Verſe 25. Who changed] They tare out their naturall principles and turned Atheiſts.

Verſe 26. Into that which is againſt nature] So againſt nature, that children (natures end) and poſterity is utterly loſt by it.

Verſe 27. Leaving the naturall] As at this day in the Levant, Sodomy is held no ſinne.B • unts voyage. The Turkiſh Baſha's have many wives, but more Catamites, which are their ſerious loves.

Burned in their lust] Gr. Were ſcalded. 〈 in non-Latin alphabet 〉 . Some men put off all manhood, become dogs, worſe then dogs. Hence Deut. 23.18. The price of a dog, that is of a buggerer, as Iunius and Deodatus expound it.

Verſe 28. To a reprobate minde] Or, an injudicious minde: Or, a minde rejected, diſallowed, abhorred of God: Or a minde that none hath cauſe to glory in, but rather to be much aſhamed of.

Verſe 29. With all unrighteouſneſſe] The mother of all the enſuing miſrule.

Wickedneſſe] The Syrian ſaith, Bitterneſſe. See Ier. 2.19.

Envy, murther] Three ſuch Agnominations are found in this black bedroll. The Apoſtle ſeems delighted with them, 〈 in non-Latin alphabet 〉 . as was likewiſe the Prophet Iſaiah. Of which noble two, I may well ſay, as one doth of Demoſthenes and Cicero, Demosthenes Ciceroni praecipust ne eſſet primus Orator, Cicero Demostheni, ne ſolus.

Malignity] Or, Moroſity, croſſeneſſe.

Verſe 30. Haters of God] And ſo God-murtherers, 1 Joh. 3.15. See the Note there.

Verſe 31. Implacable] That will not hear of a truce, much leſſe of a peace.

Verſe 32. Have pleaſure] Or, they patronize, 〈 in non-Latin alphabet 〉 . Theoph. applaud and approve: This is ſet laſt, as worſt of all: it comprehends all kindes of conſent. To hold the bagge is as bad as to fill it.

THough thou have no pleaſure in them that do evil, as Chap. 1. 32. but doſt ſuperciliouſly cenſure them, being thy ſelf otherwiſe as bad. Cato is ſaid to have exerciſed uſury, to have proſtituted his wife, to have ſlain himſelf. God oft ſets a Noverint univerſi upon the worlds wizards, for the fouleſt fools.

Verſe 2. Which commit ſuch] As Cato, ver. 1. whom yet Velleius affirmeth to have been, hominem virtuti ſimillimum. But God judgeth not as man.

Verſe 3. Thinkeſt thou] This is preaching to the conſcience, to the quick.

Verſe 4. 〈 in non-Latin alphabet 〉 . The goodneſſe of God] Gr. His native goodneſſe, ready to be imploied to the behoof and benefit of the creature, Tit. 3.4. Now as the beam of the Sunne ſhining on fire, doth diſcourage the burning of that; ſo the ſhining of Gods mercies on us ſhould diſhearten and extinguiſh luſt in us. This is ſo equall, and needfull a duty, that Peter picks this flower out of Pauls garden, as one of the choiſeſt, and urgeth it upon thoſe to whom he writes, 2 Pet, 3.15.

Verſe 5. Treaſurest up unto thy ſelf] Sicut mittentes pecuniam in gazophyla • ium, quod, ubi jam impletur, confringitu • , ſaith Stella upon Luke. In treaſuring, there is, 1. Laying in. 2. Lying hid. 3. Bringing out again, as there is occaſion. Wicked perſons, whiles by following their luſts, they thinke they do ſomewhat to their happineſſe, ſhall in the end finde, Pro the ſauro carhones, thoſe burning coals, Pſal. 140.10.

Verſe 6. Who] See the Note on Mat. 16.27.

Verſe 7. Who by patient continuance] Or, By ſuffering perſecution for righteouſneſſe ſake. Gordius the Martyr ſaid, It is to my loſſe,Tertal. Ep. ad Polycarp. if you bate me any thing in my ſufferings. Majora certamina, majora ſequuntur pramia, 〈 in non-Latin alphabet 〉 , ſaith Ignatius. Much pains hath much gains.

Verſe 8. 〈 in non-Latin alphabet 〉 . But unto them that are contentious] That wrangle and thwartle againſt cleareſt truths, ſearching the devils skull for carnall arguments, as thoſe Athenians, Act. 17. being refractary as Pharaoh, who would not ſit down under the miracle, but ſent for the Magicians. And though the word doth eat up all they can ſay, as Moſes his rod did, yet harden they their hearts as Pharaoh, and reſolve to curſe, as Balaam, what ever come of it. Theſe are thoſe contentious ones.

Verſe 9. Of the Iew firſt] Qui ideò deteriores ſunt, quia meliores eſſe deberent. Who are therefore worſe,Salvian. becauſe they ſhould be better.

Verſe 10. Peace] Safety here, and ſalvation hereafter.

Verſe 11. For] See the Note on Act. 10.34.

Verſe 12. Periſh without law] Or, Though they hall no written law, as that of Moſes.

Verſe 13. But the doers of the law] The Scriptures are verba vivenda non l • genda, Aug. as Egidius Abbot of Norimberg ſaid of the 119. Pſalm. Boni Catholici ſunt qui & ſidem integram ſequuntur, & bonos mores. Leſſons of muſick muſt be practiſed, and a copy not read only, but acted. Divinity muſt be done as well as known.

Verſe 14. Doe by nature, &c.] Velleius ſaith that Cato was,Vell, lib, 2. Homo virtuti ſimillimus, cui id ſolum viſum eſt rationem habere, quod Haberet juſtitiam, omnibus humanis vitiis immunis, &c.

Are a law to themſelves] The Thracians glorie • • hat they were 〈 in non-Latin alphabet 〉 , living laws, walking ſtatutes.

Verſe 15. Their thoughts mean while] Or, 〈 in non-Latin alphabet 〉 . Betwixt whiles: Or in every interim of this life. Other faculties may reſt; an obſcene dream by night ſhall not ſcape conſciences record, it is index, judex, vindex. Gods ſay, and mans over-ſeer; and it is better to have it ſore, then ſeared.

Verſe 16. According to my Gospel] Which promiſeth heaven to beleevers. This is comfort to thoſe that are faithfull in weakneſſe, though but weak in faith. The ſentence of the laſt day ſhall be but a more manifeſt declaration of that judgement that the Lord in this life, moſt an end, hath paſſed upon men. Heathens ſhall be judged by the law of Nature: Proſtigate Profeſſours by the law written, and the Word preached: Beleevers by the Goſpel, which ſaith, If there be a willing minde, God accepteth, &c.

Verſe 17. Resteſt in the law] So ſpending thy time in a ſtill dream, but thou ſhalt have ſick waking, then when God ſhall ſend out ſummons for ſuch ſleepers.Judg. 7. Men dream their Midianitiſh dreams, and then tell them for law or Goſpel to their neighbours.

Verſe 20. Therefore by the deeds of the Law] This is directly againſt Popiſh juſtification by works, merits, &c. Thoſe miſled and muzled ſouls did worſe then loſe their labour that built religious houſes,Act. and Mon. fol. 1077. Pro remiſſione & redemptione peccatorum, pro remedio & liberatione animae, in eleemoſynam animae, pro ſalute & requie animarum patrum & matrum, fratrum & ſororum, &c. Theſe were the ends that they aimed at, as appears in ſtories.

Verſe 21. But now] Since Chriſt came.

Verſe 22. Ʋpon all] So that none ſhall hinder their happineſſe.

Verſe 23. All have ſinned] The firſt man defiled the nature, and ever ſince the nature defileth the man. Adam was a parent, a publike perſon, a Parliament man, as it were; the whole country of mankinde was in him, and fell with him.

Short of the glory of God] i. e. Of his image now obliterated, or of his kingdome, upon the golden pavement whereof no dirty dog muſt ever trample. It is an inheritance undefiled, 1 Pet. 1.4.

Verſe 24. Being justified freely] Becauſe the Apoſtles word 〈 in non-Latin alphabet 〉 , is expounded by Varinus to be 〈 in non-Latin alphabet 〉 , therefore Thammerus will needs conclude from this text, that God by juſtifying us, doth but pay us for our pains, give us what we have earned. Coelum gratis non accipiam, ſaith Vega. Opera bona ſunt Coeli mercatura, ſaith another. Heaven is the purchaſe of good works.

By the redemption] That is, By faith applying this redemption, wrapping her ſelf in the golden Fleece of that Lamb of God.

Verſe 25. To be a propitiation] Or a covering, in alluſion to the Law; where the Ark covering the two Tables within it, the Mercy-ſeat covering the Ark, and the Cherubims covering the Mercy-ſeat and one another, ſhew'd Chriſt covering the curſes of the Law, in whom is the ground of all mercy; which things the Angels deſire to pry into, as into the paterne of Gods deep wiſdome.

For the remiſſion of ſins] Gr. For the relaxation or releaſment of ſins, 〈 in non-Latin alphabet 〉 . as of bonds or fetters.

Verſe 26. 〈 in non-Latin alphabet 〉 . To declare] Gr. For a clear demonſtration or pointing out with the finger.

Verſe 27. Where is boasting then, &c.] A certain ſophiſter would hence prove the authority of the Church: He read the words thus, by a miſtake of their ſhort-hand-writing, Ʋbi eſt gloriatio • ? Eccleſia eſt, for excluſa eſt.

Verſe 28. A man is juſtified by faith] Here St Paul ſhews himſelf a pure Lutheran, and is therefore ſharply and blaſphemouſly cenſured by ſome Jeſuites for a hot-headed perſon, who was ſo tranſported with the pangs of zeal and eagerneſſe beyond all compaſſe in moſt of his diſputes, that there was no great reckoning to be made of his Aſſertions. Yea, he was dangerous to read,Speculum Europae. as ſavouring of hereſie in ſome places, and better perhaps he had never written. Four years before the Councel of Trent, Cardinal Conturenus, aſſerted the doctrine of juſtification by faith alone, in a juſt tractate, and was therefore ſoon after poiſoned. Cardinal Pool is thought to have been ſound in this point. Bellarmine reproves Pighius for conſenting to Luther herein, whom he undertook to confute: and yet Bellarmine himſelf with his tutiſſimumest, doth as much upon the matter. Magna eſt veritas & valebit, Great is the truth, and ſhall prevail.

Verſe 29. Is he the God of the Jews only] That is, Doth he juſtifie the Jews only? For he is their God only, whom he juſtifieth. 〈◊〉 Now men are ſaid to be juſtified effectively by God, apprehenſively by faith, declaratively by good works. The School-men are very unſound in this capitall Article of Juſtification, and are therefore the leſſe to be regarded. Nam quae de gratia Dei justificante ſcolaſtici ſcribunt, commentitia univerſa exiſtimo, ſaith Cardinal Pighius, who is therefore much condemned by Bellarmine, but without cauſe.

Verſe 30. And uncircumciſion] All by one way, leſt he ſhould ſeem not to be one, but alius & alius.

Verſe 31. We establiſh the law] Which yet the Antinomians cry down, calling repentance a legall grace, humiliation a backdore to heaven; grieving that they have grieved ſo much for their ſins, &c.

Verſe 2. But not before God] Who when he begins to ſearch our lacks, as the ſteward did Benjamins, can finde out thoſe out theeveries that we thought not of; bring to minde and light thoſe ſins that we had forgot, or not obſerved. When he comes to turn the bottome of the bag upwards, it will be bitter with us. Abimelech's excuſe was accepted, and yet his ſinne was chaſtiſed, Gen. 20.6.

Verſe 3. Abraham beleeved God] Latomus of Lovan was not aſhamed to write, That there was no other faith in Abraham, then what was in Cicero. Joh. Manlij loc. conc. p. 490. And yet our Saviour ſaith, Abraham ſaw my day, and rejoyced, ſo did Cicero never. Another wrote an apology for Cicero, and would needs prove him to have been a pious and penitent perſon, becauſe in one place he hath theſe words, Ibid. 481. Reprehendo peccata mea, quod Pompeio confiſus, ejuſ que par • es ſecutus ſuerim. A poor proof: Hoc argumentum tam facile diluitur, quàm vulpes comeſt pyrum.

Verſe 4. Now to him that worketh] Yet it is an act of mercy in God to render to a man according to his works, Pſ. 62.12. Exo. 206. Gods kingdom is not partum, but paratum, Mat. 25.34. not acquired, but prepared.

But of debt] Not ſo indeed, Rom. 11.31. but according to the opinion of the merit-monger, who ſaith as Vega, Coelum gratis non accipiam.

Verſe 5. His faith] Yet not as a work, nor in a proper ſenſe, 〈 in non-Latin alphabet 〉 . as Arminius and Bertius held, but as an act of receiving Chriſt.

Verſe 6. Ʋnto whom God imputeth] Ten times the Apoſtle mentioneth this grace of imputed righteouſneſſe in this Chapter: Yet the Papiſts jear it, calling it putative righteouſneſſe, ſo ſpeaking evil of the things they know not. Manlij loe. com. p. 494. Stories tell us of a Popiſh Biſhop that lighting by chance upon this Chapter, threw away the book in great diſpleaſure, and ſaid O Paule, an tu quo que Lutheanus ſactus es? Art thou alſo a Lutheran, Paul? But if the faith of another may be profitable to infants at their baptiſme, as Bellarmine holdeth, why ſhould it ſeem ſo abſurd a thing, that Chriſts righteouſneſſe imputed, ſhould profit thoſe that beleeve on him? The Jews indeed at this day being asked, Whether they beleeve to be ſaved by Chriſts righteouſneſſe? They anſwer, That every Fox muſt pay his own skin to the flaier. Thus they reject the righteouſneſſe of God, Rom. 10.3. As their Fathers did, ſo doe they, Act. 7.51. The Lord open their eyes, that they may convert and be ſaved.

Verſe 7. Are covered] Sic velantur ut in judicio non revelentur: So covered as that he never ſee them again, but as the Iſraclites ſaw the Egyptians dead on the ſhore.

Verſe 8. Imputeth not] Chargeth it not, ſetteth it not upon his ſcore, 2 Cor. 5.19.

Verſe 9. Cometh this bleſſedneſſe] This is the third time that the Apoſtle avoucheth the univerſality of the ſubject of juſtification. For this he had done once before, Chap. 3.23. and again, cha. 3.29 30, 31.

Verſe 10. In circumciſi • n] As the Jew would have it: No ſuch matter.

Verſe 11. A ſeal of the righteouſneſſe] Circumciſion is called a ſign, and a • eal by a Dectour of the Jews, more ancient then their Talmud. Zohar, Gen. 17.

That righteouſneſſe might be imputed] How fooliſh is that inference of Thammerus, 〈 in non-Latin alphabet 〉 . that becauſe the word here uſed to ſignifie imputed, comes of a word that ſignifies reaſon, therefore the righteouſnes of faith muſt be ſuch as a man may underſtand and comprehend by reaſon?

Verſe 12. Walk in the ſteps] That herein perſonate and expreſſe him to the life, as Conſtantines children (ſaith Euſebius) did their father.

Verſe 13. Heir of the world] That is, Of heaven, ſay ſome; 〈 in non-Latin alphabet 〉 of Canaan, ſay others, the pleaſant Land, more eſteemed of God, then all the world beſides, becauſe it was the ſeat of the Church. As man is called every creature, Mark 16.15. the Church is called all things, Col. 1. So Canaan is called the world, and Tabor and Hermon, put for the Eaſt and Weſt of the whole world, Pſal. 89.12.

Verſe 14. Faith is made void] See the Note on Gal. 3.12. and 5.2.

Verſe 15. No tranſgreſſion] ſc. Is imputed by men where there is no law written, See Chap. 5.13.

Verſe 16. It is of faith] Fides mendicâ manu.

Verſe 17. Who quickneth the dead] As he doth, when he maketh a man a beleever, Epheſ. 1.19. he fetcheth heart of Oak out of a hollow tree, and a ſpirituall man out of a wilde-aſſe-colt. See both theſe metaphors, Job 11, 12.

Verſe 5. Hope maketh not aſhamed] As among men, many lie languiſhing at Hopes hoſpitall, as he did at the Pool of Betheſda, Joh. 5. and return as they did from the brooks of Tema, Job 6.17. Or, as men goe to a Lottery with heads full of hopes, but return with hearts full of blanks. The Dutch have a Proverb to this purpoſe, Sperare & expectare, multos reddit ſtultos. And we ſay, He that hopes for dead mens ſhoes may hap go bare-foot. Bad mens hopes may hop headleſle, they may periſh in the height of their expectancies. Not ſo thoſe that hope in God: they ſhall yet praiſe him who is the help of their countenance, and their God, Pſ. 43 ult. Nunquam confuſi, Deo confiſi.

