Commentary on the Epistles and Revelation of John

CHAP. II. Verse 1. Who were dead]

NAturall men are living carcases, walking sepulchers of themselves. In most families it is, as once it was in Egypt, Exod. 12.30. No house wherein there is not one, nay many dead corpses.

Verse 2. Wherein ye walked ] Hence Act 14.16. Sin is called a way, but it leads to the chambers of death.

According to the course of this world ] The mundaneity or worldliness of the world (as the Syriac rendereth it) which is wholly set upon wickedness (as Aaron saith of his worldlings, Exod. 32.22.) and takes no care for the world to come.

According to the Prince, &c.] The devil by whom wicked men are acted and agitated. Gratian was out in saying, That Satan is called Prince of the world, as a King of Onesse, or as the Cardinal of Ravenna, only by derision. Evil men set him up for their Sovereign, and are wholly at his beck and obedience.

The spirit that now worketh ] As a Smith worketh in his forge, an Artificer in his shop.

Verse 3. Among whom also we all, &c.] Let the best look back oft on what they were before calling, that they may thankfully cry out with Iphi • rates, 〈 in non-Latin alphabet 〉 , from what misery to what dignity are we advanced!

Fulfilling the desires ] Gr. The wiles of the flesh. Now therefore we must as diligently fulfill not the will, but the wills of God, as David did, Act. 13.22.

The children of wrath ] Deires. Gregory the great said of the English boys that were presented to him, Angli quasi Angeli. And demanding further what Province they were of in this Island, it was returned, that they were called Deires: which caused him again to repeat the word, and to say, that it were great pity but that by being taught the Gospel, they should be saved de ira Dei, from the wrath of God.

Verse 4. But God who is rich in mercy ] Such a mercy as rejoiceth against judgment, as a man against his adversary which he hath subdued, Jam. 2.13.

Verse 5. Hath quickened, &c.] The very first stirrings in the womb of grace are precious to God: he blesseth our very buds, Isa. 44.3. according to the Geneva translation.

Verse 6. And made us sit together ] We have taken up our rooms afore-hand in heaven, whereunto we have just right upon earth by virtue of the union, the ground of communion, 1 Joh. 5.12. He that hath the son hath life: he hath possession of it, as by turf and twig.

Verse 7. In his kindness toward us ] We come not to the knowledge of God, but by his works: And even his way of knowing him we naturally abuse to idolatry.

Verse 8. For by grace ye are saved ] So ver. 5. and everywhere almost S. Paul is a most constant preacher of the grace of God, as Chrysostom styleth him. Sub laudibus naturae latent inimici gratiae, saith Augustine. The patrons of man's free-will are enemies to God's free grace.

Verse 9. Least any man should boast ] As that fool did, that said, Coelum gratis non accipiam, I will not have heaven but at a rate. Non sic Does coluimus, aut sic vivimus, ut ill nos vinceret, said the Emperor Antonius Philosophus. We have not so lived and deserved of God, that they enemy should vanquish us.

Verse 10. For we are his workmanship ] His artificial facture, or creature, that wherein he hath shown singular skill, by erecting the glorious fabrike of the new man.

Created—to good works ] In the year 1559. there was published a paradox, that good works are pernicious to salvation of men's souls. David George the broacher of this heresy was dig'd up, and burnt at Basil.

God hath before ordained ] i. e. By his eternal decree. Oar Vivification then is not a work of yesterday: but such as God hath with singular complacency contemplated from all eternity, rejoicing in that habitable part of his earth, Prov. 8.31.

Verse 11. Who are called uncircumcision ] In great scorn and reproach, as 1 Sam. 17.26. Howbeit unregenerate Israel was to God as Ethiopia, Amos 9.7. And Iether by nature an Ismaelite, 1 Chron. 7.17. was for his faith and religion called an Israelite, 2 Sam. 17.25.

Verse 12. Strangers from the Covenant ] The Saints only are heirs to the promises: but the devil sweeps all the wicked, as being out of the Covenant. They stuff themselves with promises, till they have made them a pillow for sin, Deut. 29.19. Sed praesumendo sperant, & sperando pereunt.

Having no hope ] But such as will one day hop headless: such as will serve them as Absolom's mule served her Master, when she left him hanging by the head betwixt heaven and earth, as rejected of both.

Without God in the world ] Because without a teaching Priest, and without law, 2 Chron. 15.3. As it is said of the poor Brasileans at this day, that they are sine fide, sine rege, sine lege. This was the case of our Pagan Predecessors.

Verse 13. Are made nigh by the blood ] Christ hath paved us a new and living way to the throne of God's grace by his own most precious blood. O happy lapidi-pavium! O - Golgotha become our Gabbatha!

Verse 14. For he is our peace ] That is, our peace-maker and peace-matter. When he was born, there was among all Nations, a general, aut pax, aut pactio, as Florus observeth. When he took his name, he would not have it either entirely Hebrew, as Jesus, or entirely Greek, as Christ, but both Jesus and Christ, to show (saith one) that he is our peace that hath reconciled two into one, &c.

Verse 15. Having abolished in his flesh ] That is, by his death in the flesh, Colos. 1.22. At which time the veil rent, and the Ceremonies died: only they were to be honourably buried.

For to make in himself ] Gr. To create; sc. by regeneration, Gal. 6.15. So by conjoining he new created them, and by new creating he conjoined them.

Verse 16. In one body ] Ubi igitur separatistae? saith one.

Having slain the enmity ] Not the Ceremonies only, as ver. 15. but sin that great make-bate, that sets God at odds with his own creature.

Verse 17. To them that were nigh ] That is, The children of Israel, a people • ear unto him, Psal. 148.14.

Verse 18. We both have an access ] With good assurance of success. The Persian Kings held it a piece of their silly glory to hold off their best friends, who might not come near them, but upon special license, Esth. 1. Not so our King. Oh come, for the Master calleth thee!

Verse 19. Fellow citizens with the Saints ] Paul, as a Citizen of Rome, escaped whipping: we, as Citizens with the Saints, escape hell tortures and torments.

Verse 20. Upon the foundation ] Foundation is taken either for Christ, 1 Cor. 3.11. Mat. 16.16. or the doctrine of the Scriptures, which teach salvation only by Jesus Christ, as here, and Rev. 21.14.

Verse 21. Fitly framed together ] Or, perfectly joined together by the ciment of the holy Spirit working in the Saints faith in Christ, and love one toward another, which the Apostle calleth the bond of perfection.

Verse 22. For an habitation of God, &c.] The Father makes choice of this house, the Son purchaseth it, the holy Ghost taketh possession of it. This happiness he best understandeth, that most feeleth. The Cock on the dunghill knows it not.

CHAP. III. Verse 1. For this cause]

TO wit, That you may be an habitation of God, through the Spirit.

I Paul the prisoner ]. I hold not S. Paul so happy for his rapture into Paradise (saith Chrysostom upon this Text) as for his imprisonment for Christ.

Verse 2. Of the dispensation ] Gr. Economy. The Church is God's house, 1 Tim. 3.15. Paul was faithful therein as a steward, Mat. 24.45.

Verse 3. As I wrote afore in few ] Sc. Chap 1.9. & 2.13, &c. Fullness of matter in fewness of words. This is the Scriptures pre-cellency above all human writings.

Verse 4. My knowledge in the mystery ] The highest point of heavenly learning: and hereby he proveth his calling to the Ministry.

Verse 5. Was not made known ] sc. So clearly and particularly. Peter himself could hardly be persuaded to it, Act. 10.14 34, 35.

Verse 6. Gentiles should be fellow-heirs ] Co-heirs, concorporate, and consorts: three sweet societies, the former founded upon the two latter.

Verse 7. By the effectual working, &c.] Enabling me to accept and improve that gift of God's grace: whereunto I should otherwise turn not the palm, but the back-side of the hand.

Verse 8. Less then the least ] Great Paul is least of Saints, last of Apostles, greatest of sinners. The best b • lsomes sink to the bottom: the goodliest buildings have lowest foundations: the heaviest ears of corn hang downward, so do the •• ughes or trees that are best laden.

The unsearchable riche • ] Gr. Not to be traced out. Should not Ministers be made welcome that come to men on such golden messages?

Verse 9. And to make all men see ] Gr. To illighten them, far more then the preaching of the Prophets could, 2 Pet. 1.19. To us now is a great light sprung up. Mat. 4 10.

The fellowship ] Or, as some copies have it) the dispensation.

Who created all things ] i. e. Restored, repaired: hence Gospel-days are called the world to come, Heb. 2.5.

Verse 10. Might be known by the Church ] As by a glass or theater.

The manifold wisdom, &c.] Gr. That hath abundance of •• rious variety in it, such as is seen in the best pictures or textures. This the very Angels look intently into (as the Cherubims in the Tabernacle did into the Mercy-seat) and are much amused and amazed thereat. They see that man's salvation by Christ is a plot of God's own devising.

Verse 11. According to the eternal purpose ] Of calling and saving the Gentiles by Christ: a secret that the Angels themselves could not understand, till the time fore-appointed came.

Verse 12. Boldness and access ] True peace draws men to God, false drives them from God. Uprightness hath boldness, serenity hath security.

Verse 13. Wherefore I desire ] Or, I beg of God, as one would do an alms, Act. 3.2. humbly, heartily. And here the Apostle returns to his former discourse, after a long digression, ver. 2. to ver. 13.

At my tribulations for you ] For for your sakes am I maliced and molested by the Jews; by whose means also I am now a prisoner.

Verse 14 For this cause ] sc. That ye faint not, but gather strength.

I bow my knees ] A most seemly and suitable gesture, usual among all Nations, but Turks, who kneel not, nor uncover the head at prayer, as holding those postures unam • lie.

Verse 15. Of whom the whole family ] Or, Paternity: God is the only Father, to speak properly, Mat. 23 9. The Father of all the father-hood in heaven and earth.

Verse 16. According to the riches of his glory ] That is, of his grace: so 2 Cor 3.18. See the Note there.

Verse 17. That Christ may dwell ] As the Sun dwells in the house by his beams. Faith fetcheth Christ into the heart, as into his habitation: And if he dwell there, he is bound to all reparations.

Verse 18. The breadth and length, &c.] God's mercy hath all the dimensions. Thy mercy, ô God, reacheth to the heavens: There is the height of it, Great is thy mercy toward me, and thou hast delivered my soul from the lowest hell: There is the depth of his mercy. The earth is full of thy goodness: There is the breadth of it. All the ends of the earth have seen thy salvation: There is the length of it.

Verse 19. With all the fullness of God ] That is, of Christ's diffusive fullness, in whom the Godhead dwelt bodily, and in whom we are complete, Col. 2.9, 10.

Verse 20. Exceeding abundantly ] Gr. More then exceedingly or excessively. God hath not only a fullness of abundance but of redundancy, of plenty, but of bounty. He is oft better to, us then our prayers.

According to the power ] The Apostle begins his prayer with mention of God's fatherly mercy: he shuts it up with a description of his power. These two, God's might and God's mercy are the Jachin and Boaz, the two main pillars of a Christians faith, whereon it rests in prayer.

Verse 21. Glory in the Church by Christ ] Who is the refulgency of his Fathers glory, Heb. 1.3.

CHAP. IV. Verse 1. Worthy of the vocation]

THere is a 〈 in non-Latin alphabet 〉 , a seemliness appertaining to each calling: so here. We must walk nobly and comfortably, as becometh the heirs of God, an co-heirs of Christ. Scipio, when a harlot was offered him, answered, Vellem, si non essem Imperator; I would, if I were not General of the Army. Antigonus being invited to a place where a notable harlot was to be present, asked counsel of Menedemus, what he should do? He bad him only remember that he was a Kings son: So let men remember their high and heavenly calling, and do nothing unworthy of it. Luther counsels men to answer all temptations of Satan with this only, Christianus sum, I am a Christian.

Verse 2. With all lowliness and meekness ] These are virtutes collactaneae, as Bernard calleth them, a pair of twin-sisters, never asunder.

Verse 3. The unity of the spirit ] That is, Unanimity: this keeps all together, which else will shatter and fall asunder. The daughter of dissension is dissolution, saith Nazianzen.

Verse 4. In one hope of your calling ] That is, unto one inheritance, which we all hope for. Fall not out therefore by the way, as Joseph charged his brethren.

Verse 5. One baptism ] The Author to the Hebrews speaketh of Baptismes, Chap. 6.2. But either he puts the plural for the singular: or else he meaneth it of the outward and inward washing, which the Schools call baptismum stuminis & flaminis. See the Note on Mat. 3.11.

Verse 6. One God and Father of all ] Have we not all one Father, saith Malachi? Why then dissent and jar we? How is it that these many ones here instanced, unite us not? My dove, mine undefiled is but one, Cant 6 9.

Verse 7. According to the measure ] And may not Christ do with his own as he listeth? Those of greater gifts are put upon hotter service. 〈 in non-Latin alphabet 〉

Verse 8. He led captivity captive, &c.] As in the Roman triumphs, the Victor ascended up to the Capitol in a Chariot of state, the prisoners following on foot with their hands bound behind, and they threw certain pieces of coin abroad, to be picked up by the common people. So Christ in they day of his solemn inauguration into his heavenly Kingdom, triumphed over sin, death and hell, Col. 2.15. and gave gifts to men.

And gave gifts unto men ] The Hebrew hath it, Psal. 76 19. Thou receivedst gifts for men. Christ received them, that he might give them, and said, It is a more blessed thing to give then to receive. The Psalmist adds, Even for the rebellious. To them also Christ gives common gifts, for the behoof of his people. Augustus in his solemn feasts gave gifts: to some, gold, to others, trifles. So God in his ordinances, to some saving grace, to others common grace, and with this they rest content.

Verse 9 Into the lower parts ] That is, into his mothers womb; according to Psal. 139.15. I was curiously wrought in the lowest parts of the earth, i. e. in the womb, where God formed and featured me; like as curious workmen, when they have some c • o • c • piece in hand, they perfect it in private, and then bring it forth to light for men to gaze at.

Verse 10. Far above all heavens ] That is, above all visible heavens, into the third heaven, not into the Utopia of the Ubiquitaries.

That he might fill all things ] viz. With the gifts of his holy Spirit: for the further he is from us in his flesh, the nearer by his Spirit; he is more efficacious absent, then present.

Verse 11. Some Pastors and Teachers ] Distinct offices, Rom. 12.7, 8. yet one man may be both, 1 Cor. 12.28, 29. The essential difference between Pastors and Teachers in each Congregation is much denied by many learned and godly Divines.

Verse 12. For the perfecting of the Saints ] For the jointing of them, whom the devil hath dislocated.

Verse 13. Unto the measure of the stature ] Or age: that age wherein Christ filleth all in all, as Chap. 3.19. The Saints (say some) shall rise again in that vigor of age, that a perfect man is at about 33 years old, each in their proper sex: whereunto they think the Apostle here alludeth.

Verse 14. Be no more children ] But young men, 1 Joh. 2.14 strong men.

Tossed to and fro ] As a feather or froth upon the waves, wherried about with every wind of doctrine, unstable souls, as S. Peter calls them, simple, that believe everything, as Solomon hath it: giddy hearers that have no mould, but what the next teacher casteth them into, being blow like glasses into this or that shape at the pleasure of his breath.

By the sleight of men ] Gr. By men's cogging of a die, the usual trade of cheaters, and false gamesters.

Whereby they lie in wait to devise ] Gr. Unto a method of deceiving. The devil and his disciples are notable method-mongers, so as to deceive, if it were possible the very elect: but that they cannot do fundamentally, finally, Mat. 24 24. See the Note there.

