because they had the appearance of lying God commanded the Jews to abstain from swines flesh they would not so much as name it Etias Tibisbit but in their common talk would call a sow dabhar Achar another thing Verse 23. That your whole spirit soul body The Temple consisted of three parts so doth man the body is as the outer court the soul as the holy place the Spirit as the most holy So the world is three stories high the earth the visible heaven and the third heaven Verse 24. Faithfull is be c. Praier must be founded upon the faithfulnes of God in fulfilling his promises Hereby faith will be strengthened and affection excited Praier is a putting the promises in suit Verse 25. Brethren pray for us The best may need the praiers of the meanest God will have us beholden herein one to another 1 Cor. 12.21 22. How earnest is that great Apostle in begging praiers Act. and Mon. sol 1565. Rom 15.30 Pray for me I say Pray for me I say quoth father Latimer for I am sometimes so fearfull that I could creep into a mouse-hole sometimes God doth visit me again with his comfort c. Verse 26. With an holy kisse Our very civilities should savour of sactity and our common conversation relish of religion Zech. 14.20 21. Verse 27. That this Epistle be read It is a mattes of greatest necessity and importance that the holy Scriptures be daily and duly read by all A sad complaint it is which reverend Moulin makes of his Countrey-men the Prench Protestants Moulins Theophilus p. 27 8. Whiles they burned us saith he for reading the Scriptures we burnt with zeal to be reading of them â— now with our liberty is bredâ—lsâ— negligence and disesteâ—m of Gods word And is it not so with us at this day Our Ancestours in Hen. 8 cline would sit-up all night in reading and hearing and were at great charges Some gave five marks for a Bible that we may have for five shillings c. Act. and Mon. fol. 750. Verse 28. Amen Amen is 1. Assenting 2. Assevering 3. Assuring A COMMENTARY OR EXPOSITION Vpon the second Epistle of S Paul to the THESSALONIANS CHAP. I. Verse 1. In God our Father and the Lord c. AS God is in his people of a truth 1 Cor. 14.25 So are they in God and as Christ is at Gods right-hand so is the Church at Christs right-hand Psalme 45.9 Yea they are in him and part of him c. Verse 2. Grace be to you c. See the Note on 1 Cor. 1.2 And the Lord Iesus Christ Who is both the fountain Ioh. 1.16 and the conduit Ioh. 1.17 For of his fulnesse we have all received grace for grace Grace that is Gods favour and reconciliation For grace that is for the favour and love that God the Father bare unto his son Eph. 1.6 Verse 3. We are bound to thank God Duty is a debt and a good heart is not well till it have discharged it As he that hath somewhat lying on his stomack cannot be at ease till he hath got it up so neither must we till disburdened in sounding forth Gods praises for the good he hath bestowed on us or on others for our use This saith Luther is sancta crapula And it can be no hurt to have our harts thus overcharged Verse 4 For your patience and faith Faith patienteth the heart by putting the head into heaven afore-hand and giving a man a glimpse of future glory Faith drinks to a suffering Saint in a cup of Nepenthes and saith Be of good courage and of good carriage under the Crosse Flebile principium melior fortuna sequetur The right-hand of the Lord can mend all Verse 5. Which is a manifest token The saints sufferings hero are an ocular demonstration of a future judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indigâ—â—atio wherein all their wrongs shall be righted all their labour of love recompensed This held Jobs head above water when else he had been overwhelmed with the flouds of affliction Job 19.25 So Dan. 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the generall judgement is mentioned So Heb. 11.35 Verse 6. To recompense tribulation To trouble these troublers of Israel and that thorowouâ— all eternity because they would be alwaies troubling Gods people if they might â— as it is said of the Scorpion that there is not one minute wherein it doth not put forth the sting Plin. Verse 7. Rest with us As Noahs Ark after much tossing rested upon the mountains of Ararat as the Ark of the Covenant formerly transportative was at length serled in Solomons Temple The word here used properly signifieth remission and relaxation from hard labour Apoc. 14.13 they rest from their labours Avâ—ow And as the sleep of a labouring man is sweet so here With his mighty angels O what a glorious day must that needs be when to many glorious Sâ—ns shall shine at once The Lord Chris out-shining them all Velut inter stellas luna minores Verse 8. In slaming fire Naturall fire 2 Pet. 36 7. whereby the elements shall melt like scalding lead upon the wicked whiles they give account with all the world on a slaming fire about their ears Of this last dreadfull fire the very Heathen had some blinde notions Esse quoque in fatis meminit c. Ovid Metam lib. 1. Denat deer Luncretius and Tully say somewhat to it but little to the purpose And that obey not the Gospel This is the grand sin of this age Joh. 3.19 No sin will gripe so in hell as this This will be a bodkin at the heart one day I might have been delivered but I have wilfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the Gospel Verse 9. Who shall be punished Here 's the pain of sense eternity of extremity From the presence Here 's the pain of losse which is of the two the greater And from the glory of his power God will set himself to inflict upon the damned such a measure of misery as his power can extend unto Verse 10. To be glorified This is the chiâ—f end of his coming like as he reprobateth some that his mercy in electing others may the more appear To be admired When they shall be seen to shine as the firmament nay as the stars Dan. 12.3 nay as the Sun Mat. 13.43 nay as Christ himself that Sun of righteousnes to the great admiration of all men Verse 11. The work of faith with power Without which power neither the goodnesse of God nor the good pleasure of his goodnesse that is his decree of glorifying us nor the work of saith could be effected Verse 12 That the name of our Lord It is much for the honour of the Saints that Christ shall account himself glorified in their glory Neither is it for their honour only
in April both wholsome roots and poisonable discover themselves Macar Hom 12. which in the winter were not seen so at the day of judgement good and evil actions The things done in his body That is Bernard the just reward of those things In die judicy plus valebit conscientia pura quam marsupia plena Then shall a good conference be more worth then all the worlds good And this was that that made Paul so sincere a Preacher and so insatiable a server of God as Chrysostome calleth him Whether it be good or bad Wicked men shall give an account 1. Debonis commissis Of goods committed to them 2. De bodis dimissis of good neglected by them 3. De malis commissis of evils committed 4. De malis permissis of evils done by others suffered by them Itaque vivamus saith the Oratour Cic. 4 in Ver. Let us so live as those that must render an account of all Verse 11. Knowing therefore the terrour c. What a terrible time it will be with the wicked who shall in vain tire the deaf mountains with their hideous out-cries to fall upon them c. We perswade men To slee from the wrath to come to repent and be converted that their sins may be blotted out when the times of refreshing shall come Act. 3.19 We speak persuasively to this purpose but it is God only that perswades Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which glory in appearance Gr. In the face Hypocrites as they repent in the face Mat. 6.16 so they rejoyce in the face not in the heart Their joy is but skin-deep it is but the hypocrisie of mirth they do not laugh but grin their hearts ake many times when their faces counterfeit a smile Their mirth is frothy and flashy such as smooths the brow but fils not the brest such as wets the mouth but warms not the heart Verse 13. It is to God i. e. When to the world we seem mad of pride and vain-glory yet then we respect only Gods glory It is for your sakes i. e. For your learning that we are more modest and sparing in commending our Apostleship It is a good rule Quicquid agas propter Deum agas Doe all for Gods sake Verse 14. The love of Christ c. As reward hath an attractive and punishment an impulsive so love hath a compulsive faculty This love of Christ had so closed in S. Paul so hemmed him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begirt him round that his adversaries reported him a mad man as vers 13. he erred in love toward his sweet Saviour and even exhaled his blessed soul in continuall sallies as it were and expressions of his dear affection to the Lord Jesus Then were all dead All the body suffered in and with Christ the head and so are freed by his death Heb. 2.9 as if themselves in person had died Verse 15. Should not hence forth Servati sumus ut serviamus The redeemed among the Romans were to observe and honour those that ransomed them as parents all their daies Verse 16. No man after the flesh i. e. We esteem no man simply the better or worse for his wealth poverty honour ignominy or any thing outward See jam 1.9 10 11. Thomas Wats Martyr spake thus at his death to his wife and children Wife and my good children I must now depart from you Act. and Mon. fol 1450. therefore henceforth know I you no more but as the Lord hath given you to me so I give you again to him whom I charge you see that ye obey c. Though we have known Christ As possibly Paul might have known Christ in the flesh for Jesus of Nazareth was a Prophet mighty in deed and word before God and all the people Luk. 24. 19. Austin wished that he might have seen three things Rome flourishing Paul preaching Christ conversing with men upon earth Bede comes after and correcting this last wish faith yea but let me see the King in his beauty Christ in his heavenly kingdome Paul was so spiritualized that he took knowledge of nothing here below he passed thorow the world as a man in a deep muse or that so looks for a lost jewell that he overlooks all besides it Verse 17. Is a new creature Either a new man or no man in Christ All things are become new The substance of the soul is the same the qualities and operations altered In regeneration our natures are translated not destroied no not our constitution and complexion As the melancholy man doth not cease to be so after conversion only the humour is sanctified to a fitnesse for godly sorrow holy meditation c. so of other humours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. And all things are of God He is both authour and finisher of our faith the God of all grace the Father of all lights c. And hath given to us the Ministery He hath taken this office from the Angels those first preachers of peace Luk. 2.10 14. The Angel told Cornelius his praiers were heard in heaven but for the doctrine of reconciliation he refers him to Peter Act. 10. Verse 19. That God was in Christ c. As the salt-waters of the sea when they are strained thorow the earth they are sweet in the rivers so saith one the waters of Majesty and Justice in God though terrible yet being strained and derived thorow Christ they are sweet and delightfull Verse 20. Embâ—ssadours for Christ And therefore sacred persons not to be violated on pain of Gods heavy displeasure Do my Prophets no harm As though God did beseech you Gods grace even kneels to us En flexanimam Suadae medullam Who can turn his back upon such blessed and bleeding embracements Verse 21. To be sin for us That is a sin-offering or an exceeding sinner as Exod. 29.14 So Christ was 1. By imputation for our sins were made to meet upon him as that Evangelicall Prophet hath it See Aug. Enchirid c. 41. Isa 53 6. And secondly By reputation for he was reckoned among malefactours ibid. And yet one Augustinus de Roma Archbishop of Nazareth was censured in the Councel of Basil for affirming that Christ was peccatorum maximus the greatest of sinners Christ so loved us saith one that he endured that which he most hated to become sin for us he was made sin passive in himself to satisfie for sin active in us and the want of that which was more worth then a world to him the sense of Gods favour for a time Ama amorem illius c. saith Bernard Who knew no sinne That is With a practicall knowledge with an intellectuall he did else he could not have reproved it We know no more then we practise Christ is said to know no sin because he did none That we might be made c. As Christ became sin not by sin inherent in him but by our sin imputed to him so are we made the
