of them as he did of the Waldenses Hussites Huguenots Professours in Germany Netherlands Ireland England c. He hath laid about him lately to purpose Besides those seas of Christian bloud shed by the Turk since the thousand years expired Verse 8. Gog and Magog That is Pope and Turk saith Aretius the Pope a covert enemy to Christ the Turk an overt Ezek 38. 35. or open enemy as Gog and Magog signifie These are set forth by Ezekiel as the last enemies of Gods people before Shiloh came and presently after their utter overthrow the state of the City and Temple is notably described So after the Pope and Turk in that last great battle at Armageddon routed and foiled the new Jerusalem is in the following Chapters excellently pourtraied and depainted that being a speciall type of this Verse 9. And they went up As a sloud Ezek. 8.9 16. And compassed As resolved that none should escape them Ps 118.11 12. 2 King 6.14 15. 35.1 The camp of the Saints The Church militant And the beloved City The new Jerusalem Cap. 21.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dearly beloved of Gods soul Jer. 12.7 or Gods dearly beloved soul as the Septuagint render it For present the Turk is the bridle that holds in the Pope with all his followers from any universall proceeding against the Protestants who herein are greatly advantaged above them in that their opposites lie between them and the Turk or in that their countreys coasting so much as they do toward the North as Denmark Swethland c. are out of his way Spec Eurâ—p and no part of his present aim Italy is the mark he shoots at And when once he shall rise against the true Church fire from heaven shall devour him Verse 10. And he devil This Mr Brightman interprets of the Turk called here the devil because instigated and set awork by the devil Albeit another learned Expositâ—ur is of opinion that by the fall of the Beast and conversion of the Jews the Turks and other States of the East shall be brought to imbrace the Gospel being first taught thereto by some notable foil What to think of this I know not but cannot but like well of Diodates note upon the fourth verse of this Chapter that in all this prophecy it is better and more sure to expect and stay for the explication by the event then to give it without any certain ground And shall be tormented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Racked the devil and the damned have punishment without pity misery without mercy sorrow without succour crying without comfort mischief without measure torments without end and past imagination For ever and ever This is as another hell in the midst of hell and forceth them to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever not ever Lord. Whereto conscience answereth as an eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever ever Hence that dolefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe and alas for evermore Verse 11. And I saw a great white throne A lively description of the last Judgement to shew that henceforth since the last great battle the new Jerusalem should have no disturbance till Christ comes to judgment From Whose face the earth c. To shew either his terriblenes or their renovation 2 Pet. 3. 12. Rom. 8.21 Verse 12. Small and great It is the common opinion that men shall rise again in that tall and goodly stature of body wherein Adam was created or at least in that vigour of age that a perfect man is at about 33. years old each in their proper sex And hereunto some think the Apostle alludeth Ephes 4.13 But M. Brightman holds that in the resurrection every one shall appear in that stature in which he departed out of this life and that the contrary opinion doth manifestly contradict this Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the books were opened The books of conscience saith Origâ—n of the Scriptures saith Augustine of both say I for according to law written shall the Judge passe sentence the conscience either accusing or excusing The book of life That Gods elect may be seen and known God neither needeth nor useth books to judge by but this is spoken after the manner of men Mordecais name was registred in the Chronicles of Persia Tamâ—rlane had alwaies by him a Catalogue of his best servants and their good deserts Turk â—ist 22â— which he daily perused Verse 13. And the sea Those that perished in the waters and those whose ashes were scattered upon the waters as John Husses whom after they had burnt they beat his heart with their staves and cast his ashes into the river But there is a substance of the Saints bodies preserved by a secret influence from Christ their head and their dust is precious Verse 14. And death and hell There shall be an utter end of all evils and enemies nothing left to disquiet the Church She shall see them afar off as Lazarus did the rich man and be able to say of them as she did of her accusers Joh. 8. they are all gone Verse 15. And whosoever As those Priests were cashiered that could not prove their pedegree Ezr. 2.62 63. CHAP. XXI Verse 1. And I saw a new heaven NEw for form and state but the same as afore for matter and substance as an old garment translated is called a new one and as who so is in Christ is a new creature Passed away i. e Where purged from their vanity and defilements And there was no more sea i. e. Trouble and tumult The sea is of it self restlesse and oft tossed with storms and tempests Isa 57.20 As for the element of water it shall remain probably as earth air and fire doc Andreas thinks there shall be no more sea Verse 2. The holy City The Church in glory saith Diodate The Church wayfaring and warfaring saith Brightman whose interpretation of this text Nititur conjecturâ optabili magis quâm opinabili saith Pareus As a bride adorned c. Bishop Ridley the night before he suffered invited his hostesse and the rest at Table to his marriage for said he to morrow I must be married Some other Martyrs went as merrily to die as ever they did to dine Verse 3. And I heard a great voice To confirm the vision left it should be thought a delusion Behold the tabernacle His specially presence both of grace and glory is with his elect See Ezek. 37.27 28. He will dwell with them He will ind well in them 2 Cor. 6.16 See the Note there The enjoyment of God is heaven it self therefore God is called heaven I have sinned against heaven Verse 4. And God shall wipe away As mothers do their childrens tears Sorrow and sighing shall flee away Baâ—a shall be turned into Berachah sighing into singing misery into majesty as Qu. Elizabeth was exalted from a prisoner to a Princesse and as our Henry 4. was
restored Prayer raigns over all impediments See this excellently let forth by M. Harris in his Peters enlargement Verse 20. Now the God of peace He that would reap praiers must sow them What could the Hebrews do lesse then pray for him that praid so heartily for them Our Lord Jesus Here 's his kingly office God hath made him both Lord and Christ Act. 2.36 That great shepherd That feedeth his people daily and daintily with divine doctrine Here 's his Propheticall office Through the bloud Here 's his Priestly office And here we must begin if we will reckon them right Verse 21. In every good work c. Works materially good may never prove so formally and eventually As when they are but externall partiall coactive inconstant c. Verse 22. Suffer the Word Sharp though it be and to the flesh tiresome yet suffer it Better it is that the Vine should bleed then die But many are like the nettle touch it never so gently it will sting you Tange montes fumigabunt Offer to wake men out of their sleep and they will brawl in that case with their best friends yea though it be with them here as once it was with those that had the sweating sicknesse If they slept they died Verse 23. Know ye that our brother Good news should be spred abroad and are a fit matter for Christian Epistles as one well observeth from these words Verse 24. Salute all them This Epistle then was first read to the people who are required to deliver the Apostles commends to their Ministers The Papists debarre the people not of the Scriptures only but of