supplied by the elect so when they are converted they bear them in their arms as the servants of the house delight to do their young master and are at all times at their right hands to set forth their dexterity and readinesse to help them in holy duties especially Angelu maxime in pulico cetu circumsistuntur pis bleò Tabernacuti cu'za Cherubinu lotus soris reserta Satan stood at Iehoshuah's right hand as he was sacrificing to resist him Zech. 3.2 So did Gabriel at Zacharies right-hand as he was offering incense to enform and comfort him Luk. 1.11 This they do still though invisibly and infensibly that God might draw up our hearts heaven ward and teach us to have our conversation above though our commoration be here beneath Devils are not so ready to tempt and devour us as the Angels are to help and deliver us as evil angels suggest temptations so do good Angels holy motions And as our good endeavours are oft hindered by Satan so are our evil by the Angels else were not our protection equall to our danger and we could neither stand nor rife The devil moved Balaam to go God bad him go if he thought good Eccl. 11. â—le as Solomon bids the young man Follow the waies of his own heart a good Angel resifts him and speaks in the mouth of his asse to convince him B. Hall contemplat If an heavenly spirit saith one stand in the way of a sorcerers sins how much more ready are all those spirituall powers to stop the miscarriage of Gods dearest children How oft had we fallen yet more had not these guardians upheld us whether by removing occasions or casting in good instincts Michael opposed Satan about the body of Moses so doe the Angels still about the bodies and souls of the Saints while they are alive As when they are dead they presently convey their soules into Abrahams bosome thorow the devils territories and in despite of him for he is the Prince of the air And for their bodies they shall gather them together at the last day from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Quest. But how shall they know the righteous from the wicked Answ Very easily For 1. They have ministred unto them and been conversant about them And if a servant know his masters corn from another mans Mali in area nobiscum esse possunt in borreo non possunt Aug. and the tares from the wheat why should not the Angels as easily know the Lords crop 2. The elect are marked from the rest Ezek 9. and shall soon be discerned if by nothing else yet by the lightsomenesse of their looks and lifting up of their heads for their redemption draws nigh Whereas the wicked shall look gastly and rufully the devil claiming his own and these mens hearts failing them for fear and for looking after those things which are coming upon them Luk. 21.16 Then shall they be everlastingly shamed Dan. 12.2 and sentenced Iude 14. Mat. 13. Mat. 25.41 Neither helps it that they are a multitude for Christ comes with thousands of his Angels to doe execution to bundle up the tares and cast them into the fornace Now if Ezekiel Daniel Iohn c. men that had good causes and consciences did so tremble before one Angel coming with good tidings in a lesser manifestation of Christs glory what then shall these do when Christ cometh to judgement and when he visiteth what will they answer c. Iob 31. Anger EPHES. 4.26 Be ye angry and sin not let not the Sun go down upon your wrath c. COncessit quod naturae est negavit quod culpae saith Ambrose upon these words M. Gataker and after him Cassiodore It is not evil saith one to marry but good to be wary So neither is it a sin to be angry but hard not to sinne when we are angry Anger is a tender vertue and such as by reason of our unskilfulnesse may be easily corrupted and made dangerous Mat. 16.23 Mark 3.5 He that in his anger would not sinne must not be angry at any thing but sinne Our Saviour was angry with Peter and angry with the Pharisees for the hardnesse of their hearts Moses was even blown up with holy anger at the people for the golden Calf and Gods blessing on every good heart that in such a case hath a stomack for God Meeknesse surely here would be no better then mopishnesse and not so good as madnesse Psal 139. Doe not I hate them that hate thee I hate them with a perfect hatred saith David I count them mine enemies This is the anger of zeal found in Phineas Elias Elisha our Saviour and should have been found in Adam toward his wife in Eli toward his sons Iohn 2.17 Gen. 13.7 Radicem bonam finem bonuÌ„ in Lot toward his servants c. It must have a good rise and a good-end saith Bucer else it becomes a mortall not a veniall sin as the Papists fonely conclude from Mat. 5.22 Whosoever is angry with his brother without a cause c. There is a just cause then of anger sinne as an offence to God here Nebuchadnezzar was out Dan. 3.19 And there must be a just measure observed Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum ut evrum etiam miseâ—cretur c. Ira smor brevis est Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner as our Saviour in his anger did the obstinate Pharisees or to pray for him as Moses for those idolaters he was so enraged at Exod. 32.31 32. Anger that is not thus bounded is but a momentary madnes saith the Heathen it restreth in the bosome of fools saith Solomon whether it be Bilis iracundia aut infensio for into those three degrees Damascene distinguisheth it Aâ—ger Wrath and Hatred The one saith he hath beginning and motion but presently ceaseth the other taketh deep hold in the memory the third desisteth not without revenge Clichtoveus compareth the first to fire in stubble the second to fire in iron the third to fire that is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewraieth it felf but with the ruine of the matter wherein it hath caught Some are sharp some are bitter a third kinde are implacable saith Aristotle The first are the best that as children are soon angry Melch. Adam in vit and as soon pleased again Be ye children in malice 1 Cor. 14.20 Vrsinus was of somewhat a hasty nature So also was Calvin Vt fit in ejusmodi ingeniis saith he that writes their lives For as any man is more industrious and ingenious so he teacheth more teachily and painfully Yet had they so learned to moderate their anger as not to utter a word in their passion Bezae collegae saepè dicebant eunt fine
usually called such those vain-glorious self-ascribing Pastours at Corinth that sought to bear away the bell from Paul and would not stick to answer this demand of his Greenincbonius Quis te discernit As that insolent Arminian did Ego meipsum discerno I make my self to differ And what hast thou c. There are that would hammer out their own happinesse like the Spider climbing by the thred of her own weaving with Motto accordingly Mihi soli debeo Why dost thou glory As great a folly as for the groom to be proud of his masters horse the stage-plaâ—er of his borrowed robes or the mud wall of the Sun-shine Of all the good that 's in us we may well say as the young man did of his hatchet Alas master it was but borrowed Verse 8. Now ye are rich Crescit oratio saith Piscator here The Apostle riseth in his expressions and that all along by an ironicall reprehension These Corinthians had riches and gifts and learning and carried aloft by these waxen wings they domineered and despised others Verse 9. As it were men appointed to death As when he fought with beasts at Ephesus The Heathens in their publike calamities would commonly call out Christianos ad leones Tertul. Apol. cap. 40. to the lions with these Christians as if they had been the cause Ignatius suffered in this sort A spectacle to the world As those that were first led in triumph and then had back again to the prison Piscat there to be strangled Verse 10. We are fools c. Not to the world but in your account too For these Corinthians undervalued and depressed Paul under their silly shallow-headed Verbalists not worthy to carry his books after him for found and substantiall learning Verse 11. Even to this present Thus he complaineth not out of impatience for he was active in his sufferings but to stain their pride that permitted it so to be when it in their power to have relieved him Verse 12. And labour working c. Whereas they might object Are you hungry thirsty naked It 's because you are idle No saith he We labour working with our hands 〈◊〉 shame for you to suffer it and yet can hardly sweat out a poor living Verse 13. Being defamed we entreat Though Luther call me devil said Calvin yet I will honour him as a servant of God We are made as the filth of the world q. d. The filth of filth for the whole world lies in wickednesse as a foul sloven in a slow or as a carrion in the slime of it The word signifies The sweepings of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the dirt scraped off the pavement thereof And the of-scouring of all things Detersorium sordes purgamenta rejectâ—menta Piaculares obominales saith Paraeus The word signifies M Burrows the dung-cart saith one that goes thorow the City into which every one brings and casts his filth Every one had some filth to cast upon Paul and the Apostles Constantine a Citizen of Rhoane with three others being for defence of the Gospel condemned to be burned were put into a dung cart who thereat rejoycing Act. and Mon. fol â— 20. said that they were reputed here the excrements of the world but yet that death was a sweet odour unto God Budaeus is of opinion that the Apostle here alludeth to those expiations in use among the heathen performed in this manner Certain condemned persons were brought forth with Garlands upon their heads in manner of sacrifices these they would tumble from some steep places into the sea Bud Pandec oftering them up to Neptune with this form of word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou a propitiation for us So for the removall of the pestilence they sacrificed certain men to their goods these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filth loading them with revilings and cursings Verse 14. To shame you An innocent person sometimes upon the fulnesse of an aspersion may conceive shame as David dip Psal 44.15 yet usually shame is the effect of an evil conscience and may prove by Gods blessing a means of repentance 2 Thess 3.14 Verse 15. Ten thousand instructers Gr. Pedagogues who oft prove Orbiliusses sharp and severe above measure Verberibus pluunt colaphis grandinant So did these Corinthian schoolmasters 2 Cor. 11.20 They were also too well skilled in the Dorick dialect crying Give Give and taught little more then elegant elocution Verse 16. Be ye followers of me As dear children Ovid. A bove majori discit ar are minor Constantines children resembled their father exactly they put him wholly on saith Eusebius and were as it were very he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 17. For this cause That ye may be followers of me and know what I do Of my waies which be in Christ It is of excellent use to know what good men especially Ministers do as well as what they say Ministers lives should be a transcript of their Sermons or as so many Sermons on the life of Christ Verse 18. Now some are puffed up Swelling in the body is an ill symptome So it is in the soul A swelling wall will shortly fall Verse 19. The Kingdom of God i.e. The administration of his Ordinances and Government of the Church Verse 20. With a rod or in love Both but as children we think not so Sed sinite virgam corripientem ne sentiatis malleum conterentem saith one Father Bern. Hieron Non erudit pater nisi quem amat nec corripit nisi quem diligit saith another CHAP. V. Verse 1. As is not so much as named TO wit Without detestation The Apostle seems to allude to Antiochus Soter who married his step-mother Stratonice being first like to die for love of her as Erasistratus the Physitian told his Father Aelian Of this incestuous marriage came Antiochus Theos or Antiochus the god so called of the Milesians because he did put down their tyrant Timark This god was poisoned by his wife Laodice Among the Gentiles In Mexico and those parts whoredome Sodomy Sir Fra Drake his World encompas 58. and incest those Spanish vertues as one calleth them are common without reproof the Popes pardons being more riâ—e in those parts then in any part of Europe for these abominable filthinesses whereout he sucketh no small advantage Notwithstanding the Indians abhor this most lothsome living shewing themselves in respect of the Spaniards as the Scythians did in respect of the Grecians whom they so farre excelled in life and behaviour as they were short of them in learning and knowledge Who hath not heard of the abhorred incest of the house of Austria Spec. Europ King Philip 2. could call Arch-duke Albert both brother cousin nephew and son For all this was he to him either by bloud or affinity being uncle to himself cousin germane to his father husband to his sister and father to his
and gave gifts to men And gave gifts unto men The Hebrew hath it Psal 76 19. Thou receivedst gifts for men Christ received them that he might give them and said It is a more blessed thing to give then to receive The Psalmist adds Even for the rebellious To them also Christ gives common gifts for the behoof of his people Augustus in his solemn feasts gave gifts to some gold to others trifles So God in his ordinances to some saving grace to others common grace and with this they rest content Verse 9 Into the lower parts That is into his mothers womb according to Psal 139.15 I was curiously wrought in the lowest parts of the earth i. e. in the womb where God formed and featured me like as curious workmen when they have some câ—oâ—câ— piece in hand they perfect it in private and then bring it forth to light for men to gaze at Verse 10. Farre above all heavens That is above all visible heavens into the third heaven not into the Vtopia of the Ubiquitaries That he might fill all things viz. With the gifts of his holy Spirit for the further he is from us in his flesh the nearer by his Spirit he is more efficacious absent then present Verse 11. Some Pastours and Teachers Distinct offices Rom. 12.7 8. yet one man may be both 1 Cor. 12.28 29. The essentiall difference between Pastours and Teachers in each Congregation is much denied by many learned and godly Divines Verse 12. For the perfecting of the Saints For the joynting of them whom the devil hath dislocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Vnto the measure of the stature Or age that age wherein Christ filleth all in all as Chap. 3.19 The Saints say some shall rise again in that vigour of age that a perfect man is at about 33 years old each in their proper sex whereunto they thinke the Apostle here alludeth Verse 14. Be no more children But young men 1 Joh. 2.14 strong men Tossed to and fro As a feather or froth upon the waves wherried about with every winde of doctrine unstable souls as S. Peter cals them simple that believe every thing as Solomon hath it giddy hearers that have no mould but what the next teacher casteth them into being blow like glasses into this or that shape at the pleasure of his breath By the sleight of men Gr. By mens cogging of a die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usuall trade of cheaters and false gamesters Whereby they lie in wait to devise Gr. Vnto a method of deceiving The devil and his disciples are notable method-mongers so as to deceive if it were possible the very elect but that they cannot do fundamentally finally Mat. 24 24. See the Note there Verse 15. But speaking the truth Or Doing the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Vulgar hath it Truthifying or following the truth as one rendereth it S. John bids Love in truth 1 Joh. 3.18 S. Paul Speak or do the truth in love And again let all your things be done in love Verse 16. Compâ—cted by that c. The Saints are knit unto Christ by his Spirit as fast as the sinews of his blessed body to the bones the flesh to the sinews the skin to the flesh Vnto the edifying of it self in love Our souls thrive and are edified as love is continued and encreased Nothing more furthereth growth in grace and power of godlinesse in any place or person observe it where and when you will Verse 17. This I say therefore Matters of great importance must be urged and pressed with greatest vehemence As other Gentiles walk Singular things are expected from Saints who are therefore worse then others because they should be better Verse 18. Having the understanding darkned By the devils black hand held before their eyes 2 Cor. 4.4 See the Note there Alienated from the life of God That is from a godly life which none can live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CaliuÌ„ obductum but those that partake of the divine nature 2 Pet. 1.4 Because of the blindenesse Gr. Hardnesse brawninesse a hoof upon their hearts corneas fibras brawny brests horny heart-strings The Greek word imports a Metaphor from the hard hand of hardest labourers Verse 19. Who being past feeling Under a dead and dedolent disposition being desperately sinfull Some there are of cauterized consciences that like devils will have nothing to do with God because loth to be tormented before their time They feeling such horrible hard hearts and privy to such notorious sins they cast away souls and all for lust and so perish wofully because they lived wickedly having through cusâ—â—â—â— in evil contracted such an hardnesse as neither ministery not misery nor miracle nor mercy could possibly mollifie As Ducklings dive at any little thing thrown by a man at them yet shrink not at the heavens great thunder so is it with these Verse 20. But ye have not so â—earned Christ Caracalla never minded any good Quia id non didicerat saith Dio quod ipse fatebatur because he had never learned it as himself confessed Verse 21. Ye have heard him c. When Christ speaks once we must hear him twice as David did Psalm 62.11 to wit by an after deliberate meditation for otherwise we learn nothing Verse 22. That ye put off c. As the beggar puts off his rags as the master puts off his bad servant as the Porter puts off his burden as the husband puts off his lewd wife as the Serpent his slough or as the captive maid when she was to be married put off the garments of her captivity Deut. 21.13 The old man which is corrupt Sin is said to be the old man because it lives in man so as sin seems to be alive and the man dead and because God will take notice of nothing in the sinner but his sin According to the deceitfull lusts Sin though at first it fawn upon a man yet in the end with Cains dog lying at the door it will pluck out the very throat of his soul if not repented of Like the Serpent together with the imbrace it stings mortally Hence the Rulers meat is called deceivable Pro. 23.3 Verse 23. In the spirit of your minde That is in the most inward and subtle parts of the soul the bosome and bottome the vis vivifica and very quintessence of it This he cals elswhere The wisdome of the flesh Rom. 8.7 that carnall reason that like an old beldame is the mother and nurse of those fleshly lusts that fight against the soul Verse 24. Which after God is created The new man is nothing else but the happy cluster of heavenly graces And true holinesse Or Holinesse of truth Opposite to that deceitfulnesse of lusts ver 22. Verse 25. Wherefore putting away lying A base tinkerly sin as Plutarch calleth it shamefull and hatefull therefore the lier denies his own lie as ashamed to be taken with it For we