own that he hath given to others Verse 17. Not because I desire a gift As those Cormorants that with shame do love Give ye Hos 4.18 as if they could speak no other but the Dorick Dialect the horse-leeches language S. Paul was none of these That may abound to your account For God keeps an exact account of every peny laid out upon him and his that he may requite it and his retributions are more then bountifull Verse 18. I have all viz. That you sent and I give you an acquittance which the Greeks from the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare Prov. 3.27 I abound I am full As a bird with a little eye and the advantage of a wing to soar with may see far wider then an Oxe with a greater So the righteous with a little estate joyned with faith and devotion may feel more comfort and see more of Gods bounty then one of vast possessions whose heart cannot lift it self above the earth Verse 19. Shall supply Gr. Shall fill up as he did the widdows vessels shut the doors upon thee saith the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 4 4. It was time to shut the doors when one little vessel must overflow and fill up many greater Verse 20. Now unto God Paul cannot mention Gods bounty without a doxology Verse 21. Every Saint A great encouragement to the meaner to be so respected Verse 22. All the Saints salute you Christianity is no enemy to courtesie Gods schollars are taught better manners then to neglect so much as salutations They that are of Caesars houshold When Caesar himself lived and died an unconverted caitiff and a castaway Verse 23. The grace of our Lord with this wish of grace grace to them Prov. 4.7 he both begins and ends Wisdome is the principall thing A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the COLOSSIANS CHAP. I. Verse 1. Paulan Apostle c. THis golden Epistle is an epitome as it were of that other to the Ephesians like as that he writeth to the Galatians is an abstract of that other to the Romans Verse 2. Which are at Colosse A City in Phrygia swallowed up by an earth-quake not long after this Epistle was written Gods judgements are sometimes secret but ever just Verse 3. We give thanks praying c. Praier and thanks saith one are like the double motion of the lungs the air that is sucked in by praier is breathed out again by thanks Verse 4. And of the love c. Faith in Christ Jesus maketh love to all the Saints Therefore they go commonly coupled in Pauls Epistles And therefore when the Disciples heard how oft they must forgive an offending brother Lord increase our faith say they Luk. 17.5 See the Note there Verse 5. For the hope It is hope saith an Interpreter here that plucks up the heart of a man to a constant desire of union by faith with God and of communion by love with man But by hope is here meant the object of hope Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusâ—â— hist 1.2 c. 3. As it is in all the world Eusebius saith That the Gospel spread at first thorow the world like a Sun-beam The Reformation begun by Luther in Germany wont on abroad Christendom as if it had been carried upon Angels wings That of the Church of England is such as former ages despaired of the present admireth Spec Europ and the Future shall stand amazed at It is that miracle saith one which we are in these times to look for Verse 7. Who is for you a faithfull Minister Epaphras was their City-preacher whom therefore the Apostle here so highly commendeth Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund anno 1524. Scultet Annal. pag. 130. A faithfull Minister should have all good respect afore his own people especially Verse 8. Who also declared unto us His heart was over-joyed with his peoples forwardnesse and he could not but impart it to the Apostle It was a pride in Montanus to over-ween his Pepuza and Tymium two pelting Parishes not far from Colosse and to call them Jerusalem Eusebâ—â— 5. â— 17 as if they had been the only Churches in the world But this was a commendable practice of Epâ—phras to late to S. Paul the good he found in his people that he by an epistle might further encourage and quicken them Verse 9. In all wisdome and spirituall See the Note on Ephes 1.8 Verse 10. That ye might walk worthy By walking before God with God after God according to God as it is phrased in severall Scriptures all to one purpose See the Note on Ephes 4.1 Verse 11. And long-suffering with joyfulnesse The joy of the Lord is the strength of the soul Nehem. 8.10 as true gold comforts and strengthens the heart that Alchymy doth not At the death of Francis Gamba a Lombard that suffered Martyâ—dome the Friers brought in their hands a crosse for him to behold to keep him from de poration at the feeling of the fire But his minde he said was so replenished with joy and comfort in Christ Act. and Mon. fol. 856. that he needed neither their crosse nor them Verse 12. Of the Saints in light So that though cast into a dark dungeon the Saints may clap thâ—ir hands upon their bosomes as Oecolampadius upon his death-bed did and say Hic sat luc is here within is plenty of divine light Verse 13. From the power of darknesse Every naturall mâ—n is under the power of darknesse nay of the devil Act. 26.18 as the malefactour that goes bound and pinniond up the ladder is under the power of the executioner Imagine saith one a man driven out of the light by devils where he should see nothing but his tormentours and that he were made to stand upon snarâ—s and gâ—ns with iron teeth ready to strike up and grinde him to pieces and that he had gall poured down to his belly and an instrument raking in his bowels and the pains of a travelling woman upon him and a hideous noise of horrour in his ears and a great Giant with a spear running upon his neck and a slame burning upon him round about Alas alas this is the estate of every one that is ouâ— of Christ as these Places shew whence these comparisons are taken Job 18.7 8. 20.24 15 15.20 21 26 30. Verse 14. Even the forgivenesse c. See the Note on Mat. 1.21 Verse 15. Who is the image The expresse image of his person Heb. 1.2 Milk is not so like milk as this Son is like the Father The first-born of every creature As being begotten of the substance of the Father after a wonderfull manner before all beginnings Verse 16. For by him were all things This is an high praise to Christ Rev. 4.11 See the Note on Joh. 1.3 Verse 17. By
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have done We that are bankrupts in Adam would yet fain be doing and think to be saved for a company of poor bâ—ggarly duties as bankrupts will be trading again though but for pins c. But according to his mercy God is not merchant his kingdom is not partum but paratum He that said Coelum grat is non accipiam I will not have heaven on free cost Vega. went without it Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which he shed Gr. Poured out as it were by pail fuls his spirit the best thing upon all flesh the basest thing Joel 2.28 Verse 7. Be made heirs Not purchasers all is of free grace Horreo quicquid de meo est ut sim meus Paul was a most constant preacher of grace Bernard Augustin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. That thou affirm constantly Be well setled in it thy self and avouch and averre it confidently to others being ready to make it good if questioned Be carefull Bend their wits and beat their brains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good â—orks To exceed and excell others in their honest functions and faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch to be their crases-masters to bear away the bell from all that are of the same trade or profession This was Tully's study to be best at any thing he ever undertook should it not then be a believers Verse 9. But foolish questions Such as is that of the Papists whether an asse drinking at the font do drink the water of baptisme and so may be said to be baptized Est quaestio digna asinis saith Melancthon Such questionists are as Stapleton saith of Bodin magninugatores great triflers Verse 10. A man that is an berotike All heresies are found to flow saith Chemnitius Loc com part loc 2. either from the supercilious pride of Samosatenus or from the sophistry of Arrius or from the ignorance of Aetius These mens wit will better serve them to devise a thousand shifts to elude the truth then their pride will suffer them once to yeeld and acknowledge it And here this rule of St Paul takes place Nestorius was an unlearned and proud man but very bold and well-spoken Insomuch as thereby he oft carried it and so seduced the Emperour Theodosius as that Cyril a very good Bishop was thrown out of his place Zanch Mise epist dedicat Howbeit he was afterwards restored again with honour when the Emperour had better bethought himself and the heretike Nectorius was condemned and cast out Verse 11. Condemned of himself Sith as a head-strong horse he gets the bit between his teeth and runs away Thus did the Pharisees Totiès puncti puncti minimè tamen Ad resipiscentiam compuncti as one saith They shut the windows lest the light should come in Verse 12. Come unto me to Nicopolis The inhabitants of this City are said so to have hated the braying of an Asse that they would not endure to hear the found of a trumpet So some pretend such an hatred of hypocrisie that they will not abide the profession of piety Verse 13. That nothing be wanting Those that labour in the Lords work must have all necessary accommodations and encouragements They must be set forth and brought forward on their journey and in their negotiations worthy of God 3 Joh. 6. Deductione honorifie â Act. 15 3. 20.38 21.5 A Balaam will not deal hardly with his Asse if once he perceive the Lord to be in him and to speak by him Shall we deal unworthily with Gods Ministers in whom God is of a truth 1 Cor. 14.25 and hath given unto them the ministery of reconciliation 2 Cor. 5.18 Verse 14. To maintain good works See the Note on Verse 8. of this Chapter That they be not unfruitfull As drone-Bees or body-lice living upon others labours and so opening the mouths of Heathens who will be ready to say as he once did Odi homines ignavâ operâ philosophâ sontentiâ Verse 15. That love us in the faith That best ligament of love The Church is the only daughter of her mother and is called Ecclesia of calling all hers together Religion hath its name of binding because it binds men all in a bundle and makes them be of one heart and of one soul Act. 4.32 to serve the Lord with one shoulder Zeph. 39. to glorifie God with one minde and with one mouth Rom. 15.6 there being no such onenesse in the world as among true believers A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to PHILEMON Verse 1. Paul a prisoner c. THis is a notable Epistle and full of worth Plena roboris lacertoruoa est tota epistoâ—a each word having its weight each syllable its substance From an abject subject the receiving of a run-away servant St Paul soars like an heavenly Eagle and flies an high pitch of heavenly discourse Elocutine totâ gravis brevis densus sententâ—â—s sanus judiciis c. as Lipsius saith of Thucydides Lips not ad Poâ— lit l. 1. c. 9. may we say of our Apostle Our dearly beloved Or Our lovely one as Hierome renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilâ—gâ—biâ—i And fellow-labourer This shews say some that Philemon was a Minister of the Gospel Verse 2. And to our beloved Apphia For Appia but this was the manner of pronunciation at Tarsus S. Pauls countrey This Apphia was saith Theodoret Philemons wife whose good-will might make much to the furtherance of S. Pauls suit And Archippus our fellow-souldier Who seems to have sojourned with Philemon See the Note on Col. 4.17 And to the Church in thy house Every Christian family is a Church But Phil mons house was belike a publike meeting house and so continued for many years after as Theodoret witnesseth Verse 3. Grace to you c. See the Note on 1 Coâ— 1.3 and on 2 Cor. 1.2 Verse 4. I thank my God Thus the Apostle begins most of his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As any man is more or lesse gracious so is he thankfull The same Greek word for grace signifieth thankfulnesse Neither is these any think that seals up more comfort to the soul then for a man to be able from the bottome of his heart to praise God self-Self-love may make an hypocrite pray from the bottome of his heart c. Verse 5. Hearing of thy love and faith Love is first mentioned as more notice But faith is the mother grace the womb wherein love and all the rest of that heavenly of-spring are conceived Verse 6. That the communication c. This is that which S. Paul praid for Philemon ver 4. For the fifth verse comes in by a parenthesis Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bowels of the Saints are refreshed Gr. Rested as it were after much toil and travels which made their hearts ake Verse 8. 〈◊〉 〈◊〉 〈◊〉
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
