Commentary on the Epistles and Revelation of John

CHAP. III. Verse 1. No longer forbear]

OR, Stand under our burden of vehement desire after you. See a like expression, Isa 42.14. As a travelling woman bites in her pain as long as she is able, and at length cries out aloud; so God is patient till he can hold no longer, &c.

We thought it good ] Publica privatis anteferenda bonis. A public spirit is a precious spirit.

Verse 2. To establish you ] Who haply are somewhat unsettled by the troubles that befell me amongst you. But as young trees shaken, root the better, so should you. Capite in an epistle to the brethren at Basil, writeth thus, Pauciores vobiscum perimuntur, quod ita Domino visum est ut stabiliantur seu lenibus pluvijs, a • sem • nt •• m • llioribus, plantulae in arbores maximas proditurae.

Verse 3. That no man should be moved ] Gr. Flattered, as a dog slattereth, by moving his tail, q.d. The devil, by flattering you, with promise of more ease by a contrary course, will but do as a dirty dog, defile you with sawning.

That we are appointed thereunto ] Viz. By God's decree, whereunto if damned ghosts must subscribe, Rom. 9.19, 20. how much more should God's elect, 1 Pet. 1 6? It is but a delicacy to dream of heaven to be had, without much hardship.

Verse 4. We told you before ] Darts foreseen are dintlesse: premonition is the best premunition. Troubles fore-told come never a whit the sooner, but far the easier: whereas coming unexpected, they find weak minds secure, make them miserable, leave them desperate.

Verse 5. To know your faith ] That is, Your perseverance, and increase in faith. That which the devil mainly endeavoreth is, to hind • r and unsettle our faith, as he dealt by Eve, and Peter, Luk. 22.31, 32. to batter this buckler, Ephes. 6.16. for then he knows he may do what he will with us. Omnia perdidit, qui fidem amisit.

Lest •• y some means the tempter ] Who feels our pulses, and fits his assaults accordingly. See the Note on Mat. 4.3.

And our labor be in vain ] So it proves many times by Satan's malice. Other laborers can find their work as they left it, not so Ministers: the devil cometh and marreth all.

Verse 6. And brought us good tidings ] Here the devil was disappointed. He had been nibbling, but could not fasten: this matter was not malleable. God stints him, and staves him oft, when he would worry his poor lambs, turning all to their eternal good.

Verse 7. We were comforted ] Nothing so cheereth up the heart of a godly Minister, as his people's tractableness. If this be wanting, his very heart is broke, though they be otherwise never so kind and courteous to him.

Verse 8. For now we live ] A joyless life is a lifeless life. An unsuccessefull Pastor hath little or no joy of his life. Thus shall ye say to him that liveth, 1 Sam. 25.6. that is, that liveth at hearts-ease. All the days of the aff •• cted are evil, Prov. 15.15. As good be out of the world (say they) as have no joy of the world. Now, I have no greater joy, faith S. John, then to hear that my children walk in the truth, 3 Joh. 4 This revived his good old heart, and made it dance Levalto's in his bosom.

Verse 9. For what thanks, &c.] q.d. No sufficient thanks. Spiritual joy vents itself by an infinite desire of praising God, whereby it seeks to fill up the distance betwixt God and the good soul. In our thanksgivings let there be modus sine modo, as B •• nard hath it. Let us still deliberate what more to do, as David, Psal. 1 16.12.

Verse 10. Night and day praying exceedingly ] Prayer must be constant and instant, with utmost assiduity and intention of affection, Luk. 18.1. See the Note there.

Verse 11. Now God himself, &c.] At the very mentioning of prayer, he falls a praying. Good affections soon kindle in a gracious heart.

Direct our way unto you ] A man's heart deviseth his way, but the Lord directeth his steps, Prov. 16.9. Let God be our Pilot, if we mean to make a good voyage of it. Let our hand be on the stern, our eye on the star: let our course, as the mariners, be guided by the heavens.

Verse 12. To increase and abound ] By doubling his word, be signifieth a double portion of God's grace, which he wisheth unto them: We are sure to receive as much good from God by prayer, as we can bring faith to bear away. Hitherto ye have asked me nothing: Ask, faith Christ, Ask enough, Open your mouth wide, &c.

Verse 13. To the end he may stablish ] Love is of a ferruminating, stablishing property. That grace will not hang together, nor hold out that is severed from charity.

CHAP. IV. Verse 1. How ye ought to walk]

EVery good man is a great Peripatetic, walks much. Christ also walks: so doth the devil, apostates, heretics, worldlings; but with this difference. Christ walketh in the middle, Rev. 1.13. the devil to and fro, up and down, Job 1.7. his motion is circular, and therefore fraudulent, 1 Pet. 5.8. Apostates run retrograde, they stumble at the cross and fall backward. Heretics run out on the right hand, worldlings on the left, Jam. 1.14 Hypocrites turn aside unto their crooked ways, Psal. 125.5. They follow Christ, as Samson did his Parents, till he came by the carease: or as a dog doth his master, till he meeteth with a carrion. The true Christian only walks so as to please God: his eyes look right on, his eye-lids look strait before him, Prov. 4.25. He goes not back w • th Hezekiah's Sun, nor stands at a stay, as Joshua's but rejoiceth as a strong man to run his race, as David's Sun, Ps. 19 5. Yea he shineth more and more unto the perfect day, as Solomon's, Prov 4.18.

Verse 2. For ye know what, &c.] It is expected therefore that ye do them: else the more heinous will be your sin, and the more heavy your reckoning, Isa. 59.11, 12. What brought such roarings and trouble on them, and that when salvation was looked for? Our iniquities testify to our faces, and we know them.

Verse 3. For this is the will of God ] This is his prescribing will, which we must obey: as we must submit to his disposing will, the will of his providence, and grow acquainted with his approving will, the will of his gracious acceptance, Mat. 18.14. Joh. 1.23.

Verse 4. To possess his vessel ] That is, his body, wherein the soul is, To • a i • toto, & tota in qualibet parte. If any ask, why so glorious a soul should be in this corruptible body? Besides God's will, and for the order of the universe, Lombard gives this reason, That by the conjunction of the soul with the body (so far its inferior) man might learn a possibility of the union of man with God in glory, notwithstanding the vast distance of nature and excellence, the infiniteness of both in God, the sinitenesse of both in man.

In sanctification and honor ] Chastity is a man's honor: incontinency se • s on an indelible blot, Prov. 6.33.

Verse 5. Not in the lust of concupiscence ] Or, In the disease of lust, that dishonorable disease, Rom. 1.26. that wasteth not only the substance of the body, but the honesty and the honor of it.

Verse 6. That no man go beyond or defraud ] Or, Oppresse or theat. Thest by unjust getting is either 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , by violence or cunning contrivance.

The Lord is the avenger ] Though haply they lie out of the walk of human justice, as not coming under man's cognizance.

Verse 7. For God hath not called us ] See the Note on Eph. 4.1. It is a true rule given by the Ancients, Confusiones libidinum sunt signa cujuslibet sectae. Simon Magus had his Helena, Carp •• rates his Marcellina, Apelles his Philumena, Montanus his Priscilla and Maximilla, &c.

Verse 8. He therefore that despiseth ] That thinks it a trick of youth to fornicate, and a trick of wit to over-reach or oppress: that holds it a matter of nothing to set light by the former lessons, • o shall find that he hath to deal with God, and not man in this business; and that it is by the Spirit of God that we have spoken unto him, who will punish their contempt of his counsels.

Verse 9. Ye need not that I write ] Since the divine nature, whereof ye are partakes, prompteth you to it, as common nature doth brethren to love one another. The very name of a brother is potent enough to draw affections.

Are taught of God ] Therefore have no such need to be taught by men, as those that are yet strangers to the life of God, Quan •• Goris • us mag • ster, quam cito discitur, quod docetur? saith Augustine. Nescit • arda molimina, gratia Spiritus sancts, faith Ambrose. All Christ's scholars are nimble and notable prosi •• en • s.

Verse 10. Towards all the brethren ] This universality of their love showed the sincerity of it, and that it was for the truths sake, 2 Joh. 2. One or more good men may be favored of those that love no good man, as Jeremiah was of Nebuzaradan, because he fore-told the victory.

Verse 11. Study to be quiet ] Gr. Be ambitious of peace: as earnest and eager after it, as the Ambitionist is after honor.

And to do your own business ] Not oaring in other men's boats, nor meddling in other men's bishopricks, 1 Pet. 4.15. Tu fuge, ceu pestem 〈 in non-Latin alphabet 〉

With your own b •• nds ] Or else with your own brains, as students, which is by far the harder labor.

Verse 12. La • k of nothing ] He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich, Pro. 10 4. Iabal that dwelt in tents and tended h • ards, had Iubal to his brother, the father of music. Iabal and Iubal, industry and plenty not without sweet content dwell together.

Verse 15. But I would not have, &c.] Ignorance is the mother of mistake, and of caussesse trouble, of error and of terror: as the Roman soldiers were once mu • n affrighted at the sight of the Moons • clipse, till the General had undeceived by a discourse of the natural cause thereof.

That ye sorrow not ] Non est lugendus qui moritur, sed desideranaus, faith Tertullian. Abraham mourned moderately for 〈◊〉 decased wife, Gen. 23.2. as is imported by a small caph in the word • ocothab, to weep. So did David for the child born in adultery, though for Absalom he exceeded. It is one of the dues of the dead to be lamented at their funerals. But Christians must know a measure, and so water their plants, as that they drown them not.

Even as others, which have no hope ] Lugeatur mortuus, sed ill quem gehenna suscipit, qu • m Tartarus devorat, &c. Let that dead man be lamented whom hell harboreth, whom the devil d • vou •• th, &c. But let us (whose departed • ouls Angels accompany, Christ imbosometh, and all the Court of heaven comes forth to welcome) account mortality a mercy; and be grieved that we are so long detained here from the company of our Christ, faith Jerome.

Verse 14. Sleep in Jesus ] Dead in Christ. The union then is not dissolved by death. But as by sleep the body is refreshed: so by death it is refined. Let our care be to cleave clo • e to Christ in the instant of death: so shall he be to us both in life and death, advantage.

Verse 15. By the word of the Lord ] Or, In the word, &c. in the self-same words that the Lord used to me, probably, when I was wrapped up, 2 Cor. 12.2, 4. and heard wordlesse words.

Shall not prevent them ] They shall rise e • e we shall be rap • , and as they have been before us in death, so shall they be in glory: Now priority is a privilege.

Verse 16. With a shout ] Ingenti Angelorum jubilo, & acclamatione, saith Arctius. With a huge applause and acclamation of angels, such as is that of Mariners, when near the haven (Italiam Italiam laeto clamore salutans) or that of soldiers, when to join battle with the enemy.

And with the trump of God ] To require the law, in manner as it was given. Mount Sinai only was then on a flame, but now the whole world, &c. Then God came with ten thousands of his Saints: but now thousand thousands shall minister to him, and ten thousand thousands shall stand before him.

Verse 17. Then we which are alive ] He speaketh thus of himself as alive at Christ's coming, because we should daily expect it, and even hasten to it.

Shall be caught up together ] This is that mystery mentioned, 1 Cor. 15.51. and not till now made known to the world. See the Note there.

In the clouds ] As Christ also ascended, Acts 1. These be the waggons and charriots that Christ will send for us, as Joseph set his fathers family down to Egypt.

And so shall we ever be, &c.] O • blessed hour! O thrice happy union! Nothing ever came so near it, as the meeting of Jacob and Joseph, or of those two cousins Mary and Elizabeth, Luk. 1.

Verse 18 Wherefore comfort, &c.] Scripture-comforts come home to the heart, so do not philosophical. Nescio quomodo (saith Cicero 〈◊〉 ) medicina morbo est imbecillior. And albeit it is m • rvellous sweet to meditate (as M ^r Knox found it on his death-bed, so that he would have risen and gone into the pulpit to tell others what be had felt in his soul) yet there is a special force of strong consolation in Christian communication, which the Lord usually wa •• reth with the dews of divine blessing.

CHAP. V. Verse 1. But of the times and the seasons]

WHen Christ shall come to judgment, this is to be reckoned inter arcana imperij. See the Note on Mat. 24 36. The times and the seasons God hath put in his own power, Act. 1.7 This is a key that he keepeth under his own girdle.

Verse 2. The day of the Lord ] That day, by a speciality, Luk. 21.34. that great day, Revel. 6.17. that day of the declaration of God's just judgment. Rom. 2.5, 16. that day of Christ, 2 Thess. 2.2. of God, 2 Pet. 3.13. where in he will show himself to be God of God's, and Lord of Lord's.

As a thief in the night ] Who giveth no warning, Mat. 24.43. See the Note there.

Verse 3. For when they shall say ] Security is the certain usher of destruction, as in Benhadad's army, and Pompey's, before the Pharsalian field. Some of them contended for the Priesthood, which was Caesar's office, others disposed of the Consulships and offices in Rome, as if all were already their own: Pompey •• mself being so wretchedly wre • chlesse, that he never considered into what place he were best to retire, if he lost the day.

Then shall sudden destruction ] As Philosophers say, that before a snow the weather will be warmish: when the wind lies, the great rain falls; and the air is most quiet, when suddenly there will be an earthquake.

Verse 4. Should overtake you as a thief ] Though it come upon you as a thief in a time uncertain. Free you are from the destruction of that day, though not altogether free from the distraction of it, till somewhat recollected you remember that now your redemption draweth nigh. Hence the Saints love Christ's appearing, 2 Tim. 4 8. Look for it with stretched-out necks, and long after it, Rev. 22.20.

Verse 5. We are not of the night, &c.] Alexander willed that the Grecians and Barbarians should no longer be distinguished by their garments, but by their manners: so should the children of light, and of darkness.

Verse 6. As do others ] What wonder that the Grecians live loosely, faith Chrysostom, but that Christians do so, this is worse, yea intolerable.

But let us watch and be sober ] We must not be like Agrippa's dormouse that would not awake till cast into boiling lead, or Matthiolus his asses fed with hemlock, that lie for dead, and are half hileded, ere they can be arroused. But rather we should resemble Aristotle and others, who were wont to sleep with brazen balls in their hands, which falling on vessels, purposely set on their beds sides, the noise did dissuade immoderate sleep.

Verse 7. Are drunk in the night ] But now, alas, drunkenness is become a noon-day devil. Once Peters argument (saith a reverend Divine) was more then probable, These men are not drunk, for it is but the third hour of the day. Now men are grown such husbands as that, by that time, they will return their stocks, and have their brains crowing before day.

Verse 8. Be sober ] Drunkenness misbeseemeth any man, but especially a Saint: for it robs him of himself, and lays a beast in his room.

Putting on the breast-plate of faith and love ] Faith is the fore-part of this breast-plate, whereby we embrace Christ, and love the hinder part thereof, whereby we imbosome the Saints.

Verse 9. God hath not appointed us ] As the hath all drunken beasts, 1 Cor. 6.10. Yea all those dry drunkards, Isa. 28.1. that will not a wake (though never so much warned) out of the snare of the devil, &c. 2 Tim. 2.25.

Verse 10. Whether we wake or sleep ] That is, live or die, our souls cannot miscarry: because Christ will have out the full price of his sons death. See Rom. 14.8. with the Note there.

Verse 11. Comfort yourselves together ] This he subjoins as a singular help to the practice of the former points of duty. Socialt charity whets on to love and good works, as iron whets iron, as one billet kindleth another, &c.

Verse 12. And we beseech you, brethren ] Do not so exhort and edify one another, as to think that now the public Ministry is no further useful or needful. Let your Pastors have all due respect, be your gifts never so eminent.