Verse 15. But speaking the truth ] Or, Doing the truth, as the Vulgar hath it. Truthifying, or following the truth, as one rendereth it. S. John bids, Love in truth, 1 Joh. 3.18. S. Paul, Speak or do the truth in love. And again, let all your things be done in love.

Verse 16. Comp • cted by that, &c.] The Saints are knit unto Christ by his Spirit, as fast as the sinews of his blessed body to the bones, the flesh to the sinews, the skin to the flesh.

Unto the edifying of itself in love ] Our souls thrive and are edified, as love is continued and increased. Nothing more furthereth growth in grace and power of godliness in any place or person: observe it where and when you will.

Verse 17. This I say therefore ] Matters of great importance must be urged and pressed with greatest vehemence.

As other Gentiles walk ] Singular things are expected from Saints: who are therefore worse then others, because they should be better.

Verse 18. Having the understanding darkened ] By the devils black hand held before their eyes, 2 Cor. 4.4. See the Note there.

Alienated from the life of God ] That is, from a godly life, which none can live, but those that partake of the divine nature, 2 Pet. 1.4.

Because of the blindness ] Gr. Hardness, brawninesse, a hoof upon their hearts, corneas fibras, brawny breasts, horny heart-strings. The Greek word imports a Metaphor from the hard hand of hardest laborers.

Verse 19. Who being past feeling ] Under a dead and dedolent disposition, being desperately sinful. Some there are of cauterized consciences, that like devils, will have nothing to do with God, because loath to be tormented before their time. They feeling such horrible hard hearts, and privy to such notorious sins, they cast away souls and all for lust, and so perish woefully, because they lived wickedly: having through cus •••• in evil contracted such an hardness, as neither ministry, not misery, nor miracle, nor mercy could possibly mollify. As Ducklings dive at any little thing thrown by a man at them, yet shrink not at the heavens great thunder: so is it with these.

Verse 20. But ye have not so • earned Christ ] Caracalla never minded any good: Quia id non didicerat (saith Dio ) quod ipse fatebatur, because he had never learned it, as himself confessed.

Verse 21. Ye have heard him, &c.] When Christ speaks once, we must hear him twice, as David did, Psalm 62.11. to wit, by an after deliberate meditation: for otherwise we learn nothing.

Verse 22. That ye put off, &c.] As the beggar puts off his rags, as the master puts off his bad servant, as the Porter puts off his burden, as the husband puts off his lewd wife, as the Serpent his slough, or as the captive maid when she was to be married, put off the garments of her captivity, Deut. 21.13.

The old man which is corrupt ] Sin is said to be the old man, because it lives in man so, as sin seems to be alive, and the man dead: and because God will take notice of nothing in the sinner, but his sin.

According to the deceitful lusts ] Sin, though at first it fawn upon a man, yet in the end (with Cain's dog lying at the door) it will pluck out the very throat of his soul, if not repented of. Like the Serpent, together with the embrace, it stings mortally. Hence the Rulers meat is called deceivable, Pro. 23.3.

Verse 23. In the spirit of your mind ] That is, in the most inward and subtle parts of the soul, the bosom and bottom, the vis vivifica and very quintessence of it. This he calls elsewhere, The wisdom of the flesh, Rom. 8.7. that carnal reason, that like an old beldame is the mother and nurse of those fleshly lusts that fight against the soul.

Verse 24. Which after God is created ] The new man is nothing else but the happy cluster of heavenly graces.

And true holiness ] Or, Holiness of truth. Opposite to that deceitfulness of lusts, ver. 22.

Verse 25. Wherefore putting away lying ] A base tinkerly sin, as Plutarch calleth it, shameful and hateful: therefore the liar denies his own lie, as ashamed to be taken with it.

For we are members ] Of the same holy society. Shall we not be true one to another? Shall we not abhor sleights and slipperines in contracts and Covenants?

Verse 26. Be angry and sin not ] The easiest charge under the hardest condition that can be. Anger is a tender virtue, and must be warily managed. He that will be angry and not sin, let him be angry at nothing but sin.

Let not the Sun go down ] If ye have overshot in passion, let it not rest or roost in you, lest it become malice. Plutarch writeth that it was the custom of Pythagoras his scholars, however they had been at odds, jarring and jangling in their disputations yet before the Sun-set to kiss and shake hands as they departed out of the school. How many are there that professing themselves the scholars of Christ, do yet nevertheless not only let the Sun go down, but go round his whole course, and can find not time from one end of the year to the other to compose and say aside their discords? How should this fire be raked up, when the curfew-bell rings?

Verse 27. Neither give place, &c.] Vindictive spirits let the devil into their hearts: and though they defy him, and spet at him, yet they spet not low enough; for he is still at • nne with them, as M ^r Bradford speaketh. As the Master of the pit oft sets two cocks to fight together, to the death of both, and then, after mutual conquest, suppeth with both their bodies: So, faith Gregory dealeth the devil with angry and revengeful men.

Verse 28 Let him labor Working, &c.] This is the best remedy against poverty, which oft prompts a man to theft, Prov. 30 9.

That he may have to give ] Day-laborers then must do somewhat for the poor. And indeed alms should not be given until it sweat in a man's hand, said he, in the book of Martyrs. Giles of Brussels gave away to the poor whatsoever he had that necessity could spare, and only lived by his science, which was of a Cutler.

Verse 29. Let no corrupt communication ] Gr. Rotten, putid spe • ch. A Metaphor from rotten treas, or stinking flesh, or stinking breath. Shunne obscene borborology, and filthy speeches.

Verse 30. And grieve not, &c.] As men in heaviness cannot dispatch their work, as they were wont: so neither doth the Spirit. If we grieve the holy Ghost, how should we expect that he should comfort us? It is a foul fault to grieve a father, what then the Spirit?

Verse 31. Let all bitterness, &c.] If the godly man suddenly fall into bitter words, it maketh the holy Ghost stir within him.

And clamour and evil speaking ] These are as smoke to the eyes, and make the Spirit ready to loath and leave his lodging.

Be put away from you ] When any lust ariseth, pray it down presently (saith one:) for otherwise we are endangered by yielding to grieve, by grieving to resist, by resisting to quench, by quenching, maliciously to oppose the Spirit. Sin hath no bounds, but those which the Spirit pats, whom therefore we should not grieve.

Verse 32. And be ye kind ] Sweet-natured, facile and fair-conditioned: as Cranmer, whose gentleness in pardoning wrongs was such as it grew to a common proverb, Do my Lord of Canterbury a displeasure, and then you may be sure to have him your friend, while he liveth. He never raged so far with any of his household servants, as once to call the meanest of them Varlet or Knave in anger, much less to reprove a stranger with any reproachful world, &c.

CHAP. V. Verse 1. Be ye therefore followers]

IN forgiving one another.

As dear children ] God hath but a few such children. See the Notes on Mat. 5.45, 48.

Verse 2. Hath loved us, and hath given ] When Christ wept for Lazarus, Loe how he loved him, said the Jews, Joh. 11.35, 36. When he poured forth his soul for a drink-offering for us, was not this a surer seal of his endeared love?

An offering and a sacrifice ] By this to expiate our sins, by that to mediate and make request for us; and so to show himself a perfect high-Priest.

Verse 3. But fornication and all uncleanness ] As standing in full opposition to that sweet smelling savor, verse. 2. being no better then the corruption of a dead soul, the devils excrement.

Let it not be once named ] Much less acted, as in Stage-plays. Ludi praebent semina nequitiae. How Alipius was corrupted by them S. Austin tells us. How the youth of Athens, Plato complaineth. One of our country-men professeth in print, that he found theaters to be the very hatchers of all wickedness, the brothels of bawdery, the black blasphemy of the Gospel, the devils chair, the plague of piety, the canker of the Common-wealth, &c. He instanceth on his knowledge Citizens wives confessing on their death-beds, that they were so empoisoned at Stage-plays, that they brought much dishonor to God, wrong to their marriage-beds, weakness to their wretched bodies, and woe to their undone souls. It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth, and that for this reason, lest either in jest or earnest anything should be said or done amongst them contrary to the laws in force among them.

Verse 4. Neither filthiness ] Borborology, ribaldry, the language of hell. Some men as ducks have their noses always gozling in the gutter of obscene talk. Of Eckius his last book concerning Priests inarriage, Melancthon faith, Non f • it Cygnea cantio, sed ultimus cr • pi • us: Et sicut filis fugiens pedit, sic ill morions hunc crepitum cecinit. Legilibrum, subinde accipiens par tem ad cloacam, alioqui non legiss • m.

Nor jesting ] Salt j • sts, scurrility, jocularity, dicacity, to the just grief or offense of another: This consists not with piety and Christian gravity. Aristotle useth the word here found in a good sense, for urbanity, facility and face • iousnesse of speech, in a harmless way. But Jason in Pindarus saith, that he lived twenty years with his Tutor Chiron, and never in all that time heard him speaking or acting 〈 in non-Latin alphabet 〉 , anything scurrilous or abusive to another. On the contrary our Sir Thomas Moor • never thought anything to be well spoken, except he had ministered some mock in the communication, saith the Chronicler, who therefore seemeth to doubt whether to call him a foolish wise man, or a wise foolish man, Quid nobis cum fabulis, cum risu? non soliùm profusos, sed etiam omnes joeos arbitror declinandos, saith Bernard. What have we to do with tales and j • sts? Tertullian faith, he was Nulli rei natus nisi poenitentiae, born for nothing else, but for repentance. Crede mihi res severa est gaudium vernum, saith Seneca, True mirth is a severe business.

Which are not convenient ] As not conducing to the main end of our lives.

But rather giving of thanks ] A special preservative against the former evils, the filth and power of those base vices. And the word Rather imports an extraordinary earnestness to be used in giving thanks to God.

Verse 5. Who is an Idolater ] Dancing about his golden calf, and saying to his wedge of silver, Thou art my confidence: which yet shall prove but as Achan's wedge to cleave his soul in sunder, and as that Babylonish garment to be his winding-sheet.

Verse 6. Let no man deceive you ] So as to make you think there is no such danger in fornication, covetousness, &c. There wanted not such Proctors for hell in the Primitive times, as may be gathered out of 2 Pet. 2. and the Epistle of Jude. Against these he here cautioneth.

Verse 7 Be not ye therefore partakers ] Lest by infection of their sin, ye come under infliction of their punishment. We are accountable as well for sins of communion, as of commission: And he knew what he said, that prayed, From mine other-men's-sins, Good Lord deliver me.

Verse 8. For ye were sometimes darkness ] Which hath in it (as one well noteth.) 1. Error. 2. Terror. 3. Inconsistency with light. 4. Impossibility of reducing itself to light.

But now are ye light ] Semper in sole sita est Rhodos, saith Sylvius. The Saints are always in the Sunshine.

Walk as children of light ] A godly man should be like a crystall glass with a light in the midst, which appeareth thorough every part thereof. He is in the light, and shall be more.

Verse 9. For the fruit of the spirit ] Why grace is called fruit, See the Note on Gal 5.22.

Verse 10. Proving what is acceptable ] By the practice of what you know. Let your knowledge and obedience run parallel, mutually transfusing life and vigor one into another.

Verse 11. Works of darkness ] Work done in the dark must be undone again, or else we are sure to be thrust into outer darkness, where we shall never see light again, till we see all the world on a light fire.

But rather reprove them ] At least by your contrary courses, as Noah condemned the old world, by being righteous in his generation, Rev. 14. Those that stood with the lamb, had his fathers name on their fore-heads, led convincing lives: so did Luther, Bucer, Bradford, &c.

Verse 12. For it is a shame ] sit honos auribus. Joannes a Casa so far forgot both honesty and 〈◊〉 , that he boasted openly of his beastly Sodomy: y •• most impudently commended that odious sin in an Italian Poem, set forth in print. Faber of Vienna, another filthy Papist, published such a stinking book that Erasmus thus wrote to him,

Which are done of them in secret ] Sin secretly committed shall be strangely discovered, either by the sinner himself, as Judas, or by his companions in evil. When the sodder is once melted, this glass will fall in pieces, and all will out.

Verse 13. But all things that are, &c.] Or, But all these things, viz. There unfruitful works of darkness, whilst they are reproved or discovered by the light ( viz. of the word, as 1 Cor. 14.24. Heb. 4 12) are made manifest; so that thereby they grow abashed and abased before God and men.

Verse 14. Wherefore he saith ] Or, The Scripture saith. See the like Jam. 4.6. But he giveth (or the Scripture giveth) more grace. It convinceth not only, but converteth, it discovereth not only, but cureth corrupt hearts. These waters of the Sanctuary are healing. Some there are that interpret this he of our Savior Christ, and take this saying for a sentence of his: such as was that, Act. 20.35. Others read, Therefore the light saith, &c.

Awake thou that sleepest ] Lex jubet, gratia juvat: Praecipit Deus, quod ipse praestat. God giveth us to do what he biddeth us to do.

Verse 15. See then that ye Walk circumspectly ] Precisely, exactly, accurately, by line and by rule, and as it were in a frame, striving to get up to the top of godliness, as the word importeth; to keep God's Commandments to the utmost, to go to the extremity of it. Hereunto if we stand straitly, one may say safely, Lord, if I be deceived, thou and thy word have deceived me.

Not as fiols ] Christians must excel others, standing as standard-bearers.

But as wise ] Great need we have to fly to Christ, who dwells with prudence, Prov. 8. to stand upon our watch.

Verse 16, Redeeming the time ] As wise Merchants, trading for the most precious commodity, and taking their best opportunity. The common complaint is, We want time: but the truth is, do not so much want it, as waste it. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. So are they in great account with God, that regard and use the season of well-doing.

Because the days are evil ] Corrupted by the devil, who hath engrossed our time, and out of whose hands we must redeem time for holy uses, and pious purposes.

Verse 17. But understanding what ] Drawing your knowledge into practice, as verse. 10. For the fear of the Lord that is wisdom, and to depart from evil is understanding, Job 28.28. Where, wisdom (proper to the understanding) is ascribed to the will, because practice should be joined to knowledge. Hence also Eccles. 10.2. A wise man's heart is at his right hand, because his heart teacheth his hand to put things in practice.

Verse 18. And be not drunk with wine ] Nothing so opposite to an accurate life as drunkenness! which therefore is not specially prohibited in any one of the ten Commandments (saith a Divine) because it is not the single breach of any one, but in effect the violation of all and everyone: It is no one, but all sins, the inlet and sluice to all other sins.

Wherein is excess ] Excessive drinking then is drunkenness: when as swine do their bellies, so men break their heads with filthy quassing.

But be filled with the spirit ] Call for flagons of this holy wine, Cant. 2.5. that goeth down sweetly, causing the lips of those that are asleep to speak, Cant. 7.9. This is called by Luther, Crapula sacra, a spiritual surquedry or surfeit.

Verse 19. Speaking to yourselves, &c.] As drunkards sing and hollow over their cups in their good- • ellow-meetings: so, in a sober sense, do you express your spiritual jollity in Psalms, &c.

Melody in your hearts unto the Lord ] This is the best tune to any Psalm. Spiritual songs they are called, both because they are indicted by the spirit, and because they spiritualize us in the use of them.

Verse 20. Giving thanks always ] In our deepest miseries, let us sing cheerfully, as Paul and Silas in the dungeon, as Philpot and his fellows in the cole-house, as many Martyrs in the • lames, as Luther did in a great conflict with the devil. Venite, said he to his company, in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus. Let us sing the 130. Psalm in despite of the devil. Happy was that tongue in the Primitive times that could sound out aliquid Davidicum, anything of David's doing.