woman but of a man saith Beza Verse 16. With an holy kisse The Independents at Arnheim in Holland M. Edwards his Antapol p 36 60. propounded this kisse of love to be practised amongst them So for anointing the sick with oil singing of hymns by one man all the rest being silent c. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark them which Set a watchfull and a jealous eye upon them as upon pests and enemies And here let not our Episcopi whose office it is chiefly be Aposcopi Bernard over-seers be by-seers but look well to the slock lest these wolves worry them Act. 20 29. And avoid them Gr. Decline them studiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye would do a serpent in your way or poison in your meats Verse 18 But their own bellies They pretend the service of Christ to their worldly and wicked respects by a dissembled sanctity which is double iniquity The Duke of Bavaria is even eaten up with those Popish flesh-shes Friers and Jesuites And by good words c. Those locusts in the Revelation have faces like women insinuative and flattering Tertullian The Valentinian heretikes had an art to perswade before they taught whereas the truth perswadeth by teaching it doth not teach by perswading They deceive As cheaters do by the cogging of a dye Eph. 4.14 Fallax artisicium vel potiùs artisex fallacia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Erasmus on that text a cunning kinde of cezâ—nage Verse 19 For your obedience c. Whereas the Romans might object Are we also of those simple ones Your obedience saith he is famous all the world over Howbeit I would have you wise to that which is good but simple concerning evil This simplicity is no disparagement to be unskilled in the devils depths Revel 2.24 Verse 20. Shall bruise Satan Sincerity of a little grace shall be rewarded with abundance of greater graces Christ our Champion hath already wonne the field and will shortly set our feet upon the necks of our spirituall enemies The broken horns of Satan shall be the Trumpets of our triumph and the Cornets of our joy Verse 21. Timotheus my work fellow Of Timothy reade Act 16.1 2. Of Lucius Act. 13.1 Of Iason Act. 17.5 Of Sopater Act. 20 4. Verse 22. I Tertius who wrote c. Either from the Apostles mouths or rather out of his foul papers Verse 23. Gaius mine host Baptized by Paul for whom therefore 1 Cor. 1.14 Muliâ— boâ—pitiâ— praebuit Steph. and for other good men he thought he could never doe enough Such another was Phebe verse 2. who had been a succourer or an hostesse to many and to my self saith Paul Verse 24. The grace of our Lord This is the seal of all S. Pauls Epistles 2 Thess 3.17 Verse 25. Which was kept secret Even from the very Angels 1 Pet. 1.12 who do daily profit in the knowledge of this secret Eph. 3.10 Verse 26. According to the Commandment The writings of the Prophets concerning the mystery of Christ were not made known to the world by hap-hazard but by a speciall command of God Verse 27. To God only wise c. So say I for these few Notes thus finished A COMMENTARY OR EXPOSITION Vpon the first Epistle of S. Paul to the CORINTHIANS CHAP. I. Verse 1. Sosthenes our brother ANd companion in the kingdome and patience of Christ Act. 18.17 There he was despitefully entreated here highly honoured Revel 1 9â— Christ is a liberall pay-master Never any did or suffered ought for his sake that complained of an hard bargain It is to my losse said that Martyr if you bate me any thing in my sufferings Majora certamina majora sequuntur praemia saith Tertullian Verse 2. Called to be Saints i. e. Either such as are sanctified by habituall infusion or such as are sanctified by baptismall profession only that are in Covenant with God by sacrifice Psal 506. and are in Christ though they bear no fruit Ioh. 15.2 These two sorts of Saints make up a true visible Church With all that in every place The Apostles then wrote not their Epistles for the particular uses of those times only as the Jesuites will have it Verse 3. Grace be to you and peace All peace that flows not from the sense of Gods love and favour is as that of the Romans with the Samnites Pax infila pax incerta Livius unfound and uncertain Verse 4. For the grace of God Intending to chide them he first commends them that he may preserve in their hearts an opinion of his love whilest he rebuked them sharply that they might be sound in the faith Verse 5. Ye are enriched See here what is the Christians riches And so David reckons of his wealth Psal 119.32 He cannot be poor in whom the word of God dwels richly Colos 3.16 especially if he befrce of discourse able and willing to communicate A dumb Christian is to be blamed as well as a dumb Minister Verse 6. The testimony of Christ The Gospel called also the Testimony Isa 8.10 To the Law and to the Testimony Verse 7. So that ye come behinde c. Yet were babes and carnall Chap. 3.2 3. and fell short in many graces We must distinguish between gifts and graces covet these rather then those 1 Co. 13.1 Verse 8. In the day of our Lord Jâ—sus Eleven times in these ten first verses as Chrysostome well observeth the Apostle mentioneth the Lord Jesus Christ who was to him and should be to us Bern. Mel in ore melos in aure jubilum in corde Honey in the mouth musick in the ear joy in the heart Verse 9. Vnto the fellowship Union being the ground of communion so that all that is in him is for us I give my goods to the Saints saith David in the person of Christ Verse 10. That there be no divisions To break unity in the Church is to cut asunder the very veins and sinews of the mystical body of Christ By the Name of our Lord Which is like to suffer by your dissensions and whereof you ought to be as tender as of treading upon your parents that begat you Perfectly joyned Schismes dis-joynt men Verse 11. Of the house of Chloe A godly Matron she was no doubt and a good office herein she did her neighbours though likely she had little thank for her labour as likewise Joseph had for bringing his brethrens evil report to their father Gen. 37.2 That there are contentions These oft breed Schismes as did the contention between Luther and Carolostadius And many of the ancient heresies sprang from private grudges and discontents in sui solatium for a sorry comfort to those that broached them Verse 12. And I of Christ q. d. I care neither for Paul nor Apollo c. As some say now-a-daies they are neither Papists nor Protestants but Christians that is just nothing slat Atheists Heraclius the Emperour being imprudently carried away by some Bishops
lachrymis chartas illevit saith Lorinus In Act. 22.19 S. Pauls epistles were written rather with tears then with ink Verse 5. Have caused grief Wicked livers are Hazaels to the godly and draw many sighes and tears from them Lots righteous soul was set upon the rack by the filthy Sodomites Ieremy weeps in secret for Iudah's sins Paul cannot speak of those belly-gods with dry eyes Phil. 3.18 Verse 16. Sufficient to such a man The Novatians therefore were out that refused to receive in those that repented of their former faults and follies The Papists burnt some that recanted at the stake saying that they would send them out of the world while they were in a good minde Act. and Mon. fol. 1392. Verse 7. Should be swallowed up It was a saying of Mr Philpot Martyr Satan goes about to mix the detestable darnell of desperation with the godly sorrow of a pure penitent heart Ibid. 1665. With overmuch grief Some holy men as Mr Leaver have desired to see their sin in the most ugly colours and God hath heard them D. Sibbs on Ps 42.5 But yet his hand was so heavy upon them therein that they went alwaies mourning to their graves and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow then to be their own choosers It is a saying of Austin Let a man grieve for his sin and then joy for his grief Sorrow for sin if it so far exceed as that thereby we are disabled for the discharge of our duties it is a sinfull sorrow yea though it be for sinne Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirm your love c. Gr. Ratifie it and declare it authentike as it were in open court and by publike sentence as Gal. 3.15 and that at mine instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an advocate Verse 9. Whether ye be obedient First to the Lord and then to us by the will of God 2 Cor. 8.5 Confer Heb. 13.17 Isa 50.10 Verse 10. To whom ye forgive Or Gratifie Mercy is that we must mutually lend and borrow one of another Let the rigid read Gal 6.1 See the Note there Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest Satan That wily merchant that greedy bloud-sucker that devoureth not widdows houses but most mens souls See ver 7. For we are not ignorant He is but a titular Christian that hath not personall experience of Satans stratagems his set and composed machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his artificially-moulded methods his plots darts depths whereby he outwitted our first parents and fits us a peny-worth still as he sees reason Verse 12. A door was opened An opportunity offered Where the Master sets up a light there is some work to be done where he sends forth his labourers there is some harvest to be gotten in Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had no rest c. Gr. No relaxation viz. from my former cares and anxieties about you because he was not yet returned to tell me how it was with you 2 Cor. 7.6 Gods comforts are either rationall fetcht from grounds which faith ministreth or reall from the presence of comfortable persons or things Verse 14. Now thanks be to God Deo gratias was ever in Pauls mouth ever in Austins And a thankfull man is ever ready with his present as Joseph's brethren were Genesis 43.26 Causeth us to triumph Maketh us more then conquerours even triumphers whiles he rides upon us as upon his white horses all the world over Conquering and to conquer Rev. 6.2 Verse 15. A sweet savour The Church is the morter preaching the pestell the promises are the sweet spices which being beaten Bis on 1 Pet. 2. yeeld an heavenly and supernaturall smell in the souls of the godly hearers Verse 16. The savour of death Aristotle writeth De mirabil ausâ—ultat that vultures are killed with oil of roses Swine saith Pliny cannot live in some parts of Arabia by reason of the sweet sent of aromaticall trees there growing in every wood Tigers are enraged with perfumes Vipera interficitur palmis saith Paâ—sanias Moses killed the Aegyptian saved the Israelite Obed-Edom was blessed for the Ark the Philistims were cursed The Sun of the Gospel shining upon one that is ordained to eternall life reviveth and quickneth him but lighting upon a childe of death it causeth him to stink more abominably And who is sufficient And yet now who is it almost that thinks not himself sufficient for that sacred and tremend function of the Ministery Who am I saith Moses Who am I not saith our upstart Bradford was hardly perswaded to become a Preacher Act. and Mon. fol. 1578. Latimer leapt when he laid down his Bishoprick being discharged as he said of such an heavy burthen Luther was wont to say That if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister So said reverend Mr Whately of Banbury once in my hearing Verse 17. Which corrupt the word Gr. Which huckster it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handling it craftily and covetously not serving the Lord Jesus Christ but their own bellies as those Popish trencher-flies and our Court parasites In the sight of God It is impossible to speak as in Gods presence and not sincerely CHAP. III. Verse 1. Doe we begin again c. AS we had done before cap. 1.12 Plin. l. 1. epist 8 To commend our selves Quod magnificum referente alio fuisset ipso qui gesserat recensente vanescit Let another man praise thee and not thine own mouth Prov. 27.2 Laus proprio sordescit in ore But the Apostle was necessitated to it As some others letters of commendation As the false Apostles who carried it by testimonials in giving whereof many good people are much too blame Beauty needs no letters of commendation saith Aristotle much lesse doth vertue where it is known If morall vertue could be seen with mortall eyes saith Plato it would soon draw all hearts to it self Verse 2. You are our Epistle The fruitfulnesse of the people is the Preachers testimoniall as the profiting of the schollar is the teachers commendation Written in our hearts Or rather in your hearts as tables the Spirit writing thereon by his Ministers as pens that form of doctrine Rom. 6.17 that law of their mindes Rom. 7.23 Heb. 8.10 to be known and read of all men Verse 3. Ministred by us Who are devoted to the service of your faith and are the Lord Christs Sectaries But in fleshly tables In the softened heart God writes his law puts an inward aptnesse answering the Law of God without as lead answers the mould as tally answers tally as indenture answers indenture Verse 4 Such trust have we i. e. Such boldnesse of holy boasting If Tully could say Two things I have to bear me bold upon Cic. ep sam â— 7. the knowledge of good arts and the
hearts unto the Lord This is the best tune to any Psalm Spirituall songs they are called both because they are indited by the spirit and because they spiritualize us in the use of them Verse 20. Giving thanks alwaies In our deepest miseries let us sing chearfully as Paul and Silas in the dungeon as Philpot and his fellows in the cole-house as many Martyrs in the â—lames as Luther did in a great conflict with the devil Venite Joh Mâ—â—â— loc com page 43. said he to his company in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus Let us sing the 130. Psalm in despite of the devil Happy was that tongue in the Primitive times that could sound out aliquid Davidicum any thing of Davids doing Verse 21. Submitting your selves This is a generall admonition to all inferiours whose duties are afterwards described Thus in the second Table of the Law the fifth Commandment for order and obedience is fitly premised to the following pâ—â—cepts In the fear of God This frameth the heart to a ready and regular submission Hence that saying of Luther Primo praecepto reliquorum omnium observantia praecipitur The first Commandment includes the other nine Verse 22. Wives submit c. This includes reverence obedience c. God hath scattered the duties of husbands and wives up and down the Scritptures that they may search and by learning to be good husbands and wives they may learn also to be good men and women As unto the Lord Who taketh himself dishonoured by wives disobedience And though husbands may remit the offence done to them yet they cannot remit Gods offence but there must be speciall repentance Verse 23. For the husband is the head And would it not be ill-favour'd to see the shoulders above the head Verse 24. Therefore as the Church Denying her self to please Christ making his will her law In every thing In all her husbands lawfull commands and restraints A wife should have no will of her own but submit to her husbands albeit there are that merrily say that when man lost free-will woman took it up Verse 25. Husbands love your wives He saith not Rule over them in answer to submit vers 22. for this they can readily do without bidding but love your wives and so make their yoke as easie as may be columbae trahunt currum Veneris Verse 26. That he might sanctifie The maids were first purified and perfumed before Ahashnerosh chose one But here it is otherwise Sanctification is a fruit of justification The Lord will not have a sluttish Church and therefore he came not by bloud only but by water also that clean water of his spirit whereby he washeth away the swinish nature of his Saints so that they desire no more to wallow in the mire Verse 27. Concil Arausican secund Oanon 12. That he might present As Isaac did his Rebecca adorned with his jewels See Ezek. 16.14 Tales nos amat Deus quales futuri sumns ipsius dono non quales sumus nostro merito saith an ancient Councel Verse 28. As their own bodies No man may hide himself from his own flesh at large Isa 58.7 that is from his neighbour of the same stock much lesse from a wife which is such another as himself Genesis 2.18 nay his very selfe as here Verse 29. For no man over hated No man but a Monk who whips himself or a mad man Mar. 5.5 who cuts himself It was the saying of the Emperour Aurelius A wife is to be oft admonished sometimes reproved but never beaten and yet of the Russian women it is reported that they love that husband best that beats them most and that they think themselves else not regarded unlesse two or three times a day well-favouredly swadled M. Jun in orat Heyl. Geog. Chrysostom saith It is the greatest reproach in the world for a man to beat his wise But nourisheth and cherisheth it As the hen doth her chickens or as the cock-pigeon doth the eggs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbarum masculus ipse ovis incubat Chytrae in Levit. 