Verse 13. Very highly ] Gr. More then exceedingly: Turks and Papists shall else condemn us, who honor every hedge-priest of theirs, and have them in singular esteem, above their merits. The Grecians gave great respect to their Philosophers above their Orators, because these taught them how to speak, but those how to live well.

For their works sake ] Which is high and honorable, divine and heavenly, a worthy work, 1 Tim. 3.1. Such as both in the preparation to it. and execution of it draweth them to God, keepeth them with God, and to be ever mindful of God, and no less active for God, Ephes 4 12. by gathering together the Saints, and building up the body of Christ.

And be at peace among yourselves ] So shall your Pastor have the better life, and follow his work with more content & comfort.

Verse 14. Warn them that are unruly ] Cry Cave miser, stop them in their cursed carier, tell them that hell gapes for them, and is but a little afore them: snatch them out of the fire, saving them with fear, Jude v.: 3.

Comfort the f •• ble-minded ] The d • spiriced, faint-hearted, sick and sinking under the sense of sin and fear of wrath. A Christian should have feeding lips, and a healing tongue. The contrary whereunto is deeply detested, Ezek. 34 4.

Support the weak ] Set to your shoulder and shore them up. Deal not as the herd of Deer do with the wounded Deer, forsake and push it away from them.

Verse 15. See that none render ] Nothing is so natural to us; and Aristotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non est minus malireferre injuriam, quam infer. It is as bad to recompense Wrong as to do wrong. See the Notes on Mat. 5.44. & Rom. 12.17.

But ever follow that which is good ] Not to do good, is to do evil, not to save a man, when we can, is to destroy him, Mar. 3.4. See the Note there.

Verse 16. Rejoice evermore ] A duty much pressed in both testaments, but little practiced by many of God's Whinnels, who are ever puling and putting singer in the eye, through one discontent or another. The wicked may not rejoice. Hos. 9.1. the Saints must, Psal. 32.11. and 33.1. and that continually, striving to an habitual cheerfulness, which is when faith heals the conscience, and grace husheth the affections, and composeth all within; what should ail such a man, not to be perpetually merry?

Verse 17. Pray without ceasing ] While prayer standeth still, the trade of godliness standeth still. All good comes into the soul by this door, all true treasure by this merchants-ship. Paul beginneth, continueth and concludeth his Epistle • with prayer. Nehemiah sends up ejaculations ever and anon. Of Carolus Magnus it was spoken, Carolus plus cum Deo quam cum hominibus loquitur, that he spake more with God then with men. Our hearts should be evermore in a praying temper: and our set times of prayer should not be neglected, though we be not always alike prepared or disposed thereunto. Disuse breeds loathness to do it another time.

Verse 18. In everything give thanks ] If God give prosperity, praise him, and it shall be increased, faith Augustine. If adversity, praise him, and it shall be removed, or at least sanct • fied. Job blessed God as well for taking as giving, Job 1. He knew that God afflicted him, Non ad exitium, sed ad exercitium, to refine him, not to ruin him. But this is Christianorum propria virtus. saith Jerome, a practice proper to Christians, to be heartily thankful for crosses. Basil spends all his Sermon upon this Text, in this theme. Every bird can sing in a Summers-day, and it is easy to swim in a warm bath: but in deep affliction to cover God's altar not with our tears, as Mal, 2.13. but with the calves of out lips, Hos. 14.2. this none can do but the truly religious.

Verse 19. Quench not the spirit ] In his motions or graces. See he Canon for the fire on the altar, and observe it, Lev. 6.12,13. Confess here as Hezekiah did. 2 Chron. 29.6, 7. And take the Apostles counsel, 2 Tim. 1.6. Stir up this fire on the hearth of our hearts: let the Priests lips blow it up into a flame, despise not prophesying, &c. It may be quenched either by the with-drawing of fuel (neglect of ordinances) or by casting on water (falling into foul courses.)

Verse 20. Despise not ] i.e. Highly honor, and preciously esteem, as an honourary given by Christ to his church at his wonderful derfull ascension. Ps. 51.17. Eph. 4.8, 11.

Prophecying ] That is preaching, 1 Cor. 14.3. so called, because they took their texts out of some of the Prophets.

Verse 21. Prove all things ] Tak • nothing that you hear upon trust, but bring all to the Test, Isa. 8.20. To the law, i.e. the Old Testament, and to the testimony, i.e. the new, which is by S. John often called the Testimony.

Hold fast that which is good ] Orthodox, currant, agreeable to, and approvable by the Scriptures: especially that which God hath made good and sweet to your own fouls. Hold fast that thou hast, &c. Hast thou found honey? eat it, Prov. 25.16. Go on to heaven eating of it, as Samson did of his honey comb.

Verse 22. Abstain from all, &c.] Whatsoever is heterodox, unsound and unsavory, shun it as you would do a serpent in your way, or poison in your meats. Theodosius tare the Arians arguments presented to him in writing, because he found them repugnant to the Scriptures. And Augustine retracteth even ironies only, because they had the appearance of lying. God commanded the Jews to abstain from swine's flesh; they would not so much as name it, but in their common talk would call a sow, dabhar, Achar, another thing.

Verse 23. That your whole spirit, soul, body. ] The Temple consisted of three parts, so doth man; the body is as the outer court, the soul as the holy place, the Spirit as the most holy. So the world is three stories high, the earth, the visible heaven, and the third heaven.

Verse 24. Faithful is be, &c.] Prayer must be founded upon the faithfulness of God in fulfilling his promises. Hereby faith will be strengthened, and affection excited. Prayer is a putting the promises in suit.

Verse 25. Brethren, pray for us ] The best may need the prayers of the meanest. God will have us beholden herein one to another, 1 Cor. 12.21, 22. How earnest is that great Apostle in begging prayers, Rom 15.30. Pray for me, I say, Pray for me, I say (quoth father Latimer ) for I am sometimes so fearful that I could creep into a mouse-hole, sometimes God doth visit me again with his comfort, &c.

Verse 26. With an holy kiss ] Our very civilities should savor of sactity, and our common conversation relish of religion, Zech. 14.20, 21.

Verse 27. That this Epistle be read ] It is a mattes of greatest necessity, and importance that the holy Scriptures be daily and duly read by all. A sad complaint it is, which reverend Moulin makes of his Country-men the Prench Protestants; Whiles they burned us, saith he, for reading the Scriptures, we burnt with zeal to be reading of them • now with our liberty is bred • ls • negligence and diseste • m of God's word. And is it not so with us at this day? Our Ancestors in Hen. 8 cline would sit-up all night in reading and hearing, and were at great charges. Some gave five marks for a Bible, that we may have for five shillings, &c.

Verse 28. Amen ] Amen is, 1. Assenting. 2. Assevering. 3. Assuring.

CHAP. I. Verse 1. In God our Father, and the Lord &c. ]

A S God is in his people of a truth, 1 Cor. 14.25. So are they in God: and as Christ is at God's right-hand, so is the Church at Christ's right-hand, Psalm 45.9. Yea they are in him, and part of him, &c.

Verse 2. Grace be to you, &c.] See the Note on 1 Cor. 1.2.

And the Lord Jesus Christ ] Who is both the fountain, John. 1.16, and the conduit, John. 1.17. For of his fullness we have all received grace for grace. Grace, that is, God's favor and reconciliation: For grace, that is, for the favor and love, that God the Father bare unto his son, Eph. 1.6.

Verse 3. We are bound to thank God ] Duty is a debt, and a good heart is not well till it have discharged it. As he that hath somewhat lying on his stomach cannot be at ease till he hath got it up: so neither must we, till disburdened in sounding forth God's praises for the good he hath bestowed on us, or on others for our use. This saith Luther, is sancta crapula: And it can be no hurt to have our harts thus overcharged.

Verse 4 For your patience and faith ] Faith patienteth the heart, by putting the head into heaven afore-hand, and giving a man a glimpse of future glory. Faith drinks to a suffering Saint in a cup of Nepenthes, and saith, Be of good courage, and of good carriage under the Cross. Flebile principium melior fortuna sequetur. The right-hand of the Lord can mend all.

Verse 5. Which is a manifest token ] The saints sufferings hero are an ocular demonstration of a future judgment, wherein all their wrongs shall be righted, all their labor of love recompensed. This held Jobs head above water, when else he had been overwhelmed with the floods of affliction. Job 19.25. So Dan. 12.1, 2. Though things be otherwise darkly delivered, yet when the Jews were to lose land and life, then plainly the general judgment is mentioned. So Heb. 11.35.

Verse. 6. To recompense tribulation ] To trouble these troublers of Israel, and that thorowou • all eternity, because they would be always troubling God's people if they might • as it is said of the Scorpion, that there is not one minute, wherein it doth not put forth the sting.

Verse 7. Rest with us ] As Noah's Ark, after much tossing, rested upon the mountains of Ararat: as the Ark of the Covenant formerly transportative, was at length serled in Solomon's Temple. The word here used properly signifieth remission and relaxation from hard labor, Apoc. 14.13. they rest from their labors. And as the sleep of a laboring man is sweet: so here.

With his mighty angels ] O what a glorious day must that needs be, when to many glorious S • ns shall shine at once: The Lord Chris out-shining them all, Velut inter stellas luna minores!

Verse 8. In slaming fire ] Natural fire, 2 Pet. 36, 7. whereby the elements shall melt like scalding lead upon the wicked, whiles they give account with all the world on a slaming fire about their ears. Of this last dreadful fire the very Heathen had some blind notions. Esse quo{que}, in fatis meminit, &c. Luncretius and Tully say somewhat to it, but little to the purpose.

And that obey not the Gospel ] This is the grand sin of this age, Joh. 3.19. No sin will gripe so in hell as this. This will be a bodkin at the heart one day, I might have been delivered, but I have willfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the Gospel.

Verse 9. Who shall be punished ] Here's the pain of sense, eternity of extremity.

From the presence ] Here's the pain of loss, which is, of the two, the greater.

And from the glory of his power ] God will set himself to inflict upon the damned such a measure of misery, as his power can extend unto.

Verse 10. To be glorified ] This is the chi • f end of his coming: like as he reprobateth some, that his mercy in electing others may the more appear.

To be admired ] When they shall be seen to shine as the firmament, nay▪ as the stars, Dan. 12.3. nay as the Sun, Mat. 13.43. nay as Christ himself, that Sun of righteousness, to the great admiration of all men.

Verse 11. The work of faith with power ] Without which power neither the goodness of God, nor the good pleasure of his goodness, that is his decree of glorifying us, nor the work of saith could be effected.

Verse 12 That the name of our Lord ] It is much for the honor of the Saints that Christ shall account himself glorified in their glory. Neither is it for their honor only, but for their advantage: for this glory of Christ shall redound unto them: therefore it is a added by the Apostle, And ye in him.

CHAP. II. Verse 1. Now we beseech you, brethren]

CHrists spokesmen must be fair spoken, so wooing for him, that they may win upon men's hearts; leading by the hand those that are willing, and drawing after a sort those that are less willing, that they may present them as a chaste virgin to Christ, 2 Cor. 11.2.

By the coming of our Lord ] He draweth an argument from the matter under hand, wherewith their hearts were now heated afore hand. It must be an elaborate speech that shall work up-on the heart.

And by our gathering together unto him ] In that last and great day, when all the Eagles shall be gathered to that once dead, but now all-quickening carcase: when the sign of the son of man shall be lifted up as an Ensign, and all the Saints shall repair to it, as the soldiers do to their colors.

Verse 2. That ye be not soon shaken ] As sea-men are tossed by a tempest, and even brought to their wits ends, Psal. 107.27. That ye be not shaken out of your wits, and put besi • e yourselves; • o the words may be rendered. And indeed errors and heresies, sanam tollunt de cardine mentom.

Or be troubled ] Or, terrified, as with a sudden hubbub, alarm, tumult.

Neither by spirit ] Pretended revelations, such as was that whereby the old impostour consened that young Prophet into a lions mouth.

Nor by Word ] Traditions, unwritten verities, &c.

Nor by letter ] Counterfeited, supposititious, spurious, such as were those Gospels that went under the names of S. Thomas, S. Bartholomew, &c. Or by wresting and writhing that passage of his former letter, 1 Thess. 4.17. to another meaning then ever the Apostle int • nded it. So S. Austin was served, and the foresaw it: I believe, saith he, that some of my readers will imagine me sensisse quod non sensi, • ut non sensisse quod sensi, that I was in many things of another mind, then ever I was indeed. And it sell out accordingly. For as Baronius witnesseth, after S. Austin's death there arose up divers, Qui ex ejus scriptis male perceptis complures invexerunt errores, who by mistaking of what he had written, brought in many pernicious errors and vouched him for their author.

As that the day of Christ ] Peters seoffers asked, Where is the promise of his coming? As if Christ would never come. these were afraid he would come too • oon, and take them with their task undone. The devil usually tempteth by extremes, as he did our Savior, Mat. 4. and as he did M ^r Knox upon his death bed, first to despair, by setting his sins before him, and then to presumption, by reminding him of his reformations.

Verse 3. Except there come a falling ] Gr. An apostasy, viz. of people from the truth, when the whole world went a wondering, and a wandering after the beast, Revel. 13.3. To the fathers these prophecies of Antichrist were riddles. The prophecy is sealed to the end, Dan. 12. till unsealed by event. Austin saith ingenuously he understood not this text. And herein he did better then those other of the Latin Fathers that interpreted it of the falling away of sundry Nations from the Roman Empire.

And that man of sin ] That breathing devil, so portentously, so pee • l • sly vicious, Ut ejus nomen non hominis, sed vitij esse videatur (as Li • sius saith of one Tubusus a Roman Praetor) that sin itself can hardly be more sinful.

The son of perdition ] Destined to destruction, even to be cast alive into the lake of fire burning with brimstone, Revel. 19.20. Well might Pope Marcellus the second strike his hand upon the table, and say, Non video qu • modo qui locum hunc altissimum te • ent, salvari possunt. I see not how any Pope can be saved. When I was first in orders (said Pope Pius Quintus ] I had some good hopes of salvation: When I was made a Cardinal, I doubted: but now that I am Pope, I do almost despair.

Verse 4, Ipho opposith himself ] Who standeth in full opposition to Christ, as a counter-Christ. The enemy and adversary is this wicked Haman, Esth. 7.6. so this man of sin, that Antichrist of Rome. When the Pope sets forth any bulls, commonly he thus concludes, Non obstantibus constitutionibus Apostolicis, caeteris{que}, contrarys quibuscu{que}, The constitutions and ordinances of the Apostles, and all things else to the contrary not withstanding. The Popes interpretation of Scripture, though it never so much cross the text, yet it is to be esteemed the very Word of God, saith Hosius.

And exalteth himself ] Perfrica frontem (said Calvus to Vatinius) & digniorem te dic qui Praetor sieres quam Catonem. Pope Boniface 3. set a good face upon it, and arrogated the title of Universal Bishop. The ancient Romans painted pride with three crowns on her head. On the first was in • eri • ed Transcende, on the second, Non ob dio, on the third, Perturbo. The modern Romans see all this daily • cted by their Bishop.