Verse 21. Submitting yourselves ] This is a general admonition to all inferiors, whose duties are afterwards described. Thus in the second Table of the Law, the fifth Commandment for order and obedience is fitly premised to the following p •• cepts.

In the fear of God ] This frameth the heart to a ready and regular submission. Hence that saying of Luther: Primo praecepto reliquorum omnium observantia praecipitur. The first Commandment includes the other nine.

Verse 22. Wives submit, &c.] This includes reverence, obedience, &c. God hath scattered the duties of husbands and wives up and down the Scritptures, that they may search, and by learning to be good husbands and wives, they may learn also to be good men and women.

As unto the Lord ] Who taketh himself dishonored by wives disobedience. And though husbands may remit the offense done to them, yet they cannot remit God's offense, but there must be special repentance.

Verse 23. For the husband is the head ] And would it not be ill-favor'd to see the shoulders above the head?

Verse 24. Therefore as the Church ] Denying herself to please Christ, making his will her law.

In everything ] In all her husbands lawful commands and restraints. A wife should have no will of her own, but submit to her husbands: albeit there are that merrily say, that when man lost free-will, woman took it up.

Verse 25. Husbands, love your wives ] He saith not, Rule over them (in answer to submit, verse. 22.) for this they can readily do without bidding: but love your wives, and so make their yoke as easy as may be. columbae trahunt currum Veneris.

Verse 26. That he might sanctify ] The maids were first purified and perfumed, before Ahashnerosh chose one. But here it is otherwise. Sanctification is a fruit of justification. The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his spirit, whereby he washeth away the swinish nature of his Saints, so that they desire no more to wallow in the mire.

Verse 27. That he might present ] As Isaac did his Rebecca, adorned with his jewels. See Ezek. 16.14. Tales nos amat Deus quales futuri sumns ipsius dono, non quales sumus nostro merito, saith an ancient Council.

Verse 28. As their own bodies ] No man may hide himself from his own flesh at large, Isa. 58.7. that is, from his neighbor of the same stock: much less from a wife, which is such another as himself, Genesis 2.18. nay his very self, as here.

Verse 29. For no man over hated ] No man but a Monk, who whips himself, or a mad man, Mar. 5.5. who cuts himself. It was the saying of the Emperor Aurelius, A wife is to be oft admonished, sometimes reproved, but never beaten. and yet of the Russian women it is reported, that they love that husband best that beats them most, and that they think themselves else not regarded, unless two or three times a day well-favouredly swaddled. Chrysostom saith, It is the greatest reproach in the world for a man to beat his wise.

But nourisheth and cherisheth it ] As the hen doth her chickens, or as the cock-pigeon doth the eggs. Contrariwise the Pie hunts away his mate about autumn, lest he should be forced to keep her all the Winter: and so becometh the hieroglyphick of an unkind husband.

Even as the Lord, the Church ] Loe this is the pattern of all true love, whether to ourselves or others.

Verse 30. Of his flesh, and of his bones ] Whilest he that is joined to the Lord is one spirit, 1 Cor. 6.17. This union is neither natural, nor corporal, nor political, nor personal, but mystical and spiritual: And yet it is no less true and real, then that of God the Father, and God the Son, Joh. 17.21, 22. For as the holy Ghost did unite in the Virgins womb, the divine and human natures of Christ, and made them one person; by reason whereof Christ is of our flesh and of our bones: So the Spirit unites that person of Christ, his whole person, God-man, with our persons, by reason whereof we are of his flesh, and of his bones.

Verse 31. For this cause, &c.] See the Note on Mat. 19.5. and on Gen. 2.24.

Shall be one flesh ] By virtue of that Covenant of God betwixt married couples, Prov. 2.17. for he keepeth the bonds of wedlock.

Verse 32. This is a great mystery ] To wit, this mystical marriage with Christ. It passeth the capacity of man to understand it in the perfection of it. Preachers can make it known but in part; and hearers can but in part conceive it. Let us therefore wait for perfect understanding of it, till all things be perfected in Christ.

Verse 33. Nevertheless • [ q. d. But that I may return to my former discourse, from the which I have somewhat digressed for your satisfaction.

See that she reverence ] 1. In heart, as Sarah did Abraham, and she is crowned and chronicled for it, I Pet. 3.6. 2. In her speeches both to him, and of him, as the Spouse in the Canticles. 3. In all her gestures and deportments: for she may scold with her looks, &c. Vultu saepe laeditur pietas. God hath a barren Womb for mocking Michal.

CHAP. VI. Verse 1. Children obey your Parents]

AS Isaac did Abraham in submitting to be sacrificed: As Christ became obedient even to the death of the Cross.

For this is right ] Good and acceptable before God and men, 1 Tim. 5.4. See the Note on Mat. 15.4.

Verse 2. First Commandment with promise ] To wit, with special promise of long life. See more in the Note on Mat. 15.4.

Verse 3. And thou mayest live long ] Good children help to lengthen their parents days, as Joseph did Jacob's. God therefore lengthens the • s in redhostimentum, as it were. Or if he take from them this long lease, he gives them a free-hold of better value.

Verse 4. Provoke not, &c.] God forbids bitterness and austerity in husbands, Colos. 3.19. Masters, Colos. 4.1. parents here, and Col 3.21. Superiors must so carry themselves, as to be at once loved and feared.

But bring them up in the nurture, &c.] Or nourish them and nurture them. The later is as needful as the former. They that nourish their children only, what do they more, then the unreasonable creatures? The blessing upon posterity is entailed to piety in the second Commandment. If I may see grace in my wife and children, said reverend Claviger, Satis habeo, satis{que} mihi, mea ux-ar • filiis & filiabus prospexi, I shall account them sufficiently cared for.

Verse 5. Servants be obedient ] The Centurion was happy in his servants, and no marvel, for he was a loving Master. See the Note on Mat 8 6.

Verse 6. Not with eye-servi • e ] And yet it were well if we would do God, our great Master, but eye-service. For his eye is ever upon us, and pierceth into the inward parts So that they much deceive themselves, who think all is well, because no m • n can say to them, Black is thine eye.

Verse 7. As to the Lord ] In obedience to his will, and with reference to his glory.

Verse 8. Whether he be bond or free ] The Centurion did but complain of the sickness of his servant, and Christ unasked, says, I will come and heal him. He that came in the shape of a servant, would go down to the sick servants pallet, would not go to the bed of the rich Rulers son.

Verse 9. Do the same things ] That is, Do your parts and duties by them; and use them as men, not as beasts.

Forbearing threatening ] Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mast • rs, i • never so little crossed. Severitas nec sit tetra, nec t • trica: Servants should be chidden with good words, with God's words, and not reviled.

Verse 10. Be strong in the Lord ] For by his own strength shall no man prevail, 1 Sam. 2.9. Get God's Arm, wherewith to wield his Armor, and then you may do anything.

Verse 11. Put on the whole armor ] Or else never think to do the fore-mentioned duties: we have a busy adversary to deal with. The Turks bear no weapons, but in travel: then some of them seem like a walking armory: so must a Christian be. Coriolanus • ad so used his weapons of a child-little, that they seemed as if they had been born with him, or grown into his hands. Seneca reports of Caesar, that he quickly sheathed his sword, but never laid it off. No more must we.

The wiles of the devil ] Gr. The methods or way-layings of that old subtle Serpent, who like Dans adder in the path, biteth the heels of passengers, and thereby transfuseth his venom to the head and heart. Julian by his craft drew more from the faith, then all his persecuting predecessors could do by their cruelty. So doth Satan more hurt in his sheepskin then by roaring like a Lion.

Verse 12. Not against flesh and blood ] Hereby the Apostle meaneth not so much the corruption, as the weakness of our natures. q. d. We have not only to conflict with weak, frail men, but with puissant devils. Look to it therefore, and lie open at no place: but get on every piece of this spiritual armor, whether those of defense (as the girdle of truth, bre • t-pla • e of righteousness, the shoes of peace and patience, the helmet of hope) or those of offense, as the sword of the Spirit, and the darts of prayer. Fetch all these out of the holy Scriptures, which are like Solomon's tower, where hang a thousand shields, and all the weapons of strong men. The Apostle here soundeth the alarm, crying, Arm, arm, &c.

But against principalities, ] So wicked men make the devils, by being at their beck and obedience. Observe here, ((saith an Interpreter) in the holy Ghost a wonderful pattern of candour: he praiseth what is praise-worthy in his very enem • es. How then shall not the Saints be accepted and acknowledged, since they sin not of malicious wickedness, as devils do.

Against spiritual wickedness ] Gr. The spirituals of wickedness, those hellish plots and satanical suggestions, black and blasphemous temptations, horrid and hideous injections, &c.

In high places ] Or, About our interest in those heavenly privileges, which the devil would wring from us, and rob us of. He strove with the Angel about the body of Moses: but with us about our precious souls. And herein he hath the advantage▪ that he is above us, and doth ou • of the air assault us, being upon the upper ground, as it were.

Verse 13. That ye may be able to with stand ] Not seeking to resist Satan's craft with craft, fraud with fraud, Sed per apertum Martem, but by open defiance. He shoots (saith Greenham ) with Satan in his own bow, who thinks by disputing and reasoning to put him off.

Verse 14. Stand therefore ] A military expression. A man may well say to the Christian soldier, as Simeon in the ecclesiastical history did to the pillars, which he whipped before the earthquake: Stand fast for ye shall be shaken.

Your loins girt about ] Here if ever, Ungirt, unblest. He is a loose man that wants this g •• dle of since • ity.

The breast-plate of righteousness ] Inherent righteousness, 1 John. 3.7. that ensureth election. 2 Pet. 1, 10.

Verse 15. And your feet shod ] As one that is well booted or buskind can walk unhurt amidst briers and brambles: so may he amidst Satan's snares, whereof all places are full, that is fortified with Gospel-comforts, whereby God creates peace.

Verse 16. Above all ] Or, Over and upon all. For the word here rendered a shield cometh from another word that signifieth a door: to note that as a door or gate doth the body, so the shield of faith covereth the whole soul. Let us be therefore (as Epaminondas ) Non d • vita, sed de sc • to solliciti. S • eva at the siege of Dyrrachium 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.

To quench all the fiery darts ] Pointed and poisoned with the venom of serpents, which set the heart on fire from one lust to another. Or fiery for the dolour and distemper that they work: in allusion to the Scythian darts, dipt in the gall of asps and vipers; the venomous heat of which, like a fire in their flesh, killed the wounded with torments the likest hell of any other.

Verse 17. The helmet of salvation ] Hope which holds head above water, and maketh the soul with stretched-out • eck expect deliverance, Rom 8.19. crying out not only, Dum spiro, spero, but dum expiro spero.

And the sword of the spirit ] Wherewith our Savior beat the devil on his own dunghill the wilderness, fetching all out of that one book of Deuteronomy, Matth. 4. See the Notes there.

Verse 18. Praying always ] Prayer is not only a part of the armor, but enables to use all the rest. It is not only a charm for that crooked serpent Leviathan, Isa. 26.16. to inchant him, but a whip to torment him, and put him into another hell, saith Chrysostom. It • etcheth Christ into the battle, and so is sure of victory. It obtaineth fresh supplies of the Spirit, Phil. 1.19. and so maketh us more then conquerors, even triumphers. It driveth the devil out of the field, and maketh him fly from us, Tanquà;m si leones ignem expuentes essemus, saith Chrysostom. Especially if we go not to the battle, 〈 in non-Latin alphabet 〉 , with our break fast, as Nestor in Homer, but fasting and praying. For some kind of devils are not cast cut, but by fasting and prayer.

And watching thereunto ] That we be not surprised at unawares. The bird Onocratal •• is so well practice • d to expect the Hawk to grapple with her, that even when she shutteth her eyes, she sleepeth with her beak exalted, as if she would contend with her adversary: Let us like wise stand continually upon our guard. The devil watcheth and wa • keth the round, 1 Pet. 5.8. Watch therefore.

Verse 19 And for me ] Ministers must be especially prayed for, that they may have a door not only of utterance, but of entrance to men's hearts, and so be able to save themselves, and those that hear them. In praying for su • h, we pray for ou • selves.

Verse 20. I am an Ambassador ] Venerable for mine age and authority, as the word signifieth. The ancient and the honorable are usually employed as Ambassadors. Cognata sunt 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , old age and honor are akin in the Greek tongue.

In bonds ] Gr. In a chain; instead of a chain of gold (worn commonly by Ambassadors) and far more glorious. I bear about my bonds (saith Ignatius in his Epistle like wise to the Ephesians ) as so many spiritual Jewels or Ensigns of honor. Oh, said Alice Driver, here is a goodly neckerchief, blessed be God for it, when the chain was put about her neck.

That therein I may speak boldly ] He saith not, That I may be freed from my chain, but that I may do my office well in my chain. Let God serve himself upon us, and then no matter what becomes of us. Martinus decumbens, Domine, dixi • , si adhuc populo tuo firm necessarius, nonrecuso L • borem.

Verse 21. But that ye may know ] It is of good use to the Church to know the lives and affairs of men eminent in goodness, and of exemplary holiness; that others may express them, as Polycarp did John the Evangelist, as Irenaeus did Polycarp, as Cyprian did Tertullian, Pareus did Ursinus, &c.

Verse 22. Comfort your hearts ] It is God that comforts by the creatures, as by conduit-pipes. The air yields light as an instrument, the water may heat, but not of itself. When a potion is given in beer, the beer of itself doth not work, but the potion by the beer. So in this ease.

Verse 23. Peace be to the brethren ] These only be the children of peace, Luk. 10.10. The wicked are like the troubled sea, Isa. 57.20. which may seem sometimes still, but is never so: no more are they. The peace of prosperity they may have, but not of tranquility. Sinceritas serenitatis mater. Hence it followeth.

Verse 24. In sincerity ] Or, Immortality, opposite to that Anathema Maranatha, 1 Cor. 16.23.

CHAP. I. Verse 1. With the Bishops and Deacons]

T He word Priest is never used at all for a Minister of the Gospel by the Apostles, no nor by the most ancient Fathers, as Bellarmine himself confesseth. And yet how • ager were our late factors for Rome to have priested us all, but that God better provided for us.

Verse 2. Grace be to you ] See the Note on 1 Cor. 1.2. and on Eph • s. 1.2.

Verse 3. Upon every rem • mbrance ] And no wonder: for there w •• e those famous M • cedonians, that first gave themselves to the Lord, and then to their faithful Ministers by the will of God, 2 Cor. 8.5. See the Note there, and compare Isa. 50.10.

Verse 4. Making request with joy ] Those that grieve their faithful Ministers, and quench the spirit in them, do it to their own singular disadvantage.

Verse 5. For your fellowship ] A good man cannot tell how to go to heaven alone. No sooner had the Philippians received the Gospel, but they were in fellowship to a day. The communion of Saints was with them a point of practice, as well as an article of belief. The apostles Creed was anciently briefer then now. The mention of the Fathers being maker of heaven and earth, The Sons death and descending into hell, and the communion of Saints being wholly omitted: haply as implied sufficiently in other Articles. But surely if the Creed were called Symbalum, as a sign or badge to difference Christians from Infidels and wicked people, there was little reason to leave out the Communion of Saints, this being a main distinctive character: there being no such fellowship as among the Saints, Cant. 6.9.