and raiment are types of thy perishing also faith a Divine Verse 23. And neglecting of the body Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not sparing of it as the old and new Baalites Those Flagellantes And those also amongst us good otherwise that pinch their bodies too much with penury or excessive fasting are blame-worthy The body is the souls servant and that it may be Par negotio neither supra not infranegorium it must have due honour and nourishment CHAP. III. Verse 1. If ye then be risen with Christ ASyeprefe le to be Chip 2.12 Seâ—â— those things c. As Christ risen spake and did only the things pâ—â—aining to the Kingdom of God Act. 1.3 and waited alway for his exaltation into heaven There should be continuall ascensions in our hearts Tremâ—l the Church is compared to pillars of smoke Elationibus sumi Cant. 3.6 as having her affections thoughts desires upward heavenward Verse 2. Set your affection on things Things above out-last the daies of heaven and run parallel with the life of God and line of eternity Things on earth are mutable and momentary subject to vanity and violence when we grasp them most greedily we embrace nothing but smoke which wrings tears from our eyes and vanishâ—th into nothing And not on things on earth Set not thine heart upon the asses said Samuel to Saul â—ith the desire of all Israel is thee So set not your affections on out ward things â—ith better things abide you It is not for you to be fishing for gudgeons but for towns forts and castles said Clâ—â—paâ—ra to M. Antony So neither is it for such as hope for heaven to be taken up about trifles as Domitian spent his time in catching shes and Artaxerxes in making hafts for knives There is a generation of Torrigenâ— fratres whose names are written in the â—arth Ier. 17 13. called the inhabitants of the earth Revâ—l 12.12 in opposition to the Saints and heirs of heavâ—n These may with the Athâ—ians give for their badge the Grashopper which is bred liveth and dieth in the same ground and though the hath wings yet slieth not sometimes she hoppeth upwards a little but salleth to the ground again So here Verse 3. For ye are dâ—ad Crucified to the world as Paul Gal. 6.14 weaned as a childe from the breâ—â—s or rather botches of the world as David Pt. 131.1 Dead also in regard of dady miseries Isa 26.19 1 Cor. 15.31 And your list is hid As the pearl is hid till the shell be broken Verse 4. Then shall we appear What then do we loading our selves with thick clay or moiling our selves here as much worms Verse 5. Mortifie therefore Sin hath a strong heart and will not be done to death but with much ado Peccata sapè raduntur sed non eradicantur Something is done about sins little against them as artificiall juglers seem to wound themselves but do not or as plaiers seem to thrust themselves thorow their bodies but the sword passeth only thorow their clothes Covetousnesse Which is idolatry For it robs God of his slower his trust and draws a man away from all the Commandments Ps 119.36 See the Note on Eph. 5 5. Verse 6. On the children of disobedience Unperswadable uncounsellable persons that regard not good courses or discourses Verse 7. When ye lived in them Mans life is a walk and each action a step either to heaven or hell Verse 8. Filthy communication The devils drivell See the Note on Eph. 5.4 Verse 9. Lie not one to another No not in jest lest ye go to hell in earnest See the Note on Eph. 4.25 Verse 10. After the image If morall vertue could be beheld with mortall eyes faith the Philosopher it would stir up wonderfull loves of it self How much more would the image of God in the hearts of his people See the Note on Eph 4.24 Verse 11. Christ is all and in all Not only in the hearts of men but in all things else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender This second Adam hath filled all things again neither is there any thing else required to justification and salvation Verse 12. As the elect of God holy and beloved Therefore holy because elect and therefore beloved because holy as Gods name is holy and therefore reverend Ps 111.9 God chose his for his love and now loves them for his choice Bowels of mercies Draw out thy soul as well as thy sheaf to the hungry Isa 58.10 Steep thy thoughts in the mercies of God saith one and they will die thine as the die-fat doth the cloth Verse 13. If a man have a quarrell Occasions will be given Prov. 19.11 and offences will fall out Now it is the glory of a man to passe over a transgression See 1 Sam. 10.27 And to forgive where there is just cause of complaint If no quarrell no quarrell no thank Verse 14. The bond of perfectnesse Or the couple the juncture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tie as the curtains of the Tabernacle were joyned by loops so are all true Christians by love Verse 15. And let the peace of God rule Sit certaminis Moderator let it rule after the manner of a Moderatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an umpire Let it over-see and over-rule in all your personall discords Or as others sense it let it carry away the prize or distribute the garlands And be ye thankefull Arhor â—onoreiur cujvs nos umbra ruetur sc To those that are courteous and beneficiall to you Ingratum dixeris omnia dixeris Lycurgus would make no law against unthankfulnesse because he could not think there could be any such evil committed If there be any sin in the world against the holy Ghost said Queen Elizabeth in a letter to Henry 4 of France Camderâ— it is ingratitude This saith one is a monster in nature a solecisme in good manners a paradox in divinity Ventus uâ—â—rs exiâ—ans a parching winde to damme up the fountain of divine and humane favours Verse 16. Dwell in you richly Indwell in you as an ingraffed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporated into your souls so concocted and digested by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that you turn it in succum sanguinem into a part of your selves This is your riches and thus David reckons of his wealth Ps 119.31 Teaching and admonishing one another It is rightly observed by a late reverend Writer D. Sibbs on Cant. 5. That although we know that which we ask of others as well as they do yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the Spirit works more effectually and imprints it deeper so that it shall be a more rooted knowledge then before For that doth good that is graciously known and that is graciously known that the Spirit seals upon our fouls In Psalms and hymns Dinnius Papists forbid people to sing Psalms
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
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
without sinne Imputed to him as Isa 53.6 2 Cor. 5.21 See the Note there CHAP. X. Verse 1. A shadow of good things c. THat is of Christ saith one When the Sun is behinde the shadow is before when the Sun is before the shadow is behinde So was it in Christ to them of old This Sun was behinde and therefore the Law or shadow was before To us under grace the Sun is before and so now the Ceremonies of the Law these shadows are behinde yea vanished away Verse 2. No more conscience of sin Christ though he took not away death yet he did the sting of death so though he took not away sin yet he did the guilt of sin Verse 3. Made of Anâ— every year A solemn confession of them and what great need they had of a Saviour to expiate them laying their hands on the head of the sacrifice in token that they had in like sort deserved to be destroied Verse 4. Should take away sinnes And so pacifiâ— conscience For sinne is to the conscience as a more to the eye as a dagger to the heart 2 Sam. 24.10 as an adders sting to the flesh Prov. 23.32 Verse 5. But a body hast thou prepared A Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fitted his Sonnes body to be joyne with the Deity and to be an expiatory sacrifice for sin Verse 6. Thou hast had no pleasure viz. As in the principall service and satisfaction for sin Verse 7. Loe I come As an obedient servant bored thorow the ear Exod. 21. with Psal 40.6 7. Wise and willing to be obsequious Servus â—st nomen officij A servant is the masters instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle wholly at his beck and obedience It is written of me Christ is authour object matter and mark of old and new Testament Therefore if we will profit thereby we must have the eyes of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 8. Which are offered by the law To the great cost and charge of the offerers This we are freed from and are required no more then to cover Gods altar with the calves of our lips Verse 9. Loe I come True obedience is prompt and present ready and speedy without shucking and hucking without delaies and consults Ps 119.60 He taketh away the first Clear consequences drawne from Scripture aâ—e sound doctrine Matth. 22.32 See the Note there Verse 10. By the which will That is By the execution of which will by the obedience of Christ to his heavenly Father Verse 11. Take away sin Seperando auâ—erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vndique tollere sunder it from the soul strike a parting blow betwixt them Verse 12. But this man Opposed to the plurality of Leviticall Priests One sacrifice and once for ever not many and often as they And he sate down when as they stood daily offering often times Note the Antithesis and Christs precellency On the right hand of God Which he could not have done if he had not expiated our sins Ioh. 16.10 Of righteousnesse because I go to my Father He could not have gone to his Father if he had not first fulfilled all â—ighteousnesse and fully acquitted us of all our iniquities Verse 13. Rom. 16. â—0 Expecting till his enemies Admire and imitate his patience The God of peace shall tread Satan and the rest under our feet shortly Verse 14. He hath perfected He would not off the crosse till all was finished Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost also witnesseth viz. By inspiring the Pen-men 2 Tim. 3.16 acting and carrying them into all truth 2 Timothy 1.21 as it were by an holy violence Verse 16. I will put my lawes See the Note on Heb 8.10 Verse 17. Will I remember no more Therefore there needs not any repetition of a sacrifice for sinne in the New Testament Verse 18. When remission of sinne is viz. An Impletory remission as now in the new Testament not a promissory as under the old Verse 19. To enter into the holiest viz. By our praiers which pierce heaven and prevail with God Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recens â—â—â—ctaâ—us By a new Fresh and as effectuall at all times as if Christ were but newly sacrified for us Through the veyl that is his flesh Whereby we come to God dwelling bodily therein Like as where I see the body of a man there I know his soul is also because they are not severed so is it here Verse 21. Over the house of God As Jehojadab was over the temple presided and commanded there 2 King 11.5 All power is given to Christ both in heaven and earth for our behoof and benefit Verse 22. Let us draw near Come for the Master calleth Mark 10.49 With a true heart That is With a heart truly and entirely given up to God uprightly propounding Gods service in praier and that out of a filiall affection delighting to do his will and therefore well content to wait or if God see good to want what it wisheth desirous rather that Gods will be done then our own and that he may be glorified though we be not glorified acknowledging the Kingdome power and glory to be his alone This is a true heart In full assurance of faith Not with a quarter or half-winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with full assurance such a gale of faith as fils the sails of the soul and makes it set up its top-gallant as it were Having our hearts sprinkled c. Faith ever purgeth upon sin and worketh repentance fâ—oâ— dead works Verse 23. Without wavering Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without tilting or tossing to one side or other This amounts to more then that conjecturall confidence of the Popish dubiâ—â—nâ—â— and that common faith that holds men in suspence and hangs between heaven and earth as a Meteor Verse 24. And let us consider Christians must study one anothers cases the causes and cure of their spirituall distempers sollicitous of their welfare To provoke unto love To whet on as Deut. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sharpen and extiâ—ulate as Prov. 27.17 to rouse and raise up their dull spirits as 2 Pet. 2.13 to set an edge on one another as Bores whet their tusks one against another saith Nazianzen Verse 25. Not for saking Schisme is the very cutting asunder of the veins and arteries of the mysticall body of Christ We may not separate but in case of intollerable persecution heresie idolatry and Antichristianisme The assembling of our selves together In Church-assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian meetings as ever we look for comfort at the comming of our Lord Jesus Christ and our gathering together the same word as here unto him 2 Thess 2.1 the day whereof approacheth as in this text
connexion betwixt them Now the rule is Be mercifull as your heavenly Father is mercifull Numb 14.24 Implevit post me Seldome mercy is as little accepted as seldom praier For which another Evangelist hath Be ye perfect as your Father in heaven is perfect The perfection of a godly man is To follow God fully as Caleb did to have a heart full of goodnesse as those Romans chap. 15.14 and a life full of good works as Tabitha Act. 9 33. To follow on to know the Lord and to doe good to men whiles he hath a day to live In the morning sowe thy seed c. Eccl. 11. Which to do that we fail not faint not look up lastly to the recompence of reward which is large and liberall Such as are thus forward to do good for the matter rich in good works for the measure ready to distribute for the manner and willing to communicate for the constancy of their bounty they shall not lose all saith the Text nay they shall gain a great deal both here and hereafter Prov. 11.25 Meritò manus illa corruptionis expers quae neminem mendicare osarire in miseria jacere perpessa est Banfinius Bed Hist Aug lib 3 cap. 6. Here it shall go well with them they shall lay up a sure foundation for their souls bodies names estates posterity First For their souls The liberall soul shall be made fat and he that watereth shall be watered himself His soul shall be like a watered garden c. Isa 58.8 9. a plain and plentifull place Of Stephen King of Hungary and of Oswald sometimes King of England it is storied That their right hands though dead never putrified because much exercised in helping and relieving the necessitous and afflicted Sure it is that the souls of such as do it in manner afore-said decay not die not wither not See pro. 11.17 Luk. 16.11 12 c. Thus for grace and for peace wealth never comforts the heart till it be bestowed till distilled as it were in good works The spirits of wealth comfort the conscience Secondly For their bodies If thou draw out thy soul to the hungry then shall thy health spring forth speedily Isa 58. But say the mercifull man be sick as he may and must God will make his bed in all his sicknes God will stir up feathers under him his soul shall be at ease and his body be sweetly refreshed mercy shall be his cordial his pillow of repose as it was to reverend Mr Whately of Banbury of whom I have spoken elswhere In my Commentary on Mat. 5.7 Thirdly For their names The liberall shall have all love and respect with men all good repute and report both alive and dead And a good name we know is better then ointments Eccles 7.1 riches Prov. 22.1 life it self Whereas the vile shall not be called liberall nor Nabal called Nadib the churl bountifull in Christs kingdom Isa 32.5 Gods people shall not spare to call a spade a spade a niggard a niggard And although he applaud himself at the sight of his abundance not caring though the world hisse and hoot at him yet he shall passe among all for a hog in a trough Populus me sibilat at mihi plaudo ipse domi simulac nummos contempler in area Juven for a boar in a stie and be no otherwise esteemed or accounted then the great Turk of whom it is said That where ever he sets his foot nothing grows after him In a word God will curse him men will curse him and wish to be rid of him the place where he lives longs for a vomit to spue him out as an unprofitable burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hein such as the very ground groans under Fourthly Isa 3 2 8. For their estates The liberall man deviseth liberall things and by liberall things he shall stand Eleemosyna ars omnium quaestuosissima Chrys Quicquid pauperibus spargimus