Above all that is called god ] In the year 1540. Pope Paul the third suffered himself to be thus blasphemously slattered. Paulo tertis optim • maximo in terris Deo. In the year 1610. books were printed at Bononi an • at Naples, with this inscription, Paulo V. vice-deo, Christianae reipublicae Monarchae invictissmo, Ponìificiae omnipotentiae cons • rvatori acerrimo. To Paul the fifth vice-god, most invincible Monarch of Christendom, most stout Defender of the papal omnipotency. The Pope can do all that Christ can do, and is more then God, saith Hostiensis the Canonist, and after him Zabarell: Of wrong he can make right, of vice virtue, of nothing something, saith Bellarmine. He is listed above the angels, so that he can excommunicate them: he can dispense against not only the law of nature, but against all the Evangelists, Prophets, and Apostles, saith Pope John 23, in extravs one of his parasites clawed him thus,

Or that is worshipped ] Or, That is August, above Princes and potentates. He is cried up for Lord of Lord's and King of Kings, one that hath both the swords throughout the world, and an • llimited Empire over all reasonable creatures, Dulià adorandiu, &c. How he trod upon the Emperor of Germany, and how he lathed Henry 2. of England, and Henry 4. of France till the blood followed, is better known, then that I need here to relate. Sed exorto Evangelij jubare sagaciores (ut spero) principes ad nutum Romani Orbily non solvent subligacula, saith one.

Verse 5. Remember ye not ] Satan usually hides from us that which should help us. But as the soul should be as it were an holy Ark: so should the memory be as the pot of Manna, preserving holy truths for constant use.

Verse 6. What with holdeth, &c.] viz. The Roman Empire, which had its rise, reign and ruin, whereupon the Popedom was founded, and grew to that excessive greatness, that it labored with nothing more then with the weightiness of it lest.

Verse 7. Doth already work ] In those ancient Apostates and Antichrists S. • ohn complaineth of. Tertullian condemneth the Bishops sprouting ambition in these words, I hear that there is a peremptory edict set forth alate. Pontisex scilicet maximus, Episcopus Episcoporum dicit, &c. Thus saith the chief-Priest, the Bishop of Bishops, &c. Odi fastum illius Ecclesiae, saith Basil, I hate the pride of that Western Church. Ammia • us Marcellinus (a Heathen Historian) sharply taxeth the roman Bishops of his time for their pride and prodigality. How stiffly did Gregory the great oppose John of Constantinople for affecting the title of Universal Bishop? And yet how basely did the same Gregory collogue with Phocas the Emperor, that himself might be so styled. This Phocas, a wild, drunken, blo •• y, adulterous tyrant, advanced the Bishop of Rome (Gregory's successor) to the primacy, and was therefore slaughtered by Heracliut, who cut oft his wicked hands and feet, and then his genitals by piece-meal.

Until he be taken out of the Way ] That is, The Roman Emperor have removed his seat to Constantinople, that Rom • may become the nest of Antichrist. Johannes de Columna writeth, That Otho Emperor of Germany thought to have • uated himself at Rome (as former Emperors had done) and began to build him there a stately palace. But at the earnest importunity of the Romans he gave over that design. the like had been attempted 300 years before by Constance nephew to Heraclius, but could never be effected. This was by a singular providence of God (saith Genebrard, a Popish Chronologer) that the kingdom of the Church prophesied of by Daniel might have it's seat at Rome. If he had said, that the kingdom of Antichrist, prophesied of by S. Paul and S. John might have it's seat in that City seated upon seven hills, he had said the very truth, he had hit the nail one the head.

Verse 8. And then shall that wicked ] Gr. That lawless, yokelesse, masterless monster, to whom in the Council of Lateran 1516. (one year only before Luther stood up to reform) there was granted plenary power over the whole Church; which was never settled upon him in any former Council. Pope Nicolas the first said, That he was above law, because Constantine had styled the Pope God. But the very gloss derides him for this inference.

With the spirit of his mouth ] i.e. With the evidence of his word in the mouths of his faithful Ministers. Vide catalogum Testium veritatis. Bellarmine confesseth to his great grief, that ever since the Lutherans have declared the Pope to be Antichrist, his kingdom hath not only not increased, but every day more and more decreased and decayed.

With the brightness of his coming ] At the last day. The holy City shall they tread underfoot forty and two months, Rev. 11.2. that is (as some compute it) till the year of grace, 1866. But that's but a conjecture.

Verse 9. After the working of Satan ] Who (as God's ape) works effectually in his, and by his agents upon others. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both.

And lying wonders ] The devil is ashamed (saith the Jesuit Gretser ) to confirm Luther's doctrine by miracles, But he that now requireth miracles to make him to believe, is himself a great miracle, saith Austin.

Verse 10. And with all deceivableness ] Popery is nothing else but a great lie, a grand imposture, a farrago of falsities and heresies. It is not without cause, that the Centurists say, That all the old heretics sled, and hid themselves in the Popish Clergy.

Because they received not the love ] This is the great Gospel-sin, punished by God with strong delusions, vile affections, just damnation.

Verse 11. Strong delusion ] Gr. The efficacy of orrour. As in those at Genoa that show the Asses tail, whereupon our Savior rode, for an holy relique, and perform divine worship to it. And in those that wear out the marble crosses graven in the pavements of their Churches, with their often kissing them. The crucifix which is in the city of Burgus, the Priests show to great personages, as if it were Christ himself: telling them that his hair and nails do grow miraculously, which they cut and pare monthly, and give to Noble-men, and holy relics. The Jesuits confess, that the legend of miracles of their Saints is, for most part false; but it was made for good intention: and herein, that it is lawful and meritorious to lie, and write such things, to the end the common people might with greater zeal serve God and his Saints: and especially to draw the women to good order, being by nature facile and credulous, addicted to novelties and miracles.

Verse 12. That they all might be damned ] Heresy is the leprosy in the head, which is utterly uncurable, and destroys the soul. See Rev. 19.21.

Had pleasure is unrighteousness ] These are delivered up to that dead and dedolent disposition, Ephes 4 19. loosing at length all passive power also of awakening cut of the snare of the devil, who taketh them alive at his pleasure, 2 Timothy 2. ult.

Verse 13. But we are bound, &c.] Lest they should be discouraged with the former discourse, the Apostle tells them that being elect they cannot be finally deceived. So the Author to the Hebrews, Chap. 6.9. Zwingli, after that he had terrified the wicked, was wont to come in which Bone vir, hoc nihil ad te. This is nothing to thee, thou faithful Christian. We cannot beat the dogs, but the children will cry, and must therefore be stilled and cheered up.

And belief of the truth ] That is, of Christ the object, in the glass of the Gospel.

Verse 14 To the obtaining of the glory ] This is the end of faith, as faith is of effectual calling.

Verse 15. Stand fast ] Though never so many fall from the faith. Falling stars were never but Meteors.

Hold the traditions ] Hold fast by these, that ye may stand the faster.

Verse 16. And good hope ] The fruit of everlasting consolation, Rom. 15.4. And well called good, because it hath for it's object the greatest good, and that which is of greatest certainty, Heb. 11.1.

Verse 17. Stablish you ] Taking you by the hand, and laying hold on you, like as ye lay hold upon his Word, verse 15.

CHAP. III. Verse 1. Finally, Brethren, &c. ]

QUod superest: That which yet remains, brethren. Ministers have never done, but have somewhat more to say (Redit labor actus in orbem) when they have said their utmost.

Pray for us ] As he had done for them, Chap. 2.16, 17. See the like, 1 Thess. 5.23, 25. with the Notes. O pray (said a dying Dutch Divine) that God would preserve the Gospel: Pontifex enim Rom • & Concilium Tridentinum mira moliuntur: For the Pope and his Trent conventicle are plotting strange businesses.

May have free course ] Gr. May run its race, as the Sun doth, Psal. 19. Eusebius saith that the Gospel spread at first through the world, like a Sun-beam.

And be glorified ] As it was Act. 13.48. The word never worketh, till it be received with admiration.

Verse 2. From unreasonable ] Men compact of mere incongruities, solaecising in opinion, speeches, actions, all.

For all men have not faith ] And are therefore unreasonable: nothing is more irrational then irreligion. An unbeliever is no better (but in some respects worse) then a beast: A brutish person skillful to destroy, Ezek. 21.31.

Verse 3. But God is faithful ] Though men be faithless: and though they be evil, as verse. 2. yet he shall keep you from evil, from whatsoever adverse power either of men or devils. Thus the Saints may find and fetch comfort from God under whatsoever disasters. They go always under a double guard, the peace of God within them, Phil. 4.7. and the power of God without them, 1 Pet. 1.5. How then can they possibly miscarry?

Verse 4. That ye both do, and will do ] Qui monet ut facia • quod jam facis, ill monendo laudat, &c. Here the Apostle, Orator-like, entereth their bosoms: and by praising their present obedience, artificially wresteth from them a redoubled diligence. Virtus laudata crescit. Thus being crafty he catcheth them with guile, as he did those Corinthians, 2 ep. 13.16. It must be an elaborate discourse that shall work upon the heart.

Verse 5. And the Lord direct ] Or rectify your crooked hearts, and distorted affections, that stand a-cross to all good, till God set them to rights. Men's persuasions are but as a key to a lock, thats out of order, unless God cooperate.

Verse 6. Now we command you ] To show how hardly we are divided from evil company, as loath to depart as Lots wife out of Sodom, Vel ut canis famelicus ab uncto corio.

That ye withdraw yourselves ] That ye shun them as studiously as the sea man doth a rock or shelf.

Verse 7. For yourselves know ] You idle addle-heads, verse. 11. For to these he here directs his speech, that by doing nothing had learned at length to do naughtily.

We behaved not ourselves disorderly ] Gr. We brake not our ranks, as unruly soldiers.

Verse 8. any man's bread for naught ] But earnd it before we eat it. Bread should not be eaten, till it sweat in a man's hand, or head.

Verse 9. Not because we have not power ] Posse & nolle noble est. See the Notes no 1 Cor. 9.4.6, 7, 11, &c.

But to make ourselves an example ] Those therefore that have enough to live on, must yet be doing something whereby the world may be the better: and not think to come hither merely as rats and mice, only to devour victuals, and to run squeaking up and down, These are Cyphers, or rather excrements in human society. By the law of Mahomet, the great Turk himself is bound to exercise some manual trade or occupation (for none must be idle) as Suleiman the Magnificent, that so threatened Vienna, his trade was making of arrow-heads, Achmat the last horn-rings for Archers.

Verse 10. That if any would not work ] In the sweat of thy nose shalt thou eat thy bread, was the old sanction: Yea Paradise, that was man's storehouse, was also his work-house. They bury themselves alive, that, as body-lice, live on other men's labors: and it is a sin to succor them. Seneca professed, That he had rather be sick in his bed then out of employment.

Verse 11. Working not at all ] But making religion a mask for idleness: whose whole life is to eat, and drink, and sleep, and sport, and sit, and talk, and laugh themselves fat. These are an odious sort of Christians; a kind of vagrant people, that having little to do, are set a work by the devil: for idleness is the hour of temptation. Standing pools are full of vermin. Behemoth lieth in the fens, Job 40.21.

Verse 12. That with quietness ] Being no medler in other men's matters, but minding his own. Res tuas age. The pragmatical person is an odious person, and the place where he lives longs for a vomit to spew him out. See the Note on 1 Thess. 4.11.

Verse 13. Be not weary in well-doing ] No, not to those disorderly (and therefore less worthy) walkers, if in extreme necessity, or if thereby ye may win them from the error of their way. As if any prove refractary and irreformable.

Note that man ] Or, Notice him, as infamous: brand him, beware of him; let him see a strangeness in you toward him.

That he may be ashamed ] Gr. That he may turn into himself, or turn short again upon himself: recognize his disorders, and return to a better course. The repenting Prodigal is said to come to himself, Luk. 15.17. and those relenting Israelites to bethink themselves, or to bring back to their hearts, 1 King. 8 47.

Verse 15. Yet count him not, &c. If there be but aliquid Christi, anything of Christ to be discerned in him.

But admonish him as a brother ] Conscience is a nice and sullen dame, man a cross, crabbed creature, and will hardly be wrought upon by a Stoicall sowrnesse, or an imperious boisterousnesse: but must be gently handled, and fairly admonished. Gentle showers comfort the earth, when dashing storms drown the seed.

Verse 16. Now the Lord, &c.] He begins, continues and concludes with fervent prayer. All our Sacrifices should be salted with this salt, perfumed with this incense of prayer Colos. 3.17.

The Lord be with you all ] Thus he poureth out his affection, by prayer upon prayer for them. A sweet closing up!

Verse 17, 18. So I write, The grace, &c.] This is that Saint Paul would have every of his Ep • stles stamped with his own hand, viz. prayer for all his people.

CHAP. I. Verse 1. By the commandment of God]

FOr how should he have preached except he had been sent? This he mentioneth, Rom. 10.15. as a thing impossible.

Of God our Savior ] So the Father also is here called. Hoc autem quantum est? (saith Tully ) I • nimirum Soter est, qui salutem dedit. The Greek word here used is so emphatical, that other tongues can hardly express it.

Our hope ] So Christ is called, because the perfection of our life is hid with Christ in God. Something we have in possession, but more in reversion.

Verse 2. Mine own son ] This the Apostle speaketh 〈 in non-Latin alphabet 〉 , Out of deep affection, as Chrysostom observeth.

Grace, mercy and peace ] Not only Grace and peace, as to others. When we pray for Ministers, we must be more then ordinary earnest for them with God.

Verse 3. That they teach no other doctrine ] Either for matter or manner, for substance or circumstance. What hideous heresies are now-adaies broached and preached amongst us in City and Country. See M ^r Edwards his Gangrena, the first and second part.

Verse 4. Endless Genealogies ] It is but laborious loss of time to search into those things, whereof we can neither have proof nor profit: the gains will not pay for the pains, the task is not worthy the toil.

Verse 5. Now the end of the commandment ] Or, of the charge; to wit, of that charge to teach no other doctrine, &c. v. 3, 4. As if the Apostle had said, This is that that a teacher should aim at, to beget such a love in his hearers hearts, as may speak them true believers, and good livers. Boni Catholici sunt (saith Augustine ) qui & fidem integram sequuntur, & bonos mores. Those are good Catholics that believe well, live well.

Verse 6. Some having swerved ] Having missed the mark, as unskillful shooters, being heavenly-wide, as S ^r Philip Sidney englisheth that Prove • b, Toto errant coelo.

Verse 7. Understanding neither what ] Non curo i • os, saith Augustine, qui vel non intelligendo reprehendunt, vel reprehendendo non intelligent. I pass not for the censures of such, as dare to reprehend what they do not comprehend.

Verse 8. If a man use it lawfully ] For discovery of sin, for manuduction to Christ, and for rule of life, Lex, lux, Prov 6.23. Xenophon telle • h us, That this was the drift of the Persian laws, to keep men from acting, yea from coveting anything evil or idle.

Verse 9. Is not made for a righteous ] For he is freed by Christ from the coaction, malediction and irritation of the law.

But for the lawless, &c.] Those masterless monsters, that send messages after Christ, saying, We will not have this man to reign over us. But shall they thus escape by iniquity? In thine anger thou will cast down these people, ô God, Psal. 56.7. Aut faciendum, aut patiendum. They that will not bend shall break: They that will not be Christ's subjects, shall be his footstool: his arrows are sharp in the hearts of the Kings enemies, whereby the people (that fall not down before him,) fall under him, Psal. 45.5.

Verse 10. For men-stealers ] That steal away other men's children: so those that steal other men's books and writings, and set them out in their own name: as one dealt by Diagoras, who thereupon, out of discontent (because he that had done it was not presently stricken with a thunder-bolt) became an Atheist. So Fabricius stole Tremellius his Syriac translation, Villavincentius stole Hyperius his Treatise, De ration studij Theologici, and Possevinus lately translated D ^r James his Cyprianus redivivns into his Apparatus Theologicus, and made it his own doing. Sic vos non vobis.

Verse 11. Of the blessed God ] Blessed in himself, and to be everlastingly blessed of all creatures. Hence he is called, The blessed, Mark 14.61. And frequently in the Commentaries of the Hebrew-Doctors he is set forth by this title Baruch hu, He that is blessed.

