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 busie 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 it's own oâ—b but iâ—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 courtesie It removes not but rectifies it The brethren which are in Laodicea There God had his remnant there Christ was Amen the faithfull and true witnesse and there there were such as by a new creation of God were begotten again even among to carâ—â—ssâ— 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 c. Breerw Enquir Chytrae de statu Ecclesiar The whole countrey of Asia the lesse wherein stood Colosse Laodicea and Hâ—erapolis is now under the power and superstition of the Turk yet no doubt God hath his remnant there Verse 16. Reade the Epistle from Laodicea Other good books then must be read as well as the Scriptures yet not idle pamphlets and love-toies These should be burnt as those curious books were Act. 19. Verse 17. And say to Archippus Archippus was a Pastour of the Laodicean Church So that before S. Johns time in Pathmos they began to cool That thou fulfill it By preaching the Word in season out of season c. and so doing the work of an Evangelist fulfilling his Ministery 2 Tim. 4.2 5. This to do the people were to excite their Pastour 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 intreated as a father Verse 18. Remember my bonds To pray for me and minister to me c. 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 Vpon the first Epistle of S. Paul to the THESSALONIANS CHAP. I. Verse 1. Paul and Silvanus OTherwise called Silas Act. 15.40 as Iehoshuah the high-Priest is called Ieshua Ezra 3.2 and 5.2 it is not therefore unlawfull 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 c. 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 Jacobs first-borne and the excellency of dignity Genesis 49.3 Verse 3. Remembring without ceasing A good memory is required to assiduity in praier 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 mans 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 Gods promises Thus every Christian vertue hath it's proper distinctive character to difference it from that which is counterfeit In the sight of God True grace will stand to Gods triall which false grace cannot abide as Alchy my gold cannot passe 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 witnesse 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 anothers salvation but no certainty either of sense or of science much lesse of faith or immediate revelation Verse 5. For our Gospel came not Hence he collects their election according to Act. 13.48 The Ministery 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 spirituall in word and conversation 1 Cor. 2â— 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 dogs 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 blowne bladders beare a man up aloft all waters Verse 7. So that ye were ensamples Gr. Types moulds paterns of piety to those that were in Christ long before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A brave commendation and not every mans happinesse 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 dissâ—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 Latine 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 Eccho A vobis ebuccinatus est serâ—â— Domini So Vatablus rendereth it So that we need not to speak A good people may ease their Pastour of a great deal of pains Verse 9. What manner of entring in c.
of Scripture this verse saith he had been easie had not Commentatours made it knotty the like saith another of a Christians condition it is gracious happy clear sure sweet did not erroneous judgements vex and unsettle them Verse 16. Let not then your good That is Your Christian liberty purchased by Christ Be evil spoken of Gr. Be blasphemed Contumely cast upon the people of God is blasphemy in the second Table God for the honour that he beareth to his people counts and calls it so Verse 17. For the kingdome of God c. That was a swinish saying of Epicurus That eternall life should be nothing else but a continuall eating of the fat and drinking of the sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto an uncessant surfetting and drunkennesse The Turks at this day promise Paradise to such as die in warre for the Mahometan faith Blouâ—ts voiage p 37 â— where they shall have delicious fare pleasant gardens all sensuall delights eternally to be enjoyed not withstanding any former sins Fit lettice for such lips Verse 18. Is acceptable to God And he is an happy man that can be acquitted by himself in private in publike by others in both by God Verse 19. Wherewith one may edifie another Discords among good people do edificare in gehennam as Tertullian phraseth it build backwards One of the main scandals the Jews take from Protestants is their dissention Verse 20. The work of God That work of faith 1 Thess 1.3 wrought by the mighty power of God Ephes 1.19 who puts not forth great power but for great purposes Verse 21. It is good neither to eat c. It will be no grief of heart as she once told David in another case to have forborn in case of scandall A great grief it would be if by some rash word we should betray a brother or smite out the eie of our dearest childe 1 Sam. 25. Should we then destroy the life of grace in another by our unadvised walking Verse 22. Hast thou faith Posse nolle nobile est Forbear for fear of effence unlesse it be in point of necessary duty For then we may not doe evil that good may come Rom. 3 8. Verse 23. Is damned Both of his doubting conscience which soundeth heavily as a shauâ—m and of God who is greater then his conscience CHAP. XV. Verse 1. Ought to bear AS Porters do their burdens as pillars do the poise of the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as parents bear their babes in their arms And not to please our selves Bis desipit qui sibi sapit Prov. 3.7 Verse 2. Please his neighbour Though he crosse himself this is true Christian love and driven almost out of the world by sinfull self-love which can eth men to dislike those things in others that they slatter in themselves Verse 3. For even Christ And we should expresse him to the world preach abroad his vertues by our practice 1 Pet. 2.9 Our lives should be as so many Sermons upon the life of Christ This is walk in Christ Col. 2 6. as Christ 1 Joh. 3.6 Verse 4. For whatsoever things c. Here the Apostle meets with an Objection For some man might say that that saying of the Psalme pertains to David how therefore is it applied to Christ He answers Whatsoever things c. q. d. We must learn to see Christ in David David in the history Christ in the mystery David as the type Christ the truth That we through patience Hence the Scriptures are called Râ—vel 2. The word of Christs patience because they patient the heart under Gods holy hand and are better called Physick for the soul then ever was the library of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And comfort of the Scriptures As the bloud and spirits are conveied by the veins and arteries so is the Spirit by the promises helping the soul to lay it self upon Christ by faith which is a grace of union and so of establishment Verse 5. Now the God of patience The soul is then only in good plight when the heaven answers the earth Hos 2.21 When. Christ the Sun of righteousnes shines into it Verse 6. With one minde and one mouth It is recorded to the high commendation of the Church of Scotland that for this 90 years and upwards they have kept unity with purity without schisme much lesse heresie Syntag. Confession praesat Verse 7. To the glory of God That is Of heaven the joyes whereof it is as impossible to comprehend as it is to compasse the heaven with a span or contain the Ocean in a nut-shell Such comfort there is in the presence of Christ though but in the womb as it made John to spring What then shall it be in heaven Verse 8. Now I say that Jesus Paul proveth particularly in this and the following verses that Christ hath taken both Jews and Gentiles to his glory Verse 9. And that the Gentiles Though they had no such promises might glorifie Gods free grace in the day of their visitation Verse 10. Rejoyce That your names also are written in heaven and that ye are enrolled in the records of the new Jerusalem Verse 11. All ye Gentiles As being received into the glory of God vers 7. Verse 12. In him shall the Gentiles trust I saith hath it To him shall the Gentiles seek To seek to God then argues trust in God He that hopes not praies not or but faintly Verse 13. Fill you with all joy c. Note here that joy and peace are the means whereby faith worketh hope Verse 14. Full of goodnesse The excellency of a godly man is to follow God fully as Caleb Numb 14.24 to have a heart full of goodnesse as these Romans a life full of good works as Tabitha Act. 9.36 These shall receive a full reward 2 Joh. 8. Verse 15. Chrysostome truly saith of St Paul that he was insatiabilis Dei cultor one that thought he could never do God or his Church service enough Verse 16. Ministring the Gospel Serving about holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doing sacred offices as the Priests under the Law to whom the Apostle all along this verse alludes in an elegant allegory the Ministery is a divine and heavenly function All other callings are for the world and draw to the world but this both in the preparation and execution draweth to God keepeth us with God and to be ever mindefull of the things of God Verse 17. I have therefore c. So have all Gods faithfull Ministers at this day against the contempts and contumelies cast upon them by the mad world ever besides it self in point of salvation There is a pamphlet lately published that sticks not to make that sacred and tremend function of the Ministery to be as meer an imposture as very a mystery of iniquity The Compass Samaritâ—n as arrant a juggle as the Paâ—acy it self Verse 18. To make the Gentiles c.