paul had languished, but now it revived, reflourished, And ye have well done, saith he, that ye did communicate with mine affliction, v. 14. This is to resemble God, who causeth every day his Sun to shine, and his rain to fall even upon rebels and reprobates also: to teach us, whiles we have time, no do good to all, even those that are unworthy, if in extreme necessity. Amongst the Manichees it was a capital crime, to give a crust to one that was not a Manichee. But if we will do nothing for the man, yet something in that case, we should do for manhood. Isa 58. Hid not thine eyes from thine own flesh, from one that is a man as thyself art: The good Samaritan did not, and is commended. Howbeit, the household of faith must especially be looked to, Lam. 3. and that continually, as God reneweth his mercy to them every morning, nay every moment. He gives unto all men, and at all times liberally, and hits no man in the teeth; Jam. 1.5. unless it be with his seldom seeking to him. Joh. 16.24. Isa. 30.18. Hitherto, ye have asked me nothing, said our Saviour to his disciples, that yet had asked him many things, and obtained them. Eccl. 18. But to him it seemed nothing, who waits to show them mercy. The eye is not satisfied with seeing, nor the ear with hearing: no more is God with doing good to his people. Blessed be God, Psal. 68.19. Psal. 103. Psal. 32. Psal. 36.10. Luk. 6.36 with Mat. 5.48. saith the Church, that daily ladeth us with benefits, that crowneth us with loving kindnesses, and compasseth us about with new songs of deliverance. O bontinue thy loving kindness, saith David. It is in the original, Draw it out. God's mercies to his are a continued series, there is a concatenation, a connexion betwixt them. Now the rule is, Be merciful, as your heavenly Father is merciful. Numb. 14.24. Implevit post me. Seldom mercy is as little accepted, as seldom prayer. For which another Evangelist hath, Be ye perfect, as your Father in heaven is perfect. The perfection of a godly man is To follow God fully, as Caleb did; to have a heart full of goodness, as those Romans, chap. 15.14. and a life full of good works, as Tabytha, Act. 9 33. To follow on to know the Lord, and to do good to men, whiles he hath a day to live. In the morning sow thy seed, etc. Eccl. 11. Which to do that we fail not, faint not, look up, lastly, to the recompense of reward, which is large and liberal. Such as are thus forward to do good for the matter, rich in good works, for the measure, ready to distribute, for the manner, and willing to communicate for the constancy of their bounty, they shall not lose all, saith the Text, nay they shall gain a great deal both here and hereafter. Prov. 11.25. Meritò manus illa corruptionis expers, quae neminem mendicare, osarire, in miseria jacere perpessa est. Banfinius. Bed Hist Aug lib 3 cap. 6. Here it shall go well with them: they shall lay up a sure foundation for their souls, bodies, names, estates, posterity. First, For their souls, The liberal soul shall be made fat: and he that watereth shall be watered himself. His soul shall be like a watered garden, etc. Isa. 58.8, 9 a plain and plentiful place. Of Stephen King of Hungary, and of Oswald sometimes King of England it is storied, That their right hands, though dead, never putrified; because much exercised in helping and relieving the necessitous and afflicted. Sure it is, that the souls of such as do it in manner aforesaid, decay not, die not, whither not. See pro. 11.17. Luk. 16.11, 12, etc. Thus for grace; and for peace, wealth never comforts the heart till it be bestowed, till distilled, as it were, in good works. The spirits of wealth comfort the conscience. Secondly, For their bodies; If thou draw out thy soul to the hungry, then shall thy health spring forth speedily, Isa. 58. But say the merciful man be sick, as he may and must, God will make his bed in all his sickness: God will stir up feathers under him: his soul shall be at ease, and his body be sweetly refreshed: mercy shall be his cordial, his pillow of repose, as it was to reverend Mr Whately of Banbury, of whom I have spoken elsewhere. In my Commentary on Mat. 5.7. Thirdly, For their names: The liberal shall have all love and respect with men, all good repute and report both alive and dead. And a good name we know, is better than ointments, Eccles. 7.1. riches, Prov. 22.1. life itself. Whereas the vile shall not be called liberal, nor Nabal called Nadib, the churl bountiful in Christ's kingdom, Isa. 32.5. God's people shall not spare to call a spade a spade, a niggard a niggard. And although he applaud himself at the sight of his abundance, not caring though the world hisse and hoot at him: yet he shall pass among all for a hog in a trough, Populus me sibilat, at mihi plaudo ipse domi simulac nummos contempler in area. Juven. for a boar in a sty, and be no otherwise esteemed or accounted then the great Turk; of whom it is said, That where ever he sets his foot, nothing grows after him. In a word, God will curse him, men will curse him, and wish to be rid of him: the place where he lives, longs for a vomit to spew him out as an unprofitable burden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hein. such as the very ground groans under. Fourthly, Isa. 3 2, 8. For their estates: The liberal man deviseth liberal things, and by liberal things he shall stand. Eleemosyna ars omnium quaestuosissima. Chrys. Quicquid pauperibus spargimus nobis colligimus D Beddings. Manus pauperü gazophylacium Ghrisi i. Psal. 112. A man would think he should fall rather, by being so bountiful: but he takes a right course to thrive: for getting is not the way to abundance, but giving, as we see in the Samaritan, The gainfullest art is , saith Chrysostom. Whatsoever we scatter to the poor, we gather for ourselves, saith another. Riches laid out this way are laid up, Non percunt sed parturiunt, saith a third. The poor man's hand is Christ's treasury, Christ's bank, saith an Ancient: By our liberality he accounts himself both gratified and engaged, Prov. 19.17. And his bare word is better than any man's bond. Heaven and earth must be empty, ere he fail to repay. God will bless the merciful man's stock and store, Deut. 15.10. his righteousness and his riches together shall endure for ever: He that giveth to the poor shall not lack, Prov. 28, 27. thats a bargain of Gods own making. M. John Rogers his Treatise of love. A certain poor Minister being asked an alms, called to his wife to know what money was in the house: And understanding that there was no more than one threepences only; give him that, said he, for we must sow, or else we shall never reap. A certain good Bishop of Milan, Malancth apud lo Manl. in loc. come p. 360. journeying with his servant, was met by poor people that begged somewhat of him. He commanded his servant to give them all that little money that he had, which was three crowns, The servant (thinking with himself, that it were best keep somewhat for their own use) gave only two of the three to the poor, reserving the third to bear their own charges at night. Soon after, certain Nobles meeting the Bishop, and knowing him to be a good man, and bountiful to the poor, commanded two hundred crowns to be delivered to the Bishop's servant for his master's use. The servant having received the money ran with great joy, and told his master. Ah, said the Bishop, what wrong hast thou done both me and thyself? Si enim tres dedisses trecentos accepisses. Surely if thou hadst given those three crowns, as I appointed thee, thou hadst received for them three hundred. So, thou hast lost me a hundred crowns to day. God's a liberal paimaster, and all his retributions are more than bountiful. Lastly, For their posterity. The righteous is merciful and dareth, and his seed is blessed, Psal. 37.26. Jonathan is paid for his kindness to David in Mephibosheth, Jethro for his love to Moses in the Kenites, 1 Sam. 15.6. some hundred of years after, he (their Ancestor) was dead. The Egyptians might not be unkindly dealt withal, for their harbouring the Patriarches, though they afflicted their posterity. But Moabites and Ammonites were bastardized and excluded the Tabernacle to the tenth generation, for a mere omission, Deut, 23.4. Because they met not Gods Israel with bread and water in the wilderness. Let there be none to extend mercy unto him (saith the Psalmist by a spirit of prophecy) neither let there be any to favour his fatherless children: And why? Because that he remembered not to show 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 seldom prosper, except it be with some odd one, Dan. 4.27. that by repentance breaks off, and heals his father's sin by mercifulness to the poor; and so makes him friends with those riches of unrighteousness. So our Saviour calls 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, etc. pator, Lexic. vain, deceitful, 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 prodigal, 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 child a wallet to beg from door to door, than 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, Merciful men lay up in store a good foundation both for themselves and theirs. As for the life to come, They lay hold hereby upon eternal 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 effectual faith shown 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 said thee, naked, and clothed thee, etc. 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 merciless men shall meet with their own measure, as Dives who denied crumbs, 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 grind them to powder: but (will they nill they) must receive judgement without merey, because they shown no mercy. Then shall Mercy rejoice against damnation: or glory over it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, J●un. 2.12. as over its 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 merciful. 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 Egypt: 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 kingdom and a nutshell: But) because faithful is he who hath promised, who also will do it, not to the half as Herod, but to the whole of his kingdom. 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 worldling's 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 Saviour's threefold 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 tells 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 beautiful colours so astonish and amaze them, that they have no power to pass away till she have stung them. Balaam could not but go after the wages of wickedness, the preferment that was proffered him. Nay Barue (a far better man) is seeking great things for himself, Hezekiah showing his treasury, Ionas overtender 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 Kingdom, wherein they dreamed there should be (as once in david's and Solomon's days) a distribution of honours and officers. Hence so many frivolous and fruitless 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 forewarning them of his ignominious death, and fore arming them against the scandal of the cross, 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 dissuaded them this folly, and set a child 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. tells a story of another business, v. 38. Yea, Nazianz. so soured were they and swollen with this Pharisaical haven, that they were at it again the third time, Luk. 22.24. And that, 1. After that our Saviour had foretell them that his death should fall out within three days. 2. When they had newly received the Lords-Supper, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Father calls it. 3. After that Christ had washed their feet to teach them a lesson of humility and heavenly mindedness. So ambitious are the best by nature, so liquorish after earthly honours. Reas. And that because they are so near us, and so natural to us, they dazzle our weak eyes: and, as a saucer held close to the eyes causeth that we cannot see a mountain that is before: so these poor things over-prized, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. makes us sand-blind, and such as cannot see far off, those crowns, sceptres, kingdoms, glories, beauties, braveries above, that should draw up our affections. Mother earth (since we lost para life) gets our hearts. Cardinal Burhon will not lose his part in Paris, Act and Mon. fol. 899. Ibid 902. Godwins Ca●. Assiduo samulitij obsequio ace. rant comes unus, etc. ●ex Platonicus. for his part in Paradise. Cardinal Wolsey toad thorough London with twenty great mules for his sumpter-horses; caused his Cardinal's hat (when it was first sent him) to be set upon a Cupboard at Westminster, and tapers round about it: so that the greatest Duke in the land must make courtesy thereunto, and to his empty seat, he being away. He had as much yearly revenue as all the Bishops and Deans of this Kingdom put together had. And for his household attendance, he had one Earl, nine Barons, a great sort of Knights and Esquires, and of others of inferior rank, four hundred at least. Well therefore might Bayfield the Martyr conclude of him, Act. and Mon. fol. 954. My Lord Cardinal is no good man; for Christ never taught him to follow riches and promotions, to wear shoes of silver and gilt, set with pearls and precious stones: Nor Christ had never two crosses of silver, two axes, nor pillars of silver and gilt, etc. Erasmus tells of a Preacher at Rome, Erasm. Ecclesi astes, site de ratisxe concionandi. that delivered himself thus before the Pope and his Cardinals, Matto san Peirro, san Paulo mat: that is, S. Peter was a fool, S. Paul also a fool. And being convented for this doctrine, he thus explained himself, D. heylin's Geo. p. 185. Either they were fools that lived so poorly, or you (their successors) are too blame, that live so pompously. Others make mention of a certain painter, who being blamed by a Cardinal for colouring the visages of Peter and Paul too red, tartly replied, That he painted them so, as blushing at the ambition of their successors. it is thought of Cardinal Pool, that toward his later end, a little before his coming from Rome to England, he began somewhat to savour the doctrine of Luther, and was no less suspected at Rome, Act. and Mon. fol. 17●0. and therefore put by the Popedom. Not withstanding the pomp and glory of the world afterward carried him a way to play the Papist, as it did Demas: of whom there are that writ, that after he forsook S. Paul, he became a Priest in an Idol-Temple. ●ulianus horcri bar negi● bo mit es pioa ocare quam tern entis cogere studuit. Nazianz. The Author to the Hebrews reckons and ranks the tempting and alluring promises of preferment among the bloody deeds of the Heathen persecutors, They were sawn asunder, they were tempted, Heb. 11.37. but no way prevailed against: As neither was that heroical Luther. Vergerius treating with him from the Pope, put him in mind of Aeneas Silvius, who following his own opinions with much slavery and labour, could get no further preferment then to be Canon of Trent; But being changed to the better, became Bishop, Cardinal, and sinally Pope Pius the second. 〈◊〉 of C●unc. of Trent, lo. 73. He called to his memory Bessarion of Nice, who of a poor Caloier of Trapezond became a great renowned Cardinal, and wanted not much of being Pope. This had been semewhat to a man, Cui embitionis salsugo bibnlam animam possederet. But this Crmisix of mortification cried cut with S. Paul, I am crucified to the world, and the world to me, Contemptus est a me Romarus & favour & furor, I care neither for the fawns nor frowns of Rome. Of the same mould and metal was D. I atsour, Martyr, whom to reduce, they premised him not only his parden, but great promotion, and a Bishopric: Sed surdo fabulam; they could not persuade him, for he looked for a better resurrection. So did William Hunter, Act. and Mon. for. 1386. another zeal us Martyr, with whom, after his condemnation, Bishop Bonner persuaded, saying: If thou wilt recant, I will make thee a freeman in the City, and give thee 40 in good money to set up thine occupation withal; or I will make thee steward of mine house, and set thee in office, Ibid. 1397. etc. ibid. 1367. But a good heart will rather lie in the dust then rise by wickedness: and sooner part with all, then with the peace of a good conscience. Ibid. 1578. Thus Hooper desired rather to be discharged of his Bishopric then yield to certain Ceremonies: Latimer at the coming in of the six Articles in King henry the 8. time resigned up his office, and remained a great space unbishopped. Hermannus Archbishop of Colen reform his Church from certain Papistical superstitions, using therein the aid and advice of Martin Bucer. Ibid 315. Wherefore he was deposed by the Emperor, which he patiently suffered. Bishop Ridley, when Q Mary was proclaimed, speedily repairing to Framingham to salute her, Ibid. 1280. had such cold welcome there, that being despoiled of all his dignities he was sent back on a same halting horse to the Tower. But God no doubt recompensed these men's losses as that King of Poland did his noble servant Zelislaus: having lost his hand in his wars, Theodoret. l. 3. Qui pro Christi nomine amiserat tribunatum, retribuease, Christo, accepit imperium. he sent him a golden hand for it. Valentinian tribune to Julian the Apostate, was by him discarded and banished for striking a Sextan, who had sprinkled him with Heathenish holy-water, as he went before the Emperor into a certain I doltemple. But within less than two years after, Valentinian was called home and created Emperor. And that I may use the words of Orosius, He that for Christ's names sake had lost a Tribuneship, within a while after succeeded his persecutor in the Empire itself. Christ is a liberal paimaster: and all his retributions are more than bountiful. The Pope his pretended Vicar is not so. He promiseth our English sugitives indeed, Os Papae & cul● Diabo'i in codem, unt praedicameuto. as large as the devil did, All these things will I give thee, etc. But when that all comes to all, Sanders is starved; Stapleton made Professor of a petty University, scarce so good as one of our free-schools: William Raynolds is nominated to a small Vicarage under value. D. Featley his Transubit, exploded. p 9 On Harding his Holiness bestowed a Prebend of Gaunt, or to speak more properly, a Gaunt Prebend: Roffensis had a Cardinal's hat sent him, but his head was cut off before it came. Allin had a Cardinal's hat, but with so thin lining (means to support his state) that he was commonly called, The starveling Cardinal. When he createth Cardinals, his words are, Estote francs nostri, & principes nostri. Be ye brethren to us, and Princes of the world. And indeed some of them have Princes revenues, as the Cardinal of Toledo, Ments, Collen, etc. and Princes spirits, as Cardinal Columnus, Act. and Mon. fol. 500 who when the Pope threatened to take away his Cardinal's hat, He presently replied, That then he would put on an helmet to pull him out of his throne. Erasmus writes, that he knew some, who when they were like to die would give great sums of money for a Cardinal's hat, that they might be so styled upon their tombs and monuments. O vigilantem Consulem qui toto Consulatus sui tempore somnum, oculis non videl l Psal. 84 2 Cor 5.9. 1 Thess 4.11. Funccius ante suppticium sertur hoc distechon pronunciasse, Disce meo exemplo mandato munere sungl; Et suge ctu peslem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melch Adam. in vita. Herod. l. 2. K Knute the Dane caused the false Edrics head to be set upon the high est part of the tower of London: therein performing his promise to a traitor of advancing him above any lord of the land. daniel's hist. p. 19 Ier, 22. Sic Senecio apud Senecam Suasor. l. 1. and so ambitious were the Romans of the Consulship, that when Maximus died in the last day of his office, Caninius petitioned Caesar for that part of the day that remained: whence that so memorated jest of Tully, O vigilant Consul, who never saw sleep all the time of his office! Pity it were but that these men should have had what they so greatly desired, so dearly purchased, They have their reward, saith our Saviour, of such. A poor reward, a little breath of popular applause, such as is not able to blow one cold blast upon ungodly great ones, then when they shall be hurried from their stately Palaces, and hurled into the burning lake: there to cry, Nos insensati, We fools, should have been as ambitious of heaven's honours with Moses, Heb 11. of getting an office in God's house with David, of keeping a good conscience with Paul, of being quiet, and meddling with our business, as he wils his Thessalonians. This if joannes Funccius the Chronologer, and Justus Ionas the Lawyer (two learned Dutchmen) had done, they had never died (as they did) by the hands of the hangman. But this is often seen to be the end of the ambitious, as of Absolom, Haman, Pharaoh Ophra (Jer. 44.30) whom Herodotus calleth Apryes, and telleth us, that he usually boasted that he cared not for any either God or man that should seek to take away his Kingdom. But at length he was taken in battle by Amasis' one of his own officers, and strangled by the Aeyptians, his own people. Hamio was hanged at Carthage for his ambition. Roger Mortimer here at Tyburn in Edward the seconds time, and a hundred more, whom I might easily mention. What got most of the Caesars by their overhasty preferment, Nisi ut citiùs interficerentur, a one saith, but to be slain the sooner, Caesar Borgia Duke of Valence, emulating Julius Caesar, used this saying of his, Aut Caesar, aut nullus. Not long after, he was slain in the Kingdom of Navarre. Jehoahaz son of josiah (jeremy seems to call him Shallum) though younger than his brother jehoiakim, ambitioufly steps into the throne after his father's death: And before he was well warm in it, he had great thoughts, and would not take it as his father did. He would build a stately Palace, much enlarge himself, M. Rob Harris his Abuers' Punerall. 2 King. 23.34. and (as it seemeth by one affix in the Text, Jer. 22.24. saith a learned Divine) he would take in a piece of God's house too. But within a while after he was carried captive to Egypt for his a ambition, and died there ingloriously. So did Alexander the great in the midst of his victories. He required of the Jews that their dates should be taken from his reign, and all the Priests sons born that year should be called Alexander's. Into Grecia he sent to be holden a god by them. Apelles' pictured him with a thunderbolt. Plin l. 6 c. 16. Lysippus with this posy, Jupiter, asserui terram mihi, tu assere coelum; O Jupiter take thou heaven: for the earth I challenge to myself. With which pictures Alexander was so delighted, that he proelaimed none should take his picture, but Lysippus and Apelles. As for Calisthenes the Philosopher that dissuaded him from these vanities, he was carried about in a cage, in a most approbrious manner. That made him to be cut off quickly, and his family to be rooted out, as the Angel foretelleth, Dan. 11.4 And as he might have been forewarned by the example of Ahashuerosh, that is, Xerxes, the son of a former Darius (not the same, that he overthrew) who though he were the King of 127 Provinces (Esth. 1.2.) yet was ready to fight for more. He had newly subdued Egypt, and soon after was addressing himself for the conquest of Greece: But failed of his design, and was glad to escape for his life in a small boat, being shortly after slain in his palace by Artabanus one of his own officers. Then he, cui modò ad vict oriam terra defuerit, deesset ad sepulturam. Velleius de Pompeio. Nudus pascit aves, etc. Claud. Danchift. f. 50. that could not hope ever to see all the land that he possessed, and yet could not be quiet whilst he heard of more, was forced to take up with his length in a place of burial. Great Pompey had not so much, and William the conquerors corpse lay unburied three days: his interment being hindered by one that claimed the ground to be his. O therefore that our aspiring Ambitionists would but measure themselves by their own moddle, Application. take the length of their own bodies, as he did once in the dust where he lay last: consider what poor things they are, as they proceed from the slime of their parents: How helpless in their birth, how uncertain of their life, how little a thing will them and feed them, how little a thing will make an end of them. A little viper, a little spider, a little needle at their hearts will kill them: then, a little sheet will wind them, a little grave hold them, a little worm eat out their hearts. And should such think great things of themselves, Gens haec quanquam bonoiem noselant, honerani tamen supra modum affectant Garald. Cambrens. or seek great things for themselves? And yet every mother's child of us are too much the true sons of our great grandmother Eve, and would be more than we are. This Nation (saith one concerning the wild Irish) as also all other barbarous Nations, though they know not what honour is, yet they affect above measure to be honoured. Three of their Kings being derided for their rude habits and fashions rebelled in Henry the seconds days. Man bears nothing so impatiently as contempt, desires nothing so much as respect with others. I have sinned (said Saul) yet honour me be fore the people. Jehu must be seen, or all's lost. Ho die me aut Pontisicem usdebis aut exulü. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Dio in Nero. I fear lest the fugitives will mock me, said Zedekiah. This day you shall see me return from Court either high-Priest or an exile, said Caesar to his mother. Let him kill me, so he may be Emperor, said she of her son Nero. Ambition rides without reins, as Tullia did over the dead body of her father, to be made a Queen: And where it hath possessed itself thoroughly of the soul, it turns the heart into steel, and makes it uncapable of a conscience, as we see in Abimelech, Haman, Athaliah, etc. All sins will easily down with the man that is resolved to rise. In the year of Christ 467. Timotheus Herulus, when he could not other wise get a Bishopric, went, by night, all about the Monk's cells in Alexandria, and, calling them each by his name, told them, that he was an Angel sent from God to require them to cast out Proterius their Bishop, and to choose in his place Timotheus Herulus. And having hereby gained them to his side, and gotten a great sort of the rude rabble by gifts and fair promises to adhere to him, Funeij Chrovel. he invaded the Bishopric of Alexandria by force, slew the good Bishop, and six others with him on an Easter-day, at the foot of the font, whither he had fled for shelter, cast out his dead body, drew it all about, and afterwards burned it. So powerfully did the mystery of iniquity work even in those better times. Zene the Emperor laid a paper on the altar, that God might write therein the name of him who should be Bishop of Constantinople. But Flavitias, corrupting the Sextan of the Church, caused him to write in his name, Niceph. l. 1. and so was made Bishop. When none other would lift. Hildebrand up into Peter's Chair, he got up himself: for who could better judge of him then himself? Harden thy forehead (saith Calvus to Vatinius) and say boldly, that thou deservest the Praetorship better than Cato. Perfrica frontë & digniorem te dit, qui Praetor fieres quam catonem. Quin, l. 9 ●. 2. ambition, I confess, is not ordinarily so broad spoken, but goes difguised, Turk, bist. 515. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ● 10 Ne ferrs poorest Casarve priore a Pom pe●usve parem. Lucan. D. heylins Geo. p. 103. under a vail of modesty; necessity, religion, etc. as in those that disparage themselves, that they may draw in others to commend them: as in Richard the third, who pleaded the necessity of the State for his abhorred usurpation: And as to S lym ● the Turk, and Hismael the Persian, who did, under the colour and zeal of their religion, both pretend just causes of war; although their evil dissembled ambitions desires plainly declared unto the world, that they both shot at one and the same mark, the extending the bounds of their great Empires. There were many pretences given out for the civil war betwixt Pompey and Caesar (saith the Historian) but if you'll have the truth of it, the very cause was the desire of preeminence and fole-government. The one could not bear a superior, nor the other an equal, The same was the ground of all the quarrel of old, between the Bishops of Const intinople and Rome: as, of later time, between Francis King of France, and Charles the fist Emperor of Germany. And is still between the Kings of Spain, and other Monarches of Christendom, whilst they labour so earnestly the setting up of their Catholic Monarchy. When Captain Drake took St Domingo in America, 1585. in the Town-hall were be seen the King of Spain's arms; and under them a globe of the world, Camd Eliz. 285 out of which arose a horse with his fore-feets cast forth with this inscription, NON SUFFICIT ORBIS, The world is not enough for me to conquer. This was laughed at, Romanoi geminos uwm non caperet regnum, quos unum ur●i reperat holpttium, Cyprian. as an argument of the Spaniards avarice and ambition, which indeed is unsatisfiable. One womb could hold Romulus and Remus, not one Kingdom. Athens could not contain two Alcibiades, nor Sparta two Lysandens. Alexander would not divide the Persian Empire with Darius. Our Henry the second crowned his eldest son Henry, whiles he was yet alive, Dan hui. l. 100 and that set him a seeking his father's death. He also had made his second son John, Harlequin of Cornwall, Dorset, Somerset. Nottingham, Derby and Lancaster. Which mighty estate was not a means to satisfy but increase his desires, and make him more dangerous at home. Ibid. 114. Ambition like the Crocodile, groweth while it liveth: or like the Ivy which rising at the foot, will overpeer the highest wall. Base it is and slavish; it will fall down to rise, Relat. of West relig. crouch and creep to mount. Sixtus Quintus, saith one, was the most crouching humble Cardinal that ever was lodged in an oven, and the most proud, ambitious Pope that ever aware crown, And Paul the third (saith Thuanus) covered his deep ambition for a long time with as deep dissimulation of sobriety, gravity, sanctimony and bodily infirmity, Thuan. bist. l. 1. cap. 16. Act. and Mon. fol. 993. whereof when he had once got that dignity, he made a full discovery. Bishop Bonner at first seemed to be a good man, a favourer of Luther's doctrines, and advanced he was only by the Lord Cromwell, for whom nevertheless (after his execution) Bonner had not a good word, but the lewdest, vilest, and bitterest he could speak; Ibid. 1087. calling him the rankest heretic that ever lived, and that it had been good he had been dispatched long ago. Alsted. Chron. p 376. Aeneas Silvius defended this truth, That the Council was above the Pope, and commended the Germans for opposing the Pope. But when he saw that this was not the way to preferment, he turned tippet, taught the contrary Doctrine, and became Pope. In the inthronization of the Pope; before he is set in his Chair, and puts on his Triple crown, a piece of tow or wad of straw is set on fire before him, and one appointed to say, Sic transit gloria mundi, D. Feat'ey at Sir Humphrey Lindes funeral. