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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	word_n	7,647	5	4.8713	4	true

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

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

burning-bush Many love Canaan but loath the wildernesse commend the countrey but look upon the conquest as impossible would sit in the seat of honour with Zebedee's children but not drink the cup of afflict●on These deceive themselves As a good souldier c. Christ saith to us as the black Prince his father sent to him Hist ●f France p. 1 6. sighting as it were in bloud to the knees and in a great distresse Either vanquish or die Verse 4. With the affairs Or Gainfull negotiations with marriage-matters say the Pap●sts here but without all shew of sense The Councel of Chalcedon strictly forbiddeth Ministers to m●ddle in worldly matters Ca●● 3. Verse 5. Except he strive lawfully Tam circaciborum quàm contiacati●●ac h●n●statis rationem so●ch Cassianus Verse 6. The hush and man labouring si●st Sp●s alit agricolas Noilli falsi sunt saith Salust qui diversissimas res expe●●a it 〈◊〉 vol●ptatem prami● virtutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are utterly out that think to have the pleasure of sloth and the guerdon of goodnesse Verse 7. Consider what I say Apply to thy self these forementioned similies and so buckle close to thy businesse And the Lord give thee Unlesse God open Hagars eyes she cannot see the fountain that is hard by Rebecca cooks the Venison but Isaac only blesseth Verse 8. Remember that Jesus Remember it for thine encouragement that Christ for a reward of his sufferings was both raised and exalted Phil. 2 9. Verse 9. But the word of God is not bound It runs and is glotified 2 Thess 3.1 being free and not fettered I preach though a prisoner saith Paul so did Bradford and other Martyrs Act and Mon. fol. 1457. Within a few daies of Qu. Maries raign almost all the prisons in England were become right Christian schools and Churches saith Mr Fox so that there was no greater comfort for Christian hearts then to come to the prisons to behold their vertuous conversation and to hear their praiers preachings Ibid 1.8 2. c. Verse 10. That they may also obtain viz. By my pains in preaching though bound and by example of my patience in suffering bonds c. Verse 11. It is a faithfull saying A found and a sure assertion Rom. 8 17. Afflictions are the praeludia triumphi If we be dead As Christ ver 8. Verse 12. If we suffer No wearing the crown but by bearing the crosse first Epist ad Mel●m●th Ne Jesum quidem audias gloriosum nisi videru priùs crucisixum saith Luther Christ himself was not glorified till first crucified Q. Elizabeth is said to have swam to her crown thorow a sea of sorrows so must we If we deny him See the Note on Mat. 10 33. God usually retaliates paies men home in their own com proportions jealousie to jealousie provocation to provocation Deut. 32.21 Isa 66.3 4. Verse 13. If we believe not See the Note on Rom. 3.3 Some sense it thus Though we prove perfidious yet hē is no loser by us as having all within himself Howbeit hereby we shew that we have no interest in Christ for he cannot deny himself though we can deny him Verse 14. Strive not about words Either out of novelty or nicen●sse As Longolius who would not use the word Ecclesia but in stead thereof Respublica Christiana Another Italian Bishop for Episcopus took up the Heathenish word Flamen So Castalio for Angelus hath Genius J●h M●nl● loc con Lu●●Vives c. And Pomponius Laetus was full of such like fooleries aiery contestations and empty strifes Verse 15. Study to shew thy self There are crept into Gods Sanctuary such Levites to divide the word that are not worthy the place of Gib●onites to cleave wood like those unlearned Logicia us in Plato Lacerant doct●inas sicut caniculi panniculos saith he They tear up a text and torment it they wrest the Scriptures and wrong them set them upon the wrack and make them speak what they never meant These should be driven from the work as those bastard Levites were by the Tirshata Ezra 2.63 Rightly dividing the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack renders it Rightly preaching the word Aeschines saith An Oratours oration and the law so a Preachers Sermon and the Word must be unisons And it Galen could say That in anatomizing mans brain Gol. de usu par lib 7. P●ysicians must carry themselves as men doe in the Temple How much more must Divines do so in dividing Gods holy Word Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shun Gr. Go round about them viz. to suppr●sse them on every side St Peter cals them bubbles of words full of winde 2 Pet. 2.18 Verse 17. Eat as doth a gangrene Which presently over-runs the parts and rakes the brain pierceth into the very bones and if not suddenly cured by cutting oft the part infected kils the patient Loe such is heresie and errour which made Placilla the Empresse earnestly beseech her husband Theodosius Senior not to confer with Eunomius the heretike Sozom. l 7. c. 7 lest he should be perverted by his speeches Jac Revius de vit Pont. Anastasius second Bishop of Rome anno 497. while he sought to win Acacius the heretike was seduced by him Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have erred Gr. Have missed the mark as unskil●ull Archers or as inconsiderate Mariners by misreckoning of a point they have misled the haven and run upon the rocks That the resurrection is past Epiphan baeres 41. These were likely the progenitours of Marcion who taught that there was no resurrection of the body to be believed but of the soul only Verse 19. Neverthelesse the foundation viz. Of Gods election which is here compared to a sealed book on the one side of the seal is written The Lord knoweth them that are his On the other side And let every one that nameth c. This the Apostle setteth forth for the better setling of such as were shaken by the fall of Hymenaeus and Philetus two such forward profess●urs The Lord knoweth them c. In respect of the freenesse of his election and immobility of his affection Howbeit this knowledge that God hath of his is carried secret as a river under ground till he cals and separates us from the rest That nameth the name of Christ He may have an infallible seal of salvation that but nameth Christs name in praier that can say no more then Ah Father desiring and resolving to depart from iniquity Verse 20. There are not only c. Wonder not therefore murmure not that there are a mixture of good and bad in Gods house He knows how to serve himself of both Rom. 9.20 21 22. Neither be offended that some of great note fall away as did Hymen●●s and Philetus God hath his vessels of all sorts Verse 21. Purge himself from these From these seducers or arch-heretikes those vessels of dishonour whose