Verse 6. Will perform it ] Or perfect it. God doth-not use to do his work by the halves, but goes thorough-stitch with it, 1 Thes. 5.24. Psal. 138.8. Only we must pray as Luther was wont to do, Confirm, O Lord, in us what thou hast wrought, and perfect the work that thou hast begun in us to thy glory. So be it. And as Queen Elizabeth prayed, Look upon the wounds of thy hands, and despise not the work of thy hands. Thou hast written me down in thy book of preservation with thine own hand: ô read thine own hand-writing, and save me, &c.

Verse 7. Partakers of my grace ] That is, ye communicate with me in my sufferings, which he here calleth his grace, and tells them, verse. 29. To you it is given, as an honourary to suffer for Christ's sake. Crud • litas vestra gloria nostra, said those Primitive Martyrs. I had rather be a Martyr then a Monarch, said Ignatius. It is to my loss, if you bate me anything in my sufferings, said Gordius to his tormentors. Gaudebat Crispin cum ten • hatur, cum audiebatur, cum damnabatur, cum ducebatur, saith Augustine. Crispina Rejoyced when she was apprehended, convented, condemned, executed.

Verse 8. I long after you all ] Here the Apostle practiced his own precept of fatherly affection, Rom. 12.10. Pray for me, mine own heart-root in the Lord, Quem in intimis visceribus habeo ad convivendum & commoriendum, said Bradford in a letter to his fellow Martyr Laurence Saunders.

Verse 9. And in all judgment ] Or, Sense, The soul also hath her senses as well as the body. And these must be exercised to discern good and evil, Heb. 5.14. those two learned senses especially (as Aristotle calleth them) the eye and the ear, Job 34 3. Ier. 2.31.

Verse 10. Approve the things ] Or try the things that differ, that ye be not ch • ated, and so undone, as many a man is by purchasing a counterfeit commodity at an unreasonable rate. A Bristow▪ stone looks like a diamond, and many things glister besides gold.

Verse 11. Being filled with the fruits ] The excellency of a Christian is to follow God fully, as Caleb, Numb. 14.24. To have a heart full of goodness, as those Rom. 15.14. A life full of good works, as Tabitha, Act. 9.33. See the Note on Galat. 5.22.

Verse 12. Rather unto the furtherance ] So were Luther's troubles: Quo magis illi furunt, saith he, eo amplius pr • cedo. The more they rage, the more the Gospel spreadeth. It was a pleasant sight (saith one) to have beheld Christ and Antichrist striving for masteries. For whatsoever the Pope, and the Emperor attempted against the Gospel, Christ turned it all to the furtherance of the Gospel. The Popes bull, the Emperors thunderbolt amazed not men, but animated them to embrace the truth, weakened them not, but wakened them rather.

Verse 13. In all the palace ] So in the diet held at Ausborough in Germany, anno 1530, Caesar reading the Protestants Confession, and sending it abroad to other Christian Princes, as desiring their advice about it, dispersed and spread it more in all parts then all the Lutheran Preachers could have done. For which cause Luther laughs a good at the foolish wisdom of the Papists in a certain Epistle of his to the Electour of Saxony. When Bonner allowed William Hunter, Martyr, no more then an half-penny a day in prison, he confessed that he lacked nothing, but had meat and clothing enough, yea even out of the Court both money, meat, clothes, wood and coals, and all things necessary. What friends John Wycliffe found, both in the Court of England, and in the Court o • Bohemia is famously known: And yet the Proverb is,

Verse 14. Are much more hold ] This is the fruit of the Saints sufferings, Ecclesiatotum mundum sanguine & oratione convertit, saith Luther. As the Lily is increased by it's own juice that flows from it: so is the Church by it's sufferings. This caused Julian to spare some Christians, whom he could have wished out of the world. I thank our Lord God (said B. Ridley in a letter of his to Bradford ) that since I heard of our dear brother Rogers departing, and stout confessing of Christ and his truth even unto death, my heart, blessed be God, rejoiced of it, neither ever since that time have I felt any lumpish heaviness, as I grant I have felt sometimes before. So Bradford in a letter to Cranmer, Latimer and Ridley, prisoners at Oxford, Our dear brother Rogers hath broken the ice valiantly. As this day I think hearty Hooper, • usty Tailor, and sincere Saunders end their course and receive their crown. The next am I which hourly look for the Porter to open me the gates after them to enter into the desired rest. God forgive me mine unthankfulness for this exceeding great mercy, &c.

Verse 15. Some indeed preach Christ ] Such self-seekers there are now a-days not a few. Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzab. yet a bad aim makes a good action bad, as in these preachers. They preached Christ; so did the devil, who yet was silenced by Christ, Mark 1.24, 25.

Verse 16. Preach Christ of contention ] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso & à Pastore contentioso, liberet Ecclesiam suam Dominus. From vain-glorious and contentious preachers, The good Lord deliver his Church.

Supposing to add affliction to my bonds ] An immane cruelty, such as Job and David of • complain of, Job 6.14. Psal. 69.26. Queen Elizabeth hated no less then did Mithridates, such as maliciously persecuted virtue forsaken of fortune, saith Camden.

Verse 17. Knowing that I am set ] Or, Laid by the heels, they of love help out at a dead lif • , and do my office abroad: as Marulla a maid of Lemnos seeing her father slain in the gate, took up his weapons, and not only revenged his death, but helped to keep out the Turks, who hoped to have surprised the City on the sudden.

Verse 18. Christ is preached, &c.] Prorsus Satan est Lutherus, sed Christus vivit, & regnat, Amen, saith Luther in an Epistle of his to Spalatinus. Luther is called a devil: but be it so, • o long as Christ is magnified, I am well apaid. All private respects should be drowned in the glory of God. But he is a base • p •• ted man that is totus in se, like the sna • still within doors, and a • home.

Verse 19. This shall turn to my salvation ] God maketh all to co-operate and turneth all about to the best: as the skillful Apothecary maketh of a poisonful viper a wholesome tr • acle. See the Note on Rom. 8.28. and on Gen. 50.20.

Verse 20. According to my earnest ] S ^t Paul stood as it were on tip- • o • s to see which ways he might best glorify God by life or death.

Verse 21. And to die is gain ] B. cause death to a good man is the daybreak of eternal brightness, janua vitae, porta coeli, as Bernard hath it, a valley of Achor, a door of hope to give entrance into Paradise, to bring them malorum omnium ademprionem, bonorum omnium adeptionem.

Verse 22. What I shall choose, I wot not ] As a loving wife sent for by her husband far from home, and yet loath to leave her children, is in a muse and doube what to does Su was the Apostle.

Verse 23. For I am in a s • rai • ] Plato in the eighth of his laws hath a like speech, The communion of the soul with the body is not better then the ••• olution, as I would •• y if I were to speak in earnest. But whether Plato believed himself so saying, I have reason to make question, w • en I consider that his master Socrates, when he came to die, doubted whether it were better with the dead or with the living, as both Plato and Cicero testify.

Having a desire to d • part ]. To loose from the shore of life, and launch out into the t • ain of immortality, "Or it may be rendered, " to return home, or to change rooms.

And to be with Christ ] This was all his song ever since he had been in the third heaven. So M ^r Bolton lying on his death-bed said, I am by the wonderful mercies of God as full of comfort as my heart can hold; and feel nothing in my soul but Christ, with whom I heartily disire to be.

Which is far better ] Farte far the better. A transcendent expression, such as is that, 2 Cor. 4.17. See the Note there.

Verse 24. Is more needful for you ] M ^r Bolton dying, and desiring to be dissolved, being told that it was indeed better for him to be with Christ, but the Church of God could not miss him, not the benefit of his Ministry, he thus replied with David, 2 Sam. 15.25, 26. If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it and his habitation. But if otherwise, loe here I am; let him do what seemeth good in his eyes.

Verse 25. And joy of faith ] That is, for your full assurance; which is that highest degree or faith, whereby a believer having gotten victory over his doubtings, triumpheth with a large measure of joy.

Verse 26. That your rejoicing ] Gr. Your glorying, or exulting in this, that God hath given • e in, as an answer to your prayers. It is surely a sweet thing to hear from heaven. David often boasts of it, Ps. 6. & 66.

Verse 27. Only let your conversation ] q. d. If you would that God should hear you, and deliver me, be ready prepared for the receipt of such a mercy. The fountain of divine grace will not be laden at with foul hands, Ps. 66.17. The lepers lips should be covered according to the law.

Let your conversation ] Your civil conversation, your common commerce, and interdealings with men also. Hippocrates took an oath of his followers to keep their profession unstained, and their lives unblameable.

Striving together for the faith ] As the Barons of Polonia professed to do, by their starting up at the reading of the Gospel, and drawing out their swords half way, in testimony that they would stick and stand to the defense of that truth to the very death. Help the truth in necessity, strive with it, and for it.

Verse 28. And in nothing terrified ] A Metaphor from horses, when they tremble and are sore affrighted. he that feareth God, need fear none else, Psal. 3. But with the horse in Job, he mocketh at fear, and is not affrighted: neither turneth he back from the sword.

Verse 29 For unto you it is given ] As an high honor, not only to believe (though that's a great matter: For he that believeth hath set to his seal that God is true, hath given God a testimonial, such as is that Deut. 32.4. but also (as a further favor) to suffer for his sake: This is the lowest subjection that can be to God, but the highest honor both to him and us. This made Latimer after the sentence pronounced on him, cry out, I thank God most heartily of this honor. Saunders said, I am the unmeetest man for this high office, that ever was appointed to is. Such an honor it is, said Carelesse Martyr, as the greatest Angel in heaven is not permitted to have. God forgive me mine unthankfulness, &c.

Verse 30. Which ye saw in me ] Act. 16.19, 23, 24, &c. See the Notes there.

CHAP. II. Verse 1. If there be therefore]

A Most passionate obtestation, importing his most vehement desire of their good agreement: whereunto he conjures them, as it were, by all the bonds of love betwixt him and them. Matters of importance must be pressed with utmost vehemence, Colos. 3.14. Love is charged upon us above all those excellent things there reckoned up.

If any comfort of love ] As there is very much; making the Saints to enjoy one another's society with spiritual delight, Psal. 16.3. and to communicate with gladness and singleness of heart, Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings: so that they have a very heaven upon earth, for kind, the same with that above, and differing only in degrees.

Verse 2. Being of one accord of one mind ] Hereunto those many ones should move us mentioned by our Apostle, Ephes. 4.4, 5. See the Notes there.

Verse 3. Let nothing be done through strife. ] These are those hell-hags that set the Church on fire 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 If these could be cast out of men's hearts, great hopes there were, 〈 in non-Latin alphabet 〉 as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves.

Verse 4. Look not every man. &c.] Self is a great stickler, but must be excluded where love shall be maintained. He that is wholly shut up within himself is an odious person: and the place he lives in, longs for a vomit to spew him out.

Verse 5. Let this mind be in you ] We should strive to express Christ to the world, not as a picture doth a man in outward lineaments only, but as a child doth his father in affections and actions. Our lives should be as so many Sermons upon Christ's li • s, 1 Pet. 2.9.

Verse 6. To be equal with God ] Gr. Equals, that is every way • quall, not a secondary inferior God, as the Arians would have him. See the Notes, on Job. 1.1, 2, 3, 4.

Verse 7. But made himself, &c.] Gr. Emptied himself, suspended and laid aside his glory and majesty, and became a sinner both by imputation (for God made the iniquity of us all to meet upon him, Isa. 53.6.) and by reputation, for he was reckoned not only among men, but among malefactors, verse 9. hence he is said to be sent in the likeness of sinful flesh, Rom. 8 3.

Verse 8. He humbled himself ] This Sun of righteousness went ten degrees back in the dial of his Father, that he might come to us with health in his wings, that is, in his beams.

Became obedient unto death ] That is, to his dying day, saith Beza. He went thorough many a little death all his life long, and at length underwent that cursed and painful death of the Cross, his soul also being heavy to the death, Mat. 26.

Verse 9. Wherefore God also, &c.] Wherefore denoteth not the cause, but the order of Christ's exaltation, as a consequent of his sufferings, as some conceive.

Verse 10. That at the name ] Gr. In the name. The Papists stiffly defend the ceremony of bowing at the name of Jesus, to countenance the adoration of their deified Images, altars and their host: teaching in their Pulpits, That Christ himself on the Cross, bowed his head on the right side, to reverence his own name, which was written over it.

Verse 11. And that every tongue ] The heathens were wont to say, Mutus sit oportet qui non laudarit Herculem. Let that tongue be tied up forever, that cries not out with David, Vivat Dominus, and with Luther, Vivat & regnet Christus, Amen.

Verse 12. Work out your salvation ] The reason that men still tremble, and are still troubled with this doubt, and that fear is, because their salvation is not wrought out. Something is left undone and their conscience tells them so.

With fear and trembling ] Opposed to carnal security. Those venturous bold spirits that dare live in any evil, so it • are not in their faces, and have not a heart fearful of the least evil, aspire not to immortality.

Verse 13. For it is God which worketh ] Therefore work out, &c. As actiagentes, moti moventes, as the inferior orbs move, as acted by the superior. When God hath tuned, and doth touch us, we must move: and whilst the spirit imbreaths us, we must turn about like the mill.

To will and to do ] Sub laudibus naturae latent inimici gratiae, faith Augustine; who stood so much for grace, that the Schoolmen say he yielded too little to free-will. That we live is the gift of the gods (saith Seneca ) that we live well, is of ourselves. A base speech! So Cicero, Judicium hoc omnium mortalium est, fortunam à Deo petendam, à seipso sumendam sapientiam. For which impious sentence Augustine faith of him, Eumut faceret homines liberos, fecisse sacrilegos.

Verse 14. Without murmurings ] Gr. Wrath and rancor, or discontent, which makes men's lips like rusty hinges seldom to move without murmuring and complaining.

And disputings ] Or wranglings about trifles, nicities or novelties, things whereof we can have neither proof nor profit.

Verse 15. Blamelesse and harmless ] Gr. Hornlesse, or sincere without mixture of deceit or guile, Israelites indeed.

The sons of God ] Dignity enforceth duty. Remember that thou art a Kings son, said he to Antigonus, and thou canst not do amiss.

Without rebuke ] Such as envy itself cannot justly tax, or fasten her fangs on. Si Luthero faverem us viro bone, quod fatentur & hosts, &c. saith Erasm •• , who yet loved him not. Luther is a good man, as his very enemies cannot but acknowledge. So B • cer, Bradford, Melancthon, &c. Christians should excel others, standing as standard-bearers, higher then others, as Saul was by the head and shoulders, being without blemish from head to foot, as Absalom, fair to the eye, and good to the taste, as the tree of knowledge.

In the midst of a crooked ] As Noah was righteous in his generation: as Joshua would serve Jehovah, though alone •• as David therefore loved God's testimonies, because other man kept not his law; as Elijah amidst the Ba • lites, cries, Zelando, zelavi; the worse they were, the better was he. Baruch kindled himself from other men's coldness, and quickened himself from other men's dullness, Neh, 3 • 0.

As lights in the world ] Luminaries, great lights, such as are the Sun and Moon, that give light to others. Some wicked have greater common gifts then the godly; as many metals are brighter and more orient then the heavens: yet as those metals are not fit to convey the light of the Sun, nay indeed they would stop it; so neither are the wicked fit to shine the true light into us; but Christ and Christians, those lights of the world.

Verse 16. Holding forth the word ] As an ensign, or rather as the hand doth the torch, or the watch-tow •• the light, and so the haven, to weather-beaten Mariners.

