Commentary on the Epistles and Revelation of John

CHAP. IIII. Verse 1. As we have received mercy]

SIth we have so freely been called to the Ministry of mere mercy, we show forth therein all sedulity and sincerity. When I was born, said that French King, thousand others were born besides myself. Now what have I done to God more then they, that I should be a King, and not they? Tamerlane having overcome Bajazet, asked him whether ever he had given God thanks for making him so great an Emperor: who confessed ingenuously he never thought of it. To whom Tamerlane replied, that it was no wonder so ungrateful a man should be made a spectacle of misery. For you, saith he, being blind of one eye, and I lame of a leg, was there any worth in us, why God should set us over two such great Empires of Turks and Tartars? So may Ministers say, What are we that God should call us to so high an office, &c.?

We faint not ] We droop not, we flag not, we hang not the wing, though hardly handled. For, Pradicare nihil alind est, quam derivare in se furorem totius mundi, as Luther said.

Verse 2. The hidden things of dishonesty ] All legerdemain, and under-hand dealing. They that do evil hate the light, love to lurk. But sin hath woaded an impudency in some men's faces, that they dare do anything.

To every man's conscience ] A pure conscience hath a witness in every man's bosom. See 1 Cor. 14.24.

Verse 3. To them that are lost ] It is a sign of a reprobate-goat, Joh. 8 43, 47. Sensuall, baving not the spirit, Jude 19. The devil hides his black hand before their eyes.

Verse 4. The god of this world ] The devil usurps such a power, and wicked men will have it so. They set him up for God: If he do but hold up his finger, give the least hint, they are at his obedience, as God at first did but speak the word, and it was done. All their buildings, plowings, plantings, sailings are for the devil. And if we could rip up their hearts, we should find written therein, The god of this present world.

Verse 5. We preach not ourselves ] We are Christ's paranymphes, or spokesmen, and must woo for him. Now if we should speak one word for him, and two for ourselves, as all self-seekers do, how can we answer it?

Verse 6. Hath shined ] The first work of the spirit in man's heart is, to beat out new windows there, and to let in light, Act. 26, 18. And then, Semper in sole sita est Rhodos, qui & calorem & colorem nobis impertit.

Verse 7. In earthen vessels ] Gr. In oyster-shells: as the ill-favored oyster hath In it a bright pearl. Vilis saepe cadus noble nectar habet. In a leathern purse may be a precious pearl.

Verse 8. We are troubled on every side ] This is the worlds wages to God's Ministers. Veritas odium parit. Opposition is Evangely genius, said Calvin. Tru • h goes ever with a scratched face.

We are perplexed ] Pray for me, I say, Pray for me, said Latimer. For I am sometimes so fearful, that I could creep into a Mouse-hole, sometimes God doth visit me again with comfort, &c.

Verse 9. Persecuted but not forsaken ] The Church may be shaken, not shivered, persecuted, not conquered. Roma cladibus animosior, said one. 'It is more true of the Church: She gets by her losses, and as the Oak she taketh heart to grace from the maims and wounds given her,

As the Pope wrote once to the great Turk,

Cast down, but not destroyed ] Impellere possunt (said Luther of his enemies) sed totum prosternere non possunt: crudeliter me tractare possunt, sed non extirpare: dentes nudare, sed non devorare: occidere me possunt, sed in totum me perdere non possunt. They may thrust me, but not throw me, show their teeth, but not devout me, kill me, but not hunt me, &c.

Verse 10. The dying of the Lord ] A condition obnoxious to daily deaths and dangers.

Might be made manifest ] As it was in Paul, when being stoned, he started up with a sic, sic oportet intrare. Thus, thus must heaven be had, and no otherwise.

Verse 11. For we which live, &c.] Good men only are heirs of the grace of life, 1 Pet. 3.7. Others are living ghosts, and walking sepulchers of themselves.

Verse 12. Death worketh in us ] It hath already ceized upon us, but yet we are not killed with death, as those were, Revel. 2. 23. As a godly man said, That he did agrotare vitaluer, so the Saints do Mori vitaliter, die to live forever.

But life in you ] q. d. You have the happiness to be exempted, whiles we are tantùm non interempti, little less then done to death.

Verse 13. The same spirit ] That you have and shall be heirs together of heaven with you, though here we meet with more miseries.

I believed and therefore, &c.] The Spirit of faith is no indweller, where the door of the lips open not in holy confestion and communication.

Verse 14. Shall present us with you ] Shall bring us from the jaws of death, to the joys of eternal life.

Verse 15. That the abundant grace ] This is one end wherefore God suffers his Ministers to be subject to so many miseries, that the people might be put upon prayer and praise for their deliverance.

Verse 16. Yet the inward man ] Peter Martyr dying said, My body is weak, my mind is well. Well for the present, and it will be better hereafter, This is the godly man's Motto.

Verse 17. For our light affliction ] Here we have an elegant Antithesis, and a double hyperbole beyond englishing. For affliction, here's glory; for light affliction, a weight of glory; for mome • ary affliction, eternal glory.

Which is but for a moment ] For a short braid only, as that Martyr said. Mourning lasteth but till morning. It is but winking, and thou shalt be in heaven presently, quoth another Martyr.

Worketh unto us ] As a causa sine quâ non, as the law worketh wrath, Rom. 4.15.

Afarre more exceeding ] An exceeding excessive eternal weight. Or, a far most excellent, eternal weight. Nec Christus, nec coelum patitur hyper • olen, saith one. Here it is hard to hyperbolize.

Weight of glory ] The Apostle a ••• seth to the Hebrew and Chaldee words, which signify both weight and glory. Glory is such a weight, as if the body were not upheld by the power of God, it were impossible it should bear it. Joy so great, as that we must enter into it: it is too big to enter into us. Enter into thy Masters joy, Mat. 25. Here we find that when there is great joy, the body is not able to bear it; our spirits are ready to expire; What shall it then be in heaven?

Verse 18. Whiles we look not ] Gr. Whiles we make them not our scope our mark to aim at. Heaven we may make our mark, our aim, though not our highest aim.

At the things that are seen ] Whiles we eye things present only, it will be with us as with an house without pillars, tottering with every blast, or as a ship without anchor, tossed with every wave.

But at the things which are not seen ] Pericula non respicit Martyr, coronas respicit: Plagas non horret, premium numerat: non videt lictores inserne flagellantes, sed Angelos superne acclamantes, saith Basil: Who also tells us how the Martyrs that were cast out naked in a winters night, being to be burned the next day, comforted themselves and one another with these words; Sharp is the cold, but sweet is Paradise: Troublesome is the way, but pleasant shall be the end of our journey: let us endure cold a little, and the Patriarchs bosom shall soon warmus: let our foot burn a while, that we may dance forever with Angels: Let our hand full into the fire, that it may lay hold upon eternal life, &c.

But the things which, &c.] The Latins call prosperous things Res secundas, because they are to be had hereafter, they are not the first things; these are past, Rev. 21.

CHAP. V. Verse 1. For we know]

NOt we think, or hope only: This is the top gallant of faith, the triumph of trust, this is as Latimer ca • s it, the sweet-meats of the feast of a good conscience. There are other dainty dishes in this feast, but this is the banquet. The cock on the dung-hill knows not the worth of his jewel.

Our earthly house of this Tabernacle ] Our clayie cottage. Man is but terra friabilis, a piece of earth neatly made up. The first man is of the earth earthy: and his earthly house is ever mouldering over him, ready to fall upon his head. Hence it is called, The life of his hands, because hardly held up with the labor of his hands. Paul a Tent-maker, elegantly compares man's body to a Tent. Plato also in his dialogue of death, calleth the body a Tabernacle.

We have a buiding of God ] The Ark transportative till then, was settled in Solomon's temple: So shall the soul be in heaven. As when one skin falls off, another comes on, so when our earthly tabernacle shall be dissolved or taken down, we shall have a heavenly house. The soul wears the body as a garment, which when it is worn out, we shall be clothed with a better snit; we shall change our rags for robes, &c. Ita{que} non plangimus, sed plandimus quando vitam claudimus: quia dies iste non t • m fatalis quam natalis est.

Verse 2. For in this ] That is, in this tabernacle of the body.

We groan earnestly ] As that Avis Paradisi, which being once caught and enraged, never leaves sighing, they say, till set at liberty. The Greeks call the body 〈 in non-Latin alphabet 〉 the souls bond, and 〈 in non-Latin alphabet 〉 , quasi 〈 in non-Latin alphabet 〉 the souls sepulcher.

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 thorough this straight and heavy lane no wiping all tears from his eyes, but with his winding sheet, he yields, and is not only content, but full glad of his departure. As in the mean while he accepts of life rather 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 clothed upon, that is, whether we that are now 〈 in non-Latin alphabet 〉 , shall be sound alive at Christ's coming to judgment, whether we shall then be found clothed with our bodies, or naked, that is, stripped of our bodies.

Verse 4. Do groan, being burdened ] viz. With sin and misery, whereof we have here our back-burdens. And surely great shame it were (as that Martyr said) that all the whole creatures of God should desire, yea groan in their kind for our liberty, and we our selves to loath it: as doubtless we do, if for the cross, yea for death itself we with joy swallow not up all sorrow that might let us from following the Lord's call, and obeying the Lord's providence, &c.

Might be sw • 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, childhood; not extinguishing, but drowning it that it is not seen.

Verse 5. He that hath wrought us ] Curiously wrought us in the lowermost parts of the earth, that is in the womb, as curious workmen perfect their choice pieces in private, and then set them forth to public view. Others expound it by Rom 9.23.

The earnest of the spirit ] He saith not the Pawn, but the earnest. A pawn is to be returned again, but an earnest is part of the whole bargain.

Verse 6. Therefore we are confident ] Not haesitant, or halting, as Hadrian the Emperor was, and as he that cried out on his death-bed, Anxious vixi, dubius morior, nescio quo vado, I have lived carefully, 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, 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 Inn. A man that comes into an Inn, if he can get a better room, he will: if not, he can be content with it; for, saith he, it is but for a night. So it should be with us.

Verse 7. For we walk by faith ] Which puts our heads into heaven, sets us on the top of Pisgah with Moses, and therehence descries and describes unto us the promised Land, gives us to set one foot 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 temporal, but as a street door to let in eternal life.

To be present with the Lord ] This Bernard calleth Repatriasse. Plotinus the Philosopher could say when he died, That which is divine in me I carry back, 〈 in non-Latin alphabet 〉 , to the Original divine, that is, to God. But whether this man believed himself or not, I greatly doubt.

Verse 9. Wherefore we labor ] Our hope of heaven maketh us active and abundant in God's service. The doctrine of assurance is not a doctrine of liberty, but the contrary, 1 Joh. 3.3. We make it our ambition, faith the Apostle here, to get acceptance in heaven, waiting till our father shall call us home, and passing the time of our sojourning here in fear, 1 Pet. 1.17. The Saints have their commotation upon earth, their conversation in heaven.

Verse 10. For we must all, &c.] This great assize will not be such an Assembly as that of Ahasuerus, of his Nobles, Princes and Captains only: nor such as the biddings of rich men to their feasts, of their rich neighbors only, but like the invitation of that householder that sent his servants to compel all to come in. On that day Adam shall see all his nephews together.

Appear before, &c.] Be • aid open, and have all ripped 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 in April both wholesome roots and poisonable, discover themselves, which in the winter were not seen, so at the day of judgment good and evil actions.

The things done in his body ] That is, the just reward of those things. In die judicy plus valebit conscientia pura, quam marsupia plena. Then shall a good conference be more worth then all the worlds good. And this was that that made Paul so sincere a Preacher, and so insatiable a server of God, as Chrysostom calleth him.

Whether it be good or bad ] Wicked men shall give an account, 1. Debonis commissis: Of goods committed to them: 2. De bodis dimissis, of good neglected by them. 3. De malis commissis, of evils committed. 4. De malis permissis, of evils done by others, suffered by them. Ita{que} vivamus, saith the Orator. Let us so live as those that must render an account of all.

Verse 11. Knowing therefore the terror, &c.] What a terrible time it will be with the wicked, who shall in vain tire the deaf mountains with their hideous out-cries to fall upon them, &c.

We persuade men ] To slee from the wrath to come, to repent and be converted, that their sins may be blotted out, when the times of refreshing shall come, Act. 3.19. We speak persuasively to this purpose, but it is God only that persuades.

Verse 12. Which glory in appearance ] Gr. In the face. Hypocrites as they repent in the face, Mat. 6.16. so they rejoice in the face, not in the heart. Their joy is but skin-deep, it is but the hypocrisy of mirth, they do not laugh but grin, their hearts ache many times, when their faces counterfeit a smile: Their mirth is frothy and flashy, such as smoothes the brow, but fills not the breast, such as wets the mouth, but warms not the heart.

Verse 13. It is to God ] i. e. When to the world we seem mad of pride and vain-glory, yet then we respect only God's glory.

It is for your sakes ] i. e. For your learning, that we are more modest and sparing in commending our Apostleship. It is a good rule, Quicquid agas, propter Deum agas. Do all for God's sake.

Verse 14. The love of Christ, &c.] As reward hath an attractive, and punishment an impulsive, so love hath a compulsive faculty. This love of Christ had so closed in S. Paul, so hemmed him in, and begirt him round, that his adversaries reported him a mad man, as verse. 13. he erred in love toward his sweet Savior, and even exhaled his blessed soul in continual sallies, as it were, and expressions of his dear affection to the Lord Jesus.

Then were all dead ] All the body suffered in and with Christ the head, and so are freed by his death, Heb. 2.9. as if themselves in person had died.

Verse 15. Should not hence forth ] Servati sumus ut serviamus. The redeemed among the Romans were to observe and honor those that ransomed them as parents, all their days.

Verse 16. No man after the flesh ] i. e. We esteem no man simply the better or worse for his wealth, poverty, honor, ignominy, or anything outward. See jam. 1.9, 10, 11. Thomas Wats Martyr, spake thus at his death to his wife and children, Wife, and my good children, I must now depart from you, therefore henceforth know I you no more: but as the Lord hath given you to me, so I give you again to him, whom I charge you see that ye obey, &c.

Though we have known Christ ] As possibly Paul might have known Christ in the flesh: for Jesus of Nazareth was a Prophet mighty in deed and word before God and all the people, Luk. 24. 19. Austin wished that he might have seen three things, Rome flourishing, Paul preaching, Christ conversing with men upon earth. Bede comes after, and correcting this last wish, faith, yea but let me see the King in his beauty, Christ in his heavenly kingdom. Paul was so spiritualized that he took knowledge of nothing here below: he passed thorough the world as a man in a deep muse, or that so looks for a lost jewel, that he overlooks all besides it.

Verse 17. Is a new creature ] Either a new man, or no man in Christ.

All things are become new ] The substance of the soul is the same, the qualities and operations altered. In regeneration our natures are translated, not destroyed, no not our constitution and complexion. As the melancholy man doth not cease to be so after conversion, only the humor is sanctified to a fitness for godly sorrow, holy meditation, &c. so, of other humors.

Verse 18. And all things are of God ] He is both author and finisher of our faith, the God of all grace, the Father of all lights, &c.

And hath given to us the Ministry ] He hath taken this office from the Angels, those first preachers of peace, Luk. 2.10, 14. The Angel told Cornelius, his prayers were heard in heaven: but for the doctrine of reconciliation he refers him to Peter, Act. 10.

Verse 19. That God was in Christ, &c.] As the salt-waters of the sea, when they are strained thorough the earth, they are sweet in the rivers: so (saith one) the waters of Majesty and Justice in God, though terrible, yet being strained and derived thorough Christ, they are sweet and delightful.

Verse 20. Emb • ssadours for Christ ] And therefore sacred persons, not to be violated on pain of God's heavy displeasure. Do my Prophets no harm.

As though God did beseech you ] God's grace even kneels to us. En flexanimam Suadae medullam: Who can turn his back upon such blessed and bleeding embracements?