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 25.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, etc. 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 calls all Agrippa's pomp a phantafie: S. Matthew all the world's glory an opinion: S. Paul a mathematical figure, that is something in the mind, nothing out of it. surely in a vain show walketh every man, saith David, surely he disquiets himself in vain, heaping up riches, and by riches honours, according to that of Laban's 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 mind. 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 baptised, when he saw many poor people expecting alms from the Emperor's table, and ask 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 prefer and provide for his servants. But Christ's 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, etc. Isa. 43 4. And thou art honourable, For since thou wast precious in my sight, thou hast been honourable, and I have loved thee. Virtue is a thousand Escutcheons. 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 ensigns 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, than 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 more 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 Doctors 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 malefactor. This was to call a spade a spade: according to that of the Prophet, foretelling that in the kingdom of Christ, Isa. 32.5. The vile person should no more be called liberal, nor the churl said to be bountiful. Honour est in honorante. Now in a godly man's 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, than 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 confess 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 do 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 wisdom, God gave him honour. It is God that fashioneth men's opinions: therefore Paul prays 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 Sunshine is) but from the Lord. Psal. And 75.6. yet how many go daily from his blessing into the warm Sun (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 Nebuchadnezars instruments, but they presently fall down and worship the Babylonish idol. How much better those three children? And before them, Joseph, who would not yield to his wanton mistress, though he might have been preferred for it? Moses who refused to be called the son 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 teavit, cum facitè posset ascendere altissi mum Plin epist. l. 3 ep 2. Sardinius Gallus cum posset Senator esse, Gartbaginem migravit, etc. 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 uneasy, and crowns themselves oft stuffed with thorns. Therefore Fredrick sir-named the Wise, elector 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 do, 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 chrysostom) they would neither be so hasty to get it, nor so loath to forgo it. Father Latimer being to resign up his Bishopric, when he first put oft his rochet in his chamber among his friends, suddenly gave a skip in the floor for joy, feeling his shoulders so light, and being discharged, as he said, of such an heavy burden. Fructus honos oneris, fructus honoris, onus. The Hebrew word for Honour signifieth weight or pressure. In allusion whereunto S. Paul calls the glory of heaven, a weight of glory. But from aspiring to that heavenly glory, earthly greatness is oft times no small impediment. The Bustard or Ostrich can hardly get upon his wings, whereas the Lark mounts with ease. Nay, as those that walk on the top of pinnacles are in danger of a precipice, so are great men of greatest ruin. Even height itself makes men's brains to swim: and he pourtia ed the ambitious man rightly, that pictured him snatching at a Crown, and falling with this Motto, Sic mea fata sequor. The poisonful Aconite, so much desired of the Panther, is purposely hung up by the hunters in vessels above their reach: whereof they are so greedy, that they never leave leaping and straining thereat, till they burst and kill themselves, and so are taken: So do men that aim at honour too high for their reach, and too great for their merit: their heads are lifted up, but it is as Pharaohs Bakers was: And it befalls unto them, Hic alicua appetendo prepria amisit. Judge v. 15. Job ●●2 Quemomnes made ut potioië se comitali fuis sent in Senaium eum pau ò post in carcevem tra beba●t ut al jectum & resariun Duse Sejano Sparitan. as to that Duke of Moscoviah, whom when the Tartarian had taken in battle, he made a cup of his skull with this inscription, All covet all lose. Let not therefore the bramble be King: let not earthly things bear rule in thine affections. Fire will rise out of them that will consume the Cedars. Exorientur sedexurentur, as Jobs flower, Ionas gourd, David's bay-tree, or Xerxes his Steersman, whom he crowned in the morning, and beheaded in the evening of the same day. The like befell Haman, Sejanus, and many others. Severus the Emperor finding the emptiness and insufficiency of honours and earthly happinesses (sweeter fare in the ambition than fruition) cries out at last, Omnia fui, & nihil expedit, I have tried all things, and find no solid content in any thing. That was Solomon's verdict of them long before: And those in the Parable, Mat. 20.13. when the end of the day came, when they were to go into another world, they saw that which before they would not believe, that preferment, riches, Non melior un quam fuit serum, nec deterior Domino, Galv Chro 478 Vespasianus unus accepto, in perio melior factus. lb 405. Cornel. a Lapid in Num. 11.11. Gen 14, 21 Sic & Tigra●es, quam cum ●empeius vide ret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. misericordia commotus accessi, etc. ' Dio. credit, were but a penny, were but empty things, such as wherewith they were in no wise content. In the very pursuit of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, etc. Say a man obtain them, they neither make him better in prosperity, but the worse (as Caligula, than whom there never was a better servant, nor a worse Lord. Vespasian is said to be the only man that ever became better by being made Emperor. Pius Quintus acknowledged that he was fare the worse man after he came to be Pope) Nor can they bear up the heart in the day of adversity. How crestfallen was the King of Sodom when overcome by the four Kings? How basely behaves he himself before Abraham a stranger, an exile that was before so haughty and refractory! So Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes, and is therehence drawn, bound and carried captive, 2 Cbron. 33.12. But after the unsanctified enjoyment of them follows the sting of conscience, that will inexpressibly vex and torment the soul throughout all eternity. For if one drop of an evil, unquiet conscience, will extremely dissweeten a full cup of outward comforts in this life present, as it will, and make a man weary of the world, una guttula malae conscientiae conturbat, totum mare gaudiorum bumanorü Bucho. Cor. Gallus tantum animi dolorem concepit ut sibiipsi mortem consciverit, joh. Manl. loc come. p. 136. Camd Elizab. fol. 406. as Abitophel, Judas, etc. What shall we think of hell, where the worm bred in the froth of these worldly lusts dies not, where the fire of God's wrath goes not out? If the wrath of a King be as the roaring of a Lion, and if honour's darlings cannot bear their Prince's frowns, but die by them, as it befell Cornelius Gallus under Augustus, and St Christopher Hatton, Lord Chancellor under Queen Elizabeth (The Queen having once cast him down with a word, could not raise him up again, though she visited and comforted him, but that he died of a slux of his urine, and grief of mind.) How will they bear the wrath of God, when David (with whom God was, but in jest, as it were) though mounted on his mountain could not bear his discountenance, Thou didst hid thy face, and I was troubled? Psal. 30.7. Angels. HEB. 1.7. He maketh his Angel's spirits, his Ministers a flame of fire. CHrist, the Angel of the Covenant is here preferred before all created Angels, ● Pet. 3.21. and worthily, as Lord and heir of all: Who is gone into heaven, and is on the right hand of God: Angels and Authorities, and Powers being made subject unto him, saith saith S. Peter. The Papists (not out of Peter, but out of one Dionysius) discourse largely of the heavenly Hierarchy, and tell us of nine ranks and subordinations of Angels. But the author is suspected, Satius est ignorare sine crimine, quam serutaricum discrimine. and the Scripture herein is silent. Now where the Scripture hath no tongue, we need not have ears, but must content ourselves with a learned ignorance, lest we fall into the sin of those Angel-worshippers, Col. 2.18. intruding into those those things which they had not seen, vainly puffed up by their fleshly minds. The Friars so puffed up have names given them by their Governors each according to his merits: and as they increase in their pretended holiness, so they proceed in their airy titles, from Padre benedicto to Padre Angelo, then Archangelo, Cherubino, and lastly, Sands his relation of West Religion, p. 20. Cerephino, which is the top of perfection. The Seraphims (those flames of fire) whom the Papists place in the highest order, as nearest to God, and set them as rulers over the inferior Angels, Titen. Syntag. pag. 199. they also are called here God's Ministers, yea they are his messengers too (whatever the Papists say to the contrary) Isa. 6.6. sent forth to minister for them who shall be heirs of salvation, Heb. 1.14. And were not therefore created (as some have affirmed) many ages before his visible world: for then there had been a beginning before that In the beginning, Gen. 1.1. Besides, Haec fuit the● logorum Graecorum sententia: in qua & ex tatinis erat non nemo. Ibid. 187. if the Angels be messengers and ministering spirits, what use was there of them, before there were some to whom they might be sent, and for whom they should minister? But, say they, If Angels were not created till the world was, why doth not Moses mention their creation? Some answer thus: lest, if mention should have been made of Angels in the beginning, God might have been thought to have used their help in the Creation. Others say, Lest the Jews, Col. 2 18. so addicted to Idolatry, should (as some did) fall into the sin of Angel-worship. Chrysostom's reason is not to be rejected, Hom. 2. in Gen. That Moses his purpose was only to set forth a description of the sensible and visible works of God, applying himself to the rudeness of that people: and therefore omitting the doctrine of heavenly spirits, as fare above their understanding, and less belonging to them, or us. For if the Theology for Angels were written, we should need another Bible: the creation and government of Angels containing as great variety of matter, as doth the religion of mankind. Howbeit it is probable they were created the first day, Gen. 2.1. with, Orthodoxi quidam patres senserunt Angelos creatos esse primo die. quod iü dixerat Deus, Fiat Lux. i. e. naturae lucide. Bucholc. and in the highest heavens (as Christ's soul was created with, and in his body in the Virgin's womb, the selfsame moment) and are therefore called Angels of heaven. Besides, those morning stars and sons of God are said to sing and shout when God laid and fastened the foundation of the earth, Job 38.4.6, 7. Morning-stars they were all then, and Angels of light, sons also of God, as made in his image, and resembling him as his children, both in their substance, which is incorporeal, and in their excellent properties, which are life and immortality, blessedness and glory. But now, How art thou fallen from heaven, O Lucifer son of the morning? The devil and his Angels kept not their first estate, Isa. 14.12. The ground of their sin was amor sui luordinatus, whence discontent, rebellion, apostasy. Yates his Madel, p. 176, 177. but left their own habitation, Judas ●. For their sin; some say, it was pride in affecting Divinity: Some say it was envy stirred by the decree of exalting man's nature above Angles, in and by Christ: Some say a transgression of some commandments in particular, not expressed, as adam's was. Whether in Paradise or heaven there are that dispute, I have nothing to say; neither yet for the time when they fell; some think it was the second day, because it is not added, That God saw what he had done that day to be good. Sure it is, That his Angels he charged with folly. job 4.18. Neither were they (as the Spaniards say of the Portugals) Pocos y locos few and foolish: for there was a Legion of them in one man, hay Geog p. 63 Mat 8. which is six hundred at the least. There are that understand of them those ninety and nine sheep in the Parable, to that one of lost mankind. The Schoolmen would gather out of 2 Kin. 6.16. that as many Angels fell as stood, but the Scripture defineth nothing of that. It is probable that one fell first, and the rest followed after, which are therefore called his Angels, Job. 8 44. evil Angels, such as the Saints shall judge, 1 Cor. 6.3. Reprobate, apostate Angels, in opposition to those holy and elect, Mat. 25.31. 1 Tim. 5.21. who stand and continue holy, not by means of Christ's mediation, but God's eternal election, and his preventing them with actual grace, which made them effect and execute at the first, what ever thing it was wherewith it pleased God to prove their obedience. Christ, I know well, is called the Head of Angels, but this is in another manner of sense than he is head of the Church, which is united and subjected unto him in a more near and communicative way, as his members, without the which he holds not himself complete, Ephes. 1.22, 23. Head of Angels Christ is, first as God; for the giveth them all they have, both essence and continuance. 2. As Mediator, he useth their service for the guarding and guilding of his Church and chosen. Not that Christ needs their assistance, as Princes need the counsel and aid of their subjects, whom therefore they associate. The holy Angels receive more from Christ, than they perform or bring to him. But he maketh use of their service, 1. To seal up his love unto us by employing such noble creatures about us. 2. To make and maintain love between us and Angels, till we come to walk arm in arm with Angels: For, I will give thee places to walk among these that stand by, Allusively to the walks and galleries about the Temple. Mat. 18.10. saith Christ to Jehoshuah the high-Priest; that is, among the Angels: who are elsewhere said to stand always looking on the face of God, to receive commandments, for the accomplishment of all designs for our good. And this they do willingly, speedily, constantly, zealously, reverently, with an awful respect to the divine majesty, Isa. 6.2. before whom they cover both their feet (as conscious of a comparative imperfection) and their faces with their wings, as a man claps his hands on his eyes at some extraordinary resplendent brightness suddenly shining upon him. As with two of their wings they fly, With weariness of flight. yea weary themselves, as it were, with eager flight to do us any good office, Dan. 9.21. as Gabriel did to the Prophet Daniel, with the message of the Messiah: Theodoret elegantly sets forth their employment about God and his people in two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 They sing praise to God, job. 38.7. Isa. 6 3. Heb. 1.6. Angelo's Proeulas Academicus & Plutarch, esse putant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerentes ad bondnes, & baminum vota all Deos. Psal 91. Mat. 4● whom they perfectly know and love, and therefore perfectly adore and honour. 2. I hay minister (whole myriads of them) both to him and us, Dan. 7.10. and do his will for our good, Psal. 103.20. rejoicing more in their names of office then of honour, of employment than preferment, to be called Angels (that is, messengers) than Principalities, Thrones, Dominations, Ephes. 1.20. Accounting it better prodesse quàm praeesse, to do good, then to be great, to dispense God's benefits to the Saints then to enjoy them themselves. Hence they are with and about the Saints as their companions, guides, protectors, monitors, and rulers of their actions. As they rejoice at their conversion (because the room of the apostate Angels, whereby their society was much maimed, is supplied by the elect) so when they are converted, they bear them in their arms (as the servants of the house delight to do their young master) and are at all times at their right hands (to set forth their dexterity and readiness to help them) in holy duties especially. Angelu maxim in pulico cetu circumsistuntur pis. bleò Tabernacuti cu'za Cherubinu lotus & soris reserta. Satan stood at Iehoshuah's right hand, as he was sacrificing, to resist him, Zech. 3.2. So did Gabriel at Zacharies right-hand, as he was offering incense, to inform and comfort him, Luk. 1.11. This they do still, though invisibly and infensibly (that God might draw up our heart's heaven ward, and teach us to have our conversation above, though our commoration be here beneath.) Devils are not so ready to tempt and devour us, as the Angels are, to help and deliver us: as evil angels suggest temptations, so do good Angels holy motions. And as our good endeavours are oft hindered by Satan, so are our evil by the Angels: else, were not our protection equal to our danger, and we could neither stand nor rife. The devil moved Balaam to go (God bade him go if he thought good, Eccl. 11. ●le. as Solomon bids the young man, Fellow the ways of his own heart) a good Angel resifts him, and speaks in the mouth of his ass to convince him, B. Hall contemplate. If an heavenly spirit (saith one) stand in the way of a sorcerers sins, how much more ready are all those spiritual powers to stop the miscarriage of God's dearest children? How oft had we fallen yet more, had not these guardians upheld us, whether by removing occasions, or casting in good instincts? Michael opposed Satan about the body of Moses: so do the Angels still about the bodies and souls of the Saints, while they are alive. As when they are dead, they presently convey their souls into Abraham's bosom thorough the devil's territories, and in despite of him, for he is the Prince of the air. And for their bodies, they shall gather them together at the last day from the uttermost part of the earth, to the uttermost part of heaven, Mark 13.27. Quest. But how shall they know the righteous from the wicked? Answ. Very easily. For, 1. They have ministered unto them, and been conversant about them. And if a servant know his master's corn from another man's, Mali in area nobiscum esse possunt, in borreo non possunt. Aug. and the tares from the wheat, why should not the Angels as easily know the Lords crop? 2. The elect are marked from the rest, Ezek 9 and shall soon be discerned, if by nothing else, yet by the lightsomeness of their looks, and lifting up of their heads, for their redemption draws nigh. Whereas the wicked shall look ghastly and ruefully, the devil claiming his own, and these men's hearts failing them for fear, and for looking after those things which are coming upon them, Luk. 21.16. Then shall they be everlastingly shamed, Dan. 12.2. and sentenced, jude 14. Mat. 13. Mat. 25.41. Neither helps it, that they are a multitude: for Christ comes with thousands of his Angels, to do execution, to bundle up the tares, and cast them into the furnace. Now if Ezekiel, Daniel, john, etc. (men that had good causes and consciences) did so tremble before one Angel, coming with good tidings in a lesser manifestation of Christ's glory; what then shall these do, when Christ cometh to judgement, and when he visiteth what will they answer? etc. job 31. Anger. EPHES. 4.26. Be ye angry, and sin not: let not the Sun go down upon your wrath, etc. COncessit quod naturae est, negavit quod culpae, saith Ambrose upon these words, M. Gataker. and after him Cassiodore. It is not evil (saith one) to marry, but good to be wary: So neither is it a sin to be angry, but hard not to sin, when we are angry. Anger is a tender virtue: and such as by reason of our unskilfulness may be easily corrupted and made dangerous. Mat. 16.23. Mark 3.5. He that in his anger would not sin, must not be angry at any thing, but sin. Our Saviour was angry with Peter, and angry with the Pharisees for the hardness of their hearts. Moses was even blown up with holy anger at the people, for the golden Calf: and God's blessing on every good heart, that, in such a case, hath a stomach for God. Meekness, surely, here would be no better than mopishness, and not so good as madness, Psal 139. Do not I hate them that hate thee? I hate them with a perfect hatred, saith David, I count them mine enemies. This is the anger of zeal, found in Phineas, Elias, Elisha, our Saviour: and should have been found in Adam toward his wife, in Eli toward his sons, john 2.17. Gen. 13.7. Radicem bonam & finem bonum. in Lot toward his servants, etc. It must have a good rise, and a good-end, saith Bucer: else it becomes a mortal, not a venial sin, as the Papists fonely conclude from Mat. 5.22. Whosoever is angry with his brother without a cause, etc. There is a just cause then of anger: sin, as an offence to God (here Nabuchadnezzar was out, Dan. 3.19.) And there must be a just measure observed, Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum, ut eurum etiam mise●cretur. etc. Ira smor brevis est. Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner (as our Saviour in his anger did the obstinate Pharisees) or to pray for him (as Moses for those idolaters, he was so enraged at, Exod. 32.31, 32.) Anger that is not thus bounded is but a momentary madness, saith the Heathen, it restreth in the bosom of fools, saith Solomon, whether it be Bilis, iracundia, aut infensio (for into those three degrees Damascene distinguisheth it) A●ger, Wrath, and Hatred, The one (saith he) hath beginning and motion, but presently ceaseth: the other taketh deep hold in the memory: the third desisteth not without revenge. Clichtoveus compareth the first to fire in stubble: the second to fire in iron: the third to fire that is hid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewrayeth it , but with the ruin of the matter wherein it hath caught. Some are sharp, some are bitter, a third kind are implacable, saith Aristotle. The first are the best, that as children are soon angry, Melch. Adam. in vit. and as soon pleased again. Be ye children in malice, 1 Cor. 14.20. Vrsinus was of somewhat a hasty nature: So also was Calvin, fit in ejusmodi ingeniis, saith he that writes their lives. For as any man is more industrious and ingenious, so he teacheth more teachily and painfully. Yet had they so learned to moderate their anger, as not to utter a word, in their passion, Bezae collegae saepè dicebant eunt fine sell vivere Melch. Adam. unbeseeming a Christian. But of Zeza, his Colleagues would often say, That like the Dove he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a gall. And it should seem so by that which he writes of himself in a certain Epistle to Mr Calvin: The Jesuit (saith he) disputing about the Eucharist, called us, Vulpes & serpents & simias, foxes, serpents, apes, etc. My answer was this, Nos non magis credere, quàm Transubstantiationem, That we believed all that, as much as we did Transubstantiation. So Giles of Brussels Martyr, Act. and Mon. fol. 811. when the Friars (sent to reduce him) did any time miscall him, he ever held his peace; insomuch that those blasphemers would say abroad, that he had a dumb devil in him. Cassianus reports, that when a certain Christian was held captive of infidels, tormented with divers pains and ignominious taunts, being demanded by way of scorn and reproach, Tell us what miracle thy Christ hath done? He answered, He hath done what you see, that I am not moved at all the cruelties and contumelies you cast upon me. This was indeed to walk as Christ walked, who did not strive, nor cry, nor did any man hear his voice in the streets, who when he was reviled, Mat. 12.19 Pet. 2.23. reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. So did Moses, when murmured against by Aaron and Miriam. He was meek and complained not: therefore without any delation of his, the Lord struck in for him. The less any man strives for himself, the more is God his Champion. But the wrath of man as it worketh not the righteousness of God, Jam. 1.19, 20. Rom. 12.18 Give place to wrath. 1. To the wrath of God, which by revenge ye prevent. Brevis daemon so it prevents his justice: Wherefore be slow to wrath, saith S. James, as God is; not fretful and froward as the devil is, Anger is a short devil, saith chrysostom, the fury of the unclean spirit, Qui suis follibus & flatibus intendit, who inflames the heart, sets the tongue on fire from hell, makes it hotter than Nebuchadnezars oven, so that he cares not what he speaks, as Ionas; what he does, as Saul: who falling into a rage, the devil possessed him, and kindled such a fire, as could not be quenched, till he fell into the unquenchable lake. So true is that of Eliphaz, Wrath killeth the foolish man, job 5.2. delivers him up to the destroyer, if it rest in his bosom especially, and lodge a night with him, which is the second degree above mentioned. Let not therefore the Sun go down upon your wrath: for that is all one as to give place to the devil, Ephes, 4.26. Pythagorici siquandò per iram ad maledict a prorupissent, arte solu occubitum, dextris, mutuò datis, gratiam redirt graverunt. 1 Joh. 3. Numb 28.29. M Wherely in his Prototypes. who hereby entereth the heart, and takes possession. Many there are that suffer the Sun not only to go down upon their anger, but to run his whole race, yea many races, ere they can be reconciled: whereby their anger becomes inveterate, and turns into malice: for anger and malice differ but in age. Now cursed be this anger for it is fierce, and this wrath for it is cruel, Gen. 49 7. it is the murder of the heart, Mat. 5.21, etc. the fountain of the murder both of the tongue and hand. Hence it is said, He that hateth his brother is a manslayer. He is so in desire, he would be so indeed, if he durst, Were there a sword in my hand, I would surely slay thee. There is a passion of hatred (saith one) and there is the habit of it. The former is a kind of averseness and rising of the heart against a man, when one sees him, so that he cannot away with him, nor speak to, nor look courteously or peaceably upon him; but ones countenance falls when he sees him, and he even turns away, and, by his goodwill, would have nothing to do with him: This is the passion of hatred. The habit of it is, when the heart is so settled in this alienation and estrangement, that it grows to wish and desire, and seek his hurt, yea to rejoice and glory when it can effect it: as joseph's brethren, who sat down to eat and drink, when they had cast him into, the pit: as Lamech, who boasted of his manhood this way (dogge-hood rather, for revenge is no better) as Alexander Phereus', Plutarch. who consecrated the Javelin, wherewith he slew Polyphron. This is that third and worst sort of anger, which, being smothered, will languish: but let out, will flame into further mischief, as we see in Esau, who vowed his brother's death, and Cain who wrought it. Act. and Mon. fol 914. But that I believe and know (said Friar Brusierd in a conference with Bilney) that God and all his Saints will take revengement everlasting on thee, I would surely with these nails of mine be thy death. We read also of a like saying of another Friar Augustine of Antwerp, testified by Erasmus in his Epistles: who openly in the Pulpit at Antwerp, preaching to the people, wished that Luther were there, Erasm. epist. l. 10. add obtrect atorem This Story was he that advised not to lop off the twigs, but to strike at the root the L. Elizabeth. Act. and Mon. fol. 1925. Camd Elizab tra●fl. fol. 141. Dan hist. 42. that he might by't out his throat with his teeth. So doing he would nothing doubt to resort to the altar with the same bloody teeth, and receive the body of Christ. Dr Story (that bloody persecutor of the Saints in Queen Mary's days) when Queen Elizabeth came to the Crown, could not forbear to curse her daily in his grace at board, and was worthily hanged for his treason, anno 1571. Being herein like the foolish Bee, who loseth her life to get revenge. Valerius Maximus could not tell, whether Sylla or his anger were first extinguished. William the Conqueror to be revenged on the King of France (who being young and lusty jested at his great belly, whereof he said he lay in at Roven) entered France in the chiefest time of their fruits, making spoil of all in his way, till he came even to Paris (where the King of France then was) to show him of his up sitting. And from thence he marches to the City of Mants, which he utterly fackt, and in the destruction thereof got his own by the strain of his horse among the breaches, so ending his wars, and his life together. His successor Edward the first did not so: For going against Bruce King of Scots, Idem, ibidem. fol. 201. he adjured his son and Nobles, that if he died in his journey they should carry his corpse with them about Scotland, and not suffer it to be interred, till they had vanquished the usurper, and absolutely subdued the Country. A desire more martial than Christian, showing a mind so bend to the world, that he would not make an end, when he had done with it: and so set upon revenge, Lib 9 ● 3. that he designs it beyond his life. Sedira mortalium debet esse mortalis, saith Lactantius. Are we mortal, and shall our anger be immortal? the rude rage of the rebels in Kets conspiracy was such, that some, being disabled almost to hold up their weapon's, would strive what they could to strike their enemies. The life of K. Edward 6. by Sir joh. Hoyw, p. 71. Others being thrust thorough the body with a spear, would run themselves further, to reach those that wounded them deadly. So sweet is revenge to corrupt nature: Tamar will defile herself with incest, to be even with her father in saw judah: Absolom will run any hazard to have his pennyworths on Amnon: David desperately swore the death of Nabal, and his household by such an hour. To be revenged is more honourable then to be reconciled, Inim●cot u●cisct pottùs quam illis reconciliari, bonestun cense. tur. Rhetor. l. 9 cap. 1. jam. 4.5. 