Verſe 6. Christ died for] A ſufficient evidence of Gods deareſt and deepeſt love ſhed abroad in our hearts, as a moſt ſweet ointment.

Verſe 7. Yet per adventure for a good man] For a publike perſon. Lilloe ſtept between the murderer and King Edwin his maſter to intercept the deadly thruſt.Speeds Chron, lib 7. cap. 20. Life of K Ed. 6 pag 37. Turk hiſt fol. 730. A common ſouldier loſt his life at Muſſelborough field to ſave the Earl of Huntlies life: ſo did Nicolas Ribiſche to reſcue Prince Maurice at the ſiege of Pista.

Verſe 8. God commendeth, &c.] Herein God laies naked to us, the tendereſt bowels of his fatherly compaſſions, as in an anatomy.

Verſe 9. Much more then] It is a greater work of God to bring men to grace, then being in the ſtate of grace, 〈 in non-Latin alphabet 〉 to bring them to glory; becauſe ſin is far more diſtant from grace, then grace is from glory.

Verſe 10. We ſhall be ſaved] Here the Apoſtle reaſoneth from regeneration to eternall life, as the leſſer.

Verſe 11. Not only ſo] Not in tribulation only do we glory (as v. 3.) but in the whole courſe of our lives.

Verſe 12. As by one man] Yet Anabaptiſts deny originall ſin, as did alſo the Pelag • ans of old, conſuted by Auguſtine. Egranus a German Preacher ſaid (as Melancthon reporteth) that original ſin is a meer fiction of Auguſtine, and other Divines; and that, Joh. Manl loc. com. pag. 486. becauſe there was no ſuch word found in the Scriptures. Papiſts ſay that originall ſin is the ſmalleſt of all ſins, not deſerving any more of Gods wrath, then only a want of his beatificall-preſence: and that too, without any pain or ſorrow of minde from the apprehenſion of ſo great a loſſe. There have been amongſt us, that have ſaid, that originall ſin is not forbidden by the Law. Directly indeed, Moulins Anaton. Armin c 8. Wotton on Joh. p 146. and immediately it is not: but forbidden it is, becauſe curſed and condemned by the Law. In originall ſin is a tacite conſent (eminently) to all actuall ſin. And ſome underſtand this text of all ſin, both originall and actuall.

And ſo death paſſed upon all men] As a ſentence of death on a condemned malefactour 1 or, 〈 in non-Latin alphabet 〉 . as thoſe diſeaſes that are called by Phyſitians, Corruptio totius ſubſtantiae; or as the rot overrunneth the whole flock.

Verſe 13. Sinne is not imputed] In mens eſteem, as Chap. 4 15.

Verſe 14. Death raigned] From the raign of death, he concludes the raign of ſin. Infants are no innocents: the firſt ſheet or blanket wherein they are covered is woven of ſin, ſhame, bloud and filth, Ezek. 16.4.6.

Verſe 15. Many be dead] Many is here put for all, as all for many, 1 Tim. 2.3.

Verſe 16. Of many • ffences] i.e. Of all, whether imputed to us, inherent in us, or iſſuing from us.

Verſe 17. Abundance] That is, abundant grace.

Verſe 18. By the offence of one] We were all in Adam, as the whole countrey in a Parliament-man. And although we choſe not, God choſe for us.

Verſe 19. 〈 in non-Latin alphabet 〉 Many] That is, All, except Chriſt, ſinners, tainted with ſins, guilt and filth.

Verſe 20. But where ſin abounded] But then it is where ſinne that abounded in the life, abounds in the conſcience in grief and deteſtation of it,Act. and Mon. fol 1 • 30. as the greateſt evil. Bonner objected to Mr Philpot, Marytyr, that he found written in his book, In me Joanne Philpotto ubi abundavit peccatum, ſuperabundavit & gratia. This he ſaid was an arrogant ſpeech, Novum crimen, C. Caeſar.

Verſe 21. That as ſin hath raigned] That is, the wrath of God by ſin.

Through righteouſnes] Imputed and imparted.

By J • ſus Chriſt] See how ſweetly the end anſwers the beginning of the Chapter, and how Chriſt is both authour and finiſher, &c.

QƲaſi dicat, That were moſt unreaſonable, and to an ingenious nature, impoſſible. To argue from mercy to liberty is the devils Logick. Should we not after deliverance yeeld obedience, ſaid holy Ezra? Chap. 9.13, 14. A man may as truly ſay, the ſea burns, or fire cools, as that certainty of ſalvation breeds ſecurity and looſneſſe.

Verſe 2. Live any longer therein] Fall into it we may and ſhall: but it is not the falling into the water that drowns, but lying in it: ſo it is not falling into ſinne that damns, but living in it.

Verſe 3. Baptized into his death] Hoc eſt baptizaripro mortuis, ſaith Beza, to be buried with Chriſt in baptiſme, Col 2.12. in putting off the body of the ſinnes of the fleſh verſe 11.

Verſe 4. We are buried] Buriall is a continuing under death; ſo is mortification a continuate dying to ſinne, Mors quaedam perpetuata; Sin is by degrees abated, and at length aboliſhed, when once our earthly tabernacles are diſſolved.

Walk in newneſſe of life] Reſurrectione Domini configuratur vita, quae hic geritur. Walk as Chriſt walked after his reſurrection.

Verſe 5. For if we have been planted] Burying is a kinde of planting.

Verſe 6. The body of ſin] For whole evil is in man, and whole man in evil.

Verſe 7. Is freed from ſin] Anacreon ſaith the like, 〈 in non-Latin alphabet 〉 ; Death is the accompliſhment of mortification. It doth at once, what death doth by degrees. Herbs and flowers breed worms, which yet at laſt kill the herbs and flowers: So ſinne bred death: but at laſt death will kill ſin. A mud-wall whiles it ſtandeth, harboureth much vermine; which when it falleth, flee away: So doth corruption, when once theſe cottages of clay fall to ruine.

Verſe 8. We ſhall alſo live] Then we are ſaid properly to live, when our regeneration is perfected in heaven. To live here, is but to lie a dying.

Verſe 3.M. Edwards his Gange. par. 2. p. 141. So then if] The Sectaries then are out, that ſay now-a-daies, that if they have husbands and wives that will not turn Saints, that is Sectaries, they may leave them, and marry others.

Verſe 4. That we ſhould bring forth fruit] The Miniſtery of the Word, ſaith one, is the bridall-bed; wherein God by his Spirit doth communicate with our ſouls his ſweeteſt favours, and maketh them be conceived with fruits of righteouſneſſe to everlaſting life.

Verſe 5. 〈 in non-Latin alphabet 〉 . In the fleſh] In our pure naturals.

The motions of ſin] Thoſe maladies of the ſoul.

By the law] By the irritation of the law.

Did work] Gr. D • d inwardly work. 〈 in non-Latin alphabet 〉 .

Verſe 6. Not in the oldneſſe of the letter] That is, Not in that old kinde of life that we lived under ſubjection to the law, to the irritation, coaction, and curſe of it.

Verſe 7. I had not known luſt] Involuntary evil motions. The Apoſtle calleth concupiſcence ſin, ſaith Poſſevine the Jeſuite: but we may not ſay ſo.Poſſevin. Apparal ſa • verbo. Pat. Antiq. Moſt of the moſt dangerous opinions of Popery ſpring from hence, that they have ſlight conceits of concupiſcence, as a condition of nature. But inward bleeding will kill a man, ſo will concupiſcence, if not bewailed. The Councel of Trent ſaith, That it is not truly and properly a ſin, albeit it be ſo called, becauſe it proceeds from ſin, and enclines a man to ſinne. Neither want there amongſt us that ſay, That originall ſinne is not forbidden by the law: Directly indeed, and immediately it is not: but forbidden it is, becauſe curſed and condemned by the law.

Verſe 8. By the commandment] Not Commandments. Papiſts aboliſhing, or at leaſt deſtroying the ſenſe of the ſecond Commandment by making it a member of the firſt, that they may retain the number of ten words (ſo loth are heretikes to have their Aſſes ears ſeen) they divide this laſt; which yet Paul here cals the Commandment; and ſure he knew better then they, the Analyſis of the law.

Verſe 9. For I was alive] As being without ſenſe of ſin, and conſcience of duty.

Sin revived] ſc. In ſenſe and appearance.

And I died] ſc. In pride and ſelf juſtice.

Verſe 10. Ordained to life] By life and death, underſtand peace and perturbation.

Verſe 4. Might be fulfilled] In us applicativè, in Chriſt inhaeſivè.

Verſe 5. Doe minde the things] For want of a better principle. The ſtream riſeth not above the ſpring.

Verſe 6. 〈 in non-Latin alphabet 〉 . To be carnally] The quinteſſence of the fleſhes witineſſe, or rather wickedneſſe.

Verſe 7. 〈 in non-Latin alphabet 〉 . Becauſe the carnall minde] The beſt of a bad man, is not only averſe, but utterly adverſe to all goodneſſe. Homo eſt inverſus decalogus, Job 11.12. an aſſes ſoal for rudenes, a wilde aſſes for unrulines.

Verſe 8. Cannot pleaſe God] Their beſt works are but dead works, ſaith the Authour to the Hebrews; but ſilken ſins, ſaith Auguſtine. Lombard citeth that Father,De ver inrocent. cap. 56. ſaying thus, Omnis vitae infid lium peccatum eſt: & nihil bonum ſine ſummo bono. The whole life of unbelievers is ſin; neither is there any thing good without the chiefeſt good. Ambroſe Spiera a Popiſh Poſtiller, cenſureth this for a bloudy ſentence, Crudelis eſt illa ſententia, ſaith he.

Verſe 9. He is none of his] As the Merchant ſets his ſeal upon his goods: So doth God his Spirit upon all his people, Epheſ. 1.13.

Verſe 10. The body is dead] Death to the Saints is neither totall, but of the body only, nor perpetuall, but for a ſeaſon only, verſ. 11.

Verſe 11. Your mortall bodies] As he hath already quickned your ſouls.

Verſe 12. Not to the fleſh] We owe the fleſh nothing but ſtripes, nothing but the blew eye that St Paul gave it. It muſt be maſtered and mortified. Drive this Hagar out of doors, when once it grows haunty.

Verſe 13. If ye live after the fleſh] We muſt not think to paſſe è coeno ad Coelum, to dance with the devil all day, and ſup with Chriſt at night, to fly to heaven with pleaſant wings. Beetles love dunghils better then ointments: and ſwine love mud better then a garden, ſo do ſwiniſh people their luſts, better then the lives of their ſouls.Horat ep. 2. At Paris ut vivat regnet que beatus, Cogi poſſe negat. That carnall Cardinall ſaid, That he would not part with his part in Paris for Paradiſe.

But if ye mortifie the deeds, &c.] Either a man muſt kill here, or be killed,Camdens Eliſ. Aut for, aut feri, as Q. Elizabeth often ſighed and ſaid to her ſelf concerning the Queen of Scots. Valentinian the Emperour dying, gloried of one victory above the reſt, and that was his victory over the fleſh. Inimicorum nequiſſimum devici, carnem meam, ſaid he. Be alwaies an enemy to the devil,In vita Valentin. and the world, but ſpecially to your own fleſh, ſaid Rob. Smith, Martyr, in a letter to his wife.Act. and Mon. fol. 1545.

Verſe 14. For as many as are led] As great men ſuffer their ſons to go along with them, but ſet tutours to overlook and order them: So dealeth God by his; the Spirit leadeth them into all goodneſſe, righteouſneſſe and truth, Epheſ. 5.9, and fetcheth them again in their cu • ſtraies.

Verſe 15. The spirit of bondage] 〈 in non-Latin alphabet 〉 , as 2 Tim. 1.7. 〈 in non-Latin alphabet 〉 The law will convince the judgement: but 'tis the Goſpel that convinceth the luſt and the affection, and ſo ſendeth us to treat with God as a Father, by fervent praier.

Verſe 16. Beareth witneſſe] What an honour is this to the Saints, that the holy Ghoſt ſhould bear witnes at the bar of their conſciences.

Verſe 17. And if ſonnes, then heirs] All Gods ſons are heirs; not ſo the ſons of earthly Princes. Jehoſhaphat gave his younger ſons great gifts of ſilver, of gold, and of precious things, with fenced Cities in Jud • h; but the Kingdom gave he to Jehoram, becauſe he was the firſt-born, 2 Chron. 21.3. Gods children are all higher then the Kings of the earth, Pſ. 89 27.

Verſe 18. Are not worthy to be, &c.] Heaven will pay for all: hold out therefore faith and patience. When Saul had the Kingdom, ſome deſpiſed him, but he held his peace, though a man afterwards froward enough. What is a drop of vinegar put into an ocean of wine? What is it for one to have a rainy day, who is going to take poſſeſſion of a kingdom. Pericula non resp • cit. Martyr, coronas respicit, ſaith Baſil. A Dutch martyr ſeeing the flame to come to his beard, Ah, ſaid he, what a ſmall pain is this to be compared to the glory to come?Act. and Mon. 813.

Verſe 19. For the earneſt expectation] Gr. The intent expectation of the creature expecteth; an hebrew pleonaſme, and withall, a metaphor either from birds that thruſt a long neck out of a Cage, as labouring for liberty; or elſe from thoſe that earneſtly look and long for ſome ſpeciall friends coming, as Siſera's mother, who looked out at a window, and cried thorow the latteſſe, Why is his charet ſo long in coming? Judg. 5.28.

Verſe 7. Neither becauſe they are] This profiteth them no more then it did Dives, that Abraham called him Son.

Verſe 8. The children of the promiſe] Abraham by beleeving Gods promiſe, begat, after a ſort, all beleevers, yea Chriſt himſelf, the head of his ſeed, his Son according to the fleſh, but more according to the faith.

Verſe 9. At this time] See the Note on Gen. 18.10.

Verſe 10. But when Rebecca] She, and not Iſaac is named, becauſe ſhe received the Oracle; whether from the mouth of Melchiſedech, or ſome other way, I have not to determine.

Verſe 11. For the children, &c.] Here the Apoſtle wadeth into that profundum ſine fundo, Predeſtination.

Being not yet born] Sapores ſon of Miſdates, King of Perſia, began his raign before his life. For his father dying left his mother with childe, and the Perſian Nobility ſet the Crown on his mothers belly, acknowledging thereby her iſſue for their Prince, before ſhe as yet had felt her ſelf quick. God elects not of fore-ſeen faith or works, but of free-grace.

Verſe 12. Shall ſerve] Servitude came in with a curſe, and figureth reprobation, Gen. 9 25. Joh. 8 34 35. Gal. 4.30.

Verſe 13. Eſau have I hated] i. e. I have not loved him, but paſſed him by: and this praecerition is properly oppoſed to election.

Verſe 14. Is there] Carnall reaſon dares reprehend what it does not comprehend.

Verſe 15. Bonavent. in lib. 1. ſent. diſt. 41. • q. • . I will have mercy, &c.] Dei voluntas eſt ratio rationum, nec tantùm recta, ſed regula.

Verſe 16. So then it is not, &c.] Nec volentis, nec volantis (as a Noble-man gave it for his Motto) though a man could run as faſt as a bird can fire.

Verſe 17. Raiſed thee up] For a veſſel of wrath, and an inſtance of my juſtice.

Verſe 18. Therefore] God being a free agent, cannot be unjuſt: he is bound to none.

Verſe 19. Why doth he yet finde fault?] Queritur, ſaith the Vulgar: which interpretation cozened Aquinas, as if it had been written Quaeritur. So Luk. 15.8. Gregory the great and others, for Everrit, reade Evertit: which miſtake produced many groundleſſe gloſ • es.

SO it ſhould be ours. See my True Treaſure, Chapter 7. Sect. 2.

Verſe 2. They have a zeal of God] So had thoſe two Rabbins, David Rubenita, Alſted. Chron. 426. and Shelomoh Molchu that ſet upon the Emperour Charles the fift, to perſwade him to Judaiſme, and were therefore put to a cruell death, anno 1530. So had Latimer before his converſion: I was as obſtinate a Papiſt, ſaith he, as any was in England: Inſomuch that when I ſhould be made Bachelour in Divinity, my whole Oration went againſt Philip Melancthon, and his opinions, &c. Being a Prieſt, and uſing to ſay Maſſe, he thought he had never ſufficiently mingled his maſſing wine with water: and moreover that he ſhould never be damned, if he were once a profeſſed Frier;Act. and Mon. fol 1571. with divers ſuch ſuperſtitious phantaſies. Zeal without knowledge is as wilde-fire in a fools hand; it is like the devil in the demoniack, that caſts him ſometimes into the fire, and ſometimes into the water.