Verse 21. To be sin for us ] That is, a sin-offering, or an exceeding sinner, as Exod. 29.14. So Christ was, 1. By imputation, for our sins were made to meet upon him, as that Evangelical Prophet hath it, Isa. 53 6. And secondly, By reputation, for he was reckoned among malefactors, ibid. And yet one Augustinus de Roma Archbishop of Nazareth was censured in the Council of Basil, for affirming that Christ was peccatorum maximus, the greatest of sinners. Christ so loved us, saith one, that he endured that which he most hated, to become sin for us (he was made sin passive in himself to satisfy for sin active in us) and the want of that which was more worth then a world to him, the sense of God's favor for a time, Ama amorem illius, &c. saith Bernard.

Who knew no sin ] That is, With a practical knowledge, with an intellectual he did, else he could not have reproved it. We know no more then we practice. Christ is said to know no sin, because he did none.

That we might be made, &c.] As Christ became sin, not by sin inherent in him, but by our sin imputed to him; so are we made the righteousness of God, by Christ's righteousness imputed and given unto us. This the Papists jearingly call putative righteousness.

CHAP. VI. Verse 1. As workers together]

NOt as coadjutours, but as instruments, such as God is pleased to make use of. See the Note on 1 Cor. 3.9.

The grace of God in vain ] That Embassage of grace, Chap. 5. 20. Or that unspeakable gift of Christ, v. 21. which many use as homely as Rachel did her fathers gods; she hid them in the litter and sat on them: or as that lewd boy in Kets conspiracy, who when the Kings pardon was offered the Rebels by an herald, he turned toward him his naked posteriours, and used words suitable to that gesture. One standing by discharged an harquebuz upon the body, &c.

Verse 2. Now is the accepted time ] He purposely beats upon the 〈 in non-Latin alphabet 〉 , because opportunity is headlong, and, if once past, irrecoverable. Some are Semper victuri, as Seneca saith, they stand trifling out their time, and so fool away their salvation. God will not always serve men for a sinning-stock. Patientia lasa fit furor. Do we therefore as Millers and Mariners, who take the gale when it cometh, and make use of it, because they have not the wind in a bottle.

Now is the day of salvation ] And God will not suffer men twice to neglect it. If once past, it will never dawn again. Catch therefore at opportunities, as the Echo catcheth the voice, Psal. 27. take the nick of time. God is more peremptory now then ever, Heb. 2.2, 3.

Verse 3. Giving no offense ] A Minister should be as Absalom was, without blemish from head to foot. His fruit should be, as that of Paradise, fair to the eye, and sweet to the taste. A small fault is soon seen in him, and easily either imitated or upbraided. God appointed both the weights and measures of the Sanctuary to be twice as large as those of the Common-wealth.

Verse 4. In much patience ] Or tolerance, suffering hardship, as good soldiers of Jesus Christ.

In afflictions ] Out of which there is little or no use of patience: at least she cannot have her perfect work, Jam. 1.4.

In necessities ] Want of necessaries.

In distresses ] Such straits, as that we are at a stand, and have not whether to turn us: we are in a little ease, as it were.

Verse 5. In imprisonments ] Chrysostom saith, he had rather be Paul cast into prison, then Paul wrapped up into Paradise.

Verse 6. By pureness ] By lamb-like simplicity or sincerity. Religion loves to lie clean, said one. Godliness must run thorough our whole lives as the woof doth thorough the web. See Isa. 33.14. No gold or precious stone is so pure as the prudent mind of a pious man, said divine Plato.

Verse 7. On the right hand, &c.] Against the worlds both irritamenta and terriculamenta, both allurements and affrightments. Contempt us est à me Romanus & favor & furor, said Luther, when the Pope one while enticed him, and another while threatened him. When he was offered to be Cardinal, if he would be quiet, he replied, No, not if I might be Pope. When he was told that he should find no favor. Quid vero facere poterunt? (said he) occident? Nunquid resuscitabunt, ut iterum occidant • What will they do? will they kill me? But can they raise me to life again, that they may kill me again? Can they kill me the second time?

Verse 8. By honor and dishonor, &c.] It is written on heaven-doors (said that Martyr) Do well and hear ill. A bad report port is the ordinary reward of very-well-doing: which made Luther wax proud even of his reproach. Superbus fio, said he quod video nomen pessimum mihi crescere. Jerome also writeth to Augustine, Quod signum major is gloriae est, omnes haeretici me detestantur. This is my glory, that none of the heretics can give me a good word or look. It was a divine saying of Seneca, No man sets a better rate upon virtue, then he that loseth a good name to keep a good conscience.

As deceivers ] Aspersed for such, as Christ was, Mat. 27.63. And Lucian blasphemously termeth him 〈 in non-Latin alphabet 〉 , the crucified cezener.

Verse 9. As unknown ] To the world, 1 Joh. 3, 1, 2. A Prince in a strange Land is little set by, as not known. Unkent unkist, as the Northern Proverb hath it.

Well known ] To them that have spiritual judgment, and can prize a person to his worth: which the worlds wizards cannot do, Isa. 53.2, 3.

And not killed ] God will have a care of that: he corrects in measure, he smites his, not at the root, but in the branches, Isa. 27.8. As it is a rule in physic still to maintain nature, &c. so doth God still keep up the spirits of his people by cordials, Isa. 57.16.

Verse 10. As sorrowful, yet, &c] God's works are usually done in oppositis contrarys, as Luther said. Out of the eater he brings meat, &c. This riddle the world understands not.

Yet possessing all things ] Godliness hath an autarkie, a self-sufficiency, 1 Tim. 6.6. Cuicum paupertate been convenit, pauper non est, faith Seneca. A contented man cannot be a poor man.

Verse 11. Our mouth is open unto you ] We speak thus freely unto you, out of our deep affection towards you: we even carve you a piece of our heart, we pour forth ourselves in this flood of speech, that thereby ye may take a scantling of our over-abundant love to your fouls. 〈 in non-Latin alphabet 〉 , open-mouthed men are put for fools oftentimes in Lucian and Aristophanes. But in another sense then the Apostle here useth it. A large heart maketh a man full in the mouth, as if it sought that way to get out to the thing affected.

Verse 12. ye are not straitened in us ] Non habitatis anguste in nobis: so Piscator renders it.

But ye are straitened ] Ye are bankrupts in love, ye comply not, ye do not reciprocate. Plain things will join in every point, one with another: not so, round and rugged things.

Verse 13. I speak as unto my children ] Here are soft words, hard arguments. This is the way to win: and that was a sad complaint, 2 Cor. 12.15. Love lost is a bitter affliction.

Verse 14. Be not unequally yoked ] Dare not (saith a Divine) to yoke thyself with any untamed heifer, that bears not Christ's yoke. Quam mase inaequales veniuni juvenci? An Ox and an Ass might not be coupled together in the Law. And hereunto the Apostle seems to allude. The Doctors of Douay upon Levite. 19.19. Here all participation, say they, with heretics and schismatiques is forbidden. Philip King of Spain said, He had rather have no Subjects, then Subjects of divers religions. And, out of a bloody zeal, suffered his eldest son Charles to be murdered by the bloody Inquisition, because he seemed to favor our profession.

Verse 15. What concord hath Christ ] Those Moderatours that plead for a correspondency with Popery, would make a pretty show, if there were no Bible. But if these reconcilers (as Franciscus de sancta clara, and his fautors) were the wisest men under heaven, and should live to the worlds end, they would be brought to their wits end, before they could accomplish this works end, to make a reconciliation betwixt Christ and Antichrist, betwixt Rome and us.

Verse 16. I will dwell in them ] Gr. I will indwell in them: This notes God's nearest communion with them. He setteth them before his face continually, Psal. 41.12. as loving to look upon them. The Philosopher told his friends, when they came into his little low cottage, The gods are here with me. God and Angels are with his Saints.

And walk in them ] As they did in Solomon's porch, and other walks and galleries about the Temple. And hereunto the Prophet alludes, Zach. 3.7. The Turks wonder to see a man walk to and fro, and usually ask such whether they be out of their way, or out of their wits.

Verse 17. And be ye separate ] For gross Idolatry, and for fundamental errors only must we separate. Corruptions grew so great in the Church of Rome, that it justly occasioned first the separation of the Greek Churches from the Latin, and then of the Reformed Churches from the Roman. Machiavel observed, that after the thousand year of Christ, there was nowhere less piety then in those that dwelt nearest to Rome. And Bellar mine bewails it, That ever since we cried up the Pope for Antichrist, his kingdom hath not only not increased, but hath greatly decreased.

And I will receive you ] So you shall be no losers, • e put you into my bosom. God imparteth his sweetest comforts to his in the wilderness, Hos. 2.14.

Verse 18. I will be a Father ] The fundamental, meritorious, impulsive and final causes of this precious privilege, see set forth, Eph. 1.5, 6.

Saith the Lord Almighty ] This is added by our Apostle to Jer. 31.9.

CHAP. VII. Verse 1. Having therefore, &c. ]

FAith in the promises purifieth the heart, Act. 15.9. and argueth notably from mercy to duty.

From all filthiness ] Sin defileth a man worse then any jakes or leprosy. It is the devils excrement, it is the corruption of a dead soul. Seldom or never is there a birth of saving grace, but there follows it a flux of mortification.

Of flesh and spirit ] i. e. Both of the outward and inward man. Or of flesh, that is, worldly lusts, and grosle evils, as uncleanness, earthly-mindedness, &c. And of spirit, that is, more spiritual lusts, as pride, presumption, self-flattery, &c. These lie more up in the heart of the Country, as it were: those other in the fron • iers and skirts of it.

Perfecting holiness ] Propounding to ourselves, the highest pitch, and the best patterns.

In the fear of God ] Which is the fountain, whence holiness flows, See Pro. 8.13.

Verse 2. Receive us ] Gr. Make room for us in your hearts and houses. Set wide open the everlasting doors, that the King of glory may come in, triumphantly riding upon us his white horses, Revel. 6 2.

We have wronged no man ] Ministers must so live, that they may, if need be, glory of their innocence and integrity, as did Moses, Samuel, Paul, Melancthon.

We have corrupted no man ] viz. As the false Apostles had done with their leaven of false Doctrine, which eateth as a canker, 2 Tim. 2.17. or a gangrene, which presently over-runs the parts, and takes the brain. Protagoras in Plato boasted that of those sixty years that he had lived, he had spent forty in corrupting of youth.

We have defrauded no man ] We have cunningly made sale of no man, as those old impostours, that made prize of their prisoners, 2 Pet. 2.3. And as those Popish Muscipulatores or Mice-catchers, as the story calleth them, that raked together their Peter -pence, and other moneys here in England by most detestable arts. Polydore Virgil was one of these ill officers, that left not so much money in the whole Kingdom sometimes, as they either carried with them, or sent to Rome before them.

Verse 3. I speak not this, &c.] Though cause enough he had to condemn them for their shameful tenacity toward him, whom they basely suffered to labor for his living, and to preach gratis; against all right and reason.

To die and to live with you ] Such faithful friends are in this age all for the most part gone in pilgrimage, and their return is uncertain, as once the Duke of Buckingham said to Bishop Morton in Rich. the thirds time. Jonathan and David, Pylades and Orestes, Polistratus and Hippoclides are famous for their love one to another. These two last being Philosophers of Epicurus his sect, are said to have been born the same day, to have lived together all their days, and to have died in the same moment of time, being well stricken in years. But the love of Irish foster-brothers, is said far to surpass all the loves of all men.

Verse 4. I am exceeding joyful ] Gr. I do over-abound exceedingly with joy. Others may revel, the godly only rejoice: they have an exuberancy of joy, such as no good can match, no evil over-match: Witnes the Martyrs ancient and modern. Oh how my heart leapeth for joy (said one of them) that I am so near the apprehension of eternal bliss I God forgive me mine unthankfulness and unworthiness of so great glory. In all the days of my life I was never so merry, as now I am in this dark dungeon. Believe me there is no such joy in the world, as the people of Christ have under the cross. Thus and much more M ^r Philpot Martyr.

Verse 5. Our flesh had no rest ] Our spirit had no unrest. The outward man suffers much sometimes, when the inward remains unmolested. Philip Lantgrave of Hesse, being asked how he could so well bear his seven years imprisonment, answered, Se divines Martyrum consolationes sensisse, that he felt the divine consolations of the Martyrs, which as bladders bore him aloft all waters.

Verse 6. God that comforteth ] This is a most sweet attribute of God, such as we may profitably plead and produce in prayer. He loves to comfort those that are forsaken of their hopes.

By the coming of Titus ] Who came very opportunely, even whiles Paul was writing this Epistle. God's comforts are therefore sweet, because seasonable. He never comes too soon, nor stays too long. He waits to be gracious, as being a God of judgment. Were we but ripe, he is ready, and will lift us up in due time, 1 Pet. 5.6.

Verse 7. Your earnest desire ] Of seeing me, or rather of satisfying me.

Your fervent mind ] Gr. Your zeal, both against the incestuous person, and the false Apostles, Saint Paul's adversaries.

Verse 8. Though it were but for a season ] Gr. For an hour. In sin, the pleasure passeth, the sorrow remaineth: but in repentance, the sorrow passeth, the pleasure abideth forever. God soon poureth the oil of gladness into broken hearts.

Verse 9. That ye sorrowed to repentance ] Gr. To a transmentation, to a thorough change both of the mind and manners. Optima & aptissima poenitentia est nova vita. saith Luther. Which saying (though condemned by Pope Leo 10.) is certainly an excellent saying. Repentance for sin is nothing worth without repentance from sin. If thou repent with a contradiction (saith Tertullian ) God will pardon thee with a contradiction. Thou repentest, and yet continuest in thy sin. God will pardon thee, and yet send thee to hell. There's a pardon with a contradiction.

Sorry after a godly manner ] Gr. According to God. This is a sorrowing for sin, as it is Offensivum Dei, averfivum à Deo. This both comes from God, and drives a man to God, as it did the Church in the Canticles, and the Prodigal.

Verse 10. Godly sorrow worketh ] Sin bred sorrow, and sorrow, being right, destroyeth sin: as the worm that breeds in the wood, eats into it, and devours it. So that of this sorrow according to God we may say as the Romans did of Pompey the great, That it is the fair and happy daughter of an ugly and odious mother.

Repentance never to be repented of ] That is, saith one, Never to fall back again: for a man in falling back, seemeth to repent him of his repentance. Others interpret it, such a repentance, as a man shall never have cause to repent of. Job cursed the day of his birth; but no man was ever heard to curse the day of his new birth. For it is repentance to salvation, it hath heaven: it is that rain-bow, which if God see shining in our hearts, he will never drown our souls.

But the sorrow of the world ] That which carnal men conceive either for the want or loss of good, or for the sense or fear of evil.

Worketh death ] As it did in Queen Mary, who died (as some supposed by her much sighing before her death) of thought and sorrow either for the departure of K. Philip, or the loss of Calais, or both. There are that interpret death in this place, of spiritual death, because it is opposed here to life and salvation.

Verse 11. What carefulness ] Gr. What study, which (saith Tully ) is an earnest and serious bending and applying of the mind to something with a great deal of delight. It is rendered here carefulness, not that of diffidence, but that of diligence putting a man upon those wholesome thoughts, What have I done? What shall I do, &c.?

Yea what clearing ] Gr. Apology or defense. The old interpreter renders it satisfaction. It may be (saith M ^r Bradford ) he meant a new life, to make amends thereby to the Congregation offended. As the devil is called the Accuser, so the Spirit is called, The Comforter or pleader for us: because as he maketh intercession in our hearts to God: so upon true repentance he helpeth us to make apologies for ourselves; not by denying our sins or defending them, but by confessing and disclaiming them, as a child to his father.

Yea, what indignation ] Or stomach, as Ephraim, Jer. 31.19. The publican who smote himself upon the breast; he would have knocked his corruptions, if he could have come at them: as those Isa. 30.22. that polluted the Idols that they had perfumed, and said unto them, Get you hence, be packing, What have I to do anymore with Idolds? Hos. 14.8. Out of doors with this Tamar, here's no room for her. So foolish was I, and so very a beast, saith David, Psal. 73. How angry and hot was he against himself, 2 Sam. 24.10.

Yea, what fear ] Of God's heavy displeasure, and of doing anymore so; the burnt child dreads the fire. He that hath been stung, hates a snake.