Verse 12. Who hath enabled me ] Christ sends none, but whom he gifts. Asinos elegit Christus & idiotas, sed oculavit in prudentes, simul{que} dona dedit & ministeria.

Verse 13. Who was before a blasphemer ] Chrysostom observes it of Paul, as his greatest honor, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world. So David does penance in a white sheet, as it were, Psal. Popish decrees, 51. titl. So Augustine writeth books of Confessions. And I was as obstinate a Papist, saith Latimer, as any was in England, and so servile an observer of the Popish decrees, that I thought I had never sufficiently mingled my massing-wine with water, and that I should never be damned, if I were once a professed Frier. Also when I should be made Bachelor of Divinity, my whole Oration went against Philip Melancthon and his opinions. And standing in the schools when M ^r Stafford (a godly Orthodox Divine) read, Latimer bad the scholars not to hear him, exhorted the people not to believe him. And yet the said Latimer confessed himself, that he gave thanks to God that he asked him forgiveness before he departed.

Verse 14. Was exceeding abundant ] Hath abounded to flowing over: as the sea doth above mole-hills. I will scatter your sins as a mist, saith God, and they shall be cast into the midst of the sea. Note those two Metaphors, and despair, if thou canst.

Verse 15. This is a faithful saying ] Worthy to be credited and embraced, as it was by Bilney the Martyr, who by this promise was much comforted in a great conflict. So was Ursine by Joh. 10.29. Another by Isaiah 57.15. And another by Isaiah 26.3. saying, That God had graciously made it fully good to his soul.

Of whom I am chief ] Primus, quo nullus prior, as Gerson expounds it, • mo quo nullus pejor, as Augustine, worser then the worst. The true Poenitentiary doth not elevate but aggravate his sins against himself, is ever full in the mouth this way, as Dan 9 5.

Verse 16. Might show forth ] By full demonstration and sufficient evidence, so that all might see and say, There is mercy with Christ that he may be feared, yea mercy rejoicing against judgment, that he may be everlastingly admired and adored.

For a pattern to them, &c.] Therefore the Apostle was assured of remission in an ordinary way, and not by any special revelation.

Verse 17. Now unto the King immortal ] Paul cannot mention the great work of our redemption without a thankful acclamation. The Grecians being restored to liberty by the Roman General Q. Flaminius, he was entertained by them with such applauses and acclamations, whiles they roared out Savior, Savior, that the very birds that flew over them, astonished with the noise, fell to the ground. When Hunn • ades had overthrown M • sites, the Turks General; at his return from the Camp, some called him the Father, some the Defender of his country; the soldiers, their Invincible General; the Captives, Their Deliverer; the women, Their Protectour, &c.

The only wise God ] The temple of Sophia ] in Constantinople is now the Turks chief Moschee, and by them still called Sophia, because they hold, even as we do, that the wisdom of God is incomprehensible.

Verse 18. Son Timothy ] This is Timothies task, whom the Apostle fitly calleth Son, according to the custom both of those and these times. Patres eos di • imus qui nos catechesi instituerunt, saith Clement. We call them fathers that instruct and catechize us.

Verse 19. Holding faith and a good conscience ] A good conscience, saith one, is as it were a chest; wherein the doctrine of faith is to be kept safe, which will quickly be lost, if this chest be once broken: For God will give over to errors and heresies such as cast a way conscience of walking after God's Word. What a blind buzzard then was that Popish Inquisitor, who said of the Waldenses, You may know the heretics by their words and manners. Sunt enim in moribus compositi & modesti: sup • rbiam in vestibus non habent, &c. They are neither immodest in their carriage, nor proud in their apparel, &c?

Verse 20. That they may learn ] Ut castigati discant: that being buffeted and bodily tormented by Satan, as Act. 13.2. (for as yet there were no Christian Magistrates) they may learn,

Not to blaspheme ] That is not to hold erroneously; and to live scandalously, to the reproach of the Gospel. Confer, Prov. 30 9.

CHAP. II. Verse 1. Supplications]

OR, D • precations endited by that Spirit of supplication, or of deprecation, as some render it, Zech. 11.10.

Prayers ] Strictly taken for petitions or requests of good at God's hands, which go commonly accompanied with vows of better obedience, as Gen. 28.21, 22. Psal. 51.14. Hence they have their name.

Intercessions ] Interparlings with God, either for ourselves, (whilst we stand upon Interrogatories with him, 1 Pet. 3.21. as Paul doth, Rom. 8.33, 34 35. and expostulate as David often, but especially when Satan, sin, and conscience accuse us) or for others, whilst we complain to God against such as wrong them, and withal set ourselves seriously to implore his aid for their relief and rescue.

For all men ] i.e. For all sorts of men, as the word (all) is used, Luk. 11.42.

Verse 2. For Kings, &c.] Though persecutors, if they have not yet sinned against the holy Ghost, as Julian had. Voluit scilicet Christus etiam aliquando Reginam in coelum vehere, saith Luther of Elizabeth Queen of Denmark, who lived and died in the truth of the Gospel. God hath his, even among great ones too.

A quiet and peaceable life ] Quiet, from inbred tumults and commotions: and peaceable, from foreign invasions, and incursions of the enemy. See Jer. 29.7.

In all godliness and honesty ] And not come to eat the bread of our souls with the peril of our lives, as they do in divers places of this land at this day, Det meliora Deus. He will do it.

Verse 3. For this is good, &c.] viz. This praying for all men. And should we not frame to that, that God accepts, without questioning or quarrelling? Let us not dispute, but dispatch our masters will.

Verse 4. Who will have all men, &c.] God willeth, to wit, with a will whereby he inviteth, and putteth no bar, not with a will whereby he effecteth it, taking away all impediments.

That all men ] Not distributively taken, but collectively, as thrice in one verse, Col 1.28.

Should be saved ] viz. If they do what he commandeth: God doth not tie himself to cause them to do what he commandeth, that they may be saved.

And to come to the knowledge ] The only way to salvation. Pray therefore that their eyes may be opened, Act. 26.18.

Verse 5. For there is one God ] sc. Both of Kings and Subjects, both of Heathens and Christians. Go boldly to him therefore, for yourselves and others. Have we not all one Father? Mal. 2.10. Art not thou our Father? Isa. 63.16.

One Mediator ] Not of redemption only (as the Papists grant) but of intercession too. We need no other master of requests in heaven, but the man Christ Jesus, who being so near us in the matter of his incarnation, will never be strange to us in the business of intercession. But what horrible blasphemy is that of the Papists, who in their devotions say thus, By the blood of Thomas B • cket, which he did spend, Make us, Christ, to climb where Thomas did ascend!

Verse 6. A ransom ] Gr. A counterprice: such as we could never have paid, but must have remained, and even • otted in prison, but for our All-sufficient surety and Savior.

Verse 7. A teacher of the Gentiles ] His Epistles therefore should be highly prized by us Gentiles, and diligently studied. S. Peter admires them, 2 Pet. 3 15. and commends them to the Churches reading. And because there are some things in them hard to be understood, and easy to be wrested from their right meaning, verse. 16. it was therefore grave advice that one gives young Christians, that they should begin at the later end of Saint Paul's Epistles, which treateth of points of practice: Since a corrupt life can never have a sound judgment.

Verse 8. Pray everywhere ] Any place now (be it but a chimney) may make a goodly Oratory, Joh. 4 21.

Lifting up holy hands ] Better washed then Pilate's were, rinsed in that blessed fountain of Christ's blood, Zech. 13.1. Else, God utterly abhors them, Isa. 1.15, 16. The Priests had their laver to wash in, before they sacrified. The Turks at this day before prayer wash both face and hands, sometimes their head, and other parts of the body. But what saith S. James, chap. 4.8. and the Prophet Jeremiah, chap 4.14. The fountain of goodness will not be laden at, with foul hearts and hands.

Without Wrath ] Or, Rancour, Mat. 5.24. God will not be served, till men be reconciled. When Abram and Lot were agreed, then God appeared.

Or doubting ] Heb. 11.6. Jam. 1.6. without disceptation of reasoning with carnal reason.

Verse 9. In like manner also ] Men have had their lessons. Now for women they are taught modesty in their attire (such as may neither argue wantonness nor wastfulnes) silence in the Church, subjection in the family.

Or costly array ] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride: since clothes are the ensigns of our shame, our fineness is our filthiness, and our neatness our nastinesse. See Isaiah 3. where the Prophet inveighes, as if he had viewed the Ladies wardrobes in Jerusalem • .

Verse 10. But which becometh ] Our common conversation should be as becometh the Gospel of Christ: And it is a sure sign of a base mind, to think that one can make himself great with anything that is less then himself; or that he can win more credit by his garments, then by his graces. The worst apparel, faith one, is natures garment, the best, but follies garnish.

Verse 11. Let the woman learn ] Not teach, to wit, in the public assemblies, be she never so learned or godly. See the Note on Rom. 16.1.

Verse 12. Nor to usurp authority ] As they will easily do, if suffered to preach. Preachers are Rulers, Guides, Captains, Heb. 13.7▪17. If the hen be suffered to crow once, &c. A prudent wife commands her husband by obeying him, as Sarah, Livia.

But to be in silence ] Video, taceo, I see and say nothing, was Queen Elizabeth's Motto. Where should the tongue be but in the head?

Verse 13. For Adam was first formed ] As the vessel is formed by the Potter cut of the clay. See Gen. 2.7.

Then Eve ] For Adams use and help: therefore she must not take upon her.

Verse 14. And Adam was not deceived ] i. e. He was not deceived so much by his judgment (though also by that too) as by his affection to his wife; which at length blinded his judgment.

Being deceived was in the transgression ] Vxor mea to •• in fermento est, said he in Plautus. See my Notes on Gen. 3.6.

Verse 15. Saved in child-bearing ] Not by it, as by a cause: but not withstanding the cross laid upon all child-bearing women, Gen. 3.16. they shall have free entrance into heaven, if they continue in faith and charity, &c.

CHAP. III. Verse. 1. If a man desire]

AS no woman, so neither may every man desire the office of a Minister, but such only as are gifted and fitted for such a service.

He desireth a good work ] But a hard work. The Ministry is not in idle man's occupation, but a fore labor, Onus ipsis • tiam • angelis tremendum, saith Chrysostom, a burden too heavy for an Angels shoulders, a pains nothing short of that of a travelling woman, saith Melancthon, after Paul, Gal 4.19. There were that read this text thus, Quicu • {que} desiderat Episcopatum bonum, opes desiderant. But this was a foul mistake at best.

Verse 2. A Bishop then must be blameless ] That is, Every faithful Pastor must be such as against whom no just exception can be laid, no gross faule objected. In volu • ry fallings and unavoidable infirmities have a pardon of course, both with God, and all good men.

The husband of one wife ] sc. At once. The Egyptian Priests were forbidden also polygamy.

Vigilant ] Pale and wan with watching. 〈 in non-Latin alphabet 〉 . A public person should not sleep a whole night together.

Sober ] That can contain his passions, and keep a mean.

Of good behavior ] Compositus, modestus. Neat and hand. some in his out ward habit, venerable in all his behavior.

Given to hospitality ] Quie quid habent Clerici, pauperum est: The Ministers chest is the poor man's box.

Apt to teach ] Not able only, as D ^r Tailor Martyr, who preached not only every Lord's day and holy day, but whensoever else he could get the people together. Praedicationis officium suscipit, quisquis ad sacerdotium accedit, saith Gregory. He's no Minister that's no preacher.

Verse 3. Not given to wine ] No Ale-stake, tavern-haunter, that sits close at it, till the wine inflame him.

No striker ] Either with tongue or hand. Such as were Timothy Herulus, anno 457. Pope Julius 3. who cast away his keys, and girt on his sword. Bishop Bonner, who usually bu • fetted the poor Martyrs brought before him, pulling off their beards, &c.

Not greedy of filthy lucre ] So as to get by unjust arts, and sinful practices, as the Pope by allowing the Srews in Rome, and elsewhere. See Fiscus Papalis by Crashaw.

But patient ] Easily parting with his own right for peace-sake, as Abraham did, as no covetous man will do.

No brawler ] Or, Wrangler, quarrelsome, like a cock of the game, that is still bloody with the blood of others, and of himself.

Not covetous ] Not a lover of silver; and that ( Euclio -like) fits abrood upon his heaps of evil gotten goods, and will part with nothing.

Verse 4. One that ruleth well ] 〈 in non-Latin alphabet 〉 , A good priest in his own family, which he daily perfumes with Evangelical sacrifices, till his house, as the house of David, be as God, as the angel of the Lord before them, Zach. 12.8.

Having his children in subjection ] Yet Pope Pelagius forbids a Bishop to have either wise or children: whereof this wise reason is given, because children are argumentum ambulance super terram. A walking argument of their fathers incontinency. Os durum!

Verse 5. For if a man know not how ] A very cogent argument from the less to the greater: used also by our Savior, Luk. 16.11, 12. Eli was justly taxed, and Augustus heavily upbraided with their domestical disorders, as therefore unfit for government.

Verse 6. Not a novice ] Rude and proud, a young scholar or newly-converted: but well experimented, and sufficiently commended by men of worth. He that offered to run a race, was led about by the Crier, to see what any one present could object against him, ere he was suffered to run, as Chrysostom reporteth. So it should be here.

Verse 7. A good report of them, &c.] For a workman that needeth not to be ashamed: such a one as may muzzle the black mouth of any Campian, that shall say, as he doth of our Church, Ministris corum nihil vilius: This is most true of Popish greasy hedge Priests. See the Note on v. 6.

Verse 8. Not double-tongued ] That can turn their tales, and tune their fiddles to the base of the times, saying as the company says, being as the planet Mercury, good in conjunction with good, and bad with bad.

Verse 9. Holding the mystery ] See the Note on 1 Tim. 1.19.

Verse 10. Being found blameless ] The world will look round about them, and expect (though unjustly) an Angelical perfection.

Verse 11. Must their wives be grave ] As themselves must very 6. Gravity is such an Elixar, as by contraction (if there be any disposition of goodness in the same metal) it will render it of the property. So that Deacons wives cannot be otherwise then grave and gracious, having such husbands as is above described.

Verse 12. Husbands of one wife, &c.] See the Notes on Verse 2. and 4.

Verse 13. A good degree ] Or a fair step to a higher order, i. e. to a Bishoprike or Presbytership.

And great boldness in the saith ] The peace of a good conscience, and the plerophory of faith. This those that are faithful in the Ministry shall be sure of; the former preferment they may possibly fail of.

Verse 14. Hoping to come unto thee ] And to be an eye-witness of thy diligence, whereof I doubt not, joying in the mean while, and beholding your order, and the steadfastness of your saith in Christ, Col. 2 5.

Verse 15. In the house of God ] See here the dignity of the Church, and the duty of Ministers, which is to be faithful as stewards in all God's house. But what mean the Papists so to cry up the Church even above the Scriptures (as the Council of Basil did by their Cardinal Cusanus in answer to the Hussites ) nay above Christ himself, as Hosius and others. Can they mean honestly (quoth that Martyr) that make so much of the wife, and so little of the husband • Bastard children are all for their mother, and are called by her name, &c.

Verse 16. And without controversy ] Learned Cameron beginneth this verse at those words before, The pillar and ground of truth, and confessedly great is that mystery of godliness, God manifested in the flesh, &c. It being a usual form of speech among the Jews (as he proveth out of Maimonides ) to preface these very words, The pillar and ground of truth, to any special doctrine touching religion.

God manifested ] Out of the bosom of his father, out of the womb of his mother, out of the types of the law, &c.