Verſe 3. For they being ignorant] The ſoul that is without knowledge is not good, and he that (without knowledge) hasteth with his feet, ſinneth, Prov. 19.2. the faſter he goeth, the farther he is out.

Verſe 4. For Christ is the end, &c.] q. d. By, and for Chriſts ſake, is the righteouſnes of God. But the Jews ſubmit not to Chriſt, therefore not to the righteouſnes of God.

Verſe 5. Shall live by them] This doe and live; that is, ſaith Luther, morere, die out of hand: for there is no man lives and ſins not. We can as little ceaſe to ſin, as the pulſe to beat, heart to pant, &c.

Verſe 6. Say not in thine heart] The law preacheth faith in Chriſt, as well as the Goſpel.

Verſe 7. Into the deep] Thoſe deeps of the earth, Pſ. 71.20.

Verſe 8. The word is nigh thee] Moſes meant it of the law, but it more fitly agreeth to the Goſpel. The Babe of Bethlehem is ſwathed up in the bands of both Teſtaments: he is authour, object, matter and mark of both. Therefore if we will profit in hearing, teaching, reading, we muſt have the eye of our mindes turned toward Chriſt, as the faces of the Cherubims were toward the Mercy-ſeat.

Verſe 9. That if thou ſhalt confeſſe] That is, If thou ſhalt call upon the name of the Lord, as it is expounded, v. 13.

Verſe 10. For with the heart, &c.] Pluturch tels us, that of all plants in Aegypt, Plut. de • ſide & Oſiride. that they call Perſica is conſecrated to their goddeſſe Iſis, and that for this reaſon, becauſe the fruit of it is like an heart, the leaf like a tongue.

Verſe 11. Shall not be aſhamed] Maketh not haſte, ſaith the Prophet. Shame and confuſion follow haſte and procipitancy: Sed Deo confiſi nunquam confuſi.

Verſe 12. Is rich unto all, &c.] He cannot therefore be poor that can pray: for he ſhall have out his praier, either in money or moneys-worth.

Verſe 13. Shall be ſaved] Though he miſſe of that particular mercy he asketh, he is certainly ſealed up to ſalvation.

Verſe 14. How ſhall they hear, &c.] The word read, is of divine uſe and efficacy: but of preaching we may ſay as David did of Goliah's ſword, There's none to that.

Verſe 15. How beautifull are the jeet] How much more their faces? Surely I have ſeen thy face as the face of God, ſaid Jacob to Eſau, Gen. 33.10. that is, honourable and comfortable. We know how Cornelius received Peter; and the Galatians, Paul, till they were bewitched from him, Gal. 4.14. But it muſt be remembred that we glorifie the Word, not the Preacher, Act. 13.48.

Verſe 16. Who hath beleeved our report!] Gr. Our hearing. 〈 in non-Latin alphabet 〉 Paſſively taken. So Caeſar and Cicero uſe auditio, for report and rumour. Some ſit before a preacher as ſenſleſſe as the ſeats they ſit on, pillars they lean to, dead bodies they tread on. Others rage, Tange montes & fumig abunt, &c.

Verſe 17. By the word of God] That is, By the Word of Gods command ſending out preachers gifted for the purpoſe, and ſaying to them, Goe. preach, &c.

Verſe 18. Yes verily; their ſound, &c.] Sonus, tonus. David ſaith only, Their line, Pſal. 19.2. 〈 in non-Latin alphabet 〉 . That accurate and artificiall frame of the heaven preacheth, as it were, the infinite wiſdome and power of the Creatour. All Gods works are his Regij profeſſores, his Catholike Preachers, or reall Poſtilles (as one calleth them) of his Divinity. The world (ſaith Clem. Alex.) is Dei Scriptura, Gods great Bible with three great leaves, heaven, earth and hell.

Verſe 19. Did not Iſrael know] ſc. That the Gentiles were to be called? They were oft told it.

Verſe 20. Is very bold] So that for his boldnes he was ſawn aſunder, ſaith Hierom.

Verſe 21. Stretched] A metaphor from a mother.

Your bodies] That is, your whole perſon. Cainiſtae ſunt, ſaith Luther, offerentes non perſonam, ſed opus perſonae. They are Cainists that offer to God the work done, but do not offer themſelves to God.

A living ſacrifice] In the old law they had many kindes of Sacrifices killed and offered. Now (ſaith Origen) in ſtead of a Ramme we kill our irefull paſſions: in ſtead of a Goat our unclean affections: in ſtead of ſlying fowls our idle thoughts, &c.

Verſe 2. To this world] To the corrupt cuſtomes and courſes of wicked wordlings. See them ſet forth, Rom 13.13. Epheſ. 4.18, 19, 20. 1 Pet. 4.3. and ſhun them.

But be ye transformed] Gr. Metamorphoſed, the old frame being diflolved, and a new form acquited.

That ye may prove] ſc. By your practice.

Verſe 3. 〈 in non-Latin alphabet 〉 . Xenoph. de dictu & factis Socrat. lib 3. But to think ſoberly] Gr. To be wiſe to ſobriety. Socrates made no diſtinction between wiſdome and ſobriety, 〈 in non-Latin alphabet 〉 non diſtinguebat.

Verſe 4. For as we have, &c.] See 1 Cor. 12.12, which is a Commentary on this text.

Verſe 5. One body in Chriſt] See the Note on 1 Cor. 12.12, 13.

Verſe 6. According to the proportion] That form of ſound words, 2 Tim. 1.13. thoſe principles of the doctrine of Chriſt, Heb. 6.1. with which all interpretations of Scripture muſt bear due proportion.

Verſe 7. Or Miniſtery] Take it either largely for the whole miniſtery, as 1 Cor. 12.5, Act. 1.17. Or more ſtrictly for the office of a Deacon, as Act. 6.

Verſe 8. Or he that exhorteth] The Paſtour properly ſo called. See the Note on Eph. 4.11.

Verſe 9. 〈 in non-Latin alphabet 〉 . Abhorre that which is evil] Hate it as hell it ſelf: ſo the word ſignifies, Mihi certè Auxentius nunquam aliud quam • abolus erit, quia Arrianus, ſaith Hilary, I ſhall look upon Auxemius no otherwiſe then as upon a devil, ſo long as he is an Arrian.

Verſe 10. Be kindely affectioned] As naturall brethren and more. Arctior eſt copula cordis quam corporis. We are brethren in Adam according to the fleſh, in and by Chriſt according to the Spirit.

Verſe 11. 〈 in non-Latin alphabet 〉 . Cunctator. Not ſlothfull] Or, Not driving off till it be too late. Charles the ſon of Charles Duke of Aniou, who was King of Sicily and Jeruſalem, was called, Carolus cunctator, not in the ſenſe as Fabius, becauſe he ſtaid till opportunity came, but becauſe he ſtaid till opportunity was loſt.

Fervent in ſpirit] Gr. Seething hot. God, 〈 in non-Latin alphabet 〉 . who is himſelf a pure act, loveth activenes in men: the very reſt of heavenly bodies is in motion in their proper places.

Verſe 12. Rejoycing in hope] Hope makes abſent joyes preſent, wants plenitudes, and beguiles calamity as good company doth the time.

Patient in tribulation] Bearing up under preſſures, as among many other Martyrs Nicolas Burton, who by the way to the ſtake, and in the ſ • ame was ſo patient and chearfull,Act. and Mon. 1866. that the tormentours ſaid, the devil had his ſoul before he came to the fire, and therefore his ſenſes of feeling were paſt.

Continuing instant in praier] Conſtant and inſtant. 〈 in non-Latin alphabet 〉 . N • z. in Epita. A metaphor from hunting dogs, that give not over the game till they have got it. Nazianzen ſaith of his ſiſter Gorgonia, that ſhe was ſo given to praier, that her knees ſeemed to grow to the very ground. Of Traſilla it is reported,Greg. Dialog. that being dead ſhe was found to have her elbows as hard as horn, by leaning to a desk at which ſhe uſed to pray. St James is ſaid to have had knees as hard as Camels knees,Euſeb. by his continuall kneeling in praier. And Paul the eremite was ſound dead kneeling upon his knees, holding up his hāds, lifting up his eye: ſo that the very dead corps ſeemed yet to live, and to pray to God. Hieron in vita

Verſe 13. To the neceſſity] Gr. To the uſes of the Saints, 〈 in non-Latin alphabet 〉 . not ſtaying till they be in neceſſity.

Verſe 14. Bleſſe them] See the Note on Mat. 5 44.

Verſe 15. Weep with them that weep] St Cyprians compaſſion is remarkable, Cum ſingulis pectus meum copulo, maeroris & funeris pondera luctuoſa participo: cum plangentibus plango, cum d ſlentibus defleo, &c. I partake in every mans grief, and am as much affected and afflicted, as if it were mine own caſe.

Verſe 16. Be of the ſame] This verſe had been eaſie, had not Interpreters obſcured it, as Origen obſerveth.

Verſe 17. Recompenſe to no man] In reaſon, revenge is but juſtice: Aristotle commends it: the world cals it Manhood, Ariſt Rhetor. lib. 9 cap. 1. 'tis doghood rather. The manlier any man is, the milder and more mercifull, as David, 2 Sam. 1.12. and Julius Caeſar, who wept over Pompeys head preſented to him, and ſaid, Non mihi placet vindicta, dicta, ſed victoria, I ſeek not revenge, but victory.

Verſe 18. As much as lieth in you] Let it not ſtick on your part. • ive not offence careleſly, take not offence cauſleſly. See the Note on Mat. 5.9

Verſe 19. Avenge not your ſelves] Some take the Sword into their own hands: and, leſt they ſhould ſeem Anabaptiſts in taking two blows for one, will give two blows for one.

Give place to wrath] ſc. To the wrath and vengeance of God, which he ſeemeth to prevent that ſeeks revenge.

Verſe 20. Thou ſhalt heap] Thou ſhalt melt him, and make him thy friend for ever.

Verſe 21. Be not overcome] In rixa is inferior eſt, qui victor eſt, ſaith Baſil. In revenge of injuries, he is the loſer that gets the better. 〈 in non-Latin alphabet 〉 〈◊〉 . • Cor. 6.7. Hence the Apoſtle diſgraceth it, by a word that ſignifieth diſgrace or loſſe of victory.

But overcome evil] This is the moſt noble victory. Thus David overcame Saul, Func. Chronol. and Henry the 7th, Emperour of Germany, overcame the Prieſt that poiſoned him at the Sacrament: for he pardoned him, and bad him be packing. So did not Iacup the Perſian King,Turk Hiſt. who perceiving himſelf poiſoned by his adulterous wife, enforced her to drink of the ſame cup: and becauſe he would be ſure ſhe ſhould not eſcape, with his own hand he ſtruck off her head. But this (to ſay truth) was not revenge, but juſtice.

Not in chambering] Properly, lying a bed, or long-lying. 〈 in non-Latin alphabet 〉 .

Verſe 14. But put ye on] Augustin confeſſeth that he was converted by reading and pondering this text.

And make not proviſion] Make not projects, cater not for the fleſh.

And not to pleaſe our ſelves] Bis deſipit, qui ſibi ſapit. Prov. 3.7.

Verſe 2. Pleaſe his neighbour] Though he croſſe himſelf: this is true Chriſtian love, and driven almoſt out of the world by ſinfull ſelf-love, which can eth men to diſlike thoſe things in others, that they ſlatter in themſelves.

Verſe 3. For even Chriſt] And we ſhould expreſſe him to the world, preach abroad his vertues by our practice, 1 Pet. 2.9. Our lives ſhould be as ſo many Sermons upon the life of Chriſt. This is walk in Chriſt, Col. 2 6. as Chriſt, 1 Joh. 3.6.

Verſe 4. For whatſoever things, &c.] Here the Apoſtle meets with an Objection. For ſome man might ſay, that that ſaying of the Pſalme pertains to David, how therefore is it applied to Chriſt? He anſwers, Whatſoever things, &c. q. d. We muſt learn to ſee Chriſt in David: David in the hiſtory, Chriſt in the myſtery; David as the type, Chriſt the truth.

That we through patience] Hence the Scriptures are called.R • vel. 2. The word of Chriſts patience, becauſe they patient the heart under Gods holy hand: and are better called Phyſick for the ſoul, then ever was the library of Alexandria. 〈 in non-Latin alphabet 〉 .

And comfort of the Scriptures] As the bloud and ſpirits are conveied by the veins and arteries: ſo is the Spirit by the promiſes, helping the ſoul to lay it ſelf upon Chriſt by faith, which is a grace of union, and ſo of eſtabliſhment.

Verſe 5. Now the God of patience] The ſoul is then only in good plight, when the heaven anſwers the earth, Hoſ. 2.21. When. Chriſt the Sun of righteouſnes ſhines into it.

Verſe 6. With one minde, and one mouth] It is recorded to the high commendation of the Church of Scotland, that for this 90 years and upwards, they have kept unity with purity, without ſchiſme, much leſſe hereſie. Syntag. Confeſſion praeſat.

Verſe 7. To the glory of God] That is, Of heaven, the joyes whereof it is as impoſſible to comprehend, as it is to compaſſe the heaven with a ſpan, or contain the Ocean in a nut-ſhell. Such comfort there is in the preſence of Chriſt (though but in the womb) as it made John to ſpring: What then ſhall it be in heaven?

Verſe 8. Now I ſay that Jeſus] Paul proveth particularly in this and the following verſes, that Chriſt hath taken both Jews and Gentiles to his glory.

Verſe 15. And Olympas] Viri nomen non mulicris. The name not of a woman, but of a man, ſaith Beza.

Verſe 16. With an holy kiſſe] The Independents at Arnheim in Holland, M. Edwards his Antapol. p 36, 60. propounded this kiſſe of love to be practiſed amongſt them. So for anointing the ſick with oil, ſinging of hymns by one man, all the reſt being ſilent, &c.

Verſe 17. 〈 in non-Latin alphabet 〉 . Mark them which] Set a watchfull and a jealous eye upon them, as upon peſts and enemies. And here, let not our Epiſcopi (whoſe office it is chiefly) be Apoſcopi, Bernard. over-ſeers be by-ſeers, but look well to the ſlock, leſt theſe wolves worry them.Act. 20, 29.

And avoid them] Gr. Decline them ſtudiouſly, 〈 in non-Latin alphabet 〉 . as ye would do a ſerpent in your way, or poiſon in your meats.

Verſe 18 But their own bellies] They pretend the ſervice of Chriſt to their worldly and wicked reſpects, by a diſſembled ſanctity, which is double iniquity. The Duke of Bavaria is even eaten up with thoſe Popiſh fleſh-ſhes, Friers and Jeſuites.

And by good words, &c.] Thoſe locuſts in the Revelation have faces like women, inſinuative and flattering.Tertullian. The Valentinian heretikes had an art to perſwade before they taught, whereas the truth perſwadeth by teaching, it doth not teach by perſwading.

They deceive] As cheaters do, by the cogging of a dye, Eph. 4.14. Fallax artiſicium, vel potiùs artiſex fallacia, 〈 in non-Latin alphabet 〉 ſaith Eraſmus on that text, a cunning kinde of cez • nage.

Verſe 19 For your obedience, &c.] Whereas the Romans might object, Are we alſo of thoſe ſimple ones? Your obedience, ſaith he, is famous all the world over. Howbeit I would have you wiſe to that which is good, but ſimple concerning evil. This ſimplicity is no diſparagement, to be unskilled in the devils depths, Revel. 2.24.

Verſe 20. Shall bruiſe Satan] Sincerity of a little grace ſhall be rewarded with abundance of greater graces. Chriſt our Champion hath already wonne the field, and will ſhortly ſet our feet upon the necks of our ſpirituall enemies. The broken horns of Satan ſhall be the Trumpets of our triumph, and the Cornets of our joy.

Verſe 21. Timotheus my work fellow] Of Timothy, reade Act, 16.1, 2. Of Lucius, Act. 13.1. Of Iaſon, Act. 17.5. Of Sopater, Act. 20 4.

Verſe 22. I Tertius who wrote, &c.] Either from the Apoſtles mouths, or rather out of his foul papers.

Verſe 23. Gaius mine hoſt] Baptized by Paul, for whom therefore, 1 Cor. 1.14. Muli • bo • piti • praebuit. Steph. and for other good men he thought he could never doe enough. Such another was Phebe, verſe 2. who had been a ſuccourer, or an hoſteſſe to many, and to my ſelf, ſaith Paul.

Verſe 24. The grace of our Lord] This is the ſeal of all S. Pauls Epiſtles. 2 Theſſ. 3.17.