Yea, what vehement desire ] As that of Rachel after children, as that of David after the water of the well of Bethlehem, as that of the hunted Hind after the water-brooks. David panted and fainted after God. That Martyr cried out, None but Christ, none but Christ.

Yea, what zeal ] Which is an extreme heat of all the affections for and toward God. David's zeal ate him up. Paul was judged as mad for Christ, as ever he had been against him, 2 Cor. 5.13. with Act. 26.11.

Yea, what revenge ] Out of deepest self-abhorrency, buffeting the flesh, and giving it the blew eye, as S. Paul (that crucifix of mortification) once did. Thus the women parted with their looking-glasses, Exod. 35. Mary Magdalene wiped Christ's feet with her hair, wherewith she had formerly made nets to catch fools in. Cranmer burnt his right hand first, wherewith he had subscribed, and oftentimes repeated in the flames. This unworthy right hand, so long as his voice would suffer him. The true penitentiary amerceth himself, and abridgeth his flesh of some lawful comforts, as having forfeited all. These seven signs of godly sorrow are to be seen in the repenting Church, Cant. 5. as in a worthy example or emblem. I sleep, there's indignation, but my heart waketh, there's Apology. I arose to open &c. there's study or care and diligence. My soul failed, there's her zeal. I sought him, I called on him, there's her vehement desire. The watchmen found me, they smote me, &c. There's her revenge, whiles she shrank not for any danger, but followed Christ thorough thick and thin in the night among the watch. And all this shows her fear of being again overtaken with drousiness.

To be clear in this matter ] Because they had heartily repented of it. Quem poenitet peccasse, poene est innocens. Repentance is almost equivalent to innocence. Imo plus est propemodùm à vitijs se revocasse, quam vitia ipsa nescivisse, saith Ambrose.

Verse 12. Not for his cause ] That is, Not so much for his cause.

That suffered the wrong ] viz. The father of the incestuous person. Compare Gen. 49.4.

But that our care for you ] That the Church might not suffer, as allowing such foul facts. How the Primitive Christians were slandered by the Heathens in this kind, who knows not? Cenalis Bishop of Auranches wrote against the Church at Paris, defending impudently that their assemblies were to maintain whoredom. Such reports also they cast abroad a little before the massacre, They tell the people in Italy, that Geneva is a professed Sanctuary of all roguery, that in England the people is grown barbarous, and eat young children, &c.

Verse 13. His spirit was refreshed ] After his long and tedious toil and travel to come to you, he never thought much of his labor. Calvin said, That it would not grieve him to sail over ten seas about an uniform draught for religion.

Verse 14. I am not ashamed ] As I should have been, had it proved otherwise. Lying is a blushfull sin: and therefore the liar denies his own lie, because he is a shamed to be taken with it: and our ruffians revenge it with a stab.

Verse 15. Whiles he remembereth ] Deep affections make deep impressions.

CHAP. VIII. Verse 1. Of the grace of God]

IT is a favor, yea an honor to us, that we may relieve poor Christ in his necessitous members, Psal. 16.2. When therefore he sets us up an Altar, be we ready with this Sacrifice, Heb. 13.16.

Verse 2. In a great trial of affliction ] For affliction tries what • ettle we are made of. Alchymy gold will not endure the seventh • re, as true gold will. Affliction (the trial of our faith) is more precious then gold, 1 Pet. 1.7. What then is faith itself so tried? Revel. 3.18.

The abundance of their joy ] Whilest the spirit of glory, and of God rested upon them, 1 Pet. 4.14. Well my grace be called the divine nature: for, as God brings light cut of darkness, riches out of poverty, &c. so doth grace: it turns dirt into gold, &c. The world wonders (said that Martyr) how we can be so merry, in such extreme misery. But our God is omnipotent, which turneth misery into felicity, &c. See the Note on 2 Cor. 7.4.

Their deep poverty ] Gr. Their poverty being now at the very bottom, and having little left beside hope: they were even exhausted, and yet gave liberally. Giles of Brussels, Martyr, gave to the poor whatsoever he had, that necessity could spare, and only lived by his science, which was of a Cutler. Some he refreshed with his meat, some with his clothes, some with his household-stuff. One poor woman there was brought to bed, and had no bed to lie in; to whom he brought his own bed, himself content to lie in the straw.

Unto the riches of their liberality ] Gr. Of their simplicity: in opposition to that crafty and witty wiliness of the covetous to defend themselves from the danger of liberality. Wherein also they are utterly mistaken; for not getting, but giving is the way to thrive. See the Note on Mat. 6.4.

Verse 3. Yea and beyond their power ] One such poor Macedonian might well shame a hundred rich Corinthian cur-mudgins.

They were willing ] Gr. They were volunteers, full of cheerful charity.

Verse 4. Receive the gift ] Gr. The grace, i. e. the alms: it being of God's free grace that we have, 1. What to give. 2. Hearts to give it. For naturally we are all like children which though they have their bosoms, mouths, and both hands full, yet are loath to part with any.

Verse 5. Not as we hoped ] God is usually better to us then our hopes.

First gave their own selves to the Lord ] Ay, this is the right way of giving alms; and this is done by faith, the work whereof is to be an empty hand, Mendica manus (as Luther calleth it) a beggars hand to receive it: but when it hath received, it gives back again itself and all, and thinks all too little, as Mary Magdalene did her precious ointment.

And unto us by the will ] The good soul delivers up itself to Christ's faithful Ministers, and saith in effect to them, as Luther, before he was better informed, wrote to Pope Leo X, anno 1518. Prostratum pedibus me tibi offero, cum omnibus quae sum & habeo:—Vocem tuam vocem Christi in to praesidentis & loquentis agnoscam. I humbly prostrate myself with all that I have, and am, at thy feet, &c.

Verse 6. So he would finish ] Finis opus coronat, the end is better then the beginning, saith Solomon. Charles the 5. his emblem was Ulteriùs. Titus was here desired to take up the whole alms, and not to faint till he had finish • d, Gal 6 9.

Verse 7. As ye abound in faith ] He purposely commendeth them, that he may the better insinuate into them. Ministers may profitably praise their people in some cases, that they may the sooner win them to duty: For there is no so sweet hearing (saith Xenophon ) as a man's own commendation.

Verse 8. To prove the sincerity ] Gr. The germanity, the naturalness, legitimatenesse, opposed to bastardlinesse. This age aboundeth with mouth-mercy, which is good cheap, and therefore, like refuse fruit, is found growing in every hedge. But a little handful were worth a great many such mouth-fuls, Isa. 51.18. Complaint is made, that there is not any one that taketh Zion by the hand. S. James tells of some in his time that would feed their poor brethren with good words, and good wishes, Jam. 2.15, 16. as if they had been of the Cameleon-kind, to live with Ephraim upon wind, Hos. 12.1. But what said the poor man to the Cardinal, who denied him a penny which he begged, and offered him his blessing, which he beg'd not? If thy blessing had been worth a penny, I should not have had it; keep it therefore to thyself, Carle.

Verse 9. He became poor ] Not having where to lay his head, nor wherewith to pay tribute, till he had sent to sea for it, &c. Lo he that was heir of all things, Heb. 1.2. was scarce owner of anything, but disinriched and disrobed himself of all, that through his poverty, he might crown us with the inestimable riches of heavenly glory: This is such a motive to mercifulness as may melt the most flinty heart that is.

Verse 10. But also to be forward ] Gr. To be willing. This the Apostle makes to be more then to do, that is, then to do with an ill will. or for by-respects. Virtus nolentium nulla est. Christ will enjoy his Spouses love by a willing contract, not by a ravishment: the title of all converts is, a willing people.

Verse 11. Now therefore perform ] Unless our willing of good be seconded with endeavor, it is nothing worth: Balaam wished well to heaven, so did he that came kneeling to our Savior with good master, &c. but they stuck at the hardship of holiness, without which there is no heaven to be had: they would not come off here, and therefore gat nothing by their short-winded wishes. Solomon compares such sluggards to the door, that turns on the hinges, but yet hangs still upon them, it comes not off for all the turnings.

Verse 12. It is accepted ] Sic minimo capitur thuris honor Deus. Noah's Sacrifice could not be great, yet was greatly accepted. Jacob bad his sons take a little of every good thing, and carry for a present to the Lord of Egypt. Saul and his servant present Samuel with the fourth part of a shekel, to the value of about our five-pence. Thankfulness (they had learned) was not measured by God and good men by the weight, but by the will of the retributour. God calls for that which a man's heart inclines him to do, be it more, be it less: so low doth his highness stoop to our meanness; preferring the willingness of the mind, before the worthiness of the work.

Verse 13. And you burdened ] Gr. Pinched or pressed, viz. with poverty.

Verse 14. Your abundance ] That your cup may overflow into their lesser dishes, that your superfluities both in respect of the necessity of nature and exigency of estate (as the Schoolmen speak) may supply the wants of God's poor afflicted.

A supply for your want ] Those that lend mercy may have need to borrow. The Shunamite that refused once to be spoken for to the King by the Prophet, little thought she should afterwards have craved that courtesy of his man Gehazi. Those that stand fastest upon earth, have but slippery footing: No man can say, that he shall not need friends. Pythias was so wealthy a man, that he was able to entertain Xerxes his whole Army consisting of a million of men: yet afterwards he became so poor that he wanted bread.

Verse 15. He that had gathered much ] He that was so nimble as to gather more then his neighbor, was to supply his neighbor, that every man might have his Omer. Now the equity of this law being common and perpetual, the Apostle draweth his argument from it. Riches, saith one, are but as Manna: those that gathered more of it, had but enough to serve their turn (or if they gathered more, 'twas but a trouble and annoyance to them) and they that gathered less had no want. Let the rich account themselves the poor man's stewards. With-hold not good from the owners thereof (the poor) when it is in the power of thy hand to do it.

Verse 16. But thanks be to God ] Deo gratias was ever in Paul's mouth, and in Austin's, and should be in ours.

Verse 17. But being more forward ] A good heart is ready to every good work, waiting the occasions thereof, Tit. 3.1. as the Be, so soon as ever the Sun breaks forth, flies abroad to gather honey and wax.

Verse 18. Whose praise is in the Gospel ] S. Luke, likely, who wrote first Gospel, as some gather out of Luke 1.1. and whom Ambrose highly commendeth for the most clear and distinct Gospel-writer.

Verse 19. Chosen of the Churches ] This compared with Act. 13.1, 2. it may seem the Apostle meaneth not Luke, but Barnabas: though others think Timothy.

Verse 20. Avoiding this ] As shipmen avoid a rock or shelf: for it is a seafaring term, and shows how shy we should be doing ought, that may render our honesty suspected. Ego si bonam famam servasso, sat dives ero, said he in the Comedy.

Verse 21. Providing ] Projecting, procuring. A good name is a great blessing, and therefore the same word in Hebrew signifieth both, Prov. 28.20.

Verse 22. Whom we have oft ] Some are of opinion that Luke is here deciphered rather then verse. 19. Whoever it was, it is much for his honor, that Apelles -like he was approved in Christ, and active for the Church.

Verse 23. Messengers ] Gr. Apostles, Emandati, Ambassadors of special and high employment.

The glory of Christ ] So the Church is called the glory, Isa. 4.5. God's glory, Isa. 46.13. a crown of glory, and a royal diadem in the hand of Jehovah, Isa. 62.3. The throne of God, Exod. 17.16. The throne of glory, Jer. 4.21. The ornament of God, yea the beauty of his ornament, set in Majesty, Ezek. 7.20. There is not so much of the glory of God (saith one) in all his works of creation and providence, as in one gracious action that a Christian performs.

Verse 24. Wherefore show ye ] As by an ocular demonstration, or as by pointing the finger.

Before the Churches ] In the face of the Churches, whose eyes are now full set upon you, to see what entertainment ye will give to their messengers. A Christian is like a crystall glass, with a lamp in the midst.

CHAP IX. Verse 1. The ministering to the Saints]

OR the service that ye owe the Saints in ministering to their necessities. Amadeus Duke of Savoy, Stephanus King of Hungary. Hooper Bishop of Gloucester, and D ^r Tailor Martyr, are famous for their labor of love in ministering to the Saints.

Verse 2. Was ready ] To wit, in their resolutions: for the collection was not yet made.

And your zeal ] i.e. Your liberal contribution out of deep affection, and an holy emulation to exceed others in bounty.

Verse 4. In this same confident boasting ] Gr. In this confidence of glorying: A Metaphor from hunters, who confidently expect the beast, and valiantly set upon him. Sic latini dicunt, subsistere apram.

Verse 5. Not of covetousness ] Non ut extortum aliquid, saith Piscator, velut illiberale aliquid. Not as wrung out of you, squeezed out, as verjuice is out of a crab. Covetous persons part with their penny, as with blood out of their hearts, Citiùs aquam ex pumice, clavam ex manu Herculis extorqueas. God will set off all hearts from such misers in their misery, that are so unreasonably merciless.

Verse 6. Which soweth bountifully ] Gr. That soweth in blessings; alluding to Ezek. 34.26. Eccles. 11.1. Cast thy bread upon the water, that is, upon fat and fertile places, loca irrigua. A Metaphor from seedsmen, who eat not all, sell not all, but sow some: so should we sow that we have upon the backs and bellies of the poor, sow more of this seed in God's blessed bosom, the fruit whereof we are sure to reap in our greatest need.

Verse 7. According as he purposeth ] God straineth upon none: See Levite. 5.6, 12, and 14.10, 21, 30. Liberality implieth liberty.

God loveth a cheerful giver ] Dat been, dat mulium, qui dat cum munere vultum, One may give with his hand, and pull it back with his looks.

Verse 8. And God is able ] Fear not therefore lest yourselves should want hereafter, if you should give liberally now. Is not mercy as sure a grain as vanity? Is God like to break?

Having all sufficiency ] He saith not, superfluity. Enough we shall be sure of, and an honest affluence, if fit for it, and can make us friends with it. Bonus Deus Constantinum magnum tantis terrenis implevit muneribus, quanta optare nullus auderet, saith Austin. God gave Constantine more wealth then heart could wish, and he was no niggard of it to poor Christians.

In all things ] The Apostle useth many Ali's on purpose to cross and confute our covetousness, who are apt to think we have never enough.

Verse 9. He hath dispersed abroad ] General Norice was like that Bishop of Lincoln, that never thought he had that thing that he did not give. Of M ^r Wiseheart the Scottish Martyr it is reported, that his charity had never end, night, day, nor noon. He forbare one meal in three, one day in four for the most part to bestow it on the poor. He never changed his sheets, but he gave them away, &c.

His righteousness endureth forever ] Never did a charitable act go away without the retribution of a blessing. See the Note on Mat. 10.42.

Verse 10. And multiply your seed sown ] He that soweth seemeth to cast away his seed, but he knows he shall receive his own with usury. Isaac had a hundred-fold increase. In Egypt so far as the river Nile watereth, the ground is so fruitful, that they do but throw in the seed, and have four rich harvests in less then four months. Temporalia Dei servis impensa non pereunt, sed parturiunt. Sidedisses tres aureos, accepisses trecentos, said that Bishop of Milan to his servant, that had not given so much to the poor as he had appointed him. If we never sow, we shall never reap, said that • ood poor Minister that bad his wife give three-pence (his whole stock) to a poor brother.

Verse 11. Which causeth through us ] Whiles we not only relieve them, but instruct them, as Bishop Hooper did his board of beggars, as D ^r Tailor the Martyr did the Alms-people of Hadley, and other poor of his Parish. As Giles of Brussels did, ministering wholesome exhortation of sound doctrine to them he relieved, and so eliciting from them many thanksgivings unto God.

Verse 13. For your professed subjection ] Whilest you testify your faith by your works, as they produced the coats that Dorcas made, to prove her a devout woman; and as Numb. 13.13. it appeared by the fruits it was a good land. Heathens acknowledged, That no people in the world did love one another so as Christians did.

Verse 14. And by their prayer for you ] A poor Christians prayers cannot be bought too dear. I will restore comfort to him, and to his mourners, Isa. 57.18. Such can do much with God. Et cum talis fueris memento mei, saith Bernard to his poor, but pure friend. How heartily prayeth Paul for One siphorus, 2 Tim. 1.18?