Verse 17. Yea and if I be offered ] Or, Be poured out as a drink-offering upon the S • crifice, &c. to seal up my Doctrine, whereby I have brought you to the obedience of faith. Bishop Ridley in a letter to Bishop Brooks of Glo • ester, writeth thus: As for the doctrine which I have taught, my conscience assureth me that it was sound and according to God's Word, to his glory be it spoken: the which doctrine the Lord being my help, I will maintain, so long as my tongue shall wag, and breath is within my body, and in confirmation there of seal the same with my blood.

Verse 18. For the same cause also, &c.] The hearers affections and endeavors should exactly answer to the affections and endeavors of the preacher, as the Elders of Ephesus did, Act 20.31, 37. And as those religious Romans did, Chap. 6, 17. and these Philippians, 2 Cor. 8 5.

Verse 19. That I also may be of good comfort ] That I may be inspirited. For when Silas and Timothy were come from these Macedonians, Paul was pressed in spirit, and set vigorously upon the Lord's work.

Verse 20. Like-minded ] An alter ego to me. True friendship transformeth us into the condition of those we love, as Eusebius into his friend Pamphilus the Martyr, Whence he was called Eusebius Pamphili. Amicitia sit tantum inter been • s qui sunt veri, & bonos qui sunt pauci.

Verse 21. For all seek their own ] If it were so then, what wonder if now, as was so long since foretold, 2 Tim. 3.2. Self must be shouldered out, and Christ's share studied more then out own: all private interests let fall, and all self-respects drown •• in the glory of God, and the public good, or else we want that pious ingenuity that becometh Saints. It is said of Cato, that he did.— toti genitum se credere mundo, That the care of the community lay upon him. Timothy was of a choice and excellent spirit that naturally cared for the Churches welfare: Few such now a-days.

Verse 22. As the son with the Father ] Happy son in such a Father, 1 Tim. 1.2. If Jason the Thessalian held himself to happy in his Tutor Chiron, Alexander in his Aristotle, Paul in his Gamaliel, how much more was Timothy in Paul the aged, Philem. ver. 9. whose not only doctrine but manner of life he knew fully and followed faithfully, 2 Tim. 3.10. as a diligent Disciple?

Verse 23. So soon as I shall see ] For his life was now in suspense by reason of that roaring lion Nero, whom Tertullian wittily calleth, Dedicatorem damnation • s Christianorum, q • ippe qui oriontem fidemprimus Romae cruen •• v •• .

Verse 24. Shall come shortly ] Whether ever he did come or no, we know not. Fallitur augurio spes bona saepe suo. Good hopes are often frustrated.

Verse 25. Necessary to send to you ] It is not meet that a Pastor be long absent from his people. Moses was a way but forty days, and before he came again, Israel had made them a golden Calf. A godly Minister when he is abroad, is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to his own element.

Verse 26. For he longed after you ] The word signifieth such a vehement desire, as is impatient of delays. His heart was where his calling was.

And was full of heaviness ] Gr. He was out of the world, as it were, and could not take comfort in any company.

Verse 27. For indeed he was sick ] Which should not have been, if S. Paul could have cured him, as he did others. This shows that the Apostles cured the sick, and did miracles not by their own power, or at their own pleasure, &c.

But God had mercy on him ] A great mercy it is to recover health, and highly to be prized. After sickness, offer to God the ransom of thy life, as they did, Exod. 31. Bless Jehovah thy Physician, so he is called, Exod. 15.26. Thus did David, Psal. 103.3. Thus Hezekiah, Isa. 36.9. Thus the very Heathens, whose custom was, after a fit of sickness, to consecrate something to their gods.

But on m • also ] For it is a very sore affliction to loose a dear friend, which is as a man's own soul, Deut. 13 6. and is there set after brother, son, daughter, wife of a man's bosom, as dearer then all of them.

Lest I should have sorrow ] God's care is that we suffer in measure, Isa. 27.8. And according as we can, 1 Cor. 10.13. See the Note there.

Verse 28. That when ye see him ] And receive him as risen from the dead. God knows how to commend his mercies to us, by threatening us with the loss of them: for Bona à tergo for mosissima. We know best the worth of mercies by the want of them.

Verse 29. Hold such in reputation ] Or set a just price, a due estimate upon them. Horrible is the contempt that is now call upon the Ministry by our Novellers, as if they had learned of Campian to say, Ministr •• eorum n • hill vilius.

Verse 30. Not regarding his life ] Gr. Ill providing for his life, casting away all inordinate care of it, as if he had put on that Rom • n resolution, Necesse est ut eam, non vt vivam. Nee • sly I must go, not needsly live.

CHAP. III. Verse 1. Rejoice]

OR farewell in the Lord. Salutem in Sospita • ore.

To • rite the same things to you ] So 1 Cor. 5.9. Joh 15.1, 5. Some gather out of Mat. 5.1. with Luke 6.20. that our Savior preached the same Sermon twice over, Men are dull to conceive, hard to believe, apt to forget, and slow to practice heavenly truths, and had therefore great need to have them much pressed, and often inculcated. Neither let any cry out, Occidit mis • ros crambe repetita magistros. Surfet not of God's Manna, say not it is a light meat, because lightly come by, or the same again. Austin persuades the Preacher so long to pursue and stand upon the beating and repeating of one and the same point, till by the gesture and countenance of the hearers he perceives that they understand and relish it.

Verse 2. Beware of dogs ] That is, Seducers and Sectaries, who though dead dogs, yet will be barking at godly Ministers. And though the dogs of Egypt would not move their tongues against God's Israel, Exod. 11.7. yet these greedy dogs, Isa. 56. can both bark and bite better men then themselves, being set on by the devil, Homines perfrictae frontis, impudent as dogs.

Beware of evil workers ] Deceitfull workers. 2 Cor. 11.13. that seem to build stair-cases for heaven, when indeed they dig descents down to hell, taking great pains to very evil purpose.

Beware of the concision ] For Circumcision: as Diogenes called Zeno's 〈 in non-Latin alphabet 〉 and Euclides 〈 in non-Latin alphabet 〉 . The holy Scriptures have many such elegant, and pleasant passages, as Pro. 25.27 Hos. 4.15. Galat. 5.12. Isa. 5.7, &c. There is one that senseth it thus. Beware of the concision, that is, of those that make divisions, and cut the Church into little pieces, and sucking Congregations making separation. So Piscator, Qui conantur vos ab Ecclesia Deirescindere, who seek to sunder you from the Church. The Donatists affirmed, That there were no true Churches, but theirs, and were also divided among themselves, In minutula frustula, as Austin saith.

Verse 3. For we are the circumcision ] Such as have our luxuriancies lopped off, our unruly passions mortified, Col. 2.11. casting them away as a wretched foreskin.

Verse 4. Confidence in the fl • sh ] That is in external privileges, which yet profit not those that rest in them. An empty title yields but an empty comfort at last. God cares for no retainers, that only wear his livery, but serve themselves. A man may go to hell with baptismall water on his face: yea the sooner for his abused privileges.

Verse 5. An Hebrew of the Hebrews ] That is, by both fathers and mothers side.

Verse 6. Concerning zeal ] A blind misguided zeal. See the Note on Rom. 10.2. If zeal be not qualified with knowledge, all will be on fire, as the Primum mobile they say would be with it's swift turning about, but for the countermotion of the lower spheres.

Verse 7. Loss for Christ. ] Christ is to be sought and bought at any hand, at any rate. This is to play the wise merchant, Mat. 13.44.46. See the Notes there. Esteem we Christ, as the people did David, 2 Sam. 18.3. more worth then ten thousand, as Naomi did Ruth, better then seven sons, Ruth 4.15. As Pharaoh did I • seph. There is none so wise and worthy as thou, said he, Gen. 41.39. Let burning, hanging, all the torments of hell befall me, Tantummodo • t I • sum nancis • ar, So that I may get my Jesus, aid Ignatius. None but Christ, none but Christ, said Lambert, listing up such hands as he had, and his fingers ends flaming. We cannot buy this gold too dear.

Verse 8. And do count them but dung ] Dogs-dung (as some interpret the word) or Dogs-meat, course and contemptible. Paul's sublime spirit counts all dung, yet is content for Christ to be counted the off-scouring of all things.

Verse 9. And be found in him ] Out of whom all are lost in the wilderness of worldly lusts, and woefully wander; yet not so wide, as to miss of hell.

Verse 10. And may know him ] Not notionally only (for so a man may do out of every Catechism) but practically, not apprehensively only, but affectively, not with that knowledge that is • ognoscitiva only standing in speculation, but that is directiva vitae, as the Apostle here expounds himself. A natural man may have a disciplinary knowledge of Christ, that is, by hear-say, as a blind man hath of colors, not an intuitive, i.e. per speciem propriam, &c.

Verse 11. I might attain to the resurrection ] That is (by a metonymy of the subject for the adjunct) that perfection of holiness that accompanieth the estate of the resurrection. True grace never aims at a pitch, but aspireth to perfection. It is a low and unworthy strain in some, to labor after no more grace then will keep life and soul together, that is, soul and hell asunder (as one speaketh.) But that man for heaven, and heaven for him, that • ets up for his mark, the resurrection of the dead.

Verse 12. But I follow after ] Gr. I persecute, I follow hotfoot with utmost eagerness, By this then he signifieth how greedily and incessantly he pursued after the perfect knowledge of Christ, having it as it were in chase, and resolved not to rest till he had attained unto it. Well might Chrysostom call S. Paul an insatiable greedy devouring worshipper of God.

Verse 13. I count not myself ] Si dixisti sati • est, periisti. Satiety is a dangerous disease, and the next step to a declension, The Eagles emblem is sublimiùs, the Suns celeriùs, Psal. 19.3. the wheats perfectiùs, Mar 4.28. Ezekiel's profundiùs, Chap 47. 4. Christ's superiùs Luk. 14 10. and Paul's ulteriùs.

Reaching forth ] Straining and stretching out head and hands, and whole body to lay hold on the mark or price proposed. A manifest metaphor from runners in a race.

Verse 14. I press toward, &c.] The Ark of the Covenant was but a cubit and a half high •• so were likewise the wheels of the caldron. Now we know that a cubit and a half is but an imperfect measure: which shows (saith one) that no man in this life is perfectly perfect. Lee us strive to perfection, as Paul did; and then, Summum culmen affectantes, satis honesti vel in secundo fastigio conspiciemur.

Verse 15. As many as be perfect ] Comparatively or conceitedly so.

God shall reveal ] Several measures of knowledge and holiness are given to the Saints at several times. We are narrow-mouthed vessels, and cannot receive all at once. Whether I go thou canst not follow me now : but thou shalt follow me afterwards, Joh. 13.36. See the Notes there.

Verse 16. Let us walk by the same rule ] To wit of the Word: and then you may say, Lord, if I be deceived, thou hast deceived me.

Verse 17. Be followers together of me ] Longum iter per pracepta, brevius per exempla. Every thing in a Minister should be exemplary. We must propound to ourselves the highest pitch, and the best patterns of perfection.

Verse 18. And now tell you weeping] Non tam atramento quàm lachrymis chartas infici • bat Paulus. Paul was a man of many tears.

Verse 19. Whose God is their belly ] A scavenger whose living is to empty, is to be preferred before him that liveth, but to fill privies; as they do that make their gut their God, that dung-hill Deity. Such an one was that Pamphagus, Nabal, Dives, and others that digested in hell, what they are on earth.

Verse 20. For our conversation] Our civil conversation, or Our Burgesseship, whiles we live by heavens laws, and go about our earthly busin • sses with heavenly minds: This a carnal man cannot skill of. A Fly cannot make that of a flower that a Be can do. There is a generation whose names are written in the earth: these make earth their throne, heaven their foot •• ool, and are loath to die, because they have treasur • s in the field. But the Saints, though their commoration be on earth, yet their conversation is in heaven; as the pearl grows in the sea, but shines as the sky.

Verse 21. Like unto his glorious body ] Which is the Standard. See the Notes on 1 Cor. 15.

CHAP. IV. Verse 1. Dearly Beloved, and longed for]

WHat heart-melting language is here! Ministers must won had for Christ, and speak fair, if they will speak to purpose: Though I might be much bold in Christ to enjoin thee, yet for loves sake, I rather beseech thee, Philem 8.9. How oft are men fain to sue for that which is their own; and how heart-glad if by fair entreaties they can gather up their debts.

Verse 2. I beseech Euodias ] A couple of disagreeing sisters, whom the Apostle seeketh to reconc • le, and it was a wonder if they could resist his rhetorike. O that I could but once find you together once (said Austin of the differences between Hi • rome and Ruffinus) I would fall down at your feet with much love and many tears: I would beseech you for yourselves, and one another, and for weak Christians sake who are offended thereat, you would not suffer these dissensions to spread &c.

Verse 3. And I entreat thee also ] All men should contribute their help to the composing of differences, and bring their buckets, as it were, to quench this unnatural fire, when once kindled.

Verse 4. Rejoice in the Lord ] That is the true and only joy (said M ^r Philpo • the Martyr) which is conceived not of the creature, but of the Creator: to this all other joys being compared are but mournings, all delights sorrows, all beauty filth, &c. Other joy besides this may wet the mouth, but not warm the heart, smooth the brow, but not fill the breast.

And again I say rejoice ] No duty almost more pressed in both Testaments then this of rejoicing in the Lord. It is no less a sin not to rejoice, then not to repent.

Verse 5. Let your moderation ] Or equality, such as was that of David, Psal 26.12. The scales of his mind hung equal, giving him liberty in all occurrences to enjoy himself. All immoderations are enemies to he •• th: so they are also to the quietness of the mind. Against these (as against poisons) there be two kinds of antidotes, prayer and patience, the one hot, the other cold, the one quenching, the other quickening. The word here used by the Apostle properly signifieth moderation in law-businesses, or in laying claim to a man's own right, the preferring of equity before extremity, as holding utmost right to be utmost wrong. Austin tells us, That is was grown to a Proverb among his Country-men, Ut habeas quietum tempus, perde aliquid. For a quiet life, part with some part of thy right, as Abraham did, Gen. 13.9.

The Lord is at hand ] To right you, and recompense you, to pay you for all your pains and patience, Iudex pro foribus, saith S. James. chap. 5.9.

Verse 6. In nothing be careful ] Or care for nothing, viz. with a care of dissidence and distrust. See the Note on Mat. 6.25, 26 &c.

Bat in everything by prayer ] This is the best cure of care: Cast thy burden (or thy request) upon the Lord, saith David, P • . 55.22. and he shall sustain thee. Remove thy trouble from thyself to God by virtue of that Writ or Warrant, and then all shall be well. They looked unto God, and were lightened, Psal. 34 5. Luther in a certain Epistle of his to Melancthon, complaineth thus: Ego certe oro pro te, & doleo te pertinacissimam curarum hirudinem, meas preces sic irritas facere. I pray for thee, but to no purpose so long as thou givest so much way to carking cares.

Supplication with thank • sgiving ] We should come to pray with our thanks in our hands; standing ready with it, as Josephs brethren stood with their present, Gen. 43.25. In the old Law, what special request soever they had to make, or what sacrifice soever to offer, they were commanded still to come with their peace-offerings. Prayer goes up without incense, when without thankfulness. The Church ascends daily to her beloved Christ in these pillars of smoke, Cant. 3.6. for she knows that unthankfulness hindereth much the restfull success of prayer.