1 Sam. 25, 31. Isa. 28. Mat. 5.48. 1 Sam. 24.19. saith Aristotle. This is the voice of nature, and thus the spirit that is in us lusteth to envy: but the Scripture giveth more grace, teacheth better things, speaketh to us, as Abigail did to David, when he was marching furiously, Then shall it be no grief unto thee, nor offence of mind to have bridled thy passions, and to have held thy hand from blood. Nay, it shall be a singular comfort to have conquered thy passions (For the meek shall increase their joy in the Lord) and a sweet seal of our spiritual sonship, that we are the children of our heavenly Father, yea that we are perfect as he is perfect, and can do that which a natural man cannot, as Saul acknowledgeth. Elisha feasteth his enemies, and is freed of them; the bands of Syria come no more into the bounds of I●ael. Absolom invites Ammon, and Alexander Philotas to a feast, to kill them thereat. But Isaac expostulates the wrong with Abimelech and his company, forgives them, fcasts them, Gen. 26. ●0. and hath them his friends for ever. This was a noble revenge, and fit for Christian imitation. joshuah marcheth all day, and fights all night for the Gibeonites, that had so deceived him. Cranmers' gentleness in pardoning wrongs was such, that it grew to a Proverb, Act. and Mon. fol. 1●92. Do my Lord of Canterbury ashrewd turn, and then you shall be sure to have him your friend, whiles he liveth. He never raged so far with any of his household servants, as once to call the meanest of them varlet or kuave in anger, much less to reprove a stranger with any reproachful word. Here was a perfect man, jam. 3 2. as S. james defines him that can rule his tongue, in his passions especially, which once affote are very violent, and (like heavy bodiesdown steep hills) once in motion move themselves, and know no ground but the bottom. First, Cease therefore from anger, and refrain strife, free not thyself in any wise to do evil, Psal. 37.8. Thou dost evil in fretting, Helps to repress rash anger. thou shalt do worse in venting, and suffering the fire to break out as David did, Psal. 39 When therefore thou findest thyself incensed and chafing ripe, Prov. 30.32, 33 If thou hast done foolishly in lifting up thyself (by any froward look or gesture) r●f thou hast thou, he evil (by medi●ating revenge, yet) lay thy hand upon thy mouth, silence thyself. Surely the churning of milk bringeth forth butter; and the wring of the nose bringeth forth blood; so the forting of wrath (the uttering of it) bringeth forth strife, Irasera est furibunda incantemus cam di vinae Scripturae carminibus. Chrysost. job 15.4. Act. 15.9. Luk. 1.5. Isa 17. 1 Sam. 25. 2 Sam. 12.30, 31. presently lay a necessity of silence upon thyself, till thou be able to speak quietly and composedly, till the heat be somewhat over: As Ahashuerosh walked a while in his garden, ere he would pass sentence upon Haman. Another repeated the Greek Alphabet, ere he would say or do any thing in his anger. He doth better that repeateth some grave sentences of Scripture, such as is this, Be angry: but sin not: Be slow to wrath: Avenge not yourselves, but give place to wrath: Submit to God: resist the devil and he will sly from you. This devil of anger, if thus resisted by Scripture, will surely sly, he cannot bide by it, Mat. 4. Especially, if we set ourselves to pray it down, as David did, Ps, 39 When job broke out and was waspish, Surely, said Eliphaz, thou restrainest prayer, else it would never be thus with thee. Secondly, Get thy heart purified by faith. For faith makes patience. When the Disciples heard that they must forgive till seventy times seven times in a day, Lord, say they, increase our faith, The wisdom from above is first pure, and then peaceable, Jam. 3. 17. But, from whence are wars and contentions amongst you? (as it is in the next verse) Are they not hence, even of your lusts that war in your members? These make you unquiet and out of order within: and hence it is that you are so froward and discontented with others. The wicked are as the raging sea, troublesome and tumultuous; the covetous person troubleth his whole house, Nabal was such a son of Belial, so fierce and furious that there was no speaking to him: Yea, David when he had defiled his conscience, and not yet repent of his adultery and murder, how rigid was he, or rather cruel in his handling of the Ammonites, in recking his teen upon them for the misusage of his Ambassadors? He put them under saws and harrows of iron, he made them pass thorough the brick-kilne, etc. The devils are most impure and therefore most malicious: Christ on the other side, most pure, and therefore most gentle. Of the increase of his government and peace there shall be no end, saith Isaiah: teaching us, that the more Christ's government increaseth in the soul, the more peace and peaceableness. Isa. 9 7. But perverseness argues a breach in the spirit, Prov. 15.4. Thirdly, Study to be quiet, and do your own business. 1 Thell. 4.12. Meddle not with the strife that belongs not to you, lost you take a dog by the ears, Prov. 26.17. Eat contentious company, Prov. 22.34. for, like mad dogs, they by't and make others as made as themselves. Drink not, game not, lest thou meet with contentions, Prov. 23.29, 30. Listen not to the tale-bearer, Prov. 17.9. for he separates even very friends. Inquire not into other folk's faults. Seldom is a patiented man inquisitive, or an inquisitive man patiented. Non vis esse iracundus? ne si● curiosus Sen. Solomon would not have one lay his ear as an evesdropper, to every word is spoken, lest he hear his servant cursing him, Eccles. 7.21. and so he should fall to hate him, and vex himself to no purpose. Presume in thy mind, that many things are to be suffered, while we are here: which whoso cannot frame to do, it's but time for him to make up his pack, and be gone out of the world; for here's no being for him. Many things also are to be dissembled and winked at, as the lion takes no notice of the barking of curs, Non indignantur agrotu, sed morbos sanant. Erasm. as Physicians pass by the petulancies of their patients. Pills must be swallowed down whole, not chewed: so injuries. Thus, by the meekness of wisdom, prevent occasions of anger: it doth require much study to live quietly. Fourthly, Consider, 1. The deformity of anger. 2. The disgrace. And 3. The danger of it. First, What an ugly thing is anger, dispossessing a man of his soul (which is possessed by patience) and dis-figuring his body with fieriness of the eyes, Luk. 21.19. Turpis aspectus; quid antma? furiousness of the looks, distortion of the face, inflammation of the nostrils. The Hebrews call anger Aph, because therein the nose riseth, the colour changeth, the tongue stammereth, the teeth gnash, the hands clap (as Balaac's, Numb. 24.10.) the feet stamp, the pulse beats, the heart pants, the whole man swells like a toad glows like a devil, tormenting himself before his time. Plato, Seneca. Sextius. Prov. 14.9. & 11.16, & 19 E. cles. 7.11. Prov 21.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet 2 18. ab Hebrae● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stultus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 6 7. Invalidum oncne naturâ querulum. Sen. Whence many Heathens have advised the angry man to look his face in a glass, and so grow ashamed of his distemper. Next, for the disgrace: The holy Ghost hath stigmatised the angry person for a fool in grain, such an one as exalts folly, sets it up on high to be seen of all, and proclaims himself a Fool; yea the worst of fools; for, Proud, haughty, scorner is his name that dealeth in proud wrath, That's his title. Thus God loads such a man with disgrace. And whereas he thinks by his big looks and high terms to carry it among men (as Lamech did) when he hath gotten revenge especially. The Apostles purposely disgraceth revenge of injury by a word that signifies disgrace, loss of victory, or impotency of mind. And indeed it is unmanliness of spirit, and little wit in the head, that causeth a great deal of passion in the heart, as we see in infants and sick people. Nibil tolerabile videtur, non qu●a dura, sed quia molles pa●imur. 6.2. Thunder, hail, tempest, neither trouble nor hurt celestial bodies: no more doth anger great minds. The tops of some mountains are said to be so high above the middle region of the air, that not so much as the dust upon them is moved out of the place from years end to years' end: So is it here. Great spirits, and men of understanding are like the upper region, in a perpetual serenity: or at least, like the highest planets, that of all the rest, are thought to be slowest in course: or like a diamond that is neither bruised nor cut. And lastly, for the danger of anger, it consumes the body, it confounds the soul. Fevers, colicks, palsies, Plus nocet ira quam injoria. pleurisies, apoplexies, inflammations, consumptions are caused by it, whiles it dries up the radical moisture (that balsam of the body) boils the heart into brine, and viper like, makes an end of the owner: who as he lived undesired, so he dies unlamented, as Nerva, Valentinian, and other choleric Kings and persons of great note, who hereby have wrought their own ruth and ruin. ● Pet. 3.7. Jam 1.19, 20, 21 Ep. 4.30, 31. And for the poor soul, it is indisposed, by unadvised anger, for prayer or any other duty to God or man. He is laid open, as an unwalled City, to many sins, mischiefs and miseries (Jam. 3.16. Prov. 3.32. and 7.13. and 29.22. Psalm 37.8.) temporal, spiritual and eternal, Prov. 17.10. Mat. 5.21. He that lives and dies in this fury, becomes a prey to the furies of hell. Fiftly, Consider wisely of God's providence, presence, patience. First, That those that wrong us (how malicious or mischievous soever) are the instruments of his good providence, for our greatest good; Irasci pop. Rom nemo spaie●tèr potest. I●ac. Nemo me imp●mè ia●essit, saith the Scottish thistle. 2 Sam 16.10, 11. Why then should we be angry at them? Is not this to be angry at God? Now if he could say, No wise man will be angry with the people of Rome, because of their power, how much greater folly is it to rage at God? If he be angry with us, there is hope of mercy, but if we be angry with him, what help is there, let his Wrath be kindled never so little? This rained in Job from letting sly at the Chaldeans that robbed him, and David at Shimei that reviled him. Take heed ye be not found fighters against God, Act. 5. And had he as well seen God in Nabal, as he did in Shimei, he had never been so outrageous. Reverence therefore God's providence, and be still, Psal. 39.10. None could have power against thee, except it were given them from above, Job. 19.11. Next, Consider God's presence, and be careful. Set God before thy passions, and they will be soon hushed; as unruly fellows that are quarrelling, when once an officer comes in amongst them. When thy heart boils with wrath and desire of revenge; say as those Disciples, Luk. 9.54. Wilt thou that we call for fire from heaven? Ask leave of God, ere you dare to do any thing that way, and presume not to be thine own carver. We use to say, If the Magistrate be not present, we may offend another to defend ourselves: But if the Magistrate be present, there is no excuse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5 ●. behold the Judge stands before the door (saith S. james) grudge not therefore, groan not, grunt not one against another: You cannot show the least token of impatiency, but he is an eye-witness of it; Jer 5.22. Now will ye not tremble at my presence, saith the Lord? job, though patiented at first, yet when once wet to the skin, falls a roaring and raving, and there was no ho with him: Till at length God steps forth, as it were from behind the hang, overhearing him, and takes him up roundly, Chap. 38.2 Who is this, says he, that talks thus? how now? After which, job laid his hand upon his mouth, and we hear no more of him. Consider, lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 13.18. Psal. 103.8, 9 God's infinite patience and longsufferance in bearing men's manners, as he did theirs in the wilderness. How slow is he to anger, and plenteous in mercy! He will not always chide, though always provoked: neither will he keep his anger for ever. God judgeth the righteous (but very gently, and in the midst of judgement he remembreth mercy) God also is angry with the Wicked (or angered by them) every day. But what will he do in his anger? If he turn not, he will whet his sword (before it devours flesh. He first takes hold on judgement, before his judgement takes hold on men:) He hath bend his bow and made it ready, etc. Sic patientiam exercet suam, dum panitentid expectat tuam. Aug. Amb. in Gen 9 Psal. 7.12.13. We read of God's bow, saith Ambrose, set in the cloud, but nothing of his arrow. The how cannot hurt us, but the bow forewarns us of the arrow; and the string of the bow is to us-Ward, to show how unwilling God is to punish even the wicked. He must first turn the bow, and then he bends his bow, and then his arrow is unprepared too, vers. 14. So unready and unwilling is he to afflict, to grieve the children of men. Lam. 3.33. Isa. 28.21. Hithhallech. Gen. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep. Ad Vesperam d●el. Ambre●. He calls it his work, his strange Work; he goes not about it, till there be no remedy, 2 Chron. 36.16. When God came to punish Adam, he came slowly, and in the cool of the day. He ran not upon him, as David did upon Goliath, and cut off his head, but with a softly pace and still voice, and not till the evening. And then convents him, before sentence (which he would not do for the devil) and promiseth him a Saviour from the deadly sting of that old serpent. Oh look upon this pattern of patience, as they did once upon the brazen serpent, and it will cure our hearts when stung with impatiency. Adam was the masterpiece of God's handiwork, in whom he rested and rejoiced: adorned him with his own image, advanced him to dominion over all other sublunary creatures, honoured him with the possession of Paradise, and possibility of heaven, held himself so fare honoured by him, as that he is not called Lord God, till man was created. Gen. 1. Psal. 49 12. But men being in honour, continued not one night (as it is thought) but became like the beasts that perish; nay worse, like the devils, with whom he should have perished, had he not dealt with a sin-pardoning God, none ever like him, Mic. 7.18. Isa. 57 7. He still multiplies pardons, as we multiply provocations, and stretcheth out his hand all the day long to a rebellious people, 2 Cor 5.20. Isa. 65.2. his grace even knelt to them, beseeching them to be reconciled, and bearing with such abominable practices, in the mean while, as the meekest Moses that ever breathed would never bear with, if in his room, but even for an hour. If we consider especially how infinitely great he is and mighty, armed with power at his will. For the Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, Deut. 10. 17. Now the higher any person is, the less patiented of wrongs, How rigidly dealt David with the Ammonites, for the abuse done to his Ambassadors? And when the people stoned Adoram, ● King 12 18, 20. that was over the tribute, Rehoboam gathered all judah and Benjamin to fight with them. If God should be as short spirited, what would soon become of all? Let a man but put up an injury once or twice from another, and he hath himself highly in admiration, and in his own conceit deserves to be chronicled, nay canonised for a Saint, as our Henry the sixth had like to have been for this very virtue. One of his successors (King Henry the seventh) laboured it, saith the Historian, and had obtained to have done it, had not the charges thereof, that so far exceeded mediocrity, caused him to leave it undone. Of this King it is reported, That in both estates he so demeaned himself, that he modestly carried the one, and moderately underwent the other: Passion at no time drowning his judgement, nor will at any time domineering over his reason: yea such was his deportment, that the inconstancy of his estate could not alter the constancy of his mind. He was never heard to swear oath (which David did in his heat, I Sam. 25.22.) his greatest asseveration being for most part, Forsooth, forsooth, or verily, verily. His patience was such, that to one that struck him, when he was taken prisoner, he only said, Forsooth you do Wrong yourself more than me, to strike the Lords anointed. Another that had drawn blood of him, when he was in prison, he freely pardoned (when restored) saying, Continuation of daniel's h●st, of England by T●u●g●●, so. 198 Alas poor soul, he struck me more to win favour with others, then of any ill will he bore me. Of that happy memory, that he never forgot any thing but injuries. This was a fair precedent, and hardly matched again in a man of his place, and living in those dark times of gross Popery, Psal 74.20. Idcò deteriores sum●s, quia meliores esse debemus. M●l. 3.18. For the dark places of the earth are full of the habitations of cruelty, saith the Psalmist. But what is all this to God's infinite patience in suffering wrong and long too? not from the vessels of wrath only. Rom. 9.22. but his own elect, who should be better, spa●ing them as a man spares his son that serves him, forgiving them seventy times seven times in a day, passing by without grievance, a world of infirmities, yea taking advantage of their backslidings to show them the more mercy, as Hos. 2.13. The deep and due consideration of this patience in God, will greatly patiented our spirits, and transform us into the same image, as it did that Ethiopian Eunuch, Act. 8.32. and that Earl called Elzearus, of whom it is storied, that being much given to immoderate anger, the means he used to cure this disordered affection, was by studying of Christ, and of his patience. This meditation he never suffered to pass from him, In vita ●jus a apud Suriun. before he found his heart transformed and conformed to the heavenly pattern. Lastly, If to these means and meditations you add a constant endeavour to become low in your own eyes, keeping the strict watch of the Lord over your heart, taking yourself in the manner, when impatience gins to boil in you: and if you hearty pray down your passions, arraigning and condemning them in God's presence, and desiring him to do execution, you shall soon see that this your labour is not in vain in the Lord. Apostasy. MATTH. 24.12, 13. And because iniquity shall abound, the love of many shall wax cold. But he that endureth to the end, the same shall be saved. IT is well observed concerning those two destructions of the world, Ludolf, de vita Christ l. 2.6.87 that as the first was by water for the heat of their lust, so the second shall be by fire, for the coldness of their love. The deluge of iniquity shall quench the love of many. But he that endureth, etc. It is but a He in the singular number that holds out to the end. The most are of them that draw back to perdition, and not of them that believe to the saving of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 2 12. Confitetur se esse Apostatam, sed beatum & sanctum, qui fidem diabelo datam non servavit. Melch Ad. in vit Luth p. 145. Sleidan Comment. Heb. 1.39. The opposition there imports that incredulity is the root of apostasy; that (I mean) whereby a man departs from the living God. It was laid to Luther's charge, that he was an apostate. He confesseth that he was an apostate, but a blessed and holy one: such as had not kept promise with the devil, but fallen off from him, and his Church malignant. The like imputation the Papists laid upon those famous Italian converts, Zanchius, Peter Martyr, Paulus Vergerius the Pope's Nuncio, who began to write a book, Adversus Apostatas Germaniae (that was the title) against the Lutheran apostates: but by searching into their tenets, with purpose to confute them, was converted by them, and leaving his Bishopric, and that whole Synagogue of Satan, lived and died a painful and powerful Preacher of God's truth in Germany. Galeacius Caracciolus also, an Italian marquis, and nephew to Pope Paul the fifth, hearing Peter Martyr read upon the 1 epist. to the Corinth's, was converted by him, and leaving all went to Geneva. Where when he was afterwards tempted by a Jesuit to revolt for money: he cried out, His life translated by Crosh. Let their money perish with them, who esteem all the gold in the world worth one day's society with Jesus Christ and his holy Spirit. And cursed be that Religion for ever, that seeks by money to corrupt men's minds from the simplicity of Christ. The Papists do at this day propose rewards to such as shall relinquish the Protestant religion, and turn to theirs: as in Ausborough, where they say there is a known price for it of ten florins a year: in France, Relation of West Religion sect. 16. where the Clergy have made contributions for the maintenance of runagate Ministers: such as were Bolsecus (whom the Papists afterwards hired to write calvin's life, where so many lines, Religion●m ephemeram bab●re exissimabatur. B●z. Melch Adam. do vit exler. Theolog P ●●. Ibid. p ●9. Redijt Steiserus ad Pontificiot & mice è periisse du●●ur. Scultet. Annal. 118. so many lies) Baldwin that notable turncoat, that changed his religion three or four times at least for advantage, and died at last of envy, that another was preferred before him, as Chaplain to Henry the third of France, when he went to take possession of the Kingdom of Polonia: Petrus Carolus, that odious apostate, and troubler of the true Church: Staphylus, Speiserus, Brissonettus, and others long ago: As of late, Bertius, Tilenus, Spalatensis, and many other renegadoes, reentered by the unclean spirit, who made their last state worse than the first, as the Jailer lays load of iron on him that had escaped, Luk. 11.26. These, as they sin not common sins; so, for most part (as it is said of Korah, and his company) they die not common deaths: they seldom escape the visible vengeance of God whom they have forsaken: witness Arrius, Julian, Valerian, Spira, Spalatensis, Judge Hales, Guarlacus, Bomelius, Latomus Lovaniensis, who to his end had nothing else in his mouth, but that he was damned, and rejected of God, Act and Mon● fol. 1999. and that there was no hope of salvation for him, because that wittingly against his conscience, he withstood the manifest truth of his Word. Yea, those that never went so fare as to persecute the truth, but denied or dissembled it only, have fearfully perished. In the story of Philbert Hamlin Martyr, a certain Priest, his host whom he had instructed in the truth, revolted. To whom he prophesied, That nevertheless he should die before him. He had no sooner spoke the word, but the Priest going out of the prison from Hamlin, was slain by two Gentlemen, who had a quarrel to him. Where of when Hamlin heard, he affirmed, He knew of no such thing, but only spoke as God guided his tongue. Ibid. 834. Likewise we read of William Wolsey Martyr, that when he went to execution, he left six shillings eight pence to be delivered to one Richard Denton a Smith, dwelling at Welle in Cambridgeshire, with this commendation, That he marvelled that he tarried so long behind him, seeing he was the man that first delivered him the book of the Scripture into his hand, and told him that is was the truth, desiring him to make haste after as fast as he could, Denton at the receipt of it, answered, I confess it is true; but alas I cannot burn. But he that could not burn in the cause of Christ, was after wards burned against his will, Ibid. 1558. when Christ had given peace to his Church. For anno 1564. on Tuesday, April 14. his house was set on fire: And whilst he went in to save his goods, he lost his life, with two other in the same house. Among the Angrognians and their neighbours in France, it is certainly known, that those that yielded to the adversaries were more cruelly handled then the others that continued constant to the death. Ibid. 873. See how God hateth apostates. When Caracciolus marquis of Vicum, resolved to leave all, and go to Geneva, The life of G●eatias Caracciolus, p. 21. he opened his mind to some of his most familiar friends, and wrought upon them so fare, as they promised and vowed to accompany him, etc. But divers of them, who for a time seemed to beled with a most earnest zeal of God's glory in this action, when they came to the borders of Italy, and considered what they forsook, first began to look back, afterwards went back again indeed. Where purposing to serve God in their pleasures, and in the midst of Popery, they were, after, taken by the Spanish Inquisition. Latimer, ●orm. 7. Before King Edward. etc. Others have fallen under a worse torment, the terror of their own consciences, wh●ch they were not able to stand before: As I might instance not only in Bilney, who, after he had borne his faggot, was so terrified, that his friends were afraid to let him be alone: If they brought him comfortable places of Scripture, it was as though a man should run him thorough the heart with a sword, as Latimer testifieth. In Bainham who could not rest till he had publicly recanted his recantation, praying every body rather to die then to do as he had done: for he would not feel such a hell again as he did feel for all the world's good; In James Abbes, Act. and mon. fol. 328. who having yielded to the Bishop of Norwich his persuasions, and received a piece of money from him was piteous vexed, till he went again to the Bishop, and there threw him his money, Ibid. 1528. and said, Is repent him that he ever consented to their Wicked persuasions: In Thomas Whittle Martyr, who could never be quiet till he had gone to the Bishop's Office, Ibid. 1632. and torn the bill of his recantation, for the which Bonner first buffeted him sound, and then burned him: In Thomas Benbridge, who feeling the intolerable heat of the fire, cried out, I recant, and subscribed to certain Popish Articles at the stake upon a man's back, and so was led back to prison. But soon after, he retracted what he had subscribed, and the same-day-seven night he was burnt indeed, or rather broiled by the vile tormentors. Ibid. 1857. The like befell Richard Sharp a Weaver of Bristol, who likewise suffered for that truth, which he had recanted, saying, Ibid. 1861. I am sorry that ever I denied my Lord God, etc. But besides all these that recovered of their relapses: What shall we think of Pendleton, who resolved that as he came not frying into the world, so he would not go out frying? Ibid. 1504 but roared upon his deathbed, and full fore repent (if it were not too late) that ever he had yielded to Papistry, and been so sparing of his fat and flesh, whereof he had vowed to Saunders he would see the uttermost drop melted, Ibid, 1363. and gobbet consumed to ashes, before he would forsake God and his truth. What shall we think of Steven Gardner, who cried ou● upon his death bed, That he had denied his Master with Peter, but never repent with Peter, and so, both stinkingly and unrepentantly died? Of Mt West Chaplain to Bishop Ridley, Ibid. 1904. who refusing to die in Christ's cause with his Master, said Mass against his conscience, and was so vexed by his conscience, that soon after he pined a way with sorrow? What shift Shaxton and Harding made to die I know not. Ibid. 1558. & 1570. A couple of apostates I know they were, a Thess 2. and fair warning they had; but that God had given them up to the efficacy of error to believe a lie, because they would not receive he love of the truth, whereof they could not but be convinced. Harding (a little before King Edward died) was heard openly in his Sermons in London, to exhort the people with great vehemency, That if troubles came, they should never shrink from the true doctrine of the Gospel, that they had received: which yet he himself soon after did. The Lady Jane (whiles she was prisoner, wrote an excellent letter to him, wishing him to remember the horrible History of Julian of old, and the lamentable case of Spira of late. Ibid. 1292. Return to Christ (saith she) who now stretcheth out his arms to receive you, ready to fall upon your neck and kiss you, and cast off all to feast you with the dainties and delicates of his own precious blood: which undoubtedly, if it might stand with his determinate purpose, he would not let to shed again, rather than you should be lost. Thus sought that sweet Lady to charm and reclaim this adder; but he turned the deaf ear to her, and died an obstinate Papist, a Prebend of Gaunt. Shaxton was somewhat more toughly handled, but with no better success: for evil men and seducers wax worse and worse, deceiving and being deceived. This Shaxton in King Henry the eights days, being Bishop of Salisbury, at the coming in of the six Articles resigned up his Bishopric, Ibid. 1578. together with Latimer, rather than to forgo the peace of their consciences, and so remained a great space unbishoped, till King Edward's time, who restored them. But when Queen Mary came in, and changed religion, Latimer suffered, but Shaxton turned not only a Papist, but a persecutor and persuader to Popery. When William Wolsey Martyr, and some others were brought before him, Ibid. 1558. Good brethren (said he) remember yourselves, and become new men. For I myself was in this fond opinion that your are now in: but I am now become a new man, Ah, said Wolsey, are you become a new man? Woe be to thee thou wicked new man, for God shall justly judge thee. And so he did I doubt not: it being his usual course to hang up such notorious apostates in gibbets, as it were, for example to others He that betrayed the Rhodes was well served. For his promised wife and portion were presented: But the Turk told him, that he would not have a Christian to be his son-in-law, but he must be a Musulman, that is, a believing Turk both within and without: And therefore he caused his baptised skin (as he called it) to be taken off, Speculum belli sacri. p. 157. and him to be cast in a bed strawed with salt, that he might get a new skin, and so he should be his son in-law. But the wicked wretch ended his life with shame and sorrow. Theoderick an Arrian King, did exceedingly affect a certain Deacon, although an orthodox. This Deacon thinking to ingratiate and get preferment, became an Arrian, which when the King understood, he changed his love into hatred, and caused the head to be struck from him, affirming, That if he kept not his faith to God, what duty could one expect from such a person? King John of England, being overlaid in his Baron's wars, sent Ambassadors to the Monarch of Morocco for aid, offering to hold his Kingdom of him, Heyl Geo p. 714 and to receive the law of Mahomet. The Moor marvellously offended with this offer, grew into such dislike of our King, that ever after he abhorred the mention of him. Solyman the great Turk, seeing a company of many thousand Christians fall down before him, and hold up the sore-finger (as their manner of conversion to Turkism is) he asked them, Voyage into the Levant. p 111. What moved them to turn? They replied, It was to be eased of their heavy taxations. He disdaining that baseness, rejected their conversion, and doubled their taxations. The form they use when they turn Turks is this: I confess that there is but one God only, Melch Adam. in vit Gerla●hij. and Mahomet his servant. I confess also that I am come from the false to the true religion, and I utterly renounce my former faith, together with all the adherent Articles. After this, they are circumcised, and do put on a new turban, as a badge of a Musulman or right believer. We read of two Dutchmen (the one a Divine, the other a Baker) that became Mahometans not many years since, upon what discontent, or other motive, I know not. Ibid p. 816. The Minister's name was Adam Neusserus, once a Pastor of Heidelberg, who fell off first to Arrianisme, and then to Tureisme. He died miserably at Constantinople, Octob. 