Verse 15. For his unspeakable gift ] That is, for Christ (saith Theophylact, whom Piscator followeth) who is called the gift, by an excellency, Joh. 4.10. and the benefit, 1 Tim. 6.2.

CHAP. X. Verse 1. By the meekness and gentleness]

WHom in those sweet virtues I desire to imitate. The praise of Christ's meekness recorded by the Prophet, and explained by Philip, converted the Eunuch, Act. 8.

Who in presence am base ] i. e. Despicable, because I take not upon me, and bear a port, as the false Apostles do. Meekness of spirit commonly draws on injuries. A Crow will stand upon a sheep's back pulling off wool from her sides.

Am bold toward you ] So mine adversaries report me, as if I were over-bold and busy by my letters.

Verse 2. That I may not be bold ] That you necessitate me not. Non nisi coactus hoc facio, said that Emperor that subscribed a warrant to put one to death.

With that confidence ] It was but confidence: but they made the worst of it, and called it boldness, Quam vitio verterunt. Evil will never speaks well.

Verse 3. We do not war, &c.] The Ministry is a kind of Militia, 1 Tim. 1.18. Christ rideth on Ministers, as his white horses, conquering and to conquer, Rev 6.2.

Verse 4. Are not carnal ] i.e. Weak, opposed here to mighty. The flesh is weak as water, therefore called the old man, old leaven, &c. These weak weapons of the false Apostles (here intimated and taxed) are human eloquence, artificial composures, &c. of those Verbalists, Qui exceptis verbis tinnulis & emendicatis, nihil loquuntur, as Jerome hath it.

But mighty through God ] Note here the Apostles modesty, Not we, saith he, but our weapons are mighty, and not thorough us that wield them, but thorough God that works by and with them. See the Note on 1 Cor. 15.10.

To the pulling down of strong-holds ] Forts, Munitions, Trenches, Cages of foul spirits inhabiting men's hearts.

Verse 5. Casting down imaginations ] As the spettle that comes out of man's mouth slaieth serpents: so doth that which proceedeth out of the mouths of God's faithful Ministers quell and kill evil imaginations, carnal reasonings, which are that legion of domestical devils, that hold near intelligence with the old Serpent. Nemo sibi de suo palpet: quis{que} sibi Satan est. Corrupt reason, like Eve and Jobs wife, is always drawing us from God. Out of doors with this Hagar.

And bringing into captivity ] See here the process of S ^t Paul's Ministry. He overthrows, captivates, subdues to the obedience of the Lord Christ. See the like Jer. 1.10. Chosroes King of Parthia, was so subdued by the Romans, that he made a law that none of his successors should ever wage war with them again, So here.

Verse 6. And having in a readiness ] Vengeance is every whit as ready in God's hand, as in the Ministers mouth. See Mat. 16.19. & 18.18. Elisha hath his sword as well as Jehu and Hazael, 1 King. 19.17. God hews men by his Prophets, and slays them by the words of his mouth, Hos. 6.5. By preaching, Christ many times smites the earth, Isa. 11.4. his word lays hold on them, Zach. 1.6. and that which they have counted wind, hath become fire to devour them, Jeremiah 5.13, 14.

Verse 7. Do ye look on things ] q. d. Are ye so weak as to be cozened by an outside, to be carried away with shows and shadows of true worth? Do not many things glister besides gold? Every bird that hath a seemly feather, hath not the sweetest flesh: nor doth every tree that beareth a goodly leaf, bring good fruit. Glass giveth a clearer sound, then silver, &c.

Even so are we Christ's ] The Rogation heretics would have made the world believe, that they were the only Catholics. The Arians called the true Christians, Ambrosians, Athanasians, Homousians, &c. The Donatists made themselves the only true Church, &c.

Verse 8. And not for destruction ] If it prove so, it is by accident, and not as we intend it. See the Note on 2 Cor. 2.16.

Verse 9. Terrify you by letters ] As the false Apostles object against me. Aspersions must be carefully cleared, when the fruit of a man's Ministry is thereby impeached and impeded.

Verse 10. Weighty and powerful ] As often as I read Paul's Epistles, Non verba sed tonitrua audire mihi videor, saith Jerome, Me thinks I hear not words but thunder-claps. But that his bodily presence was not weak, nor his speech contemptible. See Act. 13.10. together with the Note thereon.

Verse 11. Such will we be, &c.] That we have not hitherto been so, was because we spared you. Posse & nolle noble, saith Chrysostom, Kindness is goodliness, Isa. 40.6.

Verse 12. For we dare not ] This he speaks by an irony, whereof he is full in this Epistle: and may therefore be called, as Socrates was 〈 in non-Latin alphabet 〉 .

But they measuring themselves, &c.] Turning the other end of the perspective, they see themselves bigger, and others lesser then they are. So bladder-like is the soul, that filled with earthly vanities, though but wind, it grows great and swells in pride. O pray to be preserved from this perilous pinnacle of self-exaltation. Look into the perfect law of liberty, and draw nigh to God. The nearer we come to God, the more rottenness we find in our bones. The more any man looks into the body of the Sun, the less he seeth, when he looks down again.

Verse 13. But we will not boast, &c.] As any man is more worthfull, he is more modest: full vessels yield no such sound as empty casks do. A vessel cast into the sea, the more it fills, the deeper it sinks: the loaden scale goes downward: the most precious balm sinks to the bottom. The good ear of corn, the fuller it is, the lower it hangs the head.

Verse 14. For we stretch not, &c.] We tenter not ourselves beyond our scantling.

Verse 15. Not boasting of things ] Ammianus Marcellinus tells of one Lampadius a great person in Rome, who through all parts of the City, where other men had bestowed cost in building, he would set up his own name, not as a repairer of the work, but as the chief builder. Of the same fault Trajan the Emperor is said to have been guilty: Whence he was commonly called, Herba parietina, or Wall-wort.

Verse 16. In the regions beyond you ] This was a piece of the Bragadochio false-Apostles vain boasting: as it is now of the Jesuits those Circulatores and Agyrtae, that compass sea and land, crack of what conversions they have wrought in India and Afric, and Lampadius -like take it ill at any man's hand that commend them not every time they spet upon the ground. Gaius the Emperor was ready to destroy the whole Senate, because they did not defy him for marching with his whole Army to the Ocean, and fetching thence a few oyster-shells, Quibus spolys acceptis magnifice gloriabatur, quasi Oceano subacto.

Verse 17. Glory in the Lord ] See the Note on 1 Cor. 1.31.

Verse 18. Whom the Lord commendeth ] As he did his servant Job. chap. 1.8. And as he did his handmaid Sarah, for calling her husband Lord, though there was never a good word besides in the whole sentence, 1 Pet. 36. with Gen. 18.22. Neither was Job so patient, but that he had his out-bursts. All which not withstanding, ye have heard of the patience of Job, &c. I am. 5.11. He is not challenged at all for his impatience, but crowned and chronicled for his patience. See here the wonderful goodness of God toward his: and take comfort in his white stone, against the black coals of ill-affected persons.

CHAP. XI. Verse 1. In my folly]

HOw foolish were the Pharisees, John. 7.49. and after them the Gnostics, the Illuminates, and now the Jesuits that boast themselves to be the only knowing men? Palemon the Grammarian that bragged that all learning was born with him, and would die when he died? Epicurus, that he first found out the truth, &c. Richardus de S. Victore, that gave out that he knew more in Divinity, then any Prophet or Apostle of them all? These were fools to purpose. The Apostle was put upon a necessity of commending himself, so to vindicate his Ministry from the contempt cast upon him by the Corinthians.

Verse 2. For I am jealous ] q.d. My dear love to you puts me upon this praising myself.

With a godly jealousy ] Gr. With a zeal of God, called the flame of God, Cant. 8.6. such as was that of Job over his children, for fear they should sin against God: not such as was that of the Pharisees over the Galatians, the hypocrisy of jealousy, Gal. 4.17.

For I have espoused you ] Gr. I have fitted you, as things that are pieced together, are glued or soddered.

To one husband ] Here the Cedar taketh the thistle to wife ( tantùs taentillos ) and doth all the offices of an husband to her. He first loveth his Church, and then purisieth her, Ephes. 5.25, 26. ( Abashuerosh had the virgins first purified and perfumed, before he took them to his bed) He puts upon her his own comeliness, as Eleazar put the jewels upon Rebecca (hence she is called Callah of the perfection of her attire, ornaments and beauty, Ier. 2.32.) 3. He maketh love to her by his Paranymphes. his Ministers, who woo for him, and present her to Christ as a chaste virgin. 4. He cohabits with her, Cant. 7. 5. The King is tied in the ra • ters. 5. He rejoiceth over her, Isa. 62.4, 5. 6. He doth the marriage duty to her, and maketh her the mother of us all, Gal. 4.26. Rom. 7. 1 • 4. 7. He nourisheth and cherisheth her, Ephes. 5.29. 8. He hateth putting away, Mal. 2.16. and provideth for her eternal welfare, Eph. 1.27. Col. 1.21, 22.

Verse 3. But I fear ] Jealousy is made up of love, fear and anger.

By his subtlety ] He mustered all his forces, or rather all his frauds together to cheat her. That old Serpent when he was young, outwitted our first parents. Now that he is old, and we young, Ephes. 4.14. What will he not do, if we watch not? Bellar mine saith of his Romanists, Romani sicut non acumina, ita nec imposturas habent, that they are neither sharp nor subtle. The devil is both, and so are they: witness their crafty cruel both positions and dispositions. This old Serpent having lent them both his seven heads to plot, and his ten horns to push.

So your minds should be corrupted ] Satan hath his 〈 in non-Latin alphabet 〉 , his set and composed machinations, 2 Cor. 2.11. whereby he adulterateth out 〈 in non-Latin alphabet 〉 , our judgments.

From the simplicity, &c.] Of all graces Satan would beguile us of this simplicity: the world calls it silliness, sheepishnesse

Verse 4. But if he that cometh ] Giddy hearers, wherried about with every novelty, have no mould, but what the next teacher casts them into: being blown like glasses into this or that shape at the pleasure of his breath. See John. 5.43.

Verse 5. The very chiefest Apostles ] Either he meaneth those pillars, Peter, James, John, &c. Gal. 2.6. Or the false Apostles, whom he styleth chiefist by an irony, because they sought to bear away the bell, and be counted prime preachers.

Verse 6. But though I be rude in speech ] Gr. An idiot, a plain down-right, home-spun, homely-spoken person. The Ancients busied themselves (saith Cyril ) 〈 in non-Latin alphabet 〉 , not about coynt and new coin'd language, but 〈 in non-Latin alphabet 〉 , about solid demonstrations drawn out of the holy Scriptures. Jerome reports of Didymus that he was an Apostolic writer, as you might easily gather by his style, T • m sensuum nomine, quàm simplicitate verborum. His matter was as lofty, as his language low and ordinary. Jerome himself is much commended by learned men, Quod ubi{que} non si • aeque Latinus, that he is not always so curious and choice of his words. But what reason he had I see not, to censure S ^t Paul so sharply as he doth, Ob sensus involutos, cloquium implicatum, & artis Grammaticae imperitiam, for his intricate sense, dark clocution, and unskilfulness in Grammar-learning. True it is he was a plain preacher, as he here acknowledgeth: and why he affected plainness, he telleth us, 1 Cor. 1.17. as stooping to vulgar capacities. But that he could play the Orator if he pleased, appears, Act 17.2 • . &c. and Act. 26.2 Insomuch as the Lycaonians called him Mercury, because he was a Master of speech, Act. 14.12. And as for his Epistles, there is as good thetorike found in them, as in any Heathen Orator whatsoever; Demosthones is but dull to him: and Austin's wish was to have seen, Paulum in ore, Paul preaching, which he would have esteemed an high happiness.

Verse 7. I have preached to you freely ] Because he gat his living with his hands, that he might preach gratis, they despised him as a mean mechanic, This is merces mundi, the worlds wages, Nil habot inf • elix paupertas, &c. Ministers must have an honorable maintenance (and not be forced to weave for a living, as Musoulus was, or to serve the Mason, as another great scholar) or else they will be shamefully slighted.

Verse 8. I robbed other Churches ] Grandis Metaphora, saith Piscator. I took maintenance from them (as the Apostle presently expounds himself.) I made a prey and prize of them.

Verse 9. And wanted ] Gr. And was behind hand.

I was chargeable to no man ] I was none of those drones that chill the charity of well-disposed people, as the cramp-fish benumbeth those that touch or come near it.

Verse 10. As the truth of Christ is in me ] He confirms it with an oath, that he will not take a penny of them, whiles he preacheth in those parts. A Minister should be careful of whom he receives a kindness.

Verse 11. Because I love you not? ] It should be a Ministers care to preserve in the hearts of his people an opinion of his love to them. For if they once concerve an incurable prejudice against him that he hates them, or the like, there's no good will be done.

Verse 12. That I may cut off occasion ] There were those that waited for it, as earnestly as a dog doth for a bone, as we • y. Habuerunt suos cuculos omnes docti & hearoici quolibet tempore, saith Melancthon. Every Zopyrus hath his Zoilus.

That wherein they glory ] They, likely, had feathered their nests, and so might well afford to preach gratis. Paul, though not so well under-laid, would not come behind them in that neither. He would not be less busy (though he labored hard for it) in building stair-cases to heaven, then they were in digging descents down to hell.

Verse 13. Deceitfull workers ] They seemed to labor, but indeed they loitered, or worse; seeking to set up themselves in the hearts of God's people.

Transforming themselves, &c.] The Mannichees derived their name of Manna, because they held, That whatsoever they taught was to be received as food from heaven. Montanus said, He was the Comforter, &c. Novatus called himself Moses, and a brother that he had Aaron. The Family of Love set out their Evangelium regni. The Swenckfeldians (Stinckseldians Luther called them, from the ill savor of their opinions) entitled themselves with that glorious name, The Confessors of the glory of Christ.

Verse 14. Satan himself is, &c.] Satan (saith one) doth not always appear in one and the same fashion, but hath as many several changes as Proteus among the Poets. At Lystra he appears like a Comaedian, as if a scene of Plautus were to be presented on the stage. At Antioch like a Jesuit with traditions in his month. At Athens he sallies out like a Philosopher. At Ephesus like an Artisicer, and here at Corinth he is transformed into an Angel of light. Fiery Serpents full of deadly poison are called Seraphims, Numb. 21.6. Isa. 30.6.

Verse 15. As the Ministers of righteousness ] Cavete a Melampygo. Try before you trust: Sectaries and seducers are very subtle and insinuative; the locusts have faces like women; know them and avoid them. When one commended the Popes Legate at the Council of Basil, Sigismund the Emperor answered, Tamen Romanus est, yet he is a Roman. So, let Satan or his Agents come never so much commended to us in his sugared allurements, let us answer, Yet he is a devil.

Verse 16. Let no man think me ] There was never man, nor action, but was subject to variety of censures and misconstructions, foolish men daring to reprehend that which they do not comprehend. I like S. Augustine's resolution in this case. Non curo illos censores, qui vel non intelligendo reprehendunt, vel reprehend ndo non intelligent.

Verse 17. I speak it not after the Lord ] Neither by his command nor example, but permission only.

Verse 18. Glory after the flesh ] Or in the flesh, Gal. 6.13. or have confidence in the flesh, Phil. • . • .

Verse 19. For ye suffer scols ] Inter indoctos etiam Corydus sonat, Wise men hold them for fools, whom fools admire for wise men. As one saith of Attorneys, Quod inter opiliones se jactitent Jurisperitos, inter Jurisperitos ne opilionum quidem aestimatione habeantur.

Verse 20. For ye suffer, if &c.] As the Popish penitentiaries, those miserably misled and muzzled creatures. They write of out King Henry the second, that going to Canterbury to visit the sepulcher of his own Martyr Thomas Becket, coming within the sight of the Church, he alighted, and went three miles on his bare feet, which with the hard stones were forced to yield bloody tokens of his devotion on the way. Clemens the fifth, Pope, caused Dandalus the Venetian Ambassador to come before him tied in chams, and to wallow under his table with dogs, whilst his Holiness sat at supper. The Pope lashed Henry 4. of France (in the person of his Ambassador at Rome ) after the singing of every verse of Miserere, until the whole Psalm was sung out. Sed exor to jam Evangely yubare, sagaciores (ut spero) principes ad nutum Romani Orbily non solvent subligacula, saith a great Divine.