CHAP. IIII. Verse 1. Speaketh expressly]

VErbis non disertis solùm, sed & exertis. Abroad and aloud, that it may be heard all the Church over

Some shall depart from the faith ] As did the ancient heretics. the Papists (in whom all the old heretics seem to have fled and hid themselves) and the present prodigious Sectaries with their opinionum portenta, our modern Antitrinitarians, Arians, Antiscripturi • s, Anabaptists, &c.

Doctrine of devils ] Vented by Satan's emissaries and instruments. About the time of Pope Hildebrand, letters were dispersed up and down, that were said to be sent from hell: wherein the devil gives great thanks to the Popish Clergy for the great multitudes of fouls that by their seductions came thronging to hell more then ever in any age before.

Verse 2. Speaking lies in hypocrisy ] It was grown to a common Proverb, A Frier, a liar. One of them undertook to show a feather of the wing of the Angel Gabriel. The Pope to honor and encourage Tyrone the Rebel, sent him (but who will believe it?) a plume of Phoenix feathers. The poor people are persuaded to believe that the thunder of the Popes Excommunication bath so blasted the English heretics, that their faces are grown all black and ugly as devils; their eyes and looks gastly, their breaths noisome and pestilent, &c. that they are grown barbarous, and eat children, blaspheme God and all his Saints, &c.

Having their consciences seared ] There's more hope of a sore, then of a seared conscience, a dead and dedolent disposition, Ephes. 4. a heart that hath contracted a kind of hoof.

Verse 3. Forbidding to marry ] Papists forbid some to marry at any time, as the Clergy: all, at sometimes, and that not as a precept of conveniency, but necessity and holiness. In Anselms time, cursed Sodomitry and adultery passed free without punishment: where godly matrimony could find no mercy. The Cardinal of Cremona after his stout replying in the Council of London against the married estate of Priests, was shamefully taken the night following with a notable harlot. They hold that it is far better for a Priest to keep many whores, then to have a wife. This, say they, is the heresy of the Nicolai • ns.

To abstain from meants ] As the Papists superstitiously do upon certain days: when to eat an egg is punished with imprisonment, &c. Qui autem to tam diem Dominicam vacat temulentiae, scortu & aleae, audit bellow homo, saith Erasmus. But he that spends the whole Lord's-day in drinking, dicing and drabbing, is let go son a good-fellow.

Which God hath created ] He made the grass before he made the beasts, and the beasts before man, that all might have food convenient for them.

Verse 4. If it be received with thanksgiving ] Whilest we taste the sweetness of the Creator in the creature, and are stirted up thereby to praise his name. Doves at every grain they pick look upwards, as giving thanks. The Elephant is said to turn up towards heaven the first sprig or branch that he seedeth on, &c. Birds chirp and sing to their maker.

Verse 5. By the Word ] Of permission, Act. 10.15. and of promise, a new right purchased by Christ, &c.

And prayer ] For his leave and blessing. that staff of bread, &c. This is to eat to the Lord, Rom. 14.6, to imitate Christ, Mat. 14. Paul, Act. 27 35. Samuel, 1 Sam. 9.13.

Verse 6. Nourished up in the Words ] Such are fittest to be made Ministers, as have been well bred, and inured to the reading of the Scriptures; as have sucked in holy learning together with their mothers milk.

Verse 7. But refuse ] Gr. Shift them off, set them. by, say thou art not at leisure to attend to them, hast no time to lose upon them. Poter as has horas non perdidisse, said Pliny to his nephew, You might have found you somewhat else to do.

Exercise thyself ] Lay aside thine upper garments, as runners and wrestlers use to do, and bestir thee lustily. See Heb. 12.1.

Verse 8. For bodily exercise presiteth little ] Somewhat it doth (if rightly used) toward the strengthening of the body, preserving of the health, subduing of the flesh, &c.

But godliness is profitable to all things ] The B • bylonians are said to make 360. several commodities of the Palm tree: but there is a 〈 in non-Latin alphabet 〉 , a thousand benefits to be got by godliness, Godly persons are said in Latin, Deum colere, because they are sure by sowing to the Spirit, to reap of the Spirit life everlasting, Gal. 6.8. Besides that, in this world they shall obtain joy and gladness (outward and inward comforts) but sorrow and sighing shall five away. Isa. 35.10.

Verse 9. This is a faithful saying ] And yet who hath believed our report? The promises are good free-hold, and yet little looked after. Godlines hath but cold entertainment, because she lives much upon reversions.

Verse 10. For therefore ] Because godliness hath so much happiness laid up in the promises, verse. 8. and there is so much certainty of the performance of those promises, therefore we both do and suffer, 1 Cor. 15 58. Finis edulcat mediae.

Who is the Savior of all men ] Not of eternal preservation, but of temporal reservation. For every man should die the same day he is born, the wages of death should be paid him presently: but Christ begs wicked men's lives for a season, saith one. Sin hath hurled confusion over the world, brought a vanity on the creature. And had not Christ undertaken the shattered condition of the world to uphold it, it had fallen about Adams ears, saith another Divine.

Specially of those that believe ] Who therefore are in a special manner bound to observe and obey him. Among the Romans they that were saved were wont to crown him that saved them, and to honor him as a father all their days. We must also set the crown upon Christ's head, Cant. 3.11. and obey this everlasting father, Isa. 9 6.

Verse 11. These things command and teach ] Teach the tractable, command the obstinate, lay God's charge upon all.

Verse 12. Let no man despise, &c.] But how should I help it? Might he say: The Apostle answereth, Be thou an example to the believers, a pattern of piety: For holiness hath honor, wisdom maketh the face to shine; natural conscience cannot but stoop to the Image of God, where ever, and in whomsoever it discerneth it, 〈 in non-Latin alphabet 〉 , saith Ignatius. Youth seasoned with the fear of God is not easily despised.

But be thou an example ] Gr. Such a thing as maketh the stamp upon the coin. Exemplis sciolâ bac • atate magis aedificant ministri quam concionibus.

Verse 13. Give attendance to reading ] First to reading, and then to exhortation: bringing as a good Scribe, out of a good treasure, new and old. Father Latimer, notwithstanding both his years and constant pains in preaching, was at his book most diligently about two of the clock every morning. A rare example.

Verse 14. Neglect not the gift ] God's gifts groan under our disuse or misuse; and God hearing gives them the wings of an Engle; so that such may say as once Zedekiah did, When went the Spirit of the Lord from me to thee? God dries up the arm, and darkens the eye of idle and Idol shepherds, Zech. 11.17.

With the laying on of the hands ] A custom that came from the Church of the Old Testament, Gen. 8.14. Levite. 1.4. and 3.2. is laudably used to this day in the Ordination of Ministers, but foolishly and sinfully abused by the upstart-Sectaries.

Verse 13. Meditate upon these things ] And so digest them, turn them in succum & sanguinem. Let your heart fry a good matter, that your pen may be as the tongue of a ready writer, Ps. 45.1. and not present crude and rude stuff. When it was objected to Demosthenes, that he was no sudden speaker, but came ever to the Court after premeditation, he answered, Se si fieri posset, dicturum non tantum scripta, sed otiam sculpta.

Give thyself wholly to them ] Gr. Be thou in them: totus in hoc sis. It was M ^r Perkins his Motto, Verbi Minister es, hoc age. Thou art a Minister of the Word, make it thy whole business.

Verse 16. Thou shalt beth save ] What an high honor is this to faithful Ministers, that they should be styled Savior's in a sense? So Job 33.24. Obad. 21. Jam. 5.21.

CHAP. V. Verse 1. Rebuke not an Elder]

LAsh him not with the scourge of the tongue, as a puny-boy. Jerk him not as the Pope did Henry 4. of France in the person of his Ambassador, or as the Bishops and their shavelings did Henry the 2. of England, till the blood followed. This is not civil usage for an Elder.

Verse 2. With all purity ] Not with some only, but with as purity, for fear of the worst: and least any impure motion therewhile creep into the heart unawares.

Verse 3. Honor widows indead ] That is such as are widows not by divorce, but by the death of their husbands, and loss of their children: such as was Naomi. Honor them, that is, take them into the College of widows, to be maintained at the Churches charge.

Verse 4. Let them learn first to show ] Such any one is in truth, as he is at home, Ps. 101.2. The hypocrites virtues (as that of the Sarmatians ) run all outward. Something he seems abroad, but follow him home, and you shall soon see what he it • follow stage-plaiers into their thing-house where they disrobe themselves, and then it will appear they are vile varlets. Like unto this Apostolical procept was thee of Chil • , one of the wise men of 〈◊〉 , 〈 in non-Latin alphabet 〉 to govern honestly a man's 〈 in non-Latin alphabet 〉 .

And to requite their parents ] See the Note on Matthew 15.4.

Verse 5. Trusteth in God ] Whereas while she had an husband and children, she trusted over-much in them. The Hemorroisse sought not to our Savior, till all her money was gone, Z • ph. 3.12. They are an afflicted poor people: therefore they trust in the name of the Lord.

Verse 6. Is dead while she liveth ] Cùm careat purâ mente. cadaver agit. Pamphilus in Terence saith the like of a light housewife. Sane hercle homo voluptati obsequens fuit dum vixit. Saint Paul's Greek cannot well be rendered but by Terences latin, and Terences latin cannot be well put into other Greek.

Verse 7. And these things give in charge ] Often inculcate, and set on with a great deal of vehemency, that religion suffer not.

Verse 8. But if any provide not ] That they may have Gaiusses prosperity, Mentem sanam in corpore sano: Though the Apostles meaning here is chiefly, as touching bodily nourishment and outward accommodations.

Specially for those of his own house ] Socrates, an Infidel, took care of the welfare of his family and allies, as Libanius testifieth, Bishop Ridley was very kind and natural to his kinsfolk, And the Lord Cromwell before the time of his apprehension, took such order for his servants, that many of them, especially the younger brethren which had little else to trust unto, had honestly lest for them in their friends hands, to relieve them whatsoever should befall him.

Verse 9. The wife of one man ] As Anna, Luke 1.36. Such are held to be more modest, to whom the thoughts of death hath been enough to forbid the banes of second marriage.

Verse 10. Well reported of, &c.] A good name is better then precious ointment, Eccles. 7.1. And rather to be chosen then great riches, Prov. 22.1. Provident we must be to preserve it, learning of the unjust steward by lawful (though he did it by unlawful means:) for our Savior noted this defect, when he said, The children of this World are • i • ser in their generation then the children of light, Luke 16.8.

Verse 11. To wax wanton ] To run away (as pampered Palfreys) with the bit betwixt their teeth, and to play the jades.

Verse 12. Having damnation ] Or public reproach, as Verse 14. for their desultory lightness and inconsiderate rashness.

Cast off their first faith ] Not that of their baptism (as divers of the Indians do that have been baptized by the Spaniards) but their viduall promised chastity and service to the Saints.

Verse 13. They learn to be idle ] It is an art soon learned, by doing nothing to do naughtily. Nihil agendo male agere discunt. Idleness is the hour of temptation: and an idle person is the devils tennis-ball, tossed by him, at his pleasure.

Wandering about from house to house ] As vagrants, or as pedlers opening their packs, and dropping here a tale, and there a tale. A practice flatly forbidden by God, Levite. 19.16. Thou shalt not go up and down as a tale-bearer. The Hebrew word signifieth a peddler. And another Hebrew word used for defaming or slandering, Psal. 15.3. properly noteth a footing or trotting it up and down, prying and spying, and carrying tales and rumors, 2 Sam. 19.27. The Greek word also 〈 in non-Latin alphabet 〉 , and the latin word Arguo, first signifies to be idle, and next to reprehend others. Because they that have little to do at home, will be over-busy abroad, in censuring and slandering others.

And not only idle ] The first born of idleness, is to do nothing: the next issue that she hath is, to do evil. Otium negotium, Idleness is a kind of business.

But • atlers also ] Gr. Trist • rs: Magno conatu magnas nugas agunt. The Rabbins have a Proverb, That ten Kabs of speech descended into the world, and the women took a way nine of them.

And busy bodies ] For every fool will be meddling, Pro. 20 3.

Speaking things, &c.] It is a very hard thing well to manage many words, 〈 in non-Latin alphabet 〉 , In multilaquio stultiloquium.

Verse 14. Give none occasion to the adversary ] The devil or his instruments, whose mouths he oft borrows to blaspheme and rail with.

Verse 15. Turned aside after Satan ] Revolted from Christian religion, going out of God's blessing into the worlds warm Sun. These could not choose unto themselves a worse condition.

Verse 16. Have widows ] That are widows indeed, that have neither children nor nephews to relieve them, verse. 3. of whom by the law of nature they may require 〈 in non-Latin alphabet 〉 , aliment and succor.

And let not the Church be charged ] How then will Churchrobbers answer it, if Church chargers be in a fault? Let them give us a just Commentary upon Prov, 20.25. and remember Cardinal Wolsey, and his sacrilegious instruments: five of whom came to fearful ends, as Scultetus recordeth and concludeth with this with, Utinam his & similibus exemplis edocti discant homines res semel Deo consecratos timide attrectare. I would that men would be warned by these examples, and better advised how they meddle with Church maintenance, thereby to enrich themselves.

Verse 17. Worthy of double honor ] viz. Countenance and maintenance; they may give themselves continually and cheerfully to preaching and prayer, Act. 6.4. Let them have reverence and recompense.

They who labor ] Even to lassitude, as he doth that cleaveth wood, or that toileth in harvest, or that goeth on warfare, 2 Tim. 2, 3, 4, Preaching is a painful work, and enfeebleth a man exceedingly, whence the Prophet cries out, My leanness • my leanness. And our Savior at little past thirty, was reckoned by the Jews to be toward fifty, Joh. 8.57. It is supposed by Divines, that he had so spent himself in preaching, that he seemed to the Jews to be much elder then he was.

Verse 18. Worthy of his hire ] Of his meat, Mat. 10.10. of his wages, as here. Harvest-laborers have meat and drink, and double-wages.

Verse 19. Receive not an accusation ] If to be accused were sufficient to make a man guilty, no good Minister should be innocent. Praedicare nihil aliud est quam derivare in se surorem totius mundi, saith Luther. Truth hath always a scratched face. Men hate him that reproveth in the gate. Every fool hath a bolt to shoot at a faithful Preacher.

Verse 20 Them that sin ] i. e. Those Presbyters that sin publicly, scandalously, as did Peter, Gal. 2.14. and those who were convicted, by two or three witnesses, as ver. 19. Rebuke before all: yet not as if they were whipping boys. See the Note on ver. 1. of this Chapter. But if the fault be not known abroad, that rule of our Savior takes place, Mat. 18.15, 16. Constantine the Great was heard to say, That if he should take a Presbyter in the act of adultery, he would cover the matter with his imperial robe, rather then it should come abroad to the scandals of the weak, and scorn of the wicked.

Verse 21. Without preferring one ] Or, Without precipitation or prejudice. Omne judicium a se aufert, qui adcausam praejudicium assert. A Judge must not fit to hear persons, but causes: therefore justice is drawn blind-fold.

Doing nothing by partiality ] By tilting the balance of theone side, as the words signifies. An even hand must be carried betwixt party and party. The contrary whereunto is called by the Greeks 〈 in non-Latin alphabet 〉 , siding.

Verse 22. Lay hands suddenly on no man ] The best that can come of rashness is repentance. Scipio would not yield that a wise man should ever come in with, Had I Wist. In ordination of Ministers all possible care and caution is to be used. Chrysostom thinks that that earnestness used by the Apostle in the former verse, belongs chiefly to this. Some also make the two last verses a reason of this.