only the great and not greatest high Priest Heb. 4.14 Pope Hildebrand especially whom when no man would advance to Peters chair he gat up himself Heidsoll Quis enim melius de me judicare potest quam ego said he Who can better judge of me then my self But he that said unto him He glorified him or made him high Priest To day have I begotten then Adde the words following Ask of me a. and the sense is full For to ask of God those things that pertain to the peoples safety and salvation is the proper office of an high-Priest Christ as he expiated his peoples sins by his own blond so he made intercession for them 1. A little afore his attachment Job 17.1 2. c. 2. In the very time when the sacrifice was hanged up Luk 23.34.3 In the heavenly Sanctuary Heb. 9 24. Verse 6. Thou art a Priest c. The former proof was not so evident bus this puts the matter out of all question A Minister should use sound speech that cannot be contradicted that he that is of the contrary part may be a shamed having nothing reasonably to oppose Tit. 2.8 The Jew would object That Christ was not of the Tribe of Levi therefore no Priest the apostle answers Yes a Priest but after another order and proves it This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colla● is testimon● is demonstrare as Paul did Act 9 22. to confirm and assert Verse 7. Praiers and supplications Gr. Deprecations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most ardent requests uttered With deep sighes hands lifted up and manifold moans Vnto him that Was able to save him c. Neither let any here object That many Marty is suffered with lesse ado may with great joy and triumph For 1. What were all their sufferings to his 2. He therefore suffered the worst that they might the better suffer 3. They were lifted up with the sense of Gods love which he for present fest not 4. Their bodily pains were miraculously mitigated as Rose Allen being asked by a friend how she could abide the pain full burning of her hand held over a candle Act. And Men. fol. 1821. so long till the very sinews crackt asunder She said at the first it was some grief to her but afterward the longer me burned the lesse the felt or well near none at all Sabina a Roman Martyr crying out in her travell and being asked by her keeper how she would endure the fire next day On well enough said she for now I suffer in childe-birth for my sins Genesis 3. but then Christ shall suffer in me and support me And was heard in that he seared Or He was heard that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delivered from his sear I or no sooner had he praied but he met his cnemics in the face and asked them Whom seek ye I am he Verse 8. Yet learned be obedience He came to know by experience what a hard matter it was thus to obey God Schola crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N●ument docume●a schola lu●● Gideon by threshing the men of Succoth taught them Judg. 8 7-16 Gods chastisements are our advertisements See my Treatise on Rev. 3.19 p. 145 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being made perfect Or Being offered up in sacrifice or being complcated by this experimentall knowledge of passive obedience also The anthour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finisher too cap. 12.2 Gr The cause viz. by his merit and essicacy Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Gr. Spoken unto called by name or entituled an high-Priest c. therefore he is truly so For persons and things are as God calleth them Verse 11. Of Whom We have c. The digression here begun holds on to the end of the next Chapter Hard to be uttered Gr. Hard to be expounded But dissiculty doth not dishearten but rather what on heroick spirits to a more serious search it doth not weaken but waken their earnestnesse not amate but animate them Seeing Me are dull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mako Gr. Slow paced and heavy banded Our mindes me like narrow mouthed vessels Our Saviour therefore spake as the people could bear like as Iacob drave as the little ones could go Verse 12. Ye have need that one But people plead their rotten cha●ters of age and marriage against Catechisme Verse 13. In the Word of righteousnesse That is in the more solid doctrine of the Gospel concerning Christ who is our righteousnesse Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are of full age Or that are perfect comparatively perfect not only past the spoon but full grown Who by reason of use Gr. By reason of habit got by continuall custome and long practice as in an expert Artist Have their senses exercised Their inward senses for the foul also hat her senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the body hath Instead of seeing faith of hearing obedience of smelling hope of tasting charity of touching humility To discern good and evil Doth not the ear try words and the mouth taste his meat Iob 12.11 Eye bath not seen c. 1 Cor. 2.9 Where the carcase is the Eagles Will be Saints have a spirituall sagacity and they lay hold on eternall life CHAP. VI. Verse 1. Let us go on unto perfection GR. Let us be carried on as with a force Act. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking thorow all impediments aiming at the highest pitch and eying the best paterns It is a low and unworthy strain in some to labour after no more grace then will keep life and soul together that is hell and soul a sounder Repentance from dead Works these are the six Principles of Christian religion that must be laid as a foundation Verse 2. Doctrine of baptismes Inward and out Ward Falminis sluminis of water and of the spirit that washing of regeneration and renuing of the holy Ghost Tit. 3.5 And of laying on of bands hereby is meant the whole Ministery and order of Church government Wilsons theol Ruaes as prescribed by the Word The Scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Verse 3 If God permit If God give me life and ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈…〉 of l●●●ming and you capacity and stability for many fall away whose damnation sleepeth not Verse 4. Who were once enlightned Knowing persons and those they call the Wits of the World are in greatest ding●r of the unpardonable sin which begins in apostacy holds on in persecution ends in blasphemy And have t●ast●● As Cooks do their sauces with the tip of their finger only or as the Israclites casted 〈…〉 of the land and yet perished in the wildernesse Partakers of the holy Ghost Of his common and inferiour gif●s and operations These a man may lose and have his d●ops● 〈◊〉 to sinne seven times more enl●m●ed then before Mat. 12.41