If a man take of you ] By way of gratuity, but not of wages: or by their followers, and not by themselves. No Cappucine among the Papists may take or touch silver. This metal is as very Anathema to these, as the wedge of gold to Achan: At the offer whereof he starts back, as Moses from the Serpent. Yet he carries a boy with him that takes and carries it, and never complains of either metal or measure.

Verse 21. As though we had been weak ] i. e. Worthlesse and spiritlesse. But mistake not yourselves; I am another manner of man then you imagine me. It is said of Athanasius, that he was Magnes & Adamas; a loadstone in his sweet, gentle, drawing nature, and yet an adamant in his resolute, stout carriage against heretics and evil doers.

Verse 22. Are they Israelites ] God's select, peculiar. Happy art thou, ô Israel: who is like unto thee, ô people • Deut. 33.29. The Jews say that those seventy souls that went with Jacob into Egypt, were as much as all the seventy Nations of the world. Tabor and Hermon, the East and West of Judea, are put for the East and West of the world, Ps. 89.12.

Verse 23. In labors more abundant ] Chry softome calleth Paul, Insatiabilem Dei cultorem, an unweariable servant of God.

Verse 24. Fourty stripes save one ] That they might be sure not to exceed the set number of stripes, limited by the Law, Deut. 25.3.

Verse 25. Thrice was I beaten, &c.] By the Roman Magistrates, as also the Martyrs were by the Romish Bishops. Thomas Hinshaw was beaten with rods by Bonner, and abode his fury so long as the fat-paunched Bishop could endure with breath, and till for weariness he was fain to cease. So also he dealt by John Willis, and by M. Bartlet Green, who greatly rejoiced in the same.

I have been in the deep ] Sine nave in mari fu • So the Syriac renders it. For 24. hours together I have been floating in the sea.

Verse 26. By mine own countrymen ] A Gentilibus meis, & a Gentibus.

Verse 27. In weariness and painfulness ] Here's dainty rhetoric. Tully calleth Aristotle's Politikes, Aureum flumen orationis, a golden flood of eloquence in respect of the purity of the style, and the excellency of the matter, May it not be more truly said of this great Apostles writings?

Verse 28. That which cometh, &c.] Quasi agmine facto, & repetitis vicibus. His care came upon him, as an armed man, and gave him no rest or respite.

The care of all the Churches ] Calvin was no otherwise affected toward the Churches though far remote, then if he had born them upon his shoulders, saith Beza. He often sighed out, Vsquequo Domine; over the poor afflicted Churches of Christ; with the miseries whereof he was much more affected then with any of his own private miseries. I could not but love the man (said Theodosius of Ambrose ) for that, whilst he lived, and when he died, he took more care for the Church then for himself.

Verse 29. Who is weak ] By passion.

And I am not weak ] By compassion.

And I burnt not ] i. e. Am exceedingly grieved. Compare Ps. 10.2. & 7.14. He hotly pursueth the poor.

Verse 30. I will glory of the things ] As a conquering of his spoils, or as an old soldier of his sears. The Apostle glorieth in those things that his adversaries condemned, as infirm in him.

Verse 31. Which is blessed forever ] And therefore to be blessed, as he that is the father of our Lord Jesus Christ. This is a praise that he much stands upon, Rom. 15.6. And surely if all generations shall call the virgin blessed, for that she was the mother of Christ, Luk. 1.48. how much more, &c.

Verse 32. In Damasius ] The chief City of Syria, built (say some) in the place where the blood of Abel was spilled, and thence called. Damesek, i. e. a bag of blood. Thither Paul marched with a bloody mind, but was miraculously converted, and so powerfully confounded his countrymen there, that they incensed the governor against him, to his great peril. That is the guise of godless persecutors, to attempt that against the truth by arms, that they cannot effect by arguments. See Act. 9.23, 24.

Verse 33. And thorough a window, &c.] An honest shift, though against the Roman Law of leaping over the walls, Quia leges semper ad aequitatem flectendae sunt, saith Ciero. The sense of the law is the law, and not always the letter.

And escaped his hands ] Of the lawfulness of flight in some cases, See the Note on Mat. 10.23. & Act. 9.24.

CHAP. XII. Verse 1. It is not expedient for me]

BEcause it carries a show at least of pride and folly: and Christians must be shy of the very shows and shadows of sin; Ministers especially, whole practice easily passeth into an example. Howbeit for the Corinthians it was expedient, because they thought more meanly of Paul then was meet.

To visions and revelations ] The false Apostles, haply, boasted of such; as some seducers do now-adaies, who dream Midianitish dreams, and then tell the same to their neighbors for Gospel. But take heed, the old Prophet may bring men into the lions mouth by telling them of an Angel that spake to him.

Verse 2. I knew a man in Christ ] i. e. A Christian and approved, 2 Cor. 13.5.

Above fourteen years ago ] See the Note on Act. 9.9, All this while till now, he had held his tongue. Taciturnity (in some cases) is a Christian virtue. Either be silent, or say somewhat that is better then silence, was an old moral precept.

Verse 3. Whether in the body, &c.] So far did he forget and neglect his own body, which is so dear and near a thing in comparison of that incomparable delight he then took in the Lord, Oh that joy! o my God when shall I be with thee! These were the dying words of the last Lord Harrington, that was in heaven afore-hand, O the joys, the joys, the unspeakable joys that • fe • l in my soul! said another that was even entting into heaven, and had a foretaste of eternal life. Peter in the transfiguration was so transported that he never thought of a tabernacle for himself, Mat. 17. he cared not to lie without doors, so he might longer enjoy that glimpse of heavens glory.

Verse 4. How that he was caught up ] Not locally (likely) but in spirit, as Act 7.56. Ezek. 8.3.

Into Paradise ] heaven, whereof that earthly Paradise was but a dark shadow. Jerome comforting a young Hermit, bad him look up to heaven, Et paradisum mente deambulare, to take a few turns in Paradise by his meditations, assuring him that so long as he had Paradise in his mind, and heaven in his thought, Tamdiù in eremo non eris, He should not be sensible of his solitariness.

Unspeakable words ] Wordlesse words, such as words are too weak to utter. Nec Christies, nec Coelum patitur hyperbolen. A man cannot hyperbolize in speaking of Christ and heaven; but must entreat his hearers, as Tully doth his Readers concerning the worth of L. Crassus, Ut majus quiddam de ijs, quàm quae scripta sunt suspicarentur, that they would conceive much more then he was able to express. It is as easy to compass the heaven with a span, or contain the sea in a nut-shell, as to relate heavens happiness.

Verse 5. Yet of myself I will not glory ] Non nisi coactus, ut suprà. Paul was a model of modesty, a very crucifix of mortification, as one calleth him.

But in mine infirmities ] i. e. My troubles; so called, either because under them we seem infirm and contemptible: or else, for that afflictions oft show our infirmities, our impatience, &c. they make us sick of the fret, &c.

Verse 6. Lest any man should think of me ] Let no man, saith Gregery, desire to seem more then he is, that so he may be more then he seems. It pleaseth me not, saith Augustine, that by many I am thought to be that which I am not. For truly they love not me, but another for me, Si non quod sum, sed quod non sum diligunt, if they love not that I am, but that I am not.

Verse 7. And lest I should be exalted ] So lest Ezekiel should be lifted up with his many rare visions, he is frequently called Son of man, to put him in mind of his mortal, miserable condition.

A thorn in the flesh ] A corruption edge'd with a temptation. Satan sent some Delilah to lull Paul asleep in her lap, and bind him with withes of green delights: but his watchful soul displeased deeply with that flesh-pleasing force, complained thereof, shaked himself, and so found ease.

To buffet me ] Perhaps in a proper sense Paul might feel the devils fingers: Take it metaphorically for temptations, and then they are fitly called buffetings, because they come so thick upon a man's spirit, that he can hardly take breath. He dogs good hearts with foulest lusts sometimes, as of Atheism, Idolatry, blasphemy, murder, &c. In all or any of which, if the soul be merely passive (as the word buffeting here implies) they are Satan's sins, and our crosses only.

Lest I should be exalted ] If Paul had not been buffeted, who knows whether he would have swelled. He might have been carried higher in conceit, then before he was in his ecstasy.

Verse 8. I besought the Lord thrice ] i. e. Frequently and fervently. God respecteth not the Arithmetic of our prayers, how many they are, nor the thetorike of our prayers, how neat they are, or the Geometry of our prayers, how long they are: nor the music of our prayers, how melodious they are: nor the Logic of our prayers, how methodical they are: but the Divinity of our prayers, how heart-sprung they are. Not gifts, but graces prevail in prayer.

Verse 9. My grace is sufficient for thee ] God sometimes gives pardoning grace, where yet he denies prevailing grace. He roots not out all our Canaanites at once, but leaves some to try and exercise us.

For my strength is made perfect ] It is an act of as great power in God, to keep our spark of grace alive amidst so many corruptions, as to keep a sire alive upon the face of the sea. The angels are kept with much less care, charge and power then we; because they have no biasse, no weight of sin hung upon them.

Verse 10. Therefore I take pleasure ] I am well apaid of them, I reckon them among God's love-tokens, pledges of his, loves and badges of my sonship.

For I am weak, then, &c.] This is a seeming contradiction. God, said Luther, doth most of his works in medijs contrarijs, by contraries. He hath a way by himself, saith Nazianzen, that he may be the more admired.

Verse 11. For in nothing am I behind ] And yet there were a sort of silly souls (that thought themselves jolly fellows) in the days of Zwingli, anno 1519. that talked thus at Zurich, Quis tandem Paulus? nonne homo est? Apostolus est, sed suburbanus tantùm, non ex 12. viris, non cum Christo est conversatus, articulum fidei non composuit. What was Paul? but a man: an Apostle he was, but of an inferior rank. He was not of the twelve; he conversed not with Christ, he composed not any of the twelve Articles of the Creed. We would as soon believe Thomas or Scorus, as Paul, &c.

Verse 12. In all patience ] A grace to be gloried in: Job is crowned and chronicled for it.

Verse 13. Forgive me this wrong ] A pleasant irony, such as whereof this Epistle is full. It is said of a wise man, Quod objecta probra ut visus nocturnos, & vanas somniorum imagines digno supplicio puniat, festivo scilicet contemptu & oblivione, vel si tanti est, misericordia elevet.

Verse 14. For I seek not yours ] Not the fleece but the flock. He had not those instruments of a foolish shepherd, forcipes & mulctram, the shears and milk-pale, &c. The whole Senate can witness, saith Beza, that whereas Calvin had a very small stipend, yet was he so far from being discontent therewith, that a more ample allowance being freely offered him, he obstinately refused it. All the goods that he left behind him when he died, his library also being sold very dear, came scarce to three hundred French-crowns. Non opes, non gloriam, non voluptates quaesivi, said Melancthon, I never sought riches, pleasures or preferments: This conscience I carry with me, whithersoever I go. I do ingenuously profess, saith M ^r Rolloc, that of all my stipends I have not laid up two pence, for I never cared for the things of this world. Luther never found himself once tempted to covetousness. And herein I could wish we were all Lutherans.

Verse 15. Spend and be spent ] If like clouds we do sweat ourselves to death, so souls may be brought home to God, it is a blessed way of dying.

The less I be loved ] This is many a good man's grief, but his reward is nevertheless with God. The nurse looks not for her wages from the child, but from the parent.

Verse 16. Being crafty I caught ] A blessed craft, a high point of heavenly wisdom, Dan. 12, 3. It is written of the fox, that when he is very hungry after prey, and can find none, he lieth down and feigneth himself to be a dead carcase, and so the fowls fall upon him, and then he catcheth them. Saint Paul hungering after the souls-health of his Corinthians, denies himself to gain them.

Verse 17. Whom I sent unto you ] It is said of the Pope, that he can never lack money so long as he can hold a pen in his hand: he can command it and have it. But Saint Paul could not skill of those arts.

Verse 18. In the same spirit ] Who worketh with his own tools only, and is ever like himself in all the Saints: through whose whole course godliness runs, as the woof doth thorough the web, as the spirit doth thorough the body.

In the same steps ] With an upright foot, Gal. 2.14. in Christ, Col. 2.6. as Christ, 1 Joh. 2.6.

Verse 19. That we excuse ourselves ] And so, yield a fault.

I speak before God ] The witness of mine innocence, Job. 16, 19. Gen. 20.6.

For your edifying ] Whilest ye conceive no ill opinion of us, which, like muddy water in a vessel, might cause the most precious liquor of our doctrine to run over.

Verse 20. And that I shall be found ] Crudelem medicum intemperans aeger facit. We delight not to fling daggers at men's faces: but if men be not told their own, and that with some sharpness, they will on in sin to their utter ruin. Sharp waters clear the eye-sight: and bitter potions bring on sweet health. A weak dose doth but stir bad humors, and anger them, not purge them out: so it fareth with sins.

Lest there be debates, envyings, &c.] K. Edward the fourth, the night before his death, said to his kinsmen and friends: I remember it to my grief, that there hath been discord amongst you a great time, not always for great causes, but poor mistakings, &c. Some, like Salamanders, live always in the fire, like trouts they love to swim against stream, like Phocion, they think it a goodly thing to dissent from others.

Verse 21. That have not repented ] Impenitence maketh sin mortal, saith S. John, 1 epist. 5.16. or rather immortal. as saith S. Paul. Rom. 2.5. It is not the falling into the water that drowns, but lying in it. God's people may sink once and again to the bottom, but the third time they rise and recover by repentance.

CHAP. XIII. Verse 1. Of two or three witnesses]

SO he calleth his threefold admonition. God's Word neglected will one day be a swift witness against the contemners. Moses shall accuse men, Joh. 5.46. God's Word lay hold on them, Zech. 1.6. and stick in their hearts and flesh, as fire, throughout all eternity, Ier. 5.14.

Verse 2. I told you before ] Sed surdo fabulam, no telling would serve turn. Many are so wedded and wedged to their sins, that nothing will sunder them, but an extraordinary touch from the hand of heaven.

Verse 3. A proof of Christ speaking in me ] The Church is Christi docentis auditorium, saith Bernard, the place wherein he ordinarily teacheth, who hath his school on earth, though his chair in heaven.

Verse 4. Crucified through weakness ] i. e. Ex afflicto ejus statu, as Gal. 4.14. as having voluntarily subjected himself to all sorts of sufferings for our sakes.

Verse 5. Examine yourselves ] The final trial of our eternal estate doth immediately and solely appertain to the Court of heaven. Indeed the disquisitive part belongs to us, the decisive to God.

Prove your own selves ] Redouble your diligence in this most needful, but much neglected duty of self-examination: an error here is easy and dangerous; hence the precept is doubled: So Zeph. 2.1. Excutite vos, iterum{que} excutite, as Tremellius renders it.

Verse 6. But I trust that ye shall know ] Whereas they were ready to retort, that they were no reprobates, he should well know, let him see that himself were not one: I trust ye shall know, saith he, that we are no reprobates, counterfeits, or unapprovable, opposed to approved, verse 7.

Verse 7. Though we be as reprobates ] viz. In your esteem. The good heart is content to vilify, yea nullify itself, so God may be glorified, and his people edified: let him be a footstool, or what ye will, to help Christ into his throne. Prorsus Satan est Lutherus, sed Christus vivit, & regnat, Amen, saith Luther. Let me be called a devil, or anything, so Christ may be exalted.

Verse 8. For we can do nothing ] A temporary many so fall away as to persecute the truth that he once professed, and the Ministry that he once admired. Never falls a Saint so far in his greatest relapses. Bishop Latimer tells of one, who fell away from the known truth, to mocking and scorning it; yet was afterwards touched in conscience for it. Beware of this sin, saith he, for I have known no more then this that repented. It is a very dangerous precipice.