Verse 23. Drink no longer water ] Timothy living among the luxurious Ephesians, was so abstemious, that the Apostle is fain to prescribe him pbysick. Hypocrites will be chaste only in the mountains where are no women, and sober in Scythia where are no vines: but Lot was chaste in the midst of Sodom; and Anacbarsis temperate among the debauched Athenians. The faithful in the world are like a pearl in puddle; they lose nothing of their virtue. though amidst the vicious.

Verse 24. Some men's sins ] The Judge of the earth keepeth his petty-sessions now, letting the law pass upon some few, reserving the rest till the great assizes. Some wicked God punisheth here lest his providence, but not all, lest his patience and promise of judgment should be called into question, as Augustine hath observed.

Verse 25. Cannot be hid ] As putid hypocrisy shall be detected (fir the name of the wicked must rot) so wronged innocence shall be cleared, as the eclipsed moon wades out of the shadow, and recovers her splendor.

CHAP. VI. Verse 1. Count their own masters]

ANd not under a pretence of Christian liberty, and because in Christ Jesus there is neither bond nor free, seek to shake off the yoke of obedience that God hath hung upon their necks, See 1 Pet. 2.28.

That the name of God and his doctrine, &c.] Be traduced as a doctrine of liberty. Heathens • lie at the catch, 1 Pet. 2.12. spying and prying (as the word there signifies) and imputing all public judgments to Christians miscarriages. Nunc male audiunt castigantur{que} vulgo Christiani (saith Lactantius ) quod aliter quàm sapientibus convenit vivant, & vitia sub obtentu nominis celent. Christians are very hardly spoken of at this very day, because their conversation is not as becometh the Gospel of Christ, but they think to cover their faults with the fig-leaves of profession.

Verse 2. Partakers of the benefit ] i. e. Of Christ, who is here called the benefit, as Joh. 4.10. the gift of God.

Verse 3. If any man teach otherwise ] Discover himself Heterodox, out of affectation of singularity, &c. as divers do in this licentious age; broaching things different from the received doctrine, as holding it with Phocion, a goodly thing to dissent from others.

Consent not to wholesome words ] Words that have a healing property in them. The Scripture (as that library of Alexandria ] may be properly said to be the souls physic. By the reading of Livy, Curtius, Aventinus, and other Historians, many are said to have been recovered of divers desperate diseases. O facile & beatum curationis genus, saith mine author. But the reading of the holy Scriptures doth a far greater cure then this upon the soul.

Verse 4. He is proud ] Gr. He is blown up, big-swollen. Swelling is a dangerous symptom in the body; but much more in the soul. Pride and self-concit is a bastard (saith one) begot betwixt a learned head, and an unsanctified heart: which being once conceived in the soul, causeth it to swell till it burst asunder with unthankfulness to God for the bestowing, with envy, scorn and disdain of men in the imparting of such gifts, as may be to them beneficial.

Knowing nothing ] sc. Aright, and as they ought to know, 1 Cor. 8.2. See the Note there. The Gnostics boasted, that they knew all things knowable. Irenaeus saith, that they were so besotted with an opinion of themselves, that they accounted their own writings to be Gospel. Such self-admirers also were the Illuminates (as they called themselves) the Manichees, the Novatians: And such are now the Jesuits, the Sectaries, &c.

Do • ing about questions ] Gr. Question sick. As the Schoolmen, and our new Questionists.

And strifes of words ] Frivolous questions and quarrels. The wit of heretics and schismatics will better serve them to devise a thousand shifts to elude the truth, then their pride will suffer them once to yield, and acknowledge it.

Verse 5. Perverse disputings ] Endless and needless discourses and exercises, opposite to those above, Chap. 4.13, 14, 15.

Of men of corrupt minds ] That want not time, but waste it, Aliud agendo.

From such withdraw thyself ] Gr. Stand off, keep at a distance, as you would from one that hath a plague-sore.

Verse 6. But godliness with contentment ] True piety hath true plenty, and is never without a well-contenting sufficiency, a full self-sufficiency. The wicked in the fullness of his sufficiency is in straits, Job 20 22. Contrariwise the godly in the sulnes of their straits are in an all-sufficiency.

Verse 7. We can carry nothing out ] But a winding-sheet, as Saladines shirt, which he commanded to be hung up at his burial, a bare Priest going before the bier, and proclaiming, Saladine the mighty Monarch of the East is gone, and hath taken no more with him then what you see. Indeed I read of one that being ready to die, clapt a twenty shillings piece of gold into his mouth, and said, Some wiser then some: If I must leave all the rest, yet this •• le take with me. But this was none of the wisest men you will say: As that great Chaliph of Babylon was none of the happiest, that was starved to death by the great Cham of Cat • ia, amidst the infinite treasures of gold, silver and precious stones that he and his predecessors had most covetously heaped together, whereof he willed him to eat and make no spare. It is with us in the world (saith one) as it was in the Jewish fields and orchyards; pluck and eat they might, while there, not pocket, or put up. Or as boys, that robbing an orchyard meet with the owner at the door.

Verse 8. And having food and raiment ] Houses are not named: for that then they were to stand ready to run from place to place, and to leave house and all behind them. Food and raiment, 〈 in non-Latin alphabet 〉 , as Isidore elegantly here observeth, Food not junkets, raiment not ornament, garments quasi gardments, to gard us from the cold air. Nature is content with a little, grace with less: As, Not to starve, not to thirst, saith Galen. Cibus & potus sunt divitiae Christianorum, saith Jerome. Bread and water with the Gospel are good cheat, saith another. Epicurus could say, That he would think himself as happy as might be, Si aquam haberet & offam, if he could get but a morsel of meat, and a mouthfull of water. This was strange from Epicurus. But Epicurci mihi videntur m • liùs facere quam dicere, saith Tully. Epicurus and his followers practiced better then they held. A little of the creature will serve turn to carry a man thorough his pilgrimage. Insaniae igitur damnandi sunt (saith Vives, qui tam multa tam anxie congerunt, quum sit tam paucis opus. He is little better then mad, that heaps up such a deal, when far less will do the deed.

Verse 9. But they that will be rich ] That are resolved to have it howsoever, — rem, rem, quocun{que} modorem. He that hasteth to be rich, shall not be innocent.

And a snare ] As the Panther, which so loveth man's dung, that if it be hanged a height from it, it will leap and never leave till it have burst itself in pieces to get it.

Drown men in destruction and perdition ] Ita demergunt ut in aquae summit • to rursùs non • bulliant, so as they never show themselves above water anymore. We ro • d of the inhabitants of Oenoe, a dry Island besides Athens, that they bestowed much labor to draw into it a river to water it, and make it more fruitful. But when all the passages were opened, and the receptacles prepared, the water came in so plentifully, that it over-flowed all: and at the first tide drowned the Island, and all the people. So fareth it with many covetous caitiffs, who seem to be of Nevessan the Lawyers mind, He that will not venture his body shall never be valiant; He that will not venture his soul shall never be rich. Hubertus, an English, Cormorant, made this will, I yield my goods to the King, my body to the grave, my soul to the devil.

Verse 10. For the love of money ] Phocylides saith the same, 〈 in non-Latin alphabet 〉 Covetousness is the mother of all mischief.

The root of all evil ] As there is life in the root, when there is no sap in the branches: so covetousness oft liveth, when other vices die and decay, as in old men; who because they are likely to leave the world, spet on their hands, and take better hold.

They have erred from the faith ] Selling themselves to the devil, as Judas, Ahab, that Pope for seven years enjoyment of the Popedom.

And pierced themselves thorough ] Undi{que} transfixerunt, They have galled and gored themselves. The covetous man hath his name in Hebrew of a word that signifieth sometimes to pierce or wound, Psal. 10.3. with Joel 2.8. He that will be rich takes no more rest then one upon a rack, or bed of thorns: when he graspeth earthly things most greedily, he embraceth nothing but smoke, which wringeth tears from his eyes, and vanisheth into nothing. Three vultures he hath always seeding upon his heart, Care in getting, Fear in keeping, Grief in spending and parting with that he hath: so that he is in hell afore-hand.

Verse 11. But thou ô man of God ] If Timothy were that Angel of the Church of Ephesus, Revel. 2.1. that left his fist love (as some think he was) this counsel was but needful. Christ cautions his Disciples to beware of worldliness, Luk. 21.34.

Flee these things ] R • mis velis{que}, with all thy might, that thou be not tackt with them, taxed for them.

Follow after righteousness ] These be notable counterpoisons against covetousness. Paul shows him a better project.

Verse 12. Fight the goodfight ] Not only follow after the former graces, but fight for them, rather then fail of them.

Luy hold on eternal life [While others lay hold on wealth, honors, &c. Catch at the crown, which is hanged up on high, as it were, and provided for conquerors only, that so fight as to finish, 2 Tim 4.7, 8. Tempus est nos de illa perpetua jaw, non de bac exigua vita cogiture, could the Heathen Orator say. 'It is high time now we should think of heaven. Catch at the opportunity, as the echo catcheth the voice.

Verse 13. Who before Pontius Pilate ] Not dissembling the truth, though jeered by Pilate, who scornfully asked him, What's truth? q. d do you stand upon your life, and yet talk of truth? Julian and his Heathen instruments had set out certain foolish and false relations under Pilate's name, purposely to cast dirt upon Christ: which are refuted by Augustine and Cyril.

Verse 14 Without spot ] Of foul sins, Deut. 32.5.

Unrabukeable ] So as no just exception can be laid against thee for allowance of lesser evils.

Untill the appearing ] Illustrem illum adventum, as Beza renders it: the bright, clear or radiant appearing. S ^t Paul would have Timothy so carry himself, as if Christ should then come: and to remit nothing of his zeal, though he should live till that time.

Verse 15. Which in his times he shall show ] Let no man therefore ask, Where is the promise of his coming? Though he be slow, yet he is sure: and his time is the best time, wait, Jam. 5.7.

The blessed and only potentate ] A lively and losey d • scription of God, whom yet none can possibly describe. One being asked, What God was, answered, Siscirem, Deus essem.

Verse 16. Dwelling in the light ] So that the Seraphims in their addresses to him, clap their wings on their faces, Isa. 6.2. as men are wont to do their hands, when the lightning slasheth in their eyes.

Nor can see ] We can see but God's back-parts and live; we need see no more that we may live forever.

Verse 17. That they be not high-minded ] The devil will easily blow up this blab, if we watch not. Should the Ant think herself some great business, because gotten upon her hillock?

In uncertain riches ] Riches were never true to any that trusted to them. Vitrea est fortuna: cùm splendet, frangi • ur.

Who giveth us all things richly to enjoy ] Thus riches cannot do for us. The covetous enjoys nothing, not the sick, nor the discontented, nor any else unless with riches God give us himself.

Verse 18. That they do good ] Not the richer the harder; as the Sun moveth slowest, when it is at the highest in the Zodiac: or as the Moon, when it is fullest of light, gets furthest off from the Sun.

Rich in good works ] This is to be rich in God, Luk. 12.21. When our works are good, Quoad fontem & quoad finem.

Ready to distribute ] A virtue much commended in the Kings of Egypt; practiced by the Pythagoreans, Essenes; but especially by those primitive Christians, Act. 4.

Verse 19. Laying up in store ] As wise merchants, happy usurers, parting with that which they cannot keep, that they may gain that which they cannot lose.

On eternal life ] Or as some copies have it, Of life indeed. Aeterna vita, vera vita. Aug.

Verse 20. That which is, &c.] viz. The treasure of true doctrine, esteeming every particle of it precious, as the filings of gold.

Verse 21. Which some professing ] Gr. Promising, as the Gnostics, and other heretics.

CHAP. I. Verse 1. Paul an Apostle, &c ]

T He Preface of this Epistle seems to be an abbridgement of that of the Epistle to the Romans. See the Notes there.

Which is in Christ Jesus ] All out of Christ are living carcases, walking sepulchers of themselves.

Verse 2. Grace, mercy, and peace ] See the Note on 1 Tim. 1.2.

Verse 3. Whom I serve from my forefathers- ] Those twelve Tribes, that served God instantly day and night. Act. 26.7. That was a desperate resolution of the Heathen Orator, Me ex ea opinione, quam à majoribus accepi de cultu Deorum immortalium nullius unquam oratio, aut docti, aut indocti movebit. I will never stir an inch from the religion of my forefathers, for any man's persuasion. Paul forsook his Pharisaism to serve God, as Abraham, Isaac and Jacob had done with a pure conscience.

Verse 4. Being mindesull of thy tears ] Timothy was a man of many tears, so was David, Paul, Luther, Bradford, of whom it is said, that he did seldom eat, but he bedewed his trencher with tears, and that few days passed him without plenty of tears shed, before he went to bed: — 〈 in non-Latin alphabet 〉

Verse 5. In thy Grandmother Lois, and mother ] A sweet happine •• e to any child to have a good mother and grandmother. For these have great opportunity of dropping good things into their little Lemuels, as being much about them. The mothers of the Kings of Judah are constantly mentioned: and as they were good or evil, so were their children Partus sequitur ventrem. The birth follows the belly.

Verse 6. Stir up the gift ] Blow up thy smaller spark into a flame. Grace in us is like a dull sea-cole fire (saith one) which if not now and then blown and stirred up, though there be no want of fuel, yet will of itself at length die and go out. The word here used by the Apostle is Plato's word. The Apostle seems to have been well read in Plato's writings.

Verse 7. The spirit of fear ] 〈 in non-Latin alphabet 〉 , called elsewhere the spirit of bondage, 〈 in non-Latin alphabet 〉 , Rom. 8.15. The law will convince the judge • meant: but 'tis the Gospel that convinceth the lust and he affection.

Of power, and of a sound mind ] These two fitly stand together. Sin unrepented of, lies rotting at the heart, and by rotting weakeneth it: as a rotten rag hath no strength.

Verse 8. Afflictions of the Gospel ] Affliction is Evangelij genius, saith Calvin. Hence it is called the word of Christ's patience, Revel. 2.

According to the power of God ] For unless he support us by his power, we shall never bear up in affliction.

Verse 9. With an holy calling ] All that follows (to those words in the end of verse. 10. Through the Gospel ) comes in by a Parenthesis, and is so to be read.

Verse 10. By the appearing ] By his coming in the flesh: of which also the Psalmist speaketh, Ps. 96.13.

Brought life and immortality to light ] As he drew light out of darkness at the creation. And as he then made light on the first day of the week, so on the same day he abolished death, &c. by his resurrection from the dead.

Ver. 11. A teacher of the Gentiles ] His writings therefore should be the more highly prized and studied by us Gentiles, as being properly ours: like as Ps. 127. was a Song made (specially) for Solomon.

Verse 12. I know whom I have • rusted ] Here was not a faint hope, or a conjectural confidence, but a plerophory of saith. The reason where of is thus rendered by a Father, Quia in charitate nimia adoptavit me, quia verax in promissione, & potons in exhibitione, because God who of his free grace hath adopted me, is both able and faithful to fulfill his promises. That was a notable speech of Luther, Ipse viderit ubi anima mea man sura fit, qui pro casic sollicitus •• it, ut vitam pro ea posuerit. Let him that died for my soul, see to the salvation of it.

That which I have committed ] A child that hath any precious thing given him, cannot better secure it, then by putting it into his fathers hands to keep: so neither can we better provide for our souls safety, then by committing them to God. Tutiores aurem vivimus, si totum D • o damus, non autem nos illi • x parte & nobis ex parte committimus. We shall be sure to be safest, if we commit ourselves wholly to God: and seek not to part stakes with him therein. The ship that is part in the water, and part an the mud, is soon beaten in pieces.