all books of the Reformed Religion And for a terrour not to retain such books prohibited I have seen saith Sir Edwin Sands in their printed instructions for confession Spec. â—uropâ— the hearing or reading of books forbidden set in rank amongst the sins against the first Commandment They of Italy salute you Few Saints there now The Italians hold integrity for little better than sillinesse they blaspheme oftener then swear S. Edw. Sands they murther more then revile or slander And yet even in Italy there are full four thousand professed Protestants But their paucity and obscurity saith mine Authour shall enclose them in a Cipher Verse 25. Grace be with you See the Note on Philem. verse 25. A COMMENTARY OR EXPOSITION Vpon the Epistle generall of Saint JAMES CHAP. I. Verse 1. To the twelve Tribes ONce very devout Act. 26.7 still the most nimble and Mercuriall wits in the world but light acriall and fâ—â—aticall apt to work themselves into the fools Paradise of a sublime dotage Which are scattered abroad Banished from Rome by the Emperour Claudius Sueton. cap. 25. Act. 18.1 and called by S. Peter Strangers of the dispersion 1 Pet. 1.1 The Jews at this day are a disjected and despised people according to Deut. 28.64 having neither countrey nor resting-place even in Jerusalem there be not to be found at this day an hundred housholds of them Breen v. Enqui Verse 2. Count it all joy The world wondreth saith Master Phiâ—pot the Martyr how we can be so merry in such extream misery But our God is omnipotent who turneth misery into felicity Believe me there is no such joy in the world as the people of Christ have under the crosse Act. and Mon. fol. 1668. I speak it by experience c. Into divers temptations Crosses seldome come single Catenata piorum crux as neither do mercies Aliâ—â— ex aliâ— mâ—lum Terent. but trooping and treading one upon the heels of another After rain cometh clouds Eccl. 12.2 As in April no sooner is one shore unburdened but another is brewed Verse 3. The triall of your faith Yea such a well knit patience as maketh a man suffer after he hath suffered as David did from Shimei but first from Absolom Tile-stones till baked are not usefull but well burnt and hardened they stand out all storms and ill weather See my Love-tokens p. 170. Verse 4. Let patience have her perfect work Patience must not be an inch shorter then the affliction If the Bridge reach but half way over the Brook we shall have but ill-favoured passage It is the devils desire to set us on a hurry he knows his temptations will then work best Verse 5. If any of you lack wisdome That is Qui placidè sortem ferre scit ille sapit Patience to bear afflictions as he ought chearfully thankfully fruitfully so as to be able to say Well for the present and it will be better hereafter which is the patient mans Motto Let him ask it of God It hath been questioned by some Aquin. 2.2 q. 136. Whether a man can have patience sine auxilio gratiae without the help of Gods grace But Christians know they cannot It is not patience but pertinacy in godlesse men And upbraideth not Neither with present failings nor former infirmities Qui exprobrat reposcit So doth not God Tacit. unlesse in case of unthankfulnesse For then he will take his own and be gone Hos 2.8 9. Verse 6. But let him ask in faith See the Note on Heb. 11.6 Nothing wavering We are too ready in temptation to doubt yea to hold it a duty to doubt This saith one is to light a candle before the devil as we use to speak Verse 7. That he shall receive Unlesse he strive against his doubting and wade out of it as the Moon doth out of a cloud Qui timidè rogat negare docet He that praieth doubtingly shuts heaven gates against his own praiers Verse 8. Vnstable in all his waies As he is that stands on one leg or as a 〈◊〉 on a smooth table Contrariwise a believer is as a squâ—re-stone set into the building 1 Peter 2.7 Shaken he may be but he is rooted as a tree wagge he may up and down as a ship at anchour but yet he removes not Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce in that be is exalted Gr. In his sublimity in that higâ— honour of his John 1.12 This should make him hold up his head but not too high be chearfull but not withall scornfull Laetisimus sed non sâ—â—â—ri gandentes in Domino sed caventes a recidivo Bâ—rn Verse 10. In that he is made low Drawn from that high esteem of outward excellencies He is now made a greater man because be seems too bigge for them Or low that is lowly Verse 11. Shall the rich man fade Perish eternally if he trust in uncertain riches and not in the living God See Jam. 5.1 Thus that saplesse fellow Nabal faded when his heart died within him not could his riches any more relieve him then they did that rich and wretched Cardinall Henry Beanford Chancellour of England in the raign of Henry the sixt who murmured at death that his riches could not reprieve him till a further time Fire quâ—th he will not death be hired Will money do nothing
Peter picks out of Pauls epistles as one of the choisest and urgeth it here Even as our beloved brother c. Ingenium est profiteri per quos profeceris saith Pliny S. Peter makes honourable mention of S. Paul so Ezekiel of his contemporary Daniel Verse 16. Wrest as they doe c. When we strive to give unto to the Scripture and not to receive from it the sense when we factiously contend to fasten our conceits on God like the harlot take our dead and putrified fancies and lay them in the bosome of the Scriptures as of a mother when we compell them to go two miles which of themselves would go but one when we put words into the mouths of these oracles by mis-inferences or mis applications then are we guilty of this sin of wresting the Scriptures Cadem Scripturarum faci â—â—s Tertullian speaketh of some that murther the Scriptures to serve their own purposes Verse 17. Fall As leaves fall from the trees in Autumn Verse 18. But grow In firmnesse in finenessâ— at least as an apple doth in mellownesse as Oaks grow more slowly then willows and bulrushes yet more solidly and in the end to a greater bulk and bignes A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. IOHN CHAP. I. Verse 1. That Which Was from the beginning CHrist the eternall God See the Note on John 1.2 Which we have heard c. The man Christ Jesus the Arch-prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have seen And what so sure as sight See Luk. 1.2 This was denied to many Kings and Prophets Luk. 10.24 To have seen Christ in the flesh was one of the three things that Austin wished which yet Saint Paul set no such high price upon in comparison of a spirituall sight of him 2 Cor. 5.16 See the Note there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have looked upon Diligently and with delight How sweet shall be the fight of him in heaven With what unconceivable attention and admiration shall we contemplate his glorified body out-shining the brightest Cherub Verse 2. For the life was manifested Christ who is life essentiall swallowed up death in victory and brought life and immor tality to light by the Gospel 2 Tim. 1.10 Verse 3. Declare we unto you That Theophylus-like ye may be at a certainty fully perswaded Luk. 1.1 having a plerophory or full assurance of understanding to the acknowledgement of the mystery of Christ Colos 3.2 See the Note there And truly our fellowship If any should object Is that such a preferment to have fellowship with you What are you c He answereth As mean as we are we have fellowship with the Father and the Sonne Union being the ground of communion all that is theirs is ours Verse 4. And these things Write We Out of the Scriptures those wells of salvation draw we waters with joy Isa 12.4 suck these brests of consolation and be satisfied Isa 66.11 Nusquam inveri requiem nisi in libro claustro Hom. in Genes saith one Chrysostome brings in a man laden with inward trouble coming into the Church where when he heard this passage read Why are thou cast down my soul c hope in God c. he presently recovered comfort Verse 5. That God is light He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall and they that walk with him must be as so