Verse 9. Even your perfection ] Or, Your restauration, or jointing again. His meaning is, saith Beza. That whereas the members of this Church, were all, as it were, dislocated and out of joint, they should now again be joined together in love, and they should endeavor to amend what was amiss amongst them, either in faith or manners.

Verse 10. And not to destruction ] Unless by accident: or, if to the destruction of the flesh, it is that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. See the Note there, and on 2 Cor. 10.8.

Verse 11. Finally ] Gr. That which yet remains to say more, and then an end.

Be perfect ] Or, Peece again.

Be of one mind ] For matter of opinion.

Live in peace ] For matter of affection.

The God of love ] The author and fautour.

Verse 12. With an holy kiss ] A custom proper to those times, See the Note on Rom. 16.16. and on 1 Cor. 16.20.

Verse 13. All the Saints salute you ] Sanctity is no enemy to courtesy: it doth not remove but rectify it.

Verse 14. The grace of our Lord ] A friendly valediction, or fatherly benediction.

CHAP. I. Verse 1. Whoraised him from the dead]

A Nd by the same almighty power causeth dead souls to hear the voice of the Son of God in his Ministers and live, John. 5.25. Eph. 1.19.

Verse 2. The Churches of Galatia ] They are not discliurched, though much corrupted. Uzziah ceased not to be a king, when he began to be a leper: the disease of his forehead did not remove his Crown.

Verse 3. Grace be, &c.] See the Note on Rom. 1.7. This Epistle to the Galatians is an epitome of that to the Romans.

Verse 4. From this present evil world ] Bewitched wherewith the Galatians were relapsed from Christ. A subtle and sly enemy it is surely, and hath cast down many wounded: yea, many strong men have been slain by it, as by Solomon's harlot, Prov. 7.26.

Verse 5. To whom be, glory ] The benefit of our redemption should make us lift up many an humble, joyful and thankful heart to God.

Verse 6. That ye are so soon ] Giddy headed hearers have religionem ephemeram, are wherried about with every wind of doctrine, being constant only in their inconstancy, as Ecebolus, Balduinus, and our modern Sectaries. The Bishops and Doctors of England (said that Martyr) in their book against the Popes supremacy, spoke as much as Luther, or any Lutheran ever did or could. If they dissembled, who could ever so deeply, speaking so pithily? If not, who could ever turn head to tail so suddenly and so shortly as these did?

Removed from him, &c.] From Christ and me his Apostle. Luther often in his books testifieth, that he was much afraid, lest, when he was dead, that sound doctrine of justification by faith alone, would die also. It proved so in sundry places of Germany. Men fell to Popery as fast as leaves fall in Autumn.

Verse 7. There be some ] That would fain have blended Pharisaism and Christianity, Act. 15 5.

That trouble you ] As Camels with their feet trouble the waters they should drink of.

And would pervert the Gospel ] They pretended only to bring in a Jewish rite or two, and yet are said to pervert the Gospel: Ea quae post tergum sunt, in faciem convertere, as Jerome hath it, to turn that before that should be behind: to speak distorted things, such as produce convulsions of conscience, Act. 20.30. A little thing untowardly mingled, mars all. The monstrous heresy of Nestorius lay but in one letter, and of Arius, but in one syllable.

Verse 8. Or an Angel ] Not an evil Angel (as Ambrose understands it) but a good Angel, per impossible, as John 8.55.

Then that which we, &c.] Or besides that which we have preached. He saith not, contrary to that, but besides that: for indeed that which is directly besides, is indirectly against the Gospel.

Verse 9. Then that ye have ] Of the Camel it is said, that he will never carry anymore weight then what at first is said upon him; nor go one foot beyond his ordinary journey. Conscience will not budge, nor yield an hair for an Angels authority. Stand fast in the good old way, and find rest, Jeremiah 6.16.

Verse 10. For do I now persuade men ] That is, men's doctrines and devises.

Or do I seek to please men ] Ut 〈 in non-Latin alphabet 〉 , qui ab omnibus gratiam inire cupit, quem quidam per jocum Placentam vocat. Menpleasers, that curry favor with all, and covet to be counted No medlers. These loose a friend of God.

For if I yet pleased men ] As once I did whiles I was a Pharisee.

I should not be, &c.] That rule holds good in rhetorike, but not in Divinity, Non ad veritatem solùm, sed etiam ad opinionem corum qui audiunt, accommodanda est oratio.

Verse 11. Is not after man ] This he often inculcateth, because the false Apostles had buzzed such a thing into their ears, to disparage his Ministry.

Verse 12. Received it of man ] i. e. Of mere man. Jesus Christ is more then a man.

Verse 13. And wasted it ] As an enemies country with fire and sword. Mars is styled 〈 in non-Latin alphabet 〉 .

Verse 14. Above many of mine equals ] Porphyry said it was great pity such a man as Paul was even cast away upon the Christian religion. The Monarch of Morocco told the English Em basladour in King John's time, that he had lately read Paul's Epi stles, which he liked so well, that were he now to choose his religion, he would, before any other, embrace Christianity; but everyone, said he, ought to die in his own religion: and the leaving of the faith wherein he was born, was the only thing that he disliked it that Apostle.

Verse 15. Who s • parated me from. &c.] How knew we this, but by the event? Whosoever is lawfully called to the Ministry, may conceive that he also was sanctified thereunto from the womb, and should therefore do his utmost in the work, Verbi minister es, hoc age, Perk. probl. was M ^r Perkins his Motto.

Verse 16. To reveal his Son in me ] Not only as in an object (wherein the power and grace of Christ might shine and appear) but as by an instrument of revealing and preaching Christ to many.

I conferred not with flesh ] i. e. With carnal reason, an evil counselor for the soul, Rom. 8.7. Indeed in human governments, where reason is shut out, there tyranny is thrust in: but where God commandeth, there to ask a reason is presumption, to oppose reason is flat rebellion.

Verse 17. But I went into Arabia ] Of this journey Luke maketh no mention in the Acts. Into these tents of Kedar came S. Paul, and made them, by his preaching, comely as the curtains of Solomon, Cant. 1.5. Rude they were, but rich; black, but comely, when they had this precious man amongst them especially, who became a blessing to all places whithersoever he came: Contrary to that which is said of the great Turk, that where ever he sets his foot, he leaves desolation behind him. Arabia was Felix indeed, when S. Paul was there.

Verse 18. To see Peter ] Not by way of idle visit, but thoroughly to observe the History of his Christian practice for godly imitation. Historiae sunt fidae monitrices.

Verse 19. But other of the Apostles ] They were busily attending upon their particular charges and offices, according to Rom. 12.7.

Verse 20. Behold, before God, I lie not ] This he solemnly sweareth for therir satisfaction. An oath may be lawfully taken to help the truth in necessity, and not otherwise. Hence the Hebrew word is a passive, and signisieth to be sworn, rather then to swear.

Verse 21. Afterwards I came ] He kept, belike, a Diary of his travels, and was able to give a good account of his daily courses. It is not to be doubted, but that our Savior's Disciples kept a register of his holy oracles and miracles, out of which the history of the Gospel was afterwards compiled and composed.

Verse 22. And was unknown ] So far was Paul from learning ought of them.

Verse 23. Now preacheth the faith ] A marvelious conversion. I was an obstinate Papist (saith Latimer of himself) as any was in England: Insomuch that when I should be made Bachelor of Divinity, my whole Oration went against Philip Melancthon, and his opinions, &c.

Verse 24. And they glorified God ] Whoso offereth praise, he glorifieth me, Psal. 50.23. God accounts himself as it were to received new being, by those inward conceptions of his glory, and by those outward honors, that we do to him.

CHAP. II. Verse 1. I went up]

TO that first Christian Council, Act. 15.

With Barnabas ] His constant companion, till that bitter bickering, Act. 15.39. See the Note there.

Verse 2. By revelation ] i. e. By God's special direction: for he ordereth a good man's goings, Psal. 37.23.

I communicated unto them ] I laid open the matter freely and familiarly, as unto bosom-friends.

But privately ] For all good men are not fit to be trusted with secrets, but only such as can both keep counsel, and give counsel.

Or had run in vain ] Lest, if it should be thought that I had not held good correspondency with those other Apostles, I might lose the fruit of my Ministry.

Verse 3. I was compelled to be circumcised ] i. e. I would not yield he should be: lest I should seem to countenance them that held circumcision necessary to salvation. In the year of grace 1549 the Ministers of Magdeburg did stoutly oppose them of Wittenburg and Leipsich, and set forth many books against them, because they dealt deceitfully, and by their Adiaphora, or things indifferent, as they called them, they paved a way to Popery. And this was our case till this late blessed Reformation. It was not without cause that Peter Martyr commended it to the care of Queen Elizabeth, That Church-governors endeavor not to carry the Ark of the Gospel into England upon the cart of needless Ceremonies.

Verse 4. Unawares brought in ] Or privily slipped in, pretending piety to their worldly or wicked respects. With such ill instruments the Church hath been ever pestered, 2 Pet. 2.1. These hell-scouts are sculking in every corner.

To spy out our liberty ] viz. Of circumcising or not circumcising Titus, that they might pick a quarrel with us.

That they might bring us into bondage ] sc. To the ceremonial law. Carolostadius attempted some such thing in Luther's days, and by him was opposed.

Verse 5. to whom we gave place ] We must stick close to the truth, and stickle hard for it, accounting each parcel thereof precious, and not to be parted with for any good. How religious were the Apostles and Ancients this way? They would not yield for an hour, or exchange one letter or syllable of that holy faith, wherewith Christ had betrusted them.

Verse 6. Whatsoever they were ] Augustine being oppressed with the authority of the Fathers, saith, he regardeth not Quis, sed quid, the worth of the man, but the weight of his reasons.

Verse 7. As the Gospel of, &c. He equalizeth himself to Peter in office and dignity: though pseudo-apostles, and pseudo-catho-likes deny him that honor. Saint Peter Jesuits commend for a worthy spirit, when they censure Saint Paul for a hot-headed person, &c.

Verse 8. For he that wrought, &c.] He argues from the success of his and Peters Ministry, to the lawfulness of their calling to the work. So he doth, 1 Cor. 9.1, 2, 3. and 2 Cor. 13, 4.5. See the Notes there.

Verse 9. Who seemed to be pillars ] Of the Church, or of the College of Apostles. The Apostle seems to intimate, that even then men began to attribute more then was meet to those holy Apostles. This degenerated afterwards into gross superstition.

And they unto the circumcision ] Yet were they not so tied up by this agreement, but that they might preach upon fit occasion, to the Gentiles too, as might Paul and Barnabas to the Jews; but the Gentiles were their chief charge, and among them, they had greatest success.

Verse 10. Remember the poor ] Those Jews that embraced Christianity in Pal • stina were therefore turned out of all by their unkind country-men, Heb. 10.34. Hence this care of the Apostles, and this forwardness in S. Paul. About the beginning of the Reformation in France, the Duke of Lorraine had proscribed some thousands of his Lutheran Subjects, who were forced to feed upon haws and acorns, &c. The Divines of Strasbourg in Germany, moved with pity towards these poor brethren, ceased not till by their discourses they had prevailed with the Senate there, to take those miserable exiles into their City, and to provide for them, till they might be conveniently conveyed to other places.

Verse 11. But when Peter, &c.] I would gladly learn (said that Martyr) why the seat of the primacy (to grant that) should be rather at Rome then elsewhere? They answer, because Peters chair was at Rome. This is even like to this, because Moses the greatest Prophet, and Aaron the first Priest exercised their office until their death in the desert, therefore the principallest place of the Jews Church shall be in the wilderness. But grant them their reason that it is good, what should Antioch claim? for Peters chair was there also, when Paul gave him a check, which was unseemly and unmannerly done of Paul, that would not give place to his President and better. Thus far M ^r Bradford. Cardinal Baronius withstands Paul as much as ever he did Peter, and blasphemously assirmeth, that Peter was not to be blamed, but Paul a great deal more, Bellarmine saith, It was not Peter, but Cephas one of the seventy.

Verse 12. For before that certain ] This history pertains to Act. 15.30, 35. but is not there recorded, that we might search the Scriptures, and compare place with place. So God hath scattered the duties of husbands and wives up and down the Scriptures, That men learning to be good husbands, they may learn also to be good men.

Fearing them of the circumcision ] It was not danger that he feared, but offense: wherein he had not done amiss, but that in avoiding a less scandal, he fell into a far greater.

Verse 13. And the other Jews dissembled ] The sins of teachers are the teachers of sins: and great men's faults go as seldom unaccompanied, as their persons.

Barnabas also ] Adhering to Peter rather then to Paul his old companion, not without a tincture perhaps of the old bitter bickering. Try all things; Good men may seduce us, as here Peter did Barnabas, and as those would have done Paul, Act. 21.12.

Verse 14. That they walked not ] Ministers must both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Divide the word rightly, and foot it uprightly.

I said to Peter be fore them all ] The fault was public, the reproof must be according, 1 Tim. 5.20. In the year 1159. lived Johannes Sarisburiensis, who both reproved the Pope to his face, and also wrote his Polycraticon, wherein he freely scourgeth the Popish Clergy.

Why compellest thou, &c.] Peters example was a compulsion. The company we keep compel us to do, as they do.

Verse 15. We who are Jews ] The Apostle proceedeth in his speech to the Jews at Antioch.

And not sinners of the Gentiles ] Because under the Covenant of Grace; Their sins and iniquities will I remember no more.

Verse 16. Knowing ] Here's more then an implicit faith, or a conjectural confidence.

Verse 17. B •• . if whiles we seek ] This is the same in sense with Rom. 3.31. If we should argue from mercy to liberty, from free justification to lewd and loose conversation, would not all the world cry shame on us? I read of a monster, who that night that his Prince pardoned and released him, got out and slew him. This was Michael Balbus, who slew the Emperor Leo Armenius. Is it possible that any should offer to do so to Christ?

Verse 18. For if I build again ] As I should, if I should license any man to sin, because justified by faith. Christ came by water, as well as by blood: he justifies none, but whom he also sanctifies.

Verse 19. Am dead to the Law ] I. e. Am freed from the curse, rigor, and irritation of the Law. Or, am freed from sin, as Rom. 6.7.

Verse 20. Christ liveth in me ] Luther's Motto was Vivit Christus, Christ liveth: and if he were not alive, I would not with to live one hour longer. Let the Lord live, saith David: Yea let him live in me, saith Paul. Let him act me, let him think in me, desire, pray, do all in me. Lord, saith Nazianzen, I am an instrument for thee to touch. Christ dwells in that heart most largely, that hath emptied itself of itself. The Israelites felt not the sweetness of Manna, till they had spent the flesh-pots, and other provisions of Egypt.

And gave himself for me ] True faith individuateth Christ, and appropriateth him to a man's self. This is the pith and power of particular faith: Mistress Lewis the Martyr, being set upon by Satan, a little afore she suffered, was much comforted and helped by this text.

Verse 21. I do not frustrate ] viz. By seeking to be justified by the Law. Ambrose tenders it, Non sum ingratus gratiae Dei, I am not ungrateful to grace of God: I do not repudiate, cassate, nullify it.

Dead in vain ] Because he attains not his end in dying, which was not only to leave us a pattern of patience, as Anabaptists hold; but to merit for us remission of sins, and imputation of his righteousness for our justification.

CHAP. III. Verse 1. O foolish Galatians]

THose that are sick of a Lethargy must have double the quantity of physic given them, that other men have in other diseases. These Galatians were in a spiritual lethargy, and are therefore thus sharply rebuked, that they might be sound in the faith.

Who hath bewitched you ] Or, Bemisted you, and dazzled your eyes, The word properly signifies to overlook, as they call it, or to kill with the eyes, by casting out venomous beams, as the Basilisk, and as witches are said to do.

Hath been evidently set forth ] As a remedy, by looking whereon ye might have been cured or kept from that bewitching by the eye: like as the stung Israclites were healed by looking on the brazen serpent.

Crucified amongst you ] In the evidence of the doctrine of Christ crucified, and in the administration of the Lord's Supper, that lively picture of Christ on the cross.