Verse 13. Hold fast the sorm ] The catechisticall principles, that method, system, short sums of Divinity that S ^t Paul had compiled for Timothies use; called here not only a form, as Rom. 6.17. but a short form, or brief method; such as hath both perspicuity and brevity.

Verse 14. That good thing that was &c.] Thy crown of recompense, Revel. 3.11. Or thy Converts, thy crown of rejoicing, I Thess. 2.19. Or the purity of thy doctrine, 1 Tim. 6.20.

Verse 15. All they which are in Asia ] All the Ministers there. These stats fell from heaven, as fast as me fig-tree makes abort, with any never so light and gentle a wind.

Phygellus and Hermogenes ] Famous only for their recidivation and apostasy. Hermogenes took after Hormogene • the retrograde Rhetorician; who at 22 years of age was an excellent Orator, but by 24. Mente • apsus est, forgot all his skil, • nd became a very dunce, Null à evidente causâ, saith mine author.

Verse 16. He oft resresh • d me ] Gr. Poured cold water upon me, as that Angel did upon the wracked limbs of Theodorus the Martyr, mentioned by Socrates and Russinus in the days of Julian the Apostate.

Verse 17. He sought me out very diligently ] Whit vehement desire and intention of affection: not as a coward seeks after his enemy, whom he hopes he shall never find; but as Saul sought David, or as the wise men the babe of Bethlehem, &c.

Verse 18. The lord ] That is, God the Father grant he may find mercy of the Lord, that is, of God the Son, as Jehovah from Jehovah, Gen. 19.24.

That he may find ] For his care in finding out me, v. 17.

CHAP. II. Verse 1. Be strong]

TOgether with the word, there goes forth a power, as Luk 5 17.

Verse 2. Commit them to faith full men ] No talent is given us for private and proper use, but that we be trading and transmitting it also to others. Syn • sius speaks of some, who having a treasure of abilities in them, yet would as soon part with their • earts as with their meditations, &c. the canker of whose great skill shall be a witness against them.

Verse 3. Endure hardship ] Never dream of a delicacy: think not to find God in the gardens of Egypt, whom Moses found not but in the burning-bush. Many love Canaan, but loath the wilderness, commend the country, but look upon the conquest as impossible; would sit in the seat of honor with Zebedee's children, but not drink the cup of afflict • on. These deceive themselves.

As a good soldier, &c.] Christ saith to us (as the black Prince his father sent to him, sighting as it were in blood to the knees, and in a great distress) Either vanquish or die.

Verse 4. With the affairs ] Or, Gainfull negotiations: with marriage-matters, say the Pap • sts here, but without all show of sense. The Council of Chalcedon strictly forbiddeth Ministers to m • ddle in worldly matters.

Verse 5. Except he strive lawfully ] Tam circaciborum quàm contiacati •• ac h • n • statis rationem, so • ch Cassianus,

Verse 6. The hush and man laboring si • st ] Sp • s alit agricolas, Noilli falsi sunt (saith Salust ) qui diversissimas res expe •• a it, 〈◊〉 vol • ptatem & prami • virtutis. They are utterly out, that think to have the pleasure of sloth, and the guerdon of goodness.

Verse 7. Consider what I say ] Apply to thyself these forementioned similes, and so buckle close to thy business.

And the Lord give thee ] Unless God open Hagar's eyes she cannot see the fountain that is hard by. Rebecca cooks the Venison, but Isaac only blesseth.

Verse 8. Remember that Jesus ] Remember it for thine encouragement; that Christ, for a reward of his sufferings, was both raised and exalted, Phil. 2 9.

Verse 9. But the word of God is not bound ] It runs and is glotified, 2 Thess. 3.1. being free and not fettered. I preach, though a prisoner, saith Paul: so did Bradford and other Martyrs. Within a few days of Qu. Mary's reign almost all the prisons in England were become right Christian schools and Churches (saith M ^r Fox: ) so that there was no greater comfort for Christian hearts, then to come to the prisons to behold their virtuous conversation, and to hear their prayers, preachings, &c.

Verse 10. That they may also obtain ] viz. By my pains in preaching, though bound, and by example of my patience in suffering bonds, &c.

Verse 11. It is a faithful saying ] A found and a sure assertion, Rom. 8 17. Afflictions are the praeludia triumphi.

If we be dead ] As Christ, ver. 8.

Verse 12. If we suffer ] No wearing the crown, but by bearing the cross first. Ne Jesum quidem audias gloriosum, nisi videru priùs crucisixum, saith Luther. Christ himself was not glorified, till first crucified. Q. Elizabeth is said to have swam to her crown thorough a sea of sorrows: so must we.

If we deny him ] See the Note on Mat. 10 33. God usually retaliates, pays men home in their own come, proportions jealousy to jealousy, provocation to provocation, Deut. 32.21. Isa. 66.3, 4.

Verse 13. If we believe not ] See the Note on Rom. 3.3. Some sense it thus: Though we prove perfidious, yet hē is no loser by us, as having all within himself. Howbeit hereby we show that we have no interest in Christ; for he cannot deny himself, though we can deny him.

Verse 14. Strive not about words ] Either out of novelty, or nicen • sse. As Longolius who would not use the word Ecclesia, but instead thereof Respublica Christiana. Another Italian Bishop for Episcopus took up the Heathenish word Flamen: So Castalio for Angelus hath Genius, &c. And Pomponius Laetus was full of such like fooleries, aiery contestations, and empty strifes.

Verse 15. Study to show thyself ] There are crept into God's Sanctuary such Levites to divide the word, that are not worthy the place of Gib • onites to cleave wood: like those unlearned Logicia us in Plato, Lacerant doct • inas, sicut caniculi panniculos, saith he: They tear up a text, and torment it, they wrest the Scriptures and wrong them, set them upon the wrack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshata, Ezra 2.63.

Rightly dividing the word of God ] The Syriac renders it, Rightly preaching the word. Aeschines saith, An Orators oration, and the law (so a Preachers Sermon and the Word) must be unisons. And it Galen could say, That in anatomizing man's brain, P • ysicians must carry themselves as men do in the Temple: How much more must Divines do so, in dividing God's holy Word?

Verse 16. But shun ] Gr. Go round about them, viz. to suppr • sse them on every side. S ^t Peter calls them bubbles of words, full of wind, 2 Pet. 2.18.

Verse 17. Eat as doth a gangrene ] Which presently overruns the parts, and rakes the brain, pierceth into the very bones, and if not suddenly cured by cutting oft the part infected, kills the patient. Loe such is heresy and error: which made Placilla the Empresse earnestly beseech her husband Theodosius Senior not to confer with Eunomius the heretic, lest he should be perverted by his speeches. Anastasius second Bishop of Rome, anno 497. while he sought to win Acacius the heretic, was seduced by him.

Verse 18. Have erred ] Gr. Have missed the mark, as unskil • ull Archers: or as inconsiderate Mariners, by misreckoning of a point, they have misled the haven, and run upon the rocks.

That the resurrection is past ] These were (likely) the progenitors of Marcion, who taught that there was no resurrection of the body to be believed, but of the soul only.

Verse 19. Nevertheless the foundation ] viz. Of God's election, which is here compared to a sealed book: on the one side of the seal is written, The Lord knoweth them that are his. On the other side, And let everyone that nameth, &c. This the Apostle setteth forth, for the better settling of such as were shaken by the fall of Hymenaeus and Philetus, two such forward profess • urs.

The Lord knoweth them, &c.] In respect of the freeness of his election, and immobility of his affection. Howbeit this knowledge that God hath of his, is carried secret, as a river under ground, till he calls and separates us from the rest.

That nameth the name of Christ ] He may have an infallible seal of salvation that but nameth Christ's name in prayer, that can say no more then, Ah Father, desiring and resolving to depart from iniquity.

Verse 20. There are not only, &c.] Wonder not therefore, murmur not that there are a mixture of good and bad in God's house. He knows how to serve himself of both, Rom. 9.20, 21, 22. Neither be offended, that some of great note fall away, as did Hymen •• s and Philetus: God hath his vessels of all sorts.

Verse 21. Purge himself from these ] From these seducers, or arch-heretics, those vessels of dishonor, whose doctrine defileth worse then any kitchen stuff, or leprosy.

He shall be a vessel, &c.] You know (said John Carelesse, the Martyr in a letter to M ^r Philpot ) that the vessel before it be made bright, is soiled with oil, and many other things, that in may scour the better. O happy be you that you be now in this scouring house: for shortly you shall be set upon the celestial shelf, as bright as Angels, &c.

Verse 22. Fly also youthful lusts ] Fly them he must with post-haste, though such a chaste and chastened piece, as he was. Youth is a slippery age, slippery as glass, easily contracting dust and filth, as the word used by David importeth, Psal. 119.9. and should therefore cleanse its ways, by cleaving to the Word. Youth is a hot age, as the Greek word signifies; a black dark age, as the Hebrew word noteth, Eccles. 11.10. Therefore put away evil from thy flesh, saith the wife man there out of his own experience. S ^t Paul repeats and inculcates this precept upon his son Timothy, as men do not only anoint their flesh, but rub in the ointment. He knew that all was but enough. Summopere cavendum divino praeconine dista factis d • ficientibus crubescant. Nihil turpius peripatetico claudo. saith one.

Verse 23. But foolish and unlearned, &c.] Vitiligatorum naenias devita. Shift them off, set them by as seeds of sedition. Shake off vain questionists, as great triflers: Such were the Schoolmen, in det • station of whole vain jangling, and doting about questions Luther saith, Prope • st, ut jurem nullum esse Theol • gum Scholasticum qui unum cap • t Evangelij intelligat. I could almost swear that there is not a Schoolman that understands one Chapter of the new Testam • nt. One of their Doctors said, That he had publicly expounded the book of Job. But by that time he came to the tenth and eleventh Chapters, he did ver • y believe that Job was torn and tortured by his interpretations, then ever he had been by his botches and ulcers.

Verse 24. Must not strive ] Scold, wrangle, Nerixandramit tatur veritas, ut fere sit, lest by striving about the truth we utterly lose it. Facta est files Evangeliorum, files temporum: & cum fides una esse d • beat, • o poe • e ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, That in the primitive t • nes there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer.

Patient ] Or, Tolerant of evil both persons and occur • ces: he shall have his back burden of both, and must bo • h bear and forbear.

Verse 25. Those that oppose themselves ] Though they should deal as absurdly with us, as those that deny the snow to be white, &c. Aristo • le forbids to dispute with such. But Christ commands not only by force of argument to convince them, Jude 22. but also to hand • e them gently, and in meekness to instruct them.

If God xill give them, &c.] Repentance is God's gift: neither is it in the power of any to repent at pleasure. Some vainly conceit, that these five words, Lord have mercy upon me, are as efficacious to send them to heaven, as the Papists that their five words of consecration are to transubstantiate the bread. But as many are undone (saith a Divine) by buying a counterfeit jew • l: so many are in hell by mistake of their repentance.

Verse 26. Recover themselves ] Put away their spiritual drunkenness, 1 Samuel 1.14. and go forth and shake themselves, as Sampson out of sins lethargy.

Taken alive ] But to be destroyed, 2 Pet, 2.12. without repentance unto life, Act. 11.18.

CHAP. III. Verse 1. Perillous times]

GR. Hard times. Hard hearts make hard times. Ejusixodi tempora d • scripsit (saith Casaubon of Tacitus, and the same may we say of S ^t Paul ) quibus nulla unquam aut vir •• tum steriliora, aut virtutibus inimiciora: He describeth these last and loosest times of the world, barren of virtues, but abounding with vices. There was never any but Noah, that with two faces, saw both before and behind. But that ancient of days, to whom all things are present, hath here told us, that the last shall be the worst.

Verse 2. Lovers of their own selves ] This sinful self-love is the root of all the rest, that follow in this black bed- • oll.

Boasters ] Or, Arrogant, as that Pyrgopolynices, Isa. 10.8,9, 10, 11. Thras • nicall Lamech, Gen. 4 23. where he brags and goes on to out-dare God himself. Spaniards are said to be impudent braggers, and extremely proud in the lowest • bbe of fortune.

Verse 3. Without natural affection, &c.] True Christians live soberly, as touching themselves, righteously toward men, and godly towards their God. But these Antipodes are as touching themselves, self-lovers, silver-lovers, pleasure-mongers, incontinent, boasters, proud, heady, high-minded. As for their carriage towards others, they are blasphemers, disobedient to parents, without natural affection, truce-breakers, or irreconcilable, false accusers, or devils, fierce or savage, despisers of those that are good, traitors, &c. And as to God, they are not lovers of God, but unthankful, unholy. And such dust-heaps as these, a man may find in every corner of the Chu • ch.

Verse 4. Heady ] Head long and head-strong, rash and inconsiderate, Qui non vident 〈 in non-Latin alphabet 〉 , that look not well about them, but make desperate adventures.

Lovers of pleasure ] Not considering that the pleasure passeth, but the pain that attends it is perpetual. Momentaneum est quod d • lectat, aternum quod cruciat. Let not men take pleasure in pleasure. It was not simply a sin in Esau to go a hunting • But yet the more he used it, the more profane he waxed, and came at length to contemn his birth-right. Who are void of the spirit, but sensual ones, Jude 18, 19? Who say to God, Depart from us, but those that dance? Job 21.10, 11. Better be preserved in brine, then rot in honey. These pleasure-mongers are set last, as the worst of all.

Verse 5. Having a form of godliness ] Hollow professors are as hollow trees in an old wood; tall, but pithlesse, sapless, unsound. Their formality is fitly compared to a bulrush, whereof the color is fresh, the skin smooth, he is very exact that can find a knot in a bulrush: But pill it, and what shall you find within but a kind of spongeous unsubstantiall substance, &c. These as if religion were a Comedy, do in voice and gesture act divine duties, in heart renounce them.

Verse 6. Creep into houses ] Gr. Shoot themselves into the inner rooms of houses, Quisese immergunt. by their p • thanology and counterfeit humility, as the Jesuits and many of our modern Sectaries.

Lead captive silly women ] Gr. Take them prisoners, and then make prize of them, 2 Pet. 2.3. Egregiam vero landem, & spolia amplaresertis, &c. But omnes ha • eses ex Gynae • ijs. It is the guise of heretics to abuse the help of women, to spread their poisonful opinions. They get an Eudoxia, Justina, Constantia on their side: and so work upon Adam by Eve. Of women they have ever made their profit, that have attempted any innovation in religion.

Verse 7. Ever learning, and never able ] Because resolved not to lose their lusts. Intùs existens prohibebat alienum: There was that within that kept out holy learning. It was therefore an excellent prayer of holy Zwingli before his publ • ke Lectures, Father of lights, illighten our minds, and open our hearts, so as that we may both understand thine oracles, and be transformed into them, &c.

Verse 8. Now as Jannes and Jambres ] Numenius the Pythagorean calleth him Mambres. These were those Egyptian sorcerers: their names S. Paul had either by tradition, or out of some Jewish records. Apuleius in his second Apology, mentioneth one Ioa • nes among the chief Magicians. The Babylonian Talmud also maketh mention of these two by name, as chief of the Sorcerers of Egypt.

Verse 9. As theirs also was ] Exod. 8.19. When they were set, and could not with all their skill make a louse: but by further resistance manif • stead their folly unto all men. So did that jugler of Antwerp, all whose enchantments were made void by M ^r Tyndale the Martyr present at that supper, where and when he should, but could not play his feats, and show his cunning.

Verse 10. But thou hast fully known ] Or, Thou hast exactly trod in my track, followed my foot-steps: as Irenaeus did Polycarps, as Pareus did U • sins: whence that Poet,

— sacra docente Parco

Vividus Ursini spiritus or a movet.