Verse 7. Shall keep your hearts ] Keep as with a guard, or as in a gar • son. Solomon's bed was not so well guarded with his threescore valiant men, all holding swords, Cant. 3.7.8. as each good Christian is by the power of God without him, and the peace, of God within him: This peace, like David's harp, drives away the evil spirit of cares and fears: It soon husheth all God can soon raise up in his, an army of powerful thoughts and meditations, so as their very inward tranquility arising from the testimony of a good conscience (called here, Their minds ) and the sweet Sabbath of spirit the composedness of their affections (called here, Their hearts ) can make and keep them secure and sound, yea bring aid when they are close besieged by sin and Satan.

Verse 8. Whatsoever things are true ] This is that little Bible, as the eleventh to the Hebrews is by one fitly called, A little Book of Martyrs. In this one verse is comprised, That Totum hominis, Eccles. 12.13. That Bonum hominis, Micah 6 8. For if ye do these things here enjoined, ye shall never fall, but go gallantly into heaven, as Saint Peter hath it, 2 • et. 1.10, 11.

Verse 9. And • eard, and seen in me ] Est aliquid quod ix mag • o viro vol tacente proficias. The very sight, nay thought of a good man, oft doth good. Whereas the tongue or heart of a wicked man is little worth. If their thoughts and discourses were distilled, they are so frothy they would hardly yield one drop of true comfort.

And the God of peace ] Not only the peace of God, as verse. 7. Austin somewhere fisheth a mystery out of the word PAX▪ which consisteth of three letters, saith he, to note the Trinity from whom is all true peace.

Verse 10. Hath reflourish • d ] It had deflourished then for a season, and withered, as an Oak in winter, Isa. 6.13. and as a Teyl-tree who • e • ap is in the root. The best tree may have a fit of barrenness: So may the best men suffer some decays for a s • ason • the spiritual life may • unne all to the heart, as a people conquered in the field runs to the Castle. Howbeit, as Eu • ychus his life was in him still; and he revived, though he seemed to be dead, and as trees in the spring grow green again: So do the relapsed Saints.

Verse 11. In respect of want ] The wicked in the fullness of his sufficiency is in straits, Job 20.22. Contrariwise, the godly man in the midst of his straits is in a sufficiency. He hath all things, as having the haver of all things.

For I have learned ] In Christ's school: for Nature teacheth no such lesson.

Optat ephippia bos piger, optat arare caballus. The laborers were not content with their penny Mat. 20.13. They that have enough to sink them, yet have not enough to satisfy them: as a ship may be over-laden with gold and silver, even unto sinking, and yet have compass and sides enough to hold ten times more. It is God only that fills the heart, and maketh a man say truly with Jacob, and not feinedly, as Esau, I have enough my brother. Esau had a deal, but Jacob had All, because he had the God of all.

Verse 12. I know both how, &c.] Sound bodies can bear sudden alterations of heat and cold: So cannot distempered bodies.

Both how to be abased ] So Chilo (one of the seven Wisemen of Greece ) said to his brother who took it ill that he was not chosen to be one of the Judges, I know how to be injuriously dealt with: but I hardly believe him. Socrates also could tell Archelaus, that offered him large revenues, My mind and mine estate are matches. But flesh and blood could never carry him so far, for all his saying so. It is God alone that fashioneth a man's heart to his estate, Psal. 33.15. as a suit of clothes is fitted to the body.

I am instructed ] I am initiated, I am a young scholar, newly entered in this high point of heavenly learning.

To suffer want ] Either patiently to wait for what I desire, or contentedly to want what God denieth.

Verse 13. I can dos all things ] A Christian walks about the world like a conqueror, having power given him over all, Revel. 2.26, 27. It was a vain brag of that Heathen Prince, that caused it to be engraven upon his Tomb-stone, 〈 in non-Latin alphabet 〉 , I could do all things. None can say so, but the man in Christ.

Verse 14. Ye have well done ] For hereby as you have sealed up your love to me, and engaged me to pray for you (as for Onesiphorus, 2 Tim 1.18.) So you have gotten a good testimony to yourselves that ye are members of Christ's mystical body. The tongue is far enough from the toe, the heel from the head, yet when the toe or heel is hurt, the rest of the members sympathiz • and seek help for it. So here.

Verse 15. But ye only ] One poor Philippian shamed a hundred rich close-fisted Corinthians. Araunah gave like a King, 2 Samuel 24.23. and is therefore crowned and chronicled, Zechariah 9 7. Ekron shall be as the J • busite, that is, as this famous J • busite Araunah, that parted with his free-hold for pious uses.

Verse 16. Ye sent once and again ] Charities fountain runs fresh, More perennis aquae, and is never dried up. The liberal man deviseth liberal things, and holdeth that only his own, that he hath given to others.

Verse 17. Not because I desire a gift ] As those Cormorants that with shame do love, Give ye, Hos. 4.18. as if they could speak no other but the Dorick Dialect, the horse-leeches language. S. Paul was none of these.

That may abound to your account ] For God keeps an exact account of every penny laid out upon him and his, that he may requite it: and his retributions are more then bountiful.

Verse 18. I have all ] viz. That you sent, and I give you an acquittance, which the Greeks, from the word here used, call 〈 in non-Latin alphabet 〉 Compare Prov. 3.27.

I abound, I am full ] As a bird with a little eye, and the advantage of a wing to soar with, may see far wider then an Ox with a greater: So the righteous with a little estate, joined with faith and devotion, may feel more comfort, and see more of God's bounty, then one of vast possessions, whose heart cannot lift itself above the earth.

Verse 19. Shall supply ] Gr. Shall fill up as he did the widows vessels, shut the doors upon thee, saith the Prophet. It was time to shut the doors, when one little vessel must overflow and fill up many greater.

Verse 20. Now unto God ] Paul cannot mention God's bounty without a doxology.

Verse 21. Every Saint ] A great encouragement to the meaner, to be so respected.

Verse 22. All the Saints salute you ] Christianity is no enemy to courtesy. God's scholars are taught better manners then to neglect so much as salutations.

They that are of Caesar's household ] When Caesar himself lived and died an unconverted caitiff, and a castaway.

Verse 23. The grace of our Lord ] with this wish of grace grace to them, he both begins and ends. Wisdom is the principal thing.

CHAP. I. Verse 1. Paulan Apostle, &c. ]

T His golden Epistle is an epitome, as it were, of that other to the Ephesians: like as that he writeth to the Galatians is an abstract of that other to the Romans.

Verse 2. Which are at Colossae ] A City in Phrygia, swallowed up by an earth-quake not long after this Epistle was written. God's judgments are sometimes secret, but ever just.

Verse 3. We give thanks—praying, &c.] Prayer and thanks (saith one) are like the double motion of the lungs; the air that is sucked in by prayer is breathed out again by thanks.

Verse 4. And of the love, &c.] Faith in Christ Jesus maketh love to all the Saints. Therefore they go commonly coupled in Paul's Epistles. And therefore when the Disciples heard how oft they must forgive an offending brother. Lord increase our faith, say they, Luk. 17.5. See the Note there.

Verse 5. For the hope ] It is hope (saith an Interpreter here) that plucks up the heart of a man to a constant desire of union by faith with God, and of communion by love with man. But by hope, is here meant the object of hope.

Verse 6. As it is in all the world ] Eusebius saith, That the Gospel spread at first thorough the world like a Sun-beam. The Reformation begun by Luther in Germany, wont on abroad Christendom, as if it had been carried upon Angels wings. That of the Church of England is such as former ages despaired of, the present admireth, and the Future shall stand amazed at. It is that miracle (saith one) which we are in these times to look for.

Verse 7. Who is for you a faithful Minister ] Epaphras was their City-preacher: whom therefore the Apostle here so highly commendeth. Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund, anno 1524. A faithful Minister should have all good respect afore his own people especially.

Verse 8. Who also declared unto us ] His heart was over-joyed with his people's forwardness, and he could not but impart it to the Apostle. It was a pride in Montanus to over-ween his Pepuza and Tymium two pelting Parishes not far from Colossae, and to call them Jerusalem, as if they had been the only Churches in the world. But this was a commendable practice of Ep • phras to late to S. Paul the good he found in his people, that he by an epistle might further encourage and quicken them.

Verse 9. In all wisdom and spiritual ] See the Note on Ephes. 1.8.

Verse 10. That ye might walk worthy ] By walking before God, with God, after God, according to God, as it is phrased in several Scriptures, all to one purpose. See the Note on Ephes. 4.1.

Verse 11. And longsuffering with joyfulness ] The joy of the Lord is the strength of the soul, Nehem. 8.10. as true gold comforts and strengthens the heart that Alchymy doth not. At the death of Francis Gamba a Lombard, that suffered Marty • dome, the Friers brought in their hands a cross for him to behold, to keep him from de poration at the feeling of the fire. But his mind he said was so replenished with joy and comfort in Christ, that he needed neither their cross nor them.

Verse 12. Of the Saints in light ] So that though cast into a dark dungeon the Saints may clap th • ir hands upon their bosoms, as Oecolampadius upon his death-bed did, and say, Hic sat luc is, here within is plenty of divine light.

Verse 13. From the power of darkness ] Every natural m • n is under the power of darkness, nay of the devil, Act. 26.18. as the malefactor that goes bound and pinniond up the ladder, is under the power of the executioner. Imagine (saith one) a man driven out of the light by devils, where he should see nothing but his tormentors, and that he were made to stand upon snar • s and g • ns with iron teeth ready to strike up and grind him to pieces, and that he had gall poured down to his belly, and an instrument raking in his bowels, and the pains of a travelling woman upon him, and a hideous noise of horror in his ears, and a great Giant with a spear running upon his neck, and a flame burning upon him round about. Alas, alas, this is the estate of everyone that is ou • of Christ, as these Places show, whence these comparisons are taken, Job 18.7, 8. & 20.24 15 & 15.20, 21, 26, 30.

Verse 14. Even the forgiveness, &c.] See the Note on Mat. 1.21.

Verse 15. Who is the image ] The express image of his person, Heb. 1.2. Milk is not so like milk, as this Son is like the Father.

The first-born of every creature ] As being begotten of the substance of the Father after a wonderful manner before all beginnings.

Verse 16. For by him were all things ] This is an high praise to Christ, Rev. 4.11. See the Note on Joh. 1.3.

Verse 17. By him all things consist ] They would soon fall asunder had nor Christ undertaken to uphold the shattered condition thereof, by the word of his power.

Verse 18. And he is the head ] See the Note on Ephesians 1.22.

Verse 19. In him should all full • esse ] In a vessel or treasury an emptiness may follow a fullness: not so here. See the Note on Joh. 1.14.

Verse 20. To reconcile all things ] That is, all the Saints, who are worth all, better then all, more worth then a world of wicked men, Heb. 11.38. The Jews have a saying, That those seventy souls that went with Jacob into Egypt, were as much as all the seventy Nations in the world. What account God maketh of them in comparison of of others. See Isa. 43.3, 4.

Verse 21. Enemies in your mind ] Haters of God Rom. 1.30. and so, God slaiers, 1 John. 3.15. Omne peccatum est Deicidium.

Verse 22. To present you holy and unblameable ] By his righteousness imputed and imparted: though most interpreters expound this text of sanctification, and not of justification or future perfection.

Verse 23. Grounded and settled ] When faith bears fruit upward, it will take root downward, and make a man as a tree by the rivers side, and not as the chaff in the fan, Psal. 1.3, 4. or as the boat without ballast.

Preached to every creature ] That is, to every reasonable creature, mar. 16.15. Though to many we preach to no more purpose then B • de did, when he preached to an heap of stones: these are unreasonable creatures, 2 Thess. 3.2.

Verse 24. And fill up that which is behind ] Christ suffered much for Paul: it is but meet therefore that Paul should suffer somewhat for Christ. All our troubles are but the slivers and chips as it were, of his cross. When the Jews offered our Savior gall and vinegar, he tasted it, but would not drink. He left the rest for his Church, and they must pledge him, not to expiate sin, but for their trial and exercise.

For his bodies sake ] For the confirmation of men's minds in the truth of the Gospel.

Verse 25. According to the dispensation ] What a horrid blasphemy therefore is that of the Jesu tes, who stick not to tell the people in their pulpits, That S. Paul was not secure of his preaching, but by conference with S. Peter, nor that he durst publish his Epistles, till S. Peter had allowed them.

Verse 26. But now is made manifest ] God hath now opened his whole heart to his Saints. See the Note on Rom. 16.25. and on Mat. 4.16.

Verse 27. The hope of glory ] All the Saints are said to worship in the altar, because they place all their hope of life in Christ's death alone.

Verse 28. Whom we preach ] Ministers do not only preach of Christ, but preach Christ, that is, they give what they speak of. As the Manna came down in the dew; se doth the spirit in the Ministry of the Gospel.

Verse 29. I also labor, striving ] Labor to lassitude, strive even to an agony. Good Ministers are great pains-takers: and God that helped the Levites to bear the Ark, 1 Chron. 15.26. will help his servants by his spirit, working in them with power.

CHAP. II. Verse 1. For I would that ye knew]

LIttle do most men know, what uncessant care and pains their faithful Ministers take for their souls health. But we would they should know it, and know those that labor among them, and are over them in the Lord, and to esteem them very highly in love, for their works sake, 1 Thess. 5.12, 13.

Verse 2. That their hearts may be comforted ] Ministers are sons of consolation, whiles by them God maketh the heart to hear of joy and gladness, Ps. 51.8. and createth the fruit of their lips peace, • eace, &c. Isa. 57.19.

Being knit together ] No such comfort upon the earth, as in the communion of Saints: it differeth from the happiness of heaven, but in degrees only.

Of the full assurance of understanding ] Such as was that of S. Luke, chap. 1.3. See the Note there.

Verse 3. In whom are hid ] What so great a maker is it then if we be obscured, and our good parts not so noticed? Us{que} adeone scire tuum nihil est, &c? Christ was content his treasures should be hid. In maxima sui mole se minimùm ostendunt stellae.

All the treasures of wisdom ] Out of Christ then there is no true wisdom or solid comfort to be found. The depth faith, It is not in me, and the sea saith, It is not ith me, Job 28.14. The worlds wizards cannot help us to it, Ier. 8.9. Nescio quomodo imbecillior est medicina quam morbus, saith Cicero concerning all Philosophical comforts: The medicine is too weak for the disease.

Verse 4. With enticing words ] With probable and persuasible speeches. It is not safe for simple men to hear heretics: for though they may think themselves able enough to answer them, yet they have a notable faculty of persuading the credulous and less cautelous. The Valentinian -hererikes had an art to persuade before they taught. The locusts have faces like women. In the year 497. Pope Anastasius second, seeking to reduce the heretic Acacius, was seduced by him.

Verse 5. Your ord • r, and the st • df • stn • sse ] Faith and order, that is doctrine and discipline, faith one. These two make the Church fair as the Moon, clear as the Sun, and terrible as an army with banners, Cant 6 10.

The steadfastness of your faith ] Gr. The firmament of your faith. As in the first creation, so in the new creature there is first the light of knowledge: Secondly, The firmament of faith: Thirdly, Repentant tears and worthy fruits, as sea's and trees, &c.

Verse 6. So Walk ye in him ] Continue well affected, as ye were at your first conversion: fall not from your own steadfastness, 2 Pet. 3.17. Happy is he that can say in a spiritual sense (as it was said of Moses ) that after long profession of religion his sight is not waxed dim, nor his natural strength abated.

Verse 7. Abounding therein with thanksgiving ] Thankfulfulnesse for smaller measures of grace, gets more. Essicacissimum genus est rogandi, gratias agere.