many chrystall glasses with a lighâ— in the midst for can two walk together and they not be agreed Am. 3.8 Verse 6. If â—â— say that c. As they doe that professe to know God but in works do deny him Tic. 1.16 See the Note there And walk in darknesse There is a childe of light that walks in darknesse Isa 50.10 but that 's in another sense I he wicked also that are here said to walk in darknesse have their sparkles of light that they have kindled Isa 50.11 but it is but as a light smitten out of a flint which neither warms nor guides them but dazelleth their eyes and goes out so that they lie down in sorrow Verse 7. We have fellowship one c. That is God and we inasmuch as we are made partakers of the divine nature and are pure as God is pure 1 Joh 3.3 in quality though not in an equality And the bloud of Jesus That whereas Gods pure eye can soon finde many a foul flaw in the best of us our righteousnesse being mixt as light and darknesse dimnesse at least in a painted glasse died with some obscure and dim colour it is transparent and giveth good but not clear and pure light loe here a ready remedy a sweet support The bloud of Jesus Christ his son cleanseth us from all sin Verse 8. If we say that we have If any should be so saucy or rather silly as to say with Donatus Non habeo Domine quod ignoscas I have no sinne for Christ to cleanse me from he is a loud lier and may very well have the whetstone Verse 9. If we confesse Home agnoscit Dew ignoscit Aug. And Consessio pâ—ccaâ—i est vomitus sordium animae Judah his name signifies confession got the kingdome from Reuben He is faithfull And yet Bellarminâ— saith De â—ustific l. 1. cap 21. That he cannot finde in all the book of God and promise made to confession of sin to God From all unrighteousnesse All without exception why then should we put in conditions and as it were enterline Gods Covenant Verse 10. We make him a liar For the Scripture hath concluded all under sin Rom. 11.32 See the Note there CHAP. II. Verse 1. That ye sinne not PResuming upon an easie and speedy pardon The worser sort of Papists will say when we have sinned we must confesse and when we have confessed we must fin again that we may confesse again so making account of confessing as drunkards do of vomiting But we have not so learned Christ And if any man sin Being taken afore he is aware Gal. 6.1 See the Note there We have an Advocate Who appears for us in heaven and pleans our cause effâ—ctually See Heb. 9.24 Jesus Christ the righteous Or else he could not go to the Father for us See the Note on Joh 16.10 Verse 2. He is the propitiation Heb. Copher He coffers up is it were and covets our sins Psal 78.38 See the Note on Rom. 3.25 Verse 3. We know that we know him By a reflex act of the soul hence the assurance of saith the fruit of fruitfulnesse 1 Cor. 15.58 That we know him with a knowledge not apprehensive only but affective too Verse 4. He that saith I know him Here he disputeth against Verbalists and Solifidians See Jam. 2.14 with the Note there Verse 5. That we are in him In communion with him and in conformity to him Verse 6. To walk even as he walked This is the same with that Col. 2.6 to walk in Christ and with that 1 Pet. 2.21 to follow his
See the Note on 2 Ioh. 4. Walk in truth Not walk to the ale-house walk about with tales to shed bloud walk aâ—ter the flesh as too many of our hearers do to our singular heart-break Verse 5. Thou dost faithfully That is out of faith and as beseemeth a faithfull Christian They that give alms c. and not out of faith they do worse then lose their labour for they commit sin Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a godly sort Gr. Worthy of God as seeing God in them and as beseemeth his servants who are Princes in all lands Psal 45. Verse 7. They went forth To preach and gain souls to God And this they did gratis as Paul because the false-apostles did so at Corinth seeking occasion against the true teachers 2 Cor. 11 12. Verse 8 That we might be fellow-helpers And so receive a Prophets reward See the Note on Mat. 10.41 Verse 9. Diotrephes who loveth c. Ambition is like the Crocodile which groweth as long as it liveth What stirs made proud Paulus Samosatenus in the Primitive Church What continuall quarrellings were there between the Bishops of Coustantinople and of Rome for the primacy and between the Arch-bishops of Canterbury and of York for precedency What a deal suffered learned Zanchy at Argentina from his ambitious colleagues and divers of our English Divines and others from the lordly Prelates Pareus was wont to say That the chief cause of all the Churches troubles was the Church-mens affectation of dominion This trouble-town if we could cast out of the Church said he great hopes there were that we should all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concur and consent in one and the same truth Isidor Pelus â— 4. â—â— 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 10. Prating against us One would wonder what he could prate against S. Iohn and yet he did and that maliciously True it is he did but trifle and play the fool as the Greek word signifies in that he prated but he shewed his malice neverthelesse So do the Jesuites as in many other their practices so in this that in their writings against us they confirm that with glorious words and arguments which westick not at to make the world believe that we deny all that which they so busily and so bravely prove and so to make us odious Whereas they leave the main matter in controversie utterly unproved thinking to carry it away with out-facing and great words Verse 11. Follow not Make not such a man as Diotrephes your patern for imitation though he russle it amongst you and will needs be the only man Verse 12. Of all men Of all good men for God reckons of men according to their goodnesse As a good name only is a name Eccl. 7.1 and a good wife only a wife Prov. 18.22 And of the truth it self That 's enough Doth the truth report well of a man then he needs not care what the world can say Yea and we also Which we doe not use to do without speciall caution It is a fault to be too forward to testifie of any Verse 13. I will not with inke In vain is the word written in books unlesse it be also written in our hearts ler 31. Verse 14. But I trust He could promise nothing peremptorily but submits to God See the Note on I am 4.15 Face to face As iron whets iron so doth the face of a man his friend A COMMENTARY OR EXPOSITION Vpon the Epistle generall of S. JUDE Verse 1. Iude the servant TO distinguish him from Iudae the traitour lest he should suffer by mistake as Nicolas the Deacon is thought to doe as if he were authour of the Sect of the Nicolaitans which Christ hated To them that are sanctified Or To them that are beloved as other copies have it Preserved Kept by the power of God thorow faith unto salvation 1 Pet. 1.5 Verse 2. Mercy unto you c. Mercy from the Father peace from the Son and love from the holy Ghost Verse 3. Of the common salvation That wherein all Saints have a share For the faith That faith of the Gospel Phil. 1.27 the doctrine of faith Once delivered Once for all not â—only as but one only rule but as but once sent to a Nation So that if lost or any way corrupted it will not be given again another edition of it is not to be expected Contend earnestly for it therefore conflict one after another as the word signifies Hold fast the faithfull word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with both hands Tit. 1.9 See the Note Verse 4. For there are certain men Not worthy to be named as that rich glutton Luk 16. Crept in unawares Stealing their passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and making as if they minded nothing lesse Ordained to this Gr. Written down enrolled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down in the black bill Turning the grace of our God Gr. Translating it from its proper end perverting it by arguing from mercy to liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the devils Logick Verse 5. Afterward destroied Their preservation was but a reservation as was Senacheribs Pharaohs and theirs whom