Verſe 25. Which was kept ſecret] Even from the very Angels, 1 Pet. 1.12. who do daily profit in the knowledge of this ſecret, Eph. 3.10.

Verſe 26. According to the Commandment] The writings of the Prophets concerning the myſtery of Chriſt were not made known to the world by hap-hazard, but by a ſpeciall command of God.

Verſe 27. To God only wiſe, &c.] So ſay I for theſe few Notes thus finiſhed.

Verſe 4. With entiſing words] Religion is not a matter of parts, words or wit. The devil cares not for the ſons of Sceva's adjurations. Abanah and Pharphar may ſcour, but Jord • n only can cure. Gods holy things muſt be handled, Sanctè magis quam ſcitè, with fear and reverence, rather then with wit and dalliance.

In demonſtration of the ſpirit] With demonſtrations fetcht out of the very marrow of the Scriptures. It muſt be an elaborate ſpeech that ſhall work upon the conſcience.

Verſe 5. That your faith, &c.] A humane teſtimony can breed but a humane faith. Aarons bels were of pure gold; our whole preaching muſt be Scripture-proof, or it will burn, and none be the better for it.

In the power of God] In the Goſpel that lodgeth a certainty in the ſoul.

Verſe 6. Wiſdome among the perfect] Or thoſe that are grown to maturity. Some think the Apoſtle borroweth this tearm from the Pagans ſuperſtition, who admitted none to their moſt ſecret Ceremonies, but only perſons well prepared and purified for many years.

Yet not the wiſdome, &c.] Which is like the labour of Moles, that dig dexterouſly under ground, but are blinde above ground.

That come to nought] That are tumbled into hell with all their learning, which doth but light them into utter darkneſſe.Nos cum doctrinis noſtris, &c. Aug.

Verſe 7. Wiſdome of God in a myſtery] Whiles God did not divide himſelf into a mercifull Father, and a juſt Judge (as Valerius ſpeaketh of Zaleucus) but declared himſelf to be both a perfectly mercifull Father, and withall a perfectly juſt Judge; which was ſuch an act of wiſdom as the world never heard of. This is that great myſtery of godlines, 1 Tim. 3.16.

Verſe 8. Which none of the Princes] He calleth the Phariſees and Philoſophers Princes, for their learning; as being himſelf a ſcholar. Only he might well have ſaid of them, as Tuliy of others in another caſe, Mihi quidem nulli ſatis eruditi videntur, quibus noſtra ſunt ignota. I cannot take them for ſcholars, Cic de Poet • Latinu. that partake not of our learning.

None of the Princes of this world knew] Becauſe their learning hung in their light. So it fared with Vſpian the chief Lawyer, Galen the chief Phyſitian, Porphyry the chiefeſt Aristotelian; and Plotinus the chief Plaioniſt, who were profeſt enemies to Chriſt and his truth. So was Libanius and Lucian the chief ſcholars of their time. None miſcarry oftner then men of greateſt parts. None are ſo deep in hell as thoſe that are moſt knowing. They ſee no more into the myſtery of Chriſt, then illiterate men do into the profound points of Aſtronomy. As a man may look on a trade and never ſee the myſtery of it: or he may look on the letter, and never underſtand the ſenſe: ſo here.

Verſe 9. Eye hath not ſeen, &c.] It is reported of one Adrianus, that ſeeing the Martyrs ſuffer ſuch grievous things, he asked the cauſe, one of them anſwered, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things that God hath prepared for them that love him. The naming of which Text ſo wrought upon him, that afterward he became a Martyr.

The things which God hath prepared] As he prepared Paradiſe for Adam; ſo heaven for all his. Yet he reſerves not all for the life to come, but gives a few grapes of Canaan in this wilderneſſe.

Verſe 10. But God hath revealed] The Chineſes uſe to ſay of themſelves,D • ſcrip. of the world, Chap. of China and Cathaia. That all other Nations of the world ſee but with one eye, they only with two. This is moſt true of the naturall man compared to the ſpirituall.

Verſe 11. Save the Spirit, &c.] Man knows his inward thoughts, purpoſes and deſires; but the frame and diſpoſition of his own heart he knows not, Jer. 17.9.

Knoweth no man] How can he that cannot tell the form and quinteſſence, that cannot enter into the depth of the flowers or the graſſe he treads on, have the wit to enter into the deep things of God, hid from Angels till the diſcovery, and ſince that, they are ſtudents in it?

But the Spirit of God] With this heifer of his therefore we muſt plow, if we will ever underſtand his riddles.

Verſe 12. Not the ſpirit of the world] The world lieth down in that unclean one, and is under the power and vaſſallage of that ſpirit that worketh in the children of diſobedience, as a Smith in his forge, 1 Joh. 5.19. Epheſ. 2.2. It is wholly ſet upon wickedneſſe, as Aaron ſaith of the people, Exod. 32.22.

That we might know] A ſweet mercy; The Cormorants of the world will not let their heirs know what they will do for them, till they die. But God aſſures his of heaven afore-hand. Thus we have not received the ſpirit of this world: we cannot ſhift and plot as they can; but we have received a better thing, and have no reaſon to repine.

Verſe 13. But which the holy Ghost teacheth] So that not the matter only, but words alſo of holy Scripture are dictated by the Spirit, and are therefore to be had in higher eſtimation, 2 Pet. 1.21.

Comparing] Or coapting, 〈 in non-Latin alphabet 〉 . fitting ſpirituall words to ſpirituall matters, that all may ſavour of the Spirit.

Verſe 14. But the naturall man] The meer Animal, 〈 in non-Latin alphabet 〉 . that hath no more then a reaſonalbe ſoul, and naturall abilities, Iude 19. Such was that ſapleſſe fellow, Pſal. 14.1. that may have a diſciplinary knowledge, that is, by hear-ſay, as a blinde man hath of colours, but not an intuitive per speciem propriam. The water riſeth no higher, then the ſpring whence it came: So naturall men can aſcend no higher then nature. If the unreaſonable creatures could draw a picture of God, ſaid Xenophanes, they would certainly paint him like themſelves, Quià ſcilicet nihil animal animàli ſuperius cogitare potest, becauſe they can think of nothing above themſelves.

Neither can he know them] They that are blear-eyed and weak-ſighted, if at any time they ſet themſelves to ſee better into a thing, they ſee the worſe: So here. Nay more,Vives in Aug. de civ Dei. l. 22. cap. 6. in our nature there is an antipathy to divine truth. We love the law better then the Goſpel, and any truth better then the law.

Becauſe they are ſpiritually] Ambroſe reads, Becauſe he is spiritually judged, being delivered up to a reprobate ſenſe. But the other reading is be • t • .

Verſe 15. Iudgeth all things] By his ſpirit of diſcerning, 1 Cor. 14. his ſpirituall ſenſes exerciſed to diſcern good and evil, Heb. 5.14. his undoubted perſwaſion of that truth he profeſſeth, Coloſ. 2.3. and whereof he hath fel • the ſweetneſſe, Coloſ. 1.9.

Is judged of no man] Of no naturall man, who can judge no more of divine truths then a blinde man can do of colours, or a ſick man of meats. And herein the pooreſt Idiot (ſaith one) being a ſound Chriſtian goeth beyond the profoundeſt Clarks that are not ſanctified, that he hath his own heart in ſtead of a Commentary, to help to underſtand even the moſt needfull points of the Scripture.

Verſe 16. But we have the minde of Chriſt] This is a priviledge confined to the communion of Saints, to have communication of Chriſts ſecrets, to be as it were of his Court and Councel. One ſaith of Dr Sibbs. That he was a man ſpiritually rationall, and rationally ſpirituall, one that ſeemed to ſee the inſides of nature and grace, and the world and heaven, by thoſe perfect anatomies he had made of them all.

And walk as men] Chriſtians ſhould be as Saul was, higher then the people by head and ſhoulders. Something ſingular is expected from them, Matth. 5.47. they ſhould have their feet where other mens heads are, Prov. 15.24. When we do evil, we work do nostro & ſecundum hominem, we do our kinde, as the devil when he ſpeakes lies, ſpeakes, De ſuo, of his owne, Joh. 8.44.

Verſe 4. For when one ſaith, &c.] So thoſe that will needs be called Lutherans, Jurant que in verba magiſtri. Did not Luther play the man, when he and other Dutch Divines adviſed Philip Lantgrave of Heſſe, a pious Prince to marry a ſecond wife that is an adultreſſe, whiles his lawfull wife was yet alive?Zanch. Mi ••• l. Epiſt. de • licat. And might he not deceive, and be deceived in other things as well as in that?

Are ye not carnall?] Nay, Will not the world thinke ye are mad? As the Apoſtle ſpeaks in a like caſe, 1 Cor. 14.23.

Verſe 5. But Miniſters] Not Maſters, as Magistri noſtri Pariſienſes, ſo the Sorboniſts will needs be called,Preſat, in 1, Sentent. contrary to Jam. 3.1. Bacon the Carmelite was called Doctor reſolutiſſimus, becauſe he would endure no May Bees.

Verſe 6. But God gave the encreaſe] The Harp yeelds no ſound, till it be touched by the hand of the Muſician. The heart is never made good, till the heavens anſwer the earth, Hoſ. 2.21. till God ſtrike the ſtroke. Holy Melancthon being newly converted, thought it impoſſible for his hearers to withſtand the evidence of the Goſpel. But ſoon after he complained that old Adam was too hard for young Melancthon.

Verſe 7. So then neither is he, &c.] This made Cyril to conclude his Preface to his Catechiſme, with M • um eſt docere, veſirum auſcultare, Dei perficere. I may teach, and yen hear, but God muſt do the deed, when all's done. Elſe, we may preach and pray to the wearing of our tongues to the ſlumps (as Bradford ſaid) and to no more purpoſe then Bede did, when he preached to a heap of ſtones.

Verſe 8. And he that watereth are one] Why then are not you at one? Should ye not follow your leaders, preſſe their footſteps?

Shall receive his own reward] Thoſe ambitious Doctours that draw diſciples after them, hunting after popular applauſe (that empty blaſt of ſtinking breath) ſhall have that for their reward; let them make them merry with it. When faithfull Miniſters ſhall ſhine as ſtars, Dan. 12.3.

Verſe 9. For we are labourers, &c.] Let Miniſters hence learn their, 1. Dignity. 2. Duty. Fructus honos oneris, fructus honoris onus. Who would not work hard with ſuch ſweet company?

Verſe 10. As a wiſe master-builder] Artificers alſo have their wiſdom, Ariſt. Ethic. lib. 6. cap. 7. as Ariſtotle yeeldeth. For his God doth inſtruct him to diſcretion, and doth teach him, Iſa. 28.26. As he did Bezaleel, and Aholiah.

Verſe 11. Which is Ieſus Chriſt] The Doctrine of his perſon and offices is the foundation of Chriſtian religion: and muſt therefore be kept pure and entire by all means poſſible. Arrius his 〈 in non-Latin alphabet 〉 , would not be yeelded: nor Nestorius his 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 So religious were the old Biſhops that they would not alter or exchange a letter or a ſyllable in theſe fundamentals. Every particle of truth is precious, and not to be parted with.

Verſe 12. Wood, hay, ſtubble] Rhetoricall ſtrains, philoſophicall fancies, that tend not to edification. There are that together with the gold, ſilver and ivory of ſound and ſavoury truths, have, as Solomons ſhips had, ſtore of apes and peacocks, conceits and crotchets. Now if he that imba • eth the Kings coyn deſerve puniſhment, what do they that in ſtead of the tried ſilver of divine truths, ſtamp the name and character of God upon Nehuſhtan, their own baſe brazen ſtuff?

Verſe 13. For the day ſhall declare it] That is, The light of the truth, or time the father of truth, or the day of death, when many recognize and recant their errours, ſhall ſhew them their ſinne.

Verſe 14. If any mans work abide] Errour as glaſſe is bright, but brittle and cannot endure the hammer or ſire, as gold can; which, though rub'd or melted, remains firm and orient.

Verſe 15. He ſhall ſuffer loſſe] Of his work (his laborious loſſe of time) and of ſome part of h • s wages.

Yet ſo as by fire] Not of Purgatory (a Popiſh fiction) but of the holy Ghoſt. Or (as one interprets it) like unto them who ſave themſelves naked out of the fire, without carrying away any of their goods: ſo his perſon ſhall be ſaved, but he ſhall not have the reward of a well qualified Miniſter.

Verſe 5. Ʋntill the Lord come] Tot argumenta quot verba, ſaith Paraeus. Every word here hath it's weight. There ſhall be a reſurrection one day of names, as well as of bodies: let that ſtay us, when belied or miſreported.

Verſe 6. I have in a figure, &c.] i. e. I have repreſented and reprehended your partialities under our own names, when I brought you in ſaying, I am of Paul, and I of Apollos, &c. 1 Cor. 1.12. For the heads of your factions were your own ambitious Doctors, whoſe names yet I ſpared, and took the buſines upon my ſelf and Apollos, for your ſakes.

Verſe 7. For who maketh thee] He directeth his ſpeech to thoſe Theologi gloriae, as Luther uſually called ſuch, thoſe vain-glorious, ſelf-aſcribing Paſtours at Corinth, that ſought to bear away the bell from Paul; and would not ſtick to anſwer this demand of his,Greenincbonius. Quis te diſcernit? As that inſolent Arminian did, Ego meipſum diſcerno, I make my ſelf to differ.

And what hast thou, &c.] There are that would hammer out their own happineſſe, like the Spider, climbing by the thred of her own weaving, with Motto accordingly, Mihi ſoli debeo

Why dost thou glory] As great a folly, as for the groom to be proud of his maſters horſe, the ſtage-pla • er of his borrowed robes, or the mud wall of the Sun-ſhine. Of all the good that's in us, we may well ſay as the young man did of his hatchet, Alas, maſter, it was but borrowed.

Verſe 8. Now ye are rich] Creſcit oratio, ſaith Piſcator here. The Apoſtle riſeth in his expreſſions; and that all along by an ironicall reprehenſion. Theſe Corinthians had riches, and gifts and learning: and carried aloft by theſe waxen wings, they domineered and deſpiſed others.

Verſe 9. As it were men appointed to death] As when he fought with beaſts at Epheſus. The Heathens in their publike calamities would commonly call out, Christianos ad leones, Tertul. Apol. cap. 40. to the lions with theſe Chriſtians, as if they had been the cauſe. Ignatius ſuffered in this ſort.

A ſpectacle to the world] As thoſe that were firſt led in triumph, and then had back again to the priſon,Piſcat. there to be ſtrangled.

Verſe 10. We are fools, &c.] Not to the world, but in your account too, For theſe Corinthians undervalued and depreſſed Paul under their ſilly ſhallow-headed Verbaliſts, not worthy to carry his books after him, for found and ſubſtantiall learning.

Verſe 11. Even to this preſent] Thus he complaineth, not out of impatience (for he was active in his ſufferings) but to ſtain their pride, that permitted it ſo to be, when it in their power to have relieved him.

Verſe 12. And labour, working, &c.] Whereas they might object, Are you hungry, thirſty, naked? It's becauſe you are idle. No, ſaith he, We labour, working with our hands ( 〈◊〉 ſhame for you to ſuffer it) and yet can hardly ſweat out a poor living.

Verſe 13. Being defamed, we entreat] Though Luther call me devil, ſaid Calvin, yet I will honour him, as a ſervant of God.

We are made as the filth of the world] q. d. The filth of filth; for the whole world lies in wickedneſſe, as a foul ſloven in a ſlow, or as a carrion in the ſlime of it. The word ſignifies, The ſweepings of the world, 〈 in non-Latin alphabet 〉 . or the dirt ſcraped off the pavement thereof.

And the of-ſcouring of all things] Deterſorium, ſordes, purgamenta, reject • menta. Piaculares & obominales, ſaith Paraeus. The word ſignifies,M Burrows. the dung-cart (ſaith one) that goes thorow the City, into which every one brings and caſts his filth. Every one had ſome filth to caſt upon Paul and the Apoſtles. Conſtantine a Citizen of Rhoane with three others, being for defence of the Goſpel condemned to be burned, were put into a dung cart: who thereat rejoycing,Act. and Mon. fol • 20. ſaid that they were reputed here the excrements of the world, but yet that death was a ſweet odour unto God. Budaeus is of opinion that the Apoſtle here alludeth to thoſe expiations in uſe among the heathen, performed in this manner. Certain condemned perſons were brought forth with Garlands upon their heads in manner of ſacrifices: theſe they would tumble from ſome ſteep places into the ſea,Bud Pandec. oftering them up to Neptune with this form of word, 〈 in non-Latin alphabet 〉 , Be thou a propitiation for us. So for the removall of the peſtilence they ſacrificed certain men to their goods: theſe they called 〈 in non-Latin alphabet 〉 ,Suidas in 〈 in non-Latin alphabet 〉 . filth, loading them with revilings and curſings.