nobis colligimus D Beddings Manus pauperü gazophylacium Ghrisi i. Psal 112. A man would think he should fall rather by being so bountifull but he takes a right course to thrive for getting is not the way to abundance but giving as we see in the Samaritan The gainfullest art is alms-giving saith Chrysostom Whatsoever we scatter to the poor we gather for our selves saith another Riches laid out this way are laid up Non percunt sed parturiunt saith a third The poor mans hand is Christs treasury Christs bank saith an Ancient By our liberality he accounts himself both gratified and engaged Prov. 19.17 And his bare word is better then any mans bond Heaven and earth must be empty ere he fail to repay God will blesse the mercifull mans stock and store Deut. 15.10 his righteousnesse and his riches together shall endure for ever He that giveth to the poor shall not lack Prov. 28 27. that's a bargain of Gods own making M. John Rogers his Treatise of love A certain poor Minister being asked an alms called to his wife to know what money was in the house And understanding that there was no more then one three-pence only give him that said he for we must sowe or else we shall never reap A certain good Bishop of Millain Malancth apud lo Manl. in loc com p. 360. journeying with his servant was met by poor people that begged somewhat of him He commanded his servant to give them all that little money that he had which was three crowns The servant thinking with himself that it were best keep somewhat for their own use gave only two of the three to the poor reserving the third to bear their own charges at night Soon after certain Nobles meeting the Bishop and knowing him to be a good man and bountifull to the poor commanded two hundred crowns to be delivered to the Bishops servant for his masters use The servant having received the money ran with great joy and told his master Ah said the Bishop what wrong hast thou done both me and thy self Si enim tres dedisses trecentos accepisses Surely if thou hadst given those three crowns as I appointed thee thou hadst received for them three hundred So thou hast lost me a hundred crowns to day God's a liberal paimaster and all his retributions are more then bountifull Lastly For their posterity The righteous is mercifull and lendeth and his seed is blessed Psal 37.26 Jonathan is paid for his kindenesse to David in Mephibosheth Jethro for his love to Moses in the Kenites 1 Sam. 15.6 some hundred of years after he their Ancestour was dead The Aegyptians might not be unkindely dealt withall for their harbouring the Patriarchs though they afflicted their posterity But Moabites and Ammonites were bastardized and excluded the Tabernacle to the tenth generation for a meer omission Deut 23.4 Because they met not Gods Israel with bread and water in the wildernesse Let there be none to extend mercy unto him saith the Psalmist by a
rate of others opinions Philip the Fair King of France dealt plainly with him which few others durst doe Anno 1294. For when Pope Boniface wrote thus to him in an imperious manner We would have thee to know that thou art subject to us in temporals and spirituals c. He stoutly denied it beginning his letter with Sciat tua maxima Fatuitas Be it known to your Foolishnesse in stead of Holinesse and appealed to the See Apostolike then as he said vacant and to the future Councel Volumus te scire c. Alsted Chronolog p. 355. Self-love makes men unreasonable and teacheth them to turn the glasse to see themselves bigger others lesser then they are I am and there is none besides me saith Niniveh I will ascend into heaven and set my nest above the stars saith Babylon Zeph. 2.15 Isa 14 13. My roof receives me not 't is air I tread At every step I feel my advanced head Knock out a star in heaven saith Sejanus Attilas King of Hunnes arrogantly vaunted Neand. Chronic. That the stars fell before him the earth trembled at his presence c. Who hath not heard of the swelling titles of the great Cham of the great Turk of divers Roman Emperours Eutrop. alij As Diocletian who first commanded divine honours to be done unto him and held forth his feet to be kissed Caligula who by certain Engines thundered and lightned as another Jupiter Dio in vita casting up stones for thunder-bolts and repeating that hemistich in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commodus would needs have the twelve moneths of the year called or counted by his twelve names or titles Amazonius Invictus Faelix Pius c. Idem in vita Commodi And the time of his raign to be held the golden age Roderic Santij hist Hispan p 4. â— 5. and so stiled in all dates and writings And Alphonso the Wise the fool rather King of Spain blasphemously said That if he had been of the councel at the Creation he could have made and ordered some thing better then they were I will ascend above the heighth of the clouds and will be like the most high saith the King of Babel Isa 14.14 It may seem strange that such proud thoughts should enter into any mans heart But by nature thre's never a better of us As in water face answers to face so doth the heart of a man to a man The naturall heart is nothing else but a lump of proud flesh That old leven of corruption hath soured and swelled the whole lump 1 Cor. 5.7 The Greek word for pride signifies swelth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For pride is like a great swelling in the body which unfits it for any good service and is apt to putrifie break and run with loathsome and foul matter So doth pride disable the soul from doing duty and at last breaks into odious words and deeds abominable to God and men Now if this be not thy case blesse God for his restraining and sanctifying spirit lift up many an humble joyfull and thankfull heart to him who made thee to differ Greevinchovius Sesostriâ— in terris à se devictis columnis inscripsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l 2.1 Tim 3. Sed velut immâ—mor qua via inde exciderit illuâ— postea redire non potuit Say not as that arrogant Arminian did in answer to the Apostles question Who made thee to differ Ego meipsum discerno I my self have made the difference Or as that proud heretike said to God Non habeo Domine quodignoscas I have done nothing wherefore to crave pardon If we had no more sins to answer for then this one of pride we could not escape the damnation of hell St Paul adviseth young Students in Divinity not to be high-minded lest they fall into the condemnation of the devil It was pride that turned him out of heaven Pride saith Hugo was born in heaven but forgetting by what way she fell thence she could never finde her way thither again Only ever since it looks and aims at the highest The first man would know as God the Babel-builders would dwell as God And as our first parents in the beginning did learn that proud lesson of the devil M. Perkins Ye shall be as gods so we being in their loins when they sinned saith a reverend Divine and descending from them by ordinary generation do together with our nature receive that corruption from them whereby we think thus proudly of our selves that we farre excell others and are as little gods on earth in respect of others Mans heart is a palace of satanicall pride Sic Sesostris Aegypâ—â— Rex tempore Samsonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus cognominatus Pharâ—â—â—â—urruâ— regum cervicibus egit L. Paul Aemyllus statuae aureae Persei Delphis dedicatae suam iâ—pâ—â—i curavit inquiens Victoribus victos loco decedere par esse Plut. in Aemylio Cusses dicter of ages It is like unto that table of Adonibezek at which he sate in a chair of State and made others even Kings to eat meat like dogs under his feet with their thumbs cut off Loe such an one is every man by nature He lifteth up himself saying I am the man and treadeth his brother under foot as no body to him The Emperour Commodus would needs be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Surpasser as if there were None such The Emperour Adrian oppressed some and slew others that excelled in any art or faculty that he might be held the only skilfull Aristotle is said to have burnt and abolished the books of many ancient Philosophers whom he excerped that he might be the more admired The worlds eternity and some other paradoxes he taught as rather affecting singularity saith one then for any soundnesse of the matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s puâ—chrum est digitâ— monstrari dicier hic est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon In hunc ita quidam luâ—iâ— nunc postquam maneâ— defunctuâ— Valla petivit Non audet Pluto verba latina loqui Iupiter hunc coeli dignatus honore fuisset Censorem linguae sed tiâ—et ipse suae â—rithem Joh. Manl. loâ— com p. 480. or strength of argument Such an itch there is in mans corrupt nature after the applause and admiration of others This is that Demosthenes was a sweet hearing Themistocles listened to nothing so willingly as to his own commendation If others will not commend a man he 'll commend himself Hoc ego primus vidi saith Zabarell I was the first that found out this truth Patres sic judicant ego vero sic saith another Singularitan This is the Fathers opinion of this point but I am of another judgement Laurentius Valla contemned and carped at Tully Aristotle Virgil and most of the best Authours except Quintilian only And whereas he had found out some things in Logick more then the masters of those times he said openly
that 2 Atheisme in practice so rife in all places for of such dust-heaps that confesse god with their lips but deny him in their lives ye may finde in every corner All places is full of them and so is hell too 1. some think basely of God as if he were altogether such an one as themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13. because he keeps silence and bears with their evil manners Psal 50.21 Averroes the Philosopher hence draws an argument against Gods presence and providence here on earth thinks he meddleth with nothing below the Moon because of his slownesse to anger 2. There are again that grant a God but made all of mercy and thereupon lay the reins in the neck to doe wickedly with both hands earnestly as presuming of an easie and speedy pardon Nahum tels us Nahum 1.2 10 That God is jealous and the Lord revengeth the Lord revengeth and is furious c. And that such as these are but as stubble laid but in the Sun a drying that it may barn the better and like grapes let to hang in the sun-shine till they be ripe for the wine-presse of Gods wrath Rev. 1.16 3. Iudas in betraying Christ waâ—â— occasion of his death as man in despâ—iring he 〈◊〉 what in him lay to take away 〈◊〉 life as God D. Stlbs. Eccles 10.12 Serviut to ceant jumenta toquentur Others look upon God as a just Judge and sharp revenger of sinne and disobedience and hereupon could wish for their own case that there were no God This is Deicidium God-slaughter The good soul wisheth with David Vivat Deus let God live and blessed be the God of my salvation But the wicked is a hater of God Rom. 1 30. and to a murtherer of him according to that 1 Job 3.15 He that hateth any is a murtherer This is a high and hatefull degree of Atheisme If a man curse the King in his heart and wish him out of the world the sinne is so hainous that the souls of heaven shall disclose it How horrible then is this same sin against the King of Kings and Lord of Lords 4. Some again have bald conceits of God as if he were an old man sitting in heaven with a crown on his head a scepter in his hand and had the parts and proportions of a man as the Papists picture him God made man after his image and men to requite him will needs make God after their image cast him anew in their base mould and make an idoll of him In they year of Christ 403 this foolish and atheisticall question An Deus corporeus sit Func in Com. Chron. Quia nibil ani mal anima'i superius câ—gitare potest Whether the divine essence be a true body having hands feet c. as men have stirred up great strife among the Monks of Aegypt For the ruder and more ignorant sort of them held that it was so Xenophanes was wont to say That if beasts were able to paint they would pourtray God like to themselves because they could not naturally conceive any â—urther So do these naturall bruit beasts as Peter calleth them made to be taken and destroied speak and think evil of God whom they know not and so utterly perish in their own destruction a Pet. 2 12. 5. Other practicall Atheists there are not a few that deny not God indeed but dethrone him which is as bad whiles they are lovers of pleasures more then lovers of God make their belly their God their gold their god yea the god of this world their god coming to them especially with offers of honours and promotions Ierem. Dike Mal. 3.8 All this will I give thee In too many families saith one Venus hath her altars in the chambers and Bacchus his sacrifices in the butteries which two having made their divident and shared their devotoes alas what a poor third will be left for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dij stercorarij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. â—upâ—ter stercorariâ— Rom. 12.1 Thus he Will a man rob his God The blinde Heathens would not deal so ill by their dung-hill Deities Yet ye have robbed me saith the Lord of hosts Not in tithes and offerings only but in offering up your selves your souls and bodies to be a holy lively and acceptable sacrifice unto me yea in loving the Lord your God with all your soul minde and might and your neighbour as your selves which is better then all burnt sacrifices as that Scribe understandingly answered Not but that there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—â—e sacrificing Sodomites as Isa 1.10 Archatheists arrant hypocrites that bring thousands or rams and rivers of oil that offer largely and would give any good for a dispensation even the sons of their body for the sins of their souls Mic. 6.6 71 But they doe worse then lose their labour they commit sinne For Prov 21.27 The sacrisice of the wicked is abomination to the Lord how much more when he bringeth it with an evil heart saith Solomon as thinking to cozen God with a carcase as Prometheus would have done his Jupiter with an outside a forme of godlinesse a shadow of religion Surely God may say to these Atheists as once Isaac did to his father Behold the fire and the wood but where is the lamb Or as Jacob did to his sons that brought him Josephs bloudy coat Luth in decal Here 's the coat but where 's the childe Cainisâ—aa suat saith Luther offerentes non personam sed opus personae These are of Cains kindred that offer to God the work done but themselves they doe not offer they draw night to God with their liâ—s but their hearts are farre from him God also will be as farre from them when they have most need of him as he was from Saul 1 Sam. 28 15. that hypocriticall Atheist God hath for saken me saith he and the Phllistims are upon me so sicknesse death hell is upon me and God hath forsaken me neither is it my Lord Lord that can bring him back to my help and deliverance The Swan in the law was white in feathers yet reputed unclean and unmeet for sacrifice because the skinne under them was black Wash therefore your hands ye sinners but withall cleanse your hearts ye double-minded Jam. 4 8. God is not mocked Gal. 6. not an hypocricicall service accepted dissembled sanctity is double iniquity To end this Discourse and so this first Decad David gives us these sure signs of an Atheist Psal 14. Mâ—rks of an A â—â—ist First A disordered life No sooner doth the fool conceit there is no God but presently follows Corrupt are they and doe abominable vers 1. Yea they prevaricate till they stinke again v. 3 as the old world did that was grown sofoul that God was fain to waâ—h it with a floud All sinne is both 1. from Atheisme for did men believe a God that saw all and would punish all
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 desidertiâ— 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 congrâ—â—ntibus ad remâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Phoedro because corruption acteth and uttereth it self by the mâ—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 Jebuâ—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 Hâ—braisme this carcase of sin to which I am tied and lungold as noiâ—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 â—enerall called him their Saviour and so rang out Saviour Saviour Plutarch that the Fowls in the aâ—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