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath no more then a reasonalbe soul and naturall abilities Iude 19. Such was that saplesse fellow Psal 14.1 that may have a disciplinary knowledge that is by hear-say as a blinde man hath of colours but not an intuitive per speciem propriam The water riseth no higher then the spring whence it came So naturall men can ascend no higher then nature If the unreasonable creatures could draw a picture of God said Xenophanes they would certainly paint him like themselves Quià scilicet nihil animal animà li superius cogitare potest because they can think of nothing above themselves Neither can he know them They that are blear-eyed and weak-sighted if at any time they set themselves to see better into a thing they see the worse So here Nay more Vives in Aug. de civ Dei l. 22. cap. 6. in our nature there is an antipathy to divine truth We love the law better then the Gospel and any truth better then the law Because they are spiritually Ambrose reads Because he is spiritually judged being delivered up to a reprobate sense But the other reading is beâ—t â— Verse 15. Iudgeth all things By his spirit of discerning 1 Cor. 14. his spirituall senses exercised to discern good and evil Heb. 5.14 his undoubted perswasion of that truth he professeth Colos 2.3 and whereof he hath felâ— the sweetnesse Colos 1.9 Is judged of no man Of no naturall man who can judge no more of divine truths then a blinde man can do of colours or a sick man of meats And herein the poorest Idiot saith one being a sound Christian goeth beyond the profoundest Clarks that are not sanctified that he hath his own heart in stead of a Commentary to help to understand even the most needfull points of the Scripture Verse 16. But we have the minde of Christ This is a priviledge confined to the communion of Saints to have communication of Christs secrets to be as it were of his Court and Councel One saith of Dr Sibbs That he was a man spiritually rationall and rationally spirituall one that seemed to see the insides of nature and grace and the world and heaven by those perfect anatomies he had made of them all CHAP. III. Verse 1. Could not speak unto you VNlesse I would beat the air and lose my sweet words q. d. You quarrell me for a shallow triviall teacher when your selves are in fault as not yet capable of more mysterious matter Our Saviour preached not as he could have preached but as the people were able to hear Mark 4.33 So the Authour to the Hebrews chap. 5.11 Some impute their not profiting to the Minister as he in Seneca that having a thorn in his foot complained of the roughnesse of the way as the cause of his limping Or as she in the same Authour that being struck with a sudden blindenes bad open the windows when as it was not want of light but want of sight that troubled her As unto carnall even as unto babes Or At least as unto babes not yet past the spoon and that must have their meat masticated for them by their nurses Verse 2. I have fed you with milk Ministers must condescend to their hearers capacities though they be slighted for so doing as Paul was or jeared as Isaiah chap. 28.9 10. for his line upon line Moses his choice 375. precept upon precept Kau lekau and Zau lezau The sound of the words carries a taunt as scornfull people by the tone of their voice and riming words scorn at such as they despise Verse 3. For ye are yet carnall It is a shame for Christians to be like other men as Sampson was after he had lost his haâ—r Envying and strife c. These overflowings of the gall and spleen came from a fulnes of bad humours And walk as men Christians should be as Saul was higher then the people by head and shoulders Something singular is expected from them Matth. 5.47 they should have their feet where other mens heads are Prov. 15.24 When we do evil we work do nostro secundum hominem we do our kinde as the devil when he speakes lies speakes De suo of his owne Joh. 8.44 Verse 4. For when one saith c. So those that will needs be called Lutherans Jurantque in verba magistri Did not Luther play the man when he and other Dutch Divines advised Philip Lantgrave of Hesse a pious Prince to marry a second wife that is an adultresse whiles his lawfull wife was yet alive Zanch. Miâ—â—â—l Epist deâ—licat And might he not deceive and be deceived in other things as well as in that Are ye not carnall Nay Will not the world thinke ye are mad As the Apostle speaks in a like case 1 Cor. 14.23 Verse 5. But Ministers Not Masters as Magistri nostri Parisienses so the Sorbonists will needs be called Presat in 1 Sentent contrary to Jam. 3.1 Bacon the Carmelite was called Doctor resolutissimus because he would endure no May Bees Verse 6. But God gave the encrease The Harp yeelds no sound till it be touched by the hand of the Musician The heart is never made good till the heavens answer the earth Hos 2.21 till God strike the stroke Holy Melancthon being newly converted thought it impossible for his hearers to withstand the evidence of the Gospel But soon after he complained that old Adam was too hard for young Melancthon Verse 7. So then neither is he c. This made Cyril to conclude his Preface to his Catechisme with Mâ—um est docere vesirum auscultare Dei perficere I may teach and yen hear but God must do the deed when all 's done Else we may preach and pray to the wearing of our tongues to the slumps as Bradford said and to no more purpose then Bede did when he preached to a heap of stones Verse 8. And he that watereth are one Why then are not you at one Should ye not follow your leaders presse their footsteps Shall receive his own reward Those ambitious Doctours that draw disciples after them hunting after popular applause that empty blast of stinking breath shall have that for their reward let them make them merry with it When faithfull Ministers shall shine as stars Dan. 12.3 Verse 9. For we are labourers c. Let Ministers hence learn their 1. Dignity 2. Duty Fructus honos oneris fructus honoris onus Who would not work hard with such sweet company Verse 10. As a wise master-builder Artificers also have their wisdom Arist Ethic. lib. 6. cap. 7. as Aristotle yeeldeth For his God doth instruct him to discretion and doth teach him Isa 28.26 As he did Bezaleel and Aholiah Verse 11. Which is Iesus Christ The Doctrine of his person and offices is the foundation of Christian religion and must therefore be kept pure and entire by all means possible Arrius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not be yeelded
we shall hear from him Verse 31. We should not be judged God should be prevented and the devil put out of office as having nothing to say against us but what we have said before Verse 32. That we should not c. Ferre minora volo ne graviora feram Verse 33. Wherefore my brethren He that reproveth and adviseth not doth as it were snuff the lamp and not pour in oyl CHAP. XII Verse 1. I would not have you ignorant TO wit of the only authour and true end of them Col. 2.18 Lest ye be vainly puffed up by your flâ—shly minde Ignorance breeds pride Rev. 3.17 Verse 2. Even as ye were led It is the misery of a naturall man that hath not his heart stablished with grace to be carried away as he is led to be wherried about with every winde of doctrine to have no mould but what the next seducer casteth him into being blown like a glasse into this or that shape at the pleasure of his breath Verse 3. Calleth Jesus accursed As the wicked Jews do at this day in their daily praiers and abbreviatures And as the Gentiles did of old and these Corinthians among the rest Quorum nihil cogi posse dicun tuâ— qui sunt revera obristiani Plin. epist But now they would rather die then do so as Pliny writes to Trajan the Emperour that he could never force any that were Christians indeed either to invocate the gods or to do sacrifice before the Emperours image or to curse Christ And that no man can say c. That is No man can with the fiduciall assent of his heart acknowledge Christ to be the only Lord whom he is to worship by the lame impulsions by which another curses and blasphemes him but by such peculiar motives as are suggested and revealed unto him by the holy Ghost Verse 4. But the same spirit As the divers smels of flowers come from the same influence and the divers sounds in the organ from the same breath Verse 5. Differences of administrations i. e. Ecclesiasticall functions all of them the dona honoraria of the Lord Christ Ephes 4 8-11 Verse 6. Diversities of operations The holy Ghost may use one of lesse grace to do more good then one of more though he delights to honour those of most sincerity with most successe as 1 Cor. 15.10 Verse 7. To profit withall We are neither born nor born again for our selves If we be not fit to serve the body neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Paulùm set ulâ—e distat incrtie â—elata virtuâ— Hor. Pudeat illos qui ita in studijs se abdiderunt ut ad vitam communem nullum fructum ferre possint saith Cicero They may well be ashamed that imploy not their talents for a publike good Verse 8. The word of wisdom The tongue of the learned to time a word Isa 50.4 to set it upon it's circumferences Prov. 25.11 to declare unto man his righteousnes when not one of a thousand can do it like him Job 33.23 The word of knowledge This say some is the Doctours office as the former word of wisdome is the Pastours But the essentiall difference betwixt Pastours and Doctours in each Congregation is much denied by many learned and good Divines M. Edwards his Antapolog Verse 9. To another faith The faith of miracles which a man may have and yet miscarry 1 Cor. 13.2 So doth not any one that hath the faith of Gods elect that fails not Luk. 22. Some say the Apostle here meaneth historicall faith And this seems the more probable Rolloc de vocatione because he speaketh of the working of miracles vers 10. Verse 10. Discerning of spirits They discerned not mens hearts of themselves for so God only but by a speciall work of Gods Spirit discovering them to their eyes as Peter discerned Aâ—anias and afterwards Simon Magus whom Philip mistook and baptized Verse 11. One and the self same spirit Who yet is called the seven spirits of God Revel 1.4 for his manifold and sundry operations Verse 12. So also is Christ Mysticall Christ the Church Christ the Saviour of his body Ephes 5.23 accounts not himself compleat without his Church Eph. 1. ult So God is called Iacob Psal 24.6 Verse 13. For by one spirit c. By the testimony of the two Sacraments whereof we all partake the Apostle proveth that we are all but one body and should therefore as Bees bring all our honey to the common hive Are we all baptized The Apostles received all into the Church that believed and were baptized without particular probation for some daies weeks moneths or years and entring into a private solemn Covenant And have been all made to drink Potionati sumus saith Piscator and so prove our selves to be of the corporation and company of