Verſe 14. To ſhame you] An innocent perſon ſometimes, upon the fulneſſe of an aſperſion, may conceive ſhame, as David dip, Pſal. 44.15. yet uſually ſhame is the effect of an evil conſcience, and may prove, by Gods bleſſing, a means of repentance, 2 Theſſ. 3.14.

Verſe 15. Ten thouſand inſtructers] Gr. Pedagogues, who oft prove Orbiliuſſes, ſharp and ſevere above meaſure, Verberibus pluunt, colaphis grandinant. So did theſe Corinthian ſchoolmaſters, 2 Cor. 11.20. They were alſo too well skilled in the Dorick dialect, crying, Give, Give: and taught little more then elegant elocution.

Verſe 16. Be ye followers of me] As dear children.Ovid. A bove majori diſcit ar are minor. Conſtantines children reſembled their father exactly, they put him wholly on, ſaith Euſebius, and were, as it were, very he. 〈 in non-Latin alphabet 〉

Verſe 17. For this cauſe] That ye may be followers of me, and know what I do.

Of my waies which be in Chriſt] It is of excellent uſe to know what good men, eſpecially Miniſters, do, as well as what they ſay. Miniſters lives ſhould be a tranſcript of their Sermons, or as ſo many Sermons on the life of Chriſt.

Verſe 18. Now ſome are puffed up] Swelling in the body is an ill ſymptome: So it is in the ſoul. A ſwelling wall will ſhortly fall.

Verſe 19. The Kingdom of God] i.e. The adminiſtration of his Ordinances and Government of the Church.

Verſe 20. With a rod, or in love?] Both: but (as children) we think not ſo. Sed ſinite virgam corripientem, ne ſentiatis malleum conterentem, ſaith one Father.Bern. Hieron. Non erudit pater niſi quem amat, nec corripit niſi quem diligit, ſaith another.

ALl unbelievers are, 1. Void of Chriſts righteouſneſſe imputed. 2. Of true civill righteouſneſſe, as being ſelf-ſeekers in all. 3. They oppreſſe the Saints, and draw them before the judgement •• ats. Jam. 2.6.

And not before the Saints] Chriſtians firſt brought their cauſes before the Biſhops to be judged. And hence grew their power (as Paraeus noteth) which the Chriſtian Emperours firſt would not, and afterwards could not take away from them. This raiſed Papacy and Prelacy to ſuch an height; they would be Princes as well as Biſhops.

Verſe 2. Shall judge the world] That is, The wicked, called the inhabitants of the earth, and of the ſea, Revel. 12.12. in oppoſition to the Burgeſſes of the new Jeruſalem, Phil. 3 20. And let this comfort us under the perverſe cenſures of worldly men, mad and beſides themſelves in point of ſalvation. The Lord ſeeth that their day is coming, Pſal. 37.13.

Verſe 3. Things that pertain to this, &c.] That ſerve to, and ſatisfie the body only, being nec vera, nec vestra, Luke 16.11, 12.

Verſe 4. If then ye have judgements] As the Corinthians being many of them merchants, had many law-ſutes. But if mens hearts were not bigger then their ſutes, there would not be half ſo many.

Who are leaſt eſteemed] Rather then go to law before Heathen Judges. The loweſt, if of any judgement, are high enough for ſuch a purpoſe. Why ſhould thoſe ſordida poſcinummia qui latrocinia intra mania exercent, as Columella hath it, thoſe Crumenimulgae, the unconſcionable Lawyers make a ſpoil of us; and then when they die build Hoſpitals for fools, as one of them did, ſaying, Of fools I got my eſtate, and to fools I will leave it?Purchas his Microcoſm. Of thoſe that go to Law, we may well ſay, as Charoudas once did of thoſe that go to ſea, Se non mirari qui ſemel mare ingreſſus ſit, ſed qui iterum, that he marvelled not at thoſe that went once, S • apl. mor • do, 2. poſt pent. but at thoſe that would go again.

Verſe 5. No, not one that ſhall be able] Our late Judge Dicr, if there came any controverſies of poor men to be tried afore him, would uſually ſay,The pr • ct. of Queeneſſe, p. 270. that either the parties are wilfull, or their neighbours uncharitable, becauſe their lutes were not quietly ended at home.

Verſe 6. But brother goeth to law] Once it was counted ominous to commence actions,Caeſ com. and follow ſutes. Of common barretters, we may ſay as the Hiſtorian doth of Mathematicians, Genus hominum quod in noſtra repub. & vetabitur ſemper, & retin •• itur. Ta •• t. l. 1. c. 1.

Verſe 7. 〈 in non-Latin alphabet 〉 . There is utterly a fault] Gr. Adiſgrace, a loſſe of victory. q. d. By your litigious lawing one another, you betray a great deal of weakneſſe and impotency of affection. Theſe be ignoble quarrels, Ʋbi & vinc • re, inglorium eſt, & atteri ſordidum. See the Note on Rom. 12.21.

Becauſe ye go to law] Lightly, for every ſmall offence (which if Mahometans do, they are publikely puniſhed) and with ſpitefull vindictive ſpirits: whereas in going to law men ſhould not be tranſported with hate or heat; but as Tilters break their ſpears on each others breſts, yet without wrath or intention of hurt, ſo, &c. The French are ſaid to be very litigious, and full of Lawſutes.

Verſe 8. Nay you do wrong] In perſon and name.

And defraud] Of goods and eſtate.

And that your brethren] Which very name ſhould charm and allay all diſcords,In • thie. as betwixt Abraham and Lot, Gen. 13 8. Ariſtotle could ſay, It is better to ſuffer wrong then to do it. And I know how to bear injuries, 〈 in non-Latin alphabet 〉 . ſaid Chilo to his brother, who took it ill that he was not choſen to be one of the Judges.

Verſe 9. Shall not inherit] It is an undefiled inheritance, 1 Pet. 1 4. no dirty dog ever trampled on that golden pavement, Revel. 22.15. Heaven ſpewed out the Angels, ſhall it lick up the unrighteous? The Serpent could ſ •• ue himſelf into paradiſe, but no wicked could ever get into heaven.

Verſe 10. Nor theeves, nor covetous] Theſe two be fitly ſet together, as near akin, ſo are drunkards and railers.

Nor extortioners] Whoſe ſin is properly immoderate getting, as that of the covetous conſiſts in pinching and ſaving. So 1 Tim. 3.3.

Verſe 11. Such were ſome of you] Oh the infinite goodneſſe of God that would once look upon ſuch walking dunghils, ſuch monſtrous miſcreants •

Verſe 39.Secundas nupti • s pro fornicationibus babent. Aug. She is at liberty] The Montuniſts therefore (and with them Tertullian in his old-age) were in an errour, that condemned ſecond marriage, and ſaid it was no better then fornication. Howbeit that of Hierome is not to be diſliked. Think daily of death; and that will be enough to forbid the banes of ſecond marriage.

Verſe 40. But ſhe is happier] i. e. She ſhall live more at eaſe, and have leſſe to care for. And we ſhould contract our cares into as narrow a compaſſe as we can, in hard times, eſpecially.

THat is to ſay, Do I require you to do any thing more, then I my ſelf do daily, in parting with my proper rights? All things in a Miniſter ſhould be exemplary, and for imitation, Tit. 2.7. In all things ſhew thy ſelf a patern of good works. 〈 in non-Latin alphabet 〉 . The word there uſed ſignifieth a thing that makes the ſtamp on the coyn, or the mould whereinto the veſſel is caſt and ſhaped.

Have I not ſeen the Lord?] viz. In viſions and extaſies. The falſe Apoſtles reported him no Apoſtle, becauſe he had not converſed with Chriſt in the fleſh. It is ordinary with ſeducers to detract from the truths Champions, that they may be the better eſteemed of. Thus Bellarmine rejecteth the Fathers and others that make not for him, as heretikes. To Irenaeus, Tertullian, Euſebius and Luther (ſaith he) I anſwer, Omnes manifeſti haeretici ſunt, De Chriſto lib. 1. cap. 9. they are all manifeſt heretikes. So Arminius his courſe was to detract from the authority and fame of Calvin, Zanchi, Beza, Martyr, Synol. Dordeo. 〈◊〉 . &c. that he might build himſelf upon better mens ruines. The Jeſuites ſpeak moſt baſely of St Paul, as making much againſt many of their tenets: and ſtick not to teach in their Pulpits, That he was not ſecure of his preaching, but by conference with St Peter: Nor that he durſt publiſh his Epiſtles, till St Peter had allowed them.Spec Europ.

Verſe 2. The ſeal of mine Apostleſhip] See the like, Jer. 23, 22. and Mat. 21.28. where our Saviour proveth John Baptiſts Miniſtry to be from heaven, by the ſucceſſ.

Verſe 3. Mine anſwer to them, &c.] Or, this is mine Apology to thoſe that cavil and quarrel my calling, viz. That I have converted you and others: a reall proof, an odular demonſtration. So 2 Cor. 13.3-5.

Verſe 4. To eat and to drink] At the Churches charge: ſo that we do it moderately without exceſſe, as Joſiah did, and it went well with him, Jer. 22.15.

Verſe 5. To lead about a ſister] At the Churches charge likewiſe. The Papiſts that deny the lawfulneſſe of Miniſters marriage, are condemned and curſed by their own Canon-law. Diſtinct. 29. and 31. See Acts and Monuments, folio 1008. Paphnutius oppoſed this propoſition in the Nicene Councel, and prevailed.Hiſt trip. l. 2. c. 14.

Verſe 6. To forbear working] At our trade? Yes, or elſe I ſhould eaſily be of Melancthons minde, who when one had ſaid of the Miniſtery, that it was the Art of Arts, and the ſcience of ſciences; if he had added (ſaid Melancth • n) that it is the miſery of miſeries,Joh. Manl. loc. com 471. he had hit the nail on the head.

Verſe 7. Who goeth a warfare, &c.] Miniſters as they ſhould be valiant as ſouldiers, diligent as husbandmen, vigilant as ſhepherds (Pastor, arator, aeques, &c.) ſo ſhould they live of their labour, as every tinker and tapſter doth. It's a ſign of gaſping devotion, when men are ſo cloſe-handed to their Miniſters, whoſe very cold water goes not unrewarded.

Verſe 8. Or ſaith not the law] Not of Nations only, as verſ. 7. but of God expreſſely, Verbis non ſolum diſertis, ſod & exertis?

Verſe 9. Doth God take care for Oxen?] He doth doubtleſſe, Jon. 4.11. he preſerveth man and beaſt; He heareth the young ravens that cry to him only by implication. Doth he not then much more take care for men, for Miniſters?

Verſe 10. Should plow in hope] Of Maintaining his life by his labour, which is therefore called she life of our hands, becauſe it is upheld by the labour of our hands, Ludit, qui ſterili ſemina mandat humo. Propert.

Verſe 11. Is it a great thing, &c.] Do not we give you gold for braſſe? Caſt we not pearls before you? Alexander the great gave Aristotle for his book de Natura Animali • m 800. talents, which is 800000 Crowns at leaſt. Theodorus Gaza tranſlated that book into Latine, and dedicated it to Pope Sixtus. The Pope asked him,Interrogavit aſinus pa • a quanti ornatus conſtaret? &c Joh. Man • loc. com. 572. how much the rich outſide of the book ſtood him in: Gaza anſwered, fourty crowns. Thoſe fourty crowns he commanded to be repaid him, and ſo ſent him away without any reward for ſo precious a piece of work. How well might the poor old Grecian ſit and ſing.

Heu malè nunc artes miſeras haec ſaecula tractant, Spes nulla ulterior, &c. Juven Satyr. 7.

Verſe 12. If others be partakers] If your ordinary Paſtours &c. For the falſe Apoſtles preached gratis (as ſome gather out of 2 Cor. 11.12.) partly to draw more Diſciples, and partly to bring an odium upon the Apoſtle, if he ſhould not doe the like.

Verſe 13. Live of the things of, &c.] Yea they lived plentifully and richly, as appears by the liberall gift of thoſe Levites for Paſſeover-offerings, 2 Chron. 35.9.

Verſe 14. Even ſo hath the Lord] Note that [ſo] ſaith one: that is, As they of old lived at the Altar by tithes: ſo Miniſters now. How elſe will men ſatisfie their conſciences in the particular quantity they muſt beſtow upon the Miniſters? The Scripture ſpeaks only of the tenth part.

Verſe 15. Better for me to die] To be hunger-ſtarved then to do any thing to the prejudice of the Goſpel. Affliction is to be choſen rather then ſin, Job 36.21. Quas non oportet mortes praeeligere, Epiſt. 3. ſaith Zuinglius. What death ſhould not a man chuſe, nay what hell rather then to ſin againſt his conſcience? Daniel thoſe rather to be caſt into the Lions den, then to bear about that lion in his own boſome. The Primitive Chriſtians thought it farre better to be thrown to lions without, then to be left to luſts within.Ad leonem m • ••• • uam lenonē. 1 citul. Potiùs in ardentem rogum inſiluero, quam ullum peccatum in Deum commiſero, ſaid a good man once. I will rather leap into a bonefire, then wilfully commit any wickedneſſe. The Mouſe of Armenia will rather die then be defiled with any filth.Pintus in Dan. • . If her hole be beſmeared with dirt, ſhe will rather chooſe to periſh with hunger then be polluted. Such was Paul here, and ſuch we ought all to be.

Verſe 16. I have nothing to glory of] My glorying is, that I preach it gratis, and thereby ſtop an open mouth, a Cor. 12.16, 17, 18. give them the lie that falſly accuſe me, that I make a prize of you.

Yea woe is unto me] It was death for the high-Prieſt to enter the Tabernacle without his bels. Preach man, preach; thou wilt be damned elſe, ſaid one to his friend. Be inſtant, or ſtand over the work, in ſeaſon, out of ſeaſon. See Jacobs diligence, gen. 31.40. 〈 in non-Latin alphabet 〉 . And Pauls, Act. 20.20.

Verſe 17. I have a reward] Yet not earned, but of free grace, God crowning his own works in us. He was a proud Papiſt that ſaid, Coelum gratis non accipiam, V • ga. I will not have heaven for nought. And he another, that ſaid, Opera bona m • r • atura regni coeleſt is, Good works are the price of heaven.Bellarm. God will caſt all ſuch merit-merchants out of his Temple.

HIstoriae ſidae monitrices, Buchole. ſaith one. There is very good uſe to be made of other mens examples. Hiſtoria hath it's name, ſaith Plato, of ſtopping the flux of errours and evil manners. For muta to nomine de to Fabula narratur. 〈 in non-Latin alphabet 〉 in Crat. What better effects ſinne hath produced in ſome man, it may in any man. Lege igitur hiſtoriam, ne ſias historia.

Verſe 2. And were all baptized] And yet were rooted out and rejected. Baptiſme ſaveth; not the putting away of the filth of the fleſh, but, &c. 1 Pet. 3.21.

Verſe 3. And did all eat] They fed upon Sacraments, and yet died in Gods diſpleaſure. The carcaſe of the Sacrament cannot give life, but the ſoul of it, which is the thing repreſented.

Verſe 4. The ſame spirituall drink] Here was no dry communion.

That ſpirituall rock that followed them] The waters of the rock,See Pſa, 195 41 Deut 9 21. the vertue and benefit went along with them: ſo ſhould the efficacy of the Lords Supper with us. We ſhould walk in the ſtrength of it, as Eliah did of his cake.

Verſe 5. They were overthrown] They died with the Sacramentall meat in their mouths: our priviledges excuſe us not, but aggravate our enormities.

Verſe 6. Were our examples] Worthily are they made examples that will not take them. Alterius perditio tua ſit cauti • . The deſtruction of others ſhould be a terrour to us, that we may waſh our feet in the bloud of the wicked, Pſal. 52.6. It is a juſt preſage and deſert of ruine, not to be warned.

As they alſo lusted] As at Kibroth hattaavah, where by a haſty teſtament they bequeathed a new name to the place of their buriall.

Verſe 7. And roſe up to play] Now if they were ſo cheared and ſtrengthened by theſe murthering morſels, ſhould not we be made active and abundant in Gods Word by the dainties of Gods Table? Knew ſtub. on Com.7.

Verſe 8. And fell in one day] The Apoſtle inſtead of the cloke of heat of youth, puts upon fornication a bloudy cloke, bathed in the bloud of twenty three thouſand.