God threatned to destroy after that he had done them good Josh 24.20 Verse 6. Kept not their first estate Their originall integrity or principality Of this sin of the Angels the cause was the will of the Angels good in it self but mutable and free not by working neither but by not working saith a Divine But left their own habitation Being driven thence and hurled into hell Verse 7. Giving themselves over In scortationem effusae Weatying and wearing themselves out with that beastly sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—ben l. 13 as did Proculus Messalina and Lais who died in the act of uncleannefle The word here used signifies saith Arctius Scortationi immori contabescere illius dâ—siderio And going after strange flesh See the Note on Gen. 19.5 Are set forth Gr. Are thrown forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an example Herodotus saith the like of the destruction of Troy that the tuines and rubbish thereof are set forth for an example of this rule that God greatly punisheth great offences Verse 8. Defile the flesh By nocturnall pollutions which we must pray against The devil can fasten that filth upon the soul when we sleep that he cannot do at another time Despise dominion Gr. Set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seâ— the Note on 2 Pet. 2.10 And speak evil of dignities Gr. Blaspheme glories so the Papists do familiarly those Princes they count heretikes as Henry the fourth of France whom they called Huguenot-dog c. Our Edward the sixt bastard Of Qu. Elizabeth they reported in print some years after her death That she died without sense or feeling of Gods mercies Verse 9. About the body of Moses As desirous thereby to set up himself in the heares of the living There is a
i. e. I will clear his wronged innocency Psal 37.6 and grant him a glorious resurrection Dan. 12 3. Verse 29. He that hath an ear See the Note on Verse 7. CHAP. III. Verse 1. I know thy work SApiens nummularius Deus est nummum fictum non recipiet Bern. Though men may be deceived God is not mocked He knows that many cry The temple of the Lord that yet nothing care for the Lord of the temple Deifica professio diabolica actio Ambros God likes not such creaking and cracking And that thou hast aname Many content themselves with a name of Christians as if many a ship hath not been called Safeguard or Good speed which yet hath fallen into the hand of Pirats And art dead All thy specious works therefore are but dead works thou canst not serve the living God Verse 2. Be watchfull Rouse up thy self and wrestle with God shake thee out of sins lethargy as Sampson went out and shook him when the Philistims were upon him That are ready to die Because tainted with the infection of hypocrisie that pernicious mar-good Perfect before God Gr. Full without halting or halving Tacitus Omnis Sarmatarum virtus extra ipses All the hypocrites goodnesse runs out ward it is shored up by popularity or other base respects Verse 3. And thou shalt not know Calamity the more sudden the more terrible for 1. It amates and exanimates a man as an unexpected storm doth a Mariner and as Satan intended Iobs messengers should do him 2. It can as little be prevented as Eglon could prevent Ehuds deadly thrust Verse 4. Thou hast a few names Though no thank to the Pastour who was a mercenary eye-servant Here the peoples praise is the Pastours shame They shall walk with me in white That is they shall be glorified with perfect righteousnesse purity clarity dignity and festivity For they are worthy In Christs account and acceptation Like as those were not worthy that came not when called to the participation of his benefits Mat. 22.8 Verse 5. Clothed in white See the Note on Verse 5. The book of life Wherein the just that live by saith are written But I will confesse his name His well-tried faith shall be found to praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 See the Note there Verse 6. See the Note on Chap. 2.7 Verse 7. That is holy And therefore to be sanctified in righteousnesse Isa 5.16 True And therefore to be trusted That hath the key of David And is therefore to be sought unto for a door both of utterance and of entrance Col 4.13.2 Cor 2.12 Act 16.14 Verse 8 An open door A fair opportunity of doing thy self good which those that go about to deprive thee of shall be sure to lose oleum operam their toil and tallow A little strength A little grace well improved may do great matters and set heaven open to a soul The vine is the weakest of trees but the most fruitfull Philadelphia with her little strength is discommended for nothing she made all best use of it Verse 9. I will make them The coversion of the Jews shall be the wonder of the Gentiles Which say they are Iews and are not The perverse Jews at this day pretend but maliciously that those few Jews that turn Christians are not of them Bâ—unts voiage p. 1.2 but poor Christians hired from other places to personate their part That I have loved thee The Church is the dearly-beloved of Gods soul Jer. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagint render it his beloved soul Verse 10. The word of my patience So called 1. Because we must suffer for the truth of it 2. Because hid in the heart it worketh patience I will keep thee From the hurt if not from the smart of it from the common distraction if not from the common destruction Which shall come upon all the world So the Romans in their pride called their Empire To try them that dwell sc By that sharp and sore persecution under Trajan the Emperour Verse 11. That no man take thy crown Not that crown of eternall life for that is unloosable but that honour that God hath put upon thee ver 9. A Christian may by falling into reproachfull courses lose what he hath wrought 2 Joh. 8.1 In respect of the praise of men 2. In respect of inward comfort 3. In respect of the degrees of glory in heaven He may misse of being a pillar in the temple of God as ver 12. Verse 12. Which is new Ierusalem It was a pride in Monâ—nns to over-ween his Pepuza and Tymium two pelting Parishes in Phrygia and to call them Hierusalem Eusâ—◠〈…〉 17. as if they had been the only Churches And surely it is nothing else but pride in the Brownists to avow that their Churches are nothing lesse then the now Ierusalem coming down from heaven See Mt Bâ—y'y his 〈◊〉 sive p 27. that the very crown scepter and throne of Christs kingdome consists in them c. My new name viz. That which he received from his Father in his exaltation Ephes 1.20 Phil. 29. Verse 14. And unto the Angel Archippus it may be for he was a Pastour here and began to cool long before this Col 4.17 These things saith the Amen The God of Amen as Isaiah calleth him faithfull in performing his promises to the remnant that he reserved in this lukewarm Church among so carelesse a multitude To these Christ became a beginning of the Creation of God so the new birth is here called as being of no lesse fame and wonder then the making of the world Verse 15. That thou art neither cold Such are our civil Justiciaries politike professours neuter-passive Christians a fait day mends them not and a foul day pairs them not peremptory never to be more precise resolved to keep on the warm side of the hedge to sleep in a whole skin suffer nothing do nothing that may interfere with their hopes or prejudice their preferments I would thou wert Better be a zealous Papist then a luke-warm Protestant Campian rat 10 Bâ—â—stow mot 36 Coster ad Osâ—and A zealous Papist saith one dare tell us to our heads that our religion is errour our selves heretikes our end destruction that one heaven cannot hold us hereafter one Church now that our damnation is so clearly set down in our own bibles that there needs no more to assure us thereof then to open our eies and read it that if we be not damned he will be damned for us c. This is better then forlorn wretchlesnesse in right religion and that detestable indifferency above-specified Verse 16. I will spue thee out I will please my self in thy just punishment Ah saith God as one ridding his stomack I will case me of mine adversaries I will avenge me of mine enemies Isa 1.24 Now the basest places are good enough to cast up our gorge in The