13. Mâ—lanctton Contrariwise the Pie hunts away his mate about autumn lest he should be forced to keep her all the Winter and so becometh the hieroglyphick of an unkinde husband Even as the Lord the Church Loe this is the patern of all true love whether to our selves or others Verse 30. Of his flesh and of his bones Whilest he that is joyned to the Lord is one spirit 1 Cor. 6.17 This union is neither naturall nor corporall nor politicall nor personall but mysticall and spirituall And yet it is no lesse true and reall then that of God the Father and God the Son Joh. 17.21 22. For as the holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones So the Spirit unites that person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Verse 31. For this cause c. See the Note on Mat. 19.5 and on Gen. 2.24 Shall be one flesh By vertue of that Covenant of God betwixt married couples Prov. 2.17 for he keepeth the bonds of wedlock Verse 32. This is a great mystery To wit this mysticall marriage with Christ It passeth the capacity of man to understand it in the perfection of it Preachers can make it known but in part and hearers can but in part conceive it Let us therefore wait for perfect understanding of it till all things be perfected in Christ Verse 33. Neverthelessâ— q. d. But that I may return to my former discourse from the which I have somewhat digressed for your satisfaction See that she reverence 1. In heart as Sarah did Abraham and she is crowned and chronicled for it I Pet. 3.6 2. In her speeches both to him and of him as the Spouse in the Canticles 3. In all her gestures and deportments for she may scold with her looks c. Vultu saepè laeditur pietas God hath a barren Womb for mocking Michal CHAP. VI. Verse 1. Children obey your Parents AS Isaac did Abraham in submitting to be sacrificed As Christ became obedient even to the death of the Crosse For this is right Good and acceptable before God and men 1 Tim. 5.4 See the Note on Mat. 15.4 Verse 2. First Commandment with promise To wit with speciall promise of long life See more in the Note on Mat. 15.4 Verse 3. And thou maist live long Good children help to lengthen their parents daies as Joseph did Jacobs God therefore lengthens theâ—s in redhostimentum as it were Or if he take from them this long lease he gives them a free-hold of better value Verse 4. Provoke not c. God forbids bitternesse and austerity in husbands Colos 3.19 Masters Colos 4.1 parents here and Col 3.21 Superiours must so carry themselves as to
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
and permit only Quiristers to sing lest the musick should be marred But the Apostle biddeth every Saint to sing And Nicephoriâ—s writeth Hist Eccles l. 3. sap 37. that the Christians of his time even as they travelled and journeyed were wont to sing Psalms Tatianus also faith That every age and order among the Christians were Christan Philosophers yea that the very virgins and maids as they sat at their work in wool were wont to speak of Gods Word With grace in your heart This is the best tune to any Psalm Verse 17. Do all in the Name By the warrant of his word and with an aim to his glory Verse 18. Wives submit your selves Inferiours are ordered before superiours to teach them to do duty before they expect it Love descendeth duty ascendeth In the Lord Though the husbands will be crooked so it be not wicked the wives will is not straight in Gods sight if not pliable to his Sed liberum arbitrium pro quo tantopcrè contenditur viri amiserunt uxores arripuerunt faith an Authour Verse 19. Husbands love your wives He faith not Rule ever them Subdue them if they will not submit but love them and so win them to your will make their yoke as easie as may be for they stand on even ground with you as yoke-fellows though they draw on the left side Yet is she thy companion and the Wise of thy covenant Mal. 2.14 He therefore that is free may frame his choice to his minde but he that hath chosen must frame his heart to his choice Vxorem vir amato marito pareat uxor Conjugis illa sui cor caput ille suae And be not bitter against them Nothing akin to Nabal to those Caldeans a bitter and furious Nation or to that star Rev. 8.11 called worm wood that imbittered the third part of the waters The Heathen when they sacrificed at their marriage-feasts Plut. praec cojug used to cast the gall of the beast sacrificed out of doors Verse 20. In all things Vultu saepè laeditur pietas See the Note on Eph. 6.1 Verse 21. Provoke not your children See the Note on Ephes 6.4 Lest they be discouraged Dispirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thorow despondency grow desperate in their resolutions Verse 22. Not with eye-service See the Note on Ephes 6.5 6. Fearing God That hath power to cast body and soul to hell Fear him more then you do your masters that have power over the flesh only Verse 23. Do it heartily as to the Lord This is to make a vertue of necessity whiles in serving men we serve the Lord Christ going about our earthly businesses with heavenly mindes with not only an habituall but an actuall intention as much as may be of glorifying God in all Verse 24. Thereward of inheritance And so be made of servants sons whose it is to inherit For ye serve the Lord Christ Whiles godlines runneth thorow your whole lives as the woof doth thorow the web and you seek to approve your selves to Christ in all your actions and emploiments Verse 25. But he that doth Wrong Be it but by not doing right to poor servants which in those daies were bond slâ—ves Note here saith an Interpreter the Apostles candour he was not of the â—umour of Lawyers that seldome speak much but for great men or when they may have great gifts c. CHAP. IV. Verse 1. That which is just and equall SEe they must both to the well chusing and the well using of their servants Ye also have a master Eccl. 5 8. There be higher then they and wherein they deal proudly God is above them Exod. 18.11 Verse 2. Continue in praier Constant and instant in it wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay all aside for it as the word signifieth Act. 6.2 while praier stands still the trade of godlinesse stands still And watch in the same Against dulnesse of spirit drowsinesse of body satanicall suggestions secular distractions c. With thanksgiving Have your thanks ready for you are sure to speed Verse 3. Withall praying also for us See the Note on Eph. 6.19 By the word a door is opened into heaven Verse 4. As I ought to speak As every sound is not musick so neither is every pulpit-discourse a Sermon Verse 5. Walk in wisdom Neither giving offence carelesly nor taking offence causâ—esly Redeeming the time Opportunities are headlong and must be timously laid hold on or all 's lost See the Note on Eph. 5.16 It is said of Hooper the Martyr that he was spare of diet sparer of words and sparest of time Act. and Mon. fol. 1366. Ibid 1â—74 Ibid 1457. Latimeâ— rose usually at two of the clock in a morning to his study Bradford slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen tongue or study These Worthies well weighed what a modern Writer hath well observed That they that lose time are the greatest losers and wastfullest Prodigals For of all other possessions two may be had together but two moments of time much lesse two opportunities of time cannot be possest together Verse 6. Seasoned with sale Of mortification and discretion even our common communication must be so seasoned as we pouder most those meats that be most apt to putrifie and as upon our uncomely parts we put the more comelinesse Verse 7. All my state shall Tychicus See the Note on Eph. 6.21 Verse 8. And comfort your hearts See the Note on Eph. 6.22 Verse 9. With Onesimus a faith full Once unprofitable but now profitable faithfull and beloved Philosophia non 〈…〉 â—ed abscondâ—t DE Elta jejun cap. 12. Plato went thrice to Sicily to convert Dionysius and lost his labour Polemo of a drunkard by hearing Xenocrates became a Philosopher But Ambrose faith well of him Siresipuit à vino fâ—it semper tamen temulentus sacrilegio If he repented of his drunkennesse yet he continued drunk with superstition Pauls convert proved better a faithfull preacher and a beloved brother Verse 10 Marcus sisters son to Barnabas Hence Barnabas stood so stiff for him against Paul his faithfull fellow traveller Act. 15.37 See the Note there Naturall affection swaies over much with some good men as it did with Eli and perhaps with Samuel 1 Sam. 8.1 3. Verse 11. These only are my fellow-workers S. Paul complains of fickle and false friends that forsook him in his distresse as Demas 2 Tim. 4 16. 2 Tim. 4.0 that like Jobs friends proved miserable comforters and as the brooks of Tema which in a moisture swell in a drought fail Or as the river Novanus in Lombardy that at every Mid-summer Solstice swâ—lleâ—h and runneth over the banks but in mid-winter is clean dry Howbeit Marcus Aristarchus Onesimus Onesiphorus and some few others stuck to him
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher
and there by a further concoction bebecometh white and nourishethe it And as milk from the brests is more effectually taken then when it haâ—h stood a while and the spirits are gone out of it So the word preached rather then read furthereth the souls growth Verse 3. If so be ye have tasted As babes taste the milk they take down Isa 66.11 We are bid to suck and be satisfied with the brests of consolation to presse and oppresse the promises till we have expressed and even wrung the sweetnesse out of them This will make us even sick of love our sleep will be pleasant unto us and our hearts filled with gladnesse The Saints taste how good the Lord is and thence they so long after him Optima demonstratio est a sensibus as he that feels fire hot and that tastes honey sweet can best say it is so Verse 4. As unto a living stone Living and all quickning as Act. 7.38 Lively that is life-giving oracles He that hath the Son hath life 1 Joh. 5.12 Disallowed indeed of men for the Cock on the dung-hill knoweth not the price of this jewel And precious In vita Apol. l 3. c. 14. Alsted Chronel p. â—09 Far beyond that most orient and excellent stone Pantarbe celebrated by Philostratus or that precious adamant of Charls Duke of Burgundy sold for 20000 duckets and set into the Popes triple-crown Verse 5. Ye also as lively stones Gods house is built of growing stones of green timber Cant. 1. To offer up spirituall sacrifices Such as are praiers Psal 141.2 Praises Heb. 13.5 Alms Heb. 13.16 Our selves Rom. 12.1 Our Saviour whom we present as a propitiation for our sins 1 Joh. 2.1 laying our hands on his head seeing him bleed to death and consumed in the fire of his Fathers wrath for our sins Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore it is contained The Jews were so well versed in Scripture that in quoting of texts there was need to say no more to them then It is Written It is contained c. they could tell where to turn to the place presently And this was a great furtherance to the conversion of many of them by the preaching of the Apostles Shall not be confounded the Hebrew text hath it Shall not make haste Isa 28.16 Haste makes waste as we say and oft brings confusion Children pull apples afore they are ripe and have worms bred of them Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is precious Gr. He is a price or an honour If you had not found all worth in him you would never have sold all for him Verse 8. And a rock of offence Like that rock Judg. 6.21 out of which comes fire to consume the reprobate Which stumble at the Word An ill sign and yet an ordinary sinne Verse 9. But ye are a chosen generation A pickt people the dearly beloved of Gods soul such as he first chose for his love and then loves for his choice Aroiall Priesthood Or as Moses hath it Exod. 20.6 kingdome of Priests Priests Gods people are in respect of God Kings in respect of men The righteous are Kings Mâ—â—ny righteous men have d fired c. saith Matthew chap. 13.17 Many Kings saith Luke chap 10 24. Indeed they are somewhat obscure Kings here as was Melchisedech in the Land of Canaan but Princes they are in all lands Psal 45.16 and more excellent then their neighbours let them dwell where they will Prov. 12.26 A peculiar people Gr. A people of purchase such as comprehend as it were all Gods gettings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole stock that he makes any great reckoning of Shew forth the praises Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach forth the vertues by our suitable practice the picture of a dear friend should be hung up in a conspicuous place of the house so should Gods holy image and grace in our hearts Verse 10. Which in time past Were not If Plato thought it such a mercy to him that he was a man and not a woman a Grecian and not a Barbarian a scholar to Socrates and not to any other Philosopher what exceeding great cause have we to praise God that we are born Christians not Pagans Protestants not Papists in these blessed daies of Reformation c Verse 11. As pilgrims and strangers Excellently doth Justin Martyr describe the Christians of his time â—pist â—â— Ding they inhabit their own countries saith he but as strangers they partake of all as Citizens and yet suffer all as forraigners every strange land is a Countrey to them and every countrey a strange land And strangers abstain Thoughts of death will be a death to our lusts Lam. 1.9 Her filthinesse is in her skirts and all because she remembreth not her last end As the stroaking of a dead hand on the belly cureth a tympany and as the ashes of a viper applied to the part that is stung draws the venome out of it so the thought of death is a death to sin From fleshly lusts Those parts in our bodies that are the chiefest and nearest both subjects and objects of lust and concupiscence are like unto the dung-gate 1 Chron. 