Three and twenty thouſand] Moſes mentions 24000. whereof one thouſand were the chief Princes, the others inferiours, provoked to ſin by their example. But why doth the Apoſtle inſiſt in the ſpeciall puniſhment of the people? Jun paral lib. 2. p. 37. To ſhew (ſaith learned Junius) how frigid and inſufficient their excuſe is, that pretend for their ſins, the examples of their ſuperiours.

Verſe 9. Neither let us tempt] By provoking him to jealouſie, as verſ. 22. eſpecially by Idolatry, that Land-deſolating ſinne.

Verſe 10. As ſome of them alſo] viz. Numb. 14. And God ſaid Amen to it, verſ. 28. May he not juſtly ſay the ſame to our deteſtable God-damn-me's? As truly as I live, ſaith the Lord, as ye have spoken in mine eares, ſo will I do to you.

Verſe 11. For our admonition] God hangs up ſome, as it were in gibbets, for publike ex • mple. See ver. 6.

Ʋpon whom the ends, &c.] Theſe then are the laſt and worſt daies, the very lees and dregs of time. Now the worſe the times are, the better we ſhould be: and the rather, becauſe an end of all things is at hand.

Verſe 12. That thinks he ſtands] If he do but think ſo, if he be no more then a ſeemer, he will fall at length into hell mouth. A man may live by a form, but he cannot die by a forme. Therefore rather ſeeke to be good, then ſeem to be ſo.

Verſe 13. But ſuch as is common] Such as is humane, i. e. 〈 in non-Latin alphabet 〉 Either ſuch as is incident to men, as men. Job 5 6. Or ſuch as men may well bear without buckling under it: Or ſuch as comes from men, not from devils: Ye wreſtle againſt fleſh and bloud, &c. Or you are yet only allured to idolatry, not forced by perſecution. You gratifie your idolatrous acquaintance with your preſence at their Idol feaſts; you are tempted and ſoone taken.

But God is faithfull] When Mr Latimer ſtood at the ſtake,Act. and Mon. fol. 1579. and the tormentours about to ſet fire to him and Ridley, he lifted up his eyes toward heaven with an amiable and comfortable countenance, ſaying theſe words, Fidelis eſt Deus, &c. Ridley alſo at the ſtake, with a wonderous cheatfull look ran to Latimer, embraced and kiſted, and as they that ſtood near reported,Ibid. 1605. comforted him, ſaying, Be of good heart, brother. God will either aſſwage the fury of the flame, or elſe will ſtrengthen us to abide it.

But will with the temptation] He proportioneth the burden to the back, and the ſtroke to the ſtrength of him that beareth it. I thank God, ſaid Mr Bradford, my common diſeaſe (which was a rheum with a feebleneſſe of ſtomach) doth leſſe trouble me then when I was out of priſon, which doth teach me the mercifull providence of God toward me. Ibid. 1459.

Verſe 14. Flee from Idolatry] He calleth their ſitting at the Idols-feaſts, though without intent of honouring the Idol, by the name of Idolatry: becauſe. 1. Hereby they yeelded a tacite conſent to that ſinne. 2. Petty matters pave a cauſey for the greater.

Verſe 13. I ſpeak as to wiſe men] i. e. Well skilled in the doctrine of the Sacraments: from one of which I am about to argue. Piſcator after he had read ſome of the Fathers, gave over for this reaſon, becauſe ſcarce any of them did rightly underſtand the uſe and efficacy of baptiſme.

Verſe 16. The cup of bleſſing] Not the Chalice, but the common cup.Dieſt de ratione ſtud • Theol. pag. 116. Colvin choſe rather to leave Geneva, then to uſe unleavened bread or water-cakes at the Lords Supper. We may not ſymbolize with Idolaters.

Is it not the communion] Doth it not ſignifie and ſet forth, yea, as an inſtrument, effect and exhibite this communion?

Verſe 17. And one body] By the force of faith and love, Can. 6.9. My dove is but one: the daughters ſaw her, and bleſſed her. No ſuch oneneſſe, entireneſſe any where as among the Saints. Other ſocieties are but as the clay in the toes of Nebuchadnezzars image, they may cleave together, but not incorporate one into another.

Verſe 18. Are not they which eat, &c.] See Levit. 7.15. Hence he infers that theſe Corinthians alſo eating of the Idols-ſacrifices, were defiled with idolatry: a pari.

Verſe 19. What ſay I then?] He prevents a miſtake. See cha. 8.4. Miniſters muſt in their diſcourſes meet with all objections as much as may be.

Verſe 20. They ſacrifice to devils] A good intention then excuſeth not. The Gentiles thought they had ſacrificed to God. So do the Papiſts, who yet worſhip devils, whiles they worſhip idols of gold, and ſilver, and braſſe, and ſtone, Revel. 9.20. The devil is 〈 in non-Latin alphabet 〉 , ſaith Syneſius an Idol-lover. In epiſt.

Verſe 21. partakers of the Lords table] Name and thing. The Popiſh opinion of Maſſe was, that it might not be celebrated, but upon an altar, or at leaſt upon a ſuperaltare, Act. and Mon. fol. 1111. Ibid. 1326. which muſt have it's prints and carects, or elſe the thing was not thought to be lawfully done. Our Communion Table they called an oyſter-board.

And the table of devils] Redwald King of Eaſt-Saxons had in the ſame Church one alter for Chriſtian Religion,Camden. and another for ſacrifice to devils.

Verſe 22. Do we provoke the Lord] As Caligula that dared his Jove to a duell: As the raging Turk at the laſt aſſault of Scodra, moſt horribly blaſpheming God.Tork. biſt. fol. 423. Pſal. 90.11. But who knoweth the power of his anger? It is ſuch as none can avert or avoid, avoid or abide.

Verſe 23.Bern. All things are not expedient] An liceat, an deceat, an expediat, are three moſt needfull queſtions. Things lawfull in themſelves may be unſeemly for our ſtate and calling; unbehovefull alſo to the benefit of others. Think unlawfull for thee whatſoever implies either inexpediency or indecency.

Verſe 24. Let no man ſeek his own] Self miſcarries us all, and makes us eccentrick in our motions, nothing more.

Verſe 25. Whatſoever is ſold &c.] A portion of the conſecrated fleſh was uſually ſold by 〈◊〉 Pr • eſts, who made their markets of it, as Aug • ſtine upon the Romans teſtifieth.

Verſe 26. For the earth is the Lords] God, of his bounty, ſpreads a Table for all: Make no ſcruple therefore, eat freely.

Verſe 27. And ye be dispoſed to go] Our Saviour when he ſaw that Johns auſterity was cenſured, took his liberty in the uſe of creatures, and convenient company-keeping, Luk. 7.33, 34. I do not finde where ever he was bidden to any table and refuſed. Not for the pleaſure of the diſhes, but for the benefit of ſo winning a converſation.

Verſe 28. The earth is the Lords] Therefore in caſe of ſcandall abſtain. Why ſhouldſt thou uſe this creature, as if there were no more but this? Suſpend thy liberty: Haſt not thou all the world afore thee?

Verſe 29. Why is my liberty judged] As a profane licence. We ſhould be ſhie of the very ſh • ws and ſhadows of ſin, Quiequid fuerit malè color atum, as Bernard hath it: if a thing look but ill favoured, abſtain from it.

Verſe 30. 〈 in non-Latin alphabet 〉 . For if I by grace] Or, By thanksgiving. The ſame Greek word ſignifies both: to teach us, that a gratefull man is a gracious man. The unthankfull and the evil are ſet together as the ſame, Luk. 6.33. God is kinde to the unthankfull and to the evil.

Verſe 31. Whether therefore ye eat, &c.] Of a reverend Scotch Divine it is ſaid, That He did even eat and drink and ſleep eternall life. Theſe common actions alſo are ſteps in our Chriſtian walking, deſpiſe them not therefore, but refer them to that ſupreme ſcope. 〈 in non-Latin alphabet 〉 . Xenoph. Druſ. Apophil. Socrates even in his recreations, profited his companions no leſſe then if he had been reading Lectures to them. Plato and Xenophon thought it fit and profitable that mens ſpeeches at meals ſhould be written. Quicquid agas propter Deum agas, ſaith one. Propter te Domine, propter te, ſaid another.

Verſe 32. Give none offence] This is another end we ſhould aim at, the edification of others. Finibus, non officys a vitys, diſcernuntur virtutes. Auguſtin. Two things make a good Chriſtian, good actions, and good aims.

Verſe 33. Not ſeeking mine own profit] This, ſaith Chryſoſtome, is the moſt perfect Canon of Chriſtianity, the top-gallant of true religion.

Verſe 2. And keep the ordinances] Gr. the traditions or doctrines by word of mouth. Theſe are 1. Dogmaticall, concerning faith and practice, 2 Theſſ. 2.15. 2. Rituall, Selater, in loe. and theſe again are 1. Perpetuall, as that of the manner of adminiſtring the two Sacraments. 2. Temporary, as that of abſtaining from certain meats, Act. 15.28, 29. And thoſe other pertaining to the obſerving of externall order and decency in Church-aſſemblies. And of theſe the Apoſtle here ſpeaketh.

Verſe 3. The head of the woman is man] Were it not an ill ſight to ſee the ſhoulders above the head, the woman uſurp authority over the man? A prudent wife commands her husband by obeying, 〈 in non-Latin alphabet 〉 . 1 Tim. 1.1 • . as did Livia.

Verſe 4. Diſhonoureth his head] As they accounted it then and there. In other places it is otherwiſe. The French preach covered. B • unts voiage, p. 88. The Turks neither kneel nor uncover the head at publike praiers, as holding thoſe poſtures unmanly. Severall countreys have their ſeverall cuſtoms. Baſiliades Duke of Muſcovia ſhewed himſelf a tyrant in nailing an Embaſſadours hat to his head, for not uncovering it before him.

Verſe 5. Praying or prophecying] That is, joyning with the man that praieth or prophecieth, and going along with, him in her heart. Thus the King and all Iſrael with him offered Sacrifice before the Lord, 1 Kin. 8, 62. And thus the unlearned ſey, Amen, 1 Cor. 14.16. See the Note on Rom. 16.1.

Verſe 6. For a woman to be ſhore] Our Hic-muliers hold it now no ſhame. If Henry the ſixth had ſeen ſuch creatures, he would have cried out, as once he did at the ſight of naked breſts, Daniels hiſt. p. 198. Fie, fie, Ladies, inſooth you are too blame, &c.

Verſe 7. He is the image and glory of God,] Even as an image in the glaſſe doth look toward us, from whom it is reflected: So (ſaith one) doth Gods image in us make the eyes of our minds view him the authour of it in us. Bayns letters. And as the eye becometh one with that which it ſeeth, and is after a ſort in that light it beholdeth: ſo are we by the viſion of God, which is begun in us, one with him and in him.

The woman is the glory of the man] Either becauſe he may glory in her, if ſhe be good: or becauſe ſhe is to honour him, and give glory to him.

Verſe 8. But the woman of the man] Of a bone ſhe was made, and but one bone, N • eſſet oſſea, ſaith a Divine: A bone of the ſide it was,Vitia Palatina. not of the head (ſhe is not to be his miſtreſſe) nor of the foot (ſhe is not to be his handmaid) but of the ſide, to ſhew that ſhe is a companion to her husband. A bone from under the arm, to minde the man of protection and defence to the woman. A bone not farre from his heart, to minde him of dilection and love to the woman. A bone from the left ſide, to put the woman in minde, that by reaſon of her frailty and infirmity, ſhe ſtands in need of both the one and the other from her husband.

Verſe 9. For the woman] ſc. To ſerve her: unleſſe it be ſome women,As Artemiſia, Zenobla, blandena. Anna Ateſtina Guiſiorum & Memorouſ. parens. Thuan. bi • t l. 124. Numb. 5.18. ſpecially called to, and qualified for government. Amongſt whom Queen Elizabeth that female-glory is famous: Of whom a great French Dutcheſſe ſaid, That ſhe was, Glorioſiſſima, & omnium quae unquam ſceptrum geſſerunt foeliciſſima faemina, Beſides her Sex, there was nothing in her woman-like or weak.

Verſe 10. To have power] That is, a veil, called in Hebrew Radid, of Radad to beat rule. And indeed what was this ſubjection to the husband, but a kinde of power and protection derived to the wife, in reſpect of her fromer eſtate?

Becauſe of the Angels] Preſent in the Aſſemblies of the Saints. This was ſet forth of old by the hangings of the Tabernacle wrought with Cherubims within and without. Others underſtand this Text of Miniſters, frequently called Angels, Hag. 1.12, 13. Revel. 2. and 3. Judg. 2.1. (that Angel is thought to be Phintas) Eccleſ. 5.6. Neither ſay thou before the Angel (i. e. before the Lords Prieſt) it was an errour.

Verſe 11. Nevertheleſſe neither is] This is added for the womans comfort. There muſt be all mutuall reſpects and melting-heartedneſſe betwixt married couples, which being preſerved freſh and fruitfull, will • fi • tely ſweeten and beautifie the marriage-eſtate. Love is a quom that muſt be exchanged betwixt them, and returned in kinde. Husbands love your wives, Coloſ. 3.16. He ſaith not, Rule over your wives, as he had ſaid, Wives ſubmit your ſelves to your husbands, but Love your wives; yea, let all your things be done in love: for neither is the man without the woman; he is not compleat without her, he wants a piece of himſelf: neither is the woman without the man, ſhe cannot ſubſiſt without him, as the Vine cannot without a ſupporter. The rib can challenge no more of her, then the earth can of him, &c.

Verſe 13. For by one ſpirit, &c.] By the teſtimony of the two Sacraments, whereof we all partake, the Apoſtle proveth that we are all but one body, and ſhould therefore as Bees bring all our honey to the common hive.

Are we all baptized] The Apoſtles received all into the Church that believed and were baptized, without particular probation for ſome daies, weeks, moneths or years, and entring into a private ſolemn Covenant.

And have been all made to drink] Potionati ſumus, ſaith Piſcator, and ſo prove our ſelves to be of the corporation and company of believers. But what was the meaning of that paſſage in the old Church-Catechiſme, There are but two Sacraments only, as generally neceſſary, &c. Are there any more then two, though not abſolutely and generally neceſſary to all men in all times, ſtates and conditions whatſoever? The Papiſts themſelves ſay, that five of their Sacraments at leaſt, are not generally neceſſary.

Verſe 14. Not one member, but many] As mans body curiouſly wrought, and as it were, by the book, Pſal. 139.16. Had God left out an eye or hand in his common-place-book (ſaith one) thou hadſt wanted it.

Verſe 15. If the foot ſhould ſay &c.] Inferiours muſt not envy thoſe above them, but be content, •• th it is, God that cutteth us out our ſeverall conditions; and a Scavenger may honour God in his place, as well as a Miniſter in his.

Verſe 16. If the ear] A man had better be blinde, lame, dumb, then deaf; becauſe by the ear life enters into the ſoul, Iſa. 55.3.

Verſe 17. If the whole body, &c.] It is proper to God to be 〈 in non-Latin alphabet 〉 , all-eye: Sic spectat univerſos quafi ſingulos, ſie ſingulos quaſi ſolos.

Verſe 18. God hath ſet, &c.] And he, as only wiſe, doth all in number, weight and meaſure. Shall we not reſt in what he hath done as beſt? What can the man do that cometh after the King? Eccleſ. 2.12.

Verſe 19.Ariſt. Ethic. Where were the body?] So the body politike conſiſteth not of a Phyſician and a Phyſician (ſaith Ariſtotle) but of a Phyſician and an husbandman, &c.

Verſe 21. The eye cannot ſay, &c.] Superiours may not ſlight their inferiours, ſith they cannot be without them; as one •• ne or other they will be forced to acknowledge. It was a ſaying of Generall Vere to the King of Denmark, That Kings cared not for ſouldiers, untill ſuch time as their Crowns hung on the one ſide of their heads.

Verſe 22. Which ſeem to be, &c.] As the organs of nouriſhment, not ſo noble, but more neceſſary then thoſe of the ſenſes.

Verſe 23. And thoſe members] As the organs of excretion and generation.

Our uncomely parts, &c.] It was at the abomination of Baal-peor or Priapus, that his worſhippers ſaid, Nos, pudore pulſo, ſtamus ſub Jove, celeis apertis, Iſa. 3. &c. God taught our firſt parents to make coverings to hide their nakedneſſe; and the contrary is oft threatned as a curſe.

Verſe 24. For our comely parts] A fair face needs no dreſſe, is it's own teſtimoniall, a bait without an hook, ſaid Socrates. 〈 in non-Latin alphabet 〉 .

Verſe 25. Should have the ſame care] As if the heel do but ake, the whole condoleth and cureth.