believers But what was the meaning of that passage in the old Church-Catechisme There are but two Sacraments only as generally necessary c. Are there any more then two though not absolutely and generally necessary to all men in all times states and conditions whatsoever The Papists themselves say that five of their Sacraments at least are not generally necessary Verse 14. Not one member but many As mans body curiously wrought and as it were by the book Psal 139.16 Had God left out an eye or hand in his common-place-book saith one thou hadst wanted it Verse 15. If the foot should say c. Inferiours must not envy those above them but be content â—â—th it is God that cutteth us out our severall conditions and a Scavenger may honour God in his place as well as a Minister in his Verse 16. If the ear A man had better be blinde lame dumb then deaf because by the ear life enters into the soul Isa 55.3 Verse 17. If the whole body c. It is proper to God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-eye Sic spectat universos quafi singulos sie singulos quasi solos Verse 18. God hath set c. And he as only wise doth all in number weight and measure Shall we not rest in what he hath done as best What can the man do that cometh after the King Eccles 2.12 Verse 19. Arist Ethic. Where were the body So the body politike consisteth not of a Physician and a Physician saith Aristotle but of a Physician and an husbandman c. Verse 21. The eye cannot say c. Superiours may not slight their inferiours sith they cannot be without them as one â—â—ne or other they will be forced to acknowledge It was a saying of Generall Vere to the King of Denmark That Kings cared not for souldiers untill such time as their Crowns hung on the one side of their heads Verse 22. Which seem to be c. As the organs of nourishment not so noble but more necessary then those of the senses Verse 23. And those members As the
lachrymis chartas illevit saith Lorinus In Act. 22.19 S. Pauls epistles were written rather with tears then with ink Verse 5. Have caused grief Wicked livers are Hazaels to the godly and draw many sighes and tears from them Lots righteous soul was set upon the rack by the filthy Sodomites Ieremy weeps in secret for Iudah's sins Paul cannot speak of those belly-gods with dry eyes Phil. 3.18 Verse 16. Sufficient to such a man The Novatians therefore were out that refused to receive in those that repented of their former faults and follies The Papists burnt some that recanted at the stake saying that they would send them out of the world while they were in a good minde Act. and Mon. fol. 1392. Verse 7. Should be swallowed up It was a saying of Mr Philpot Martyr Satan goes about to mix the detestable darnell of desperation with the godly sorrow of a pure penitent heart Ibid. 1665. With overmuch grief Some holy men as Mr Leaver have desired to see their sin in the most ugly colours and God hath heard them D. Sibbs on Ps 42.5 But yet his hand was so heavy upon them therein that they went alwaies mourning to their graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers It is a saying of Austin Let a man grieve for his sin and then joy for his grief Sorrow for sin if it so far exceed as that thereby we are disabled for the discharge of our duties it is a sinfull sorrow yea though it be for sinne Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirm your love c. Gr. Ratifie it and declare it authentike as it were in open court and by publike sentence as Gal. 3.15 and that at mine instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an advocate Verse 9. Whether ye be obedient First to the Lord and then to us by the will of God 2 Cor. 8.5 Confer Heb. 13.17 Isa 50.10 Verse 10. To whom ye forgive Or Gratifie Mercy is that we must mutually lend and borrow one of another Let the rigid read Gal 6.1 See the Note there Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan That wily merchant that greedy bloud-sucker that devoureth not widdows houses but most mens souls See ver 7. For we are not ignorant He is but a titular Christian that hath not personall experience of Satans stratagems his set and composed machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his artificially-moulded methods his plots darts depths whereby he outwitted our first parents and fits us a peny-worth still as he sees reason Verse 12. A door was opened An opportunity offered Where the Master sets up a light there is some work to be done where he sends forth his labourers there is some harvest to be gotten in Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had no rest c. Gr. No relaxation viz. from my former cares and anxieties about you because he was not yet returned to tell me how it was with you 2 Cor. 7.6 Gods comforts are either rationall fetcht from grounds which faith ministreth or reall from the presence of comfortable persons or things Verse 14. Now thanks be to God Deo gratias was ever in Pauls mouth ever in Austins And a thankfull man is ever ready with his present as Joseph's brethren were Genesis 43.26 Causeth us to triumph Maketh us more then conquerours even triumphers whiles he rides upon us as upon his white horses all the world over Conquering and to conquer Rev. 6.2 Verse 15. A sweet savour The Church is the morter preaching the pestell the promises are the sweet spices which being beaten Bis on 1 Pet. 2. yeeld an heavenly and supernaturall smell in the souls of the godly hearers Verse 16. The savour of death Aristotle writeth De mirabil ausâ—ultat that vultures are killed with oil of roses Swine saith Pliny cannot live in some parts of Arabia by reason of the sweet sent of aromaticall trees there growing in every wood Tigers are enraged with perfumes Vipera interficitur palmis saith Paâ—sanias Moses killed the Aegyptian saved the Israelite Obed-Edom was blessed for the Ark the Philistims were cursed The Sun of the Gospel shining upon one that is ordained to eternall life reviveth and quickneth him but lighting upon a childe of death it causeth him to stink more abominably And who is sufficient And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministery Who am I saith Moses Who am I not saith our upstart Bradford was hardly perswaded to become a Preacher Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishoprick being discharged as he said of such an heavy burthen Luther was wont to say That if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister So said reverend Mr Whately of Banbury once in my hearing Verse 17. Which corrupt the word Gr. Which huckster it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handling it craftily and covetously not serving the Lord Jesus Christ but their own bellies as those Popish trencher-flies and our Court parasites In the sight of God It is impossible to speak as in Gods presence and not sincerely CHAP. III. Verse 1. Doe we begin again c. AS we had done before cap. 1.12 Plin. l. 1. epist 8 To commend our selves Quod magnificum referente alio fuisset ipso qui gesserat recensente vanescit Let another man praise thee and not thine own mouth Prov. 27.2 Laus proprio sordescit in ore But the Apostle was necessitated to it As some others letters of commendation As the false Apostles who carried it by testimonials in giving whereof many good people are much too blame Beauty needs no letters of commendation saith Aristotle much lesse doth vertue where it is known If morall vertue could be seen with mortall eyes saith Plato it would soon draw all hearts to it self Verse 2. You are our Epistle The fruitfulnesse of the people is the Preachers testimoniall as the profiting of the schollar is the teachers commendation Written in our hearts Or rather in your hearts as tables the Spirit writing thereon by his Ministers as pens that form of doctrine Rom. 6.17 that law of their mindes Rom. 7.23 Heb. 8.10 to be known and read of all men Verse 3. Ministred by us Who are devoted to the service of your faith and are the Lord Christs Sectaries But in fleshly tables In the softened heart God writes his law puts an inward aptnesse answering the Law of God without as lead answers the mould as tally answers tally as indenture answers indenture Verse 4 Such trust have we i. e. Such boldnesse of holy boasting If Tully could say Two things I have to bear me bold upon Cic. ep sam â— 7. the knowledge of good arts and the
his song ever since he had been in the third heaven So Mr Bolton lying on his death-bed said I am by the wonderfull mercies of God as full of comfort as my heart can hold and feel nothing in my soul but Christ with whom I heartily disire to be In his life by M. Bagshâ—â—â— Which is farre better Farte farre the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression such as is that 2 Cor. 4.17 See the Note there Verse 24. Is more needfull 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 misse him not the benefit of his Ministery he thus replied with David 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if otherwise loe here I am let him doe 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 rejoycing Gr. Your glorying or exulting in this that God hath given â—e in as an answer to your praiers 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 interdealings with men also Hippocrates 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 afrighted he that feareth God need fear none else Psal 3. But with the horse in Iob Job 39.22 he mocketh at fear and is not afrighted 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 testimoniall 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 heartily 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 Carelesse Martyr as the greatest Angel in heaven is not permitted to have God forgive me mine unthankefulnesse c. Ibiâ— â—3 61. Ibid 1744. Verse 30. Which ye saw in me Act. 16.19 23 24 c. 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 anothers society with spirituall delight Psal 16.3 and to communicate with gladnesse and singlenesse 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 refreshings so that they have a very heaven upon earth for kinde the same with that above and differing onely in degrees Verse 2. Being of one accord of one minde 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 mens 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 c. 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 spue him out Verse 5. Let this minde be in you We should strive to expresse Christ to the world not as a picture doth a man in outward lineaments only but as a childe doth his father in affections and actions Our lives should be as so many Sermons upon Christs liâ—s 1 Pet. 2.9 Verse 6. To be equall with God Gr. Equals that is every way â—quall not a secondary inferiour God as the Arrians would have him See the Notes on Job 1.1 2 3 4. Verse 7. But made himself c. 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 malefactours verse 9. hence he is said to be sent in the likenesse of sinnefull flesh Rom. 8 3. Verse 8. He humbled himself This Sun of righteousnesse went ten degrees back in the diall 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 thorow many a little death all his life long and at length underwent that cursed and painfull death of the Crosse his soul also being heavy to the death Mat. 26. Verse 9. Wherefore God also c. Wherefore denoteth not the cause but the order of Christs exaltation as a consequent of his sufferings as some conceive Verse 10. That at the name Gr. In the name The Papists stifly defend the ceremony of bowing at the name of Jesus Sir Edwin Sands in Spec. Eurâ—p to countenance the adoration of their deified Images altars and their host teaching in their Pulpits That Christ himself on the Crosse bowed his head on the right