26 16. whereby all the filâ—h was cast out of the Temple God hath placed them in our bodies like snakes creeping out of the bottome of a dung-hill and abased them in our eyes that we might make a base account and estimation of the desires thereof as one well observeth Which warre against the soul Only man is in love with his own bane beasts are not so and sights for those lusts Caâ—ell of temptation that fight against the soul And whereas some might say that other lusts fight against the soul as well as flâ—shly lusts it is answered that other lusts fight against the graces but these more against the peace of the soul Verse 12. Having your conversation honest Leading convincing lives the best arguments against an Atheist adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak evil of you See the Note on Mat. 5.11 Which they shall behold Whiles they pry and spie into your courses as the Greek word imports to see what evil they can finde out and fasten on In the day of visitation When God shall effectally call and convert them See the Note on Ma 5 16. Verse 13. Full. answ to D Fern. Submit to every ordinance That is Although the Ordinance or Government in the manner of its constitution be from man yet because of the necessity of its institution it is from God submit to it though of man for the Lords sake Verse 14. Or unto Governours In the kingdome of Christ this is wonderfull Miseel â—p ded saith Zanchy that he wils and commands all Princes and Potentates to be subject to his Kingdome and yet he wils and commands likewise that his Kingdome be subject to the Kingdoms of the world Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye may put to silence Gr. Muzzle
side Verse 19. Promise them liberty As Mahometisme and Popery which is an alluring tempting bewitching religion Sr Walter Raleigh knew what he said that were he to chuse a religion for licentious liberty and lasciviousnesse he would chuse the Popish religion No sinne past but the Pope can pardon no sinne to come but he can dispense for it No matter how long men have lived in any sin though it be the sin against the holy Ghost extream unction at last will salve all Verse 20. Again entangled As a bird in a gin as a beast in a snare Sapè familiaritas implicavit saepè occasio peccandi voluntatem fecit Isidor solil l. 2. The later end is worse They fall ab equis ad asinos from high hopes of heaven into hell-mouth where they shall have a deeper damnation because they disgrace Gods house-keeping as if they did not finde that they lookt for in religion Verse 21. It had been better Nocuit sanè Judae fuisse Ape stolum Juliano Christianum to begin well and not to proceed is but to aspire to an higher pitch that the fall may be the more desperate Non quaeruntur in Christianis initia fed finis Act. and Mon. fol 993. saith Hierom B. Bonner seemed at first to be a good man and a favourer of Luthers doctrines Verse 22. The dog is turned Proverbia hac sunt Canonica quae Christiano nauseam commoverent God will spue out apostates for ever teaching them how they should have spued out their sin CHAP. III. Verse 1. This second Epistle SO must Ministers with one Sermon peg in another and never cease beating and repeating the same point saith S. Aug de doct Christian Augustine till they perceive by the gesture and countenance of the hearers that they understand it and are affected with it I stirre up Gr. I rouse you who perhaps are nodding with the wise virgins Mat. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your pare mindes Gr. Pure as the Sun Chrysostome saith of some in his time that they were ipso coelo puriores Hom. 55. in Math. more pure then the visible heavens and that they were more like angels then mortals Verse 2. Mindfull of the words See the Note on 1 Cor. 15.2 Run to this armory of the Scriptures for weapons against seducers and epicures Verse 3. Scoffers Those worst kinde of sinners Psal 1.1 those abjects of the people Psal 35.15 those Pests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render them Psal 1.1 those Atheists that jear when they should fear and put farre away the evil day that make no more matter of Gods direfull and dreadfull menaces then Leviathan doth of a sword he laugeth at the shaking of a spear Job 41.29 Verse 4. Where is the promise c. The sleeping of vengeance causeth the over-flow of sin the sinner thinks himself hail-fellow with God Psal 50.21 and the overflow of the sinne causeth the awakening of vengeance Verse 5. Willingly ignorant of A carnall heart is not willing to know what it should do lest it should do what it would not Act. 28.27 That by the word of God And that by the same word again they may as soon be dissolved yea reduced to their first originall Nothing A learned man propoundeth this question How did the Lord imploy himself before the world And his answer is this D. Preston of Gods attrib p. 34. A thousand years to him are but as one day and one day as a thousand years Again Who knoweth saith he what the Lord hath done Indeed he made but one world to out knowledge but who knoweth what he did before and what he will do after Thus he And the earth standing c. God hath founded the earth upon the seas and established it upon the flouds Psal 24.2 This Aristotle reckons among the wonders in nature and well he may God hath set the solid earth upon the liquid waters for our conveniency Psal Lib. de mirabil 104.6 7. Verse 6. Being overflowed with water Therefore that is not altogether true that all things continue as they were at first as the scoffers affirmed ver 4. Verse 7. Reserved unto fire The old world was destroied with water Propter ardorem libidinis for the beat of their lust saith Ludolphus the world that is now shall be destroied with fire Propter teporem charitatis for their want of love Verse 8. One day is with the Lord c. Nullum tempus occurrit regi How much lesse to the Ancient of daies In God there is no motion or flux therefore a thousand years to him are but as one day Verse 9. Not willing that any should perish See the Note on 1 Tim. 2.4 Verse 10. The heavens shall passe c. The very visible heavens are defiled with mens sins Revel 18.5 and must therefore be purged by fire as the vessel that held the sin-offering was in the time of the law Shall be burnt up This the very Heathens knew in part as appears by the writings of Lueratius Cicere de natura Deorum and Ovids Metam lib. 1. Verse 11. What manner of men Even to admiration Quales quanti as the word signifies Mar 13.1 How accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how elevate above the ordinary strain Verse 12. Looking for As Sisera's mother looked out at a window and expecting the return of her sonne said Why are his charriots so long a coming So should we look up and long for Christs coming in the clouds those charriots that carried him up and shall bring him back again The heavens being on fire c. A far greater fire then that at Constantinople Blnnts voiage where 7000 houses are said to have been on fire at once an Dom. 1633. And the elements shall melt And fall like scalding lead or burning bell-metall on the heads of the wicked who shall give a terrible account with the world all on fire about their ears Whether this shall fall out in the year 1657. as some conjecture because in the year of the world 1657. Alsted Chrâ—â—oi the old world drowned and because the numerall letters in MVnDI ConfLagratiIo Make up the same number I have nothing to affirm Sure it is the Saints shall take no hurt at all by this last fire but a great deal of benefit Methodius writeth that Pyragnus a certain plant so called grows green and flourishes in the midst of the flames of burning Olympus as much as if it grew by the banks of a pleasant river And of this he saith that himself was an eye-witnesse Praeclarum sanè novissimi diei indicium documentum Verse 13. According to his promise Which is good sure-hold For he paies not his promises with fair words as Sextorius did but with reall performances Verse 14. That ye may be found of him Watching working well-doing See the Note on Mat. 24 43 44. Verse 15. That the long-suffering c. Rom. 2.4 which sentence
13. He hath given us of his spirit That is of the fruits of his Spirit his holy motions and graces For thorow the two golden pipes the two Olive-Branches empty out of themselves the golden oils of all precious graces into the Candle-stick the Church Verse 14. And We have seen sc By speciall priviledge that which naturall eye never saw v. 12. the back-parts of Jehovah his wisdome justice mercy c. we can see no more and live we need see no more that we may live Verse 15. Whosoever shall confesse See the Note on 1 Cor. 12.3 Verse 16. And we have known and beleeved That is we know by believing See the Note no Joh. 6.69 God is love Pellican tels of some in his time that used to reade this piece of Scripture to their friends at their feasts A pious practice surely and well beseeming those that feast before the Lord. The Primitive Christians had at such times their kisse of love 1 Pet. 5.14 And S. Austin had these two verses written on his Table Quisquis amat dictis absentum roders famam Hanc mensam indictam novorit esse sibi Verse 17. In the day of judgement Those that bear his image shall hear his Euge he will own them and honour them in their saith that worketh by love shall be found unto praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 He that was so willingly judg'd for them shall give no hard sentence against them Verse 18. There is no fear in love But complacence and acquiescence in the person beloved Because fear hath torment Quom metuunt oderunt Whomsoever men fear they hate saith the Proverb And odium timorem spirat saith Tertullian Hatred hath fear which sets the soul on a rack as it were and renders it rest lesse Verse 19. Because be first lovedus See the Note on Vers 10 Mary answers not Rabboni till Christ first said unto her Mary Our love is but the reflex of his And as the reflected beams of the Sun are weaker then the direct so are our affections weaker then Gods Verse 20. Whom be hath seen Sight usually maketh love Jnvenal greatly wondereth at one Quinunquam visae fiagrabat amore puellae who loved a party whom he had never seen Verse 21. Love his brother also If he be a good man love him in god if bad for God CHAP. V. Verse 1. Loveth him also that is begotten His love as Aarons ointment sloweth down from the head to the meanest member Gods image wheresoever it appeareth is very lovely Verse 2. That we love the children of God Really aright and not for self or sinister respects Godlinesse begins in the tight knowledge of our selves and ends in the right knowledge of God a Christian begins with loving God for himself but he ends in loving himself and others in and for Christ Verse 3. For this is c. See the Note on Joh. 14.15 His commandments are not See the Note on Mat. 11.30 Verse 4. Even our faith Which shews a man a better project puts his head into heaven afore-hand gives him to taste of the hidden manna Now his mouth will not water after homely provisions that hath lately tasted of delicate sustenance Are we afraid of men saith one faith sets hell before us Are we allured by the world faith sets heaven before us Verse 5. But he that beleeveth A believer walketh about the world as a conquerour He saith of these things here below as Socrates did when he came into a fair and saw there sundry commodities to be sold Quam mult is ego non egeo Nec babeo nec careo nec curo as another said I neither have these things nor need them nor care for them He hath his feet where other mens heads are Prov. 15.24 Rev. 12.1 Verse 6. That came by water and bloud So to fulfill and answer the legall washings and sacrifices so to signifie that he justifieth none by his merit but whom he sactifieth by his spirit and so to set forth the two Sacraments of the new Testament See The Note on Joh. 1934. Verse 7. Three that bear record viz. That Jesus Christ is the Son of God These three heavenly Witnesses have