12. Anno 1576 (much in the same manner, as Arminius did at Leyden, who was grievously tormented with a cough, gout, ague, and incessant pain in his belly, Hist. of Low-countries. with a great binding and stopping under the heart, which caused much difficulty of breathing. He slept also very unquietly, and could not digest his meat, etc.) But to return from whence I am digressed; This Neusser when he came to die, was thus comforted by the Baker abovesaid, and other his friends, Be of good cheer, brother, we shall meet again in Paradise, where we will drink with you, and take large carouses. As for the Dutch Baker that turned Turk, his name was John Ferber once of Backnang in the Duchy of W●rtemberg: and when the Emperor of Germany his Ambassadors came to Constantinople with presents of Sultan Selimus, as they entered the Turks palace, amidst many thousand Turks, one of the multitude cried out in the Dutch tongue, Melch. Adam. ubi supra. Of what religion are you? Which is the first question in the Dutch Catechism. The Ambassadors wondered at the words, and found out afterwards who it was: and that by those words he jeered and derided the Christian religion. So did not the King of Morocco : for talking with King John's Ambassadors he told them, that he had lately read Paul's epistles, which he liked so well, That were he now to choose his religion, he would, Heyl. Geo p. 714. before another, embrace Christianity. But every one, saith he, aught to die in his own religion: and the leaving of the faith, wherein he was borne, was the only thing that he disliked in that Apostle. This was his Heathenish conceit of that elect vessel, who himself counted it a singular mercy, and worthy of all thanks, that he had grace to change his religion, 1 Tim 1.12, 13. I was a blasphemer, saith he, a persecutor and injurious: but I obtained mercy, because I did it ignorantly: for else it had been the unpardonable sin, as Ferbers' sin might well be. Bishop Latimer in a Sermon afore King Edward, tells of one who fell away from the known truth, and after fell to mocking and scorning it: yet in the end he was touched in conscience for it. 2 Cor. 13.8. Beware of this sin, saith he, for I have known no more but this that repent. What evil soever we do, we can do nothing against the truth, but for the truth, saith S. Paul for himself, and all true Christians. But apostates become altogether filthy, Psal. 53.3. None being worse than those that have been good, and are naught: and might be good, Ezek. 24 13. and yet will be naught. In their filthiness is lewdness, their scum boils into them: It is with them, as in that case, Levit. 13.18, 19, 20. If a man had a bile healed, and after broke out, it proved the plague of leprosy, he was utterly to be excluded. These judge themselves unworthy eternal life, unfit for God's Kingdom, Luke 9.63. they cast themselves into hell-mouth, Heb. 10.39. where they are like to have the greater measure of torment, by how much they are fallen from greater hopes and likelihoods of heaven: as Adam, the more holiness and happiness he had, the greater was his sin and misery upon his fall. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak, saith the Author to the Hebrews, Heb 6 9 Heb. 3 12. Heb. 4 12. Heb 5.4. after he had both bidden them beware of Apostasy, and chidden them for their nonproficiency, and to awaken them out of their lethargy, had set before them the cursed condition of such as commit the unpardonable sin, which gins in apostasy, goes on in persecution, and ends in blasphemy. Deut. 32 5 But this spot is not the spot of God's children, as Moses hath it. Fall they may fearfully, but not finally, they cannot possibly fall so low, but God's holy hand is still lower under them, joh. 10. joh. 17.12. to raise them up again. None can take them out of the Father's hand: the Son loseth none of those that were given him by the Father, but the son of perdition, who was never of his body, though he seemed to be, by reason of his office: And the holy Ghost the Comforter abides with his for ever. He is called an earnest, not a pawn. Joh. 16.14. A pawn is to be returned again, but an earnest is part and pledge of the whole bargain. The Papists teach a total and final falling from grace. The Lutherans are forced to grant a total (though they deny a final) lest they should be brought utterly to abjure that error that they hold in common with the Papists concerning the efficaciousness of the Sacraments. Bertius▪ the Arminian sets forth a book with this horrid title, De Apostasia Sanctorum, and was therefore called by King James, bloody Bertius. They deny that the truly regenerate are certainly of the number of Gods elect, sigh there is not (say they) so vast a gulf betwixt the regenerate and reprobate, Lege D. Prideaux Lect. p. 191. but that they may pass over the one to the other, so that reprobates may become regenerate, and believers unbelievers; for a time at least. An uncouth and uncomfortable doctrine. Bellarmine saith, That which is true grace, veritate essentiae only, may be lost, not that grace which is true, veritate firmae soliditatis. If by the former he understand common grace, by the later, special grace, we are of the same judgement. 1. Common grace may come to nothing, whether it be such as fits a man for some particular calling only, as in Saul, 1 Sam. 16.14. And those idle shepherds who lost their gifts, Zech. 11.17. Or such as fits him for a common profession of religion only; A form of knowledge, Rom. 2.20. and a form of godliness 2 Tim. 3.5. wherein a man may go fare, doubtless, as Judas, Demas; do much for God, as the stony ground; suffer much, and not shrink in the wetting, as the thorny ground; have a counterfeit of all saving graces, as the sorcerers of Egypt had of Moses his miracles; be a ringleader of all good exercises, as Joash was the first that complained of the negligence of his best Officers, in not repairing the Temple, etc. 2 Chron. 24.4, 5, 6. and yet be nothing in truth, and come to nothing at length, Heb. 6.6, 7. 2 Pet. 2.20. 2. Special saving graces proper to the elect: and these are either radical, original, fundamental, serving to the being of a Christian, as faith, hope, charity; or secondary, flowing from these, and serving to his well-being only, as joy of faith, confidence of hope, zeal and fervour of love. These are, as it were, the lustre, shine and radiancy of the radical; the beams of the Sun, as those the body of the Sun; the leaves of the tree, as those the sap and substance; the back of steel that may be put on or taken off the bow, Levit. 6.11, 13. Prov. 31.18. etc. The later we may lose, and perhaps irrecoverably, Psal. 51.12. Not so the former: for like the fire of the Sanctuary, and the good housewifes' candle, it never goes out. But though the reins be consumed, yet the root of the matter remains in God's people, Job 19.27, 28. A partial decay there may be even in fundamental graces, and that both inward (in the judgement, as the Galatians, and affections, as the Ephesians, Revel. 2.4.) and also outward, the acts of grace may be remitted, the exercise abated, as an angry man for the time exerciseth not reason, Happy is he that can say in a spiritual sense, as it was said of Moses, that after long profession of religion, his sight is not waxed dim, nor his heat abated. Psal 5 1. nor a sleeping man motion. Yea it is a disputable question (saith one) whether any Christian (except he die soon after his conversion) do go steadfastly on from strength to strength, without some sensible decay of the inward power of the graces wherewith he is endued. Some good souls have so fare declined, as Solomon, Samson, Asa, others, that it might be said of them, as Jacob said of Joseph, He is dead, some evil beast hath devoured him. David fell from the upper loft as Eutychus, and broke his bones. Ionas ran as fare from God, as he could by land, and then took sea, etc. After this, he fell to justify his former frowardness, and yet no cast-a-way. Solomon was prodigal of his spiritual portion, and spent well nigh all: He eat up the zeal of God's house, that had once eaten him up: And he that had built a Temple to the living God for himself and Israel in Zion, built a Temple to Chemosh, in the mount of scandal, for his mistresses of Moab, in the very face of God's house: For this, Bellarmine ranks and reckons him among reprobates, but very uncharitably. For, what if the water ebb, the babe not spring in the womb, the Sun be eclipsed, the tree withered in winter? What if Israel fly once or twice before the enemy? Shall they never return, recover, prevail, conquer? Is there not life in the root, A blessing in the branches, Isa. 65.8? Is not Vzzah a King still, though a leper? And may not Nabuchadnezzar return to his Kingdom? If once we be a royal generation, our leprosies may deform us, not dethrone us. Still we shall have the right, and, at length, the possession of that glorious Kingdom, wherein we were invested from eternity. Samson fell so fare, and (twenty years after he loved the Philistim-woman, Judges 15.20. when certainly he had repent of that sin) he returned to Gaza, and went in to a harlot, that we should hardly take him for a godly man, did we not find his name in the list of those Worthies, Heb. 11. But, like a tame Hawk, though he flew f●r●e, yet he came to hand again. So will all that belong to God: recover they shall of their relapses, though with difficulty, yet sometimes with advantage: As a bone well knit, after breaking, as a passenger makes more haste after wandering. Mark 16.11. They may be as dear to Christ afterwards as ever. Go tell my Disciples and Peter: He must know with the first, that his Lord was risen, notwithstanding his shameful denial of him. Thou art beautiful, O my love, as Tirzah, etc. saith Christ to his Spouse, Cant. 6.4 with Chap 4.1, etc. after she had backslidden and recovered: as amiable she was in his eyes in every point, as she had been before her fall: her hair, teeth, Mal. 2.16. temples, as fair and well featured as ever. He hates putting away, having married his Hephtsibah to him in faithfulness. He sends for us by his Spirit in our outstraies, Cant. 5.2. and looks us up again, as is sweetly set forth in the Parable of the lost groat, the lost sheep, the lost son. He knows that at our worst we are not forsakers of the Covenant, Dan. 11.30. Wicked doers, verse 32. Withdrawers to destruction, Heb. 10. ult. They sleep but their heart waketh that belong to God, they slumber with the wise Virgins, but yet their lamps are burning: The spiritual life runs to the heart, and leaves the outward man destitute; yet, as there are some pulses that discover life in the sickest: so is it here. These two never fail on God's part, his love which is unchangeable, and his grace a fruit of his love. And two on our part, See D Sibb● on Cant. 5.2. the impression of that love, and the gracious work of the new creature. Christ never dies in his people, no more than he doth, or can do at the right hand of his Father. He hath both prayed and procured that our faith fail not. Mat. 24 24. Impostors shall deceive, if it were possible, the very elect. Possible it is respectu rei, non respectu Dei. Grace in itself is losable, 1 Pet. 1.5. but we are kept by the 〈◊〉 of God through faith unto salvation, saith Saint Peter out of his own experience. And his counsel afterwards is very good. Ye therefore, beloved, seeing ye know these things before, beware lest ye, being also led away with the error of the wicked, fall from your own steadfastness: But grow in grave, etc. 2 Pet 3.17. First, Harken not to Impostors and seducers, they wax worse and worse (and make others to do so too) deceiving and being deceived. Preservatives from Apostasy 2 Tim. 3.13. Col. 2 4. Revel. 9 8. Rom. 16.13. Anno 1539. By their pithanology and pretended humility, Colos. 2●. 18. these locusts, with their women's faces, insinuate and deceive the hearts of the simple. Thus. Jacobus Sadoletus (a man of strict life and excellent learning) wrote most eloquent and persuasive letters, Desideratissimis suis (as he calleth them) To his most affectionately desired friends, the Senators and Commoners of Geneva: wherein he left nothing unsaid, Calv. Opusc. Pithanologiae nunquam desunt pseudotheologi●. Bucholc. Sozom l. 2. cap 6, 7. whereby he might allure them to return again into the bosom of that Whore of Rome. The like art was used, whiles there was any hope, to the late famous Queen Elizabeth. Placilla the Empress, when Theodosius signior desired to confer with Eunonius, dissuaded her husband very earnestly: lest being perverted by his speeches, he might fall into heresy. Secondly, He that will hold out to the end, must lay a good foundation of humiliation, dig deep enough at first, and cast up all the lose earth, that his house may stand. His repentance must be sincere, universal, constant, such as whereby the heart may be renewed: for the old heart will not hold out the hardship of holiness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.36. Gallorum Ensue brium ut primus impetus major est quam vi. roru●, ita sequens minor, quam faeminarun. Charles the 9 came into the field like thunder and lightning, but went out like a snuff. Guicciard. Exod. 19 Prov. 4.18. Psal. 19.5 when it comes to suffering especially, but will leap out of the sire, as a Chestnut that hath not been crack at the top: And as the stony ground, the seed straightway started up, and as soon withered, because not well rooted. The good ground is noted to bring forth fruit with patience, or tarriance for the fit season. Leap-Christians are not much to be liked, that all on the sudden, of notorious profane become extremely precise and scrupulous. Violent motions are not permanent. Aguish fits breed slushing: blazing comets soon fall, hasty curs by't least, heady horses quickly tyre, Hot at hand seldom holds out. That trumpets sound in the mount was louder and louder; the wind (whereto true grace is compared, Joh. 3.) riseth higher and higher: The path of the just is as the shining light, that shineth more and more unto the perfect day. Not like Joshuah's 〈◊〉 ●t stood still, or Heaekiahs' Sun that went backward, but David's Sun that rejoiceth as a Giant to run his race, and turneth not again till he hath finished it. The Galatians did run well but were interrupted: The Ephesians lest their first love: The Philippians decayed in their good will to S. Paul, though afterwards their care of him flourished again, Phil. 4.10. The Corinthians mingled themselves again with fornicatours, after they had been washed from their filthiness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 5. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rursus commisceri post ablutionem. Significat non ●amscortationibus so polluere, quam polluti● conversari familiariùs. Par. in loc. Act. and Mon. fol. 1680. Col. 2.6. Mr Bartlet Green Martyr, was converted by Peter Martyrs Lectures in Oxford. Afterwards, being sent to the Inns of Court, through the continual accompanying of such worldly young Gentlemen, he became by little and little a compartner of their fond follies and youthful vanities, as well in his apparel, as also in banqueting and other superfluous excesses: which he afterwards, being again called by God's merciful correction, did sore lament and bewail; and being founded on a rock, as he had at first received Christ Jesus the Lord, so he walked in him, and suffered for him. Thirdly, Before you begin, sit down and cast what it will cost, to build the tower of godliness: consider what necessity there is to encounter and conquer so many corruptions, crosses and encumbrances in the way to heaven. Put yourselves oft to those questions of abnegation, and say, Can I deny myself in my worldly wisdom, natural wit, carnal friends, old companions, pleasures, profits, preferments, ease, excellency of learning, in mine estate, liberty, life and all? Can I take up my cross and follow Christ thorough thick and thin, thorough fire and water, Act. and Mon. fol. 1430. Ibid. 1438. thorough good report and evil report, resolving (with William Flower Martyr) That the heavens shall as soon fall, as I will for sake my profession, or budge in the least degree? And can I say as that other Martyr John Ardely did to Bonner, If every hair of my head were a man, I would suffer death in the opinion and faith that I am now in? Many will profess to do much for Christ, but nothing it is that they will suffer for him: they come forth as those soldiers with lights and torches to seek him, yea with bills and staves, as if they would fight for him. But when he saith, Pelago se non ita commissuru● esset, quin, quando liberet, peden refer posset. In the Palatinate scarce one in twenty stood out, but fell to Popery, as fast as leaves fall in Autumn. as to them, Here I am, Take up my cross and follow me, they stumble at the cross, and fall backwards. The King of Navarre told Beza, He would launch no further into the sea, than he might be sure to return safe to the haven: Though he shown some countenance to religion, yet he would be sure to save himself. Again, Many in their low estate could pray, profess, read, etc. who in prosperity resemble the Moon, which never suffers eclipse, but at her full, and that by earth's interposition. jonathan followed the chase, and Samson his parents, till they met with honey. A dog follows his master, till he comes by carrion. So many a Demas, Judas, Diotrephes, follows Christ close till taken off by the world; the love whereof eats out the heart of grace, as adventitious heat consumes the natural; as Pharaohs lean kine devoured the fatter. 'tis 2 12. Deny therefore all ungodliness and worldly lusts, thou that desirest to live soberly, righteously and godly in this present world. Fourthly, Standest thou by faith? And wouldst thou stand? Rom. 11.10. Be not highminded, but fear. Pride goes before a fall, as it did in the apostate Angels, in that Man of sin, and in those Illuminati, Relat. of West. Relig. a pestilent sect in Arragon; who affecting in themselves and their followers a certain angelical purity, fell suddenly to the very counterpoint of justifying bestiality. Apostasy takes root most an end in spiritual pride; which, like a drone in the hive, or moth in fine cloth, is a great waster. All graces tend to humbling, and humility is conservatrix virtutum, saith Bernard, that which keeps all the graces together: It is also both a grace, and a vessel to receive more grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inn●datam ha' beat. For God gives grace to the humble. Be ye therefore clothed with humility, saith Saint Peter, 1 Pet. 5.5. The word there used comes of a primitive that signifies a Knot, because humility ties the knot of the chain of graces, that none of them be lost; as pearls or beads are easily lost, where the bracelet is broken. God's gifts in a proud heart (which makes men secure, uncharitable, idle) sigh under our abuse, and God hearing them groan, gives them the wings of an eagle. Fifthly, Propound to yourselves the best patterns, and the highest pitch of perfection: not resting in any measure of grace acquired; so as to say as those in Zachary, Blessed be God, for I am rich, but advance forward toward the high price, as Paul did, Phil. 3. And Nil actum credens dum quid superesset agendum, as Caesar, who thought there was nothing yet done, till all was done. Beginnings are not sought for of Christians, saith S. Hierome, but ends of things: And it is a rule in the civil Law, Nothing seems to be done, if there yet remain aught to be done. For that which is but almost done, is not done at all, saith Basil. And not to go forward, is to go backward, saith Bernard. It had been good for judas never to have been an Apostle, and for julian never to have been a Christian; because to begin well, and not to hold on, Gen. 37.3. is but to climb up higher, that he may fall the farther. Let our ladder therefore reach to heaven, as jacob's did: let our garments reach down to our feet, as josephs' did: let us offer a whole burnt-offering with the very tail also, Exod. 29.22. Let the fire from heaven never go out upon the hearth of our hearts, as that fire of the Sanctuary, Levit. 6 12. Let us not look back with Lot's wife, nor turn again when we go forward, as those living creatures did not, Ezek 1.12. 1 Sam. 6.12. but as the Philistims kine that drew the Ark in a new Cart (though milch kine, and had calves at home, yet) they held on their way, lowing till they came to Bethshemesh: so let us amidst so many avocations and discouragements hold on our way to heaven, Jer. 50 4. 2 Pet. 2.20. Rev. 3.14. going and weeping with our faces thither-ward. The dog to his vomit, and the sow to her mire, are Canonical Proverbs, such as should make a Christian spew to think on them. God will spew out all that do not so, as he did the Laodiceans, who said they were rich and wanted nothing. They had false weights of their own, and therefore were grievously cheated with light gold. Whereas S. Paul, who was a fair deal better than the best of them, was still striving and straining after more, and is therefore called by S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom, Insatiabilis Dei cultor, a greedy insatiable worshipper of God. Forgetting what is behind, saith he, and reaching forth (as runners do) unto those things that are before, I press toward the mark, I pursue or persecute it (the word signifies) with eagerness of affection: I follow it as one that will not leave, till I have that which I follow; but if I fall, I will up again and to it, and not give over: no more then when I was a persecutor I did, till I had him, whom I persecuted. Thus S. Paul; and he subjoineth, Let us therefore, as many as be perfect, be thus minded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As who should say, Seem we to ourselves or others never so perfect, or be we never so perfect in comparison of others, yet let us be thus minded, to strive to further perfection. And a little after, Brethren, be followers together of me, and mark them which walk so as ye have us for an example. For our conversation is in heaven etc. Ever after he had been caught up thither, and heard things unspeakable, he became unsatisfiable, till he got thither again. So was Moses after he had been in the Mount, and received the Law. He no sooner was come down thence, but he was at it, Exod. 33.13. Show me thy way that ● I may know thee. God grants him that request: Is he satisfied? No: he must have more yet. God must go along with the people. Well, I will do this thing also that thou hast spoken, saith God, vers. 16, 17. Is he content? No: for he said, vers. 17. I beseech thee show me thy glory. God shows it him: Is he well yet? No: God must pardon the sin of his people too, and take them and him for his inheritance, Chap. 34.9. Add this fruit of his favour to the rest, and then Moses hath done, for present at least. The covetous is not so greedy of gain, as the godly of grace. He always cries, Give, give, and never hath enough. Si dixisti, susficit, periisti, Aug. If once thou sayest, It is enough, thou art undone, if thou cease to go forward, thou beginnest to go backward, etc. Arrogancy. DANIEL 4.30. The King spoke and said; Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, and for the honour of may majesty? HIc plura absurda quàm verba. Here are not so many words as absurdities, Car●w. hist. Christ. as one well observed of Peter's speech to our Saviour in the transfiguration, Master, It is good for us to be here: Let us build, etc. Luk. 9.33. So here. The King spoke and said: He for whom God had done so much, giving him so large an Empire, and adding to him the Kingdom of Egypt, as his pay for his pains at Tyre. He, who in the year of his triumph had this vision of his downfall, and had heard from heaven, Hue down the tree, yet leave the stump. He had left the poor captive Jews a stump, a kingly seed; and hath therefore a stump left him, and is reserved for a kingly state again. He that had heard, that he should shortly be bound with a band of iron and brass, as a mad man, and turned a grazing among beasts for seven years together, till he should know that the heavens do rule, Ste● inter gramina, tanquam vinctus catenis Lyra. and not (as the Poet hath it) Ludit in humanis divina potentia rebus. He that had such sweet and savoury counsel given him by Daniel, (who was a fair deal worse troubled for him then He was for himself, vers. 19) Break off thy sins by righteousness. etc. Be as abrupt in thy repentance as thou hast been corrupt in thy courses, If it may be a lengthening of thy tranquillity. That [If] imports not so much a doubt as a difficulty, in regard of the greatness of his sin. Notwithstanding which, God, of his goodness, gave him time to repent. Now that He (a full twelve month after all this) should walk in his palace, and thus talk to himself, who can but wonder? Is not this great Babylon that I have built? Herod. l. 1. A great City it was indeed, and built four square (as Herodotus describeth it) but Nimrod and Ninus built it: Nabuchadnezzar only enlarged it, Videses joseph Antiq jud. l. 16 c. 11. and built the palace entirely. Yet such is this man's arrogancy, he knows no other founder. Wherein he first robs God: for it is he that builds the house, and without whom they labour in vain that build it, Psal. 127.1. Next he wrongs his Ancestors the first founders. Thirdly, he considers not, how he had wasted and wearied the bodies and goods of his poor subjects: This made the people in Rehoboams time cry to him, Allevajugum, Allevajugum, Ease thou the yoke put upon us, by thy father Solomon, when he built his own house, and the house of God. Fourthly, he proclaims his pride in opposing his City to God's city, and making it his heaven, as it were: saying in effect, what God can cast me out of it? Whereas that City was afterwards taken by Cyrus, Alexander, and others. As likewise Rome (that mystical Babylon) which, Heyl. Geog. since it became the nest of Antichrist, was never besieged by any but it was surprised; yet, Great means breed great minds, 2 Chro. 38.31. Dio in Tiberio. Euripides. Whatever God gives to any, his glory he will not give, When Satan came once to look after divine honour, Christ puts him off with a short answer, Avoid Satan. M. Pemble of Pers Monar. 63. saith she in her heart, I sit a Queen, and shall see no sorrow, Revel. 