pro foribus saith S. James chap. 5.9 Verse 6. In nothing be carefull Or care for nothing viz. with a care of dissidence and distrust See the Note on Mat. 6.25 26 c. Bat in every thing by praier This is the best cure of care Cast thy burden or thy request upon the Lord saith David Pâ— 55.22 and he shall sustain thee Remove thy trouble from thy self to God by vertue of that Writ or Warrant and then all shall be well They looked unto God and were lightned 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 thankâ—sgiving We should come to pray with our thanks in our hands standing ready with it as Josephs brethren stood with their present Gen. 43.25 In the old Law what speciall request soever they had to make or what sacrifice soever to offer they were commanded still to come with their peace-offerings Praier goes up without incense when without thankfulnesse The Church ascends daily to her beloved Christ in these pillars of smoke Cant. 3.6 for she knows that unthankfulnesse hindreth much the restfull successe of praier Verse 7. Shall keep your hearts Keep as with a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as in a garâ—son Solomons 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 Davids harp drives away the evil spirit of cares and fears It soon husheth all God can soon raise up in his an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience called here Their mindes and the sweet Sabbath of spirit the composednesse 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 Hebrewes 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 enjoyned ye shall never fall but go gallantly into heaven as Saint Peter hath it 2 â—et 1.10 11. Verse 9. And â—eard and seen in me Est aliquid quod ix magâ—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 yeeld 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 reflourishâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had deflourished then for a season and withered as an Oak in winter Isa 6.13 and as a Teyl-tree whoâ—e â—ap is in the root The best tree may have a fit of barrennesse So may the best men suffer some decaies for a sâ—asonâ— the spirituall life may â—unne all to the heart as a people conquered in the field runs to the Castle Howbeit as Euâ—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 fulnesse 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 Christs school for Nature teacheth no such lesson Optat ephippia bos piger optat arare caballus Horat. The labourers were not content with their peny Mat. 20.13 They that have enough to sinke them yet have not enough to satisfie them as a ship may be over-laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more It is God only that fils the heart and maketh a man say truly with Jacob and not fainedly Rabb-li Col li. Gen 13.9 Gen 33.11 as Esau I have enough my brother Esau had a deale but Jacob had All because he had the God of all Verse 12. I know both how c. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lâ—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 Stobâ—um that offered him large revenues My minde and mine estate are matches But flesh and bloud could never carry him so far for all his saying so It is God alone that fashioneth a mans 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 schollar 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 dos all things A Christian walks about the world like a conquerour 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 Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ingaged me to pray for you as for Onesiphorus 2 Tim 1.18 So you have gotten a good testimony to your selves that ye are members of Christs mysticall body The tongue is farre enough from the toe the heel from the head yet when the toe or heel is hurt the rest of the members sympathizâ— 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 Jâ—busite that is Tâ—cmâ—l as this famous Jâ—busite Araunah that parted with his free-hold for pious uses Verse 16. Ye sent once and again Charities fountain runs fresh More perennis aquae and is never dried up The liberall man deviseth liberall things and holdeth that only his
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 Seâ—â— those things c. As Christ risen spake and did only the things pâ—â—aining to the Kingdom of God Act. 1.3 and waited alway for his exaltation into heaven There should be continuall ascensions in our hearts Tremâ—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 out-last the daies 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 vanishâ—th into nothing And not on things on earth Set not thine heart upon the asses said Samuel to Saul â—ith the desire of all Israel is thee So set not your affections on out ward things â—ith better things abide you It is not for you to be fishing for gudgeons but for towns forts and castles said Clâ—â—paâ—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 shes and Artaxerxes in making hafts for knives There is a generation of Torrigenâ— fratres whose names are written in the â—arth Ier. 17 13. called the inhabitants of the earth Revâ—l 12.12 in opposition to the Saints and heirs of heavâ—n These may with the Athâ—ians give for their badge the Grashopper 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 dâ—ad Crucified to the world as Paul Gal. 6.14 weaned as a childe from the breâ—â—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 our selves with thick clay or moiling our selves here as much worms Verse 5. Mortifie 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 artificiall juglers seem to wound themselves but do not or as plaiers seem to thrust themselves thorow their bodies but the sword passeth only thorow their clothes Covetousnesse 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 Mans life is a walk and each action a step either to heaven or hell Verse 8. Filthy communication The devils drivell 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 morall vertue could be beheld with mortall eyes faith the Philosopher it would stir up wonderfull loves of it self 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 Gods 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 quarrell Occasions will be given Prov. 19.11 and offences will fall out Now it is the glory of a man to passe over a transgression See 1 Sam. 10.27 And to forgive where there is just cause of complaint If no quarrell no quarrell no thank Verse 14. The bond of perfectnesse Or the couple the juncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tie as the curtains of the Tabernacle were joyned by loops so are all true Christians by love Verse 15. And let the peace of God rule Sit certaminis Moderator let it rule after the manner of a Moderatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an umpire Let it over-see and over-rule in all your personall discords Or as others sense it let it carry away the prize or distribute the garlands And be ye thankefull Arhor â—onoreiur cujvs nos umbra ruetur sc To those that are courteous and beneficiall to you Ingratum dixeris omnia dixeris Lycurgus would make no law against unthankfulnesse 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 Camderâ— it is ingratitude This saith one is a monster in nature a solecisme in good manners a paradox in divinity Ventus uâ—â—rs exiâ—ans a parching winde to damme 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 your selves 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 forbid people to sing Psalms
ad Algesiam Joh Aeâ—â—ran apud so Manl. loc com 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 Ministery nor misery nor miracle nor mercy can possibly mollifie them Such an heart is in some respects worse then hell And if God broke Davids 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 c. 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 stomack at them to spew them out of my mouth They do alway erre They must needs erre that know not Gods waies Yet cannot they wander so wide as to misse 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 shipwrack Look well to thy tackling Verse 12. In departing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelity is the mother of apostacy as in Cranmer but worse in John Dudley Duke of Northumberland in Queen Maries daies 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 speciall preservative from apostacy 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 c. There is a deceitfulnesse in sin a lie in vanity Jon. 2.8 Verse 14 For we are made par takers Christs 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 c. Hos 12.4 There God spake with us To day if ye Will hear c. The negligent spirit cries Crâ— 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 blinde at noon-day Verse 16. Howbeit not all Yet all fell in the wildernesse save Joshua and Caleb Good men are oft wrapt 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 c. 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 repented of his Popish errours and profane courses Verse 18. To them that believe not Or That will not be perswaded uncounsellable persons that acquiesce not in wholsome advice Verse 19. Because of unbelief A bloudy sin Job 3.19 No sin will gripe so in hell as this The devil will keep holyday there in respect of unbelievers CHAP. IIII. 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 c. But where is that promise left us may some say It is closely couched in the former commination Chap. 3.18 God sware 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 Flie do To come short of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come lag and late when the gate is shut the draw-bridge 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 businesse 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 then what we reade 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 afore-hand 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 Here the Apostle sheweth what that rest of believers is Not that seventh-daies 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 spirituall 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 Davids daies Davies to day was not Joshua's to day