given testimony hereof in earth See the Note on Joh. 5.32 8.18 These three are one In essence and will As if three lamps were lighted in one chamber albeit the lamps be divers yet the lights cannot be severed so in the God-head as there is a distinction of persons so a simplicity of nature Verse 8. The Spirit and the Water The Spirit of sactification testified by saving graces and new divine gifts the water of repentance and the bloud of Christ applied by faith These be the three Witnesses of a mans happinesse here When the waters of sactification are troubled and muddy let us run to the witnesse of bloud Verse 9. If we receive c. If two or three witnesses establish a truth with men shall we deny that honour to Gods testimony Verse 10. Hath the witnesse in himself Carries in his heart the counterpane of all the promises Hath made him aliar As one may deny God in deed as well as in word so he may give him the lie too in like manner sc by going away and not heeding all the grace that he offereth by Christ for such a one saith in effect Tush thee is no such thing as Christ or at least no such benefit to be reaped by his passion as they would perswade us c. Verse 11. That God hath given to us c How plain is the holy Scripture in things needfull to salvation These God hath written for us as it were which the beam of the Sun that none may plead difficulty But we are most of us of the Athenian strain of whom Tully saies the Proverb went Athenienses sâ—ire quae recta sunt sed facere nolle that they knew what was right Cic desenct but had no minde to make use of it Verse 12. Hath life For he is the prince and principle of life and all out of him are dead whiles they live Non ille din vixit sed diu fuit saith Seneca of one Non multum navigavit sed multum jactatus est of another at sea He was long but he lived little He was much tossed but not much furthered He moved much but removed not at all as a horse in a mill as a dog in a wheel c. See the Note on Joh. 1.4 Verse 13. That ye may believe That ye may be confirmed continued and encreased in it Verse 14. According to his will One said he could have what he would of god and Fiat voluntas mea said Luther in a certain praier but then he finely fals off with Men voluntas Domine quiatua Let my will be done Lord but so far forth as it is thy will Verse 15. We know that we have Iste vir potuit quod voluit That man could do what he would
He slept also very unquietly and could not digest his meat c. But to return from whence I am digressed This Neusser when he came to die was thus comforted by the Baker above-said and other his friends Be of good chear brother we shall meet again in Paradise where we will drink with you and take large carouses As for the Dutch Baker that turned Turk his name was John Ferber once of Backnang in the Dutchy of Wâ—rtemberg and when the Emperour of Germany his Embassadours came to Constantinople with presents of Sultan Selymus as they entered the Turks palace amidst many thousand Turks one of the multitude cried out in the Dutch tongue Melch. Adam ubi supra Of what religion are you Which is the first question in the Dutch Catechisme The Embassadours wondered at the words and found out afterwards who it was and that by those words he jâ—ared and derided the Christian religion So did not the King of Morocco above-mentioned for talking with King Johns Embassadours he told them that he had lately read Pauls epistles which he liked so well That were he now to chuse his religion he would Heyl. Geo p. 714. before another embrace Christianity But every one saith he ought to die in his own religion and the leaving of the faith wherein he was borne was the only thing that he disliked in that Apostle This was his Heathenish conceit of that elect vessel who himself counted it a singular mercy and worthy of all thanks that he had grace to change his religion 1 Tim 1.12 13. I was a blasphemer saith he a persecutour and injurious but I obtained mercy because I did it ignorantly for else it had been the unpardonable sin as Ferbers sin might well be Bishop Latimer in a Sermon afore King Edward tels of one who fell away from the known truth and after fell to mocking and scorning it yet in the end he was touched in conscience for it 2 Cor. 13.8 Beware of this sinne saith he for I have known no more but this that repented What evil soever we doe we can doe nothing against the truth but for the truth saith S. Paul for himself and all true Christians But apostates become altogether filthy Psal 53.3 None being worse then those that have been good and are naught and might be good Ezek. 24 13. and yet will be naught In their filthinesse is lewdnesse their scum boils into them It is with them as in that case Levit. 13.18 19 20. If a man had a bile healed and after brake out it proved the plague of leprosie he was utterly to be excluded These judge themselves unworthy eternall life unfit for Gods Kingdome Luke 9.63 they cast themselves into hell-mouth Heb. 10.39 where they are like to have the greater measure of torment by how much they are fallen from greater hopes and likelihoods of heaven as Adam the more holinesse and happinesse he had the greater was his sinne and misery upon his fall But beloved we are perswaded better things of you and things that accompany salvation though we thus speake saith the Authour to the Hebrews Heb 6 9. Heb. 3 12. Heb. 4 12. Heb 5.4 after he had both bidden them beware of Apostasie and chidden them for their non-proficiency and to awaken them out of their lethargy had set before them the cursed condition of such as commit the unpardonable sinne which begins in apostasie goes on in persecution and ends in blasphemy Deut. 32 5 But this spot is not the spot of Gods children as Moses hath it Fall they may fearfully but not finally they cannot possibly fall so low but Gods holy hand is still lower under them Ioh. 10. Ioh. 17.12 to raise them up again None can take them out of the Fathers hand the Sonne loseth none of those that were given him by the Father but the sonne of perdition who was never of his body though he seemed to be by reason of his office And the holy Ghost the Comforter abides with his for ever He is called an earnest not a pawn Joh. 16.14 A pawn is to be returned again but an earnest is part and pledge of the whole bargain The Papists teach a totall and finall falling from grace The Lutherans are forced to grant a totall though they deny a finall lest they should be brought utterly to abjure that errour that they hold in common with the Papists concerning the efficaciousnesse of the Sacraments Bertius the Arminian sets forth a book with this horrid title De Apostasia Sanctorum and was therefore called by King James bloudy Bertius They deny that the truly regenerate are certainly of the number of Gods elect sith there is not say they so vast a gulf betwixt the regenerate and reprobate Lege D. Prideaux Lect. p. 191. but that they may passe over the one to the other so that reprobates may become regenerate and believers unbelievers for a time at least An uncouth and uncomfortable doctrine Bellarmine saith That which is true grace veritate essentiae only may be lost not that grace which is true veritate firmae soliditatis If by the former he understand common grace by the later speciall grace we are of the same judgement 1. Common grace may come to nothing whether it be such as fits a man for some particular calling only as in Saul 1 Sam. 16.14 And those idle shepherds who lost their gifts Zech. 11.17 Or such as fits him for a common profession of religion only A form of knowledge Rom. 2.20 and a form of godlinesse 2 Tim. 3.5 wherein a man may goe farre doubtlesse as Judas Demas doe much for God as the stony ground suffer much and not shrinke in the wetting as the thorny ground have a counterfeit of all saving graces as the sorcerers of Aegypt had of Moses his miracles be a ring-leader of all good exercises as Joash was the first that complained of the negligence of his best Officers in not repairing the Temple c. 2 Chron. 24.4 5 6. and yet be nothing in truth and come to nothing at length Heb. 6.6 7. 2 Pet. 2.20 2. Speciall saving graces proper to the elect and these are either radicall originall fundamentall serving to the being of a Christian as faith hope charity or secondary flowing from these and serving to his well-being only as joy of faith confidence of hope zeal and fervour of love These are as it were the lustre shine and radiancy of the radicall the beams of the Sunne as those the body of the Sunne the leaves of the tree as those the sap and substance the back of steel that may be put on or taken off the bow Levit. 6.11 13. Prov. 31.18 c. The later we may lose and perhaps irrecoverably Psal 51.12 Not so the former for like the fire of the Sanctuary and the good house-wifes candle it never goes out But though the reins be consumed yet the root
of the matter remains in Gods people Job 19.27 28. A partiall decay there may be even in fundamentall graces and that both inward in the judgement as the Galatians and affections as the Ephesians Revel 2.4 and also outward the acts of grace may be remitted the exercise abated as an angry man for the time exerciseth not reason Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of religion his sight is not waxed dim nor his heat â—bated Psal 5 1. nor a sleeping man motion Yea it is a disputable question saith one whether any Christian except he die soon after his conversion doe go stedfastly on from strength to strength without some sensible decay of the inward power of the graces wherewith he is endued Some good souls have so farre declined as Solomon Samson Asa others that it might be said of them as Jacob said of Joseph He is dead some evil beast hath devoured him David fell from the upper loft as Eutychus and brake his bones Jonas ran as farre from God as he could by land and then took sea c. After this he fell to justifie his former frowardnesse and yet no cast-a-way Solomon was prodigall of his spirituall portion and spent well nigh all He eat up the zeal of Gods house that had once eaten him up And he that had built a Temple to the living God for himself and Israel in Sion built a Temple to Chemosh in the mount of scandall for his mistresses of Moab in the very face of Gods house For this Bellarmine ranks and reckons him among reprobates but very uncharitably For what if the water ebbe the babe not spring in the womb the Sunne be eclipsed the tree withered in winter What if Israel flie once or twice before the enemy Shall they never return recover prevail conquer Is there not life in the root A blessing in the branches Isa 65.8 Is not Vzzah a King still though a leper And may not Nebuchadnezzar return to his Kingdome If once we be a royall generation our leprosies may deform us not dethrone us Still we shall have the right and at length the possession of that glorious Kingdome wherein we were invested from eternity Sampson fell so farre and twenty years after he loved the Philistim-woman Judges 15.20 when certainly he had repented of that sinne he returned to Gaza and went in to a harlot that we should hardly take him for a godly man did we not finde his name in the list of those Worthies Heb. 11. But like a tame Hawke though he flew fâ—râ—e yet he came to hand again So will all that belong to God recover they shall of their relapses though with difficulty yet sometimes with advantage As a bone well knit after breaking as a passenger makes more haste after wandering Mark 16.11 They may be as dear to Christ afterwards as ever Goe tell my Disciples and Peter He must know with the first that his Lord was risen notwithstanding his shamefull deniall of him Thou art beautifull O my love as Tirzah c. saith Christ to his Spouse Cant. 6.4 with Chap 4.1 c. after she had backslidden and recovered as amiable she was in his eyes in every point as she had been before her fall her hair teeth Mal. 2.16 â—emples as fair and well featured as ever He hates putâ—ing away having married his Hephtsibah to him in faithfulnesse He sends for us by his Spirit in our out-straies Cant. 5.2 and looks us up again as is sweetly set forth in the Parable of the lost groat the lost sheep the lost sonne He knows that at our worst we are not forsakers of the Covenant Dan. 11.30 Wicked doers verse 32. Withdrawers to destruction Heb. 10. ult They sleep but their heart waketh that belong to God they slumber with the wise Virgins but yet their lamps are burning The spirituall life runnâ—s to the heart and leaves the outward man destitute yet as there are some pulses that discover life in the sickest so is it here These two never fail on Gods part his love which is unchangeable and his grace a fruit of his love And two on our part See D Sibbâ— on Cant. 5.2 the impression of that love and the gracious worke of the new creature Christ never dies in his people no more then he doth or can doe at the right hand of his Father He hath both praid and procured that our faith fail not Mat. 24 24. Impostours shall deceive if it were possible the very elect Possible it is respectu rei non respectu Dei Grace in it self is losable 1 Pet. 1.5 but we are kept by the 〈◊〉 of God through faith unto salvation saith Saint Peter out of his own experience And his counsell afterwards is very good Ye therefore beloved seeing ye know these things before beware lest ye being also led away with the errour of the wicked fall from your own stedfastnesse But grow in grave c. 2 Pet 3.17 First Hearken not to Impostours and seducers they wax worse and worse and make others to doe so too deceiving and being deceived Preservatives from Apostasie 2 Tim. 3.13 Col. 2 4. Revel 9 8. Rom. 16.13 Anno 1539. By their pithanology and pretended humility Colos 2â— 18 these locusts with their womens faces insinuate and deceive the hearts of the simple Thus. Jacobus Sadoletus a man of strict life and excellent learning wrote most eloquent and perswasive letters Desideratissimis suis as he calleth them To his most affectionately desired friends the Senatours and Commoners of Geneva wherein he left nothing unsaid Calv. Opusc Pithanologiae nunquam desunt pseudotheologiâ— Bucholc Sozom l. 2. cap 6 7. whereby he might allure them to return again into the bosome of that Whore of Rome The like art was used whiles there was any hope to the late famous Queen Elizabeth Placilla the Empresse when Theodosius senior desired to conferre with Eunonius disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie Secondly He that will hold out to the end must lay a good foundation of humiliation dig deep enough at first and cast up all the loose earth that his house may stand His repentance must be sincere universall constant such as whereby the heart may be renewed for the old heart will not hold out the hardship of holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.36 Gallorum Insu brium ut primus impetus major est quam vi roruâ— ita sequens minor quam faeminaruÌ„ Charles the 9 came into the field like thunder and lightning but went out like a snuff Guicciard Exod. 19 Prov. 4.18 Psal 19.5 when it comes to suffering especially but will leap out of the sire as a Chesnut that hath not been cracke at the top And as the stony ground the seed straightway started up and as soon