Verse 8. Lest any man spoil you ] A Metaphor either from sheep stealers or plunderers. Seducers plunder men of their precious souls. They take them prisoners, 2 Tim. 3.6. They make merchandize of them, 2 Pet. 2.3. or bring them into bondage, smiting them on the face, 2 Cor. 11.20.

I brough Philosophy ] In the year of Christ 230. the Artemonites, a certain kind of heretics, corrupted Scripture out of Aristotle and Theophrastus, turning all into Questions, as afterwards the Schoolmen also did, that evil generation of dung-hill Divines, as one calleth them. Tertullian not unfi • lie faith, That the Philosophers were the Patriarchs of the heretics. Not but that there is an excellent and necessary use of Philosophy truly so called: but the Apostle meaneth it of their idle speculations and vain deceits, those aiery nothings, as the Apostle expounds himself. See the Note on Rom. 1.21, 22.

And not after Christ ] The Gentiles then could not be saved by their philosophy without Christ. And yet not only the Divines of Cullen, set forth a book concerning the salvation of Aristotle, whom they called Christ's fore-runner in naturals, as John Baptist was in supernaturals: but also some of the School-Doctors, grave men (saith Acosta ) do promise men salvation without the knowledge of Christ.

Verse 9. All the fullness of the God-head bodily ] That is, Essentially, not in clouds and Ceremonies, as once between the Che • nb •• s, which the J • ws called Shekhinah; whereunto the Apostle here alludeth.

Verse 10. And ye are complete ] Ye have that true happiness of a man, which Philosophers hunted after in the thicker of car • hly vani • i • s, and lost themselves in the chase. Varr • makes report of 288. several opinions that they had about this subject, and were out in all, while • st they caught at the shadow of • uits in a • edge of thorns, but could not come at the tree of life, Christ Jesus in whom we are complete.

Verse 11. Made without hands ] Oh how honorable (saith an Interpreter) is the work of mor • ification, even as to make those huge heavens, &c.

By the ci • cumcision of Christ ] Which circumciseth our hearts, pulling off chat wretched fore-skin.

Verse 12. Buried with him in baptism ] Which succeedeth in the place of circumcision, and is also to us a seal of the righteousness of faith, Rom. 4.11.

Of the operation of God ] In the work of faith God putteth forth the same almighty power that he did in raising Christ from the dead, Ephes, 1.19, 20. See the Note on that Text.

Verse 13. And you being dead ] See the Note on Ephes. 2.1.

Hath he quickened ] The first springing in the womb of grace is precious before God.

Verse 14. Blotting out the hand-writing ] Crossing out the black lines of our sins, with the red lines of •• s Sons bl • nd.

Verse 15. He made a show of them ] A plain allusion to the Roman triumphs. See the Note on Eph • s. 4.8. Christ made the devils a public spectacle of scorn and derision, as Tamerl • ne did Ba • azet the great Turk, whom he shut no in an̄ iron c • ge made like a grate, in fuch sort, as that he might on every side be seen: and so carried him up and down, as he passed thorough Asia, to be of his own people • corned and derided, &c.

Verse 16. Let no man there fore judge you ] That is, Set not up any such for a Judge over your consciences : Or, if any usurp such an authority, slight him, according to that Gal. 5.1. Periculosum est in divinisrebus ut quis cedat j • re suo, saith Cyprian, In things of God we should be tender of our liberty.

Verse 17. Which are a shadow ] And so a sign of Christ, obscurely and imperfectly representing him to the old Church, and now abolished by his coming in the flesh. In the twelfth year of our Savior's age (the same year wherein he taught in the Temple, Luk. 2.) the Sanctuary was polluted by the casting about the bones of dead men thorough every part and porch thereof, at the very feast of the Passover in the night time. This Josephus saith was done by the Samaritans out of hatred to the Jewish services. But God had surely a special hand in it, to show that people, that those shadows were to vanish, now that Christ the body was come and shown himself.

Verse 18. Let no man beguile you ] Gr. Brave it over you. Confer Exod. 8.9 Glory over me, Gloriam assume supra me, as thou hast done over thy sorcerers; I gave thee this liberty. See also Judge. 7.2. Isa: 10.15.

In a voluntary humility ] A proud humility. They would not dare to worship God, but Angels, &c. yet were vainly puffed up by their fleshly minds. And something like this was that of the Baptist in refusing to wash Christ, and of Peter in refusing to be washed by him John. 13.8.

And worshipping of Angels ] Setting them up as Papists do for Mediat • u • s of intercession. Let not us acknowledge any other Master of requests in heaven, but Christ alone, 1 John. 2.1. But what a piece of knavery is that in Surius and Caranza, who rendering that passage of the Laodicean Council, Chap. 35. 〈 in non-Latin alphabet 〉 , Christians may not pray to Angels, they make the words to be, Non oportet Christianos ad angulos Congregatione •• facere. Christians may not be corner creepers: And the title they make, Deys qui angulos colunt, Of those that worship (not Angels, but) corners; against all sense. What? will they put out the eyes of Goods people? As he said, Numb. 16.14. Or do they not rather, Festucam quarere unde oculos sibi cruant, as Bernard hath it, Seek straws to put out their own eyes withal.

Intruding into those things ] Or invading those things, &c. blind and bold, busy about such matters, as whereof there is neither proof nor profit. Of this sort of seducers was that daring Dionysius, that writeth so confidently of the heavenly hierarchy: The Schoolmen also with their curious speculations and new niceties, as Scotellus, and others.

Vainly puffed up by his fleshly mind ] Corruption is the mother of pride, as the devil the father. He is the King of all the children of pride. Job 41.34.

Verse 19. And not holding the hoad ] This is worse then all the former, that they despoiled Christ of his dignity: as if he alone were not sufficient to cherish and increase his Church.

With the increase of God ] That proceeds from God, that is, from the Spirit of Christ the head: To which growth is opposed that vain puffing up, verse. 18. whereby men do not increase, but swell.

Verse 20. Are ye subject to ordinances ] why do ye dogmatize: or be burdened with • ites or traditions, as they now are in the Papacy? John Aunt a Roman Catholic, in his humble appeal to King James, in the sixth Chapter of that Pamphlet thus blasphemeth God, The God of the Protestants (whom he knows to be the Father, Son, and holy Ghost) is the most uncivil and evil mannered God of all those who have borne the names of God upon earth: Yea, worse then Pan, God of the Clowns, which can endure no Ceremonies nor good manners at all.

Verse 21. Touch not, taste not, &c.] The words of those impostours, which are here mimetically, or by way of imitation related. See the like Eccl. 10.14. where the Wiseman graphically describeth the fools tautologies, A man cannot tall what shall be, and what shall be, who can tell?

Verse 22. Which all are to perish ] The very daily perishing of food and raiment, are types of thy perishing also, faith a Divine.

Verse 23. And neglecting of the body ] Gr. Not sparing of it, as the old and new Baalites, Those Flagellantes: And those also amongst us (good otherwise) that pinch their bodies too much with penury or excessive fasting, are blame-worthy. The body is the souls servant, and that it may be, Par negotio, neither supra not infranegorium, it must have due honor and nourishment.

CHAP. III. Verse 1. If ye then be risen with Christ]

ASyeprefe le to be, Chip. 2.12.

Se •• those things, &c.] As Christ risen spake, and did only the things p •• aining to the Kingdom of God, Act. 1.3. and waited always for his exaltation into heaven. There should be continual ascensions in our hearts: the Church is compared to pillars of smoke, Elationibus sumi, Cant. 3.6. as having her affections, thoughts, desires upward, heavenward.

Verse 2. Set your affection on things ] Things above out-last the days of heaven, and run parallel with the life of God, and line of eternity. Things on earth are mutable and momentary, subject to vanity and violence: when we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanish • th into nothing.

And not on things on earth ] Set not thine heart upon the asses, said Samuel to Saul, • ith the desire of all Israel is thee: So, set not your affections on out ward things, • ith better things abide you. It is not for you to be fishing for gudgeons, but for towns, forts and castles, said Cl •• pa • ra to M. Antony. So neither is it for such as hope for heaven to be taken up about trifles: as Domitian spent his time in catching shes, and Artaxerxes in making hafts for knives. There is a generation of Torrigen • fratres, whose names are written in the • arth, Ier. 17 13. called the inhabitants of the earth, Rev • l. 12.12. in opposition to the Saints and heirs of heav • n. These may with the Ath • ians give for their badge the Grasshopper, which is bred, liveth and dieth in the same ground: and though the hath wings, yet slieth not: sometimes she hoppeth upwards a little, but salleth to the ground again. So here.

Verse 3. For ye are d • ad ] Crucified to the world as Paul, Gal. 6.14. weaned as a child from the bre •• s, or rather botches of the world, as David, Pt. 131.1. Dead also in regard of dady miseries, Isa. 26.19. 1 Cor. 15.31.

And your list is hid ] As the pearl is hid, till the shell be broken.

Verse 4. Then shall we appear. ] What then do we loading ourselves with thick clay? or moiling ourselves here, as much worms?

Verse 5. Mortify therefore ] Sin hath a strong heart, and will not be done to death, but with much ado. Peccata sape raduntur, sed non eradicantur. Something is done about sins, little against them: as artificial juglers seem to wound themselves, but do not; or as plaiers seem to thrust themselves thorough their bodies, but the sword passeth only thorough their clothes.

Covetousness Which is idolatry ] For it robs God of (his slower) his trust, and draws a man away from all the Commandments. Ps. 119.36 See the Note on Eph. 5 5.

Verse 6. On the children of disobedience ] Unperswadable, uncounsellable persons, that regard not good courses or discourses.

Verse 7. When ye lived in them ] Mans life is a walk, and each action a step either to heaven or hell.

Verse 8. Filthy communication ] The devils drivell. See the Note on Eph. 5.4.

Verse 9. Lie not one to another ] No not in jest, lest ye go to hell in earnest. See the Note on Eph. 4.25.

Verse 10. After the image ] If moral virtue could be beheld with mortal eyes, faith the Philosopher, it would stir up wonderful loves of itself. How much more would the image of God in the hearts of his people? See the Note on Eph, 4.24.

Verse 11. Christ is all, and in all ] Not only in the hearts of men, but in all things else 〈 in non-Latin alphabet 〉 in the neuter gender. This second Adam hath filled all things again: neither is there anything else required to justification and salvation.

Verse 12. As the elect of God, holy and beloved ] Therefore holy, because elect, and therefore beloved, because holy; as God's name is holy, and therefore reverend, Ps. 111.9. God chose his for his love, and now loves them for his choice.

Bowels of mercies ] Draw out thy soul as well as thy sheaf to the hungry, Isa. 58.10. Steep thy thoughts in the mercies of God (saith one) and they will die thine, as the die-fat doth the cloth.

Verse 13. If a man have a quarrel ] Occasions will be given, and offenses will fall out. Now it is the glory of a man to pass over a transgression. See 1 Sam. 10.27. And to forgive where there is just cause of complaint: If no quarrel, no quarrel, no thank.

Verse 14. The bond of perfectness ] Or the couple, the juncture, the tie: as the curtains of the Tabernacle were joined by loops: so are all true Christians by love.

Verse 15. And let the peace of God rule ] Sit certaminis Moderator, let it rule after the manner of a Moderator, or an umpire: Let it over-see and over-rule in all your personal discords. Or (as others sense it) let it carry away the prize, or distribute the garlands.

And be ye thankful ] sc. To those that are courteous and beneficial to you. Ingratum dixeris omnia dixeris. Lycurgus would make no law against unthankfulness, because he could not think there could be any such evil committed. If there be any sin in the world against the holy Ghost (said Queen Elizabeth in a letter to Henry 4 of France ) it is ingratitude. This (saith one) is a monster in nature, a solecism in good manners, a paradox in divinity, a parching wind to damme up the fountain of divine and human favors.

Verse 16. Dwell in you richly ] Indwell in you, as an engraffed word, incorporated into your souls: so concocted and digested by you, as that you turn it in succum & sanguinem, into a part of yourselves. This is your riches: and thus David reckons of his wealth, Ps. 119.31.

Teaching and admonishing one another ] It is rightly observed by a late reverend Writer, That although we know that which we ask of others, as well as they do: yet good speeches will draw us to know it better, by giving occasion to speak more of it; wherewith the Spirit works more effectually, and imprints it deeper, so that it shall be a more rooted knowledge then before. For that doth good, that is graciously known; and that is graciously known, that the Spirit seals upon our fouls.

In Psalms and hymns ] Papists forbid people to sing Psalms, and permit only Quiristers to sing, lest the music should be marred. But the Apostle biddeth every Saint to sing. And Nicephori • s writeth, that the Christians of his time, even as they travelled and journeyed, were wont to sing Psalms. Tatianus also faith, That every age and order among the Christians were Christian Philosophers: yea that the very virgins and maids, as they sat at their work in wool, were wont to speak of God's Word.

With grace in your heart ] This is the best tune to any Psalm.

Verse 17. Do all in the Name ] By the warrant of his word, and with an aim to his glory.

Verse 18. Wives submit yourselves ] Inferiors are ordered before superiors, to teach them to do duty before they expect it. Love descendeth, duty ascendeth.

In the Lord ] Though the husbands will be crooked (so it be not wicked) the wives will is not straight in God's sight, if not pliable to his. Sed liberum arbitrium, pro quo tantopcre contenditur, viri amiserunt, uxores arripuerunt, faith an Author.

Verse 19. Husbands love your wives ] He faith not, Rule ever them, Subdue them if they will not submit, but love them, and so win them to your will: make their yoke as easy as may be, for they stand on even ground with you, as yoke-fellows, though they draw on the left side. Yet is she thy companion, and the Wise of thy covenant, Mal. 2.14. He therefore that is free may frame his choice to his mind: but he that hath chosen, must frame his heart to his choice.

And be not bitter against them ] Nothing akin to Nabal, to those Chaldeans, a bitter and furious Nation, or to that star, Rev. 8.11. called worm wood, that imbittered the third part of the waters. The Heathen when they sacrificed at their marriage-feasts, used to cast the gall of the beast sacrificed out of doors.

Verse 20. In all things ] Vultu saepe laeditur pietas. See the Note on Eph. 6.1.

Verse 21. Provoke not your children ] See the Note on Ephes. 6.4.

Lest they be discouraged ] Dispirited, and thorough despondency grow desperate in their resolutions.

Verse 22. Not with eye-service ] See the Note on Ephes. 6.5, 6.

Fearing God ] That hath power to cast body and soul to hell: Fear him more then you do your masters, that have power over the flesh only.

Verse 23. Do it heartily, as to the Lord ] This is to make a virtue of necessity, whiles in serving men, we serve the Lord Christ, going about our earthly businesses with heavenly minds, with not only an habitual, but an actual intention, as much as may be, of glorifying God in all.

Verse 24. Thereward of inheritance ] And so be made of servants sons, whose it is to inherit.

For ye serve the Lord Christ ] Whiles godliness runneth thorough your whole lives, as the woof doth thorough the web, and you seek to approve yourselves to Christ in all your actions and employments.

Verse 25. But he that doth Wrong ] Be it but by not doing right to poor servants, which in those days were bond sl • ves. Note here (saith an Interpreter) the Apostles candour: he was not of the • umour of Lawyers that seldom speak much, but for great men, or when they may have great gifts, &c.

CHAP. IV. Verse 1. That which is just and equal]

SEe they must, both to the well choosing, and the well using of their servants.

Ye also have a master ] Eccl. 5 8. There be higher then they: and wherein they deal proudly, God is above them, Exod. 18.11.

Verse 2. Continue in prayer ] Constant and instant in it, wait upon it, lay all aside for it (as the word signifieth, Act. 6.2.) while prayer stands still, the trade of godliness stands still.