18.7. Lastly, As he arrogates to himself the kingdom (till he had licked of the whip, and learned better language, vers. 37.) so now, the power and the glory too, by the might of my power, and for the honour of my majesty. God is not in all his thoughts. He sacrificeth to himself, as Sejanus did; and (Polyphemus-like) sets up himself for the sole doer. Whereas God, as he is the first author and owner of all; so, to him, as to the utmost end of all, they ought all to return, Quasi circulo quodam confecto, and as the rivers do to the sea whence they had their beginning, See Rom. 11.36. Sith of him, and through him, and to him are all things, to him alone be glory for ever. His glory he will not give to any other, Isa. 42.8. what ever he part with, none shall share with him in that. It is his jewel, his darling, his own eye, his wife (with reverence to his Majesty be it spoken) And as Abner might not see David's face unless he brought him his wife Michal, so neither may any stand before God, that bereave him of his glory. He comes down from heaven (as it were) and fights hand to hand with a proud person in single combat, the whole world beholding. 1 Pet. 5.5. Surely God resisteth the proud, saith Peter. He sets himself in battle-array against them (as the original hath it) as he did against Pharaoh, Herod, and this Nabuchadnezzar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mind was hardened in pride (that hate of heaven, and gate to hell) as the Prophet tells his son, Dan. 5.20. therefore, besides the brutish change of his mind; his body was much changed in seeding and living among wild beasts: It was not only a frenzy (as Ericus King of Swethland, being expelled his Kingdom, for grief, Willet on Dan. Turk h●st. fell mad: or as Bajazet taken by Tamberlane, and Boniface the 8th by Charles of Bourbon, bit and tore themselves for grief and vexation) but he was banished from the society of men, by the just judgement of God. And so lying in the wet and cold among beasts, his garments rotten, his hair grew hard, his nails long, etc. his man's shape remaining, his humane soul was changed to be brutish: his body also misshapen and deformed, not transformed, as Dr Willet hath it in his Hexapha upon Daniel, Willet on Daniel. fol. 137. where you may read of divers like examples. Surely the Lord of hosts hath purposed it, to slain the pride of all glory, and to bring into contempt all the honourable of the earth, Isa. 23.8. Isa. 2.11, 1●. Eras. Apopht●. Herod affecting to be a lousy god, was eaten up of worms. Pemble. Don Mendoza, printed a lying poem in France of a triumph before the victory. Camd Elizab. fol. ●71. The Spaniards in the pride of their Monarchy are grown also now to swear by the life of their King. Sands Relat. 18 Breerw. Enqui. p 50. Heyl Geog p. 30 Iren. l. 1. c. 24. For the day of the Lord of hosts shall be every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. The lofty looks of man shall be humbled, and the Lord alone shall be exalted in that day. So saith Isaiah: nay, so saith Aesop; who being asked, what God did in heaven? He pulleth down the proud, said he, and lifteth up the lowly: this is his work and business. He bears an aching tooth, a special spleen (as I may say so) to this sin of Arrogancy. His heart hates it, Prov. 6.16, 17. His mouth curseth it, Psal. 119.21. and his hand plagueth it, as he did Herod among others. The people had flyblown him with their flatteries. This swells him; and, for his pride, God turns those worms upon him to devour him: as he did the louse, upon that proud King of Spain, that set forth the invincible Armado (as they vainly called it) against England. The Spaniards are generally noted for an insolent people; and their ambition hath been, to settle their Catholic Monarchy over all Christendom; but God hath hitherto crossed it, and, we trust, will do. Their language they call Romance (as if it were pure latin) and themselves the right Hidalgoes, as if they were the only Gentlemen. So the Turks will needs be thought the only Musulmans or true believers, as Papists the only Catholics (the Donatists affected the same title) Gnostics the only knowing men, Anabaptists the only spiritual persons, Jesuits the only scholars, Imperium literarum est penes jesuitas, Casau. ex Apologista. Relat. of West. Relig. Politicians and Orators of the world. They vaunt that the Church, is the soul of the world, the Clergy of the Church and they of the Clergy: that a Jesuit cannot possibly be an heretic; but that as the devil set up Luther (that Archheretic) so God sent forth them to oppose him. The Chineses would persuade us, That they only see with two eyes, & all other Nations but with one. These proud Jesuits would have us believe the like of them. Heyl Geog 662 And as it is reported of the great Cham of Tartary, that he reputes himself the Monarch of the whole world, and that therefore every day, as soon as he hath dined, he causeth his trumpets to be sounded, by that sign giving leave to other Princes of the earth to go to dinner: So would these Jesuits be held the only Worthies, their main endeavour being to subject all to the Pope, and the Pope to themselves. Code of the Church, p. 114. Their faction (saith one) is a most agile sharp sword, whose blade is sheathed at pleasure, in the bowels of every Commonwealth, but the handle reacheth to Rome and Spain. So that the very life, death and fortunes of all Kings and Commonwealths hang upon the horoscopes of the Jesuits pleasure. If the Jesuits be as lucky stars in the ascendent and culminant, they may live, continue and flourish: if malevolent, they perish, but that Deus dominabitur astris. Now may it not well be said to these croaking frogs and encroaching locusts of Rome, Ye take too much upon you, ye sons of Levi? They teach, That the state ecclesiastical is so far more excellent than the civil, as the Sun than the Moon, even in temporal pomp and power: and that therefore the chief of their Clergy is as far above the mightiest Emperor, as the Sun above the Moon. And as the Sun borrows her light of the Moon, so doth the Emperor, his State and power from the Pope. Is not this that Man of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that exalts himself above all that is called Augustus, or above all Kings and Emperors? trampling upon their necks, 2 Thess. 2.4. forcing them to hold his stirrup, to dance attendance at his gate, etc. kicking off their crowns, and crowning them again with his feet, Act. and Mon. as Pandulphus the Popes Legate did King John of England? As for King Henry the second of this land, he was forced by the Pope to kneel and pray to Beckets shrine, whom he had disgraced in his person, and having had him above his will (saith the Chronicler) whiles he lived, hath him now over his faith, being dead. Going to Canterbury to visit the sepulchre of his own Martyr, Dan hist. fol. 99, 10●. he went three miles on his bare feet, which with hard stones were forced to yield bloody tokens of his devotion on the way. And which was most shameful of all, though he protested to the very last, That he neither commanded nor willed, nor by any sleight sought the death of Becket, yet by the Legate he was compelled to undergo the discipline of rods upon his bare flesh, and to receive of every Priest there present (and there were not a few) three or four lashes upon the bare: one of the Ambassadors saying the while, Domine noli minari. Sir, you may spare your threats, Revius de vitis Pontif. Rom p 140. Gabriel powel of the unlawfulness of Toleration p 92. for we fear them not; as being of such a Court, as is wont to bear rule over Kings and Emperors. In like sort the Pope, within the memory of many yet alive, lashed Henry the fourth of France (in the person of his Ambassador at Rome) after the singing of every verse of Miserere the 51. Psalm, until the whole Psalm was sung out. Clemens the fifth would not absolve the Venetians of their Excommunication, till Francis Dandalus their Ambassador had lain, Revius p. 198. like a dog at his feet under his table, with a chain of iron about his neck. Neither would Pope Martin the fourth absolve the Sicilians, till they came & prostrated themselves before him, with these words of the Litany, Ibid. 187. O lamb of God that takest away the sins of the world, Grant us thy peace. The Pope answereth, My peace I give you, my peace I leave unto you. Prodigious blasphemy! Sed exorto Evangelij jubare, sagaciores (ut spero) principes, ad nutum vestri Orbilij non solvent subligacula, saith a reverend Divine of our Church. They tell us, D. Pri leaux contra Eudaem. joh. p. 75. That not their Pope's only, but their whole Clergy is a state so distinct and absolute, as not any way subject to the temporal Magistrate, though their crimes be never so many or monstrous. These be the Locusts that have no King, Prov. 30.27. they will have none, but that Angel of the bottomless pit, Abaddon the Pope, Revel. 9.11. Pareus in Apoc 13.3. In concillo Lateranen●i ultimo 15●6. uno anno antequam Lutherus e●ersit plenaria potestas in totam Ecclesiam Papae concessa est, que in nullo priùs concilio fuit confirmata. Par, hist. eccles p. ●81. who styles himself A servant of servants, yet stamps on his coin, That Nation and country that will not serve thee shall be rooted out. The Lateran Council blasphemously ascribed that to the Pope, All power is given to thee both in heaven and in earth: thou art all, and over all. And now was the Pope in the height of his pride, and ruff of his jollity, when suddenly (the same or the next year after) God, who resisteth the proud, raised up Luther to cut his comb, and to call him Antichrist. Ever since which, there hath been a sensible decay of the Papacy throughout the Christian world, as Bellarmine with grief acknowledgeth. Ab eo tempore quo per vos Papa Antichristus esse coepit, non modo, non crevit ejus imperium, sed magis ac magis decrevit, l. 3. de Papa, cap 21. ● Thess. ●, jac. R. v p ●9. It was but time God should take him down, that exalted himself not only above Angels, whom (saith John the 23. in extravag.) he hath power to excommunicate, but also above all that is called God. Our Lord God the Pope, saith one of his Parasites. Tu meritò in terris diceris esse Deus, saith another. Nicolas the first said, That he was not to be called to an account by any one, because Constantine had called the Pope by the name of God. For the which gross fiction, the very Gloss there derideth him. And who can hold laughing at that ridiculous gloss of a Popish Postiller upon that text, Exod. 30.31? Where, because it is said of the holy oil, Upon man's flesh it shall not be poured, Risum teneatis amici? Horat. Thou shalt anoint Aaron and his sons, etc. therehence He infers in an hyperbolical sense, That Priests are Angels, not having humane flesh. It is not for nothing (I trow) that they send, for the most part, all their Clergy immediately to heaven without let. Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C●tero● homines pro insantibus ●a●ebat B●●on Anna ●o●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppellare 〈◊〉 tus e●b. Epist. 10. & ep. 1. Whereas all the temporalty (except Martyrs) must pass by purgatory. These they look aloof on; as the proud Pharisee did on the Publican, as Caiaphas did on the Council, Ye know nothing at all, saith he, Joh. 11.49. Ye are all but babies to me, etc. or as those Bragadochio's in Isaiah looked on their betters, with Stand by thyself, for I am holier than thou. Odi fastum illius ecclesiae, I hate the pride of that Church of Rome (saith Basil) that Western brow (as he was wont to call it, and) whereof he maketh great complain to his friend Evagrius. The other four Patriaches (and with them the whole Eastern Church) separated themselves from the Bishop of Rome for his intolerable insolency: and, at their parting, used these or the like words, D. Field of the Church, Gerson, Carleton, etc. Thy haughtiness we know, thy covetousness we cannot satisfy, thy encroaching we can no longer abide, live to thyself, etc. This proud Bishop had stretched himself beyond his line, prized himself above the market, set up his counter for a thousand pound; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Aemulum seu vicarium Christi● Significat etiam Christo contrarium. jac. Revius de vitis tentif. p 186. affecting not a primacy only, as successor to Peter, but a supremacy, as Vicar to Christ: indeed an Antichrist or counter-Christ, pretending to be in stead of Christ, but fight against Christ, denying and opposing him in all his offices. Pope Leo the first blasphemously boasted (and Nicolas the third feared not to affirm the same: That Peter was taken into fellowship with the blessed Trinity, therefore Peter's successor must be Universal Bishop. This the Patriarch of Constantinople stomached, and could as little bear a superior, as the Pope an equal: And therefore the former strives to bring all the East under him, the later, East and West too. His claw-back Canonists tell him (and he believes it) that he is King of Kings, and Lord of Lords: that he hath the power of both swords throughout the whole world, and rule over all reasonable creatures: that he can do whatsoever Christ can do, etc. Now, Moscon de majest. militant Eccles l. ● c. 1. Hostiens. cap. 4. Fran. Zabar. as every little wind raiseth a bubble, so doth the Pope value himself so much the more, as he sees himself higher in the rate of others opinions. Philip the Fair (King of France) dealt plainly with him (which few others durst do) Anno 1294. For, when Pope Boniface wrote thus to him, in an imperious manner, We would have thee to know, that thou art subject to us in temporals and spirituals, etc. He stoutly denied it, beginning his letter, with, Sciat tua maxima Fatuitas. Be it known to your Foolishness (in stead of Holiness) and appealed to the See Apostolic, than (as he said) vacant, and to the future Council. Volumus te scire etc. Alsted. Chronolog p. 355. Self-love makes men unreasonable, and teacheth them to turn the glass to see themselves bigger, others lesser than they are. I am, and there is none besides me, saith Niniveh. I will ascend into heaven, and set my nest above the stars, saith Babylon. Zeph. 2.15. Isa. 14 13. My roof receives me not, 'tis air I tread: At every step I feel my advanced head Knock out a star in heaven— saith Sejanus. Attilas' King of Huns, arrogantly vaunted, Neand. Chronic. That the stars fell before him, the earth trembled at his presence, etc. Who hath not heard of the swelling titles of the great Cham, of the great Turk, of divers Roman Emperors? Eutrop. & alij. As Diocletian who first commanded divine honours to be done unto him, and held forth his feet to be kissed: Caligula, who by certain Engines thundered and lightened, as another Jupiter, Dio in vita. casting up stones for thunderbolts, and repeating that hemistich in Homer— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commodus would needs have the twelve months of the year called or counted by his twelve names or titles; Amazonius, Invictus, Faelix, Pius, etc. Idem in vita Commodi. And the time of his reign to be held the golden age, Roderic. Santij hist Hispan p 4. ● 5. and so styled in all dates and writings. And Alphonso the Wise (the fool rather) King of Spain blasphemously said, That if he had been of the council at the Creation, he could have made and ordered some thing better than they were. I will ascend above the height of the clouds, and will be like the most high, saith the King of Babel, Isa. 14.14. It may seem strange that such proud thoughts should enter into any man's heart. But by nature thre's never a better of us. As in water face answers to face, so doth the heart of a man to a man. The natural heart is nothing else but a lump of proud flesh. That old leven of corruption hath soured and swelled the whole lump, 1 Cor. 5.7. The Greek word for pride signifies swelth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For pride is like a great swelling in the body, which unfits it for any good service, and is apt to putrify, break and run, with loathsome and foul matter: So doth pride disable the soul from doing duty, and at last breaks into odious words and deeds, abominable to God and men. Now if this be not thy case, bless God for his restraining and sanctifying spirit; lift up many an humble, joyful and thankful heart to him who made thee to differ. Greevinchovius. Sesostri● in terris à se devictis columnis inscripsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herod. l 2.1 Tim 3. Sed velut imm●mor qua via inde exciderit, illu● postea redire non potuit. Say not as that arrogant Arminian did in answer to the Apostles question, Who made thee to differ? Ego meipsum discerno, I myself have made the difference. Or as that proud heretic said to God, Non habeo Domine quodignoscas, I have done nothing wherefore to crave pardon. If we had no more sins to answer for, than this one of pride, we could not escape the damnation of hell. St Paul adviseth young Students in Divinity, not to be highminded, lest they fall into the condemnation of the devil. It was pride that turned him out of heaven. Pride (saith Hugo) was born in heaven: but forgetting by what way she fell thence, she could never find her way thither again. Only ever since, it looks and aims at the highest. The first man would know as God; the Babel-builders would dwell as God. And as our first parents in the beginning did learn that proud lesson of the devil, M. Perkins. Ye shall be as gods, so we, being in their loins when they sinned (saith a reverend Divine) and descending from them by ordinary generation, do, together with our nature, receive that corruption from them, whereby we think thus proudly of ourselves, that we fare excel others, and are as little gods on earth, in respect of others. Man's heart is a palace of satanical pride. Sic Sesostris Aegyp●● Rex, tempore Samsonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus cognominatus, Phar●●●●urru● regum cervicibus egit L. Paul Aemyllus statuae aureae Persei Delphis dedicatae suam i●p●●i curavit, inquiens Victoribus victos loco decedere par esse. Plut. in Aemylio. Cusses dicter. of ages. It is like unto that table of Adonibezek, at which he sat in a chair of State, and made others, even Kings, to eat meat like dogs under his feet with their thumbs cut off. Lo such an one is every man by nature: He lifteth up himself, saying, I am the man, and treadeth his brother under foot, as no body to him. The Emperor Commodus would needs be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Surpasser, as if there were None such. The Emperor Adrian oppressed some and slew others that excelled in any art or faculty; that he might be held the only skilful. Aristotle is said to have burnt and abolished the books of many ancient Philosophers whom he excerped, that he might be the more admired. The world's eternity, and some other paradoxes he taught, as rather affecting singularity (saith one) then for any soundness of the matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in's.— pu●chrum est digit● monstrari, & dicier, hic est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon. In hunc ita quidam lu●i●: nunc postquam mane●, defunctu● Valla petivit: Non audet Pluto verba latina loqui. jupiter hunc coeli dignatus honore fuisset, Censorem linguae sed ti●et ipse suae. ●rithem. Joh. Manl. lo●. come. p. 480. or strength of argument. Such an itch there is in man's corrupt nature after the applause and admiration of others. This is that Demosthenes, was a sweet hearing. Themistocles listened to nothing so willingly as to his own commendation. If others will not commend a man, he'll commend himself. Hoc ego primus vidi, saith Zabarell, I was the first that found out this truth. Patres sic judicant, ego vero sic, saith another Singularitan. This is the Father's opinion of this point, but I am of another judgement. Laurentius Valla contemned and carped at Tully, Aristotle, Virgil, and most of the best Authors, except Quintilian only. And whereas he had found out some things in Logic, more than the masters of those times, he said openly, Nullam esse logicam praeter Laurentinam, That his was the only Logic. Yea he doubted not to affirm, That he found some flaws in the fundamental points of our faith. It will easily be judged, that this man wanted neighbours. And so, before him, did those proud boasters, Palaemon, who gave out, Sueton. That learning was born with him, and would die with him: Epicurus, who would needs seem first to have found out the truth: whereas in many points he was more blind than a beetle, Aratus and Eudoxus the Astrologers, Aug de cl●. Dei, l. 16. who boast that they had descried and described the whole number of the stars: Archimedes the Mathematician, who bragged, that he could number the sand in all the world, habitable and inhabitable: and that if he had but a place to stand in, off the earth, he could remove the whole body of the earth. Parei hist. eccles. pag. 344. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Richardus de Sancto Victore (a Monk of Paris) preferred himself for skill in divinity, above the Prophets and Apostles. This he had learned of his lord Lucifer, who teacheth his scholars, that which they call depths in divinity, indeed depths of Satan, whereof to be ignorant is no small commendation, Revel. 2.24. The Gnostics, great students in these depths of the devil, counted and called themselves, The only knowing men. The Manichees besotted with an opinion of themselves, derived their name of Manna; because they held, That whatsoever they tanght was to be received as food from heaven. Novatus called himself Moses, and a brother that he had, Aaron. Montanus said he was the Comforter, and his Pepuza and Tymium (two pelting Parishes in Phrygia) he called Jerusalem, Euseb l. 5 ● 17. At si ex Salvatore esset Ortundas Bez. as if they had been the only Churches in the world. Elymas the sorcerer had called himself Bariesus, as if he had been near of kin to Christ, Act. 13.6. And John O-Neal, Camd. Eliz. father to the Earl of Tyrone, inscribed himself in all places, I great John O-Neal, Cousin to Christ, friend to the Queen of England, and foe to all the world. But though we had known Christ after the flesh (saith Paul) yet hence forth know we him no more. 2 Cor. 5.16. Coloss 4. Yea, though we had touched him in blood, and been flesh of his flesh, and bone of his bone, yet without faith, all that were nothing. It was an honour to Mark, that he was Barnabas his sister's son: But it is a blemish to Christ's brethren, that neither did they believe in him, Joh. 5.40. Joh. 7.5. Indeed how could they, when they sought their own praise only, according to that, How can ye believe in me, when ye receive honour one of another? Go up, say they to him, into Judea, that thy disciples also may see thy works that thou dost. For there is no man, etc. Joh. 7 3 4. Thus they insulted over him, or sought at least to get credit by him. But he would not gratify them so far. For he might well have said to them, 1 Sam. 17. ●8. as once Eliab did ill to his brother David, I know your pride, and the naughtiness of your hearts, but it shall not be so. As for the best of his kindred, He preferred Peter, that lively spark, and James and John, those sons of thunder, before his own brother James, and before Judas, Simon, and others of them that were his near kinsmen. For who is my mother? and who are my brethren, & c? Surely, Mark 3.33. he that doth the will of God, he is my brother and sister and mother. Christ calls his Church his sister, his spouse, Cant. 5.2. The nearest affinity is Spouse, and the nearest consanguinity, Sister. And no less good terms he gives her also after her fall, when once truly humbled, he cass her his Love, his Dove, his undefiled one, Chap 5.9 For to him will I speak (with special intimations of my love) even to him that is poor in spirit, and contrite in heart, and trembleth at my word, Isa. 66.2. Though the Lord be high, yet he respecteth the lowly: but the proud he knoweth afar off: their breath is offensive to his sharp scent, Aug de temp. Humil●a de preximo resp●cit ut attollati; superba de l●rge cognoscit ut deprimat. Ibid. Humilis est janua Christus Domin●●● Qui intrat per hanc januam humiliet se oportet, ut sano capite intrare conti●gat. Aug in johan. they may not come near him. Whereupon excellently St Austin, Videt● magnum miraculum, saith he. See here a great wonder. God is on high: thou liftest up thyself, and he fleeth from thee: thou humblest thyself, and he descendeth to thee. Low things he looks close upon, that he may exalt them: proud things he knows afar off, that he may depress them. The proud Pharisee pressed as near God as he could: the poor Publican, not daring to do so, stood aloof off. Yet was God far from the Pharisee, near to the Publican. Hugo de Sancto Victore, brings in God and the devil thus debating it. Jussit Dominus funiculos afferri in partitionem, etc. God commanded the lines to be brought, and division to be made. The fat and sweet of the earth he found in the low valleys, these he bade be set on the one side. The deserts and dry places he found upon steep rocks and high mountains, larger in compass less in worth. These he made be set on the other side: and calling for the devil, bade him take his choice. The devil, who looks aloft, and cares not for low things, chose the later, and bragged he had got the better. But what said God? Thou art beneath, and therefore lookest only after high things: I am above, and see from thence the sweetness of low things. The violet is the lowest, but sweetest of flowers, so is humility of graces. A broken heart that lies low, and hears all that God saith, Oh it is a sacrifice that God is much delighted in! For it sends for God (as Joab did for David) to take the glory of all its achievements. It cries out, Act. 3.12, 16. Non nobis Domine. And, Not we, but his name, through faith in his name, hath made this man strong, etc. why look ye so earnestly upon us? It casteth down its crown at Christ's feet, as the 24 Elders, Revel. 4. and sets the crown on Christ's head, as Bathsheba did upon solomon's, Cant. 2. arrogance on the other side seeks, serves, and sets up itself only; shuts out God, and is therefore worthily abhorred by him. It is in the power of my hand to do you hurt, saith proud Laban. Gen. 31.20. joh. 19.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artianus. Herod, 12. Knowest thou not that I have power to crucify thee, and power to lose thee? said Pilate. Cyrus caused this to be graven upon his sepulchre, I could do all things: not considering that it was God that held his right hand, to subdue Nations before him, and gave him the hidden riches of secret places, Isa, 45.1, 2, 3. Apryes King of Egypt (the same is that Pharaoh Hophrah that jeremy prophesied against, chap. 47.) was so puffed up with pride, that he persuaded himself, and boasted, That his Kingdom was more surely settled, then that it could be taken from him by any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian, var. hist. l. 2. whether God or man. Not long after he was taken in battle by Amasts one of his own subjects, and hanged up. Dionysius tyrant of Sicily, thought and laid, That his Kingdom was bound to him with chains of Adamant. But time soon confuted him: for he was driven out, and forced to teach school at Corinth for a poor living. Xerxes (the same is thought to be that Abashuerosh. Esth. 1.) was so listed up, that he was angry with the mountains, winds, rivers, elements, as if they had been men under his pay; and demanded of them reverence and obedience. Heyl. Geog. 421 at Hellespont he caused to be wasted over two millions of men for the conquest of Greene: where when a sudden tempest had shrewdly battered his bridge of boats, he caused the sea to be beaten with 300 stripes, and cast a pair of setters into it, to make it know to whom it was subject. Not long after he was forced to she back in a poor fisher's boat, which, being over burdened, had sunk all, had not the Persians by casting away themselves, saved the life of their King. And the like befell Sigismond the young King of Hungary, Turk hist. fol. 106. of whom it is storied, that beholding the greatness of his Army, in his great jollity, hearing of the coming of the Truks, he should proudly say, What need we to fear the Truks, Who need not at all to fear the falling of the heavens? Which if they should fall, yet were we able with our spears and balberts to hold them up for falling upon us. He, thortly after this, received a notable overthrow, many of his Army being slain, many taken, and himself had undoubtedly fallen into his enemy's hands, had he not in a little boat got over Danubius. It is just with God, that proud enterpises seldom prosper: whereas those things that are fearfully and modestly undertaken commonly succeed. D. 〈◊〉 cont. Ahab was lewd, but Benhadad insolent. If therefore Ahab shall be scourged with the rod of Benhadad's fear, Benhadad shall be smitten with the sword of Ahabs' revenge. Of all things God will not endure a presumptuous and self-confident vaunter. The stones in the wall of Aphek shall sooner turn executioners, than an arrogant Aramite shall scape unrevenged. How much less than an Israelite? Who hath not read that proud speech of Rehoboam? My little singer shall be thicker than my father's loins. This, 1 King. 14.27. how truly he spoke, that one thing sufficiently showeth, that Solomon's shields of gold, were in Rehoboams days turned to brass. Yea, D Halls cont. it is well observed, That God dealt more severely with his servant David, for numbering the people, then for the matter of Vriah. He is more angry with a spiritual and immediate affront offered to his Majesty, in our pride and selfconfidence in earthly things, then with a fleshly crime, though heinously seconded. Yea St Austin doubts not to say, That the pride of Virginity is as hateful a sin as impurity. Every one that is proud in heart is abomination to the Lord, Prov. 1.5. Tamberlane told the Tamberlane told the Bassa of Anatolia, Turk, hist. 217. whom he had taken in his first encounter, That he was sent from heaven to punish his master Bajazet's rashness; and to teach him, that the proud are hated of God, whose promise is to pluck down the mighty, and to raise up the lowly. And when he had taken Bajazet in battle, after he had once spoken with him, and found him to be, amidst all his misery, intolerably proud, he carried him about in an iron Cage to be seen and derided of all. And, to his further disgrace, upon festival days, used him for a footstool, and at other times scornfully fed him like a dog with crumbs fallen from his table. All which Tamberlane did, Ibid. 120. not so much for hatred to the man, as to manifest the just judgement of God against the arrogant folly of the proud. It is reported that Tamberlane being requested by one of his Noblemen (that might be bold to speak to him) to remit some part of his severity against the person of so great a Prince, answered, That he did not use that rigour against him as a King, but rather did punish him as a proud ambitious tyrant. What wouldst thou have done with me, said Tamerlane to Bajazet, if it had been my fortune to have fallen into thine hands? I would, Ibidem. said Bajazet, have enclosed thee in a cage of iron, and so in triumph have carried thee up and down my Kingdom. Even so said Tamberlane, shalt thou be served. He further asked him, Whether ever he had given God thanks for making him so great an Emperor? who confessed ingenuously, He never thought of it. To whom Tamberlane replied, That it was no wonder, so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, Lunelavius in Annal. Turcar. and I lame of a leg, was there any worth in us, Why God should set us over two great Empires of Turks and Tartars, to command many more worthy than ourselves? It was therefore an excellent speech of the last French King, When I was born, there were a thousand other souls more born, What have I done to God more than they? In the history of his life and death p. 93. Antidotes against arrogancy It is his mere grace and mercy, which doth often bind me more unto his justice: For the faults of great men are never small. Here then, for a counterpoison against pride and self-conceitedness, first, Dwell a while, and take some time to demur upon that piercing passage of the Apostle, Who (in God's name) made thee to differ? 