Verſe 27. Now ye are, &c.] S. Cyprians ſympathy is remarkable, Cum ſingulis pectus meum copulo, meroris & funeris pondera luctuoſa participo: Cum plangentibus plango, cum deflentibus defleo. Hereby he ſhewed himſelf a living member.

Verſe 28. Diverſities of tongues] This comes in laſt; either to bid check to their pride, who gloried ſo much in their many languages: or becauſe he meant to ſay more to it in the words following.

Verſe 29. Are all teachers?] Yes, ſome would have it ſo; as in Alcibiades his army all were leaders, no learners.

Verſe 31. 〈 in non-Latin alphabet 〉 . Ambite. Covet earnestly, &c.] This is the beſt ambition. Chriſtians ſhould ſtrive to excell, and be the beſt at what they undertake. Melancthon ſaith, that Frederick the Electour of Saxony, had cropt off the tops of all vertues.

A more excellent way] What was that? Charity to God and men, Chap. 13.1. Graces are better then gifts.

THe Corinthians gloried much in this gift of tongues: But this a man may have, and yet periſh, as Mithridates, 〈 in non-Latin alphabet 〉 , &c. Plut. who is ſaid to have ſpoken two and twenty languages. And Cleopatra was a great linguiſt, ſhe could give anſwers to Ethiopian, Hebrew, Arabick, Syrian, Median and Parthian Embaſſadours, ſaith Plutarch: yea ſhe could turn and tune her tongues as an inſtrument of many ſtrings, to what dialect ſhe pleaſed.

And of Angels] Not that angels have tongues; as neither have they wings, though they are ſaid to flie, and even unto wearineſſe of flight, Dan 9 21. A certain Frier undertook to ſhew to the people a feather of the Angel Gabriels wing, and ſo verified the old proverb, A Frier a lier. Carltons thank. Remem. p. 174. But the Apoſtle here uſeth an high kinde of expreſſion, ſuch as is uſed, Act. 6.15. Pſal 78.25. Unleſſe perhaps, ſaith Chryſostome here, the angels have. ſuo modo, ſua co • oquia. The Schoolmen have great diſputes about it, and tell us, that when an angel hath a conceit in his minde of any thing, with a deſire that another ſhould underſtand it, it is enough, it is done immediately. But are not theſe they that intrude into thoſe things that they have not ſeen, Coloſ. 2.18. underſtanding neither what they ſay, nor whereof they affirm, 1 Tim. 1.7. Like unto theſe are our new Millenaries, that upon a miſtake of ſome high expreſſions in Scripture, which deſcribe the judgements poured out upon Gods enemies in making a way to the Jews converſion by the patern of the laſt judgement, think that Jeſus Chriſt ſhall come from heaven again, and raign here upon earth a thouſand years.See M. Co • tons ſixth viol, p. 26

Verſe 2. And have no charity] If I knew and did all for oſtentation, not for edification: As Stephen Gardiner,Act. and Mon. fol. 1020. who blew up his gifts to the view of others, as Butchers blow up their fleſh.

Verſe 4. Though I beſtow all my goods] Unleſſe I draw out my ſoul as well as my ſheaf to the hungry, Iſa. 58.10. Many ſhrink up charity to an handbreth to giving of alms.

And though I give my body, &c.] As Servetus the heretike did at Geneva, anno 1555.Calv. opuſc. So Manzius the Anabaptiſt gave his body to be drowned at Tigure, anno 1527.Scultet. Annal. Fiſher Biſhop of Rochester to be beheaded, for holding the Popes ſupremacy. Frier Forreſt to be hanged,Act. and Mon. fol. 1005. for the ſame cauſe. And how many of our Popiſh Martyrs (malefactours or traitours, I ſhould ſay) have worne the Tiburn-tippet, as Father Latimer phraſeth it? And more of them muſt; for they be ſome of them knaves all, as the L. Audley Chancellour of England once ſaid to the 13. Callice priſoners for religion,Act. and Mon. fol. 1117. whom he diſcharged: and like bels they will never be well tuned, till well hanged.

Verſe 4. 〈 in non-Latin alphabet 〉 . And is kinde] Or, is eaſie to be made uſe of, ready to any good office. Charity is no churl.

Vaunteth not it ſelf] With the ſcorn of others. Arrianus ſaith,In Epictet. lib. 3. that he is 〈 in non-Latin alphabet 〉 , that blameth others, and is reſtleſſe in himſelf. Such an one was Timon of old, and Laurentius Valla alate.

Is not puffed up] Hence charity is pourtraied as a naked childe with a merry countenance, covered in a cloud, with a bloudy heart in the right hand, giving honey to a Bee without wings.

Verſe 5. 〈 in non-Latin alphabet 〉 Behave it ſelf unſeemly] Or, doth not diſgrace any one.

Is not eaſily provoked] Fals not into any ſharp fit (as they did, 〈 in non-Latin alphabet 〉 . Act. 15.39.) ſo as that her teeth are ſet on edge, or that ſhe ſhould ſhew her anger by the trembling of the body.

Thinketh no evil] Is not ſuſpicious, or doth not meditate revenge.

Verſe 6.D. Sclatter. Rejoyceth with the truth] Nulla est igitur inter malos charitas, ſed conjuratio potiùs, ſaith a grave Expoſitour. It is not charity, but conſpiracy that is found in wicked men.

Verſe 7. Beareth all things] Covereth faults with her large mantle, 〈 in non-Latin alphabet 〉 . diſſembleth injuries, ſwalloweth down whole many pils, that would prove very bitter in the chewing.

Beleeveth all things] Is candid and ingenuous, yet not blinde and blockiſh. No man may raviſh me out of my wits, ſaith one; to conclude as Walter Mapes did of his Church of Rome, after he had related the groſſe ſimony of the Pope; Sit tamen Domina mater que noſtra Roma baculus in aqua fractus, & abſit credere quae vidimus. If a Papiſt ſee one of their Prieſts kiſſing a woman, he is by their Canon-law bid to believe, that the Prieſt is giving her counſel only. Their rule to their novices is, Tu & Aſinus unum eſtote.

Endureth all things] Love, as it is a paſſion, ſo it is tried rather by paſſions then actions.

FOllow it hot-foot, as they ſay: purſue and practice it. It is more then to deſire or to be zealous of a thing, as it follows in the next words, 〈 in non-Latin alphabet 〉 . be zealous of ſpirituall gifts. Follow charity cloſe, as the Hunter doth his prey, 〈 in non-Latin alphabet 〉 . or as the perſecutour doth the Martyr, that will hide or eſcape if he can. Charity may be fitly compared to the precious ſtone Pantarbe ſpoken of by Philoſtratus. A ſtone of great beauty and of ſtrange property.Philoſtr. in vit. Apollony lib 3. cap. • 4 So bright it is and radiant, that it gives light in the darkeſt midnight. And that light is of that admirable vertue, that it brings together the ſtones that it reacheth into heaps, as if they were ſo many hives of Bees. But nature, leſt ſo precious a gift ſhould be undervalued, hath not only hid this ſtone in the ſecret bowels of the earth, but hath alſo put into it a property of ſlipping out of the hands of thoſe that hold it, Niſi providâ ratione teneatur, unleſſe they hold it faſt indeed.

Verſe 2. In an unknown tongue] So they that preach in a kinde of Roman Engliſh, and not in a low language to the peoples capacity.

But unto God] Canit ſibi & Muſis, as the proverb is: And as good he may hold his tongue, for God needs him not.

Verſe 3. To edification, to exhortation] Theſe three ends every preacher ought to propound to himſelf; 1. Edification in knowledge and holineſſe. 2. Exhortation, that is, Reprehenſion and Admonition. 3. Conſolation, leſt that which is lame be turned out of the way, Heb. 12.13.

Verſe 4. Edifieth the Church] Therefore prophecy is the more worthy, becauſe profitable. Prodeſſe meliùs quam praeeſſe.

Verſe 6. If I come unto you, &c.] This you would not like in me. And is that Venus in Caio, that is, Naevus in Titio? a blemiſh in one, that is a beauty in another.

By revelation or by knowledge, or &c.] Piſcator reads it by revelation, or by knowledge, that is, either by prophecying or by doctrine. The Apoſtle expounding himſelf.

Verſe 21. By man came alſo &c.] Gods juſtice would be ſatiſfied in the ſame nature that had ſinned.

Verſe 22. Shall all be made alive] The Saints ſhall be raiſed, by vertue of the union with Chriſt to glory: the wicked ſhall be dragged to his tribunall, by his Almighty power, as a Judge, to be tumbled thence into hell-torment.

Verſe 13. At his coming] As in the mean time, their very duſt is precious: the dead bodies conſumed are not ſo deſtroied, but that there is a ſubſtance preſerved by a ſecret influence proceeding from Chriſt as a head. Hence they are ſaid to be dead in Chriſt, who by rotting refineth them.

Verſe 24. Delivered up the Kingdome] Not his eſſentiall kingdome, as God, but his oeconomicall, as Mediatour.

Verſe 25. Till he hath put] And after too, but 1. Without adverſaries: 2. Without any outward means and ordinances.

Verſe 26. That ſhall be deſtroied] It is already to the Saints ſwallowed up in victory, ſo that they may ſay to it, as Jacob did to Eſau; Surely I have ſeen thy face as the face of God. This Eſau, death, meets a member of Chriſt with kiſſes inſtead of frowns, and guards him home, as he did Jacob to his fathers houſe.

Verſe 27. All things under his feet] This Pſal. 8, 7, 8. ſpoken of man in generall, is properly applied to the man Chriſt Jeſus: in whom alſo it extendeth to the Saints, who are therefore more glorious then heaven, earth, or any creature, and ſhall have power over all, Rev. 2.26.

Verſe 28. That God may be all in all] Till ſin and death be aboliſhed, we have no acceſſe to God, but by Chriſt. But after that all enemies be trod under foot, then ſhall we have an immediate union with God: yet ſo, as that this ſhall be the proper and everlaſting praiſe of Chriſt, that he is the procurer of that union.Cameron. de Eccleſ.

Verſe 29. Which are baptized, &c.] The ſeverall ſenſes that are ſet upon this Text. See in Beza, Piſcator, but eſpecially our new Annotations upon the Bible.

Verſe 30. 〈 in non-Latin alphabet 〉 . Athenae. In jeopardy every hour] Carrying our lives in our hands, as both the Hebrews and Greeks phraſe it.

Verſe 31. By our rejoycing] i. e. By our infirmities, afflictions, wherein he ſo much glorieth, 2 Cor. 11. and 12. as an old ſouldier doth of his ſcars. As if the Apoſtle ſhould ſay, I appeal to all thoſe miſeries that I have ſuffered amongſt you for a teſtimony.

Verſe 32. If after the manner, &c.] Paul ſought with beaſts at Epheſus after the manner of men, that is, ſay ſome, the men of Epheſus fought with him after the manner of beaſts. Others more probably underſtand it literally: If after the manner of men,Beza. Sclatter. that is, as men uſe to do to ſhew their valour (he meaneth thoſe B • stia • ij among the Romans) I have been caſt to the beaſts,Chriſoſtom. Ambroſ. and have either overcome them, as Lyſimachus did the lion, or have been ſpared by them, as corpora ſanctorum Martyrum tangere multoties refugiebant beſtiae, ſaith the Hiſtorian, what advantageth it me, &c. And this later ſenſe is a ſtronger argument of the reſurrection.

Let us eat and drink] An ill inference of men of corrupt mindes, and deſtitute of the truth. Chryſoſtome ſaith, There were a ſort of ſuch in his time, as ſaid 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 An •••• on. Give me to day, and take thou tomorrow. And have not we thoſe that ſay, Let us be merry while we may: we ſhall never be younger, Ede, bibe, lude, post mortem nulla v • luptas. It was wiſely done of the Romans to baniſh Alaecus and Philiſcus, a couple of ſwiniſh Epicures, leſt they ſhould by their evil communication and converſation corrupt others.Aelian. l. 9.

Verſe 33. Evil communication] Evil words are not winde, as moſt imagine, but the devils drivell, that leaves a foul ſtain upon the ſpeaker, and oft ſets the like upon the hearer. Shun obſcene borborology (ſaith one) and unſavoury ſpeeches: thou loſeſt ſo much of thine honeſty and piety, as thou admitteſt evil into thy tongue.

Verſe 34. Awake to righteouſneſſe] Go forth and ſhake your ſelves (as Samſon did) out of that dead lethargy whereinto ſin hath caſt you: your enemies are upon you, and you faſt aſleep the while.

I speak this to your ſhame] Ignorance is a bluſhfull ſin. Are ye alſo ignorant? ſaid Chriſt to his Apoſtles: q. d. that's an arrant ſhame indeed. The Scripture ſets ſuch below the Oxe and the Aſſe.

Verſe 35. But ſome man will ſay] Some Epicure will object, and ſay, How can theſe things be? A privatione ad habitum non datur regreſſus. See the Note on Act. 17.18.

Verſe 36. Thou fool] A hard knot muſt have a hard wedge, a dead heart, a rouſing reproof. He confutes Atheiſts from the courſe of nature which they aſcribe ſo much unto.

Verſe 37. And that which thou ſowest] This is an anſwer to the Epicures ſecond demand, verſ. 35. with what body do they come? with a dead, diſeaſed, rotten body, &c? No, no, ſaith the Apoſtle. Sin only is rotted with it's concomitancies, infirmities: but the rotting of the body is but as the rotting of corn under the clod, that it may ariſe incorruptible. Or as the melting of an old piece of plate in the fire, to bring it out, of a better faſhion.

Verſe 38. But God giveth it a body] Deus naturae vires & vices ita moderatur, &c. ſaith one. God ſo orders all, that nothing is done without him. 〈 in non-Latin alphabet 〉 The ſame Hebrew word that ſignifieth an ear of corn, doth alſo ſignifie a word; becauſe every field of corn, is a book of Gods praiſe, every land a leaf, every leaf a verſe, every ear a word, every corn of wheat a letter to expreſſe the power and goodnes of God.

Verſe 39. All fleſh is not the ſame] This is another anſwer to the Epicure, who might haply reply, and ſay, If mans fleſh, when rotted, ſhall revive, why not likewiſe the fleſh of other creatures? The Apoſtle anſwereth, All fleſh is not the ſame, &c. Mans fleſh only is informed by a reaſonable and immortall ſoul, not ſo the fleſh of other creatures: And hence the difference.

Verſe 40. There are alſo coelestiall] Stars and ſpirits (the inhabitants of that other heaven) I finde (ſaith a Divine) like one another. Meteors and fowls in as many varieties as there are ſeverall creatures. Why? Is it becauſe man, for whoſe ſake they were made, delights in variety, God in conſtancy? Or is it becauſe that in theſe God may ſhew his own skill, and their imperfection?

The glory of the terreſtriall] The glory of our terreſtriall bodies, ſhall at the reſurrection be celeſtiall; they ſhall be more like ſpirits then bodies: ſo clear and tranſparent, ſaith Aquinas, that all the veins, humours, nerves and bowels ſhall be ſeen, as in a glaſſe: they ſhall be conformed to the glorified body of Chriſt, as to the ſtandard.

Verſe 41. One ſtar differeth, &c.] The morning-ſtar is ſaid to caſt a ſhadow with it's ſhine. Canst thou binde the ſweet influences of the ſeven ſtarres? Job 38.31. Whoſe work is to bring the Spring, and which like ſeven ſiſters or lovers (as the word ſignifies) are joyned together in one fair conſtellation. Or loſe the bands of Orion? The ſtar that brings winter, and bindes the earth with froſt and cold. Canst thou bring forth Mazzaroth, the Southern conſtellations? Or canſt thou guide Arcturus with his ſonnes, that is, the Northern ſtars, thoſe ſtore-houſes of Gods good treaſure, which he openeth to our profit? Deut. 28.12.

Verſe 42. So alſo is the reſurrection] Whether there are degrees of glory, as it ſeems probable, ſo we ſhall certainly know, when we come to heaven. Three glimpſes of the bodies glory were ſeen, in Moſes his face, in Chriſts transfiguration, and in Stephens countenance.

Verſe 43. It is raiſed in power] The reſurrection will cure all infirmities. At Stratford-bow were burned in Queen Maries daies, at one ſtake, a lame man and a blinde man. The lame man after he was chained, caſting away his crutch, bad the blinde man be of good comfort; for death would heal them both.Act. and Mon. fol. 1733. And ſo they patiently ſuffered.

Verſe 44. A spirituall body] Luther ſaith the body ſhall move up and down like a thought. Augustin ſaith, they ſhall move to any place they will, aſſoon as they will. As birds (ſaith Zanchius) being hatched, do flie lightly up into the skies,De operib. Dei. which being eggs, were a heavy and ſlimy matter: So man being hatched by the reſurrection, is made pure and nimble, and able to mount up into the heavens.