And watch in the same ] Against dullness of spirit, drowsiness of body, satanical suggestions, secular distractions, &c.

With thanksgiving ] Have your thanks ready, for you are sure to speed.

Verse 3. Withall, praying also for us ] See the Note on Eph. 6.19 By the word a door is opened into heaven.

Verse 4. As I ought to speak ] As every sound is not music: so neither is every pulpit-discourse a Sermon.

Verse 5. Walk in wisdom ] Neither giving offense carelessly, nor taking offense caus • esly.

Redeeming the time ] Opportunities are headlong, and must be timeously laid hold on, or all's lost. See the Note on Eph. 5.16. It is said of Hooper the Martyr, that he was spare of diet, sparer of words, and sparest of time. Latime • rose usually at two of the clock in a morning to his study. Bradford slept not commonly above four hours in the night: and in his bed, till sleep came, his book went not out of his hand. He counted that hour not well spent, wherein he did not some good, either with his pen, tongue or study. These Worthies well weighed what a modern Writer hath well observed, That they that lose time are the greatest losers and wastfullest Prodigals. For of all other possessions two may be had together, but two moments of time (much less two opportunities of time) cannot be possessed together.

Verse 6. Seasoned with sale ] Of mortification and discretion, even our common communication must be so seasoned: as we powder most those meats that be most apt to putrefy, and as upon our uncomely parts, we put the more comeliness.

Verse 7. All my state shall Tychicus ] See the Note on Eph. 6.21.

Verse 8. And comfort your hearts ] See the Note on Eph. 6.22.

Verse 9. With Onesimus, a faith full ] Once unprofitable, but now profitable, faithful and beloved. Plato went thrice to Sicily to convert Dionysius, and lost his labor. Polemo of a drunkard, by hearing Xenocrates, became a Philosopher. But Ambrose faith well of him, Siresipuit à vino, f • it semper tamen temulentus sacrilegio, If he repented of his drunkenness, yet he continued drunk with superstition. Paul's convert proved better, a faithful preacher, and a beloved brother.

Verse 10 Marcus, sisters son to Barnabas ] Hence Barnabas stood so stiff for him against Paul his faithful fellow traveler, Act. 15.37. See the Note there. Natural affection swaies over much with some good men, as it did with Eli, and perhaps with Samuel, 1 Sam. 8.1, 3.

Verse 11. These only are my fellow-workers ] S. Paul complains of fickle and false friends, that forsook him in his distress, as Demas, 2 Tim. 4.0 that like Jobs friends proved miserable comforters, and as the brooks of Tema, which in a moisture swell, in a drought fail: Or as the river Novanus in Lombardy, that at every Mid-summer Solstice sw • lle • h and runneth over the banks, but in mid-winter is clean dry. Howbeit Marcus, Aristarchus, Onesimus, Onesiphorus, and some few others stuck to him. A great mercy: Optimum solatium, sodalitium.

Verse 12. Epaphras, who is one of you ] See Chap. 1.7. and the Note there.

That ye may stand perfect ] In his absence especially: for then the devil is most busy, as he was with the people, when Moses was but a while in the Mount, Exod. 32.

Verse 13. And them that are in Laodicea ] A Minister must be like the Sun, that shineth not only within it's own o • b, but i • lighteneth all round about it, and within the reach of it.

Verse 14. And Demas ] he will needs be one, and is, but without any title of honor, as the rest. He began to be suspected: and he afterwards proved an utter apostate, and (as Dorotheus saith) an Idol-Priest at Thessalonica.

Verse 15. Salute the brethren ] Christianity is no enemy to courtesy. It removes not, but rectifies it.

The brethren which are in Laodicea ] There God had his remnant, there Christ was Amen, the faithful and true witness, and there there were such, as by a new creation of God, were begotten again, even among to car •• ss • a multitude, Revol. 3.14. There remain in Constantinople at this day above 20. Churches of Christians: and in Thessalonica above 30. besides very many Churches abroad in the province, &c. The whole country of Asia the less, wherein stood Colossae, Laodicea and H • erapolis, is now under the power and superstition of the Turk: yet no doubt God hath his remnant there.

Verse 16. Read the Epistle from Laodicea ] Other good books then must be read, as well as the Scriptures; yet not idle pamphlets and love-toys. These should be burnt, as those curious books were, Act. 19.

Verse 17. And say to Archippus ] Archippus was a Pastor of the Laodicean Church; So that before S. Johns time in Patmos they began to cool.

That thou fulfill it ] By preaching the Word in season, out of season, &c. and so doing the work of an Evangelist, fulfilling his Ministry, 2 Tim. 4.2, 5. This to do, the people were to excite their Pastor: yet with all due respect and reverence to his office, 1 Tim. 5.1. An Elder must not be lashed or jerked with the scourge of the tongue, as a puny, but entreated as a father.

Verse 18. Remember my bonds ] To pray for me, and minister to me, &c. This he here inserteth as his last charge, that they may the better remember and practice it. Something we should leave with those we love that may stick by them, and stand them instead when we are gone, or have done with them.

CHAP. I. Verse 1. Paul and Silvanus]

O Therwise called Silas, Act. 15.40. as Iehoshuah the high-Priest is called Ieshua, Ezra 3.2. and 5.2. it is not therefore unlawful to abbreviate names.

Unto the Church of the Thessalonians ] Thessalonica, the chief City of Macedonia, is now known by the name of Saloniks, and is under the Turk. For the plantation of a Church here, see Act. 17.1, 2, 3, &c. together with the Notes there. There are 30 Churches of Christians in it at this day, and but three of Mohammedans.

Verse 2. We give thanks to God ] Thus he beginneth most of his Epistles with thanksgiving: This being held to be the first that ever he wrote to any of the Churches, The beginning of his strength (as Reuben Jacob's first-borne) and the excellency of dignity, Genesis 49.3.

Verse 3. Remembering without ceasing ] A good memory is required to assiduity in prayer. All the faculties are exercised, and the whole man hard wrought.

Your work of faith ] We believe not without much conflict, When faith goes about to lay hold on Christ, the devil raps her on the singers, and would beat her oft. Hence the believer hath such ado to believe.

And labor of love ] Every man's love is as his labor is, Heb. 6.10. Therefore also love and labor are of one root in latin, because love is diligent and laborious,

And patience of hope ] To wait the accomplishment of God's promises. Thus every Christian virtue hath it's proper distinctive character, to difference it from that which is counterfeit.

In the sight of God ] True grace will stand to God's trial, which false grace cannot abide: as Alchy my gold cannot pass the seventh sire: nor doth it comfort the heart, as true gold doth.

Verse 4. Knowing, brethren, beloved of God ] Knowing it by the judgment of charity, not of infallibility. He that believeth hath the witness in himself, 1 Job. 5.10. But the white stone, the new name, and the hid man of the heart are not certainly known to any, but to such as have them. Howbeit, holy men in some degree are known one to another, to make the communion of Saints the sweeter. Strong confidence one may have of another's salvation: but no certainty either of sense or of science, much less of faith, or immediate revelation.

Verse 5. For our Gospel came not ] Hence he collects their election according to Act. 13.48. The Ministry sent to a place is an argument of some elect there. A husbandman would not send his servant with his sickle to reap thistles and nettles only.

As ye know what manner ] The Church is endued with the spirit of discerning: and Ministers should approve themselves spiritual in word and conversation.

Verse 6. Followers of us, and of the Lord ] The Apostles walked in Christ, Col. 2.6. as Christ, 1 Job. 2.6. their lives were a Commentary upon his life, 1 Pet. 2.9.

Received the word in much affliction ] Opposition is (as Calvin wrote to the French King) Evangely genius, the black Angel that dogs the Gospel at the heels. To preach (saith Luther ) is nothing else, but to get the ill will of the world.

With joy of the boly Ghost ] Which bore them up above all persecutions, as blown bladders bear a man up aloft all waters.

Verse 7. So that ye were ensamples ] Gr. Types, moulds, patterns of piety to those that were in Christ long before them. A brave commendation, and not every man's happiness. Affliction to some is like a growing ague, or as a warm rain to garden-herbs, that maketh them shoot up sensibly in one night.

Verse 8. For from you sounded out ] A vobis diss • matus est sermo. Remigius commenting upon this place, telleth us that the Apostle here speaketh some what improperly, by saying Diffamatus for Divulgatus. This man knew not (belike) that S. Paul wrote in Greek, and not in Latin: So great was the ignorance of that ninth age, The Greek word importeth that from the Thessalonians the word of the Lord sounded out as a trumpet, and resounded as an Echo. A vobis ebuccinatus est ser •• Domini: So Vatablus rendereth it.

So that we need not to speak ] A good people may ease their Pastor of a great deal of pains.

Verse 9. What manner of entering in, &c.] The Pastor hath his part and share in the people's commendation. If they grow famous, he cannot lie obscured.

Ye turned to God from idols ] They gave not the half turn only from East to South, but the whole turn from the East to West, from idols to God. Ephraim shall say, What have I to do anymore with idols, Hos. 148? Those Balaam blocks, those mawmets and monuments of idolatry, those images of jealousy? Ephraim is now no longer as a cake half baked, as a speckled bird, &c. Better be a Papist then an Atheist, a gross idolater then a profligate professor, a carnal Gospeller.

Verse 10. And to wait for his Son ] This is pinned as a badge to the sleeve of every true believer, that he looketh and longeth for Christ his coming to judgment. The old character of God's people was, they waited for the consolation of Israel, Christ's first coming: So is it now, the earnest expectation of his second coming.

Which delivered us from the wrath to come ] This is the ••• mon, the notation of his name Jesus, a Savior. Salvation properly betokeneth the privative part of man's happiness, but includeth the positive too. King Alphonsus, when he saw a poor man pulling of his beast out of a ditch, he put to his hand to help him. Is it not more that Christ should stoop so low as to help us (who were in worse condition then the beasts that perish) out of the ditch of destruction? The devil is said to be 〈 in non-Latin alphabet 〉 , a roaring Lion: but our comfort is, That the Lion of the Tribe of Judah is 〈 in non-Latin alphabet 〉 , h • that delivereth us from the wrath to come.

The wrath to come ] There is a present wrath that men suffer; and who knoweth the power of this wrath? Even according to a man's sear, so is God's wrath, Psal 90.11. Let a man fear never so much, he shall be sure to feel more, when God's wrath falls upon him. A timorous man can fancy vast and terrible fears; fire, sword, racks, scalding lead, boiling pitch, running b • ll-mettle. Yet all this is but as a painted fire to the wrath to come, that eternity of extremity, which graceless persons shall never be able to avoid, or to abide.

CHAP. II. Verse 1. Our entrance in unto you]

THe word preached in any place doth usually work best at first. After a while men become like unto birds in a bell-free, that can well enough bear the noise of the bells, and not be frighted.

Verse 2. But even after that, &c.] From this to the 13. • orse. Ministers may as in a mirror see how they ought to behave themselves in the house of God.

We were bold in our God ] The Church as the palm-tree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder that may be dipt, not drowned: as the Oke that sprou • s out the thicker from the maims and wounds it receiveth. This daunted Diocletian and made him lay down the Empire in discontent. This caused Julian the Apostate to leave off force, and use fraud to draw men from the truth.

Verse 3. Was not of deceit, nor, &c.] Neither for profit, pleasure, not preferment (the worldlings Trinity.) A Minister, as he should have nothing to lose, so he should have nothing to get: but should be above all price or sale. He hath too impotent a spirit, whose services, like the dial, must be set only by the Sun of selfreipects. True grace is of a most masculine, disengaged, noble nature, and remits nothing of its diligence either for fear of a frown, or hope of a reward.

Verse 4. But as we were allowed ] Enabled and counted faithful, 1 Tim. 1.12.

Not as pleasing men ] See the Note on Gal. 1.10. Men, be they pleased or displeased, God must not be displeased.

But God ] Who looketh upon displeasing service, as a double dishonor.

Which trieth our hearts ] And so knoweth our aims, Quicquid igitur agas, propter Deum agas. Propter te Domine, propter te, as he cried. It stands me upon, saith one, to see that though my work be but mean, yet it may be clean; though not fine, yet not foul, soiled and slubbered with the slur of a rotten heart: since it is God I have to deal with.

Verse 5. For neither at any time ] Sinisterity of ends is here opposed to sincerity in God's work: And flattery, covetousness, ambition, declared to be the fountains of insincerity.

Nor a cloke of covetousness ] This sin goes usually cloaked with the name and pretence of good husbandry. The ordinary language of the world is, He is a man somewhat with the hardest, a little with the nearest, a little too much for the world, but yet a marvelous honest, a wondrous good man. Covetousness is seldom without feigned words, 2 Pet. 2.3. to hide it from others without, or subtle thoughts and evasions to blind-fold the conscience within.

God is witness ] That he flattered not, he reports himself to them, that he coveted not, he appeals to God, who is not mocked with masks or specious pretences.

Verse 6. Nor of men sought we glory ] Theologus gloriae dicit malum bonum & bonum malum (saith Luther ) Theologus crucis dicit id quod res est. A vain-glorious preacher calleth good evil, and evil good, &c.

Verse 7. But we were gentle ] This is the way to win, for man is a cursed, crabbed creature, and may be led, but not easily dragged to duty. Soft words and hard arguments soonest prevail with him.

Verse 8. So being affectionately desirous ] Homing and hankering after you.

But also our own souls ] Greater love then this hath no man: And such a love ought there to be in every Pastor toward his people. Love is liberal, charity no churl.

Verse 9. Our labor ] Even to lassitude.

And travel ] So to spare them, he spared not himself.

Verse 10. Ye are witnesses, and God also ] Happy is that man that can be acquitted by himself in private, in public by others, in both by God: standers by may see more.

How holily, and justly, and unblameably ] Here he practiced his own precept, Tit. 2.12. And herein lies the difference between Divinity and other sciences, that it is not enough to prescribe it, but you must practice it, as lessons of music, and as a copy must not be read only, but acted also.

Verse 11. As a father ] Before, as a mother, verse. 7. a nurse not mercenary, but natural, with greatest tenderness and indulgence. Here he tempers his mother-like meekness with the gravity and authority of a father. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God.

Ver. 12. Walk worthy of God ] Whose livery we wear, whose image we bear, whose kingdom we are called unto, &c. Those that stood with the Lamb, Rev. 14. had his fathers name on their fore-heads. Our outstraies reflect upon God, who will require and requite.

Verse 13. Not as the word of men ] Whom yet he maketh use of to cast down Satan's strong-holds, as he made use of little David against Goliath, and of the frogs and flies against Pharaoh.

As the word of God ] With reverence and diligence, with all good affection and attention. When Samuel knew it was God that called him (and not Eli ) he had no more mind to sleep. We are all here present before God, saith Cornelius, Act. 10.33. And God is in you of a truth, saith the Corinthian convert, 1 Cor. 4.25.

Verse 14. Of your own country-men ] Malice against the truth breaks all bonds of nature or amity. Moab was irked, because of Israel, or vexed at them, Numb. 22.3, 4. though they were allied to Israel, who passed by them peaceably, and, by the slaughter of the Amorites, freed them from evil neighbors, which had taken away part of their Country, &c. The English Papists in four years sacrificed 800 of their innocent Countrymen in Q. Ma •• es days.

Verse 15. Who both killed the Lord ] And are therefore banished out of the world, as it were, by a common consent of Nations, for their unexpiable guilt. Even in Jerusalem there be hardly to be found a hundred households of them. In