1 Cor. 4.7. or, What hast thou man, that thou hast not received? If then thou hast received it, why dost thou glory, as if thou hadst not received it? If thou excel others in any gist or good part, thou must needly say of it, as once the poor Prophet did of his hatchet, Alas master, it is but borrowed. To be proud of it therefore is as great a folly, 2 King 6 5. as for a vain Stage-player to be proud of his borrowed robes: or a silly groom of his Master's horse: it is as if the mudwall should be proud of the Sunshine. That face is hatched with impudence, that dare arrogate any good thing to itself, that sacrificeth to his own net, Deut. 8.17. that saith but in his heart, My power and the might of mine hand hath gotten me this wealth. This is to pay the rent to a wrong landlord, and so to forfeit all, as they did, Hos. 2.9. And as that proud King of Egypt did, Ezek. 29 3 9 Isa. 19.5, 6. Because Pharaoh saith, The river (Nilus) is mine own, therefore saith God, I will dry up the river, and so, starve Egypt. Secondly, Get thine heart well seasoned with the fear of God. For the fear of the Lord is to hate evil, as pride, arrogancy, etc. Prov. 8.13. Joseph truly feared God, and therefore hated not only gross evils (as that of adultery) but close evils, as this of arrogancy. It is not in me: God shall give Pharaoh an answer, Gen 41.16. As he insinuates himself by this dutiful comprecation, so he extenuates his gifts, that he may give the glory to God, And he lost nothing by it. For he that said, Without me God shall answer Pharaoh, heard from Pharaoh, without thee shall no man lift up his hand in the land of Egypt, ver. 44. So john Baptist was full of the sear of God, and thereby of humility: for these two go coupled, Prov. 22.4. and so close, that there is no copulative in the original: thus it runs, By humility the fear of the Lord (the one is as it were predicated of the other) are riches, and honour, and life. What riches john Baptist had, I know not: but for honour, that hand of his that he thought not worthy to unloose Christ's latchet of his shoe, Christ thought worthy to be laid upon his head in baptism. john modestly withstood the motion at first: be forbade him, yea he earnestly forbade him, as the Greek word signifies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnixe prob●buit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compos. intendit signification●as. for I have need, saith he, to be baptised of thee, and comest thou to me? But when he heard better reason, he soon submitted (an humble man will never be an heretic, never be opinionate, at least obstinate.) Then be suffered him, Mat. 3.14, 15. There are that say, That for his humility here on earth, he is dignified with that place in heaven, from which Lucifer fell. Who told them that, I know not: but this I know, that he that humbleth himself shall be exalted. Thirdly, Learn and labour to know more of God and his will, of thyself, and thy duty. The more any one seethe of God, the less he seethe by himself. As he that hath looked a while upon the body of the Sun, when he looks down again seethe nothing, Gen 18.27. Ephar vegnaphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disce hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & at 〈◊〉 disam, 〈◊〉 Rol. in ●●●um. All nations are but as a drop of a bu●. 〈◊〉 before God. Quantil●●igitur es tu 〈…〉 particula? Vnde superbit home 〈◊〉 conceptio culpa, nasci poera, labour vita, necesse mort? Revel. 3.17. Pharisaeus non vuln●ra, sed munera os●e●tat but is dazelled. Abraham when he stood before God, and considered the infinite distance and disproportion, confesseth himself to be dust and ashes. job abborres himself in dust and ashes, who till then thought himself somebody: Isaiah cries out, W●e is me, for I am undone, Isa. 6.5. Yea that proud Nabuchadnezzar (when once tamed and taken down, and had seen but some small portion of God's might and majesty) acknowledgeth, That all the inhabitants of the earth are nothing, etc. Dan. 4 35. See thyself next, what thou art by nature, what by practice: See this in the clear crystal of God's pure law, that perfect law of liberty, as St james calls it; because it freely and fully shows a man the blemishes of his soul, the errors of his life. The sight whereof (if any thing) will say a man low in his own eyes, and make him as much abased and abashed before God, as Mephibosheth would have been before David, if he had been as fully guilty of treason, as Ziba falsely accused him. But therefore did Laodicea so admire herself, because she knew not that she was wretched and miserable, etc. This if she had seen, she would soon have laid down her plumes. And so would that blind Pharisee that bragged as fast of his righteousness, as once Zenxis the Painter did of Atalanta's picture; which when he had finished, he wrote under it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sooner may painters envy, then imitate this work: yea he so pleased himself with the conceit of what he had done, that he died with laughing at it. Fourthly, Consider seriously the many woes God hath denounced against proud persons, all which will be as surely executed upon thee (if thou repent not) as the coat is on thy back, or the heart in thy body. Nabuchadnezzar for instance; and, after him, Belshazzar; Dan 5.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod Disette justitiam moniti, etc. dirge. because he would not to be warned: as before him Senacherib, whose statue is yet to be seen (saith Herodotus) in Vulcan's Temple, with this inscription, Look upon me, and learn to fear God. No sin so directly offends God as pride, and his judgements are most direct against it above all sins. When a wall swells, it is nearer breaking: when the heart is puffed up, it is nearer destruction. Fifthly, Look upon the best that ever breathed, and you shall find them most modestly conceited of themselves. jacob is less than the least of God's loving kindnesses: David a worm and no man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 5.8. Agur more brutish than any man: Great Paul the least of Saints, the greatest of sinners: Peter, a man a sinner, a very mixture of dirt and sin. Bradford in his own judgement, A very painted hypocrite. Mr Bartlet Green Martyr, was of such a modest nature, so humbly thinking of himself, as in sew is to be found (saith Mr Fox) ever dejecting himself under that was in him, and ever seeming to be less than he was; as well declareth not only his letter to Mr Philpot, wherein he doth earnestly expostulate with him, for slandering him with praise of his wit and learning, and other excellent virtues: but also by his own speech and answers in his examination, etc. When he was beaten and scourged with rods by Bonner (which scarce any man would believe, nor I neither, saith the same Mr Fox, but that I heard it of him) and he greatly rejoiced in the same, yet his shamefaced modesty was such, that neither he would express any mention thereof, lest he should seem to glory too much in himself, save that only he opened the same to one Mr Cotton of the Temple, a friend of his, Act and Mon. fol. 1684. a little before his death. A gracious heart is not a blab of his tongue, but rests and rejoiceth silently in the conscience of a secret goodness. Christian modesty teacheth a wise man not to expose himself to the fairest show, and to live at the utmost pitch of his strength. Christ (beside the vail of his humanity) sates, See you tell no man: hid himself that they might not make him a King, road upon an Asse-colt, washed his Disciples feet, sought not his own, but his Father's glory, humbled himself to the death of the cross, emptied himself of all his excellencies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.7. suffered the contradiction of sinners, who took him for a demoniac and a mad man: whereas in him were hid all the treasures of wisdom. In him they were, but hide they were: shall we fret when we are obscured? Is it not enough that we shall one day appear with him in glory? Moses hides his glorified face, and saith, Who am I? when God was sending him to Pharaoh. Many a man says, Who am I not? and rather seems to be good, then seeks to be so. All his care is to be seen with Ichu, and to dazzle men's eyes with admiration, Tantùm ●● vanam sama●● caplet. Mercer. not caring for unknown riches. A fool both no delight in underanding but only for this, that his heart may discover itself, Prov. 18.2. that he may have the name and the note of a wise man. But such an one passeth commonly for a proud fool. For, When pride cometh, then cometh shame: Occulti modesti, sumunissi, qui pre vericund●a sese abdunt, quos pude● quicquam perarrogamer facere. Abon E●●a. luò qui vet in pub i●o appar●re verecundan. ur. Mercer. but with the shame faced is wisdom, Prov. 11.2. The original word there signifies such as hid themselves through modesty, who blush at men's praises (saith Aben Ezra) and are ashamed to arrogate or own any commendation, though never so well deserved. When Charles the fift was royally entertained by the French King at Paris, one of the Counsellors made an elegant speech to him, rehearsing all his brave acts, he bri●sly and modestly replied, ldcò sibi gratum effe ' orationem, quodeum 〈◊〉, quod talis esse deberet. joh, Maul. loc. come. 595. Ibid. p. 175. Our King Henry the fifth after his victory at Agincourt, gave strait order, that no balded or song should be made or sung more than of thanksgiving to the Lord, etc. Trussels continuation. of mantles history of: England fol. 101. That be accepted of the ration, because it admonished him, not so much what be had been, as what be aught to be. And when to Citizens of Antwerp presented him with a rich Arras, wherein was curiously set forth his victory over the King of France, together with the names of that King, and the other Princes that were overthrown by him in the bat●e, he refused to receive it. But when they that presented it, had taken out those names, he received it, and took great content in it. The stars are not seen by day: the Sun itself is not seen by night. As it is no small art to hid art, so no small glory to conceal glory. Not I but the grace of God that is in me, saith Paul. Not I, but thy talon hath gained other talents, saith the good servant. The more direct the Sun is over us, and in us, the less is our shadow of pride and self-love. Boughs, the more laden with fruit, the more lowly: but in a fan, the chaff is above the corn: not because it is better, but because it is lighter. Hebreo●um provethium est, Stater in lagena sonitum sonitum edet K●m●●● & R. Solomon. Prov 14.33. Holo●●antes di●itur qui omn●ao, lendat. Corn. Nepos. Act. and Mon. fol. 1620. Empty casks sound loudest, say we: Empty purses jingle most, say the Hebrews, That which is in the midst of fools is soon made known, saith Solomon: they are lavish of that little wisdom they have, and will laugh on purpose (with Egnatius) to show their white teeth. They set the best side outward with Alcibiades, and have a trick, as Stephen Gardner had, with boldness and stoutness to make their gifts to appear much greater; as butchers use to blow up their flesh, to make it better liked of. But what saith our Saviour, Let your light shine, not your lightness: and let your end be that the light may be seen, not that yourselves may be seen. Eò praesulgebant quod non vischan●ur 〈◊〉, Ham. it us stu●●niae. Sotades, The wise Historian observed, that the statues of Brutus and Cassius did therefore shine, because they were not seen, and were the more glorious and illustrious, because they were not brought forth with other images, in a solemn procession at the funeral of Germanicus. The engine that doth all in great works, is oft inward, hidden, not taken notice of: so they that best deserve, do lest desire to be noticed or applauded. They have low conceits of themselves, and love not the loud praises of others. Moses shone and knew not of it. David flies from honour, and it follows him: Saul follows it, and it flies from him. Think of this, and it will prick the bladder of pride: make it fall flat, and shrivel to nothing, it will cure us of arrogancy, which is nothing else, saith one, but the neighing of folly. Lastly, Pray to God to pull down thine heart, as he did Nebuchadnezars, but especially Paul's, & to hid pride from thee. The key of man's heart he keeps under his own girdle, and orders it at his pleasure. Ply the throne of grace therefore with uncessant suits, to subdue thy stout heart, to cripple thine it on sinews, to make and keep thee supple and soluble, tender and tractable, pliant and obedient; that so the Nilus of his grace may overflow the low valley of thy mind, and fill thee with all orient and fragrant flowers of knowledge and virtue. This was the course S. Paul took when the devil (that King of all the children of pride. as Leviathan is called, Job 41.34) sought to puff him up with the abundance of his revelations. In danger he was to have been carried higher in conceitedness, than he was before in his ecstasy. But he complained betimes, as soon as ever the devil assayed to blow up such a blab in his soul, he ran to God, 2 Cor. 12. and prayed thrice, and prevailed that God's grace was sufficient for him. How easy is it for the best man to dote upon himself, and to be lifted up so high, as to lose the sight both of the ground whence he rises, and of the hand that advanced him? How hard was it for Vzziah, that had invented strange engines for the battering of his enemies, to find out any means to beat down his own proud thoughts I Prayer would have done it. Pray therefore, and God shall humble thy heart, pray, I say, to the Lord. He hath promised a heart of flesh: and to pray, is to put in suit the promises, etc. Arts. DANIEL 1.17. As for these four children, God gave them knowledge and skill in all learning and wisdom, and Daniel had understanding in all visions and dreams. THe perfection even of humane arts both liberal and mechanic, is to be found in the Church: For, Isa 28.10. Exodus 313. Inventus est artisex. qui & campanulam & indicem & libramen●a omnia in carols annulo digiti collocarit. Sphinx p. 90. Isa. 50.4. his Ged doth instruct him to discretion (saith the Prophet of the very ploughman) and this also (that is his skill in matters of husbandry) cometh forth from the Lord of hosts, which is Wonderful in counsel, and excellent in working. He it was that filled Bezaleel and Aholiab with the spirit of wisdom for the work of the Tabernacle; and that gave to the prophet Isaiah, the tongue of the learned, that he should know how to time a word to him that is weary: he wakeneth morning by morning, he wakeneth my ear to hear as the learned, who are ever listening after more, even to the last breath. As it is reported of David Chytraeus, a Dutch Divine, that when he lay upon his deathbed, and heard some that sat by him, disputing with a low voice (lest they should disturb him) he lifted up his head, as well as he could, and desired them to speak out, Tucundiorem sibl decessum fore si maribuadis etiam aliquid Aidicisset. Mesch. Adam in vita. Epist. 1.9. for he should die the more cheerfully, if he died learning somewhat. Labentèr omnibus omnes opes concesserim, ut mihi liceat, vi nulla interpellante, isto modo in literis vivere, saith Tully. I would give all the good in the world, that I might but sit quietly at my study, and not be called off by any other business. Quidam equis, by avibus, nonnulli ser is defectantur: egoverò, inde usque, a pueritta, 〈◊〉 ●upiditate arsi, pist ad 〈◊〉 Some delight in horses, some in birds, others in beasts (saith Julian the Apostate) but I, from my youth up, have ever burned with the love of books. A learned and witty man he was, but learnt and lend, wittily wicked, ingeniosè nequam, as Ca●us Curio. He persecuted, more by persuading, then enforcing men to idolatry; and prevailed more by enticements then by torments: abusing his eloquence to the dishonour of God that gave it him, and fight against God with his own gifts, as David did against Goliath with his own sword, or as John against Jehoram with his own men. N●zianz orat. 1 cont. julian. He forbade all Christians the use of learned Authors: And one of his bosome-birds, Porphyry, said, It was pity that ever so good a scholar as Paul was cast away upon our religion. St Paul was first brought up at the feet of Gamalial, a grave Doctor: and after that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verburn Platonicum, Paulo non ignota ejus scripta. S●●lter. Mat. 83.45. at the University of Tarsus. That he had read Aratus, Menander, Epimenides, etc. is clear by what he citys out of them: and Scultetus gathers out of 2 Tim. 1.6. that he was well versed in Plato's writings. He was that wise Merchant, that besides the pearl of price, in comparison of whom be counted all but dung and dogs-meat, sought also other goodly pearls, which in their proper place have their use and excellency. How bravely doth he play the orator, when he listeth, as at Athens, and before Agrippa, in setting forth his sufferings, 2 Cor. 11.23? and exhorting to unity, Eph. 44. All the rollings of Demosthenes are dell stuff to his elegancies? Domest benis in 〈◊〉 contra. Aesch●rem, santa est elo. quent●a quanta. in anim le bominam inchediposs●●. ●●cero. 1 Cor, 2.1, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat ostentationem borum donoium ●ut supra amos 〈◊〉, Par●us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pin. As oft as I hear him Speak, saith Hierom, me thinks I bear not words but thunderclaps. His very enemies could not but acknowledge his worth. His letters, said they, are weighty and powerful: but his bodily presence is weak, and his speech contemptible, 2 Cor. 10.10. And why contemptible, but because he came not with excellency of speech or of wisdom (which he could have done better than the best of them) but in demonstration of the spirit, and of power? Humane learning (saith one) is to be used in ecclesiastical exercises, non ut esculenta fed ut condimenta, not as meat but sauce. It were a madness, because lace sets out a garment, therefore to make a garment of lace only. Sub finem caenae, dulcis est placenta. St Austin bewailed it as a vanity of his youth, That he had framed-his discourses, placeret magis quam ut doceret, more to please then to profit. And when I first began to preach (saith S. chrysostom) I was a child, and delighted in rattles, in the applause of the people: but when I grew a man, I began to despise them. A golden-mouthed Preacher he was (according to his name) a master of speech, as Paul was said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.12. an eloquent man, and mighty in the Scriptures, as Apollo's, Act. 1.24. His eloquence (whereby he so drew men in to admiration of him, that it was grown to a common proverb, Satius esse solē non lucere, quam chrisostomum non dorere. De 〈◊〉: Graes sub 〈◊〉 De decked Christ cap. 22. To use Heathen Authoviss for ostentation, of to make a call't of the treasure gotten out of Egypt. Better the Sun should not shine, than that chrysostom should not teach) he is said to have drawn out of Aristophanes his 28 Comedies, which he laid usually under his pillow, when he went to sleep. This was (as Theodoret hath it) to gather roses off the thorns, sweet honey out of bitter flowers, wholesome medicines out of venomous beasts and serpents. This was to spoil the Egyptians of the jewels they unjusty detained from the Church, as Austin hath it. See we not, saith he, with what a deal of gold, silver, costly garments Cyprian (that sweet Doctor and blessed Martyr) went laden out of Egypt? With what a deal Lactantius, Victorinus, Optatus, Hilarius, besides innumerable Greek Fathers? And this was first done by that faithful servant of God Moses, of whom it is written, That he was learned in all the wisdom of the Egyptians, and so became mighty in word and deed. Now the learning of the Egyptians (saith Pererius) was foretell Mathematics, Physics, Ethics and Divinity, a chief part whereof was Hieroglyphics. In all these Moses was thoroughly instructed, Acts 7 27. Come in Exod. saith Philo; and in short space excelled not only all his fellows, but his teachers too. So did Daniel and his three companions, all the wisemen of Babylon, whose books they read, and whose learning they looked into, which (had they held it unlawful) they would as little have meddled with, as with the meats that came from the King's table, Epist. 84. 1 Sam. 71.51. saith S. Hierome: But this was (as he elsewhere that it) to wring the sword out of Goliahs' hand, and to out off his head therewith: this was to shave the captive woman's head, and pair her nails, and so to take her to wise. Deut. 21.12, 13 Humanity may be fitly used as a handmaid to Divinity, or as Dyer's colour the cloth with some inferior colour first, that they may make it a perfect purple. Prov 9.3. wisdom sendeth forth the Aris as her maids, to call them into the City, 2 Pet. 3 16. to help him to the better understanding of the holy Scriptures: which else, they that are unlearned and unstable, wrist unto their own destruction. Theodoret mentioneth S. Basils' sharp reply to one Demosthenes, who being but an officer of the Emperor's kitchen, durst encounter that Doctor of the whole world with wrested Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It belongs to the (an unlettered person) to look to the pottage-pot. Our Saviour (I grant) chose unlearned men for his disciples; but he made them learned before he made use of them, he gifted them before he sent them abroad. Insomuch as Act. 4.13. the Priests and Scribes (whom for their learning S. Paul called, The Princes of this world, Asinos elegit christus & idiotas, sed oculavit in pru. len●●s: 〈◊〉 dona d●●it, & ministeria D. Beddings Cone. ad Cler. Oxon I han de Turre erem. 1 Cor 9.1. 2 Cor. 2.8.) wondered at their boldness and abilities; as knowing that they were unlearned and ignorant men: they marvelled (as the nazarenes also did at Christ) how they came by that new learning. But besides that, it is well observed, That our Saviour excluded not from his discipline learned Nathaneel and Nicodemus a master in Israel, lest if he should have called simple ones only, it might have been thought they had been deceived out of their simplicity. True it is (and pity it is) that the greatest Clarks are not always the wilest men in the things of God; because knowledge puffeth up: as it did the Athenians, where no Church was founded, they were so selfconceited: Paul the babbler was no body with them, the resurrection they derided as impossible in nature, and took it to have been some strange goddess, that Paul sought to bring in amongst them. So when those three famous Bishops Cranmer, Latimer and Ridley were prisoners at Oxford (where also they suffered) one of them complains, That not one scholar come at them, or showed them any countenance. Many for the tree of knowledge, Asulti propter arborem scienti● 〈…〉 Indoct● rap●unt extum &c Aug. 〈◊〉 ●e sap●entes bujus sae●uli alta ●ap entes, & ●●●am lingantes 〈◊〉 descend●r● in 〈◊〉 Bern. 〈…〉 esse 〈…〉 Baron An●al, a 〈◊〉 44. 〈…〉 Deortan ab ceclesia Romt rela●us esi 〈…〉 Venota. utterly lose the tree of life, saith a Father. The unlearned carry away heaven, when we with all our Arts and Sciences are tumbled into bell. And suffer ye the wise of this world, saith another, that search into nature's secrets, and ascend no higher, to descend with all their wisdom into bell: where none are so filled with the wrath of God, as your knowing men and Philosophers, that detained or imprisoned the truth in unrighteousness, Rom 1.18. and were therefore delivered up to a reprobate fence, or an injudicious mind, ver. 28. so that they became the heretics Patriarches, as Tertullian st●●eth them: For it is no hard thing to show, That divers ancient heretics drew their erroneous opinions out of the writings of the philosophers. The Papists also tell us, That we may find their holy water, and sprinkling of sepulchres, in juvenal's sixth satire: their lights in sepulchers in Su●touius his Octavius; lamps lighted on Saturday in Seneca's 96. Epistle: distribution of tapers among the people, in Macrobius his Saturnals: Purgator) in Virgil's Aeneads, etc. Bembus the Cardinal tells ns of his S. Francis, That he was reckoned by the Romish Church in the number of the gods. He means, he was canonised for a Saint. But the Cardinal affected to deliver himself in Heathen language. So did Pomponius. Laetus that antiquary. Anno 1442. His name was Petrus, but he changed it for Pomponius a Roman name: he called himself also Dictator, and worshipped Romulus, saith Ludo: Vives. Such another o'late was Castalie the Ciceronian Translator of the Bible: And before them all, Averro the Arabian Physician, who so madly admires his Master Aristotle, Alsted. Ch●on p 460. as that he doubts not to say, that there is no error to be found in his works, that his learning was the chief truth, and that his understanding was the utmost bound of humane understanding: that he was the rule and pattern that nature invented, wherein to set forth the utmost perfection of a man, etc. And when he died, cried out, Sit anima meacum Philosophis. Let my soul be where the Philosopher's souls are, The Colonienses indeed set forth a book, D Prideaux ex Agy●ppa & Balao. De salute Aristotelis, of the salvation of Aristotle, and affirm, That he was Christ's forerunner in naturals, as John Baptist was in supernaturals. And whether Erasmus was in earnest or in jest, V●x possum me continere quin dicam, sancte Socrates ora pro nobis Joh. M●●l. lo●. come. p. 126. I know not; but in his Preface to Tully's Tusculan Questions, he hath this piece of Litany, I can hardly forbear saying, Saint Socrates pray for us. When he was ready to die, he often repeated this speech, Domine, fac finem, fac finem. Make an end. Lord, make an end: but what he meant by those words, I wots not, saith Melancthon. Sure it is, his Saint Socrates could then do him no good. Justin Martyr tells us, That he left his Gentilism upon reading a piece of Plato: and holds (but groundlessly) that those that lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, according to the rule of reason) before Christ came in the flesh, were to be counted good Christians, although they had no hope, understanding, not taste of the future restauration by Christ. This Paradox was stiffly defended in the Council of Trent by Androdius, Soto Vega and Victoria. Venator also the Arminian rageth and saith, I deny this proposition, No man can be saved that is not knit to Christ by a true faitb. Sleldan. Com. Greg de Valen. tom● D. Prid●aux Lect. de salute Ethnic. Act 4. Lib 3. confess. cap 4. But the Scripture affirmeth, That there is no other name under heaven whereby to be saved, but only by the name of Jesus. And S. Austin (though he yields that by the reading of Cicero's Hortensius, he was taken off from the hope of vain things, and the desire of earthly cares, & persuaded to the love of wisdom, and contemplation of the things above) yet the cannot but say, that nothing more cooled his affection toward that book than this, that he found not in it the name of Jesus. this to a true Christian is mel in over, melos in aure, jubilum in cord; honey in his mouth, music in his ear, 1 Cor 1.1. to 124 jubilee in his heart. S Paul cannot come off it, but names it nine several times in tem verses. All the learning that he cared for was to know Jesus Christ, and him crucified. Phil. 3.10. To know him, I say, not notionally only, and out of the book (for so every Catechism teacheth him) but experimentally: to know the power of his death, and the virtue of his resurrection: to have a Bible stamped in his head, and the counterpane of the Covenant graven in his heart. This, this, is the only learning, without the which all other learning doth but light men into utter darkness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus Nihil exc plebat de guo non prof●●ebatur. Acad. quest 1.6. Cic. 3 de orat. Of Monius a certain Poet it is recorded, that he was for learning every way so absolute and accomplished, that he gave place to no man then alive. Eratosthenes was sir-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he could dispute excellently in any art whatsoever. Democritus was skilful in all sciences, saith Suidas: there was nothing wherein he could not publicly profess, saith Cicero. Hippias Eleus was wont to boast, That there was nothing in any art which he knew not of, whether liberal or illiberal: for with his own hands he made the ring he wore upon his finger, the coat upon his back, the shoes upon his feet, etc. as Tully tells us. Aristotle was a magazine of learning, and is therefore (as aforesaid) over-admired by Averro, and was abundantly rewarded by Alexander the Great, who gave him for his book, Denatura animalium, How malè nune arts miseras baecsaecu a tractant. Juven. Ludit qui sterile semina punit bumo Prop l. 2. Job Man's log. come p. 572. Asino quidam narravit sabulan. at ille movebat aures. eight hundred talents. Gaza, who translated that work of Aristotle into latin, and dedicated it to Pope Sixtus, met not with so good a match, For when he had brought and presented the book very richly bound up in velvet, and bossed with gold, the Pope (that Ass) asked him what the outside stood him in: Gaza made answer forty crowns. The Pope allowed him so much money, and so dismissed that learned man without any further rewards, who deserved a great honorary for so profitable a piece of work. But to return to his Author Aristotle, whom all worthily extol for his learning, not foe for his honesty. In the Town of Siuckard in Germany, a certain Doctor of divinity preached, That the Church might be ruled and taught concerning God, Ibid. 478 and the things of God out of Aristotle's Philosophy (his Ethics especially) though the Bible were loft out of the world. Aristor. Eibic. 