O what mad men are these that bereave themselves of a room in that City of pearl for a few carnall pleasures amp c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedome for seven years Verse 17. He was rejected Or Repulsed For Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saw that he had done unwilling justice in blessing Jacob he durst not reverse the blessing for he feared an exceeding great fear Gen. 27.33 Neither naturall affection nor Esau's importunity could make him repent and repeal what he had done Though he sought is carefully with tears Tears they were of discontent for he cries and at same time threatens his brother Jacob. Some weep for sin some for misery some for joy some for compassion some for revenge and in hypocrisie as Esau here who rued his deed but repented not his sin Vetse 18. For ye are not come c. q. d. You are not under the law but under grace beware therefore of prophanenesse and licentiousnesse For think you that God hath hired you to be wicked Are you delivered to do all these abominations Jer. 7.10 Ought you not to walk Gospel-high Phil. 1.27 Will not the Angel Christ that goeth along with you destroy you after that he hath done you good if ye turn not and repent according to the rules of his Law the Gospel Exodus 33.2 3 4 c. Verse 19. And the sound of a trumpet Shewing the nature of Gods Law to manifest Gods will mens sins and to warn them of the wrath deserved likewise to summon them to appear before the Judge The voice of Words That is The delivery of the Decalogue called the words of the Covenant Exodus 33.28 the ten words Verse 20. For they could not endure This shews the nature and use of the Law contrary to that of the Gospel It is a killing letter written in bloud holding forth justice only and no mercy Verse 21. Moses said I exceedingly This Paul might have by tradition or rather by revelation unlesse he gathered it from Exod. 19.19 compared with Dan. 108 16 17 19. Verse 22. But ye are come to Mount And the blessings that come out of Sion Grace and peace that come by Jesus Christ are better then all other the blessings of heaven and earth Psal 134.3 The heavenly Jerusalem As Jerusalem was distinguished into two Cities the superiour and the inferiour so is the Church into triumphant and militant yet both make up but one City of the living God To an innumerable company Gr. To Myriads or many ten thousands of Angels Some have said that they are 99. to one in comparison of the Saints grounding their conceit upon the Parable of the lost sheep Luk. 15. Verse 23. To the generall Assembly Or publike meeting of a whole Countrey as at a great Assize or some solemn celebrity The Roman Emperours raised up ample Amphitheatres in a circular form that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them That which Pompey erected was of such extent that it was able to receive 40000 men as Pliny witnesseth But O what a glorious Amphitheatre is that of heaven What a stately Congregation-house O praeclarum diem cum ad illud animorum concilium caetumque proficiscar cum ex hac turba colluvione discedam Cic desenect●te Surely if Cicero or some other Heathen could say so how much more may we exult and say O that dear day when we shall go out of this wretched world and wicked company to that generall Assembly of holy and happy souls And how should we in the mean while turn every solemnity into a school of Divinity as when Fulgentius saw the Nobility of Rome sit mounted in their bravery it mounted his meditation to the heavenly Jerusalem And another when he sat and heard a sweet consort of musick M. Es●y Art of Meditat. by D. Hall seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What musick may we think there is in heaven Which are written in heaven In Jerusalem records were kept of the names of all the Citizens Psal 48.3 so in heaven And as the Citizens of Rome might not accept of freedom in any other City so neither should we seek things on earth as those whose names are written in the earth Ier. 17. Verse 24. That speaketh better things Every drop whereof had a tongue to cry for vengeance whence it is called blouds in the plurall Gen. 4.10 Verse 25. See that ye refuse not c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye shift him not off by frivolous pretences and excuses as those Recusant guests did Mat. 22. It is as much as your souls are worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look to it therefore That speaketh from heaven By his bloud Word Sacraments motions of his Spirit mercies c. If we turn our backs upon such bleeding embracements and so kick against his naked bowels what will become of us And mark that he speaketh of himself as one Verse 26. Whose voice then shook c. viz. When he gave the Law What shall he do when he comes to judgement Not the earth only c. Not men only but angels who stand amazed at the mystery of Christ As for men they will never truly desire Christ till they are shaken Hag. 2.7 Gods shaking ends in settling it is not to ruine but to refine us Verse 27. And this word Yet once more The Apostle commenteth upon the Prophet whom he citeth and from that word of his Yet once concludeth the dissolution of the present frame of the world by the last fire and the establishing of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3.12 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences And they have done singular good service to God and his Church that they have emploied their time and their talents for the finding out the sense of the Text by fishing out the full import and signification of the Originall words In which kinde learned Mr Leigh by his Critica Sacra upon both testaments hath merited much commendation Verse 28. A kingdome which cannot be moved As the mighty Monarchies of the world could for those had their times and their turns their ruine as well as their rise so that now they live but by fame only Not so the Kingdome of heaven You may write upon it the Venetian Motto Nec fluctu nec flatu movetur Neither windes nor waves can stir it With reverence Gr. With bashfulnesse as in Gods holy presence See Deut. 23.13 Verse 29. A consuming fire viz. To profligate professours ungirt Christians Isa 33.14 CHAP. XIII Verse 1. Let brotherly love continue IT shall continue in heaven pity therefore but it should on earth No such heaven upon earth next unto communion