the motion of obedience to the first mover they passe along from the East unto the West The waters by their naturall course follow the center of the earth yet yeelding to the Moon they are subject to her motions So are Saints to Gods holy will though corrupt nature repine and resist CHAP. VIII Verse 1. There is therefore now NOw after such bloudy wounds and gashes chronicled Chap. 7. Though carried captive and sold under sin yet not condemned as might well have been expected This the Apostle doth here worthily admire Verse 2. For the Law of the Spirit That is Christ revived and risen hath justified me See the Note on Chap. 4.25 Verse 3. It was weak through the flesh Which was irritated by the law and took occasion thereby Verse 4. Might be fulfilled In us applicativè in Christ inhaesivè Verse 5. Doe minde the things For want of a better principle The stream riseth not above the spring Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be carnally The quintessence of the fleshes witinesse or rather wickednesse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because the carnall minde The best of a bad man is not only averse but utterly adverse to all goodnesse Homo est inversus decalogus Job 11.12 an asses soal for rudenes a wilde asses for unrulines Verse 8. Cannot please God Their best works are but dead works saith the Authour to the Hebrews but silken sins saith Augustine Lombard citeth that Father De ver inrocent cap. 56. saying thus Omnis vitae infid lium peccatum est nihil bonum sine summo bono The whole life of unbelievers is sin neither is there any thing good without the chiefest good Ambrose Spiera a Popish Postiller censureth this for a bloudy sentence Crudelis est illa sententia saith he Verse 9. He is none of his As the Merchant sets his seal upon his goods So doth God his Spirit upon all his people Ephes 1.13 Verse 10. The body is dead Death to the Saints is neither totall but of the body only nor perpetuall but for a season only vers 11. Verse 11. Your mortall bodies As he hath already quickned your souls Verse 12. Not to the flesh We owe the flesh nothing but stripes nothing but the blew eye that St Paul gave it It must be mastered and mortified Drive this Hagar out of doors when once it grows haunty Verse 13. If ye live after the flesh We must not think to passe è coeno ad Coelum to dance with the devil all day and sup with Christ at night to fly to heaven with pleasant wings Beetles love dunghils better then ointments and swine love mud better then a garden so do swinish people their lusts better then the lives of their souls Horat ep 2. At Paris ut vivat regnetque beatus Cogi posse negat That carnall Cardinall said That he would not part with his part in Paris for Paradise But if ye mortifie the deeds c. Either a man must kill here or be killed Camdens Elis Aut for aut feri as Q. Elizabeth often sighed and said to her self concerning the Queen of Scots Valentinian the Emperour dying gloried of one victory above the rest and that was his victory over the flesh Inimicorum nequissimum devici carnem meam said he Be alwaies an enemy to the devil In vita Valentin and the world but specially to your own flesh said Rob. Smith Martyr in a letter to his wife Act. and Mon. fol. 1545. Verse 14. For as many as are led As great men suffer their sons to go along with them but set tutours to overlook and order them So dealeth God by his the Spirit leadeth them into all goodnesse righteousnesse and truth Ephes 5.9 and fetcheth them again in their cuâ—straies Verse 15. The spirit of bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law will convince the judgement but 't is the Gospel that convinceth the lust and the affection and so sendeth us to treat with God as a Father by fervent praier Verse 16. Beareth witnesse What an honour is this to the Saints that the holy Ghost should bear witnes at the bar of their consciences Verse 17. And if sonnes then heirs All Gods sons are heirs not so the sons of earthly Princes Jehoshaphat gave his younger sons great gifts of silver of gold and of precious things with fenced Cities in Judâ—h but the Kingdom gave he to Jehoram because he was the first-born 2 Chron. 21.3 Gods children are all higher then the Kings of the earth Ps 89 27. Verse 18. Are not worthy to be c. Heaven will pay for all hold out therefore faith and patience When Saul had the Kingdom some despised him but he held his peace though a man afterwards froward enough What is a drop of vinegar put into an ocean of wine What is it for one to have a rainy day who is going to take possession of a kingdom Pericula non respâ—cit Martyr coronas respicit saith Basil A Dutch martyr seeing the flame to come to his beard Ah said he what a small pain is this to be compared to the glory to come Act. and Mon. 813. Verse 19. For the earnest expectation Gr. The intent expectation of the creature expecteth an hebrew pleonasme and withall a metaphor either from birds that thrust a long neck out of a Cage as labouring for liberty or else from those that earnestly look and long for some speciall friends coming as Sisera's mother who looked out at a window and cried thorow the lattesse Why is his charet so long in coming Judg. 5.28 Verse 20. Subject to vanity The creature is defiled by mans sin and must therefore be purged by the fire of the last day as the vessels that held the sin-offering were purged by the fire of the Sanctuary Verse 21. Because the creature it self See Mr Wilcox his Discourse upon these words printed together with his Exposition of the Psalms Proverbs c. in Folio Verse 22. The whole creature groneth Even the very heavens are not without their feeblenesse and the manifest effects of fainting old-age It is observed that since the daies of Ptolomy the Sun runs nearer the earth by 9976. Germane miles and therefore the heavens have not kept their first perfection Verse 23. The first fruits Which the creatures have not and yet they grone how much more we The redemption Our full and finall deliverance Verse 24 For we are saved by hope Hope is the daughter of faith but such as is a staff to her aged mother Verse 25. Then do we with patience Religious men finde it more easie to bear evil then to wait till the promised good be enjoyed Heb. 10 36. The spoiling of their goods required patience but this more then ordinary Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Pareus Helpeth our infirmities Lifts with us and be fore us in our praiers Or helpeth
these men said David So shall I abuse my body the price of Christs bloud abandon it to Venery c Glorifie God in your body The very Manichees that denied God to be the authour of the body fasted on Sabbath daies and in fasting exercised an humiliation of the body CHAP. VII Verse 1. Whereof ye wrote unto me CErtain cases of conscience they had propounded which here he answers Act. and Mon. fol. 789. This he could do excellently and so could Luther as having had experience and been much beaten and exercised with spirituall conflicts Conscience is a diamond and will be wrought on by nothing but dust of diamond such as contrition hath ground it to It is good for a man Now since the fall it is good i. e. convenient for the many troubles of the married estate It is not evil to marry but good to be wary else conjugium may prove conjurgium marriage a mar-age Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To avoid fornication Gr. Fornications comprehending all lustifull burnings self-pollutions and all other impurities of a single life How many are there that enter into Gods ordinance marriage thorow the devils portall fornication that take such liberty before that after marriage they rue it all the daies of their lives Let every man have his one wife Not many wives Turks may have as many as they can keep And some sensualists plead now for Polygamy See Mal. 2.15 Scotorum Natio uxores proprias non habet saith Hierom of the old Scots Verse 3. Let the husband c. Let them be chaste between themselves and beware both of excesse and defect Chastity is a mans honour 1 Thess 4.5 And modesty is the best preserver of nuptiall chastity Marriage as well as meats must be sanctified by the Word and prayer God must be sent for to blesse thy physick to the soul Raging lust is a great enemy to conjugall love Verse 4. The wife hath no power c. The husbands body is servant to the wife and the wives to the husband they have passed themselves one to another by mutuall covenant and God keeps the bonds prov 2.17 Mal. 2 14. Verse 5. To fasting and praier Preces nobis jeâ—uniis a lendum quasi saginandum Fasting-daies are soul-fatting daies praier is edged and winged thereby That Satan tempt you not The temptation is strong to fornication stronger to adultery Watch therefore Our nature is catching this way and once in 't is not so easie to come off This is a searing sin Hos 4.11 Eph. 4 19. Verse 6. And not of commandment Among the Jews marriage was not held a thing indifferent or at their own liberty to chuse or refuse but a binding command Hereto Paul seems in this verse to allude Tar. on Gen. 1.28 Verse 7. For I would that all c. He had a peculiar gift that he was so eminently chaste such as might be in reprobates So Moses his meeknesse was partly from his naturall temper And Luthers not being tempted to covetousnesse was much helped by the freenes and generousnes of his spirit Verse 8. I say therefore to the unmarried Yet doth not the Apostle simply prefer virginity or viduity before marriage as better The Saturnilian heretikes said that marriage was of the devil And the blemish will never be wiped off some of the ancient Fathers who to establish their own I dol of I know not what virginity which they themselves had not have written most wickedly and basely of marriage If the same God had not been the authour of virginity and marriage he had never countenanced virginity by marriage as he did in the blessed Virgin Verse 9. Let them marry There is no lust so hot and violent but Gods medicines rightly applied will cool and heal Only remember that it is not the having but the loving of a wife that keep 〈◊〉 man chast and clean And that God doth use to correct excesse and dalliance betwixt married couples with strong temptations after strange flesh Better to marry then to burn As an Oven heated by the Baker Hos 7.4 As those Pagans were scalded Rom. 1.27 and these Paâ—agans still are that are forbidden to marry and yet cannot contain Verse 10 Yet not I By prudentiall advice only But the Lord Not in so many words but by just consequence drawn from Mat. 19 6. Verse 11. Ovid. Or let her be reconciled Vt qua modò puguarant jungant suarostra columbae Why should marriage couples be as glasse that being once broke can never be pieced again The Lord hates putting away Mal. 2 1â— Verse 12. Let him not put her away For to the pure all things are pure Vxoris vitium aut tollendum aut tolerandum est saith Varro in Geâ—ius Mend a bad wife if thou canst bear with her if thou canst not Verse 13. If he be pleased c. If he blaspheme not Christ force her not to deny the faith c. as that King of Denmark that would have compelled his wise to go to Masse who was therefore forced to flie for her life to her brother the Electour of Brandenburg as Luther relateth where she died Christianly Verse 14. But now they are holy With a federall holinesse and are therefore to be baptized as being partakers of the Covenant of Grace The Habâ—ssines a kinde of mongrell Christians in Africa have an odde conceit That the souls of Infants departing afore baptisine are saved by veâ—tue of the Eucharist received by the mother after conception which sanctifies the childe in the womb Breerwoods Enquit 257. Verse 15. But God hath called us to peace To domesticall peace Aristot in Khetor which they that want Plus quam dimidia beatitudinis suae parte privatâ— sunt saith Aristotle They have lost the greater half of the happinesse of their lives This was verified in Phoroneus the Law-giver and Sylla the Roman Generall Bruson l. 7. c. 32. Verse 16. Whether thou shalt save And to have any hand in saving a soul is the highest honour Verse 17. But God hath distributed In case you should not save your yoke-fellow yet keep your station be content with your condition and adorn it 1 Pet. 3.1 2. It is the duty of a Christian said Luther to believe things invisible to hope for things deferred and to love God when he shews himself contrary to us Verse 18. Let him not become uncircumcised Some Jews for fear of Autiochus made themselves uncircumâ—ised 1 Maccab. 1.16 Others for shame after they were gained to the knowledge of Christ as here This was done by drawing up the fore-skin with a Chirurgions instrument And of this wicked invention Esau is said to be the first authour and practiser Godw. Antiq. Hebr. Verse 19. But the keeping of the Commandment This is that Bonum hominis Mic. 6.8 that totum hominis Eccles 12.23 that one thing necessary that is better then sacrifice 1 Sam. 15.22 Mallem obedire quam miracula
a Tent-maker elegantly compares mans body to a Tent. Plato also in his dialogue of death calleth the body a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a buiding of God The Ark transportative till then was setled in Solomons temple So shall the soul be in heaven As when one skin fals off another comes on so when our earthly tabernacle shall be dissolved or taken down we shall have a heavenly house The soul wears the body as a garment which when it is worn out we shall be clothed with a better snit we shall change our rags for robes c. Itaque non plangimus sed plandimus quando vitam claudimus quia dies iste non tâ—m fatalis quam natalis est Verse 2. For in this That is in this tabernacle of the body We groan earnestly As that Avis Paradisi Macrob l. 1. c. 11. which being once caught and enraged never leaves sighing they say till set at liberty The Greeks call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls bond and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls sepulchre To be clothed upon By a sudden change and not to die at all as 1 Thess 4.17 1 Cor. 15.51 52. Quis enim vult mori prorsus nemo Death when it comes will have a bout with the best as it had with Hezekiah David Jonas others For nature abhors it and every new man is two men But when a Christian considers that non nisi per angusta ad augusta perveniatur that there 's no passing into Paradise but under the flaming sword of this Angel death that standeth at the Porch that there 's no coming to the City of God but thorow this straight and heavy lane no wiping all tears from his eyes but with his winding sheet he yeelds and is not only content but full glad of his departure As in the mean while he accepts of life rather then affects it he endures it rather then desires Phil. 1.23 Verse 3. If so be that c. q. d. Howbeit I know not whether we shall be so cloathed upon that is whether we that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sound alive at Christs coming to judgement whether we shall then be found clothed with our bodies or naked that is stript of our bodies Verse 4. Do groan being burdened viz. With sin and misery whereof we have here our back-burdens M Bradford Act. and Mon. fol. 1492. And surely great shame it were as that Martyr said that all the whole creatures of God should desire yea groan in their kinde for our liberty and we our selves to loath it as doubtlesse we do if for the crosse yea for death it self we with joy swallow not up all sorrow that might let us from following the Lords call and obeying the Lords providence c. Might be swâ—llowed up of life Not as a gulf or fire swallows up that is cast into it but as perfection swallows up imperfection As the perfecting of a picture swallows up the rude draught as perfect skill swallows up bungling or manhood childehood not extinguishing D. Preston but drowning it that it is not seen Verse 5. He that hath wrought us Curiously wrought us in the lowermost parts of the earth that is in the womb as curious workmen perfect their choice pieces in private and then set them forth to publike view Psal 139.15 with Eph. â—19 Others expound it by Rom 9.23 The earnest of the spirit He saith not the Pawn but the earnest A pawn is to be returned again but an earnest is part of the whole bargain Verse 6. Therefore we are confident Not haesitant or halting as Hadrian the Emperour was and as he that cried out on his death-bed Anxius vixi dubius morior nescio quò vado I have lived carefully Plato I die doubtfully I go I know not whither Socrates also that wisest of Philosophers could not with all his skill resolve his friends whether it were better for a man to die or to live longer Cicero comforting himself as well as he could by the help of philosophy against the fear of death cries out and complains at length Nescio quomo do imbeâ—â—â—ior est med cina qudm morbus that the medicine was too weak for the disease It is the true Christian only that can be confident that his end shall be happy though his beginning and middle haply may be troublesome Psal 37.37 Whilest we are at home Or stay for a night as in an Inne A man that comes into an Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he can get a better room he will if not he can be content with it for saith he it is but for a night So it should be with us Verse 7. For we walk by faith Which puts our heads into heaven sets us on the top of Pisgah with Moses and therehence descries and describes unto us the promised Land gives us to set one foot afore-hand in the porch of Paradise to see as Stephen did Christ holding out a Crown with this inscription Vincenti dabo Not by sight Sense corrects imagination reason sense but faith corrects both thrusting Hagar out of doors when haughty and haunty grown Verse 8. And willing rather Death is not to be desired as a punishment of sin but as a period of sin not as a postern gate to let out our temporall but as a street door to let in eternall life To be present with the Lord This Bernard calleth Repatriasse Plotinus the Philosopher could say when he died Bern de morte That which is divine in me I carry back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 139. to the Originall divine that is to God But whether this man beleeved himself or not I greatly doubt Verse 9. Wherefore we labour Our hope of heaven maketh us active and abundant in Gods service The doctrine of assurance is not a doctrine of liberty but the contrary 1 Joh. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make it our ambition faith the Apostle here to get acceptance in heaven waiting till our father shall call us home and passing the time of our sojourning here in fear 1 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Saints have their commotation upon earth their conversation in heaven Verse 10. For we must all c. This great assize will not be such an Assembly as that of Ahashuerosh of his Nobles Princes and Captains only nor such as the biddings of rich men to their feasts of their rich neighbours only Luk. 14.12 but like the invitation of that housholder that sent his servants to compell all to come in On that day Adam shall see all his nephews together Appear before c. Beâ—aid open and have all ript up Our sins that are now written as it were with the juice of lemmons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall then by the fire of the last day be made legible And as