1.7 cap. 3. & 4 Ramus in theo. Praesat. Whereas he himself confesseth the disability of moral knowledge to rectify the intemperance of nature: and made it good in his practice: for he used a common strumpet to satisfy his lust. He was also accused at Athens, and banished into Chal●●, because he had evil opinions of the Deity, say divers Authors. As for his Divinity, which he calls his Metaphysics, whereof he writes 14 books: It is, saith Ramus, the most foolish and impious piece of sophistry that ever was written. Tully was a great scholar, no doubt, and he knew it. Two things, saith he, Optimaram artium scientiam. & maximarun rerun gloriam, &c. Lib ●. op. familiar. Quòd Pompcio confisus, ejusque partes secutus fucrim joh Manl loc. come 481, 496 Ciceronis linguam omnes sere mirantur, pectus non ita l 3. c 4 co●f Nescio qnamono imb●●●ll or est medicina quam morbus. Nullus mibi per otium dies exit partens noctium studijs vendico non vaco somne, said succumb, etc. Sen ep●st. Epist. 15. Delectabatur exoletis, idque Neronom sacere docuer at; etsi anted 〈◊〉 fuit morun severi ●ate, ut ab eo ●eteret, we so oscularetur, neuè una seeum caenandi causa discumberet. Dio. in Nero. I have to glory in, my knowledge of good arts, and my waging of great acts: the first whereof shall never be taken from me, while alive, the second no not when I am dead There was one that wrote an Apology for Tully (saith Melancthon) and commended him for a holy man, and a good Christian: because he saith somewhere Reprehend peceam men etc. I condemn mine own errors, for that I trusted to Pompey, and took his part. And Lotamus Lovanionsis writes, That there was no other faith found in Abrabam then what was found in Cicero. Whereas Abraham saw my day, saith Christ, and rejoiced: he walked with God, and was upright: Not so Cicero. His tongue we all admire, saith Augustine, not so his practice: And how little his learning could dot for him (for lack of faith) when he came to die, that speech of his sufficiently witnesseth, I know not how, but so it is, the medicine is weaker than the disease. It is nothing but true faith, that can fortify the heart against the fear of death. Seneca and such like have set, forth what a mercy mortality is, what a happiness that we can lose our lives when we last, how contented a man should be with life, how courageous in death, etc. A great Philosopher he was, and a close student, as himself testifieth. A mighty man he was surely, saith Lipsins, and a mighty spirit works in them that read him. But yet (by your leave) he that shall read Dio Cassius his testimony of him, will scarce take him for an honest man. He salutes his friend Lucilius thus, Si Philosopharis beneè est, ego quidem Philosophor But his practice was most unphilosophicall. He enveighed against Court-parasites, yet was ever himself at Court: he detested flatterers, when none flattered more than he: He taught chastity, but was too in ward with Agrippina the mother of Nero, and taught him by his practice that abhorred trade of unnatural filthiness. He reproved rich men, but got a vast estate; and condemned luxury, when himself had five hundred stools of Cedar, with feet of ivory, and every thing else answerable. Thus Abanah and Pharphar may serve to scour and rinse, but Jordan only can cure the leper. Learning and Philosophy may barb and curb corruption: but it is the Scripture only that giveth more grace, as St James hath it, jam 9.6 and doth a perfect cure upon the conscience. And that is only too, when it is seconded and set on by the spirit: who moves upon the face of these waters, stirs them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13. Heb 4.2. Tu benè cavisti ne te ulla occidere possit: Litero, nam nota est 〈◊〉 nullo ●ibi. S Tho Moor,— quis nesset Erasmun Culls as aelernum si latuisset opus? Minoris arbitror Hieronymo suos con it esse libres conduos quam nobis restitutes Erasm. Annol in Ro. 1. Plus sanctimotie conipici in ipso libello, quam in libelli authere. job. a Woovers in Polymatbia. D. Pridea lect. Nihil unquam eum ignorasse. Neand. Chron. p 91. Ita in singulis doctus ●●afit, ut carum uniod tantùm tote vilae suae decursu operam dedisse videretur. Bonosius in vita Tostari. Casaub. exere. in Baron. and makes them medicinable, Wholesome words such as have a healing property in them, as the word signifies. For else the word profiteth not, unless it be mixed with faith: yea the Bare letter killeth (I say not, learning killeth, as that Ignoramus once mistook the matter) but the spirit giveth life. Erasmus was as well seen in the text as another, and did a great deal of good by his latin translation, gave much light to it by his annotations and Paraphrases. Besides his other worthy works, he took infinite pains in furbishing the Fathers. This one thing (saith he) I dare boldly affirm, That S. Hieroms books never cost him so much pains in making them, as they have cost me in restoring them, And yet for all this we cannot tell what to make of him, for matter of religion. Erasmus in religione suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Bucholcerus. He was as soon with Protestants, and as soon with Papists, and so was well thought of on neither side, lost his good esteem with all. Beza thinks he was not sound in the doctrine of the Trinity. And it was a witty truth put upon him by one of his friends (as he himself relates it) concerning his Enchiridion of a Christian soldier, That there was more holiness to be found in his book, then in the Author of his book, Raram facit virtus cum scientia mixturam, saith one. Learning and grace meet not but in a few. Galen the chief Physician derided the Bible. Paracelsus was an Atheist, and (if Eractus belie him not) a Magician. Ulpian the chief Lawyer was a bloody persecutor. Baldus an Arch-patron of the Pope's supremacy; and yet they were wont to say of him, That he knew all that was knowable. Tostatus (otherwise called Abulensis) was omnium scientiarum, doctrinarumque arca & emporium, A magazine or mart of all sciences: so skilful in each, that one would have thought he had studied noting else but that, all his life long. Besides, of he had had all his works, he is thought to have written as many shears, as he lived days: and yet carried down the stream of the times with the error of the wicked, as S. Peter hath it, 2 Pet. 3.17. And as Calderinus his contemporary was wont to say, when he went to Mass, Eamus ad communem errorem, he stickled ●iti●ly for Antichrist. Laudo acumen viri si in meliora incidisset te●●●ora longè maximi, saith Casaubon. It was his unhappiness that he fall upon such bad times, else he might, likely, have been better. I was an obstinate Papist (saith Latimer of himself) as any was in England; Insomuch that when I should be made Bachelor in Divinity, my whole argument went. against Philip Melancthon and his opinions. Bilney heard me at that time, Act. and Mon. fol 910. and perceived that I was zealous without knowledge, and came to me afterwards in my study, and desired me, for gods fake to hear his confession. I did so▪ and, to say the truth, by his confession I learned more than afore in many years. So from that time forward I began to smell the Word of God, and forsake the school-Doctours, and such like fooleries. Horrible barbarism had overspread the eye of whole Christendom. To be a Grecian was grown suspicious, joh. Manl lo. come p. 972. but to be an hebrician, little less than heretical. Rodulphus Agricola, and Joannes Capuio lived together at Heydelberg. Rodulphus interpreted Greek Authors to the young students: Capuio read them an Hebrew lecture, but privately, and to a few only, for fear of the Monks, who were mad at that general resurrection of all good learning and language, a little before the receiving of the Gospel. For as in the first plantation there of in Europe, God shipped the arts before into Greece, that they might be as harbingers unto it, Siccanes linguntusceri La zare. as Tertullian speaketh: So in these later ages, the Lord intending a reformation of religion, set up the Turk to overrun Greece, and by that means sent over into these Western parts divers learned exiles, Paul jovius in clogijs vircrum literis illustrium. L●ll Girald. Dialog Volater. Anthropolog l. 21. Parei medulla hist e●ol p. 311. as Chrysoloras, Trapezuntius, Gaza (who translated Tully de senectute into Greek) Argyrophylus, Chalcondylas, Cydonius (who translated like wise Thomas Aquinas his works) Marcus Musurus (with whom Erasmus lived familiarly) Hermotimus Spartiata, whom Capuio heard in France, as he had done Argyropylus in Italy. These were Gods first instruments to restore humane learning, that was almost lost out of the world. At which time also he vouchsafed to mankind the knowledge of the Art of Printing, which is said to have been first invented at Strasborow in Germany, by John Guttenberg a Monk, where like wise John Mentelius printed the first book, and that was Tully's Offices: the copy whereof is kept in the public library at Frankford to this day for a monument. After this, the Press was transtated first to Mentz, and then to Rome by Joannes Gallinaccus. And shortly after, there were printed at Paris, Antwerp, Venice, and divers other places, the works of sundry learned men, stirred up by God to fetch the Arts back out of evanishment. Such as were in Italy, Bembus, Sadoletus, Victorius; in Germany, Erasmus, Melancthon, Camerarius, Sturmius: In France, Budaeus, Silvius, Turnebus, Lambinus: here in England, Ludovicus Vives, Sr Thomas Moor, Lilly, Linaker (my near kinsman by the mother's side) and many others. Buchanan indeed the Scot complains, that he was born, nec coelo, nec solo, nec saeculo erudite, Life of Edw. 6 by Sir john Hayw p. 3. Sic Archelaw, magis ex Euripidu, quam Euripides ex Archelai familiaritate innotuit. Eras Adag. in neither, learned air, foil, nor age. But as the Historian saith of Dr Cox, 〈◊〉 M. john Cheek (Tutors to K Edw 6) that though they were men of mean birth, yet were they so well esteemed for virtue and learning, that they might well be said to be born of themselves. So may it be said of that Prince of Poets Buchanan, He was an honour to his country, better known by him, perhaps abroad, than he by it, as little Hippo was by great S. Austin. But to proceed: After that humane learning began thus to reflourish and lift up the head, Divinity also, that had been shamefully obscured and flurried with needless and endless doubts and disputes, was vindicated and illustrated by the knowledge of latin, Greek and Hebrew (the dignity and study whereof the holy Ghost seems to intimate that he would have ever kept afoot in theChurch by the inscription of our Saviour's title on the cross in those three tongues) and all frivolous and fruitless school-quirks taken out of the way, young students were put upon the reading of the Scriptures, in stead whereof, till then, little was heard in the Church, but the dotages of Monks, and legendary fables, Then grew up that foelix proventus, that golden age of glorious Divines famous and matchless for depth of learning and height of holiness. Imperium literarum est penes jesuitas. Eudae, Joh. I speak not here of Jesuits, who brag that the Empire of learning is within their dominion, and that we have not a scholar on our side. The Cardinal (such is his candour) in his book of ecclesiastical writers, Trussels contin. of daniel's hist. of England, fol. 2.2. Erud●tis stuiti videntur que stultis eruditi videre veline. Quint. in justi. Leguleiorum foeces decem. dracb. mariae: qui inter opiliones se jactitant jurisperites, ne opiltonam qutdem aestamatione babentur. Rex Platomcus. p. 135. doth not vouchsafe to name any one of ours: under whose table (nevertheless) it is evident that he scraped together most of the crumbs, that he maketh use of, Great scholars, we grant, they are many of them. And yet we doubt not to say of them, as the Chronicler doth of D. Shaw and friar Pinket) that were Richard the 3. factours to obtrude bastardy on K. Edw. 4. and so to disable his children for succession) That they were of greater learning than honesty, and yet of more repute than learning: being such, that more regarded by the ignorans to be accounted learned, then by the learned to be judged ignorant. Inter indoctos etiam Corydus sonat. To learned men those seem fools, that to fools seem learned, faith Quintilian. Attorneys (saith another) among swains are taken for lawyers, among lawyers they hardly have the esteem of swains. Jesuits have a notable faculty of setting the best side outward (as is noted before of Stephen Gardner) and of boasting themselves for some great thing, as Simon Magus. The Jebusites boasted and insulted over David, 2 Sam. 5 6. Brisst Mot. 48. that he should not enter their tower of Zion, though there were but some few blind and lame to defend it. The Jesuits crack as fast of their power and prowess, could they but get us 〈◊〉 our paper-castle of Scripture-testimonies into the open field of Fathers and Counsels (as Bristol phraseth it) what they would do to us, what babies they would make of us. But how well they have done it, let all the world see in their concertations and controversies with our Whitakers and Rainolds (to go no further) many of whose works remain yet unanswered, indeed because they are unanswerable. D Hall episs. decad. 1. ep. 5. & ep●st. 7. for D. Whitakers: one that knew him well, and knew as well what he said of him, gives him this testimony, That never man saw him without reverence, nor beard him without wonder. And for D. Rainolds, He was (saith the same Author) a well furnished library, full of all faculties, of all studies, of all learning: whose reading, whose memory was near to a miracle. He was (saith another foreign writer) a living library a third University. Gentiles (who yet loved him not) could not but confess, That he knew the civil law as well as himself, Johnston; de Naturae Constan●●a 66. who yet was the King's professor for the laws in the University of Oxford. These came not to the Divinity schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, half-dipped, as Lucian phraseth it, but thoroughly died, Diog Laert. and well provided of humane learning. Spensippus was wont to say to such as came to his philosophy-school without music and Geometry, Get you hence: for you want the handles and handmaids to Philosophy. Plato in his Commonwealth, calleth those bastard Philosophers, who think they can attain to other arts without the help of Logic. catuli pannicalos. Unskilful Logicians, saith he, tear truths in pieces as curs do clouts. Out Lord Christ (the Arch-prophet and great Doctor of his Church) though he be not tied to schools or means, but can make an Ass confute his master, and doth oft choose the simple to confound the learned (when it was scornfully demanded, 1 Sam. 10.11, 12. Is Saul also among the Prophets? one of the same place answered, But who is their father? As who should say, Prophecy comes not so much by man's teaching as Gods; therefore wonder not that Saul prophesies, though not bred a scholar) yet himself honoured schools, when be fate among the Doctors, both bearing them (for learning fake,) and ask them questions: when he pitched upon Paul, scholar to Gamalie●, for an elect vessel to bear his name to the Gentiles, and to be able at Athens to dispute philosophically with those Philosopher: when he commanded Timothy to give attendance to reading: when he gave Solomon wisdom to set in order so many Proverbs, and to discourse of so many particulars, from the Cedar to the shrub: when he gave his people a Kiriath-sophe●, Josh. 15.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi, medeta publica sive popusi Becman. de Or ginib. Bu●ho Chron, Neand Chron. a City of letters or books (such as our Universities are) to be unto them, as the library of Alexandria is said to be, physic for the soul. Divers of the Patriarches are held to have been skilful in physic, and therefore foe welcome to Kings, as Abraham and Isaac to Pharaoh and Abimelech. From the mouth of Adam, saith one, as from a fountain issued all the profitable doctrine, discipline, Wisdom and knowledge that is in the world. The longevity of the Fathers before the 'slud was a work of God's providence, for the perfecting of the sciences, saith another. japhet dispersed abroad his Europe the doctrine of the premised seed, saith a third, which was afterward collected and conserved by the Sibylls, when it began to be forgotten. Hence the ancient Sages fetched whatsoever found thing they held concerning God, the immortality of the soul, Euseb de prepar●cap ult lose 〈◊〉 Antiq, 41. c 1. Delrius in disq. Madge l, 1. c 5. q. 1 sect 1. Alchymia est ars fine arte, ●ujus scire est pars cum parts medium est strenue mentiri, Finis est mendicatum ire Rythmum hunc à plebe decanta●ll recitat Libanius Lib. ae myster. Aegyp. joanem illam & usarpatorlan Philosophiae do●●inam veritatis ratieni post habuit, & ea descripsit, etc. 6. Hexam: c. 2. the duration of Empires, etc. Abraham's philosophy is thus described by Philo the Jew, who might have it by tradition. He reduced all the effects of the second causes to the first cause immediate. He did not attribute to the Sun the light of the day, nor to the clouds rain, nor to the eyes sight, nor to the ears hearing, nor to the other next instruments of sense the cause of their faculty, but referred all to the Sovereign head, the Creator of substances, the give of forms, the cause of causes, etc. josephus and Eusebius tell us, That Abraham taught the mathematics in Egypt. Neither want there those that show a book that was made, as they say, by Moses and his sister Miriam, concerning Alchemy; which is an Art without art, saith one, A multiplying of something by nothing, saith another. An omne, aliquid, nihil, that Moses, I believe never dreamt of: nor was it any part of the wisdom of Egypt, wherein he was so well instructed and excelled, Act 7 22. And although he were mighty in word and deed, yet he hath left us nothing in writing of his Egyptian learning, nothing of the true rational philosophy, which he both learned and taught long before Mercurius Trismegistus was born (whom yet jamblicus makes the first author of Egyptian Arts) S. Ambrose gives the reason: because he received God's Spirit, as the servant of God, faithful in all his house, he preferred the heavenly truth before that vain earthly philosophy; and set down such things only, as he judged fit for the furtherance of our faith. Arts are a rich blessing of the Lord, and it was then, and is ever to be wished, that all Gods faithful messengers were endued with such excellent parts of humane learning, Masohil of David Prov. 501. as Moses was. But, what is the chaff to the wheat? saith the Lord, to those that preached men's devices, and fought out vain things in stead of God's word, jer. 23.28. striving to please the people, and to set up themselves, by ostentation of their own gifts and learning. The 32. Psalm is entitled, David's learning; and was penned to teach the unlearned how to get true happiness. And Solomon calleth this knowledge Wisdoms or Knowledges. And Isa calleth that a learned tongue, that studieth out cases of conscience, and speaketh a word in due season: job calls him an Interpreter, one of a thousand, Isa. 50.4. job 33.23. that declareth unto man his righteousness, etc. How vain then are those that count nothing worthy to be known, but these earthly learn, and spend all their time and studies in them? as the Heathen did, till they become almost as heathenish. Their spare-hours indeed, and as it were for recreation sake, many of the ancient Fathers spent, and not unprofitably, in Heathen Authors: partly for the bettering of their stile, as chrysostom: and partly for confutation of heathenish opinions and superstitions, as Clemens Alexandrinus, etc. which made julian the apostate cry out, Proprys pennis configimur, we are beaten with our own weapons. Thus S. Paul beat the Athenians: thus Arnobius in a lofty and lively stile beats the Gentiles, Act. 17. after that himself had written some things against the Christians, before he was converted from Gentilism. He, for this stile, utinam tom no●●a potu●ss● confirmare quiā facile aliena destruxit. Ora. pro● Plac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Tim, Issum quasi paren●em hujus Vniversitatis inven●re d●ssicile est; & cum jam inveneris, ●nd care in vul gus●●n●fas Cic. was called the Christian Caesar, as Lactanitius (his scholar) was called the Christian Cicero. S. Hierom passeth this censure upon his writings: Lactantius was, as it were, a certain flood of Tullian eloquence: I would he had been as happy at confirming of our religion, as he was at the confuting of the contrary superstition. Sed, non omnia possumus omnes. Tully wished, Would he could as easily find out the true God, as descry the false, And had he consulted the Jews, whom for their calamities he so much slighted, he might haply have heard of him. Something he had read of him, and thereby groped after him in the dark, Act. 17.27. in Plato; who speaketh thus, and is translated word for word by Tully: To find out the maker and Father of all, is a hard task: to tell what he is, when thou hast found him out, is impossible. Hence the Athenians had their altar dedicated to the unknown god, that is, to the true and only God: Of whom they had learned (out of the ancient philosophers and Sibylles oracles) that he was but one invisible, ineffable essence, whose name cannot be uttered, as the Jews held, from whom the best of the philosophers drew their best Divinity. Hence Lucan a Heathen Poet, calleth the Jews God, an uncertain God: juvenal jeareth, That they worship nothing but the clouds, — dedita sacris incerti ludea Dei, In pharsal. 1.2. Nil praeter nubas & aeli numen adorant. ●●ct 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an unknown God within them. And Aristophanes brings in Socrates worshipping the clouds, because he worshipped not the same Gods, as the vulgar did, but fought to bring in new ones, as Laertius relates it. For which cause also, he was condemned to death in the same court of Areopagus, whither S. Paul was hurried, but by a special providence of God escaped: not being so much as called to his answer, which would have been to the hazard of his life. Athens is called by Euripides, the Greece of Greece: by Demosthenes, the eye, soul and Sun of Greece: by Thucydides, the common school of mankind. There were the finest and most mercurial wits of the world: and they had the bravest preacher in the world, who took his text oft one of their altars, and expounded it out of their own Authors. But with what success? Some doubted, some derided, a very few only were converted & no Church planted. For the natural man (though never so learned) perceiveth not the things of God, as little as Nicodemus (though a Doctor) did the doctrine of regeneration. What then? shall learning be the less valued, because by some abused, perverted, and made a hindrance from heaven? The Anabaptists indeed condemned the arts, and other ornaments of grace and nature, for the unworthiness of the persons or subjects, wherein they were found. Luther retorted upon them, Then, belike, matrimony, authority, liberty, etc. are to be despised and avoided. Are not the works of God good, because the men, who use them are, Gel. l. 15.0.11. some of them wicked? The Romans, I know not upon what dislike, banished one time, all Philosophers out of their City; but that was not the wisest act that ever they did. Licinius the Emperor was such an enemy to learning, that he called it the plague and poison of the Common. wealth. But that was the braying of an ass rather than the speech of a man. Hamanitatis studioso● uno nomine hereti●us appellaret joh. M●nl loc, come p 246. Pope Paul the second pronounced all scholars heretics; and seriously exhorted the Romans not to breed up their children at school; it was enough if they could write and read. It is cautionated by the Duke of Russia, That there be no schools, lest there should be any scholars but himself. The people say in a difficult question, God and our great Duke know all this. The Turks Janissaries upbraided their Emperor with his learning. Heyl Geog. 343. for when Bajazet the second had cast Achmetes Bassa into prison, those martial men, amongst many other opprobrious words wherewith they shamefully loaded him, Turk hist fol. 414. Plaits. as drunkard, beast, rascal, etc. they called him oftentimes by the name of Bengi, Bengi, that is, Scholar. scholar, which amongst them is accounted in a Prince to be no small disgrace. But what said a far wiser man? Happy is that Commonwealth where either Philosophers bear rule, or the Ruler study philosophy. The Doctors and Judges amongst us (to intimate some such thing surely) have one and the same habit (square caps and scarlet gowns) prescribed them. Nabuchadnezzar seems to have been a scholar, Dan. 1.19. for he was able to pose the young students, and to pronounce after he had communed with them, which were the best learned. Yea, it is said, v. 20. That in all matters of wisdom and understanding, that the King enquired of Daniel and his fellows, be found them ten times better than all the Magicians (so they called their Philosophers and interpreters of divine and humane laws) and wise men (the learned of all Nations were called so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative persons. Mat. 23.34. till Pythagoras first in modesty named himself Philosopher, or a well-willer to wisdom) that were in all his realm. Ahashuerosh also, when he could not sleep, called for a book; so did Tamberlane the night before the mortal battle between him and Bajazet, he called for a book (care would not suffer him to sleep) wherein was contained the lives of his fathers and Ancestors, and other valiant worthies: the which he used ordinarily to read, as he then did, not as therewith vainly to deceive the time, but to make use there of by the imitation of that which was by them worthily done, and declining of such dangers, as they by there rashness or overfight fell into. Alphonsus' King of Sicily called his books his best Counsellors: for they wound tell him truth, Turk. Hist 218. Et hoc ipso laudem veram merait quòd falsam contempsit, Lipsius Gabriel Simeo● in Symbolis. when none else durst. julius Caesar wrote his own acts, and modestly called them, not Histories, but Commentaries. He would be carved standing upon a globe of the world, and having in his left hand a book, in his right hand a sword, with this title or motto, Ex utroque, Caesar. Q. Elizabeth, who was wont to qual●fie the tediousness of her serious affairs with the sweet recreation of letters, either read or wrote some what every day, Camd Elisab. 