Were burnt up Were tainted with errours and heresies whereof this age was so fertile and full that as Hierom speaketh it was a witty thing to be a right believer Verse 8. A great mountain Some notable haeresiarch possibly Pelagius a Monk of Bangor Morgan by name that is in the Welsh tongue a sea-man This Morgan travelling beyond sea to spread his heresie called himself Pelagius by a Greek word of the same signification because it sounded better in the ears of forraign Nations Lib 1. de grat Christ advers Pelag. Hence Augustine Quid eo pelago saith he vult mergi Pelagius unde per petram liberatus est Petrus Verse 9. And the third part Heresie as a gangrene spreads and kils as the leprosie in the head it renders a man utterly unclean Levit. 13.44 So cunning are some seducers and so close in the conveyance of their collusion that if possible the very elect may be deceived Verse 10. There fell a great starre Falling stars were never but meteors That grand apostate of Rome may well be meant by this blazing burning comet He was in falling by degrees from the time of Constantine till Phocas who set him upon the chair of pestilence The third part of the rivers i. e. Corrupted true doctrine and perverted the Scriptures with his false glossâ—s Verse 11. Was called wormwood Because himself was in the gall of bitternes and did imbitter others See Jer. 23.15 and Deu. 29 18. with Junius his Note there Verse 12. And the third part of the Sun The Prelates and Patriarchs And the third part of the Moon The inferiour Church-Officers And the third part of the starres The community of Christians All began to be over-spread with grosse ignorance not only of heavenly truths but of humane sciences which are here called the night in comparison of Gospel-light Gregory the great thought to be that Angel mentioned in the next verse though better then any that succeeded him in the Popedome calling himself the servant of Gods servants and carrying himself modestly in the daies of Mauricius the Emperour yet when Mauricius was slain by the traitour Phocas how basely did he claw the traitour and collogue with him commending to his care the Church of Rome and often minding him of Peters primacy and of that speech of our Saviour Thou art Peter c. for no other end but that he might enlarge his jurisdiction over all Churches by the favour of that parricide Verse 13. And I beheld and heard an Angel Or an Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some copies reade it See the Note on Verse 12. Gregory the great seems to be pointed at who is said to be the worst of all the Popes that went before him and the best of those that came after him Hence he is here brought in flying betwixt heaven and earth And that he cried with a loud voice pointing at and painting out that to be Antichrist that should challenge to himself the title of Vniversall Bishop and had an host of Priests ready to follow him Hic propè est in foribus said he and he said right for his immediate successour Boniface the third fulfilled the same that he had fore-told CHAP. IX Verse 1. A star fall from heaven GR. That had fallen from heaven viz. when the third Angel sounded Chap. 8.10 Then the Bishop of Rome began to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here in Boniface the third and his successours He is fallen he is fallen from his primitive integrity into the deepest gulf of impiety The Jesuites to blinde the matter tell us that by this starre is meant Luther whom Satan sent out to disturbe the Church and God sent them to withstand him Bugenhagius also a Dutch-Divine when he first read Luthers book of the Babylonish Captivity rashly pronounced him the most pestilent heretike that ever the Church was pesterd with But a few daies after having thorowly read and weighed the contents of that book he recanted and affirmed that all the world was deceived Scultet Annal. and Luther only was in the right And so not only himself became a Lutheran Mâ—t. Parâ—s an 1072. but many others also perswaded by him The key of the bottomlesse pit Whereinto he lets souls innumerable so that in the daies of Hildebrand letters were set forth as sent from hell wherein the devil and his Angels give the Popish Clergy many thanks for sending them in so many souls as they never had in any age before Verse 2. And there arose a smoke Of hereticall opinions and flagitious practices All the old heretikes fled and hid themselves in the Popish Clergy Those dark corners also of the earth are full of the habitations of cruelty Act. and Mon. fol 1117. Take heed said the Lord Audely Chancellour of England how you deal with Popish Priests for you may believe me some of them be knaves all Petrus de Aliacâ— long since wrote De reâ—orm eccl Ad hunc statum venit Romana Ecclesia ut non esset digna regi nisi per reprobos The Church of Rome hath for a long season been ruled by a rabble of reprobates Verse 3. Locusts upon the earth So the Monks Friers Jesuites c. Igna. Conclave are fitly called for their numerosity and voracity The Jesuites have sometimes maintained 200000 schollars The Duke of Bavaria's house is so pestered with them saith one that notwithstanding his great revenues he is very poor as spending all his estate upon those Popish flesh-flies Thinke the same of other Princes and places where they are received As the scorpious of the earth They are the sorest soul-stingers saith an Interpreter that ever the world had Pliny testifieth of the Scorpion that there is not one minute wherein it doth not put forth a most venemous sting to do mischief It creeps on crookedly and so it strikes the more at unawares It s sting is not much felt at first but soon proves uncurable Verse 4. And it was commanded As David charged his Captains to handle the young man Absolom gently so and much more sollicitous is the Lord of his servants safety The grasse of the earth nor any green thing I say that under the Papacy was true Christianity saith Luther yea the very keâ—nell of Christianity Luâ—h contra Anabapt Verse 5. And to them is was given This is oft repeated in this book to shew that though Antichrist and his actuaries bandy and bend all their forces to destroy souls yet they are bounded by God and can do no more then is given them from above Five moneths Locusts use to live no longer See Pliny l. 11. cap. 29. There are that interpret these five moneths of those 500. De pap Rom 1. 3. c. â—2 years wherein the Pope stood in his full pride and power For ab eo tempore quo per vâ—s Papa Antichristus esse coepit saith Bellarmine non modò non crevit ejus imperium
crowned the very same day that the year before Daniel he had been banished the Realm No more death For mortality shall be swallowed up of life Neither sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly for losse of friends for we shall inseparably and everlastingly enjoy them We shall sit down with Abraham Isaac and Jacob have communion with them not only as godly men but as such and such godly men And if with them why not with others whom we have known and loved in the body Nor crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qualis est in tragaedijs saith Aretius Nor any more pain Or Hard labour for a livelyhood to be gotten with the sweat either of brow or brain For the former things c. The Latins call prosperous things Res secundas because they are to be had hereafter they are not the first things Verse 5. Write for these words are faithfull Though few men will believe them for if they did what would they not doe or sorgo to get heaven Cleombrotus reading Plato's book of the immortality of the soul was so ravished with the conceit thereof that he cast himself headlong into the sea But how many reading this better book of heavens happinesse are no whit wrought upon thereby or in the least measure moved to affect those things above that run parallel with the life of God and line of eternity Verse 6. It is done As the punishment of the wicked Chap. 16.17 See the Note there So the reward of the righteous is performed and accomplished I will give unto him Whereas some good