That is the possession of our adoption the full enjoyment of our inheritance Verse 6. Crying Abba Father God hath no still-born children Paul was no sooner converted but behold he praied Act. 9.11 The spirit of grace is a spirit of supplication Zech. 12.10 And when God sends this spirit of praier into our hearts it is a sure sign that he means to answer our desires like as when we did our children say I pray you father give me this we do it not but when we mean to give them that which we teach them to ask Verse 7. And if a son c. See the Note on Rom. 8.17 Verse 8. Ye did service Here all religious service done to any but God is manifestly condemned as impious whether in Pagans or Papagans Verse 9. Or rather are known of God Whose gracious foreknowing and fore-appointing of us to eternall life is the ground and foundation of our illumination and conversion our love to him a reflex of his love to us Verse 10. Ye observe daies The Christian Church knows no holy-daies besides that honourable Lords-day Isa 57.14 Revel 1.10 and such holy feasts and upon speciall occasions the Church shall see sit to celebrate as Novemb. 5 c. Verse 11. Lest I have bestow'd labour Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even to lassitude as a day-labourer Other work-folks finde their work as they left it â— but a Minister hath all marr'd many times between Sabbath and Sabbath or if but a while absent as Moses was in the Mount Verse 12. Be as I am No longer a legalist as once Philip. e. 5 8. Ye have not injured me at all He was above their bussoneries and indignities Sendeìra â—â— When an ineonsiderate fellow had stricken Cate in the bath and afterwards cried him mercy he replied Tacit. I remember not that thou didst strike me Tu linguae ego aurium Dominus said one to another that railed on him I cannot be master of thy tongue but I will be master of mine own ears One having made a long and idle discourse before Aristotle concluded it thus Plutar. degarrulit I doubt I have been too tedious to you Sir Philosopher with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Momus in Lucian tels Jupiter It is in thy power whether any one shall vex or wrong thee St Paul here shakes off the affronts and injuries offered unto him with as much ease as once he did the Viper Some would have swelled and almost died at the sight of such a thing he only shook it off and there was no hurt done Verse 13. Through infirmity of the flesh That is though much broken with many miseries yet I spared not to take pains amongst you Zachary though he ceased to speak yet he ceased not to minister he took not his dumbnesse for a dismission but staid out the eight daies of his course Luk. 1. Verse 14. And my temptation That is mine afflictions whereby the Lord tempts his feels which way their pulses beat and how they stand affected toward him Which was in my flesh My spirit being haply untoucht For ost the body is weak the foul well Afflictions may reach but to the out ward man sob never complained till he was wet thorow till the waters went over his soul Nor rejected Gr. Ye spet not on as they did that spet in Christs face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Christ Jesus Who hath said He that receiveth you receiveth me It was a common saying at Constantinople Better the Sunne should not shine then that Chrysostome should not preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatituâ—inia praedicatio B. 30. Verse 15. Where is then the blessednesse q. d. time was when ye held your selves happy in me and blessed the time that ever ye saw and heard me Is the change now in me or in your selves Thus the Jews rejoyced in John for a season but he soon grew staâ—e to them Joh. 5.35 See the Note there Neutrum modo mas modò vulgus Verse 16. Am I there sore become c. Truth breeds hatred as the fair Nymphes did the ugly Fawns and Satyrs the hearing of truth galls as they write of some creatures that they have fel in aure gail in their ears It was not for nothing therefore that the Oratour called upon his Countreymen to get their ears healed before they came any more to hear him to preach faith Luther is nothing else but to derive upon a mans felt the rage of all the Countrey And therefore when one defined the ministeriall function to be Artom artium scientiam scientiarum the art of arts and science of sciences Melancthon said If he had defined it to be miseriam miseriarum the misery of miseries he had hit it Because I tell you the truth He that prizeth truth saith Sir Walter Raleigh shall never prosper by the possession or profession thereof Hist l. 1.0.1 An expectas ut Quintilianus ametur When we seek to fetch men out of their sins they are apt to fret and snarl as when men are wakened out of sleep they are unquiet ready to brawl with their best friends Verse 17. They zealously affect you Depereunt vos as Jealous wooers they would have you whole to themselves without a corrivall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognata sunt They would exclude us As standing in their way this is the guise of all sectaries and seducers they denigrate the true teachers that they may be the only men Verse 18. To be zealously affected in a good thing In a good cause for a good end and in a good manner There is a counterfeit zeal as it that of the Popish Martyrs or traitours rather of whom Campian in his Epistle to the honourable Counsellours of Queen Elizabeth Quamdiu vel unus quispiam è nobis supererit qui Tiburno vestro fruatur c. As long as there shall be left any one of us to wear a Tibuâ—n tippet we will not cease our suit And not only when I am present Sith even absent I teach and tell you the truth of God by letters Verse 19. Till Christ be formed That you may seek for salvation by him alone Together with the word there goes forth a regenerating power Jam. 1.18 It is not a dead letter an empty sound as some have blasphemed Only let us not as Hosea's unwise son stay in the place of breaking forth of children proceed no further then to conviction much lesse stifle those inward workings for sin as harlots destroy their conceptions that they may not bear the pain of childe-birth Verse 20. And to change my voice To speak to your necessity for now being absent I shoot at rovers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and am at some uncertainty how to frame my discourse to you Verse 21. Ye that desire c. that are
are members Of the same holy society Shall we not be true one to another Shall we not abhor sleights and slipperines in contracts and Covenants Verse 26. Be angry and sin not The easiest charge under the hardest condition that can be Anger is a tender vertue and must be warily managed He that will be angry and not sin let him be angry at nothing but sin Let not the Sunne go down If ye have overshot in passion let it not rest or roost in you lest it become malice Plut lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch writeth that it was the custome of Pythagoras his scholars however they had been at odds jarring and jangling in their disputations yet before the Sun-set to kisse and shake hands as they departed out of the school How many are there that professing themselves the scholars of Christ do yet neverthelesse not only let the Sun go down but go round his whole course and can finde not time from one end of the year to the other to compose and say aside their discords How should this fire be raked up when the curfew-bell rings Verse 27. Neither give place c. Vindictive spirits let the devil into their hearts and though they defie him and spet at him yet they spet not low enough for he is still at â—nne with them as Mr Bradford speaketh As the Master of the pit oft sets two cocks to fight together to the death of both and then after mutuall conquest suppeth with both their bodies So faith Gregory dealeth the devil with angry and revengefull men Verse 28 Let him labour Working c. This is the best remedy against poverty which oft prompts a man to theft Prov. 30 9. That he may have to give Day-labourers then must do somewhat for the poor Act. and Mon. fol. 765. Ibid 811. And indeed alms should not be given untill it sweat in a mans hand said he in the book of Martyrs Giles of Brussels gave away to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Verse 29. Let no corrupt communication Gr. Rotten putid speâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from rotten treas or stinking flesh or stinking breath Shunne obscene borborology and filthy speeches Verse 30. And grieve not c. As men in heavinesse cannot dispatch their work as they were wont so neither doth the Spirit If we grieve the holy Ghost how should we expect that he should comfort us It is a foul fault to grieve a father what then the Spirit Verse 31. Let all bitternesse c. If the godly man suddenly fall into bitter words it maketh the holy Ghost stir within him And clamour and evil speaking These are as smoke to the eyes and make the Spirit ready to loath and leave his lodging Be put away from you When any lust ariseth pray it down presently saith one for otherwise we are endangered by yeelding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the Spirit Sin hath no bounds but those which the Spirit pats whom therefore we should not grieve Verse 32. And be ye kinde Sweet-natured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile and fair-conditioned as Cranmer whose gentlenesse in pardoning wrongs was such as it grew to a common proverb Act. and Mon. fol. 1699. Do my Lord of Canterbury a displeasure and then you may be sure to have him your friend while he liveth He never raged so far with any of his houshold servants as once to call the meanest of them Varlet or Knave in anger much lesse to reprove a stranger with any reproachfull world c. CHAP. V. Verse 1. Be ye therefore followers IN forgiving one another As dear children God hath but a few such children See the Notes on Mat. 5.45 48. Verse 2. Hath loved us and hath given When Christ wept for Lazarus Loe how he loved him said the Jews Joh. 11.35 36. When he poured forth his soul for a drink-offering for us was not this a surer seal of his endeared love An offering and a sacrifice By this to expiate our sins by that to mediate and make request for us and so to shew himself a perfect high-Priest Verse 3. But fornication and all uncleannesse As standing in full opposition to that sweet smelling savour vers 2. being no better then the corruption of a dead soul the devils excrement Let it not be once named Much lesse acted as in Stage-plaies Ludi praebent semina nequitiae How Alipius was corrupted by them S. Austin tels us How the youth of Athens Ovid. Trist l. 2. Plato complaineth One of our countrey-men professeth in print that he found theaters to be the very hatchers of all wickednesse the brothels of bawdery the black blasphemy of the Gospel the devils chair the plague of piety the canker of the Common-wealth c. He instanceth on his knowledge Citizens wives confessing on their death-beds that they were so impoisoned at Stage-plaies Spec belli sacri that they brought much dishonour to God wrong to their marriage-beds weaknesse to their wretched bodies and woe to their undone souls It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth and that for this reason lest either in jest or earnest any thing should be said or done amongst them contrary to the laws in force among them Plutarch Verse 4. Neither filthinesse Borborology ribaldry the language of hell Some men as ducks have their noses alwaies gozling in the gutter of obscene talk Of Eckius his last book concerning Priests inarriage Melancthon faith Non fâ—it Cygnea cantio sed ultimus crâ—piâ—us Et sicut filis fugiens pedit sic ille morions hunc crepitum cecinit Legilibrum subinde accipiens par tem ad cloacam alioqui non legissâ—m Nor jesting Salt jâ—sts scurrility jocularity dicacity to the just grief or offence of another This consists not with piety and Christian gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle useth the word here found in a good sense for urbanity facility and faceâ—iousnesse of speech in a harmlesse way But Jason in Pindarus saith that he lived twenty years with his Tutour Chiron and never in all that time heard him speaking or acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar any thing scurrilous or abusive to another On the contrary our Sir Thomas Moorâ— never thought any thing to be well spoken except he had ministred some mock in the communication Eâ—w Halls Châ—onâ—eâ— saith the Chronicler who therefore seemeth to doubt whether to call him a foolish wise man or a wise foolish man Quid nobis cum fabulis cum risu non soliùm profusos sed etiam omnes joeos arbitror declinandos saith Bernard Bern. de ordin vit What have we to doe with tales and jâ—sts Tertullian faith he was Nulli rei natus nisi poenitentiae born for
be at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of
25.6 that is that liveth at hearts-ease All the daies of the affâ—â—cted are evil Prov. 15.15 As good be out of the world say they as have no joy of the world Now I have no greater joy faith S. John then to hear that my children walk in the truth 3 Joh. 4 This revived his good old heart and made it dance Levalto's in his bosome Verse 9. For what thanks c. q.d. No sufficient thanks Spirituall joy vents it self by an infinite desire of praising God whereby it seeks to fill up the distance betwixt God and the good soul In our thanksgivings let there be modus sine modo as Bâ—â—nard hath it Let us still deliberate what more to do as David Psal 1 16.12 Verse 10. Night and day praying exceedingly Praier must be constant and instant with utmost assiduity and intention of affection Luk. 18.1 See the Note there Verse 11. Now God himself c. At the very mentioning of praier he fals a praying Good affections soon kindle in a gracious heart Direct our way unto you A mans heart deviseth his way but the Lord directeth his steps Prov. 16.9 Let God be our Pilot if we mean to make a good voiage of it Let our hand be on the stern our eye on the star let our course as the mariners be guided by the heavens Verse 12. To encrease and abound By doubling his word be signifieth a double portion of Gods grace which he wisheth unto them We are sure to receive as much good from God by prayer as we can bring faith to bear away Hitherto ye have asked me nothing Ask faith Christ Ask enough Open your mouth wide c. Verse 13. To the end he may stablish Love is of a ferruminating stablishing property That grace will not hang together nor hold out that is severed from charity CHAP. IV. Verse 1. How ye ought to walk EVery good man is a great Peripatetick walks much Christ also walks so doth the devil apostates heretikes worldlings but with this difference Christ walketh in the middle Rev. 1.13 Revel 〈◊〉 the devil to and fro up and down Job 1.7 his motion is circular and therefore fraudulent 1 Pet. 5.8 Apostates run retrograde they stumble at the crosse and fall backward Heretikes run out on the right hand worldlings on the left Jam. 1.14 Hypocrites turn aside unto their crooked waies Psal 125.5 They follow Christ as Samson did his Parents till he came by the carease or as a dog doth his master till he meeteth with a carrion The true Christian only walks so as to please God his eyes look right on his eye-lids look strait before him Prov. 4.25 He goes not back wâ—th Hezekiah's Sun nor stands at a stay as Joshuah's but rejoyceth as a strong man to run his race as Davids Sun Ps 19 5. Yea he shineth more and more unto the perfect day as Solomons Prov 4.18 Verse 2. For ye know what c. It is expected therefore that ye do them else the more hainous will be your sin and the more heavy your reckoning Isa 59.11 12. What brought such roarings and trouble on them and that when salvation was looked for Our iniquities testifie to our faces and we know them Verse 3. For this is the will of God This is his prescribing will which we must obey as we must submit to his disposing will the will of his providence and grow acquainted with his approving will the will of his gracious acceptance Mat. 18.14 Joh. 1.23 Verse 4. To possesse his vessel That is his body wherein the soul is Toâ—a iâ— toto tota in qualibet parte If any ask why so glorious a soul should be in this corruptible body Besides Gods will and for the order of the universe Lib. 2. dist 1. Lombard gives this reason That by the conjunction of the soul with the body so far its inferiour man might learn a possibility of the union of man with God in glory notwithstanding the vast distance of nature and excellence the infinitenesse of both in God the sinitenesse of both in man In sanctification and honour Chastity is a mans honour incontinency seâ—s on an indeleble blot Prov. 6.33 Cast uâ— quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneratâ—o Verse 5. Not in the lust of concupiscence Or In the disease of lust that dishonourable disease Rom. 1.26 that wasteth not only the substance of the body but the honesty and the honour of it Verse 6. That no man go beyond or defraud Or Oppresse or theat Thest by unjust getting is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by violence or cunning contrivance The Lord is the avenger Though haply they lie out of the walk of humane justice as not coming under mans cognizance Verse 7. For God hath not called us See the Note on Eph. 4.1 It is a true rule given by the Ancients Confusiones libidinum sunt signa cujuslibet sectae Simon Magus had his Helena Carpâ—â—rates his Marcellina Apelles his Philumena Montanus his Priscilla and Maximilla c. Verse 8. He therefore that despiseth That thinks it a trick of youth to fornicate and a trick of wit to over-reach or oppresse that holds it a matter of nothing to set light by the former lessons â—o shall finde that he hath to deal with God and not man in this businesse and that it is by the Spirit of God that we have spoken unto him who will punish their contempt of his counsels Verse 9. Ye need not that I write Sith the divine nature whereof ye are partakes prompteth you to it as common nature doth brethren to love one another The very name of a brother is potent enough to draw affections Are taught of God Therefore have no such need to be taught by men as those that are yet strangers to the life of God Quanâ—â— Gorisâ—us magâ—ster quam citò discitur quod docetur saith Augustine Nescit â—arda molimina gratia Spiritus sancts faith Ambrose All Christs schollars are nimble and notable prosiâ—â—enâ—s Verse 10. Towards all the brethren This universality of their love shew'd the sincerity of it and that it was for the truths sake 2 Joh. 2. One or more good men may be favoured of those that love no good man as Ieremy was of Nebuzaradan because he fore-told the victory Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Study to be quiet Gr. Be ambitious of peace as earnest and eager after it as the Ambitionist is after honour And to do your own businesse Not oaring in other mens boats nor medling in other mens bishopricks 1 Pet. 4.15 Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your own bâ—â—nds Or else with your own brains as students which is by far the harder labour Verse 12. Laâ—k of nothing He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich Pro. 10 4. Iabal that dwelt