another as Aquila and Priscilla did for Paul Rom. 16.4 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Worlds good Gr. Livelyhood Which is all that the world looks after And shutteth up his bowels c. Not drawing out unto him both his sheaf and his soul Isa 58.9 Verse 18. Let us not love in Word Words are light-cheap and there is a great deal of mouth-mercy abroad Julian the apostate is not presently a friend to Basil though the write unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. thou art my friend and beloved brother The Roman legions loved Otho the Emperour saith the Historian and gave him all respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the teeth out ward but from the heart-root See the Notes on Jam. 2.14 15 16. Verse 19. And shall assure our hearts This saith father Latimer is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 20. Conscia â—ens ui cuiâ— sua est ita concipâ—â—â—â—trapectera pro facto spemque metumqueâ—uo Oâ—â—d If our heart condemn us Conscience is Gods spie and mans over-seer Domesticus index judex carnifex Gods deputy-Judge holding court in the whole soul bearing witnesse of all a mans doing and desires and accordingly excusing or accusing absolving or condeming comforting or tormenting Verse 21. Then have we confidence Sincerity is the mother of serenity Since qua tranquillitas emnis tempestas est saith Isidore Uprightnesse hath boldnesse It is not a peace but a truce that the wicked have such a storm will befall them as shall never be blown over Israel is the heir of peace Galatians 6.16 Isa 32.17 Verse 22. And what soever we ask sc According to his will Fiat voluntas mea quia tua said Luther I can have what I will of God said one for my will shall be concentrike with his will Because we keep The obedience of faith emboldens us yet may no may say as the prodigall Give me the porâ—ion that belongeth to me It was a proud speech of that Emperour that said Antonin Philos Non sic Deos coluimus an t sic vivimus ut ille not vinceret We have not so served God that the enemy should overcome us Verse 23. And this is his commandment This is the sum and substance of the Gospel that we believe and love and the more we believe Gods love to us the more love shall we bear one to another for our love is but a reflex of his Verse 24. By the Spirit Christ hat satisfied the wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves to inhabit our hearts And truly next unto the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls CHAP. IIII. Verse 1. But try the spirits AS Lapidaries do their stones as goldsmiths do the â—etals A Bristow stone may look as well as an Indian diamond and many things glister besides gold Try therefore before you trust that which is doctrinally delivered unto you being neither over-credulous the fool believeth every thing nor rashly censorious as those were that said of our Saviour This man blasphemeth See the Note on 1 Thess 5.21 Because many false Prophets Both the old Church Deut. 13.1 and the new Act. 20.30 were ever pestered with them Verse 2. Herby know ye the spirit Bring it to this test Gold may be rub'd or melted it remains orient so doth truth Whereas errour as glasse bright but brittle cannot endure the hammer of fire That confesseth That preacheth Christ crucified Verse 3. Is not of God And yet he is not called an Atheist or an Antitheist but Antichrist that is an opposite to Christ as if his opposing should not be so much to Christs nature or person as to his unction and function Verse 4. And have overcome viz. In your head Christ and by the help of his holy spirit your sweet inhabitant whereby ye are more then conquerours because sure to overcome and triumph Verse 5. They are of the World i. e. The seducers fit lettice for such lips Dignum patellâ operculum Vosinfernates estis Ye are from beneath I am from above saith Christ Job 8.23 There fore speak they of the World The water riseth not unlesse forced above the fountain Out of the ware-house the shop is furnished Carnall teachers gratifie their hearers with pleasing positions the Papists in their petition to King James for a toleration plead this as an argument That their religion is agreeable to mens nature and indeed it is an alluring tempting bewitching religion giving way to all licentiousnesse and lasciviousnesse So Mahomet in his Aâ—choran tels his followers concerning venery That God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment and a great deal more of such paltry stuff Verse 6. Heareth us Christs sheep are rationall they can discern his voice from that of a stranger and will hear it not with that gristle only that grows upon their heads but with the car of their soul which trieth doctrines as the mouth doth meat Job 3. and knoweth the spirit of truth and the spirit of errour Verse 7. Beloved let us love one another This beloved Disciple breaths nothing but love as if he had been born with love in his mouth as they say Verse 8. Knoweth not God If morall vertue could be seen with mortall eyes saith Plato it would draw all hearts unto it If God were well known he could not but be best beloved and all that are his for his sake Verse 9. In this Was manifested The very naked bowels of his tenderest compassions are herein laid open unto us as in an anatomie God so loved his son that he gave him the world for his possâ—ssion Ps 2.7 but he so loved the world that he gave Son and all for its redemption Verse 10. Not that we loved c. Deus prior nos amavit tantus tantùm gratis tantillos tales God though so great Bern. loved us first and freely though such and so worthlesse He loved us because be loved us saith Moses Deut. 7.7 8. the ground of his love being wholly in himself He works for his own names sake Ezek. 20.8 14 44 22. four severall times not withstanding his word and oath 13 15 23. Verse 11. If god so loved us His one example easily answereth all our objections taketh off all our excuses As that our brother is our inferiour our adversary of whom we have better deserved c. Verse 12. No man hath seen God If we reade that any hath seen him we must understand it that indeed they did see Rab. Maim more Nevochimd 3.07 Mercavah velo harocheb the charriot in which God rode but not the rider in it as that Rabbi speaketh Verse
seven golden pipes thorow which the two olive branches do empty out of themselves the golden oils of all precious graces into the golden candle-stick the Church Zach. 4.2 3. So some interpret those seven eyes upon one stone Zach 3.9 concerning the Spirit in his severall 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 three-fold office and a three-fold benefit there-hence redounding unto us That hath loved us See Ezek. 16.6 8 9. Christ that heavenly Pellican Pierij bâ—eroglâ—ph revived his dead young-ones with his own heart-bloud 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 kingdome for love of David Arsinoe interposed her own body betwixt the murtherers 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 righteousnesse to lord it over our lusts to triumph over and trample on all our spirituall adversaries being more then conquerours thorow him that loved us and laid down his life for us that we might raign 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 spirituall kingdome Judg 5.28 And Priests uâ—to God To offer up to him the personall saer fice of our selves Rom. 12.1 the verball of praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reall 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 â—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 brests or thighes the elect as repenting the reprobate as despairing Iisdem 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 two-fold kingdom 1. Of power 2. Of patience Nec nisi per aâ—gusta ad augusta c. I have no stronger argument against the Popes kingdome saith Luther quà m quod sine cruce regnat Luth. T 2. then this that he raigns without the crosse The glory of Christs Church said George Marsh Martyr stands not in out ward shews Act. and Mon. fol. 1423. in the harmenious found of bels and organs nor yet in the glistering of mitâ—es and copes c. but in continuall labours and daily afflictions for his Namâ—s sake Was in the Isle Patmos He tels us not how he came thither he boasteth not of his banishment Virtus proprio contenta theatro Vertue is no braggard Verse 10. I was in the Spirit Acted by him and carried out of himself as the demoniack 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 Lords day The first day of the week the Christian Sabbath Mat. 24.20 called the Lords-day from Christ the authour of it as is likewise the Lords Supper and the Lords Church Kirk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word here used To sanctisie 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 interâ—â—ittere non possum I am a Christian I must keep the Lords-day And heard behinde me Not before me implying that the Spirit calleth upon us being secure passing by and not regarding those things it cals 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 then 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 suspition of Verse 13. And in the midst Christ is in the holy assemblies in the beauties of holinesâ—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 Sion Psal 84.7 Agarment down to the fiâ—t As a Councellour Isa 9.6 And girt It implies readinesse nimblenesse handinesse and handsomenesâ—e We also must gird our selves and serve the Lord Christ Luk 17.8 About the paps This implies his entire love seated in the heart Verse 14. White like wooll Noting his antiquity or rather his eternity and unspeakable purity Thales one of the Heathen Sages called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ancieâ—t of Beings Diâ—g Laeâ—â— 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 fâ—et He stood firm then when he was cast into the fire of his Fathers wrath He trod the wine-presse 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 dung-hill Matth. 4. He will also bruise Saâ—â—â— under our feet shortly Rom. 16.20 As the sound of many waters Audible Som. Scip. terrible forcible Some Catadupes are deafâ—ed by the fall of this Nilus But the Spouse cries out O thou that dwellest in the gardens the companions hearken to thy voice cause â—e to hear it Cant. 8 13. Verse 16. And he had in his right-hand See heere the dignity and safety of a faithfull Minister Whiles a childe 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 rottennes entreth into his bones And be laid his right-hand The same right-hand wherein he held the seven starres verse 16. Christus sic omnibus attentus ut â—â—lli dotentus sic curat universos quasi singulos sic singulos quasi