Verse 11. What persecutions I endured ] Gr. What manner of persecutions. A Christian may without sin be sensible of injuries and indignities. Only it must be the mourning of Doves, and not the roaring of Bears. A sheep may be as sensible of the biting of a dog, as a swine is, though he raise not such a dust, make not such a dinne.

Verse 12. Yea, and all that will live ] Carry they the matter never so discreetly, they must suffer. Many dream of a delicacy, they conceit a godly life without persecution. These would pull a rose without pricks. Armat spinarosas, mella tegunt apes. Thucydides complains of his country-men, that none of them would 〈 in non-Latin alphabet 〉 , suffer ought for goodness sake. Too few there are, that now-adaies will do so.

Verse 13. Shall wax worse and worse ] In deteriùs proficient, a sorry kind of profiting, Quando And batarum more res procedat. Thus the Illuminates (as they called themselves) a pestilent sect in Aragon, professing and affecting in themselves a kind of Angelical purity, fell suddenly to the very counterpoint of justifying bestiality. And though these men and their light are quenched some while since, yet under pretence of new lights have not our C • urch-forsakers wheeled, and wheeled about so long to th • ng • t-h • nd, that they are perfectly come round to the left?

Verse 14. But continue thou, &c.] Gr. Abide, Keep thy station: Thou shalt surely be put toit, as that prophetical man in the ecclesiastical history went to the pillars a little afore an earthquake, and bad them stand fast, for they should shortly be shaken.

Verse 15. And that from a child ] Gr. From a suckling. as all children, so those especially that are dedicated to the work of the Ministry, should be betimes inured to Scripture-learning.

To make thee wise ] Gr. To wise thee, that thou mayest wise others, as Dan. 12.3. The same Hebrew word signifies, 1. To understand. 2. To instruct others. 3. To prosper.

To salvation ] He is the wise man that provides for eternity. And when all the worlds wizards shall very wisely cry out in hell, Nos insensati, We sools counted their lives madness, &c. They shall shine as the brightness of the fi • mament, Dan. 12.3.

Verse 16. All Scripture is given ] Gr. Breathed by God, both for matter and words. What frontlesse heretics then are our upstart Anti-scripturists, that dare affirm, That the Scriptures are not divine, but human invention: and that the pen-men wrote as themselves conceived; they were the actions of their own spirit, &c? Also that the Scriptures are insufficient and uncertain, &c.

And is profitable for instruction ] See my True Treasure, pag 40 And hereunto add for Consolation according to Rom. 15.4. though this also is here comprehended in Doctrine and Instruction for righteousness. The same Greek word signifieth to exhort and to comfort.

Verse 17. That the man of God ] The Minister, and so consequently the people too, for whose use the Minister hath all.

May be perfect ] With a perfection of parts, able and apt to make use of the holy Scriptures to all the former purposes, for the behoof or benefit of his hearers. The authority of the Fathers (saith a grave and learned Div • ne) I never urge for necessity of proof (the Scripture is thereto all-sufficient and superabundant) but only either in some singular poin • s to show consent: Or, 2. In our controversies against Antichristians, Antinomists, Neopelagians, &c. Or, 3. When some honest passage of sanct • fication or seasonable opposition to the corruption of the times, is falsely charged with novelty, singularity, and too much preciseness.

CHAP. IIII. Verse 1. I charge thee therefore]

MAtters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power, but for great purpose, Ephes. 1.18, 19 so neither must we use great earnestness, but in affairs of great moment. It is a weakness to be hot in a cold matter, but worse to be cold in a hot matter. Farellus persuading Calvin (then a young student, and bound for Italy ) to stay and help in the Lord's work at Geneva, pronounced God's curse upon his studies (which Calvin pretended) in case he staid not. Whereupon, Non ausas fuit Calvinus ad Farelli tonitrua plus quam Periclea (saith mine author) jugum vocationis, quod sibi à Domino imponi videbat, detractare. Calvin durst not stir after such a charge, but staid it out there to his dying day.

Verse 2. Be instant ] Gr. Stand over it. Stand close to it. Chrysostom at Antioch having preached many Sermons against swearing, was at length asked, when he would preach upon another subject? He answered, When you leave swearing, I will leave preaching against swearing.

In season, out of season ] On the Lord's-day, on the week day, Volentibus nolentibus dic importunum, Tu vis errare, tu vis perire, ego nolo, saith Augustine. Let men know whether they will or no, that for lack of preaching they shall not perish. The show-bread stood all the week before the Lord; to show, that preaching is not ou • of season on any day. The Friers of Basil held that it was Lutheranum diebus profanis praedicare, Heretical to preach on working-days. But Anthony Person, Martyr, told his persecutors, That they were bite sheep's and not Bishops for neglecting to preach: It being as great a wonder at Rome to hear a Bishop preach, as to see an Ass sly, said D ^r Bassinet. But Bishop Ridley preached usually every Sabbath-day and holy-day: so did B. Jewel, D ^r Tailor Martyr, M ^r Bradford, even during his imprisonment: Preaching, reading and praying was all his whole life. He did sharply reprove sin, pithily improve errors, sweetly preach Christ crucified, earnestly persuade to a godly life, &c.

With all longsuffering, &c.] Sidecimus quis{que}, si unus persuasus fuerit, ad consolationem abunde sufficit, saith Chrysostom. If you gain but the tithe of your hearers, or less, it is well.

Verse 3. Sound doctrine ] Which as honey, Vulnera purgat, ulcera mordet, purgeth green wounds, but causeth pain to exulcerate parts. Children, though they love and lick in honey, yet will not endure to have it come near their lips, when they have sore mouths.

Having itching cars ] Which must have clawing preachers; such as will never auriculas mordaci rader • v • ro, deal plainly and faithfully with their souls.

Verse 4. Turn their cars from the truth ] Aristotle writeth, That Vultures are killed with oil of roles. Sweet smells enrage Tigers. Swine cannot live in some parts of Arabia, saith Pliny, by reason of the pleasant sent of aromatical trees, there growing in every wood.

Verse 5. Endure afflictions, do the work ] Honor ministerij est in onere, dignit as in diligentia, corona in contemptu.

Make full proof ] Or, Accomplish thy Ministry: So executing every part of it, as to make it thy whole business. Verbi minister es, hoc age, was M ^r Perkins his Motto. Thou art a Minister, look to it.

Verse 6. Ready to be offered ] To be poured out as a drink-offering upon God's altar. Thus the Apostle expresseth himself emphatically, pathetically, elegantly, setting forth by what death he should glorify God, viz. by being beheaded. Whether my death be a burnt-offering, a drink-offering (by fire or sword) or a peace-offering (that I die in my bed) I desire it may be a freewill offering, a sweet sacrifice to the Lord.

The time of my departure ] He makes nothing of death. It was no more betwixt God and Moses, but Go up and die. So betwixt Christ and Paul, but launch out, and land immediately at the fair haven of heaven.

Verse 7. I have fought a good fight ] The nearer anything is to the center, the more strongly and swiftly it moveth. The wine of the spirit is strongest in the Saints, when they are drawing to an end. His motions are quickest, when natural motions are slowest, most sensible when the body begins to be senseless, most lively when the Saints are a dying.

Verse 8. There is laid up a crown ] Beyond a crown, the wishes of mortal men extend not. Alexander inviting many to supper, provided a crown of 180 pound to be given to those that drank most. One and forty killed themselves, with drinking, to get that crown. Shall these do more for a trifle, then we will do for heaven?

A crown of righteousness ] So salvation is called: not for that it is of right due to us, but because it is purchased for us by the righteousness of Christ, and shall be freely given to those that are justified by faith.

Verse 9. Do thy diligence, &c.] We want much of our comfort in the want of a friend, Eccles. 4.9. Optimum solatium sodalitium. How doth David bemoan the less of Jonathan? How did D. Tailor prize the company of his fellow-prisoner, that Angel of God, as he called him, John Bradford? What a mercy did S. Paul count it, that sick Epaphroditus recovered, Phil. 2.27?

Verse 10. Demas hath forsaken me ] Blazing comets, as long as they keep aloft, shine bright: but when they begin to decline from their pitch, they fall to the earth. Jonathan followed the chase well, and with gre • dy pursuit, till he met with the honey: so doth many a Demas.

And is d • parted unto Thessalonica ] Where he became an Idol Priest, as saith Dorotheus.

Verse 11. For he is profitable ] Once unprofitable (Act. 15.38. See the Note there) but now profitable, Philom. 11.

Verse 12. Tychicus have I sent ] For what end, see Eph. 6.22. with the Note there.

Verse 13. The cloak that I left ] O sup • llectilem Apostolicam! O what a small deal of housholdstuff had this great Apostle, saith Erasmus • a cloak to keep off the rain, and a few books and writings. Tota • ti •• m sup • ll • x mea est char tacea, saith he in another place. All my stock is in books. And of judicious Calvin it is reported, that all the goods that he left behind • him, his library being sold very dear, come scarce to 300 florens, that is about go pounds of our money. Seekest thou great things for thyself? Ier. 45.5.

Verse 14. Alexander the copper-smith ] Who was once Martyrio propinquus, saith Calvin, near unto Martyrdom in Paul's cause, Act. 19.33. A glorious professor may become a furious persecutor. Let him that stands, take he • d lest he fall.

The Lord reward him ] This is neither a curse, nor a railing speech (saith an Ancient) but a prediction well beseeming an Apostle, that avenged not himself, but rather gave place to wrath, Rom. 12, 19.

Verse 15. He hath greatly resisted our words ] Or, our pr • echings, not our persons only. This was a foul fault. See I Thess. 4. 8. Exod. 16.8.

Verse 16. No man stood with me ] So that Paul might have said as Socrates did, 〈 in non-Latin alphabet 〉 , My friends, I have never a friend. And as Plato, A friend is a very mutable creature.

Verse 17. The Lord stood ] God is never so sweet and so seasonable to his Saints, as in the day of their deepest distress. He loves to help those that are forsaken of their hopes.

The preaching might be fully known ] Or, Soundly proved to be a divine ordinance, by my constancy and contempt of death.

Out of the mouth of the lion ] Nero, who first orientem fidem, Romae cruentavit, as Tertullian speaketh, put Christians to death, and made a bloody decree, That whosoever confessed himself a Christian, should, without anymore ado, be put to death as a convicted enemy of mankind. Tertullian calleth him, The Dedicatour of the condemnation of Christians.

Verse 18. And the Lord shall deliver ] Experience breeds confidence.

Unto his heavenly kingdom ] So David argues from temporals to eternals, Psal. 23.5, 6.

Verse 19. Salute Prisca &c.] See the Note on Rom. 16.3.

Verse 20. At Miletum sick ] See the Note on Phil. 2.27.

Verse 21. Do thy diligence, &c.] The Apostle quickeneth Timothy as Tully did his friend. Quamobrem si me amas, &c. si dormis expergiscere, si stas ingredere, si ingrederis cur, si curris advola. Credibile non est quantum ego in amore & fide tua ponam. Make all possible haste hither, for I rely much upon thy love and loialty.

Verse 22. Grace be with you ] God's blessing be with you always, Amen. Even now to ward the offering of a burnt sacrifice, &c. said that Martyr in a letter to certain friends.

CHAP. I. Verse 1. The faith of God's elect]

N Ot the election of God's faithful ones, as the Arminians make it.

And the acknowledging of the truth ] It is usual with S Paul in the beginning of his Epistles, to utter much in few, and to set down the sum of the whole Gospel, as here he doth Justification, Sanctification, and the hope of salvation, and all by the acknowledging of the truth.

Verse 2. God that cannot lie ] The word of promise binds God: therefore it seems (saith one) that it is stronger then God: for he can as soon deny himself as his promise.

Verse 3. Manifested his word ] As when he laid plainly, He that believeth is the Son hath eternal life.

Verse 4. Common saith ] Common to the communion of Saints, verse. 1. and to them proper and peculiar; for all men have not faith, 2 Thess. 3.2.

Verse 5. Set in order ] Gr. Set straight, or make up the things that I left unfinished.

Verse 6. The husband of one wise ] Here the Apostle canonizeth (saith an Interpreter) the marriage of Min • sters.

Verse 7. A Bishop must be blamel • sse ] As was Moses, Samuel, Paul, Bradford, Bucer, &c. who led convincing lives: so that their foes could not many thing stain them, nor their friends sufficiently commend them.

Not soon angry ] Bil • osus & bellicosus, testy and techy, easily blown up in • o • age, that will not be laid down without revenge.

Verse 8. Temperate ] No slave to his fleshly appetite: but one that can master him • elf, and give laws to his lusts. See my Common place of Abstinence.

Verse 9. Holding fast, &c.] As with tooth end nail, against those gain-saiers that would snatch it from us.

Verse 10. For there are many unruly ] Lawlesse, yokelesse, masterless men, intractable, untameable, that refuse to be reformed, hate to be healed. God will hamper these Belialists, 2 Sam. 23.6.

Verse 11. Whose mouths must be stopped ] Gr. Muzzled, as bandogs are. Frogs they •• y will leave croaking, if but a light be hanged over the lake wherein they are. Let but the truth come clearly in place, and heretics will be soon fil • nced. But if they will not, another course must be taken with them.

Verse 12. Even a Prophet of th • ir own ] Epimenides the Poet, who by his country-men the Cretans was counted a Prophet, and had divine honors done to him after his death.

The Cretans are always liars ] So were the Carthaginians, Tyrij{que} bilingues. The French had so often deceived the English, that such as they mean to deceive, they call by a common byword, Ias A •• l •• , The English. The Cretans were loud liars, even to a Proverb. Of Delon Homer saith, That he had an art in lying. But Eu • aem • a Joannes (that Cretian Dae noni • ck) wins the whet • on • one from all his country-men, whiles he blusheth not to tell the world in print, that these are the doctrines and practices of the Protestants, to worship no God, to frame our religion to the times, to pretend the public cause to our private lusts, to break our words, as we see good for our purpose, to cover deadly hatred under fair flatteries, to confirm tyranny by shedding the blood of innocents, &c.

Verse 13 Rebuke them sharply ] Gr. Precisely, rigidly, severely, and to the quick. A Metaphor from Surgeons, who must not be melch-hearted, faith Celsus: but pare away the dead fl • sh, Ne pars sincera trabatur. Howbeit, that is a good rule given by a godly Divine, that although there must be some warmth in a reproof, yet it must not be scalding hot. Words of reviling and disgrace, they scald, as it were. But words that tend to stir up the conscience to a du • consideration of the error, or evil reproved, they be duly warm, and tend to make the physic work more kindly. Evangelizatum non maledictum missus es, said O • col • mpadius to Farellus: laudo zelum, modo non d • sideretur mausu • tudo. Vinu • & oleum in tempore suo insund • dum. Evangelistam non tyrannicum leg s • atorem praestes. Thou art sent to preach, not to rail. Thy zeal • commend so it be mingled with me • knesse. Wine must be poured into men's wounds one while, and oil another. Thou must show thyself a peaceable preacher, not a tyrannical Law-giver, &c.

Verse 14. Not giving heed to Jenish fables ] Wherewith their Talmud is full far •• : which whiles they hug overhard, as Cleopatra did the •• •• es that sucked her blood, they perish.

Verse 15. Unto the pure all things, &c.] This Piscator holds a sufficient warrant for us to use, Ne for •• , and other Heathen-expressions; like as the Apostles used, 〈 in non-Latin alphabet 〉 , &c. abused by the Greeks to signify then wicked and devilish oracles. But Pas • r is utterly against it.

Is nothing pure ] Their own table is a In • re to them, yea God's table. The Saints are kept at hard commons, but have their keeping of free-cost: the wicked have larger cates, but pay sweetly.

Conscience is d • siled