Nullam esse logicam praeter Laurentinam That his was the only Logick Yea he doubted not to affirm That he found some flaws in the fundamentall points of our faith It will easily be judged that this man wanted neighbours And so before him did those proud boasters Palaemon who gave out Sueton. That learning was born with him and would die with him Epicurus who would needs seem first to have found out the truth whereas in many points he was more blinde then a beetle Aratus and Eudoxus the Astrologers Aug de clâ— Dei l. 16. who boast that they had descried and described the whole number of the stars Archimedes the Mathematician who bragged that he could number the sand in all the world habitable and inhabitable and that if he had but a place to stand in off the earth he could remove the whole body of the earth Parei hist eccles pag. 344. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Richardus de Sancto Victore a Monke of Paris prefer'd himself for skill in divinity above the Prophets and Apostles This he had learned of his lord Lucifer who teacheth his schollars that which they call depths in divinity indeed depths of Satan whereof to be ignorant is no small commendation Revel 2.24 The Gnosticks great students in these depths of the devil counted and called themselves The only knowing men The Manichâ—â—s besotted with an opinion of themselves derived their name of Manna because they held That whatsover they tanght was to be received as food from heaven Novatus called himself Moses and a brother that he had Aaron Montanus said he was the Comforter and his Pepuza and Tymium two pelting Parishes in Phrygia he called Jerusalem Euseb l. 5 â— 17. At si ex Salvatore esset Ortundas Bez. as if they had been the only Churches in the world Elymas the sorcerer had called himself Bariesus as if he had been near of kin to Christ Act. 13.6 And John O-Neal Camd. Eliz. father to the Earl of Tyrone inscribed himself in all places I great John O-Neal Cousin to Christ friend to the Queen of England and foe to all the world But though we had known Christ after the flesh saith Paul yet hence forth know we him no more 2 Cor. 5.16 Coloss 4. Yea though we had touched him in bloud and been flesh of his flesh and bone of his bone yet without faith all that were nothing It was an honour to Mark that he was Barnabas his sisters son But it is a blemish to Christs brethren that neither did they believe in him Joh. 5.40 Joh. 7.5 Indeed how could they when they sought their own praise only according to that How can ye believe in me when ye receive honour one of another Go up say they to him into Judea that thy disciples also may see thy works that thou doest For there is no man c. Joh. 7 3 4. Thus they insulted over him or sought at least to get credit by him But he would not gratifie them so far For he might well have said to them 1 Sam. 17. â—8 as once Eliab did ill to his brother David I know your pride and the naughtinesse of your hearts but it shall not be so As for the best of his kindred He preferred Peter that lively spark and James and John those sons of thunder before his own brother James and before Judas Simon and others of them that were his near kinsmen For who is my mother and who are my brethren c Surely Mark 3.33 he that doth the will of God he is my brother and sister and mother Christ cals his Church his sister his spouse Cant. 5.2 The nearest affinity is Spouse and the nearest consanguinity Sister And no lesse good tearms he gives her also after her fall when once truly humbled he cass her his Love his Dove his undefiled one Chap 5.9 For to him will I speak with speciall intimations of my love even to him that is poor in spirit and contrite in heart and trembleth at my word Isa 66.2 Though the Lord be high yet he respecteth the lowly but the proud he knoweth afar off their breath is offensive to his sharp sent Aug de temp Humilâ—a de preximo respâ—cit ut attollati superba de lâ—rge cognoscit ut deprimat Ibid. Humilis est janua Christus Dominâ—â—â— Qui intrat per hanc januam humiliet se oportet ut sano capite intrare contiâ—gat Aug in Iohan. they may not come near him Whereupon excellently St Austin Videtâ— magnum miraculum saith he See here a great wonder God is on high thou liftest up thy self and he fleeth from thee thou humblest thy self and he descendeth to thee Low things he looks close upon that he may exalt them proud things he knows afar off that he may depresse them The proud Pharisee pressed as near God as he could the poor Publican not daring to do so stood aloof off Yet was God far from the Pharisee near to the Publican Hugo de Sancto Victore brings in God and the devil thus debating it Jussit Dominus funiculos afferri in partitionem c. God commanded the lines to be brought and division to be made The fat and sweet of the earth he found in the low valleys these he bade be set on the one side The deserts and dry places he found upon steep rocks and high mountains larger in compasse lesse in worth These he made be set on the other side and calling for the devil bad him take his choice The devil who looks aloft and cares not for low things chose the later and brag'd he had got the better But what said God Thou art beneath and therefore lookest only after high things I am above and see from thence the sweetnes of low things The violet is the lowest but sweetest of flowers so is humility of graces A broken heart that lies low and hears all that God saith Oh it is a sacrifice that God is much delighted in For it sends for God as Joab did for David to take the glory of all its atchievements It cries out Act. 3.12 16. Non nobis Domine And Not we but his name through faith in his name hath made this man strong c. why look ye so earnestly upon us It casteth down its crown at Christs feet as the 24 Elders Revel 4. and sets the crown on Christs head as Bathsheba did upon Solomons Cant. 2. arrogance on the other side seeks serves and sets up it self only shuts out God and is therefore worthily abhorred by him It is in the power of my hand to doe you hurt saith proud Laban Gen. 31.20 Ioh. 19.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artianus Herod 12. Knowest thou not that I have power to crucifie thee and power to loose thee said Pilate Cyrus caused this to be graven upon his sepulchre I could doe all things not considering that it was God that held his right hand
him a King rode upon an Asse-colt washt his Disciples feet sought not his own but his Fathers glory humbled himself to the death of the crosse emptied himself of all his excellencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.7 suffered the contradiction of sinners who took him for a demoniack and a mad man whereas in him were hid all the treasures of wisdome In him they were but hid they were shall we fret when we are obscured Is it not enough that we shall one day appear with him in glory Moses hides his glorified face and saith Who am I when God was sending him to Pharaoh Many a man saies Who am I not and rather seems to be good then seeks to be so All his care is to be seen with Ichu and to dazle mens eyes with admiration Tantùm â—â— vanam samaâ—â— caplet Mercer not caring for unknown riches A fool both no delight in underanding but only for this that his heart may discover it self Prov. 18.2 that he may have the name and the note of a wise man But such an one passeth commonly for a proud fool For When pride cometh then cometh shame Occulti modesti sumunissi qui pre vericundâ—a sese abdunt quos pudeâ— quicquam perarrogamer facere Abon Eâ—â—a luò qui vet in pub iâ—o apparâ—re verecundan ur Mercer but with the shame fac'd is wisdome Prov. 11.2 The originall word there signifies such as hide themselves through modesty who blush at mens praises saith Aben Ezra and are ashamed to arrogate or own any commendation though never so well deserved When Charls the fift was royally entertained by the French King at Paris one of the Councellours made an elegant speech to him rehearsing all his brave acts he briâ—sly and modestly replied ldcò sibi gratum effe ' orationem quodeum 〈◊〉 quod talis esse deberet Ioh Maul loc com 595. Ibid. p. 175. Our King Henry the fifth after his victory at Agincourt gave straight order that no balled or song should be made or sung more then of thanksgiving to the Lord c. Trussels continuation of â—antels history of England fol. 101. That be accepted of the ration because it admonished him not so much what be had been as what be ought to be And when to Citizens of Antwerp presented him with a rich Arras wherein was curiously set forth his victory over the King of France together with the names of that King and the other Princes that were overthrown by him in the batâ—e he refused to receive it But when they that presented it had taken out those names he received it and took great content in it The stars are not seen by day the Sun it self is not seen by night As it is no small art to hide art so no small glory to conceal glory Not I but the grace of God that is in me saith Paul Not I but thy talent hath gained other talents saith the good servant The more direct the Sun is over us and in us the lesse is our shadow of pride and self-self-love Boughes the more laden with fruit the more lowly but in a fan the chaffe is above the corn not because it is better but because it is lighter Hebreoâ—um provethium est Stater in lagena sonitum sonitum edet Kâ—mâ—â—â— R. Salomon Prov 14.33 Holoâ—â—antes diâ—itur qui omnâ—ao lendat Corn. Nepos Act. and Mon. fol. 1620. Empty casks sound loudest say we Empty purses gingle most say the Hebrews That which is in the midst of fools is soon made known saith Solomon they are lavish of that little wisdome they have and will laugh on purpose with Egnatius to shew their white teeth They set the best side â—utward with Alcibiades and have a trick as Stephen Gardner had with boldnesse and stoutnesse to make their gifts to appear much greater as butchers use to blow up their flesh to make it better liked of But what saith our Saviour Let your light shine not your lightnesse and let your end be that the light may be seen not that your selves may be seen Eò praesulgebant quod non vischanâ—ur 〈◊〉 Ham. it us stuâ—â—niae Sotades The wise Historian observed that the statues of Brutus and Cassius did therefore shine because they were not seen and were the more glorious and illustrious because they were not brought forth with other images in a solemn procession at the funerall of Germanicus The engine that doth all in great works is oft inward hidden not taken notice of so they that best deserve do least desire to be noticed or applauded They have low conceits of themselves and love not the loud praises of others Moses shone and knew not of it David flies from honour and it follows him Saul follows it and it flies from him Thinke of this and it will prick the bladder of pride make it fall slat and shrivell to nothing it will cure us of arrogancy which is nothing else saith one but the neighing of folly Lastly Pray to God to pull down thine heart as he did Nebuchadnezzars but especially Pauls to hide pride from thee The key of mans heart he keeps under his own girdle and orders it at his pleasure Ply the throne of grace therefore with uncessant suites to subdue thy stout heart to cripple thine it on sinews to make and keep thee supple and soluble tender and tractable pliant and obedient that so the Nilus of his grace may overflow the low valley of thy minde and fill thee with all orient and fragrant flowers of knowledge and vertue This was the course S. Paul took when the devil that King of all the children of pride as Leviathan is called Job 41.34 sought to puff him up with the abundance of his revelations In danger he was to have been carried higher in conceitednesse then he was before in his extasie But he complained betimes as soon as ever the devil assaied to blow up such a blab in his soul he ran to God 2 Cor. 12. and praid thrice and prevaild that Gods grace was sufficient for him How easie is it for the best man to dote upon himself and to be lifted up so high as to lose the sight both of the ground whence he rises and of the hand that advanced him How hard was it for Vzziah that had invented strange engines for the battering of his enemies to finde out any means to beat down his own proud thoughts I Praier would have done it Pray therefore and God shall humble thy heart pray I say to the Lord. He hath promised a heart of flesh and to pray is to put in suit the promises c. Arts. DANIEL 1.17 As for these four children God gave them knowledge and skill in all learning and wisdome and Daniel had understanding in all visions and dreams THe perfection even of humane arts both liberall and mechanick is to be found in the Church For Isa 28.10 Exodus 313. Inventus est artisex