the pain makes the Martyr Together with the Lord Cromwell was beheaded in Henry the eighths time Speeds Chron the Lord Hungerford neither so Christianly suffering nor so quietly dying for his offence committed against nature What a sad thing was that related by Eusebius that the cruell persecution under Diocletian was occasioned chiefly by the petulancy pride and contentions of the Pastours and Bishops which gave occasion to the tyrant to think that Christian religion was no better then a wretched devise of wicked men Verse 18. That he might bring us To reconcile and bring men again to God was the main end of Christs coming and suffering This is the wonderment of Angels torment of devils c. Verse 19. He went and preached Righteousnesse i. e. Repentance 2 Pet. 2.5 and the faith of the Gospel 1 Pet. 4.6 whereby some of those many that perished in the waters arrived at heaven Nunquam serò si seriò Christ went to them as an Embassadour sent by his Father and spake to their hearts Verse 20. Which sometimes were disobedient Gr. Vnperswadable uncounsellable They jeared where they should have feared and thought Noah no wiser then the Prior of St Bartholomews in London Holinshead who upon a vain prediction of an idle Astrologer went and built him an house at Harrow on the hill to secure himself from a supposed floud fore-told by that Astrologer Verse 21. Baptisme doth also now save It is of permanent use and effectuall to seal up salvation whensoever a man believes and repents Hence we are once baptized for all See Ephes 5.26 Tit. 3.5 The Popes decrees say That Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and effectually Not the putting away That none bear himself bold upon his Christendome Unregenerate Israel is to God as Ethiopia Amos 9.7 A man may goe to hell with baptismall water on his face But the answer The Stipulation or confident interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is that of the Apostle Rom. 8.33 34 35. and of Jeremy pleading with God Chap. 12.1 and reasoning the cause with him David from his circumcision promised himself victory over that uncircumcised Philistim so may we from our baptisme against all spirituall wickednesses Verse 22. Angels and authorities Psal 68.17 The word rendered Angels signifieth Seconds as being second to Christ or next to him See Dan. 10.13 CHAP. IV. Verse 1. Christ hath suffered AS Chap. 3.18 In the flesh In humane nature so must we suffer in sinfull nature subduing it to God and ceasing from sin nailing it and nailing it to the crosse of Christ Verse 2. That he no longer c. To spend the span of this transitory life after the waies of ones own heart is to perish for ever Verse 3. In lasciviousnesse lusts c. The true picture of a Pagan conversation which yet is too too common among those that call themselves Christians The world is now grown perfectly profane and can play on the Lords-day without book making it as Bacchus Orgies rather then Gods holy day with piping dancing drinking drabbing c. We may say as once Alsted of his Germans that if the Sabbath-day should be named according to their observing of it Demoniacus potiùs quam I ominious diceretur A●sted Encyl it should be called not Gods-day but the devils Excesse of Wine Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces as they call them Revellings Stinkes saith the Syriack Drunkards are stinkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banquettings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compotations or good-fellow-meetings some render it bibbings sippings tiplings sitting long at it though not to an alienation of the minde Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They think it strange Gr. That they think it a new world marvelling what is come to you alate It is I said the harlot Arego nonsu●● but it is not I said the convert Into the same excesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bubbling or boiling as the raging sea soaming out its own filth Verse 5. Who shall give account Of their ungodly deeds and hard speeches Jude 15. Angels did their first execution in the world upon luxurious Sodomites they will be very active doubtlesse against such at the last day See 2 Pet. 2.10 and mark that word Chiefly Verse 6. For for this cause See the Note on 1 Pet 3.19 That they might be judged Either by God chastising them 1 Cor. 11.32 or by themselves vers 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin it makes them condemn themselves in the flesh But live according to God The Father of spirits with whom the spirits of just men departed are made perfect Heb. 12.23 Eusebius and Austin make mention of certain Arabians who said that the soul dies with the body and revives not again till the resurrection of the body Euseb l. 2. c. 20. Angto● 6 de haeres This old heresie is now among many others digg'd out of the grave and held by certain Sectaries amongst us Verse 7. Be ye therefore sober c. To be sober in praier saith one is to pray with due respect to Gods Majesty without trifling or vain babbling To let our words be few Eccles 5.3 Also it is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling It is to conceal the familiarity of God in secret And watch unto praier Against dulnesse of body drousinesse of spirit satanicall suggestions distractive motions which else will muster and swarm in the heart like the Flies of Aegypt Verse 8. Charity shall cover This is meant of mutuall love whereby we forgive offences one to another and not that which should justifie us before God in a Popish sense as appears by the precedent words and by Prov. 10.12 Verse 9. Without grudgings Without shucking and hucking See 2 Cor. 8 12. with the Note there Verse 10. Even so minister Clouds when full pour down and the spouts run and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe brings out his rich treasure c. Verse 11. If any man speak i. e. Preach Every sound is not musick so neither is every Pulpit-discourse preaching At the Oracles of God Those lively and life-giving oracles Act 7.38 the holy Scriptures These he must expound with all gravity and sincerity not seeking himself nor setting forth his own wit and eloquence so putting the sword of the spirit into a velvet scabber'd that it cannot prick and pierce the heart Which God giveth Liberally and magnifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. Think it not strange Ne tanquam hospites percellumini Stand not wondering and as if struck into a maze Fain would this flesh make strange of that which the Spirit doth embrace saith Mr Saunders Martyr in