here to relate Sed exorto Evangelij jubare sagaciores ut spero principes ad nutum Romani Orbily non solvent subligacula saith one Verse 5. Remember ye not Satan usually hides from us that which should help us But as the soul should be as it were an holy Ark so should the memory be as the pot of Manna preserving holy truths for constant use Verse 6. What with holdeth c. viz. The Roman Empire which had its rise raign and ruine whereupon the Popedome was founded and grew to that excessive greatnesse that it laboured with nothing more then with the weightinesse of it lest Verse 7. Doth already work In those ancient Apostates and Antichrists S. â—ohn complaineth of Tertullian condemneth the Bishops sprouting ambition in these words I hear that there is a peremptory edict set forth alate Pontisex scilicet maximus Episcopus Episcoporum dicit This he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus saith the chief-Priest the Bishop of Bishops c. Odi fastum illius Ecclesiae saith Basil Vehicalis insidentes circumspecte vessiti epulas curantes prosu at c. I hate the pride of that Western Church Ammiaâ—us Marcellinus a Heathen Historian sharply taxeth the roman Bishops of his time for their pride and prodigality How stifly did Gregory the great oppose Iohn of Constantinople for affecting the title of Universall Bishop And yet how basely did the same Gregory collogue with Phocas the Emperour that himself might be so stiled Zonaras This Phocas a wilde drunken bloâ—â—y adulterous tyrant advanced the Bishop of Rome Gregories successour to the primacy and was therefore slaughtered by Heracliut who cut oft his wicked hands and feet and then his genitals by piece-meal Vntill he be taken out of the Way That is The Roman Emperour have removed his seat to Constantinople that Româ— may become the nest of Antichrist In mari bistor Ioannes de Columna writeth That Otho Emperour of Germany thought to have â—uated himself at Rome as former Emperours had done and began to build him there a stately palace But at the earnest importunity of the Romans he gave over that design the like had been attempted 300 years before by Constans nephew to Heraclius Theophanes Zonaras â—iâ—â—enuâ— Genebr Chron. but could never be effected This was by a singular providence of God saith Genebrard a Popish Chronologer that the kingdome of the Church prophecied of by Daniel might have it's seat at Rome If he had said that the kingdom of Antichrist prophecied of by S. Paul and S. Iohn might have it's seat in that City seated upon seven hils he had said the very truth he had hit the nail one the head Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall that wicked Gr. That lawlesse yokelesse masterlesse monster to whom in the Councel of Lateran 1516. one year only before Luther stood up to reform there was granted plenary power over the whole Church which was never setled upon him in any former Councel Pope Nicolas the first said Dist 96. That he was above law because Constantine had stiled the Pope God But the very glosse derides him for this inference With the spirit of his mouth i.e. With the evidence of his word in the mouths of his faithfull Ministers Vide catalogum Testium veritatis Bellarmine confesseth to his great grief Lib 3 de Papa Rom cap. 11. that ever since the Lutherans have declared the Pope to be Antichrist his kingdom hath not only not increased but every day more and more decreased and decaied With the brightnesse of his coming At the last day The holy City shall they tread under foot fourty and two moneths Rev. 11.2 that is as some compute it till the year of grace 1866. But that 's but a conjecture Verse 9. After the working of Satan Who as Gods ape works effectually in his and by his agents upon others By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both And lying wonders The devil is ashamed saith the Jesuite Gretser to confirm Luthers doctrine by miracles But he that now requireth miracles to make him to believe is himself a great miracle saith Austin Verse 10. And with all deceivablenesse Popery is nothing else but a great lie a grand imposture a farrago of falsities and heresies It is not without cause that the Centurists say Cent. 10. cap. 11 That all the old heretikes sled and hid themselves in the Popish Clergy Because they received not the love This is the great Gospel-sin punished by God with strong delusions vile affections just damnation Verse 11. Strong delusion Gr. The efficacy of orrour Wolph memâ—lect As in those at Genoa that shew the Asses tail whereupon our Saviour rode for an holy relique and perform divine worship to it And in those that wear out the marble crosses graven in the pavements of their Churches with their often kissing them Spec. Europ The crucifix which is in the city of Burgus the Priests shew to great personages as if it were Christ himself telling them that his hair and nails do grow miraculously which they cut and pare monethly and give to Noble-men and holy reliques The Jesuites confesse that the legend of miracles of their Saints is for most part false but it was made for good intention and herein that it is lawfull and meritorious to lie and write such things Spanish pilgâ— to the end the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 12. That they all might be damned Levit. 13.291 Heresie is the leprosie in the head which is utterly uncurable and destroies the soul See Rev. 19.21 Had pleasure is unrighteousnesse These are delivered up to that dead and dedolent disposition Ephes 4 19. loosing at length all passive power also of awakening cut of the snare of the devil who taketh them alive at his pleasure 2 Timothy 2. ult Verse 13. But we are bound c. Lest they should be discouraged with the former discourse the Apostle tels them that being elect they cannot be finally deceived So the Authour to the Hebrews Chap. 6.9 Zuinglius after that he had terrified the wicked was wont to come in which Bone vir hoc nihil ad te This is nothing to thee thou faithfull Christian We cannot beat the dogs but the children will cry and must therefore be stilled and cheared up And belief of the truth That is of Christ the object in the glasse of the Gospel Verse 14 To the obtaining of the glory This is the end of faith as faith is of effectuall calling Verse 15. Stand fast Though never so many fall from the faith Falling stars were never but Meteors Hold the traditions Hold fast by these that ye may stand the faster Verse
Some mens sins The Judge of the earth keepeth his petty-sessions now letting the law passe upon some few reserving the rest till the great assizes Some wicked God punisheth here lest his providence but not all lest his patience and promise of judgement should be called into question Augan Ps 30. as Augustine hath observed Verse 25. Cannot be hid As putid hypocrisie shall be detected fir the name of the wicked must rot so wronged innocency shall be cleared as the ecclipsed moon wades out of the shadow and recovers her splendour CHAP. VI. Verse 1. Count their own masters ANd not under a pretence of Christian liberty and because in Christ Jesus there is neither bond nor free seek to shake off the yoke of obedience that God hath hung upon their necks See 1 Pet. 2.28 That the name of God and his doctrine c. Be traduced as a doctrine of liberty Heathensâ—ly at the catch 1 Pet. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spying and prying as the word there signifies and imputing all publike judgements to Christians miscarriages Nunc malè audiunt castiganturque vulgò Christiani saith Lactantius quod alitèr quà m sapientibus convenit vivant vitia sub obtentu nominis celent Lactan de opis Dei ad Demet. Christians are very hardly spoken of at this very day because their conversation is not as becometh the Gospel of Christ but they think to cover their faults with the fig-leaves of profession Verse 2. Partakers of the benefit i. e. Of Christ who is here called the benefit as Joh. 4.10 the gift of God Verse 3. If any man teach otherwise Discover himself Heterodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of affectation of singularity c. as divers doe in this licentious age broaching things different from the received doctrine as holding it with Phocion a goodly thing to dissent from others Consent not to wholsome words Words that have a healing property in them The Scripture as that library of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be properly said to be the souls physick By the reading of Livy Curtius Aventinus and other Historians many are said to have been recovered of divers desperate diseases Joh. Bodin de utilit historiae O facile beatum curationis genus saith mine authour But the reading of the holy Scriptures doth a far greater cure then this upon the soul Verse 4. He is proud Gr. He is blown up big-swolne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swelling is a dangerous symptome in the body but much more in the soul Pride and self-concit is a bastard saith one begot betwixt a learned head and an unsanctified heart which being once conceived in the soul causeth it to swell till it burst asunder with unthankfulnesse to God for the bestowing with envy scorn and disdain of men in the imparting of such gifts as may be to them beneficiall Knowing nothing sc Aright and as they ought to know 1 Cor. 8.2 See the Note there The Gnosticks boasted that they knew all things knowable Irenaeus saith that they were so besotted with an opinion of themselves that they accounted their own writings to be Gospel Such self-admirers also were the Illuminates as they called themselves the Manichees the Novatians And such are now the Jesuites the Sectaries c. Doâ—ing about questions Gr. Question sick As the Schoolmen and our new Questionists And strifes of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frivolous questions and quarrels The wit of heretikes and schismatikes 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 Verse 5. Perverse disputings Endlesse and needlesse discourses and exercises opposite to those above Chap. 4.13 14 15. Of men of corrupt mindes That want not time but waste it Aliud agendo From such withdraw thy self Gr. Stand off keep at a distance as you would from one that hath a plague-sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. But godlinesse with contentment True piety hath true plenty and is never without a well-contenting sufficiency a full self-sufficiency The wicked in the fulnesse of his sufficiency is in straits Job 20 22. Contrariwise the godly in the sulnes of their straits are in an all-sufficiency Verse 7. We can carry nothing out But a winding-sheet as Saladines shirt which he commanded to be hung up at his buriall a bare Priest going before the bier Carion Chron. and proclaiming Saladine the mighty Monarch of the East is gone and hath taken no more with him then what you see M Rogers Trea. of love Indeed I reade of one that being ready to die clapt a twenty shillings piece of gold into his mouth and said Some wiser then some If I must leave all the rest yet this â—â—le take with me Turk Rist But this was none of the wisest men you 'l say As that great Chaliph of Babylon was none of the happiest that was starved to death by the great Cham of Catâ—ia amidst the infinite treasures of gold silver and precious stones that he and his predecessours had most covetously heaped together whereof he willed him to eat and make no spare It is with us in the world saith one as it was in the Jewish fields and orchyards pluck and eat they might while there not pocket or put up Or as boyes that robbing an orchyard meet with the owner at the door modò quem for tuna fovendo De Annibald Silias â—â—al Congestis opibus donisque refer sit opimis Nudum tar tare â port ârit navita cymbâ Verse 8. And having food and raiment Houses are not named for that then they were to stand ready to run from place to place and to leave house and all behinde them Food and raiment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore elegantly here observeth Food not junkets raiment not ornament garments quasi gardments to gard us from the cold air Nature is content with a little grace with lesse As Not to starve not to thirst saith Galen Cibus potus sunt divitiae Christianorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gol. Greenbam Aelian saith Hierome Bread and water with the Gospel are good cheat saith another Epicurus could say That he would think himself as happy as might be Si aquam haberet offam if he could get but a morsell of meat and a mouthfull of water Cic de finib 1 2. This was strange from Epicurus But Epicurci mihi videntur mâ—liùs facere quam dicere saith Tully Epicurus and his followers practised better then they held A little of the creature will serve turn to carry a man thorow his pilgrimage Insaniae igitur damnandi sunt saith Vives qui tam multa tam anxie congerunt quum sit tam paucis opus He is little better then mad that heaps up such a deal when far lesse will do the deed Verse 9. But they that will be rich Dives quâ—
ficri valt cito vult fieri JuveÌ„ Prov. 28.20 That are resolved to have it howsoever rem rem quocunque modorem He that hasteth to be rich shall not be innocent And a snare As the Panther which so loveth mans dung that if it be hang'd a height from it it will leap and never leave till it have burst it self in pieces to get it Drown men in destruction and perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a drowning as is desperate Ita demergunt ut in aquae summitâ—to rursùs non â—bulliant so as they never shew themselves above water any more We roâ—d of the inhabitants of Oenoe a dry Island besides Athens that they bestowed much labour to draw into it a river to water it and make it more fruitfull But when all the passages were opened and the receptacles prepared the water came in so plentifully that it over-flowed all and at the first tide drowned the Island and all the people So fareth it with many covetous caitiffs who seem to be of Nevessan the Lawyers minde He that will not venture his body shall never be valiant He that will not venture his soul shall never be rich Hubertus an English Cormorant made this will I yeeld my goods to the King my body to the grave my soul to the devil Verse 10. For the love of money Phocylides saith the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousnesse is the mother of all mischief The root of all evil As there is life in the root when there is no sap in the branches so covetousnes oft liveth when other vices die and decay as in old men who because they are likely to leave the world spet on their hands and take better hold They have erred from the faith Selling themselves to the devil as Judas Ahab that Pope for seven years enjoyment of the Popedome And pierced themselves thorow Aul. Gel lib. 30 cap. 1. Vndique transfixerunt They have galled and gored themselves The covetous man hath his name in Hebrew of a word that signifieth sometimes to pierce or wound Psal 10.3 with Joel 2.8 He that will be rich takes no more rest then one upon a rack or bed of thorns when he graspeth earthly things most greedily he embraceth nothing but smoke which wringeth tears from his eyes and vanisheth into nothing Three vultures he hath alwaies seeding upon his heart Care in getting Fear in keeping Grief in spending and parting with that he hath so that he is in hell afore-hand Verse 11. But thou ô man of God If Timothy were that Angel of the Church of Ephesus Revel 2.1 that left his fist love as some think he was this counsel was but needfull Christ cautions his Disciples to beware of worldlinesse Luk. 21.34 Flee these things Râ—mis velisque with all thy might that thou be not tackt with them taxt for them Follow after righteousnesse These be notable counterpoisons against covetousnes Paul shows him a better project Verse 12. Fight the goodfight Not only follow after the former graces but fight for them rather then fail of them Luy hold on eternall life While others lay hold on wealth honours c. Catch at the crown which is hang'd up on high as it were and provided for conquerours only that so fight as to finish 2 Tim 4.7 8. Tempus est nos de illa perpetua jaw Cie ad Attie lib. 10. non de bac exigua vita cogiture could the Heathen Oratour say 'T is high time now we should think of heaven Catch at the opportunity as the eccho catcheth the voice Verse 13. Who before Pontius Pilate Not dissembling the truth though jeared by Pilate who scornfully asked him Joh 18.38 What 's truth q. d do you stand upon your life and yet talk of truth Julian and his Heathen instruments had set out certain foolish and false relations under Pilates name purposely to cast dirt upon Christ which are refuted by Augustine and Cyril Verse 14 Without spot Of foul sins Deut. 32.5 Vnrabukeable So as no just exception can be laid against thee for allowance of lesser evils Vntill the appearing Illustrem illum adventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza renders it the bright clear or radiant appearing St Paul would have Timothy so carry himself as if Christ should then come and to remit nothing of his zeal though he should live till that time Verse 15. Which in his times he shall shew Let no man therefore ask Where is the promise of his coming Though he be slow yet he is sure and his time is the best time wait Jam. 5.7 The blessed and only potentate A lively and losey dâ—scription of God whom yet none can possibly describe One being asked What God was answered Siscirem Deus essem Verse 16. Dwelling in the light So that the Seraphims in their addresses to him clap their wings on their faces Isa 6.2 as men are wont to do their hands when the lightning slasheth in their eyes Nor can see We can see but Gods back-parts and live we need see no more that we may live for ever Verse 17. That they be not high-minded The devil will easily blow up this blab if we watch not Should the Ant think her self some great busines because gotten upon her hillock In uncertain riches Riches were never true to any that trusted to them Mimâ—â— Vitrea est fortuna cùm splendet frangiâ—ur Who giveth us all things richly to enjoy Thus riches cannot do for us The covetous enjoyes nothing not the sick nor the discontented nor any else unlesse with riches God give us himself Verse 18. That they do good Not the richer the harder as the Sun moveth slowest when it is at the highest in the Zodiack or as the Moon when it is fullest of light gets furthest off from the Sun Rich in good works This is to be rich in God Luk. 12.21 When our works are good Quoad fontem quoad finem Ready to distribute Diod. Sic. l. 1. A vertue much commended in the Kings of Egypt practised by the Pythagoreans Essenes but especially by those primitive Christians Act. 4. Verse 19. Laying up in store As wise merchants happy usurers parting with that which they cannot keep that they may gain that which they cannot lose On eternall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or as some copies have it Of life indeed Aeterna vita vera vita Aug. Verse 20. That which is c. viz. The treasure of true doctrine esteeming every particle of it precious as the filings of gold Verse 21. Which some professing Gr. Promising as the Gnosticks and other heretikes A COMMENTARY OR EXPOSITION Vpon the second Epistle of S. Paul to TIMOTHY CHAP. I. Verse 1. Paul an Apostle c THe Preface of this Epistle seems to be an abbridgement of that of the Epistle to the Romans See the Notes there Which is in Christ Jesus All out of Christ are living carcases walking sepulchres of themselves