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 beautifull to behold then the field afore harvest then 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 faithfull which is soon fulfilled It is like that of the Church Psal 102.13 Arise O Lord and have mercy upon Sion for the time â—o favour her yea the set time is come Verse 16. And he that sate 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 praier rather then the effect of his disease saith another He was brought to confusion by the praiers of Alexander the good Bishop of Constantinople Verse 17. And another Angel The community of faithfull 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 Pastours M Forbes saith an Interpreter by whose plain and powerfull 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. Marshall M. Ash my dear brother M. Tho. Jackson now of Glocester c. Which had power over fire Not Christum evangelium flammeum praedicans as a Popish varlet slandered Beza at the fore-mentioned 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 with-holdeth his sword from bloud Thus the faithfull Ministers strengthened the hands and hearts of the souldiers 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 uncleannesse Ezra 9.11 About the year of grace 1414. Theodoricus Vrias 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 prowesse 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 wine-presse Lacus iste locus caedis This wine-presse is called Armageddon chap. 16.16 Verse 20. And the wine-presse was troden viz. By Christ the King with his heavenly horse-men 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 brightnesse of his coming 2 Thess 2.8 Even unto the horse-bridles To confute the pride and cruelty of those bloody Papists that threatned to ride their horses up to the saddle-skirts in the bloud of the Lutherans so Farnesius Minerâ—us Felix of Wartenburg Sr Charles Ellerker Charles the ninth of France Flac Illyr Act. and Mon. that cruell Queen who when she saw some of her Protestant Subjects lying dead and stripped upon the earth cried out The goodliest Tapistry that ever she beheld These and the like shall be one day glutted with bloud which they have so barbarously thirsted after Satiate sanguine quem sitiisti c. as she said of Cyrus Iustin l. 1. CHAP. XV. Verse 1. And I saw another signe 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 Kingdome of Antichrist should be so easily and suddenly over-turned by the preaching of the Gospel as once the wals 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 severall 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 typicall Here the leaves only as it were fall upon reprobates but hereafter the whole trees Verse 2. As it were a sea of glasse The word of God mingled with the vertue 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 musick in the temple of the holy Ghost The song of Moses As being delivered out of spirituall Aegypt 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 stiled him The fear of his father Isaac For thou only art holy Before it had been said of his Holinesse Who is like unto the beast Now who shall not fear thee ô 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
supplied by the elect so when they are converted they bear them in their arms as the servants of the house delight to do their young master and are at all times at their right hands to set forth their dexterity and readinesse to help them in holy duties especially Angelu maxime in pulico cetu circumsistuntur pis bleò Tabernacuti cu'za Cherubinu lotus soris reserta Satan stood at Iehoshuah's right hand as he was sacrificing to resist him Zech. 3.2 So did Gabriel at Zacharies right-hand as he was offering incense to enform and comfort him Luk. 1.11 This they do still though invisibly and infensibly that God might draw up our hearts heaven ward and teach us to have our conversation above though our commoration be here beneath Devils are not so ready to tempt and devour us as the Angels are to help and deliver us as evil angels suggest temptations so do good Angels holy motions And as our good endeavours are oft hindered by Satan so are our evil by the Angels else were not our protection equall to our danger and we could neither stand nor rife The devil moved Balaam to go God bad him go if he thought good Eccl. 11. â—le as Solomon bids the young man Follow the waies of his own heart a good Angel resifts him and speaks in the mouth of his asse to convince him B. Hall contemplat If an heavenly spirit saith one stand in the way of a sorcerers sins how much more ready are all those spirituall powers to stop the miscarriage of Gods dearest children How oft had we fallen yet more had not these guardians upheld us whether by removing occasions or casting in good instincts Michael opposed Satan about the body of Moses so doe the Angels still about the bodies and souls of the Saints while they are alive As when they are dead they presently convey their soules into Abrahams bosome thorow the devils territories and in despite of him for he is the Prince of the air And for their bodies they shall gather them together at the last day from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Quest. But how shall they know the righteous from the wicked Answ Very easily For 1. They have ministred unto them and been conversant about them And if a servant know his masters corn from another mans Mali in area nobiscum esse possunt in borreo non possunt Aug. and the tares from the wheat why should not the Angels as easily know the Lords crop 2. The elect are marked from the rest Ezek 9. and shall soon be discerned if by nothing else yet by the lightsomenesse of their looks and lifting up of their heads for their redemption draws nigh Whereas the wicked shall look gastly and rufully the devil claiming his own and these mens hearts failing them for fear and for looking after those things which are coming upon them Luk. 21.16 Then shall they be everlastingly shamed Dan. 12.2 and sentenced Iude 14. Mat. 13. Mat. 25.41 Neither helps it that they are a multitude for Christ comes with thousands of his Angels to doe execution to bundle up the tares and cast them into the fornace Now if Ezekiel Daniel Iohn c. men that had good causes and consciences did so tremble before one Angel coming with good tidings in a lesser manifestation of Christs glory what then shall these do when Christ cometh to judgement and when he visiteth what will they answer c. Iob 31. Anger EPHES. 4.26 Be ye angry and sin not let not the Sun go down upon your wrath c. COncessit quod naturae est negavit quod culpae saith Ambrose upon these words M. Gataker and after him Cassiodore It is not evil saith one to marry but good to be wary So neither is it a sin to be angry but hard not to sinne when we are angry Anger is a tender vertue and such as by reason of our unskilfulnesse may be easily corrupted and made dangerous Mat. 16.23 Mark 3.5 He that in his anger would not sinne must not be angry at any thing but sinne Our Saviour was angry with Peter and angry with the Pharisees for the hardnesse of their hearts Moses was even blown up with holy anger at the people for the golden Calf and Gods blessing on every good heart that in such a case hath a stomack for God Meeknesse surely here would be no better then mopishnesse and not so good as madnesse Psal 139. Doe not I hate them that hate thee I hate them with a perfect hatred saith David I count them mine enemies This is the anger of zeal found in Phineas Elias Elisha our Saviour and should have been found in Adam toward his wife in Eli toward his sons Iohn 2.17 Gen. 13.7 Radicem bonam finem bonuÌ„ in Lot toward his servants c. It must have a good rise and a good-end saith Bucer else it becomes a mortall not a veniall sin as the Papists fonely conclude from Mat. 5.22 Whosoever is angry with his brother without a cause c. There is a just cause then of anger sinne as an offence to God here Nebuchadnezzar was out Dan. 3.19 And there must be a just measure observed Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum ut evrum etiam miseâ—cretur c. Ira smor brevis est Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner as our Saviour in his anger did the obstinate Pharisees or to pray for him as Moses for those idolaters he was so enraged at Exod. 32.31 32. Anger that is not thus bounded is but a momentary madnes saith the Heathen it restreth in the bosome of fools saith Solomon whether it be Bilis iracundia aut infensio for into those three degrees Damascene distinguisheth it Aâ—ger Wrath and Hatred The one saith he hath beginning and motion but presently ceaseth the other taketh deep hold in the memory the third desisteth not without revenge Clichtoveus compareth the first to fire in stubble the second to fire in iron the third to fire that is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewraieth it felf but with the ruine of the matter wherein it hath caught Some are sharp some are bitter a third kinde are implacable saith Aristotle The first are the best that as children are soon angry Melch. Adam in vit and as soon pleased again Be ye children in malice 1 Cor. 14.20 Vrsinus was of somewhat a hasty nature So also was Calvin Vt fit in ejusmodi ingeniis saith he that writes their lives For as any man is more industrious and ingenious so he teacheth more teachily and painfully Yet had they so learned to moderate their anger as not to utter a word in their passion Bezae collegae saepè dicebant eunt fine