soul might say I would it were once done Have patience saith God I will shortly give unto him that is athirst to drink of that torrent of pleasure that runs at my right hand without any either let or loathing Clitorio quicunque sitim de fonte levarit Vina fugit gaudetque meris abstemius undis Ovid Metamâ— Of the water of life freely But merit-mongers will not have it freely therefore they shall go without it Coelum gratis non accipiam saith Viega Verse 7. He that overcometh Gr. He that is overcoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not yeelding though he hath not yet overcome If he but doing at it and do not yeeld up the bucklers Shall inherit all things Tanquam haeres ex asse All Gods servants are sons and every son an heir Verse 8. But the fearfull Cowardly recreants white-livered milk-sops that pull in their horns for every pile of grasse that toucheth them that are afraid of every new step saying as Caesar at Rubicon Yet we may go back that follow Christ afar off as Peter that tremble after him as the people did after Saul 1 Sam. 13 7. and the next news is They were scattered from him vers 11. These lead the ring-dance of this rout of reprobates and are so hated of Christ that he will not imploy them so farre as to break a pitcher or to bear a torch Judg. 7. And unbelieving Therefore fearfull because unbelieving for faith fears no fray-bugs but why do ye fear ye small-faiths saith our Saviour Verse 9. One of the seven Angels The same likely that Chap. 17.1 had shewed him the damnation of the Whore So studious and officious are the Angels to serve the Saints Heb. 1.14 The Bride the lambs wife Vxor fulget radijs mariti saith the Civilian so is it here Verse 10. To a great and high mountain As Moses was carried up into mount Nebo that from thence he might view the promised land He that would contemplate heaven must soar aloft flie an high pitch c. Take a turn with Christ in mount Tabor and be transfigured Verse 11. Having the glory of God Who putteth upon her his own comelines Ezek 16. as Rachel was decked with Isaac's jewels Even like a Jasper And so like God himself who is set out by a Jasper Chap. 4.3 Clear as Crystall There is no such jasper in nature as is thus clear but such an one must here be imagined Nec Christus nec coelum patitur hyperbolen Verse 12. And had a wall Far better then that of Babylon Indeed this celestiall China needs no wall to divide it from the Tartars this is Arabia Foelix the people whereof live in security and fear no enemy And had twelve gates Thebes had an hundred gates and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but nothing so well set and so commodious for passengers as this City with twelve gates Twelve Angels As porters to let in not as swordmen to keep out as the Angel that stood Centinel at the porch of Paradise Gen. 3. Verse 13. On the East three gates The Church is collected and heaven filled from all quarters of the earth Hence it is by one compared to the Samaritans Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it receiveth and lodgeth all strangers that come In the Synagogue there was not lodging for all the Ammonites and the Moabites were excluded the Congregation of Israel But Christ was born in an Inne to signifie that in his Kingdom all may be entertained He is called the second Adam the Greek letters of which name as Cyprian noteth do severally signifie all the quarters of the earth His garments were divided into four parts because out of what coast or part soever we come saith a Divine Christ hath garments to cloath us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and room to receive us There are that have observed that the name of God in all the chief languages consisteth of four letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deâ— Dien Gott c. to intimate that he hath his people in all the four quarters of the earth out of all countries nations and languages Verse 24. And the wall A wall the Church hath about it and a well within it vers 6. A garden enclosed is my sister my spouse a spring shut up a fountain sealed Cant. 4.12 This wall of the Church hath twelve foundations that is Christ the only foundation 1 Cor. 3.11 first laid by the twelve Apostles In whose names also the summe of Christian faith is made up in those twelve Articles of the Creed Discessuri ab invicem Apostoli normam praedication is in commune constituunt saith Cyprian Cyp de symbâ—l Apost l. The Apostles being to be severed into severall Countries to preach the Gospel agreed upon this as the summe and substance of their Sermons It was called Symbolum a sign or badge to distinguish Christians from unbelievers Had twelve foundations Foundation is taken either for Christ 1 Cor. 3.11 Mat. 16.16 or for the doctrine of the Apostles teaching salvation only by Jesus Christ as Ephes 2.20 and here The Papists have lately added twelve new Articles raised out of the Councel of Trent to be believed by as many as shall be saved as above hath been noted Verse 15. Had a golden reed Not those twelve Trent-Articles or any humane invention but
great that they cannot be measured so copious that they cannot be defined so precious that they cannot be valued Every moneth Like the Lemmon tree which ever and anon sendeth forth new Lemmons as soon as the former are fallen down with ripenes And the leaves No want of any thing either for food or physick Ita balbutit nobiscum Deus Verse 3. And there shall be no more curse No casting out by Excommunication no cause of any such thing Of God and of the lamb He and the Father are one Joh. 10.30 See the Note there Verse 4 And they shall see his face How we shall see God whether with our minds only or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ there can nothing be determined And his name shall be As servants of old had their masters name branded in their fore-heads Verse 5. And there shall be no night See the Note on Chap. 21.25 For the Lord God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall And they shall raign Raign together with Christ a part of whose joy it is that we shall be where he is John 17.20 he will not be long without us Verse 6. And he said unto me This is the conclusion of the whole prophecy and it is very august and majesticall These sayings are faithfull and true Thus among other evidences of its divinity the Scripture testifies of it self and we know that its testimony is true The Lord God of the holy Prophets Some copies have it The Lord God of the spirits of the Prophets He is the God of the spirits of all flesh but of the spirits of Prophets in a speciall manner for those holy men spake no otherwise then as they were acted or imbreathed by the holy Ghost 2 Pet. 1.21 See the Note there Sent his Angel As Chap. 1.1 The authority therefore of this book is unquestionable what ever some have surmised from Chap. 20.4 that it was the work of Cerinthus or some other millenary Verse 7. Blessed is he that keepeth In memory and manners Chap. 1. Those were pronounced happy that read and hear but so as they retain in minde and practise the contents of this book Verse 8. Saw these things and heard them So that there is no colour of cause why any one should doubt or distrust such a witnesse â— fell down to worship This is the second time It is hard to say how oft a Saint may fall into the same sin howbeit they sin of incogitancy put them in minde and they mend all They sin of passion and passions last not long There is no way of wickednes in them they make not a trade of it Psal 139. Verse 9. See thou do it not See the Note on Chap. 19.10 For I am thy fallow-servant Wicliffe disallowed the invocation of Saints and Angels whom he called servants not gods For the word Knave which he used signified in those daies a servant not as it doth in our daies a wicked varlet as his enemies maliciously interpret it Bellarmine for one a man utterly ignorant of the English tongue Verse 10. Seal not Keep them not up for thine own proper use as he did that wrote upon his writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for myself but freely impart them and in such fort as that others may conceive and