412, 500 saith M. Camden: who alto testifieth, that she translated Boetius his books, De consolation. handsomely into the English tongue; that the took very all that Anagram, Veritas a●mata, according to the queen of Scots name Maria Stuarta: that being perplexed whether or not to put the Queen of Scots to death, the sat many ●mes melancholy, and often sighing muttered to herself, Aut for aut seri, and Ne feriare feri, etc. She answered several Ambassadors in their several languages: being herein like Cleopatra, who gave answers by herself to the Ethiopians, Arabians, Hebrews, Syrians, Medes and Parthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. and could tune her tongue like an instrument of many strings (saith Plutarch) to whatsoever dialect she listed. But besides the vulgar tongues (wherein she was ready) Queen Elizabeth understood the learned tongues: as did also, not long before her, the Lady Jane Grace, and that famous Olympia Fulva Morata, of Ferrara in Italy; who publicly and with great commendation professed the Greek and Latin tongue at Heidelberg, anno dom. 1554. I conclude with K. james, whose golden pen (saith a reverend Divine, M bolton's Gen. direct. for wall. with God, p. 15. in whose words I relate if) hath given such a blow to that beast of Rome, that be will never be able to stand upon his four legs again: He hath shot out of his royal bow such keen arrows taken out of the quiver of God's book, which will bang in the sides of that scarlet whore, and make her lams as long as she lives, &c, This learned King after he had moderated as Doctor of the Chair at Oxford in all faculties, when, in the public library there, he beheld the little chains where with the leverall books are fastened to their places, Eruidem fi unavan m●bt in fvis fit, ut capav●s ducar, hoc ca●erem cancere come 〈◊〉, etc. Rex Platon. per D Isaa● Wake. p. 113 Bonarum arti● expers & igna, 〈◊〉 cet vere caque ad virum doctum tertmðilde; t, intelligere ac sacere videretur D● F●runt cum non, cru●u●sse, cum esse●● perator, ●ec puduisse unquam ad do●torem prosicis● D●● in vite Bu●chius in, a●● I could wish, said he (is ever it be my lot to be carried captive) to be shut up in this prison, to be bound with these chains, and to spend my life with these fellow captives that stand here chained. Few Princes have the happiness that Trojan had, who though he were no scholar, yet he truly understood, and accordingly did those things that pertain to a scholar. But he highly esteemed learning in Pliny, and others whom he prized and preferred, no less than did Antoninus the Philosopher; who was not ashamed after that he was Emperor, to resort dally to his Doctor. And after he came to Athens, and was admitted to be of that University, he granted them large privileges, did them great honours, and founded many Lectures with a liberal allowance of maintenance. Aeneas Silvius (afterwards pope) was wo●t to say of learning, That popular men should esteem is as silver, noblemans as gold, princes as pearls. His ●u●e●ff●ou● N●c●las th● fifth, when it was told him, that there were such and such in Rome that made good verses Nay not good verses, said he, for if they can do so, why come they not, and make themselves known to me, Qui Poetis etiam malis pateo, who am a favourer and rewarder of any Poets be they never so bad? Divers learned men flourished in the times of our Henry 1. (surnamed Beauclark) because he had in his youth some taste of learning, Dan hist fol. 68 which put many of his subjects into the fashion of the book: like as all the Court of Sicily was set upon the study of Philosophy, when Dionysius looked that way, and had got the company of Aristippus and Plato: the former of whom, johnston de natur●e constantia, p 69 Neand Chron. said he, is ever craving money of me, the later desires nothing but books. And indeed how much Plato preferred books before money well appeared, when he gave (as he is reported to do) for three books thirty thousand florins. As of Renchlin it is storied, that he gave the Jew a crown an hour that read Hebrew to him at Rome. Of S. Hierome, That he went by night and by stealth to the Jew that taught him Hebrew: for if it had been known, the Jews would have been the death of them both. This he did, when he was now an old man: as Cato, though old, set himself to learn Greek, and Sigismond the Emperor Latin. The Emperor much bewailed the matter at the Council of Constance, That neither he, nor any of his great Courtiers and Counsellors were able to answer a foreign Ambassador in the Latin tongue. He began therefore to learn, though it were late first. And when some of his Nobles that had no learning, and therefore hated it, An● Dom 1437. Bucholc. Chron took it in great disdain and dudgeon, that he preferred before them some that were of mean degree, merely for their learning, he answered, That be had good reason to honour scholars above all, as those that were singularly graced and gifted by God. Knights and Lords, said he, I can make in a day as many as I list; but scholars God only can make, from whom comes every good gift and perfect giving: which in the original Greek is an Hexameter verse, jam. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that of S. Peter is an jambick, Et poeticum quid spirat. The sow that was washed to her wallowing in the mire, etc. Atheism. PSAL. 14.1. The fool hath said in his heart, There is no God. THe fool hath said it: and surely none but a fool would say it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One in whom common reason is faded and dried up, as the sap is in a leaf in Autumn, so the word signifies. The Philosopher goes further, Avicenna. and saith, He that denieth the one God, and his providence in all things, is not only void of reason, but of sense. And yet th' s witless, sapless, selflesse creature, this wide asse-colt, is every mother's child of us by nature: witness S. Paul, Rom. 3. where going about to prove all natural men to be sinners, he fetcheth proof out of this Psalm, and the tenth, Psal. 19.41 where the same thing is avowed. It is (I confess) an inviolable principle, and indelebly stamped upon man's nature, That there is a God. The barbarous people of Brasil, that are said to be, Sine Fide, sine Rege, sine Lege, that have neither Religion, Rule nor Raiment, Plin. l. 2. Nat. hist.. yet they have some knowledge of God, some spice of religion, such as it is: Rather than want a god, they worship the very devil; not inwardly only (for so the most among us do, being acted and agitated by the devil, who is therefore called the god of this World; by whom he is as readily obeved, as God was in the Creation, Ephes. 2.3. when he said, Let there be light, &c) but alto with an ●●●ward worship. The devil himself, though he be no Atheist, nor can be (for he feels the wrath of God, and so believes and trembles) yet he doth all he can to make men Atheists: because when there is no fear of God before their eyes, they will sinne all manner of sins the devil would have them sin, Psal. 14.1, 2, 3. And Rom. 3.18. After a beadrole of sundry other sins, this is subjoined, as the root of all the rest, There is no fear of God before their eyes: That is, they are flat Atheists if not in opinion, yet in practice. Atheists in opinion are, 1. Such as conclude there is no God. 2. De dijs utrum sins non a●sim affirmare, d●●it ●●Protagoras. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as suspect as much. Of the former fort was Pharaoh, who knew no other God but himself, and therefore asked, Who is the Lord? He should rather have asked, Who is Pharaoh? a miserable mortal creature, a worm and no man, a mixture and compound of dirt and sin. Cod's attributes show both what he is and who he is. To the Question of Moses, What be is? God gave a short answer, I am. To the second by Pharaoh, Who be is; he made a large reply, till Pharaoh was forced to answer him, The Lord is righteous. Eliphaz alto accuseth Job, that he should say, How doth God know? Can be judge through the thick cloud? Darkclouds are a covering to him, that he seethe not, and he walketh in the circuit of heaven, Job 2.13, 14. As if he had had nothing to do, or took no care at least of his earthly kingdom. And doth not Job himself, when once wet to the skin with the tempest of God's wrath soaking into his soul, seem to say so much, Job 37.23, 24. Di●●arthus & Protagoras de Deo a: sit n●●●e, madoò ser ●●eat ossa, inquirendum non 〈◊〉 tant, Cic. But God steps forth (as it were from behind the hang) overhearing and controlling him out of the whirlwind, Chap 38.2. Who is this, saith he, that talks thus? How now? peace, and be still. Histories tell us of some professed Atheists that utterly denied a Deity, and that, either out of sensuality as Epicurus and Lucretius: or out of stomach, as Diagoras, who having written a book of verses, and made it ready to be set forth, was by stealth deprived of it. And when he had called him that had stolen it before the Senate of Athens, he swore that he did it not, and so was quit, and after wards set out the book in his own name. Which when Diagoras saw, and that he was not presently strucken with a thunderbolt, he became an Atheist. So did Porphyry and Lucian, who were Christians at first, but receiving injury by the Church, the one by words, the other by blows, in spite became Atheists, Porphyry wrote against the Bible, and sought to disprove it. So did Galen the great Physician. He jeers at Moses for saying, That God made all things of nothing. Egregiè dicis, Domine Moses, sed quomodo probas? is said to have been the speech of Aristotle, when he read Genesis. For, ex nibilo nibil fit, saith Philosophy. And Plato never calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Creator, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had made the world of a praeexisting matter, coaeternall with God himself. But what saith the Apostle? Credo, non probo. Thorough faith we understand that the worlds were framed by the bare word of God, Heb. 11.3. And by the same mighty word are upheld, Heb. 1.3. which else would soon shatter and fall asunder, but that he hoops them, as it were, and holds them together. This the Athenians knew not, as S. Paul boldly tells them, Act. 17.23, 24. Whom there fire ye ignorantly worship, him declare I unto you, God that made the world, and all things therein, seeing that be is Lord of heaven and earth, dwelleth not in temples made with bands. thus saith the Lord, the heaven is my throne, and the earth is my foot 2lool: Where is the house that ye build unto me? Isa. 66.1. The Turks build their Mosques or Churches without any roo●, because they hold even as we do, Turk hist. 342. That God is incomprehensible, a circle, whose centre is every where, whole circumference is not where, as Empedocles described him, Aristotle would confine him to heaven, as if his presence and providence extended not to things done on the earth. Lucian also, that Atherst, tells us of certain crannies and chinks in heaven, thorough the which jupiter, at some set times, looks down upon men. And if then they be praying they may be heard, otherwise not. Christ an nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With the same impudence also doth he deride all other his Heathenish gods: and yet with the same blasphemous mouth rail●th upon Christ as a crucified Cosener (I abhor to relate it) and upon Christians as mad men, because so for ward to suffer Martyrdom. Thus he lates about him on every side, and makes that good of himself, that some have affirmed of Constantinus Copronymus, That he was neither Jew, Pagan, nor Christian, Sed coliuvies quaedam impictatis, but an arrant Atheist. So before him are said to have been Theodore of Cyrene, Evemerus, Hippo, Nicanor, In protrep●ico Sacton u●refert cum au●●tum sic commina●tem ●ovi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●iad 3. and others mentioned by Clemens Alexandrinus. Such an one was that monster Caligula, that braved his god jupiter, and threatened him. And yet not withstanding at every clap of thunder or slash of lightning, he ran under his bed, or fought somewhere to hid himself, as frighted worm wriggles into his hole. Mentiuntur qui dicunt senon sentire esse Deum, saith Seneca. They lie that say they think there is no God. for though they say so to thee by day, yet they doubt thereof within themselves by night. Then fear comes upon them and trembling, which maketh all their bones to shake, as it did his, Job 4 14. And as it is reported of Tullius Hostilius (the third King of Romans), that turned the people's minds to the study of warlike discipline, Plutarcht despising Numa his predecessors sacrifices, and saying that religion did but effeminate men's minds, and make them unfit for noble employments. Nevertheless Lactantius witnesseth, that this King feigned to himself and worshipped two new Gods, Pavorem & Pallorem, Fear and Paleness: Gods that he carried about with him in his own bosom, Lactantius. and could not shake off. For as any man is more desperately wicked and irreligious, so he is more vexed with the terrors of his own conscience, which is gods spy and man's overseer, and stings him, Rom 2.15. betwixt while, with unquestionable conviction and horror. It was an Atheistical speech of Statius the Poet. Primus in or be Deos secit Timor. Statius. That Fear first made gods in the world: and that all opinion of a Deity was frivolous, devised by wise men to keep the people in awe and order. For if these were no other argument to prove, that there is a God, these very fears and terrors of conscience, stricken into men's minds after sin, were sufficient. For these must needs come from a Judge that detesteth dishonesty, and exerciseth judgement upon the soul. Richard the third of England felt this. Trussels contin, of ●aniels hist. of England fol. 349. Somnum nost●rmi horrores pleru●●, interrupt 〈◊〉 & ●ursus a ●●ibiti sy●phoniaci conciliabant. Thuan l 57 And so did Charles the ninth of France. The former, after the murder of his two innocent Nephews, had fearful dreams: Insomuch that he did often leap out of his bed in the dark, and catching his sword (which always naked stuck by his side) he would go distractedly about the chamber, every where seeking to find out the cause of his own occasioned disquiet. The later, after the bloody massacre of Paris, could seldom take any sound sleep; being as terrible to himslef, as he formerly had been to others: and could never endure to be awakened out of sleep without music, or some like diversion. Now could these men possibly either conclude or suspect there was no God? Some I confess there are that lay violent hands upon all the principles in their heads, and do what they can to tear them our, that they may sinne the more freely. They are loath to confess a God, for fear to stand in awe of him, and yet (will they, nill they) the fear of the least things maketh them to confess him. Nay, Isa. 7.2. 2 Chron 33.1. because they fear not him that made all things, therefore they stand in awe of all things: as Ahaz that trembled as a shaken leaf, and his grandson Manassch, that hide his head among the thorns, Tanta ad●ò cum res trepidae, reverentia diusim Nas●itur ●● Silius 1.7. and from thence was pulled, and bound with setters, He that had faced the heavens, and neither feared God nor cared for man, is now at his wits ends for the fear of his heart Wherewith he did fear, and for the fight of his eyes which he did see, Deut. 28.67. What would such Atheists than do, did they but see hell? Bellarmine is of opinion that one glimpse of hell were enough to make a man not only turn Christian and sober, but Anchorite and Monk, to live after the strictest rule that may be. And yet he tells us of a certain Advocate of the Court of Rome, that being at point of death, Bellar. de arte●s moriendi 1.2. cap 10. E●oenim propero ad inferet; ne● est at aliquid pro me agas. stirred up by the standers by to reputes, and call upon God; with a constant countenance, and without sign of sear, he turned his speech to God, and said: Lord, I have a desire to speak unto thee, not for myself, but for my wife and children. For I am bastening to bell, neither is there any thing that thou shouldst do for me. And this be spoke, saith Bellarmine (who was there present and heard it) as if he had spoke of a journey to some village or town, and was no more affrighted, Surely had this man had a right apprehension of hell-torments endless, easeless, remediless, such as he should never be able to abide or avoid, he could not have made so light account of them. But a discourse of hell is but as painted fire which burns not: or as the painting of the toad, which men can look on and handle without affrightment. Jac. Rev hist. Pontif●●om, 199. Of Pope Clement the fifth it is reported, That when a Nephew of his (whom he had loved sensually and sinfully) died, he sent his Chaplain to a Necromancer, to learn how it fared with him in the other world. The Conjurer shown him to the Chaplain lying in a fiery bed in hell: which when it was told the Pope, he never joyed more after it, but within a short while died also. But to most men it may be justly said, Gredo quae ease infer is dicuntur fa●sa esse existimas. Heu vivunt bemines, tanquans mors nussa sequatur: Aut veluit insernus sabula vana soret. as Cato it once to Caesar, I believe that thou thinkest all that is said of bell to be false and fabulous. Men live (alas) as if they should ne'er die: Or as if hell were a mere foppery. And this is that (2) Atheism in practice, so rife in all places: for of such dust-heaps (that confess god with their lips: but deny him in their lives) ye may find in every corner. All places is full of them, and so is hell too. 1. some think basely of God, as if he were altogether such an one as themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act, 13. because he keeps silence and bears with their evil manners, Psal. 50.21. Averro the Philosopher hence draws an argument against God's presence and providence here on earth, thinks he meddleth with nothing below the Moon, because of his slowness to anger. 2. There are again that grant a God, but made all of mercy: and thereupon lay the reins in the neck, to do wickedly with both hands earnestly, as presuming of an easy and speedy pardon. Nahum tells us, Nahum 1.2, 10 That God is jealous, and the Lord revengeth: the Lord revengeth, and is furious, etc. And that such as these are but as stubble laid but in the Sun a drying, that it may barn the better: and like grapes let to hang in the sunshine till they be ripe for the winepress of God's wrath, Rev. 1.16. 3. judas in betraying Christ wa●● occasion of his death, as man, in despairing, he 〈◊〉 what in him lay to take away 〈◊〉 life, as God D. Stlbs. Eccles 10.12.— Serviut to ceant, jumenta toquentur. Others look upon God as a just Judge, and sharp revenger of sin and disobedience, and hereupon could wish (for their own case) that there were not God. This is Deicidium, God-slaughter. The good soul wisheth with David, Vivat Deus, let God live, and blessed be the God of my salvation. But the wicked is a hater of God, Rom. 1 30. and to a murderer of him, according to that 1 Job 3.15. He that hateth any is a murderer. This is a high and hateful degree of Atheism. If a man curse the King in his heart, and wish him out of the world, the sin is so heinous, that the souls of heaven shall disclose it: How horrible then is this same sin against the King of Kings, and Lord of Lords. 4. Some again have bald conceits of God, as if he were an old man sitting in heaven, with a crown on his head, a sceptre in his hand, and had the parts and proportions of a man, as the Papists picture him. God made man after his image, and men (to requite him) will needs make God after their image, cast him anew in their base mould, and make an idol of him. In they year of Christ 403 this foolish and atheistical question, An Deus corporeus sit? Func in Com. Chron. Quia nibil ani mal anima'i superius c●gitare potest, Whether the divine essence be a true body, having hands, feet, etc. as men have, stirred up great strife among the Monks of Egypt: For the ruder and more ignorant sort of them, held that it was so. Xenophanes was wont to say, That if beasts were able to paint, they would portray God like to themselves; because they could not naturally conceive any ●urther. So do these natural bruit beasts (as Peter calleth them) made to be taken and destroyed, speak and think evil of God whom they know not, and so utterly perish in their own destruction, a Pet. 2 12. 5. Other practical Atheists there are not a few, that deny not God indeed, but dethrone him, which is as bad: whiles they are lovers of pleasures more than lovers of God: make their belly their God, their gold their god, yea the god of this world their god, coming to them especially with offers of honours and promotions, jerem. Dike, Mal. 3.8. All this will I give thee. In too many families (saith one) Venus hath her altars in the chambers, and Bacchus his sacrifices in the butteries: which two having made their dividend, and shared their devotoes, alas what a poor third, will be left for God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dij stercorarij, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. ●up●ter stercorari●. Rom. 12.1. Thus he. Will a man rob his God? The blind Heathens would not deal so ill by their dunghill Deities. Yet ye have rob me, saith the Lord of hosts. Not in tithes and offerings only, but in offering up yourselves, your souls and bodies to be a holy, lively and acceptable sacrifice unto me, yea in loving the Lord your God with all your soul, mind and might, and your neighbour as yourselves, which is better than all sacrifices, as that Scribe understandingly answered. Not but that there may be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ●●e sacrificing Sodomites, as Isa, 1.10. Archatheists, arrant hypocrites, that bring thousands or rams, and rivers of oil, that offer largely, and would give any good for a dispensation, even the sons of their body, for the sins of their souls. Mic. 6.6, 71 But they do worse than lose their labour, they commit sin, For, Prov: 21.27. The sacrisice of the wicked is abomination to the Lord: how much more when he bringeth it with an evil heart, saith Solomon: as thinking to cousin God with a carcase (as Prometheus would have done his Jupiter) with an outside, a form of godliness, a shadow of religion. Surely God may say to these Atheists, as once Isaac did to his father, Behold the fire and the wood, but where is the lamb? Or as Jacob did to his sons that brought him joseph's bloody coat, Luth in decal. Here's the coat, but where's the child? Cainis●aa suat, saith Luther, offerentes non personam, sed opus personae. These are of cain's kindred, that offer to God the work done, but themselves they do not offer: they draw night to God with their li●s, but their hearts are fare from him. God also will be as fare from them, when they have most need of him, as he was from Saul, 1 Sam. 28, 15. that hypocritical Atheist. God hath forsaken me, saith he, and the Phllistims are upon me. so, sickness, death, hell is upon me, and God hath forsaken me: neither is it my Lord, Lord, that can bring him back to my help and deliverance. The Swan in the law was white in feathers, yet reputed unclean, and unmeet for sacrifice, because the skin under them was black. Wash therefore your hands, ye sinners: but withal, cleanse your hearts, ye double-minded, Jam. 4 8. God is not mocked, Gal. 6. not an hypocricicall service accepted: dissembled sanctity is double iniquity. To end this Discourse (and so this first Decad) David gives us these sure signs of an Atheist, Psal. 14. Marks of an A ●●ist. First, A disordered life, No sooner doth the fool conceit there is no God, but presently follows, Corrupt are they and do abominable, vers. 1. Yea they prevaricate, till they stink again, v. 3, as the old world did, that was grown sofoul, that God was fain to wa●h it with a flood. All sin is both, 1. from Atheism: for did men believe a God that saw all, and would punish all, they durst not but be innocent: And 2. to atheism. The best that can come of sin is repentance; which if men have no mind to, they will be willing to turn Atheists, and it is the best of their play, to wipe out all notions of a D●ity as much as may be for their own quiet, left they fall into a hell aboveground, and be tormented before their time. M. Capell of tempt p 265. Hence flow all exorbitancies in men's lives. Hence there is no ho in sinning. For what (saith one) should, or can keep the wit and will of man in, when once we conceit, D Preston his sensible demonstration of the Deity. there is no such thing as God? And from the weakness of this spring (saith another) slow all enormities. Men say in their hearts, It may be there is an almighty God, it may be not: and thence they will have some care in the duties of religion, but a full care they have not: whereas, if they did believe it fully, they would serve him with a full and perfect heart. Thus he. David walked before God with an upright heart in all things, save only in the matter of Vriah: In that one particular he despised both god and his Commandment, 2 Sam. 12.11. and that out of the venom of original lust, the master-vein wherein is Atheism. Thus in general. Then Secondly (for particulars.) The Atheist is a great oppressor of others, II. a very caitiff-Canniball, verse 4. H'e cats up God's people, as he eats bread. Mica. 3.2, 3. He tears the very flesh off the poor, and sells them (that which he he leaves of them) for old shoes, as the Prophet hath it: David in another Psalm compares these Atheistical men-eaters to a lion couchant and rampant. God is not in all his thoughts, saith he, Psal. 1.4 What follows? He lieth in wait secretly as a lion: he lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net, that is, into his bonds, debts, mortgages, etc. As the Jews in Nehemiah had done their poor brethren, whom therefore he taxeth of Atheism and irreligion, ●ch 5.9, 10. Ought ye not to have feared God, saith he, and not to have dealt thus hardly with your brethren, I pray you let us leave off this usury. So Job to his friends, those uncharitable censurers. To him that is in misery pity should be showed from his friend, but be for saketh the fear of the Almighty, Job 6.14. Or, as David expresseth in the place , He saith in his heart, God hath forgotten, he hideth his face, he will never see it. Psal. 10.8— 11. Hence it is that he sitteth in the lurking places of the villages, in the secret places doth he murder the innocent, his eyes are privily set against the poor. He not only robs the poor, but ravisheth him: he not only robs the poor, but ravisheth him: he not only murders him, but eats him up as bread: he makes no more conscience to undo a poor man, then to eat a meals meat when he is hungry. A poor man's substance is his life. The poor widow cast into the treasury all that she had, even all her living, saith the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.44. It is in the original, All her life. So she with the bloody issue is said to have spent all her life, that is, her livelihood upon Physicians, Luk. 8.43. For a poor man in his house, is like a snail in his shell: crush that, and ye kill him: which the Atheist cares not to do, as who fears not God, and so regards not man, Luk 18.2. Thirdly, The Atheist calls not upon God, saith David there, III. As beggars have learned to cant, so Atheists to pray. either in Church or chamber; unless it be for fashion sake, and that he may not be held a rank Atheist. The gross hypocrite (whom I have proved an Atheist) may make a goodly prayer for matter, and set a gloss, a grace upon it in the utterance, but it is but lip labour, and so lost labour, the effect of art and parts, not of the heart and spirit of grace and supplication, Zach, 12.10. Some shortwinded wishes he may have, Ps. 4 6. not pour out his soul with groans unutterable. Lastly, Reproaching religion, and casting contempt upon those that profess and practile it, is a note David gives of an Atheist, FOUR vers. 6. You have shamed the counsel of the poor, because God is his resuge. See it in Ishmael and Michol, Tobiah and Sanballet, in Herod and Pilate. What's truth? saith he to our Saviour, Job. 1.38. in a scornful profane manner. Herod also having been long desirous to see Christ, and hoping to see tome miracle done by him (as by some base juggler) when he could obtain nothing of him, set him at nought, and mocked him, Luk. 2.11. So did Julian and Lucian the primitive Christians: contemptuously calling them Galileans; Ulpian, deceivers; Demetrian, and other Heathen. Atheists, procurers of all public calamities: crying out therefore, Christianos ad leones, To the lions with these Christians. Tertul Ap●lic●, 40. Tantum maliquia Christians, as Pliny said of them. No otherwise evil then for that they were Christians. So far did ignorance and ma●●ce prevail in the world among those, I mean, that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world, that it was counted a capital crime to call himself a Christian. A sect every where spoke against of old, Act. 28.22. and so is still. Every fool, that saith in his heart, there is no God, hath out of the same quiver a bolt to shoot at goodness. Barren Michol hath too many sons, Qui scopticè & scabiosè de bonis loquuntur, as one saith, who speak scornfully and scurvily of men much better than themselves, reproaching religion for hypoc●●sie, S. E●●●. Sands. sincerity for singularity, strictness for silliness. In Italy (saith one, and I wish it were not so in England) they hold integrity for little better than silliness, and abjectness. And it is notoriously known (saith another) that the most honourable name of Christian, D Fulk ●n the Rhem P●st 〈◊〉, Annot, in Act. see't 4. Sir Ha●p Lynl. is, in Italy, and at Rome, a name of reproach, and usually abused to signify a Fool or a Dolt, They boast themselves rather in the name of Catholic. So did the Rogatian and Arrian heretics before them; calling the true Christians Ambrosians, Athanasians, Homousians, etc. As these their successors did, Wiclevists, Waldenses, Hussites, and now of late Lutherans, Zwinglians, Calvinists, Puritan, and what not? The Atheists in Nehemiah's time thought to have jeered the good Jews out of their for wardness to rebuild the City. And so did the Papists (herein Atheists) hope by like arts to have weakened the hands of the renowned Reformers. Bu●bole ●●pera p●st. Dratribe ad● servum arbit●● M Luther. Erasmus also (that mongrel in religion) that was, Mente & dente potens, as one saith of him, how bitter is he against Luther in h●s Hyperaspistis, declaring thereby what spirit he was of? And what a dry wipe was that he gave Wolphangus Capito, Qualem à se Capito decimum sore sperat? He could not deny (sarth Mr Calvin) but that Capito Was a holy man, Cal● in praesat. ad ●saiam. and one that took very good pains to purge the Church, But whereas he held it as bootless a business, and impossible for Christ's Ministers to leek to correct the world's wickedness, as to make a rive sun backward, under the person of that one man, he condemned us all of inconsiderate zeal. Howbeit wisdom is justified of her children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud●catur vel se ●tentia ●ron●nciatur. Camerarius. Scu'tetus. Mat. 11.19. Or (as some learned men read that text) wisdom 〈◊〉 judged of her children: That is, Those that pretend to be her children (as Erasmus with his fellow-Pharisees did) they perversely and preposterously pass sentence upon their Mother, whom they ought, as dutiful children, to hearkem and submit to. But many learned men are arrant Atheists: as were not only the Sadduces, but these Pharisees also, that out of the venom of their spirits, could not but mock at the precious and heart-piercing Sermons of the Son of God, Luk. 16.14. Religion was not more with them a matter of form, then of scorn, a manifest mark of the worst kind of wicked, Psal. 1.1. a right note of a rank Atheist, Isa. 21.11. and 22.13. 2 Pet. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casp●nare sub. san●abant. FINIS.