or halter up button up their mouths as we say See the Note on Mat. 22.34 Verse 16 As free See the Note on Gal. 5.13 Verse 17. Honour all men As made in the image of God as capable of heaven and as having some speciall talent to trade with Honour the King i.e. The Roman Emperour who disclaimed the name of a King to avoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people But Kings that will be honoured must be just Ruling in the fear of God 2 Sam â—3 3. Tortuosis curvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. To the froward Crosse crooked frample foolish The Greek word comes of an Hebrew word that signifies a fool Verse 19. This is thank-worthy God accounts himself hereby gratified as it were and even beholding to such sufferers this being the lowest subjection and the highest honour men can yeeld unto their maker Verse 20. For What glory is it In peace-offerings there might be oil mixt not so in sin-offerings In our sufferings for Christ there is joy not so when we suffer for our faults Verse 21. Leaving us an example Gr. A copy or patern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs actions were either morall or mediatory In both we must imitate him In the former by doing as he did In the later by similitude translating that to our spirituall life which he did as Mediatour as to die to sin to rise to righteousnesse c. and this not only by example as Petrus Abesardus held of old and the Socinians at this day but by vertue of Christs death and resurrection working effectually in all his people Anton. Tract 17 cap 1 paragr 5. not as an exemplary cause only or as a moral cause by way of meditation but as having force obtained by it and issuing out of it even the Spirit that kils sin and quickens the soul to all holy practice In vita ejus aâ—uâ— Suâ—â—um There is a story of an Earl called Eleazar a passionate Prince that was cured of that disordered affection by studying of Christ and his patience Crux pendentis cathedra docentis Christ upon the crosse is a Doctour in his Chair where he reads unto us all a lecture of patience The Eunuch Act 8.32 was converted by this praise in Christ It is said of Hierome that having read the godly life and Christian death of Hilarion he folded up the book and said Well Hilarion shall be the Champion whom I will follow Should we not much more say so of Christ Verse 22. Who did no sinne S. Paul saith He knew no sinne 2 Cor. 5.21 to wit with a practicall knowledge we know no more then we practise with an intellectuall he did for else he could not have reproved it Neither was guile found in his mouth Which imports that they sought it The wicked seek occasion against that godly Verse 23. But committed himself Or The Whole matter We also shall do our selves no disservice by making God our Chancellour when no law else will relieve us And indeed the lesse a man strives for himself the more is God his Champion He that said I seek not mine own glory adds but there is one that seeketh it and judgeth God takes his part ever that fights not for himself Verse 24. Who his own self Without any to help or uphold him Isa 63.5 he had not so much as the benefit of the Sun-light when in that three hours darknesse he was set upon by all the powers of darknesse Bar our sins Gr. Bare them aloft viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he climbed up his Crosse and nailed them thereunto Surely he hath borne our griefs and carried our sorrows Isa 53 4 He taketh away the sins of the world Joh. 1.29 That We being dead to sinne Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated from sinne or unmade to it cut off from it the old frame being utterly dissolved By Whose stripes Or Wales This he mentioneth to comfort poor servants whipt and abused by their froward Masters Sanguis medici fà ctus est medicina phrenctici The Physicians bloud became the sick mans salve We can hardly believe the power of sword salve But here is a mystery that only Christian religion can assure us of that the wounding of one should be the cure of another Verse 25. As sheep Then the which no creature is more apt to stray lesse apt and able to return The Oxe knoweth his owner c. CHAP. III. Verse 1. Be in subjection to your husbands YEt with a limitation Subject the wife must be to her husbands lawfull commands and restraints It is too much that Plutarch laies as a law of wedlock on the wife to acknowledge and worship the same gods and none else but those whom her husband doth Be Wonne by the conversation i. e. Be prepared for conversion as Austins father and himself were by the piety of his mother Monica Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles they behold Curiously pry into Carnall men watch the carriages of professours and spend many thoughts about them Your chaste conversation When Livia the Empresse was asked how she had got such a power over her husband that she could doe any thing with him She answered Multâ modestiâ by my much modesty A prudent wife commands her husband by obeying Dâ—o in August Verse 3. Whose adorning Mundus muliebris See Isa 3.18 where the Prophet as punctually inveighs against this noble vanity as if he had viewed the Ladies wardrobes in Jerusalem Let it not be that outward Vestium curiositas deformitatis mentium morum indicium est saith Bernard Excessive neatnesse is a sign of inward nastinesse It was a true saying of wise Cato Cultus magna cura magna est virtutis incuria They are never good that strive to be so over-fine Superfluous apparel saith Cyprian is worse then whoredome Verse 4. But let it be the hidden Vestite vos serico pietatis byssino sanctitatis purpur â pudicitia Talitèr pigmentata Deum habebitis amatorem It is Tertullians counsel to young women Lib. de cult soeâ—â— Cloth your selves saith he with the silk of piety with the sattin of sanctity with the purple of modesty So shall you have God himself to be your sutor In that Which is not corruptible Or In the incoruption of a meek a quiet spirit c. a garment that will never be the worse for wearing but the better Of great price God makes great reckoning of a quiet minde because it is like himself He promiseth earth to the meek and heaven to the incorrupt or sincere and pure in heart Verse 5. Who trusted in God And therefore would not by unlawfull means seek to get or keep their husbands love and favour but trusted God for that So Hezekiah trusted in God and pulled down the brazen serpent 2 King 18.4 5. opposing his presence to all peril Verse 6.
Calling him Lord See here how in a great heap of sin God can finde out his own and accept of it There was no good word in all the whole sentence but this that she called her husband Lord. God is pleased to single out this and let it as a precious diamond in a gold ring to Sarah's eternall commendation And are not afraid c. Fear they must vers 2. and yet they must not Fear God but not their husbands undeserved checks or threats for obeying God One fear must expell another as one fire drives out another Verse 7. Likewise ye Officium ascendit amor descendit According to knowledge Where should wâ—â—dome be but in the head This must be shewed Vxoris vitium out tollendo aut tolerando said Varro either by curing or at least covering his wives weaknesses As unto the Weaker vessel Glasses are to be tenderly handled a small knack soon breaks them So here Viperavirus ob venerationem unptiarum evomit saith Basil The Viper for the honour of coupling with his mate Et tu duritiom animi su ferila tem tu câ—â—leâ—â—tatem ab untouls revereatiam non depo â—s casts up his poison and wilt not thou for the honour of marriage cast away thy harshnesse roughnesse cruelty to a consort As being heirs Souls have no sexes Gal. 3.28 That your praiers be not hindered Isaac praied in the presence of his wife This course of praying together apart from others being taken up by married couples will much encrease and spiritualize their affection one to another But jarring will make them leave praying or praying leave jarring Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be courteous Gr. Friendly-minded ready to any good office Verse 9. Or railing for railing Convitium convitio regerere quid aliud est quam lutum luto purgare saith one To render railing for railing is to thinke to wash off dirt with dirt That ye should inherit a blessing Blessings by words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly They that will speak good words to men shall hear good words from God they shall have his good word for them in all places and in the hearts of their greatest enemies as Jacob and Job had Verse 10. Love life Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature that loves life saith Aristotle Who is the man that willeth life saith David Psal 34 12. And hereunto every man will be ready to answer Ego I doe as Austin observeth But when the condition shall be added Cohibe linguam c. Refrain thy tongue c. then saith he scarce any will appear or accept the motion And see good daies That is Prosperous and peaceable daies for all the daies of the afflicted are evil Prov. 15.15 a joylesse life is no life Rebecca was weary of her life and so was Eliah when he sat under the Juniper Multi etiam magni viri sab Elia Juniperâ— sedent It is many a good mans case Verse 11. Seek peace and ensue it A contentious man never wants woe Vt habeas quietum tempus perde aliquid was a Proverb at Carthage as Austin relates it Et concedamus de jure ut careamus lite For a quiet life let a man part with his right sometimes Verse 12. His ears are open unto c. Gr. His ears are unto their praiers qâ—d though their praiers are so faint that they cannot come up to God God will come down to them He can feel breath when no voice can be heard Lam. 3.56 Fletu sapè agitur non affatu Verse 13. And who is he that will c. Naturall conscience cannot but doe homage to the image of God stamped upon the natures and works of the godly as we see in the carriage of Nebuchadnezzar and Darius toward Daniel M. Bolton I have known some saith a grave Divine the first occasion of whose conversion was the observation of their stoutnesse under wronge and oppressions whom they have purposely persecuted with extreamest hate and malice Verse 14. But and if ye suffer q. d. Say you meet with such unreasonable men made up of meer incongruities and absurdities 2 Thess 3.3 that will harm you for well-doing yet you shall be no loosers Verse 15. Sanct fie the Lord God Consider and conceive of him as he stands described in the Scriptures and as related to his people resting upon his power and love for safety here and salvation hereafter Ready alwaies to give an answer Gr. To make apology a bold and wise profession of the truth with due observation of just circumstances To dissemble is ever a fault but not to professe is then only a fault when a man is silent Intempestivè loco minimè idoneo at an unfit time and place Let me be counted and called proud or any thing Modò impij silentij non arguar said Luther so I be not guilty of a sinfull silence A reason of the hope Not every trifling question or malicious cavil Christ answered the Governour not a word to some things and yet he Witnessed a good confession before Pontius Pilate 1 Tim. 6.13 With meeknesse and fear Lest you should dishonour a good cause by an ill carriage Verse 16. Having a good conscience Which you cannot have if you deny or but dissemble the truth George Marsh the Martyr being examined before the Earl of Darby kept himself close in the point of the Sacrament But after his departure thus he writes I departed much more troubled in my spirit then before because I had not with more boldnesse confessed Christ Act. and Mon fol. 1419. but in such sort as mine adversaries thereby thought they should prevail against me whereat I was much grieved for hitherto I went 〈◊〉 as much as in me lay to rid my self out of their hands if by 〈…〉 without open denying of Christ and his Word that coâ—â—â—â—ed â—e c. 〈◊〉 doers Malefactours not Martyrs â—heâ— may be ashamed that falsly accuse This is an excellent 〈◊〉 stopping an open mouth Oh these reall apologies are very â—owerfull Thus did the Primitive Christians plead for themselves Non aliundè noscibiles quam de emendationâ— vitiorum pristinorum saith Tertullian known from all others by their reformed lives Thus did those old Protestants the Waldenses In moribiâ— sunt compositi modesti c. said that Popish Inquisitour their professed adversary Their doctrine said he is naught but their lives are unblameable The mans life saith Erasmus concerning Luther is approved of all men his veriest adversaries cannot accuse him for any thing in point of practice Lewis King of France Nechoâ—es reperiaâ—â— quod calumnienâ—uâ— having received certain complaints against the Protestants of Merindoll and Chabriers sent certain to enquire into the businesse Anno Dom. 1513. and hearing what they related to him he swore a great oath that they were better men then either himself was or any other of his subjects Verse 17. That ye suffer for well-doing The cause and not