Verse 2. Or by the hearing of faith ] The Manna of the spirit comes down from heaven in the dews of the Ministry of the Gospel. If our eyes see not our teachers, we cannot expect to hear the voice behind us, Isa. 30.20, 21.

Verse 3. Are ye so foolish? ] Those then that have the spirit may play the fools in some particulars. Those that are recovered of a frenzy, have yet some mad fits sometimes.

Made perfect by the flesh ] As Nebuchadnezzar's image, whose golden head ended in dirty feet.

Verse 4. If it be in vain ] q. d. It is not in vain. God keepeth the feet of the Saints, that they cannot altogether loose the things they have wrought, they cannot fall below his supporting grace: the Lord puts under his hand, Psal. 37. Yet it cannot be denied that an hypocrite may suffer, and all in vain, 1 Cor. 13.3. as did Alexander the Copper-smith, who was near unto Martyrdom, Act. 19.34. See the Note on 1 Cor. 13.3.

Verse 5. Or by the hearing of faith ] Faith (and so life) is let into the soul by the sense of hearing, Isa. 55.3. to cross the devil, who by the same door brought death into the world.

Verse 6. It was accounted to him ] This the Papists jearingly call a putative righteousness. The Jews also deride it, and say, That every fox shall yield his own skin to the flaer. See Rom. 4.9, 11, 12.

Verse 7. The same are children, &c.] And heirs together with him of the world, Rom. 4. which is theirs in right, though detained a while from them by the Amorites, till their sins be full.

Verse 8. And the Scripture fore-seeing ] The Scripture therefore is not a brute dead things, as the Jesuits blaspheme. Excellently spake he, who called the Scripture, Cor & animam Dei, the heart and soul of God.

Preached the Gospel ] There is Gospel therefore in the Old Testament.

In thee shall all Nations ] See my Note on Gen. 12.3. All Nations shall be blessed, i. e. justified by faith.

Verse 9. Are blessed, &c.] For they only are blessed whose sins are remitted, Psal. 32.1. O the blessednesses of that man, saith the Psalmist.

Verse 10. Are under the curse ] Aut faciendum, aut patiendum. He that will not have the direction of the law, must have the correction.

That continueth not in all ] Deut. 27.26. Heb. Shall stand firm, as a four-square stone.

Verse 11. Shall live by faith ] As being justified by faith. See the Note on Rom. 1.17.

Verse 12. And the law is not of faith ] Because it promiseth not life to those that will be justified by faith, but requireth works.

Verse 13. Christ hath redeemed us ] As man he bought us, as God he redeemed us, saith Jerome. For to redeem is properly to buy some things back, that were mortgaged.

Cursed is everyone that hangeth ] The tree whereon a man was hanged, the stone wherewith he was stoned, the sword wherewith he was beheaded, and the napkin wherewith he was strangled, they were all buried, that there might be no evil memorial of such an one, to say, This was the tree, sword, stone, napkin, wherewith such an one was executed. Constantine abolished this kind of death out of the Empire. But what an odd custom was that of the Tibarenes to hang their best friends in courtesy, Longas 〈 in non-Latin alphabet 〉 , ex ijs literas facere quos chares habtbant?

Verse: 14. The promise of the spirit ] That is, the spiritual promise made to Abraham, and his spiritual posterity.

Verse 15. I speak after the manner ] I set the matter forth to you by a familiar comparison.

Though is be but a man's testament ] William Tracy of Glocestershire Esquire, made in his Will, that he would have no funeral pomp at his burying, neither passed he upon a Mass. And he further said, That he trusted in god only, and hoped by him to be saved, and not by any Saint. This Gentleman died, and his son as Executour, bought the Will to the Bishop of Canterbury to be proved, which he shown to the Convocation: and there most cruelly they judged that he should be taken out of the ground, and be burnt as an heretic, anne 1532. D ^r Parker Chancellor of Worcester executed the sentence, and was after wards lent for by King Henry 8. who laid high offense to his charge, &c. It cost him three hundred pounds to have his pardon.

Verse 16. Which is Christ ] Mystical Christ, that is, whole Christ: for he accounts not himself complete without his members, who are therefore called his fullness, Ephesians 1.23.

Verse 17. Four hundred and thirty, &c. ] This space of time betwixt the promise and the law, the divine providence call into two equal port. ons of 215. before the people's going down to Egypt, and 215. of their being there.

Verse 18. Gave it to Abraham ] Gr. Freely gave it. What more free then gift? And what better free-hold, then the divine promise?

Verse 19. Because of transgressions ] Which are discovered by the Law. Sight of misery, must go before sense of mercy. Lex. lux, the law is a light (saith Solomon ) which lays all open: as I Cor. 14.25. and threateneth destruction to transgressors.

And it was ordained, &c. ] Therefore it is not to be disrespected, though we cannot attain eternal life by it.

In the hand of a Mediator ] That is, of Moses, who was a Mediator of that communication of the Law to the people, Exod, 20.19. Christ is the only Mediator of expiation, and of Christ alone some take this text.

Verse 20. Is not a Mediator of one ] q. d. God and men were at odds: else what use of a Mediator? sin is the make-bate, as being a transgression of the Law.

But God is one ] One and the same now as of old in taking vengeance on the laws transgressors. Or, God is one party disagreeing or displeased.

Verse 21. Have given life ] That is, have justified a sinner. But herein lay the laws weakness thorough the flesh, Rom. 8.3.

Verse 22. But the Scripture ] The law and Prophets.

Hath concluded all ] Gr. Hath clapt them up close prisoners.

That the promise, &c.] That he might have mercy upon all, Rom. 11.32. See the Note there.

Verse 23. But before faith came, &c.] i.e. Before Christ came: Faith is put for the object of faith.

We were kept under the law ] As in a prison or garrison: being circled with a compassing strength. The sinner, having transgressed, is kept by the law, as with a guard or garrison, that he cannot escape, unless he be delivered by Christ.

Verse 24. The law was our schoolmaster ] Such an one as that that Livy and Florus speak of in Italy, who brought forth his scholars to Hannibal: and if he had not been more merciful then otherwise, they had all perished.

Verse 25. But after that faith ] That is the Gospel, or Christ the author and matter of the Gospel. See ver. 23.

Verse 26. The children of God ] Gr. The sons of God, grown up at man's estate, Qui manum ferulae subduxiums, who are no longer under a schoolmaster. How we are the children of God by faith, See the Note on Joh. 1.12.

Verse 27. Baptized into Christ ] And so have had your adoption sealed up unto you: like as in the civil adoption there were certain rites and ceremonies usually performed.

Have put on Christ ] To justification and sanctification. See the Note on Rom. 13.14. this is to be clothed with the Sun, Rev. 12.2.

Verse 28. Ye are all one in Christ ] Souls have on sexes, and Christ is no respecter of persons.

Verse 29. Heirs according ] Heirs are kept short in their nonage, and sometimes forced to borrow of servants: but when once at years, they have all. So shall the Saints in heaven, though here hard put toit.

CHAP. IIII. Verse 1. Differeth nothing from a servant]

IN allusion whereunto there is written upon the Princes arms, Icb dien, that is, I serve. Henry the second, King of England. crowned his eldest son Henry, whilst he was yet alive: which made his ambition quite turn off his obedience. Ambition ever rides without reins.

Verse 2. But is under tutours ] Those under the Law were but Alphabetaries in comparison of those under the gospel. the Sea about the Altar was brazen, I King. 7.23. and what eyes could pierce thorough it? Now our sea about the throne is glassie, Revel. 4.6. like to crystall clearly conveying the light and sight of God to our eyes.

Verse 3. When we were children ] Gr. Infants, babies, that must be pleased with rattles: so the old Church with carnal Ceremonies.

Verse 4. But when the fullness of the time ] This answers to that time appointed of the Father, verse. 2. Plato said, that God doth always 〈 in non-Latin alphabet 〉 , he doth all things in number, weight and measure: He never comes too soon, neither stays he too long.

Godsent forth his Son ] Out of his own bosom. May not we say, as they did, sob. 11.36. Loc how he loved us. This was an hyperbole of love.

Made of a woman ] Of the sanctified substance of the holy virgin. Note this against Marcionites and Anabaptists.

Made under the Law ] Circumcised the eighth day, and so made a debtor to do the whole law: which he perfectly fulfilled, and yet (for us) suffered the curse.

Verse 5. To redeem them, &c.] To buy them off, who were in worse case then the Turks Gally-slaves chained to an oar.

That we might receive the adoption ] That is, the possession of our adoption, the full enjoyment of our inheritance.

Verse 6. Crying Abba, Father ] God hath no still-born children. Paul was no sooner converted, but behold he prayed, Act. 9.11. The spirit of grace is a spirit of supplication, Zech. 12.10. And when God sends this spirit of prayer into our hearts, it is a sure sign, that he means to answer our desires: like as when we did our children say, I pray you, father, give me this, we do it not, but when we mean to give them that which we teach them to ask.

Verse 7. And if a son, &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 eternal life, is the ground and foundation of our illumination and conversion: our love to him a reflex of his love to us.

Verse 10. Ye observe days ] The Christian Church knows no holy-days, besides that honorable Lord's-day, Isa 57.14. Revel. 1.10. and such holy feasts, and upon special occasions the Church shall see sit to celebrate, as Novemb. 5, &c.

Verse 11. Lest I have bestowed labor ] Gr. Even to lassitude, as a day-laborer. Other work-folks find their work as they left it • but a Minister hath all mar'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. When an ineonsiderate fellow had stricken Cate in the bath, and afterwards cried him mercy, he replied, 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, 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 anything you said. Momus in Lucian tells Jupiter, It is in thy power whether any one shall vex or wrong thee. S ^t 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. Zacharias, though he ceased to speak, yet he ceased not to minister: he took not his dumbness for a dismission, but staid out the eight days of his course, Luk. 1.

Verse 14. And my temptation ] That is, mine afflictions, whereby the Lord tempts his, feels which way their pulses beat, and how they stand affected toward him.

Which was in my flesh ] My spirit being haply untouched. For ost the body is weak, the foul well. Afflictions may reach but to the out ward man. sob never complained till he was wet thorough, till the waters went over his soul.

Nor rejected Gr. Ye spet not on., as they did, that spet in Christ's face.

Even as Christ Jesus ] Who hath said, He that receiveth you, receiveth me. It was a common saying at Constantinople, Better the Sun should not shine, then that Chrysostom should not preach.

Verse 15. Where is then the blessedness ] q. d. time was when ye held yourselves happy in me, and blessed the time that ever ye saw and heard me. Is the change now in me, or in yourselves? Thus the Jews rejoiced in John for a season, but he soon grew sta • e to them, Joh. 5.35. See the Note there. Neutrum modo, mas modo 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 fell in aure, gail in their ears. It was not for nothing therefore that the Orator called upon his Countrymen to get their ears healed before they came anymore to hear him. to preach, faith Luther is nothing else but to derive upon a man's felt the rage of all the Country. And therefore when one defined the ministerial function to be Artom artium & scientiam scientiarum, the art of arts, and science of sciences. Melancthon said, If he had defined it to be miseriam miseriarum, the misery of miseries, he had hit it.

Because I tell you the truth? ] He that prizeth truth (saith Sir Walter Raleigh ) shall never prosper by the possession or profession thereof. An expectas, ut Quintilianus ametur? When we seek to fetch men out of their sins, they are apt to fret and snarl & as when men are wakened out of sleep, they are unquiet, ready to brawl with their best friends.

Verse 17. They zealously affect you ] Depereunt vos: as Jealous wooers they would have you whole to themselves without a corrival, 〈 in non-Latin alphabet 〉 , cognata sunt.

They would exclude us ] As standing in their way. this is the guise of all sectaries and seducers, they denigrate the true teachers, that they may be the only men.

Verse 18. To be zealously affected in a good thing ] In a good cause, for a good end, and in a good manner. There is a counterfeit zeal, as it that of the Popish Martyrs or traitors rather, of whom Campian in his Epistle to the honorable Counselors of Queen Elizabeth, Quamdiu vel unus quispiam e nobis supererit qui Tiburno vestro fruatur, &c. As long as there shall be left any one of us to wear a Tibu • n tippet, we will not cease our suit.

And not only when I am present ] Since 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 less stifle those inward workings for sin, as harlots destroy their conceptions that they may not bear the pain of child-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 ambitious of slavery, of beggary, v. 9. How many have we at this day, that rejoice in their bondage, and dance to hell in their bolts?

Verse 22. For it is written ] It was enough of old to say, It is written: there was no need to quote Chapter and verse, as now. Men were so ready in the Scriptures, they could tell where to turn to anything at first hearing.

Verse 23. Was born aster the flesh ] In an ordinary way, as all others are: for Hagar was young, and Abraham not old.

Was by promise ] i. e. By a supernatural power, by a divine miracle.

Verse 24. Which things are an allegory ] That is, they signify or import an allegory: or they, being the things that they were, represented and typed out the things that they were not. So did the brazen serpent, the deluge, the red sea, &c. As for those allegories gories of Origen and other wanton wits, luxuriant this way, what are they else but Scripturarum spuma, as one calleth them, Scripture-froth?

Verse 25. For this Agar is mount ] The Arabian, call Mount Sina, Agar. Twice Hagar sled thither, Gen. 16. and 21. it being in her way home to Egypt. From her the Arabians are called Hagarens, and since (for more honor sake) Saracens of Sarah Hagar's mistress.

Answereth to Jerusalem ] That is, to the Jewish Synagogue, born to bondage, as Tiberius said of the Romans, that they were homines ad servitutem parati.

Verse 26. But Jerusalem which is above ] that is, the Christian Church, the heavenly Jerusalem, the Panegyris and congregation of the first-born, whose names are enrolled in heaven, Heb, 12.23. The Hebrew word for Jerusalem is of the Duall number; to show, say the Cabalists, that there is an heavenly as well as an earthly Jerusalem, and that the taking away of the earthly was intimated by the taking away of the letter jod out of Ierushalaim, 2 Sam. 5.13.

Verse 27. Far it is written ] When these testimonies of the Old Testament are thus cited in the new, it is not only by way of Accommodation, but because they are the proper meaning of the places.

Verse 28. Now we, brethren, as Isaac ] This the Jews to this day will not hear of, but call us Ma • zer Goi bastardly Gentiles.

Verse 29. Persecuted him ] By cruel mockings and real injuries, challenging the birth right, and deriding the Covenant, &c. The Papists made way for their great project of perdition in 88. by dividing the people here under the rearms of Protestant and Puritan, and provoking them thereby to real and • un • uall, both hate and contempt.

Even so it is new ] And to also it is now, may we say at this day. For what do Papists persecute us for else, but because we reject their justification by works? They poisoned their own Cardinal Contarenus, for that he declared himself found in this point by a book that he set forth some four years afore the Council of Trent.

Verse 30. Shall not be beirs ] No justitiary can be saved. A Papist cannot go beyond a reprobate. Pur us pu • us Papistanon potest servani, Rev. 19.21.

Verse 31 We are not children, &c.] q. d. We are in a far better condition then Legalists. I have blessed Ishmael, faith God, twelve Princes shall be beget, but my Covenant will I establish with Isaac, Gen 17.20, 21. And such honor have all his Saints.

CHAP. V. Verse 1. Be not again entangled]

AS oxen tied to the yoke, Those that followed Judas Galileus, Act. 5.37. chose rather to undergo any death, then to be in subjection to any mortal. If civil servitude be so grievous, what ought spiritual to be? Those poor misled and muzzled souls that are held captive in the Popes dark dungeon, have an ill time of it. Ever since, being reconciled to the Roman Church, I subjected myself and my Kingdoms (said King John of England ) to the Popes authority, never anything went well with me, but all against me.

Verse 2. Behold I Paul ] q. d. As true as I am Paul, and do write these things.

Christ shall profit you nothing ] For he profits none, but those that are found in him, not having their own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3.9. As Pharaoh said of the Israelites, they are entangled in the Land, the wilderness hath shut them in, Exo. 14.3. So may it be said of Pharisaical and Popish Justiciaries, they are entangled in the fond conceits of their own righteousness, they cannot come to Christ. A man will never truly desire Christ, till soundly shaken, Hag 2.7.