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 afflictâ—on These deceive themselves As a good souldier c. Christ saith to us as the black Prince his father sent to him Hist â—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 Papâ—sts here but without all shew of sense The Councel of Chalcedon strictly forbiddeth Ministers to mâ—ddle in worldly matters Caâ—â— 3. Verse 5. Except he strive lawfully Tam circaciborum quà m contiacatiâ—â—ac hâ—nâ—statis rationem soâ—ch Cassianus Verse 6. The hush and man labouring siâ—st Spâ—s alit agricolas Noilli falsi sunt saith Salust qui diversissimas res expeâ—â—a it 〈◊〉 volâ—ptatem pramiâ— 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 Melâ—mâ—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 heÌ„ 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 nicenâ—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 Jâ—h Mâ—nlâ— loc con Luâ—â—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 Gibâ—onites to cleave wood like those unlearned Logicia us in Plato Lacerant doctâ—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. Pâ—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 supprâ—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 unskilâ—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 professâ—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 Hymenâ—â—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
No money here bears no mastery Act. and Mon. 〈◊〉 925. Verse 12. Blessed is the man Provided that God teach him as well as chastise him Ps 94.12 instruct him as well as correct him See my Love-tokens par 2. He shall receive the crown A man can be content to have his head broken with a bag of gold so he may have it when it s done Verse 13. I am tempted of God The inclination of mans heart to good is of it self and properly of God as light is of the Sun His inclination to evil is by accident only of God like as darknesse is of the Sun-set by accident being properly not of the Sun but of the earth Verse 14. Drawn away of his lust Satan hath only a perswading â—lâ—â—ght 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an â—â—fâ—rcing might Our own concupiscence carries the greatest stroke And entised As the silly fish is by the bait covering the hook being first drawn aside into the clear water Verse 15. When lust hath conceived As the plot of all diseases lies in the humours of the body so of all sin in the lâ—st of the soul There is in it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tacite consent a seed-plot of all sin Empâ—doclis vocabu um apud Aâ—istot The Papists say but falsly that it is the smallest of all sins not deserving any more of Gods wrath then only a want of his beatificall presence and that too without any pain or sorrow of minde from the apprehension of so great a lesse There are also of ours that say That it is not forbidden by the law but sure we are it is cursed and condemned and therefore forbidden by the Law Verse 16. Do not erre Winder not as wandering starres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom is reserved the blacknesse of darknesse for ever Jude 13. by seeking to father your faults upon God as Adam did Gen. 3.12 Verse 17. Every good gift c. An Hexameter verse in the Greek as little intended perhaps by the Apostle as the first line in Tacitus which yet may be scanned a long verse And perfect giving Not temporals only which are good Gifts but spirituals also those perfect givings The greatest excellencies in us do as much depend upon Gâ—â— as the effigies in the glassâ— doth upon the face that causeth it or as the light doth upon the Sunne that father of all the light in the lower world With whom is no variablenesse No Parallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is with the Sun when he dâ—clines and leaves us darkling This word notes the Suns motion from East to West as the following word 〈◊〉 turning notes his motion every year from North to South that which the Apostle would here assent is that God tempts no man to evil because he is unchangeably good and can be no other Verse 18. Of his own will begat â—e us Gr. Brought he us forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a speciall instance of his free grace and fatherly goodnesse Ephes 1.4 5. Verse 19. Swift to hear Reaching after that word of truth the Gospel ver 18. and drinking it 〈◊〉 as the dry earth doth the dew of heaven Life doth now enter in to the soul at the ear as at first death did Gen. 3. Slow to speak We reade oft He that hath an ear to hear let him hear but never He that hath a tongue to speak let him speak for this we can doe fast enough without bidding Slow to wrath Slow to snuffe at those that reprove you See the Note on Heb. 13.22 Rage not when touched though to the quick Verse 20. Exod. 32. Mark 6. For the wrath of man Unlesse it be as Moses and Christs anger was pure and free from guile and gall prompting us to pity and pray for the party Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All filthinesse Gr. The stinking filth of a pestilent ulcer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is the devils vomit the souls excrement the superfluity or garbage of naughtinesse as it is here called by an alâ—usion to the garbage of the sacrifices cast into the brook Kidron that is into the Town-ditch Retentio excrementorum est parens morborum Out with it therefore Receive with meeknes It is ill sowing in a storm so a stormy spirit will not suffer the Word to take place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The engraffed word Engraffed upon the heart as the science upon the stock or sowed in the soul and mingled with faith that it may bring forth fruit to God Verse 22. Isidor l. 11. c. 3. And not hearers only The Panotij in Scythia are said to have such large ears as that therewith they cover their whole bodies Such are our hearers only Deceiving your own souls Either as by false reckoning or false reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 23. His naturall face Gr. The face of his nativity that wherewith he was born into the world Verse 24. Straightway forgetteth Naturalists make mention of a certain creature called Cervarius that though he be feeding never so hard and hungerly if he cast but back his head he forgets immediately the meat he was eating and runs to look after new Verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoso looketh into c. As into a glasse wishtly and intently with the body bowed down Get thee Gods law as a glasse to â—oot in Ser. of repent saith M. Bradford So shalt thou see thy face foul arraied and so shamefully sawcy mangy pocky and scabbed that thou canst not but be sorry at the contemplation thereof It is said of the Basilisk that if he look into a glasse he presently dieth Sin doth Physitians in some kinde of unseemly convulsions wish the patient to view himself in a glasse which will help him to strive the more when he shall see his own deformity So reflect c. Not a forgetfull hearer Some are as hour-glasses no sooner turned up but running out immediately Verse 26. But deceiveth The heart first deceiveth us with colours and when we are once a doating after sin then we jâ—yn and deceive our hearts by fallacious reasonings Verse 27. And widdows A vine whose root is uncovered thrives not a widdow whose covering of eyes is taken away joyes not CHAP. II. Verse 1. The Lord of glory OR Have not the glorious faith of our Lord Jesus Christ c. Faith is a glorious grace indeed With respect of persons i. e. Of their outward quality or conditions as rich poor of this side or that c. Zanchy relates of a certain Frenchman a friend of his and a constant hearer of Calvins at Geneva Zanch Miscel praesat that being sollicited by him to hear Viret an excellent Preacher who preached at the same time that Calvin did he answered If S. Paul himself should preach here at the same hour with Calvin Ego relicto Paulo audâ—râ—m Calvinum I would
shrike horribly Act. 16.29 Mar. 6.49 Their hearts ake and quake within them and shall any man mock at Gods menaces Verse 20. But wilt thou know Interrogatio docturientis saith Piscator A question made by one that is desirous to teach Verse 21. Justified by works sc Declarativè in foro humano but not before God Rom. 3.2 It is saith that justifieth the man but they are works that justifie faith to be right and reall saving and justifying Verse 22 Wrought with his works Or Was a help to his works and was her own midwife to bring them forth of her self into the open light Heb. 11.17 Was faith made perfect That is Declared to be operative and effectuall Verse 23. And it was imputed See the Note on Gen. 15.6 on Rom. 4.3 and on Gal 3.6 The friend of God A very high stile If Eusebius held it such an honour to be the friend of Pamphilus and Sir Fulk Greevill Lord Brook to be friend to Sr Philip Sidney causing it to be so engraven upon his tomb What is it to be the friend of God And yet such honour have all the Saints Verse 24. By works a man is justified Declaratively as by faith apprehensively by God effectively Verse 25. The Messengers Gr. The Angels so Luk. 7.24 Act. 12.15 See the Notes there Verse 26. As the body c. Yet is not charity the soul of faith but the vitall spirit only CHAP. III. Verse 1. Be not many masters MAster 's of opinions that boldly obtrude upon others their own placits and will not have them disputed or debated Praesat inâ—â— Sent. Est ipsissimum Dei verbum Hosius Such are the Sorbonists who rejoyce to be called Magistri notri Parisienses our Masters of Paris Bacon the Carmelite was called Doctor resolutissimus because he would endure no guessing or may be 's The Popes parasites perswade the people that what interpretation soever he gives of Scripture be it right or wrong it is without further triall to be received as the very word of God Verse 2. For in many things c. This is Euphormio Triste mortulitatis privilegium the sad priviledge of man-kinde as one phraseth it to have leave to offend sometimes Every Pomgranate hath at least one rotten grain within it said Crates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the honour of God alone to be perfect saith Plato Hierom pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any But Patres legendi eum venia Hierome was out in this and too blame A perfect man That is A prudent man Ps 37.30 31. Verse 3. That they may obey us Horses assâ—s camels elephants God in great wisdome for the use of man hath made without galls that they might with the more ease be made tame and serviceable Verse 4. Whither soever the governour Johnston de Nat. constant Peterent coelum navibus Belgae si navibus petiposset saith one Verse 5. Boasteth great things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth magnifically lift upit self as an untamed horse doth his head It exalts it self and exults of great things It walketh thorow the earth and faceth the very heavens Psal 73.9 It can run all the world over and bite at every body being as a sharp rasour that doth deceit that instead of shaving the hair cutteth the throat Psalms 52.2 Verse 6. A world of iniquity A new found world Not a city or a countrey only but a world of iniquity a sink a sea of sin wherein there is not only that Leviathan but creeping things innumerable The course of nature Gr. Psâ—l 104.46 The wheel of our nativity Their breath as fire devoureth Isa 33.10 And it is set on fire of hell That is of the devil called elswhere the gates of hell as the holy Ghost on the other side set on sire the Apostles tongues with zeal that flame of God Cant 86. Act. 2.3 Evil speech is the devils drivell a slanderer carries the devils pack Verse 7. For every kinde of beasts c. See the Note on Heb. 2.7 Verse 8. But the tongue c. Where then are our Justiciaries with their pretended perfection Davids heart deceived him Psal 39.1 I said I will look to my waies I will bridle my tongue But presently after he shews how soon he brake his word My heart was hot c. and I spake with my tongue Pambus in the ecclesiasticall history could never take out that one lesson read him out of Psal 39.1 An unruly evil There be but five vertues of the tongue reckoned by Philosophers But there are 24. severall sinnes of the tongue as Peraldus recounteth them The Arabians have a proverb Cave ne feriat lingua tua collum tuum Take heed thy tongue cut not thy throat An open mouth is oft a purgatory to the master Verse 9. Therewith blesse we God And so make our tongues our glory Therewith curse we men Yea the best of men as Coâ—e and his complices fear not to object to Moses the meek with one breath pride ambition and usurpation of authority Verse 10. Out of the same mouth As it did once out of the mouth of Pope Julius the second who in the battle of Ravenna on Easter-day between him and the French as he sate by the fire reading of his praiers Annal Gallic and having news of the defeat he slung away his book saying Sit ergo gallus in nomine diabolorum The devil take the French Is not this that mouth that speaketh great things and blasphemies Rev. 13.5 Verse 11. Doth a fâ—untain send forth The fountain or rather the botch of sensuall and sinfull pleasure doth Sin is a bitter-sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poison of aspes which first tickleth and then killeth All creature comforts are dulcis acerbitas saith one Tertull. Amarissima voluptas saith another Principium dulce est at finis amor is amarus Leata venire Venus tristis abire solet Verse 12. Both yeeld salt water and fresh That is strange that is reported of the rivers of Peru that after they have run into the main sea yea some write 20 or 30 miles Abbots his Geog. they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were near the land But that is as sure as strange that an eye witnesse reporteth of the Danuby and Sava two great rivers in Hungary that their waters meeting mingle no more then water and oyl Blunts voâ—age p. 10. so that near the middle of the river I have gone in a boat saith mine authour and tasted of the Danuby as clear and pure as a well then putting my hand not an inch further I have taken of the Sava as troubled is a street-channel tasting the gravel in my teeth Thus they run 60 miles together c. Verse 13. Who is a
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