improve them For the time is at hand And every daies events shall explain the prophecy Verse 11. He that is unjust c. q. d. Let things be fore-told never so plainly and fall out never so accordingly yet wicked men will be uncouncellable uncorrigible Isa 26.10 But if any man be ignorant let him be ignorant 1 Cor. 14 38. He fals with open eyes let him fall at his own peril who so blinde as he that will not see Hâ—s 4 1â— Ephraim is joyned to idols let him alone He hath made a match with mischief he shall have his belly-full of it Let him be righteous still Let him presevere and proceed Verse 12. Behold I come quickly Therefore quicken your pace bestir your selves lustily your time is short your task is long your wages unconceivable Verse 13. I am Alpha and Omega And am therefore worthy to be believed in my predictions of future events which I can easily bring about and effect sith to me all things are present Verse 14. That they may have right That they may be assured of their interest in Christ and his kingdome Plutarch tels of Eudoxus that he would be willing to be burnt up by the Sunne presently so he might be admitted to come so near it as to learn the nature of it What then should not we be content to doe or suffer for the enjoyment of Christ and heaven Verse 15. For Without are dogs In outer darknes The Irish air will sooner brook a toad or snake to live therin then heaven will brook a sinner And whosoever loveth Though he make it not Some will not coyn a false tale that yet will spread it these are equally guilty and excluded Gods kingdom Ps 52.3 Verse 16. Have sent mine Angel With wearines of flight as Dan. 9.21 I am the root That bear up David by my Deity but am born of him in regard of my humanity Verse 17. And the spirit and the bride i.e. The bride sanctified and set a work by the spirit Rom. 8.26 And let him that heareth say Come Abrupt sentences full of holy affection q d. Let him pray daily Thy kingdom come Heu pietas ubi prisca profana ô tempora mundi Faex vesper prope nox ô mora Christe veni And let him that is athirst come q. d. If you think me long a coming come to me in mine ordinances there I will stay you with apples comfort your with flagons Cant. 2.5 That water of life freely See the Note on Chap. 21.6 Verse 18. If any man shall adde unto these things Either to this or to any of the fore-going books of Scripture Deut. 4.2 Prov. 30.6 Gal. 3.15 2 Tim. 3.16 17. All which not withstanding the Jews have added their Deuteroseis the Turks their Alfurta the Papists their unwritten verities which they equalize at least to the Scriptures Verse 19. And if any man shall take away Sith every word of God is pure precious and profitable Prov. 30.5 2 Tim. 3.16 Verse 20. Even so Come Lord Jesus This is the common and constant vote of all good people and is therefore pinned as a badge upon their sleeve 1 Thess 1.10 See the Note there Verse 21. The grace of our Lord An epistolary conclusion The Revelation is rather to be counted an Epistle then a book Read it as sent us from heaven and ruminate what ye read Deo soli Gloria Mellificium Theologicum OR THE MARROW OF Many good Authours Painfully and carefully extracted and distilled into a Decad of divine Discourses by way of Exercitation Essay or Common-place Wherein these ten Heads are largely handled Abstinence
Emperour much bewailed the matter at the Councel of Constance That neither he nor any of his great Courtiers and Councellours were able to answer a forraign Embassadour in the Latine tongue He began therefore to learn though it were late first And when some of his Nobles that had no learning and therefore hated it Anâ— Dom 1437. Bucholc Chron took it in great disdain and dudgin that he preferred before them some that were of mean degree meerly for their learning he answered That be had good reason to honour schollars above all as those that were singularly graced and gifted by God Knights and Lords said he I can make in a day as many as I list but schollars God only can make from whom comes every good gift and perfect giving which in the originall Greek is an Hexameter verse Iam. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that of S. Peter is an Iambick Et poeticum quid spirat The sow that was washed to her wallowing in the mire c. Atheisme PSAL. 14.1 The fool hath said in his heart There is no God THe fool hath said it and surely none but a fool would say it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One in whom common reason is faded and dried up as the sap is in a leaf in Autumn so the word signifies The Philosopher goes further Avicenna and saith He that denieth the one God and his providence in all things is not only void of reason but of sense And yet th s witlesse saplesse selflesse creature this wide asse-colt is every mothers childe of us by nature witnesse S. Paul Rom. 3. where going about to prove all naturall men to be sinners he fetcheth proof out of this Psalm and the tenth Psal 19.41 where the same thing is avowed It is I confesse an inviolable principle and indelebly stampt upon mans nature That there is a God The barbarous people of Brasil that are said to be Sine Fide sine Rege sine Lege that have neither Religion Rule nor Raiment Plin. l. 2. Nat. hist yet they have some knowledge of God some spice of religion such as it is Rather then want a god they worship the very devil not inwardly only for so the most among us do being acted and agitated by the devil who is therefore called the god of this World by whom he is as readily obeved as God was in the Creation Ephes 2.3 when he said Let there be light c but alto with an â—â—â—ward worship The devil himself though he be no Atheist nor can be for he feels the wrath of God and so believes and trembles yet he doth all he can to make men Atheists because when there is no fear of God before their eyes they will sinne all manner of sins the devil would have them sinne Psal 14.1 2 3. And Rom. 3.18 After a bedrole of sundry other sins this is subjoyned as the root of all the rest There is no fear of God before their eyes That is they are flat Atheists if not in opinion yet in practice Atheists in opinion are 1. Such as conclude there is no God 2. De dijs utrum sins non aâ—sim affirmare dâ—â—it â—â—Protagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as suspect as much Of the former fort was Pharaoh who knew no other God but himself and therefore asked Who is the Lord He should rather have asked Who is Pharaoh a miserable mortall creature a worme and no man a mixture and compound of dirt and sin Cods attributes shew both what he is and who he is To the Question of Moses What be is God gave a short answer I am To the second by Pharaoh Who be is he made a large reply till Pharaoh was forced to answer him The Lord is righteous Eliphaz alto accuseth Job that he should say How doth God know Can be judge through the thick cloud Darkclouds are a covering to him that he seeth not and he walketh in the circuit of heaven Job 2.13 14. As if he had had nothing to do or took no care at least of his earthly kingdome And doth not Job himself when once wet to the skin with the tempest of Gods wrath soaking into his soul seem to say so much Job 37.23 24. Diâ—â—arthus Protagoras de Deo a sit nâ—â—â—e madoò ser â—â—eat ossa inquirendum non 〈◊〉 tant Cic. But God steps forth as it were from behinde the hangings over-hearing and controuling him out of the whirlwinde Chap 38.2 Who is this saith he that talks thus How now peace and be still Histories tell us of some profest Atheists that utterly denied a Deity and that either out of sensuality as Epicurus and Lucretius or out of stomack as Diagoras who having written a book of verses and made it ready to be set forth was by stealth deprived of it And when he had called him that had stolen it before the Senate of Athens he sware that he did it not and so was quit and after wards set out the book in his own name Which when Diagoras saw and that he was not presently strucken with a thunderbolt he became an Atheist So did Porphyry and Lucian who were Christians at first but receiving injury by the Church the one by words the other by blows