Peter picks out of Pauls epistles as one of the choisest and urgeth it here Even as our beloved brother c. Ingenium est profiteri per quos profeceris saith Pliny S. Peter makes honourable mention of S. Paul so Ezekiel of his contemporary Daniel Verse 16. Wrest as they doe c. When we strive to give unto to the Scripture and not to receive from it the sense when we factiously contend to fasten our conceits on God like the harlot take our dead and putrified fancies and lay them in the bosome of the Scriptures as of a mother when we compell them to go two miles which of themselves would go but one when we put words into the mouths of these oracles by mis-inferences or mis applications then are we guilty of this sin of wresting the Scriptures Cadem Scripturarum faci ●●s Tertullian speaketh of some that murther the Scriptures to serve their own purposes Verse 17. Fall As leaves fall from the trees in Autumn Verse 18. But grow In firmnesse in fineness● at least as an apple doth in mellownesse as Oaks grow more slowly then willows and bulrushes yet more solidly and in the end to a greater bulk and bignes A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. IOHN CHAP. I. Verse 1. That Which Was from the beginning CHrist the eternall God See the Note on John 1.2 Which we have heard c. The man Christ Jesus the Arch-prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have seen And what so sure as sight See Luk. 1.2 This was denied to many Kings and Prophets Luk. 10.24 To have seen Christ in the flesh was one of the three things that Austin wished which yet Saint Paul set no such high price upon in comparison of a spirituall sight of him 2 Cor. 5.16 See the Note there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have looked upon Diligently and with delight How sweet shall be the fight of him in heaven With what unconceivable attention and admiration shall we contemplate his glorified body out-shining the brightest Cherub Verse 2. For the life was manifested Christ who is life essentiall swallowed up death in victory and brought life and immor tality to light by the Gospel 2 Tim. 1.10 Verse 3. Declare we unto you That Theophylus-like ye may be at a certainty fully perswaded Luk. 1.1 having a plerophory or full assurance of understanding to the acknowledgement of the mystery of Christ Colos 3.2 See the Note there And truly our fellowship If any should object Is that such a preferment to have fellowship with you What are you c He answereth As mean as we are we have fellowship with the Father and the Sonne Union being the ground of communion all that is theirs is ours Verse 4. And these things Write We Out of the Scriptures those wells of salvation draw we waters with joy Isa 12.4 suck these brests of consolation and be satisfied Isa 66.11 Nusquam inveri requiem nisi in libro claustro Hom. in Genes saith one Chrysostome brings in a man laden with inward trouble coming into the Church where when he heard this passage read Why are thou cast down my soul c hope in God c. he presently recovered comfort Verse 5. That God is light He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall and they that walk with him must be as so many chrystall glasses with a ligh● in the midst for can two walk together and they not be agreed Am. 3.8 Verse 6. If ●● say that c. As they doe that professe to know God but in works do deny him Tic. 1.16 See the Note there And walk in darknesse There is a childe of light that walks in darknesse Isa 50.10 but that 's in another sense I he wicked also that are here said to walk in darknesse have their sparkles of light that they have kindled Isa 50.11 but it is but as a light smitten out of a flint which neither warms nor guides them but dazelleth their eyes and goes out so that they lie down in sorrow Verse 7. We have fellowship one c. That is God and we inasmuch as we are made partakers of the divine nature and are pure as God is pure 1 Joh 3.3 in quality though not in an equality And the bloud of Jesus That whereas Gods pure eye can soon finde many a foul flaw in the best of us our righteousnesse being mixt as light and darknesse dimnesse at least in a painted glasse died with some obscure and dim colour it is transparent and giveth good but not clear and pure light loe here a ready remedy a sweet support The bloud of Jesus Christ his son cleanseth us from all sin Verse 8. If we say that we have If any should be so saucy or rather silly as to say with Donatus Non habeo Domine quod ignoscas I have no sinne for Christ to cleanse me from he is a loud lier and may very well have the whetstone Verse 9. If we confesse Home agnoscit Dew ignoscit Aug. And Consessio p●cca●i est vomitus sordium animae Judah his name signifies confession got the kingdome from Reuben He is faithfull And yet Bellarmin● saith De ●ustific l. 1. cap 21. That he cannot finde in all the book of God and promise made to confession of sin to God From all unrighteousnesse All without exception why then should we put in conditions and as it were enterline Gods Covenant Verse 10. We make him a liar For the Scripture hath concluded all under sin Rom. 11.32 See the Note there CHAP. II. Verse 1. That ye sinne not PResuming upon an easie and speedy pardon The worser sort of Papists will say when we have sinned we must confesse and when we have confessed we must fin again that we may confesse again so making account of confessing as drunkards do of vomiting But we have not so learned Christ And if any man sin Being taken afore he is aware Gal. 6.1 See the Note there We have an Advocate Who appears for us in heaven and pleans our cause eff●ctually See Heb. 9.24 Jesus Christ the righteous Or else he could not go to the Father for us See the Note on Joh 16.10 Verse 2. He is the propitiation Heb. Copher He coffers up is it were and covets our sins Psal 78.38 See the Note on Rom. 3.25 Verse 3. We know that we know him By a reflex act of the soul hence the assurance of saith the fruit of fruitfulnesse 1 Cor. 15.58 That we know him with a knowledge not apprehensive only but affective too Verse 4. He that saith I know him Here he disputeth against Verbalists and Solifidians See Jam. 2.14 with the Note there Verse 5. That we are in him In communion with him and in conformity to him Verse 6. To walk even as he walked This is the same with that Col. 2.6 to walk in Christ and with that 1 Pet. 2.21 to follow his