they durst not but be innocent And 2. to atheism The best that can come of sinne is repentance which if men have no minde to they will be willing to turn Atheists and it is the best of their play to wipe out all notions of a Dâ—ity as much as may be for their own quiet left they fall into a hell above-ground and be tormented before their time M. Capell of tempt p 265. Hence flow all exorbitancies in mens lives Hence there is no hoe in sinning For what saith one should or can keep the wit and will of man in when once we conceit D Preston his sensible demonstration of the Deity there is no such thing as God And from the weaknesse of this spring saith another slow all enormities Men say in their hearts It may be there is an almighty God it may be not and thence they will have some care in the duties of religion but a full care they have not whereas if they did believe it fully they would serve him with a full and perfect heart Thus he David walked before God with an upright heart in all things save only in the matter of Vriah In that one particular he despised both god and his Commandment 2 Sam. 12.11 and that out of the venome of originall lust the master-vein wherein is Atheisme Thus in generall Then Secondly for particulars The Atheist is a great oppressour of others II. a very caitiff-Canniball verse 4. H'e cats up Gods people as he eats bread Mica 3.2 3. He tears the very flesh off the poor and sels them that which he he leaves of them for old shoes as the Prophet hath it David in another Psalm compares these Atheisticall men-eaters to a lion couchant and rampant God is not in all his thoughts saith he Psal 1.4 What follows He lieth in wait secretly as a lion he lieth in wait to catch the poor he doth catch the poor when he draweth him into his net that is into his bonds debts morgages c. As the Jews in Nehemiah had done their poor brethren whom therefore he taxeth of Atheisme and irreligion â—ch 5.9 10. Ought ye not to have feared God saith he and not to have dealt thus hardly with your brethren I pray you let us leave off this usury So Job to his friends those uncharitable censurers To him that is in misery pitty should be shewed from his friend but be for saketh the fear of the Almighty Job 6.14 Or as David expresseth in the place above-cited He saith in his heart God hath forgotten he hideth his face he will never see it Psal 10.8 11. Hence it is that he sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor He not only robs the poor but ravisheth him he not only robs the poor but ravisheth him he not only murders him but eats him up as bread he makes no more conscience to undoe a poor man then to eat a meals meat when he is hungry A poor mans substance is his life The poor widdow cast into the treasury all that she had even all her living saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.44 It is in the originall All her life So she with the bloudy issue is said to have spent all her life that is her livelyhood upon Physitians Luk. 8.43 For a poor man in his house is like a snail in his shell crush that and ye kill him which the Atheist cares not to doe as who fears not God and so regards not man Luk 18.2 Thirdly The Atheist cals not upon God saith David there III. As beggars have learned to cant so Atheists to pray either in Church or chamber unlesse it be for fashion sake and that he may not be held a rank Atheist The grosse hypocrite whom I have proved an Atheist may make a goodly praier for matter and set a glosse a grace upon it in the utterance but it is but lip labour and so lost labour the effect of art and parts not of the heart and spirit of grace and supplication Zach 12.10 Some short-winded wishes he may have Ps 4 6. not pour out his soul with groans unutterable Lastly Reproaching religion and casting contempt upon those that professe and practile it is a note David gives of an Atheist IIII. vers 6. You have shamed the counsell of the poor because God is his resuge See it in Ishmael and Michol Tobiah and Sanballet in Herod and Pilate What 's truth saith he to our Saviour Job 1.38 in a scornfull profane manner Herod also having been long desirous to see Christ and hoping to see tome miracle done by him as by some base jugler when he could obtain nothing of him set him at nought and mocked him Luk. 2.11 So did Julian and Lucian the primitive Christians contemptuously calling them Galileans Vlpian deceivers Demetrian and other Heathen Atheists procurers of all publike calamities crying out therefore Christianos ad leones To the lions with these Christians Tertul Apâ—licâ— 40. Tantum maliquia Christians as Pliny said of them No otherwise evil then for that they were Christians So far did ignorance and maâ—â—ce prevail in the world among those I mean that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world that it was counted a capitall crime to call himself a Christian A sect every where spoke against of old Act. 28.22 and so is still Every fool that saith in his heart there is no God hath out of the same quiver a bolt to shoot at goodnesse Barren Michol hath too many sons Qui scopticè scabiosè de bonis loquuntur as one saith who speak scornfully and scurvily of men much better then themselves reproaching religion for hypocâ—â—sie S. Eâ—â—â— Sands sincerity for singularity strictnesse for sillinesse In Italy saith one and I wish it were not so in England they hold integrity for little better then sillinesse and abjectnesse And it is notoriously known saith another that the most honourable name of Christian D Fulk â—n the Rhem Pâ—st 〈◊〉 Annot in Act. se et 4. Sir Haâ—p Lynl is in Italy and at Rome a name of reproach and usually abused to signifie a Fool or a Dolt They boast themselves rather in the name of Catholike So did the Rogatian and Arrian heretikes before them calling the true Christians Ambrosians Athanasians Homousians c. As these their successours did Wiclevists Waldenses Hussites and now of late Lutherans Zuinglians Calvinists Puritans and what not The Atheists in Nehemiah's time thought to have jeared the good Jews out of their for wardnesse to re-build the City And so did the Papists herein Atheists hope by like arts to have weakned the hands of the renowned Reformers Buâ—bole â—â—pera pâ—st Dratribe adâ— servum arbitâ—â— M Luther Erasmus also that mongrell in religion that was Mente dente potens as one saith of him how bitter is he against Luther in hâ—s Hyperaspistis declaring thereby what spirit he was of And what a dry wipe was that he gave Wolphangus Capito Qualem à se Capito decimum sore sperat He could not deny sarth Mr Calvin but that Capito Was a holy man Calâ— in praesat ad â—saiam and one that took very good pains to purge the Church But whereas he held it as bootlesse a businesse and impossible for Christs Ministers to leek to correct the worlds wickednesse as to make a rive sunne backward under the person of that one man he condemned us all of inconsiderate zeal Howbeit wisdome is justified of her children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudâ—catur vel se â—tentia â—ronâ—nciatur Camerarius Scu'tetus Mat. 11.19 Or as some learned men read that text wisdome 〈◊〉 judged of her children That is Those that pretend to be her children as Erasmus with his fellow-Pharisees did they perversly and preposterously passe sentence upon their Mother whom they ought as dutifull children to hearkem and submit to But many learned men are arrant Atheists as were not only the Sadduces but these Pharisees also that out of the venome of their spirits could not but mock at the precious and heart-piercing Sermons of the Sonne of God Luk. 16.14 Religion was not more with them a matter of forme then of scorn a manifest mark of the worst kinde of wicked Psal 1.1 a right note of a ranke Atheist Isa 21.11 and 22.13 2 Pet. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caspâ—nare sub sanâ—abant FINIS
not leave Calvin to hear Paul This is not only partiality but anthropolatry or Man-worship saith he Grynaeus reports a speech of George Duke of Saxony Although I am not ignorant Lect. in Hag. p. 41. said he that there are divers errours and abuses crâ—pt into the Church Nolo tamen amplecti Evangelium quod Lutherus annunciat yet I will noâ—â— of that Gospel-reformation that Luther preacheth Compertum est It is for certain saith Erasmus that many things are condemned as hereticall in Luthers writings Erasm epist ad Cardin Mogunt that in Austins and Bernards books are approved for sound and pious passages Verse 2. For if there come c. It is probable saith an Interpreter here that the Primitive Christians the better to ingratiate with the richer Pagans gave them very great respect contrary to that Psal 15.4 But I rather think the Apostle speaketh in this text of wealthier Christians unworthily preferred before better but poorer persons Verse 3 That weareth the gay cloth As Hospinian tels us of the dogs that kept Vulcans Temple and as others say of the Bohemian curres that they will fawn upon a good sute but flie upon one that is in ragged apparrel So is it with many Vestis virum Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye not then partiaâ— Or Are ye not fâ—r so doing condemned in your own consciences Or Neither have ye so much as once doubted or guestioned the matter within your selves whether in so doing you have not done amisse Verse 5. Châ—sen the poor This the world wonders and stumbles at 〈◊〉 Heathen Romans would not receive Christ though they heard of his miracles and mighty works into the number of their gods because he preached poverty and made use of poor persons Aigâ—land King of Saragossa in Arragon refused to be baptized 〈…〉 because he saw many Lazars and poor people expecting alms from Charâ—â—mains table and asking what they were was answered That they were the messengers and servants of God And can he keep his servants no better said he I 'le be none of his servants Revel â— But what saith Christ I know thy poverty but that 's nothing thou art rich And The poor are Gospellized not only receive it Mat. 11. but are changed by it Heirs of the Kingdom Heads destinated to the diadem saith Tertullian Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oppresse you Subjugate you and bring your heads under their