as holy Priests With golden girdles Here an Interpreter gives this note M. Bernard That they which are leud and vicious though never so wise politike rich and valiant shall not be Gods instruments to plague Antichrist and his kingdom This their priestly apparel sheweth also how that these Angels come forth in the Churches cause and for her sake without any other by and sinister respect Verse 7. And one of the four beasts The faithfull Pastours by their divine discourses of the pure worship of God the intolerable tyranny of Antichrist c. stirre up the spirits of Gods servants to set them selves against that man of sinne and to execute upon him the judgement written This honour have all his Saints Psal 149. ult Seven golden vials Vessels of large content but narrow mouths they pour out slowly but drench deeply and distill effectually the wrath of God Full of the Wrath of God Filled out of the cup of his wrath mentioned in the former Chapter Verse 8. And the Temple was filled This shews that God graciously approves and miraculously protects the reformed Churches See Exod. 40.34 35. 1 King 8.10 So he did the Hussites in Bohemia All Germany was up in arms against them Actum jam de Hussitis videbatur Verùm Germani nondum viso hoste Panico terrore perculsi diffugerunt saith the Historian And when things seemed to be in a desperate condition the Germans smitten with a panick terrour fled all away before they had looked the enemy in the face How wonderfully is Geneva preserved in the midst of many mighty enemies What should I speak of Rochel relieved and Leiden rescued both from heaven We of this Nation have lately seen as much of Gods glory and power in our Temple as ever did any Till the seven plagues No Anticristian could understand the end of the present plagues till eaten into a better minde Vexatio dat intellectum CHAP. XVI Verse 1. Go your waies A Proof of the divine calling of the Ministers of the Gospel Pour out the vials See the Note on Chap. 15.7 Vpon the earth Upon Antichrist and his adherenrs Roma facta est ex aurea ferrea ex ferrea terrea said one of her own favourites Verse 2. And the first went They went not all at once Note the patience of God waiting mens return unto him Verse 2. Vpon the earth Antichrists foot-stool his branded slaves A noisome and grievous sore The French disease say some the devils disease say others viz. Spite and envy at the Reformation wrought in Bohemia Germany England c. upon the discovery of the Papists hypocrisie and filthines Verse 3. Vpon the sea The Popish Councel called a Sea from the concourse thereunto from all parts that of Trent especially with their deadly decrees making the traditions of the Church the rule of faith c. Died in the sea As the fishes of Jordan do as soon as they fall into the Mare mortuum and as the fishes in the river Nilus did when the waters thereof were turned into bloud Verse 4. Vpon the rivers c. The persecutours and impostours the Jesuites especially who have lately added twelve new Articles by the authority of Pope Pius 4. raised out of the Councel of Trent and added to the Nicen Creed Seâ— these â— Arâ—ic in thâ— epâ—st prâ—fix 〈◊〉 B Iewels works to be received with others as the true Catholike faith to be believed by as many as shall be saved And those that receive them not are not suffered to live amongst them This is worse then the six Articles in Henry the eighths time that whip with six cords as they cald it Verse 5. The angel of the Waters The same that poured forth his vial upon the waters vers 4 Thou art righteous God 's judgements are sometimes secret Justin l. 1. Val. Max. Act. and Mon. Camden See the Mirrour or Lookâ—â—â—-giassè both sor Saints and sinners set forth by my most loving and highly honoured friend M. San. Clark Pastour and Preacher of the Word at Bennet-Fink London unto whom not only Fâ—give thanks for his help in this publicatioÌ„ but also all the Churches that shall get good thereby alwaies just and so to be acknowledged We shall one day see the reason of all and say as Jehu did 2 King 9 36. Verse 6. For they have shed As Minerius that monster the cruell Duke of Alva bloudy Bonner the Guises and other of the Popes Champions Thou hast given them bloud to drink As Tomyris dealt by Cyrus the Parthians by Crassus the Romans by those Jews that cried out His bloud be upon us c. as our laws do by the Priests and Jesuites and those that receive them proceeding against such as are traitours to the State The putting out of the French Kings eyes who promised before with his eyes to see one of Gods true servants burned The death of Charls the 9 of France authour of the Parisian massacre by exceeding bleeding at sundry parts of his body who seeth not to be the just hand of God upon them This Charles beholding the bloudy bodies of the butchered Protestants in that execrable massacre and feeding his eye upon that wofull spectacle breathed out this bloudy speech Quam bonus est odor hostis mortui How sweet is the smell of a 〈◊〉 enemy and shortly after breathed out his accursed soul Inter horribilium blasphemiarum diras saith the Historian tantum sanguinis vim projiciens c. after the Beza had fore-warned him but in vain by that verse Tu vero Herodes sanguinolente time So Julian Attilas Felix of Wartenburg Henry 3. of France stabbed in the same chamber wherein he then being Duke of Aniou had contrived the French Massacre So let thine enemies perish O Lord. Talia quisque luat qualia quisque facit Verse 7. And I heard another That in the mouth oâ— two witnesses this truth might be established Let God be justified and every mouth stopped Out of the altar Under which lìe the souls of those that were slain for the testimony of Jesus Chap. 6. Verse 8. Vpon the Sun The Popes supremacy say some the Scriptures say others by the light whereof they are laid open to the world dancing naked in a net and yet not seeing their own nakednesse Act. and Mon. fol. 1657. as Mr Philpos Martyr told Chadsey and by the dint whereof Hâ—s 6.5 God smites the earth Isa 11.4 that is the consciences of these Popelings glued to the earth He even hews them by his prophets and slaies them by the words of his mouth Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And men were scorched Or parched scalded roasted This is by accident in regard of the Scriptures for the Lord speaketh peace to his people and his word is good to those that are good Orig. in Num. Homil. 27. Mic. 2.7 But as Origen saith of devils so may we say of Papists there is no greater torment to them then the Word of
or seek great things for themselves And yet every mothers childe of us are too much the true sons of our great grand-mother Eve and would be more then we are This Nation saith one concerning the wilde Irish as also all other barbarous Nations though they know not what honour is yet they affect above measure to be honoured Three of their Kings being derided for their rude habits and fashions rebelled in Henry the seconds daies Man bears nothing so impatiently as contempt desires nothing so much as respect with others I have sinned said Saul yet honour me be fore the people Jehu must be seen or all 's lost Ho die me aut Pontisicem vsdebis aut exulü 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Dio in Nero. I fear lest the fugitives will mock me said Zedekiah This day you shall see me return from Court either high-Priest or an exile said Caesar to his mother Let him kill me so he may be Emperour said she of her son Nero. Ambition rides without reins as Tullia did over the dead body of her father to be made a Queen And where it hath possest it self thorowly of the soul it turns the heart into steel and makes it uncapable of a conscience as we see in Abimelech Haman Athaliah c. All sins will easily down with the man that is resolved to rise In the year of Christ 467. Timotheus Herulus when he could not other wise get a Bishoprick went by night all about the Monks cels in Alexandria and calling them each by his name told them that he was an Angel sent from God to require them to cast out Proterius their Bishop and to chuse in his place Timotheus Herulus And having hereby gained them to his side and gotten a great sort of the rude rabble by gifts and fair promises to adhere to him Funeij Chrouel he invaded the Bishoprick of Alexandria by force slew the good Bishop and six others with him on an Easter-day at the foot of the font whither he had fled for shelter cast out his dead body drew it all about and afterwards burnt it So powerfully did the mystery of iniquity work even in those better times Zene the Emperour laid a paper on the altar that God might write therein the name of him who should be Bishop of Constantinople But Flavitias corrupting the Sextan of the Church caused him to write in his name Niceph. l. 1. and so was made Bishop When none other would lift Hildebrand up into Peters Chair he gat up himself for who could better judge of him then himself Harden thy fore-head saith Calvus to Vatinius and say boldly that thou deservest the Praetorship better then Cato Perfrica frontë digniorem te dit qui Praetor fieres quam catonem Quin l. 9. â— 2 ambition I confesse is not ordinarily so broad spoken but goes difguised Turk bist 515. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â— 10 Nee ferrs porest Casarve priore a Pom peâ—usve parem Lucan D. heylins Geo. p. 103. under a vail of modesty necessity religion c. as in those that disparage themselves that they may draw in others to commend them as in Richard the third who pleaded the necessiry of the State for his abhorred usurpation And as to S lym â— the Turk and Hismael the Persian who did under the colour and zeal of their religion both pretend just causes of warre although their evil dissembled ambitions desires plainly declared unto the world that they both shot at one and the same mark the extending the bounds of their great Empires There were many pretences given out for the civil warre betwixt Pompey and Caesar saith the Historian but if you 'll have the truth of it the very cause was the desire of preeminence and fole-government The one could not bear a superiour nor the other an equall The same was the ground of all the quarrell of old between the Bishops of Const intinople and Rome as of later time between Francis King of France and Charles the fist Emperour of Germany And is still between the Kings of Spain and other Monarches of Christendom whilest they labour so earnestly the setting up of their Catholike Monarchy When Captain Drake took St Domingo in America 1585. in the Town-hall were be seen the King of Spains arms and under them a globe of the world Camd Eliz. 285 out of which arose a horse with his fore-feet cast forth with this inscription NON SVFFICIT ORBIS The world is not enough for me to conquer This was laughed at Romanoi geminos uuum non caperet regnum quos unum urâ—i reperat holpttium Cyprian as an argument of the Spaniards avarice and ambition which indeed is unsatisfiable One womb could hold Romulus and Remus not one Kingdom Athens could not contain two Alcibiades nor Sparta two Lysandens Alexander would not divide the Persian Empire with Darius Our Henry the second crowned his eldest son Henry whiles he was yet alive Dan hui. l. 100 and that set him a seeking his fathers death He also had made his second sonne John Harl of Cornwall Dorset Sommerset Nottingham Darby and Lancaster Which mighty estate was not a means to satisfie but encrease his desires and make him more dangerous at home Ibid. 114. Ambition like the Crocodile groweth while it liveth or like the Ivy which rising at the foot will over-peer the highest wall Base it is and slavish it will fall down to rise Relat. of West relig crouch and creep to mount Sixtus Quintus saith one was the most crouching humble Cardinal that ever was lodg'd in an oven and the most proud ambitious Pope that ever ware crown And Paul the third saith Thuanus covered his deep ambition for a long time with as deep dissimulation of sobriety gravity sanctimony and bodily infirmity Thuan. bist l. 1. cap. 16. Act. and Mon. fol. 993. whereof when he had once got that dignity he made a full discovery Bishop Bonner at first seemed to be a good man a favourer of Luthers doctrines and advanced he was only by the Lord Cromwell for whom neverthelesse after his execution Bonner had not a good word but the lewdest vilest and bitterest he could speak Ibid. 1087. calling him the rankest heretike that ever lived and that it had been good he had been dispatcht long ago Alsted Chron. p 376. Aeneas Sylvius defended this truth That the Councel was above the Pope and commended the Germans for opposing the Pope But when he saw that this was not the way to preferment he turned tippet taught the contrary Doctrine and became Pope In the inthronization of the Pope before he is set in his Chair and puts on his Triple crown a piece of tow or wad of straw is set on fire before him and one appointed to say Sic transit gloria mundi D. Feat'ey at Sir Humphrey Lindes funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25.23 〈◊〉 〈◊〉
to hate him and vex himself to no purpose Presume in thy minde that many things are to be suffered while we are here which whoso cannot frame to do it s but time for him to make up his pack and be gone out of the world for here 's no being for him Many things also are to be dissembled and winked at as the lion takes no notice of the barking of curs Non indignantur agrotu sed morbos sanant Erasm as Physicians passe by the petulancies of their patients Pils must be swallowed down whole not chewed so injuries Thus by the meeknesse of wisdome prevent occasions of anger it doth require much study to live quietly Fourthly Consider 1. The deformity of anger 2. The disgrace And 3. The danger of it First What an ugly thing is anger dispossessing a man of his soul which is possessed by patience and dis-figuring his body with fierinesse of the eyes Luk. 21.19 Turpis aspectus quid antma furiousnesse of the looks distortion of the face inflammation of the nostrils The Hebrews call anger Aph because therein the nose riseth the colour changeth the tongue stammereth the teeth gnash the hands clap as Balaac's Numb 24.10 the feet stamp the pulse beats the heart pants the whole man swels like a toad glows like a devil tormenting himself before his time Plato Seneca Sextius Prov. 14.9 11.16 19. E. cles 7.11 Prov 21.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 2 18. ab Hebrae◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stultus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6 7. Invalidum oncne naturâ querulum Sen. Whence many Heathens have advised the angry man to look his face in a glasse and so grow ashamed of his distemper Next for the disgrace The holy Ghost hath stigmatized the angry person for a fool in grain such an one as exalts folly sets it up on high to be seen of all and proclaims himself a Fool yea the worst of fools for Proud haughty scorner is his name that dealeth in proud wrath That 's his title Thus God loads such a man with disgrace And whereas he thinks by his big looks and high tearms to carry it among men as Lamech did when he hath gotten revenge especially The Apostles purposely disgraceth revenge of injury by a word that signifies disgrace losse of victory or impotency of minde And indeed it is unmanlinesse of spirit and little wit in the head that causeth a great deal of passion in the heart as we see in infants and sick people Nibil tolerabile videtur noÌ„ quâ—a dura sed quia molles paâ—imur 6.2 Thunder hail tempest neither trouble nor hurt celestiall bodies no more doth anger great mindes The tops of some mountains are said to be so high above the middle region of the air that not so much as the dust upon them is moved out of the place from years end to years end So is it here Great spirits and men of understanding are like the upper region in a perpetuall serenity or at least like the highest planets that of all the rest are thought to be slowest in course or like a diamond that is neither bruised nor cut And lastly for the danger of anger it consumes the body it confounds the soul Fevers colicks palsies Plus nocet ira quam injoria plurisies apoplexies inflammations consumptions are caused by it whiles it dries up the radicall moisture that balsome of the body boils the heart into brine and viper like makes an end of the owner who as he lived undesired so he dies unlamented as Nerva Valentinian and other cholerike Kings and persons of great note who hereby have wrought their own ruth and ruine â— Pet. 3.7 Jam 1.19 20 21 Ep. 4.30 31. And for the poor soul it is indisposed by unadvised anger for praier or any other duty to God or man He is laid open as an unwalled City to many sinnes mischiefs and miseries Jam. 3.16 Prov. 3.32 and 7.13 and 29.22 Psalme 37.8 temporall spirituall and eternall Prov. 17.10 Mat. 5.21 He that lives and dies in this fury becomes a prey to the furies of hell Fiftly Consider wisely of Gods providence presence patience First That those that wrong us how malicious or mischievous soever are the instruments of his good providence for our greatest good Irasci pop RoÌ„ nemo spaieâ—tèr potest Iâ—ac Nemo me impâ—mè iaâ—essit saith the Scottish thistle 2 Sam 16.10 11. Why then should we be angry at them Is not this to be angry at God Now if he could say No wise man will be angry with the people of Rome because of their power how much greater folly is it to rage at God If he be angry with us there is hope of mercy but if we be angry with him what help is there let his Wrath be kindled never so little This reyned in Job from letting slie at the Caldeans that robb'd him and David at Shimei that reviled him Take heed ye be not found fighters against God Act. 5. And had he as well seen God in Nabal as he did in Shimei he had never been so outragious Reverence therefore Gods providence and be still Psal 39.10 None could have power against thee except it were given them from above Job 19.11 Next Consider Gods presence and be carefull Set God before thy passions and they will be soon husht as unruly fellows that are quarrelling when once an officer comes in amongst them When thy heart boils with wrath and desire of revenge say as those Disciples Luk. 9.54 Wilt thou that we call for fire from heaven Ask leave of God ere you dare to doe any thing that way and presume not to be thine own carver We use to say If the Magistrate be not present we may offend another to defend our selves But if the Magistrate be present there is no excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5 â— behold the Judge stands before the door saith S. Iames grudge not therefore groan not grunt not one against another You cannot shew the least token of impatiency but he is an eye-witnes of it Jer 5.22 Now will ye not tremble at my presence saith the Lord Iob though patient at first yet when once wet to the skin fals a roaring and raving and there was no hoe with him Till at length God steps forth as it were from behinde the hangings over-hearing him and takes him up roundly Chap. 38.2 Who is this saies he that talks thus how now After which Iob laid his hand upon his mouth and we hear no more of him Consider lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13.18 Psal 103.8 9. Gods infinite patience and long-sufferance in bearing mens manners as he did theirs in the wildernesse How slow is he to anger and plenteous in mercy He will not alwaies chide though alwaies provoked neither will he keep his anger for ever God judgeth the righteous but very gently and in the midst of judgement he