Verſe 45. A quickning ſpirit] Chriſt is called a ſpirit from his Deity, as Heb. 9.14. and a quickning ſpirit, becauſe he is the principle of life to all believers.

Verſe 46. And afterward, that is spirituall] Nature, Art, Grace, proceed from leſſe perfect to more perfect. Let us advance forward, and ripen apace, that we may be accounted worthy to obtain that world, and the reſurrection from the dead, Luk. 20.35.

Verſe 47. Of the earth, earthy] Gr. Duſty, ſlimy, ex terra friabili. Let this pull down proud fleſh.

The Lord from heaven] Not for the matter of his body; for he was made of a woman; but for the originall and dignity of his perſon; whereof ſee a lively and lofty deſcription, Heb. 1.2, 3.

Verſe 48. They that are earthy] 〈 in non-Latin alphabet 〉 , Vulgus fictilis. Man is but an earthen pot., Iſa. 64.8.

And many adverſaries] Truth never wants an oppoſite. In the beginning of the late Reformation, Eckius, Roffenſis, Cajetun, More, Faber, Cochlaus, Cutharinus, Pighius, all theſe wrote againſt Luther, Summo conatu, acerrimo deſiderio, non vulgari doctrina, as one ſaith, with utmoſt deſire and endeavour.

Verſe 10. For he worketh, &c.] So doth every faithfull Miniſter, though of meaner parts. The Vine is the weakeſt of trees, but full of fruit. A little hand may thred a needle. A little boat may do beſt in a low river. Philadelphia had but a little ſtrength, Revel. 3.8. and yet it ſerved turn, and did the deed.

Verſe 11. 〈 in non-Latin alphabet 〉 . Niceph. Let no man deſpiſe him] For his youth: for he hath lived much in a little time (as it is ſaid of our Edw. 6.) and is an old young man, as was Macarius the Egyptian.

Verſe 12. I greatly deſired him] Paul did not compell or command him, as the Pope takes upon him to do, even to Princes and Potentates. Oh that all Kings would anſwer him in this caſe, as Philip the Fair of France did Pope Boniface, claiming a power there to beſtow Prebends and Benefices. Sciat tua maxima fatuitas. &c.Alſted. Chronol.

Verſe 13. Watch ye, &c.] Solomons wiſdome, Lots integrity, and Noahs ſobriety felt the ſmart of the ſerpents ſting. The firſt was ſeduced, the ſecond ſtumbled, the third fell, whiles the eye of watchfulnes was fallen aſleep.

Verſe 14. Let all your things, &c.] Love is the Saints livery, Joh. 13.35, Heathens acknowledged that no people in the world did love one another, ſo as Chriſtians did. In the Primitive times, Animo anima que ; inter ſe miſcebantur, as Tertullian ſpeaketh. But now, alas, it is far otherwiſe; Love began to grow cold among theſe Corinthians. Hence this ſweet and ſavoury counſel.

Verſe 15. To the miniſtery of the Saints] To ſerve them in collecting and diſtributing alms to the neceſſitous.

Verſe 16. That ye ſubmit] Giving them due honour, doing them all good offices.

Verſe 17. They have ſupplied] viz. Your abſence: for in them I take a ſhort view of you all.

Verſe 18. They have refreſhed] Ipſe aspectus viri boni delectat. It's ſome comfort to ſee a good mans face.Sen.

Verſe 19. Aquila and Priſcilla] Pauls faſt friends and conſtant companions; worth their weight in gold.

Verſe 7. So ſhall ye be alſo, &c.] Our troubles therefore are compared to the throws of a travelling woman that tend to a birth, and end in comfort Joh. 16.21.

Verſe 8. For we would not, &c.] It is of great uſe to know the ſufferings that others have ſuſtained before us. The Primitive Chriſtians kept Catalogues of their Martyrs. Dr Tailor the Martyr at his death gave his ſon Thomas a latine book, containing the ſayings and ſufferings of the old Martyrs, collected by himſelf. In the Engliſh Seminaries beyond ſeas, they have at dinner time their Martyrology read, that is, the legend of our Engliſh Traitours.

We deſpaired even of life] God is oft better to us then our hopes: he reſerves uſually his holy hand for a dead lift. He comes in the nick of time: and our extremity is his opportunity. See the Note on Luk. 18.8.

Verſe 9. But we had the ſentence] Gr. 〈 in non-Latin alphabet 〉 . The anſwer or denunciation of death. Here we muſt diſtinguiſh between anſwers of triall, and direct anſwers. This was of the former ſort: for Paul died not at that time. When Leyden was ſo long, and ſo ſtrictly beſieged by the Duke of Alva, that they were forced for their ſuſtenance to ſearch and ſcrape dung-hils, &c. and the Duke, in the language of blaſphemy, threatned the defendants with cruell death, that very night the windes turned, the tide ſwelled, and the waters came in, and forced him to raiſe the ſiege.

That we ſhould not truſt] Hope is never higher-elevated then when our ſtate in all mens eyes is at loweſt.

Verſe 10. In whom we truſt] Experience breeds confidence. Thou haſt, thou ſhalt, is an ordinary medium made uſe of by the Pſalmiſt.

Verſe 11. You alſo helping together] The beſt may have benefit by the praiers of the meaneſt. Melancthon was much cheared and confirmed by the praiers of certain women and children, whom he found tugging with God in a corner for the ſetling of the Reformation in Germany. S • lneccer. paedagog. Chriſtian. pag. 196.

Verſe 12. For this is our rejoycing, &c.] He was merry under his load, becauſe his heart was upright. The ſincere will well ſtand under great preſſures, becauſe they are ſound. Whereas if a bone be broke, or but the skin rub'd up and raw, the lighteſt load will be grievous.

And godly ſincerity] A fine word he here uſeth: 〈 in non-Latin alphabet 〉 . and it is a Metaphor either from the Eagle that trieth her young by holding them forth againſt the full ſight of the Sun;Ariſtot. Plin. (ſo ſhould we the motions of our mindes to the Word of God) or elſe from a wiſe and wary chapman, that holds up the cloth he buyes, betwixt his eye and the Sun.

Verſe 13. Then what ye read, &c.] Or, then what you can both recognize and approve of: for you have known me thorow and thorow.

Verſe 14. You have acknowledged in part] q. d. You ought to have done it more fully: but you have been carried away, as ye were led by the falſe Apoſtles.

Verſe 15. A ſecond benefit] Gr. Grace not converting only, but confirming alſo. All is but enough.

Verſe 16. And to paſſe by you] So indefatigable and unſatisfiable was he in doing God ſervice. Calvin ſaid, Ne decem quidem maria, &c. That it would not grieve him to ſail over ten ſeas, about a uniform draught for religion.

Verſe 17. Did I uſe lightneſſe] So the falſe Apoſtles ſuggeſted againſt him. Miniſters muſt carefully clear themſelves of ſuſpitions and aſperſions caſt upon them, either by a verball or reall Apology.

Verſe 18. Our word toward you, &c.] Gods children are all ſuch as will not lie, ſay and unſay, blow hot and cold with a blaſt, Iſa. 63.8.

Verſe 19. For the Sonne of God] What is that to the purpoſe? Thus: if the Goſpel that Paul preached be not yea and nay, then neither are Pauls promiſes yea and nay. This is his intendment: elſe his inference is nothing. And by that which follows, it reacheth all Chriſtians,M. Cotton on the ſeven vi • als 25. q. d. Look what a Chriſtian doth promiſe, he is bound by the earneſt-peny of Gods Spirit to perform. He dares no more alter his words to the diſcredit of his profeſſion, then the Spirit of God can lie.

Verſe 20. In him are yea and amen] That is, truth and aſſurance. They will eat their way over all alpes of oppoſition, as one ſpeaketh.

Verſe 21. Hath anointed us] i. e. Conſecrated and qualified us.

Verſe 22. Sealed us] As the Merchant ſets his ſeal upon his goods.

The earnest of the Spirit] Whereof God ſhould undergoe the loſſe, if he ſhould not give the inheritance, as Chryſoſtome noteth.

Verſe 23. I call God to record] He purgeth himſelf by oath. So thoſe Ioſh. 22.22.

Verſe 24. Dominion over your faith] As Maſters of your conſciences: ſuch as the Bridge-maker of Rome will needs be.Pontiſex Romanus.

AS we had done before, cap. 1.12.Plin. l. 1. epiſt. 8

To commend our ſelves] Quod magnificum referente alio fuiſſet, ipſo qui geſſerat recenſente vaneſcit. Let another man praiſe thee, and not thine own mouth, Prov. 27.2. Laus proprio ſordeſcit in ore. But the Apoſtle was neceſſitated to it.

As ſome others, letters of commendation] As the falſe Apoſtles, who carried it by teſtimonials: in giving whereof many good people are much too blame. Beauty needs no letters of commendation, ſaith Aristotle: much leſſe doth vertue, where it is known. If morall vertue could be ſeen with mortall eyes, ſaith Plato, it would ſoon draw all hearts to it ſelf.

Verſe 2. You are our Epistle] The fruitfulneſſe of the people is the Preachers teſtimoniall: as the profiting of the ſchollar is the teachers commendation.

Written in our hearts] Or rather in your hearts, as tables; the Spirit writing thereon, by his Miniſters as pens, that form of doctrine, Rom. 6.17. that law of their mindes, Rom. 7.23. Heb. 8.10. to be known and read of all men.

Verſe 3. Ministred by us] Who are devoted to the ſervice of your faith, and are the Lord Chriſts Sectaries.

But in fleſhly tables] In the ſoftened heart God writes his law, puts an inward aptneſſe anſwering the Law of God without, as lead anſwers the mould, as tally anſwers tally, as indenture anſwers indenture.

Verſe 4 Such trust have we] i. e. Such boldneſſe of holy boaſting, If Tully could ſay, Two things I have to bear me bold upon, Cic. ep ſam • 7. the knowledge of good arts, and the glory of great acts; how much more might Paul?

Verſe 5. Not that we are ſufficient] Leſt they ſhould think him arrogant. Cyrus had this written upon his Tombe, I could doe all things, 〈 in non-Latin alphabet 〉 . as Arrianus reports. So could Paul too; but it was thorow Chriſt which ſtrengthned him. Phil. 4.1 • .

All our ſufficiency is of God] Had not Miniſters then need to pray? Benè oraſſe eſt benè ſtudniſſe, ſaith Luther. And whether a Miniſter ſhall do more good to others by his praiers or preaching, I will not determine (ſaith a reverend Writer) but he ſhall certainly by his praiers reap more comfort to himſelf. Whereto I adde,D. Tailour on 1 Theſſ 5.23. that unleſſe he pray for his hearers as well as preach to them, he may preach to as little purpoſe as Bede did, when he preached to an heap of ſtones.

Verſe 6. Not of the letter] To wit, of the law, which requireth perfect obedience, preſuppoſing holineſſe in us,Lex jubet grat • a juvat. Aug. and curſing the diſobedient: But the Goſpel (called here the Spirit) pre-ſuppoſeth unholineſſe, and, as an inſtrument, maketh us holy, Ioh. 17.17. Act. • 0.32. For we preach Chriſt, 1 Cor. 1.23. We give what we preach. The Spirit is received by the preaching of faith, Gal 3.2. This Mannah is rained down in the ſweet dews of the Miniſtery of the Goſpel, 1 Pet. 1.22.

For the letter killeth] Many Popiſh Prieſts, that hardly ever had ſeen, much leſſe read St Pauls writings, having gotten this ſentence by the end, The letter killeth; took care of being killed, by not medling with good literature. Hence that of Sr Thomas Moore to one of them, Tu benè caviſti, ne te ulla occidere poſſit Littera: nam nulla eſt littera nota tibi.

Verſe 7. The miniſtration of death] That is, the Law. David was the voice of the Law awarding death to ſin, He ſhall ſurely die. Nathan was the voice of the Goſpel, awarding life to repentance for ſin, Thou ſhalt not die.

For the glory of his countenance] Which yet reflected not upon his own eyes. He ſhone bright and knew not of it: He ſaw Gods face glorious, he did not think others had ſo ſeen his. How many have excellent graces, and perceive them not?

Verſe 8. Be rather glorious] Let this comfort the Miniſters of the Goſpel under the contempts caſt upon them by the mad world ever beſides it ſelf in point of ſalvation. See Iſa. 49.5.

Verſe 9. Exceedin glory] A throne was ſet in heaven, Rev. 4.2. Not in the Mount, as Exod. 25 9. The patern of our Church is ſhewed in the heavens themſelves, becauſe of that more abundant glory of the Goſpel above the Law. And therefore alſo Iohn deſcribeth the City far greater and larger then Ezekiel, Revel. 21. Becauſe Ezekiel was a Miniſter of the Law,Brightman in loc. Iohn of the Goſpel.

Verſe 10. Had no glory] To ſpeak of, and in compariſon. The light of the Law was obſcured and overcaſt by the light of the Goſpel. The ſea about the altar was brazen, 1 King, 7.23. and what eyes could pierce thorow it? Now our ſea about the throne is glaſſie, Rev. 4.6. like to cryſtall clearly conveying the light and ſight of God in Chriſt to our eyes.

Verſe 11. Much more that, &c.] As the Sun outſhineth Lucifer his herald.

Verſe 12. Plainneſſe of speech] Or, much evidence, as Ioh. 10.24. and 11.14. and 16.29. with much perſpicuity and authority we deliver our ſelves: we ſpeak with open face, not fearing colours.

Verſe 13. Could not ſtedfaſtly, &c.] Could not clearly ſee Chriſt the end of the Law, Rom. 10.4. Gal. 3.24.

Verſe 14. But their mindes] Unleſſe God give ſight as well as light, and enlighten both organ and object, we can ſee nothing.

Which vail is done away] See Iſa. 25.7. Faith freeth from blindeneſſe: we no ſooner taſt of that ſtately feaſt by faith, but the vail of ignorance, which naturally covereth all fleſh, is torne and rent.

Verſe 15. The vail is upon their hearts] By a malicious and voluntary hardning; they curſe Chriſt and his worſhippers in their daily devotions, and call Evangelium Avengillaion, the Goſpel, a volume of vanity or iniquity.Eliab in Th • b.

Verſe 16. When it ſhall turn] Of the Jews converſion, and what hinders it. See the Note on Rom. 11.7, 8, 25.

Verſe 17. The Lord is that ſpirit] Chriſt only can give the Jews that noble spirit, as David calleth him, Pſal. 50.12. that freeth a man from the inviſible chains of the kingdome of darkneſſe.

Verſe 18. Are changed] As the pearl, by the often beating of the Sun-beams upon it, becomes radiant.

From glory to glory] That is, From grace to grace. Fulneſſe of grace is the beſt thing in glory. Other things, as peace and joy, are but the ſhinings forth of this fulneſſe of grace in glory.

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

We faint not] We droope not, we flag not, 〈 in non-Latin alphabet 〉 . we hang not the wing, though hardly handled. For, Pradicare nihil alind est, quam derivare in ſe furorem totius mundi, as Luther ſaid.

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

To every mans conſcience] A pure conſcience hath a witnes in every mans boſome. See 1 Cor. 14.24.

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

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

Verſe 5. We preach not our ſelves] We are Chriſts paranymphes, or ſpokeſmen, and muſt wooe for him. Now if we ſhould ſpeak one word for him, and two for our ſelves, as all ſelf-ſeekers do, how can we anſwer it?

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

Verſe 7. 〈 in non-Latin alphabet 〉 . In earthen veſſels] Gr. In oyſter-ſhels: as the ill-favoured oyſter hath In it a bright pearl. Vilis ſaepe cadus nobile nectar habet. In a leathern purſe may be a precious pearl.

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

We are perplexed] Pray for me, I ſay, Pray for me, ſaid Latimer. Act. and Mon. fol 1565. For I am ſometimes ſo fearfull, that I could creep into a Mouſe-hole, ſometimes God doth viſit me again with comfort, &c.

Verſe 9. Perſecuted but not for ſaken] The Church may be ſhaken,Concuti, non excuti, Duris ut ilex • onſa bipennibus. not ſhivered, perſecuted, not conquered. Roma cladibus animoſior, ſaid one. 'Tis more true of the Church: She gets by her loſſes, and as the Oak ſhe taketh heart to grace from the maims and wounds given her, Niteris incaſſum Chriſti ſubmergere navem, Tluctuat, at nunquam mergitur illaratis.

As the Pope wrote once to the great Turk,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Verſe 18. 〈 in non-Latin alphabet 〉 . Whiles we look not] Gr. Whiles we make them not our ſcope our mark to aim at. Heaven we may make our mark, our aim, though not our higheſt aim.

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

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

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