that they may eat and be satisfied and praise the master of the feast And this is the sixt Reason Reas 7 Lastly If rich men look after commodity as who doth not All gape after gain and will do much for it they may be their liberality 1. Lay up in store or lay aside far from thieves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hide out of harms-way hoard and treasure up which rich men love alife to be doing 2. For themselves and they are commonly all for themselves but this also is for the soul the better part of themselves The body is but a rag of themselves and must shortly be tumbled into the dust 3. A good foundation fit to bear up when riches will fail them Heaven only hath a foundation Heb. 11.10 Earth hath none Job 26.7 and things are often said to be in heaven but on earth on the surface only ready to slide off or slip beside 4. And for the time to come This is spoken in opposition likely to that fore-mentioned uncertainty of riches By mercy to the poor Ye shall lay up much goods for many years obtain a long th●nin● of your tranquillity Dan. 4.17 yea provide for your own well-doing a thousand year hence 5. They shall hereby lay hold on eternall life and is not that worth having Revel 21. O doe not men know what a place heaven is The pavement is of gold the walls of pearl c. I do but disgrace it by seeking to describe it Rich men have a price in their hands wherewith to purchase it had they but hearts to make use of it Neither are the poorest excluded De●sregnum suum fragmento panis vendit quis excusare poterit non emëtem quem tanta vilitas venditionis accusat Chrysol serm 41. disabled Heaven may be had for a cup of cold water if rightly given saith Austin for a morsell of bread saith Chrysologus It is fabled of Midas that whatsoever he touched was turned into gold Sure it is That whatever the hand of charity toucheth though it be but a cup of cold water it turns it not into gold but into heaven where The Almighty shall be thy gold and thou shalt have silver of strength Yea Thou shalt lay up gold as dust and the gold of Ophir as the stones of the brooks Job 22.24 25. Vse 1 For Application How fitly might we here take up the old complaint and say There is no mercy in the land Hos 4.1 Mercifull men are taken away Isa 57.1 The love of many is waxen cold Mat. 24.12 Elias lacketh his hostesse of Sarepta Elisha the Shunamite Paul cannot finde the purpurisse nor Peter the Tanner Job we have not and Obadiah we finde not Captain Cornelius is a black swan and good Onesiphorus not to be heard of Most men have shut up their bowels yea buried them aforehand their hearts are hardened their hands withered Mouth-mercy there is good store as once in S James his daies Goe and be warmed fed cloathed But with what with a fire feast suit of words But a little handfull were more worth then a many of these mouth-fuls Words are good cheap but were their blessing worth a half-peny as the beggar told the Cardinall they would be advised how they parted with it Children though they have their mouths full and hands full yet will rather spoil all then give any away So is it now-adaies The richer they are the harder as Dives whom to upbraid Lazarus was laid in the bosom of Abraham Look how the Meon the fuller she is of light the farther off the Sun she gets And as the Sun moveth slowest when he is highest in the Zodiack so are those slowest to give for most part that are highest in estate And that they may not seem to sin without sense to be mad without reason some sorry shifts they have gotten together whereby to defend themselves from the danger of liberality All or most of which are excellently answered by Solomon Eccles 11.1 to 7. And S. Paul seems purposely to set forth liberality by a word that signifieth simplicity 2 Cor. 8.2 in opposition to that crafty and witty willnesse of theirs 〈…〉 That clo●k of covetousnesse 1 Thess 2.5 where with they thinke to cover their basenesse But be not deceived saith S. Paul in a like case God is not mocked sir whatsoever a man soweth that shall he also reap He that observeth the winde shall not sowe Gal 6.7 Eccle● 11.4 Hos 8.7 that is he that standeth to put cases and cast perils shall never shew mercy to the needy But he that soweth the winde of vanity shall reap the whirlwinde of misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 2.5 God shall pull off their vizard of covetousnesse and wash off their varnish with rivers of brimstone They commonly passe for good honest men but somewhat of the hardest good husbands near themselves But God cals and counts niggards no better then Atheists Hi●● divitiae bujas nundi dicuntur alienae depositae nimirü al u●um pauperum nobis ●●mmissae Luk. 16.12 Pauperibus non impertire rapina est Qui non cum so●est servant occid●t Prov. 28.27 because they provide not for a better life but make their gold their God Hypocrites because they make not conscience of obeying every one of Gods charges as well as any one this as well as the rest Thieves for with-holding good from the owners thereof Prov. 3.17 that is from the poor that are interested in their goods and for whom they are entrusted Murtherers lastly for not to doe good is to doe evil not to save is to destroy as our Saviour intimateth Luk. 6 9. This is their sin and for their punishment Men shall curse them in their prosperity and not pitty them in their adversity God shall set est all ●●arts from them as he did from Haman that mercilesse man who had none to intercede for him in his distresse none to speak a good word for him or to him Himself also will turn the deaf ear to such Prov. 21.13 Let them look for nothing but judgement rigour and hardnes Jam. 2.13 Vse 2 Next Charge we all our severall selves with this most needfull but much neglected duty here charged upon us in the Text where we have something for our Direction and something for our Incitation That which the Apostle here directs us is That 1 For the matter first We do good works 2. For the measure That we be rich in good works 3. For the manner That we be ready to distribute 4. For the continuance That we be yet further Willing to communicate that we wax not weary of well-doing but more perennis aquae as a spring runnes after it hath runne so should we give after we have given and be still doing good to others as we have opportunity and ability First then for the matter of our bounty it must be good that we doe Here 1. It must be well gotten