giâ—dles trample upon you with the feet of pride and cruelty yea devour you as the greater fish do the lesser Draw you before the judgement seats Vex you with law-sutes and by might rob you of your right Cedit viribus aequum Verse 7. Am. Marc. lib â— cap. 2. Doe not they â—â—â—spheme That is Cause to be blasphemed as Rom. 2.24 1 Tim. 1.20 Marcellinus a Heathen Historian taxeth the Christians of his times for their dissensions biting and devouring one another till they were even consumed one of another A sad thing that a Heathen should see such hellish miscarriages among Christs followers Verse 8. If ye fulfill the royall law Acknowledging Gods soveraignty and sending a lamb to the Ruler of the earth Isa 16.1 seeking the help of that free or noble spirit of his Psalme 51.13 that royall ruling spirit as the Greek version there hath it Verse 9. Ye commit sin That 's flat though ye have thought otherwise See the Note on Verse 4. Verse 10. He is guilty of all The whole Law is but one copulative Exod. 16.18 Ezek. 18.10 11 12 13. I â—yr Clavit He that breaketh one Commandment habitually breaketh all not so actually The godly keep those Commandments that actually they break But a dispensatory conscience keeps not any commandment Verse 11. For he that said God spake all those words Exod. 20. and said there is the same divine authority for one Commandment as another The Pharisees had their minutula legis but Christ cries them down Mat. 5. The Jews at this day set sâ—esly argue Cursed is he that abides not in all things therefore he is not cursed that abides in some things only Verse 12. As they that shall be judged Or As they that should judge by the law of liberty which is so called because it doth freely and fully discover unto every man without respect of persons the errours and evils of his life And we should walk as paterns of the rule See the Note on Matthew 11.19 Verse 13. For he shall have mercie See the Note on Matthew 5.7 And mercy rejoyceth against judgement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 Cervix â—eadeth on the neck of judgement The mercifull man glorieth as one that hath received mercy and shall not come into condemnation for Gods mercy rejoyceth against such a mans sins as against an adversary which he hath subdued and trampled on Verse 14. Though a man say he hath faith Saying serves not the turn Livy telleth us of the Athenians Liv. deâ— 4. that they waged Word-warre against Philip King of Macedony Quibus sâ—lis valebant and that was all they could doe Mâ—n may word it with God and yet miscarry Isa 58.2 3. He is too wise to be put off with words he turns up our leaves and looks what fruit whereof if he miâ—â—e he laies down his basket and takes up his ax Luk. 13.7 Christianity is not a talking but a walking with God and at the last day it shall be required of men non quid legerint sed quid egerint non quid dixerint sed quomodò vixerint Not what they have said but how they have acted Can faith save him That is An ineffectuall faith that worketh not by love such as is the faith of the Solifidians Verse 15. If a brother or a sister As it may bâ—â—all the best to be and they are not of the Cameleon-kinde to live with Ephraim upon winde Hos 12.1 to be fed with fair words or to be cloathed with a sute of complements Sion should be taken by the hand Isa 51.18 And Tyrus converted leaves hoarding and heaping up wealth and fals to feeding and cloathing Gods poor people Isa 23.18 Verse 16. And one of you say This age aboundeth with mouth mercy which is good cheap But a little handfull were better then a great many such mouth-fuls Be you warned But with what with a fire of words Be filled But with what with a messe of words Away with these aiery courtesies Verse 17. Is dead being alone That is Being worklesse for life discovers it self by action so doth true faith by trust in God and love to men A tree that is not for fruit is for the fire Verse 18. My faith by my works It appeared by the fruits it was a good land Numb 13.23 It appeared that Dorcas was a true believer by the coats she had made so here Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe and tremble Gr. Roar as the sea and
shrike horribly Act. 16.29 Mar. 6.49 Their hearts ake and quake within them and shall any man mock at Gods menaces Verse 20. But wilt thou know Interrogatio docturientis saith Piscator A question made by one that is desirous to teach Verse 21. Justified by works sc Declarativè in foro humano but not before God Rom. 3.2 It is saith that justifieth the man but they are works that justifie faith to be right and reall saving and justifying Verse 22 Wrought with his works Or Was a help to his works and was her own midwife to bring them forth of her self into the open light Heb. 11.17 Was faith made perfect That is Declared to be operative and effectuall Verse 23. And it was imputed See the Note on Gen. 15.6 on Rom. 4.3 and on Gal 3.6 The friend of God A very high stile If Eusebius held it such an honour to be the friend of Pamphilus and Sir Fulk Greevill Lord Brook to be friend to Sr Philip Sidney causing it to be so engraven upon his tomb What is it to be the friend of God And yet such honour have all the Saints Verse 24. By works a man is justified Declaratively as by faith apprehensively by God effectively Verse 25. The Messengers Gr. The Angels so Luk. 7.24 Act. 12.15 See the Notes there Verse 26. As the body c. Yet is not charity the soul of faith but the vitall spirit only CHAP. III. Verse 1. Be not many masters MAster 's of opinions that boldly obtrude upon others their own placits and will not have them disputed or debated Praesat inâ—â— Sent. Est ipsissimum Dei verbum Hosius Such are the Sorbonists who rejoyce to be called Magistri notri Parisienses our Masters of Paris Bacon the Carmelite was called Doctor resolutissimus because he would endure no guessing or may be 's The Popes parasites perswade the people that what interpretation soever he gives of Scripture be it right or wrong it is without further triall to be received as the very word of God Verse 2. For in many things c. This is Euphormio Triste mortulitatis privilegium the sad priviledge of man-kinde as one phraseth it to have leave to offend sometimes Every Pomgranate hath at least one rotten grain within it said Crates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the honour of God alone to be perfect saith Plato Hierom pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any But Patres legendi eum venia Hierome was out in this and too blame A perfect man That is A prudent man Ps 37.30 31. Verse 3. That they may obey us Horses assâ—s camels elephants God in great wisdome for the use of man hath made without galls that they might with the more ease be made tame and serviceable Verse 4. Whither soever the governour Johnston de Nat. constant Peterent coelum navibus Belgae si navibus petiposset saith one Verse 5. Boasteth great things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth magnifically lift upit self as an untamed horse doth his head It exalts it self and exults of great things It walketh thorow the earth and faceth the very heavens Psal 73.9 It can run all the world over and bite at every body being as a sharp rasour that doth deceit that instead of shaving the hair cutteth the throat Psalms 52.2 Verse 6. A world of iniquity A new found world Not a city or a countrey only but a world of iniquity a sink a sea of sin wherein there is not only that Leviathan but creeping things innumerable The course of nature Gr. Psâ—l 104.46 The wheel of our nativity Their breath as fire devoureth Isa 33.10 And it is set on fire of hell That is of the devil called elswhere the gates of hell as the holy Ghost on the other side set on sire the Apostles tongues with zeal that flame of God Cant 86. Act. 2.3 Evil speech is the devils drivell a slanderer carries the devils pack Verse 7. For every kinde of beasts c. See the Note on Heb. 2.7 Verse 8. But the tongue c. Where then are our Justiciaries with their pretended perfection Davids heart deceived him Psal 39.1 I said I will look to my waies I will bridle my tongue But presently after he shews how soon he brake his word My heart was hot c. and I spake with my tongue Pambus in the ecclesiasticall history could never take out that one lesson read him out of Psal 39.1 An unruly evil There be but five vertues of the tongue reckoned by Philosophers But there are 24. severall sinnes of the tongue as Peraldus recounteth them The Arabians have a proverb Cave ne feriat lingua tua collum tuum Take heed thy tongue cut not thy throat An open mouth is oft a purgatory to the master Verse 9. Therewith blesse we God And so make our tongues our glory Therewith curse we men Yea the best of men as Coâ—e and his complices fear not to object to Moses the meek with one breath pride ambition and usurpation of authority Verse 10. Out of the same mouth As it did once out of the mouth of Pope Julius the second who in the battle of Ravenna on Easter-day between him and the French as he sate by the fire reading of his praiers Annal Gallic and having news of the defeat he slung away his book saying Sit ergo gallus in nomine diabolorum The devil take the French Is not this that mouth that speaketh great things and blasphemies Rev. 13.5 Verse 11. Doth a fâ—untain send forth The fountain or rather the botch of sensuall and sinfull pleasure doth Sin is a bitter-sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poison of aspes which first tickleth and then killeth All creature comforts are dulcis acerbitas saith one Tertull. Amarissima voluptas saith another Principium dulce est at finis amor is amarus Leata venire Venus tristis abire solet Verse 12. Both yeeld salt water and fresh That is strange that is reported of the rivers of Peru that after they have run into the main sea yea some write 20 or 30 miles Abbots his Geog. they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were near the land But that is as sure as strange that an eye witnesse reporteth of the Danuby and Sava two great rivers in Hungary that their waters meeting mingle no more then water and oyl Blunts voâ—age p. 10. so that near the middle of the river I have gone in a boat saith mine authour and tasted of the Danuby as clear and pure as a well then putting my hand not an inch further I have taken of the Sava as troubled is a street-channel tasting the gravel in my teeth Thus they run 60 miles together c. Verse 13. Who is a