in spite became Atheists Porphyry wrote against the Bible and sought to disprove it So did Galen the great Physician He jears at Moses for saying That God made all things of nothing Egregiè dicis Domine Moses sed quomodo probas is said to have been the speech of Aristotle when he read Genesis For ex nibilo nibil fit saith Philosophy And Plato never cals God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creatour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had made the world of a praeexisting matter coaeternall with God himself But what saith the Apostle Credo non probo Thorow faith we understand that the worlds were framed by the bare word of God Heb. 11.3 And by the same mighty word are upheld Heb. 1.3 which else would soon shatter and fall asunder but that he hoops them as it were and holds them together This the Athenians knew not as S. Paul boldly tels them Act. 17.23 24. Whom there fire ye ignorantly worship him declare I unto you God that made the world and all things therein seeing that be is Lord of heaven and earth dwelleth not in temples made with bands thus saith the Lord the heaven is my throne and the earth is my foot 2lool Where is the house that ye build unto me Isa 66.1 The Turks build their Moschâ—es or Churches without any rooâ— because they hold even as we doe Turk hist 342. That God is incomprehensible a circle whose center is every where whole circumference is no where as Empedocles described him Aristotle would confine him to heaven as if his presence and providence extended not to things
be at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of
Deuteronomy Matth. 4. See the Notes there Verse 18. Praying alwaies Praier is not only a part of the armour but enables to use all the rest It is not only a charm for that crooked serpent Leviathan Isa 26.16 to inchant him Flagellum Diaboli but a whip to torment him and put him into another hell saith Chrysostome It â—etcheth Christ into the battle and so is sure of victory It obtaineth fresh supplies of the Spirit Phil. 1.19 and so maketh us more then conquerours even triumphers It driveth the devil out of the field and maketh him flie from us Tanquà m si leones ignem expuentes essemus saith Chrysostome Especially if we go not to the battle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our break fast as Nestor in Homer but fasting and praying For some kinde of devils are not cast cut but by fasting and praier And watching thereunto That we be not surprized at unawares The bird Onocratalâ—â— is so well practisâ—d to expect the Hawk to grapple with her that even when she shutteth her eyes she sleepeth with her beak exalted as if she would contend with her adversary Let us like wise stand continually upon our guard The devil watcheth and waâ—keth the round 1 Pet. 5.8 Watch therefore Verse 19 And for me Ministers must be especially pray'd for that they may have a door not only of utterance but of entrance to mens hearts and so be able to save themselves and those that hear them In praying for suâ—h we pray for ouâ— selves Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Embassadour Venerable for mine age and authority as the word signifieth The ancient and the honourable are usually imploied as Embassadours Cognata sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old age and honour are akin in the Greek tongue In bonds Gr. In a chain instead of a chain of gold worne commonly by Embassadours and far more glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bear about my bonds saith Ignatius in his Epistle like wise to the Ephesians as so many spirituall Jewels or Ensigns of honour Oh said Alice Driver here is a goodly neckerchief blessed be God for it when the chain was put about her neck That therein I may speak boldly He saith not That I may be freed from my chain but that I may do my office well in my chain Let God serve himself upon us and then no matter what becomes of us Martinus decumbens Domine dixiâ— si adhuc populo tuo firm necessarius nonrecuso Lâ—borem Sever. epist 3. Verse 21. But that ye may know It is of good use to the Church to know the lives and affairs of men eminent in goodnesse and of exemplary holinesse that others may expresse them as Polycarp did Iohn the Evangelist as Irenaeus did Polycarp as Cyprian did Tertullian Paraeus did Vrsin c. Verse 22. Comfort your hearts It is God that comforts by the creatures as by conduit-pipes The air yeelds light as an instrument the water may heat but not of it self When a potion is given in beer the beer of it self doth not work but the potion by the beer So in this ease Verse 23. Peace be to the brethren These only be the children of peace Luk. 10.10 The wicked are like the troubled sea Isa 57.20 which may seem sometimes still but is never so no more are they The peace of prosperity they may have but not of tranquillity Sinceritas serenitatis mater Hence it followeth Verse 24. In sincerity Or Immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to that Anathema Maranatha 1 Cor. 16.23 A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the PHILIPPIANS CHAP. I. Verse 1. With the Bishops and Deacons THe word Priest is never used at all for a Minister of the Gospel by the Apostles no nor by the most ancient Fathers De 〈…〉 as Bellarmine himself confesseth And yet how â—ager were our late factours for Rome to have priested us all but that God better provided for us Verse 2. Grace be to you See the Note on 1 Cor. 1.2 and on Ephâ—s 1.2 Verse 3. Vpon every remâ—mbrance And no wonder for there wâ—â—e those famous Mâ—cedonians that first gave themselves to the Lord and then to their faithfull Ministers by the will of God 2 Cor. 8.5 See the Note there and compare Isa 50.10 Verse 4. Making request with joy Those that grieve their faithfull Ministers and quench the spirit in them do it to their own singular disadvantage Verse 5. For your fellowship A good man cannot tell how to go to heaven alone No sooner had the Philippians received the Gospel but they were in fellowship to a day The communion of Saints was with them a point of practice as well as an article of belief The apostles Creed was anciently briefer then now The mention of the Fathers being maker of heaven and earth The Sons death and descending into hell and the communion of Saints being wholly omitted haply as implied sufficiently in other Articles But surely if the Creed were called Symbalum as a sign or badge to difference Christians from Infidels and wicked people there was little reason to leave out the Communion of Saints this being a main distinctive character there being no such fellowship as among the Saints Cant. 6.9 Verse 6. Will perform it Or perfect it God doth-not use to doe his work by the halves but goes thorow-stitch with it 1 Thes 5.24 Psal 138.8 Only we must pray as Luther was wont to do Confirm O Lord in us what thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it And as Queen Elizabeth praid Look upon the wounds of thy hands and despise not the work of thy hands Thou hast written me down in thy book of preservation with thine own hand ô read thine own hand-writing and save me c. Act. and Mon. fol 777. Verse 7. Partakers of my grace That is ye communicate with me in my sufferings which he here calleth his grace and tels them vers 29. To you it is given as an honourary to suffer for Christs sake Crudâ—litas vestra gloria nostra Tertull. said those Primitive Martyrs I had rather be a Martyr then a Monarch said Ignatius It is to my losse if you bate me any thing in my sufferings said Gordius to his tormentours Gaudebat Crispin cum tenâ—hatur cum audiebatur cum damnabatur cum ducebatur In Psal 157. saith Angustine Crispina Rejoyced when she was apprehended convented condemned executed Verse 8. I long after you all Here the Apostle practised his own precept of fatherly affection Rom. 12.10 Pray for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. and Mon. fol 1482. mine own heart-root in the Lord Quem in intimis visceribus habeo ad convivendum commoriendum said Bradford in a letter to his fellow Martyr Laurence Saunders Verse 9. And in all judgement Or Sense The soul also