evil Verse 7. Is freed from sin Anacreon saith the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is the accomplishment of mortification It doth at once what death doth by degrees Herbs and flowers breed worms which yet at last kill the herbs and flowers So sinne bred death but at last death will kill sin A mud-wall whiles it standeth harboureth much vermine which when it falleth flee away So doth corruption when once these cottages of clay fall to ruine Verse 8. We shall also live Then we are said properly to live when our regeneration is perfected in heaven To live here is but to lie a dying Verse 9. Death hath no more c. Christ being life essentiall swallowed up death in victory as the fire swalloweth up the fuell and as Moses his serpent swallowed up the Sorcerers serpents Verse 10. He died unto sinne That is To abolish sinne as Chap. 8.2 Verse 11. Reckon ye also By faith reason and reckon your selves wholly dead in and through Christ who once died perfectly to sin as a common person Verse 12. Let not sin therefore As if the Apostle should say we preach purity and not liberty as the adversary suggesteth v. 1. of this Chapter with Chap. 3.8 Verse 13. Vnto sinne As Satans Generall who hath his trenches 2 Cor. 10.4 His Commanders as here and his fighting souldiers 1 Pet. 2.11 His weapons as here Verse 14. Sinne shall not have dominion Rebell it may but raign it shall not in any Saint It fareth with sin in the regenerate as with those beasts Dan. 7.12 they had their dominion taken away yet their lives were prolonged for a season and a time Ye are not under the Law i.e. Under the rigour irritation curse of the Law Quatenùs est virtus peccati Verse 15. Shall we sinne because c. Some Antinomian Libertines would perswade men That God is never displeased with his people See M. Calamies Serm. to the house of Cummons Octob. 22 an Dam. 1644. though they fall into adultery or the like sin no not with a fatherly displeasure That God never chastiseth his people for any sin no not with a fatherly chastisement Verse 16. His sevants ye are Sinners though not drunk yet are not their own men but at Satans beck and check whom they seem to defie but indeed deifie Verse 17. That form of doctrine Gr. That type or mould The Doctrine is the mould hearers the mettall which takes impression from it in one part as well as another And as the mettall hath been sufficiently in the furnace when it 's not only purged from the drosse but willingly receiveth the form and figure of that which it is cast and poured into so here Verse 18. Versus est planus saith Pareus Verse 19. After the manner of men That is vulgarly Crassiùs rudiùs loquor by a similitude drawn from humane affairs of easie and ordinary observation To uncleannesse and to iniquity Mark the opposition there are three To 's in the expression of the service to sin but in the service of God only two Wicked men take great pains for hell would they but take the same for heaven they could not likely misse of it Verse 20. Free from righteousnesse That is Utterly void of grace and did therefore sin lustily and horribly earnestly opposing with crest and brest whatsoever stood in the way of their sinnes and lusts Verse 21. Whereof ye are ashamed Where sin is in the saddle shame is on the crupper Men would have the sweet but not the shame of sinne and the credit of religion but not goe to the cost of it Verse 22. Become servants to God Phrasis vulgatissima est Deum colere Non secùs atque agri fertiles inprimis optimi sic Deicultus fructus fert at vitam aeternam uberrimos Ye have your fruit unto holines Every good work encreaseth our holines and so hability for obedience Verse 23. For the wages of sin The best largesse or congiary that sin gives to his souldiers is death of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the just hire of the least sin The Jesuites would perswade us that some sins against which the Law thundereth and lightneth Chemnit de thoel Iesuitar are so light in their own nature Vt factores nec sordidos nec malos nec impios nec Deo exosos reddere possint But as there is the same roundnesse in a little ball as in a great one so the same disobedience in a small sin as in a greater Indeed there is no sin little because no little God to sin against CHAP. VII Verse 1. Know ye not Brethren BEllarmine saith of his Romans more true perhaps of these Romani sicut non acumina ita nec imposturas habent As they are not very knowing so not cunning to deceive Verse 2. She is loosed c. And so at liberty to marry again though Hierom compare such to the unclean beasts in the Arke and to vessels of dishonour in an house yea to dogs that return to their vomit which was his errour Patres legendi cum veniâ saith one Verse 3. M. Edwards his Gange par 2. p. 141. So then if The Sectaries then are out that say now-a-daies that if they have husbands and wives that will not turn Saints that is Sectaries they may leave them and marry others Verse 4. That we should bring forth fruit The Ministery of the Word saith one is the bridall-bed wherein God by his Spirit doth communicate with our souls his sweetest favours and maketh them be conceived with fruits of righteousnesse to everlasting life Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the flesh In our pure naturals The motions of sin Those maladies of the soul By the law By the irritation of the law Did work Gr. D●d inwardly work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. Not in the oldnesse of the letter That is Not in that old kinde of life that we lived under subjection to the law to the irritation coaction and curse of it Verse 7. I had not known lust Involuntary evil motions The Apostle calleth concupiscence sin saith Possevine the Jesuite but we may not say so Possevin Apparal sa● verbo Pat. Antiq Most of the most dangerous opinions of Popery spring from hence that they have slight conceits of concupiscence as a condition of nature But inward bleeding will kill a man so will concupiscence if not bewailed The Councel of Trent saith That it is not truly and properly a sin albeit it be so called because it proceeds from sin and enclines a man to sinne Neither want there amongst us that say That originall sinne is not forbidden by the law Directly indeed and immediately it is not but forbidden it is because cursed and condemned by the law Verse 8. By the commandment Not Commandments Papists abolishing or at least destroying the sense of the second Commandment by making it a member of the first that they may retain