Verse 3. That he is a debtor ] viz. If he be circumcised with an opinion of meriting thereby. Christ will be our sole Savior, or none; he will not mingle his precious blood with our p •• ddle-stuff.

Verse 4. Christ is become of none effect ] Woe then to Popish merit-mongers. William Wickum, founder of New-college, though he did many good works, yet he professed he trusted to Jesus Christ alone for salvation. So did Charles the fife Emperor of Germany. So did many of our forefathers in times of Popery.

Ye are fallen from grace ] It cannot hence be concluded, that the Apostle speaks conditionally, and it may be understood of the true Doctrine of God's free grace.

Verse 5. For we through the spirit ] We Apostles hope for righteousness by faith. If you will go to heaven any other way, you must erect a ladder, and go up alone, as Constantine said to Acesius the Novatian heretic.

Verse 6. Neither circumcision ] Unregenerate Israel is as Ethiopia, Amos 9.7.

But faith that worketh ] Iustificamur tribus modis. Effective à Deo, apprehensive à fide, declarative ab operibus. Faith justifies the man, and works justify faith.

Verse 7. Ye did run well ] Why do ye now stop or step back? Tutius recurrere, quam male currere, was the Emperor Philip's symboll. Better run back, then run amiss: for in this case, He that hasteth with his feet, sinneth, Prov. 19.2. But to run well till a man sweats, and then to sit down, and take cold, may cause a consumption.

Verse 8. This persuasion ] Sectaries and seducers have a strange art in persuading, Colos. 2.4. And although we think ourselves able enough to answer and withstand their arguments, yet it is dangerous dealing with them. The Valentinian heretics had a trick to persuade before they taught. Arius could cogge a die, and cozen the simple and needless hearer.

Verse 9. A little leaven ] viz. Of false doctrine, Mat. 16.6. See the Note there.

Verse 10. But he that troubleth you ] That heresiarch, or ring-leader of the faction. the Beast and the false-prophet, are taken and cast alive into a lake, &c. when the common sort seduced by them had an easier judgment, Revel. 19.20, 21.

Verse 11. Why do I yet suffer persecution ] From the Jews zealous of the Law. It is well observed, that the nearer any are unto a conjunction in matters of religion, and yet some difference retained, the deeper is the hatred. A Jew hates a Christian, worse then he doth a Turk or Pagan. A Papist hates a Protestant worse then he doth a Jew, &c.

Verse 12. I would they were even cut ] Not circumcised only, cut round, but cut off.

That trouble you ] That turn you upside down, or that turn you out of house and home.

Verse 13. Only use not your liberty ] In maxima libertate, minima licentia. Therefore are men the worse, because they should be better. Christ came to call sinners, not to licentiousness, but to repentance, Mar. 2.17. to take his yoke upon them, Mat. 11.29. to hire out their members servants to righteousness, Rom. 6.16. Hence it is, that as S. Paul's Epistles largely prove free election and justification by Christ: So the Epistles of James, Peter, and John, press to love and new obedience, lest any should argue from mercy to liberty.

Verse 14. For all the law ] i. e. All the second table. The Scripture oft appropriateth the Law to the second Table, as Rom. 13.8. Ephes. 6.2. &c. A man must exercise the first table in the second, the duties of his general calling in his particular calling. In the first Commandment, saith Luther, the keeping of all the law is enjoined. Neither can any one love his neighbor as himself, but he that loves God above all.

Verse 15. But if ye bite, &c.] Si collidimur, frangimur. If we clash, we break. Dissolution is the daughter of dissension, said Nazianzen. The Turks pray to God to keep the Christians at variance. Israelites in Egypt vexed one another: And Christians, as if they wanted enemies, sly in one another's faces. This is a sad fore-token of a deadly consumption.

Verse 16. This I say then ] For an antidote against abuse of Christian liberty. Set the Spirit, as Pharaoh did Joseph, upon the chief Charet of your hearts, and let all be at his beck and check.

Verse 17. For the flesh lusteth ] Every new man is two men. What can a man see in the Shulamite, but as the appearance of two Armies, Cant. 6.13? These maintain civil broils within her, as the two babes did in Rebecca's womb. All was jolly quiet at Ephesus, till Paul came thither: But then there arose no small stir about that way, Act. 19.23. So is there in the good soul, &c.

So that ye cannot do the things, &c.] As ye cannot do the good that ye would, because of the flesh ( Rom. 7.21. something lay at the fountain-head, and stopped it) so neither can ye do the evil that ye would, because of the Spirit. In which respect, setting the ingratitude aside, the sins of godly men are less then of others: because the flesh cannot carry it without some counter-buffs.

Verse 18. Ye are not under the Law ] For where the spirit is, there is liberty, from the rigor, irritation, and malediction of the Law.

Verse 19. Now the works of the flesh ] Sinners are sore laborers; wicked men great workmen, Would they take but half that pains for heaven that they do for hell, they could not, likely, miss of it. The Hebrew and Greek words for sin import labor.

Are manifest ] They lie above ground, and are condemned by the light of nature. Wicked men also hang out their sins to the sight of the Sun, Isa. 3 9.

Verse 20. Idolatry ] This is fitly set after those fleshly sins, as commonly accompanied with them, 1 Cor. 10.7, 8. Sir Walter Rawleigh knew what he said, that were he to choose a religion for licentious liberty and lasciviousness, he would choose the Popish religion.

Verse 21. Murthers, drunkenness ] This is oft the mother of murder. Domitius the father of Nero, slew Liberius an honest man, because he refused to drink so much as he commanded him. Alexander killed many of his dear friends in his drunkenness, whom he would have revived again (but could not) with his own heart-blood. Once he invited a company to supper, and provided a crown of 180. pounds to be given to those that drank most. One and forty killed themselves with drinking to get that crown.

Verse 22. The fruits of the spirit ] The spirit of grace are those two golden pipes, Zach. 4. thorough which the two olive-branches empty out of themselves the golden oils of all precious graces into the Candlestick, the Church: Hence grace is here and elsewhere called the fruits of the spirit, pleasant fruits, Cant. 4.16. and 6.2. John. 15.16.

Long-suffering ] It hath been questioned by some, whether a man can be longsuffering, Sine anxilio gratiae, without the help of grace. But that which is right, is a fruit of the spirit.

Gentlenesse ] Gr. Usefulness, sweetness.

Faith ] That is, Faithfulness, as Mat. 23.23. 1 Tim. 5.12. Tit. 2.10.

Verse 23. Meekness, temperance ] Queen Elizabeth was famous for these two virtues. King Edward 6. called her by no other name, then his sweet sister Temperance. She did seldom eat but one sort of meat, rose ever with an appetite, and lived about 70. years. Next to the holy Scripture, she prefer'd (as the best piece) Seneca's book of clemency. When she said, that book had done her much good, yea, said one, but it hath done your subjects much hurt.

Against such there is no law ] 1 Tim. 1.9. As, for the works of the flesh, there is no Gospel.

Verse 24. And they that are Christ's ] When Christ came in the flesh, we crucified him: when he comes into our hearts, he crucifies us.

Have crucified the flesh ] To crucify is not absolutely and out-right to kill; Crucifixion is a lingering death, no member being free from pain. If then we so repent of sin (as that which crucified Christ) we so pierce the old man, that we are sure he will die of it, though he be not presently dead, this is mortification. Those beasts, Dan. 7.12. had their dominion taken away, and yet their lives were prolonged for a season.

With the affections ] Sinful, sudden passions.

And lusts ] More deeply rooted in our natures, and so, not so easily overcome.

Verse 25. If we live in the Spirit ] Spiritual men only are heirs of life, 1 Peter 3.7. all other are dead in trespasses.

Let us walk ] Walk orderly by line, and by rule, march in rank, &c. Life consists in action. Life, saith the Philosopher, is such a faculty as whereby creatures move themselves in their own places. The godly esteem of life by that stirring they find in their souls: as else they lament, as over a dead soul, Isa. 38.15, 16.

Verse 26. Let us not be desirous of vain-glory ] Ingens dulcedo gloriae (saith Aeneas Sylvius: ) faciliùs contemnenda dicitur, quam contemnitur. It was this vice that rai • ed so much trouble in Germany betwixt Luther and Carolostadius, and that bred the Sacramentary war, that is not yet ended. It was a saying of Luther, From a vain-glorious Doctor, from a contentious Pastor, and from unprofitable Questions, the good Lord deliver his Church.

CHAP. VI. Verse 1. If a man be overtaken]

GR. Be taken afore he is aware, afore he hath time to consider, or bethink himself of better. It is of incogitancy, that the Saints sin: put them in mind, and they mend all. It is of passion, and passions last not long. There is no way of wickedness in them: They stand not in the way of sinners, they sit not down in the seat of scorners.

Restore such an one ] Gr. Set him in joint again. A Metaphor from Surgeons and bone-setters, who handle their patients tenderly.

Lest thou also be tempted ] I have known a good old man, saith Bernard, who when he had heard of any that had committed some notorious offense, was wont to say with himself, Ille hodie, & ego cras, He fell today, so may I tomorrow.

Verse 2. Bear ye one another's burdens ] When after-reprehension, sin is become a burden, set to your shoulder, and help to lift it off. Support the weak, be patient toward all.

Verse 3. Think himself to be something ] The self-deceiver takes his counter, and sets it up for a thousand pound, as the Pharisees and Laodiceans. Of such it may be said, as Quintilian somewhere of some over-weeners of themselves, that they might have proved excellent scholars, is they had not been so persuaded already.

Verse 4. But let every man prove ] This is an excellent remedy against self-deceit, and a means to make one fit to reprove others with mercy and meekness.

And then shall he have rejoicing ] Ut testimonium perhibeat conscientia propria, non lingua aliena, saith Augustine, that thine own conscience, and not another man's tongue may testify for thee. Omnis Sarmatarum virtus extra ipsos, saith Tacitus. All the self-deceivers goodness is shored up by popularity, or other base respects.

Verse 5. For every man shall bear ] Be thorough therefore in the work of self-examination. Sparing a little pains at first, doubles it in the end: As he who will not cast up his books, his books will cast up him at length. The misery of most men is, that their minds are as ill set as their eyes, neither of them look inwards: how few are there that turn short again upon themselves, so as to say, What have I done? Woe to all such when God shall send out summons for sleepers, When he comes to search Jerusalem with candles, and punish the men that are settled on their lee • , &c. Zeph. 1.12.

Verse 6. Communicate unto him ] Not contribute as an alms, but communicate as a right: see Philem. 17. as wages for his work, Mark 6. as pay for his pains, 1 Cor. 9.14. See the Note there.

Verse 7. Be not deceived ] Think not all well saved that is withheld from the Minister. It is a saying in the civil-law. Clericis Laici sunt oppido insensi: Many think it neither sin, nor pity to beguile the Preacher. But God is not mocked, neither will he be robbed, by any, but they shall hear, Ye are cursed with a curse, Mal. 3.8, 9. even with Shallums curse ( Jer. 22.11, 12, 13.) that used his neighbors service without wages, and would sacrilegiously take in a piece of God's windows into his wide house, ver. 14.

Verse 8. For he that soweth in the flesh ] He that neglecting his poor soul, cares only to feather his nest, and to heap up riches. Si ventri been, si lateri, as Epicurus in Horace: If the belly may be filled, the back fitted, let the soul sink or swim, he takes no thought.

Verse 9. And let us not be weary ] Let us not give in, as tired jades: hot at hand seldom holds out.

For in due season we shall reap ] We must not look to sow and reap in a day: as he saith of the Hyperborean people, far North, that they sow shortly after the Sun-rising with them, and reap before the Sun set: that is, because the whole half year is one continual day with them.

If we faint not ] Quaerendi defatigatio turpis est, cum id quod quaritur, sit pulcherimum. It is a shame to faint in the search of that, which being found will more then pay for the pains of searching. Caleb was not discouraged by the Giants: therefore he had Hebron the place of the Giants: so those that faint not in the way to heaven, shall inherit heaven.

Verse 10. As we have therefore opportunity ] Catch at it, as the Echo catcheth the voice. Joseph took the nick of time to gain Egypt to the King by feeding the hungry, so may we, to get heaven.

Who are of the household ] Of the family of faith, God's household-servants. That was a desperate resolve of Aigoland, King of Aragon, who coming to the French Court to be baptized, and asking who those Lazars and poor people were that waited for alms from the Exmperour Charlemains Table? When one answered him that they were the Messengers and servants of God; I will never serve that God, said he, that can keep his servants no better.

Verse 11. How large a letter ] Gr. With what good great text-letters. I have written unto you with mine own hand (no fair hand: the greatest Clerks are not always the best Scribes) and not by any Tertius, or other am • nensis, Rom. 16.22. to show his love, and prevent imposture, 2 Thess. 2.2.

Verse 12. To make a fair show ] Gr. To set a good face on it, afore the Jews especially, and to ingratiate with them.

For the cross of Christ ] That is, for the doctrine of the cross, or of justification by the death of Christ crucified.

Verse 13. Keep the law ] Rom. 2.23. Jerome doubteth not to pronounce that man accursed, that saith it is impossible to keep the Law. Sed quid visum sit Hieronymo, nihil moramur: nos quid verum sit inquirimus, saith Calvin. But let Jerome hold as he will, we know there is no such thing.

That they may glory in you flesh ] That they pride themselves in the multitude of their followers, and curry favor with the Jews by gaining many proselytes.

Verse 14. But God forbid, &c.] The Saints keep a constant counter-motion, and are Antipodes to the wicked. They thus and thus, but I otherwise.

Whereby the world is crucified ] I look upon the world as a dead thing, as a great dung-hill, &c. That harlot was deceived in S. Paul, in thinking to allure him by laying out those her two fair breasts of profit and pleasure: He had no mind to be sucking at those botches; He was a very crucifix of mortification: And in his face (as one said of D ^r Reynolds ) a man might have seen, Verum mortificati hominis idaeam, the true portraiture of a mortified man.

And I to the world ] q.d. The world and I are well agreed. The world cares not a pin for me, and I (to cry quittance with it) care as little for the world.

Verse 15. For in Christ Jesus ] That is, in the Kingdom of Christ.

But a new creature ] Either a new man, or no man.

Verse 16. According to this rule ] viz. Of the new creature.

Peace be on them ] Not only in them, or with them; but on them, maugre the malice of earth and hell.

Verse 17. From henceforth let no man ] Here he takes upon him as an Apostle, and speaks with authority.

I bear in my body the marks ] As scars of honor. Paul had been whipped, stocked, stoned, &c. The marks of these he could better boast of, then those false Apostles of their circumcision. And hereby it appeared that he refused not, as they did, to suffer persecution for the cross of Christ. In the year 1166. the Synod held at Oxford in the reign of Henry the second, banished out of England thirty Dutch Doctors (which taught the right use of Marriage, and of the Sacraments) after they had first stigmatized or branded them with hot irons. John Clerk of Melden in France, being for Christ's sake whipped three several days, and afterwards having a mark set in his fore-head, as a note of infamy, his mother beholding it (though his father was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, and welcome be these prints and marks of Christ. The next year after, scil. anno 1524. He brake the images without the City, which his superstitious Country-men were to worship the next day. For the which he was apprehended, and had his right-hand cut off, his nose pulled off with pinsers, both his arms, and both his breasts torn with the same instrument; and after all, he was burned at a stake. In his greatest torments he pronounced that of the Psalmist, Their idols are silver and gold, the works of men's hands, &c. I conclude this discourse with that saying of Pericles. It is not gold, precious stones, statues, &c. that adorns a soldier, but a torn buckler, a cracked helmet, a blunt sword, a scarr'd face, &c. Of these Biron the French Marshall boasted at his death. And Sceva is renowned for this, that at the siege of Dyrrachium he so long alone resisted Pompey's army, that he had 220. darts sticking in his shield, and lost one of his eyes, and yet gave not over till Caesar came to his rescue.

Verse 18. Be with your spirit ] Spirituals are specially to be desired for ourselves and ours. Caetera aut aderunt, aut non oberunt. Other things we shall either have, or not want, but be as well without them.

CHAP. I. Verse 1. To the Saints—to the faithful]

F Itly: for it is by faith, that we become Saints,