the number of ten words so loth are heretikes to have their Asses ears seen they divide this last which yet Paul here cals the Commandment and sure he knew better then they the Analysis of the law Verse 9. For I was alive As being without sense of sin and conscience of duty Sin revived sc In sense and appearance And I died sc In pride and self justice Verse 10. Ordained to life By life and death understand peace and perturbation Verse 11. Deceived me Irritated my corrupt nature and made me sin the more per accidens as Pharaoh was the worse for a message of dismission Verse 12. The Commandement Vis legis in mandando praecipiendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifieth an affirmative precept Verse 13. Exceeding sinsull Sin is so evil that it cannot have a worse Epithite given it Paul can call it no worse then by it's own name sinfull sin Verse 14. Sold under sin But yet ill-apaid of my slavery and lusting after liberty Verse 15. I allow not Gr. I know not as being preoccupated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.1 wherried and whirled away by sin before I am aware or have time to consider Verse 16. I consent unto the law I vote with it and for it as the rule of right I wish also well to the observance of it as David did Psal 119 4.5 Verse 17. It is no more I Mr Bradford Martyr in a certain Letter thus comforteth his friend At this present my dear heart in the Lord you are in a blessed estate Act. and Mon. fol. 1497. although it seem otherwise to you or rather to your old Adam the which I dare now be bold to discern from you because you would have it not only discerned but also utterly destroyed M. Harris Sam. Fun. God saith another reverend man puts a difference between us and sin in us as betwixt poison and the box that holds it Sin that dwelleth in me An ill inmate that will not out till the house falleth on the head of it As the fretting leprosie in the walls of an house would not out till the house it self were demolished Sin as Hagar will dwell with grace as Sarah till death beat it out of doors Verse 18. Dwelleth no good thing Horreo quicquid de meo est ut sim meus saith Bernard It was no ill wish of him that desired God to free him from an ill man himself For Domine libera me à malo bomine meipse though engraffed into Christ yet we carry about us a relish of the old stock still Corruption is though dejected from it's regency yet not ejected from it's inherency It intermingleth with our best workes How to perform Gr. To do it thorowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I am doing at it as I can Verse 19. For the good c. Nature like Eve and Jobs wife is alwaies drawing us from God As the ferry-man plies the oar and eyes the shore homeward where he would be yet there comes a gust of winde that carries him back again so it is with a Christian Corruption edg'd with a temptation gets as it were the hill and the winde and upon such advantages too oft prevaileth Verse 20. It is no more I Every new man is two men See the Note above on Vers 17. Verse 21. Tota vita bani Christiani sanctum desiderti● est Aug. When I would doe good Something lay at the fountain head as it were and stopt him when he would do his duty But God valueth a man by his desires Evil is present We can stay no more from sinning then the heart can from panting and the pulse from beating Our lives are fuller of sins then the firmament of starres or the furnace of sparks Erasmus was utterly out that said with Origen Paulum hoc sermone balbutire quum ipse potiùs ineptiat saith learned Beza So Joannes Sylvius Aegranus a learned but a prophane person reprehended Paul for want of learning and said Quòd usus sit declamatorijs verbis non congr●●ntibus ad rem● c. Joh. Manl. loc com 165 486. Nominabat sophisma quod diceremus homines non posse implere legem c. Verse 22. I delight Germanicus reigned in the Romans hearts Tiberius but in the Provinces So here Verse 23. A law in my members Called the deeds of the body Rom. 8.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pla●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Phoedro because corruption acteth and uttereth it self by the m●mbers of the body The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Empedoclea is within but easily and often budgeth and breaketh out Warring against the law The regenerate part Plato in Cratylo pulchre ait Vt mentem appellamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita legem dicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alioqui mens hominum vagatur And bringing me into captivity The sins of the Saints those of daily incursion are either of precipitancy D. Preston as Gal. 6.1 or of infirmity when a man wrestles and hath some time to fight it out but for want of breath and strength fals and is in some captivity to the law of sin This is the worse Verse 24. O wretched man We must discontentedly be contented to be exercised with sin while we are here It is so bred in the bone that till our bones as Josephs be carried out of the Egypt of this world it will not out The Romans so conquered Chosroes the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made a law that never any King of Persia should move warre against the Romans But let us do what we can to subdue sin it will be a Jebu●te a false borderer yea a rank traitour rebelling against the Spirit Only this we may take for a comfortable sign of future victory when we are discontent with our present ill estate Grace will get the upper hand as nature doth when the humours are disturbed and after many fits And as till then there is no rest to the body so neither is there to the soul Who shall deliver me Nothing cleaves more pertinaciously or is more inexpugnable then a strong lust From this body of death Or this dead body by an H●braisme this carcase of sin to which I am tied and lungold as noi●ome every whit to my soul as a dead body to my senses and as burdensome as a withered arm or mortified lim which hangs on a man as a lump of lead Verse 25. I think God c. The Grecians being delivered but from bodily servitude by Flaminias the Roman ●enerall called him their Saviour and so rang out Saviour Saviour Plutarch that the Fowls in the a●r fell down dead with the cry How much greater cause have we to magnifie the grace of Christ c. So then with the minde c. The stars by their proper motion are carried from the West to the East And yet by