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
wife and all this by papall dispensation The Papists themselves write with detestation that in Rome a Jewish maid might not be admitted into the Stews of whoredome Espenc de continen l. 3. cap. 4. unlesse she would be first baptized That one should have his father wise Ethelbald King of West-Saxons with great infamy marrying his fathers widdow Judith enjoy'd his kingdom but two years and a half Daniel hist of Ergl 1 2. Verse 2. And ye are puffed up And yet ye are puffed up so Piscator reads it viz. with your spirituall gifts and your brave teachers whereas you have more cause to be cast down for your other mens sins now made yours because unlamented by you And have not rather mourned That any of you should incur the censure of excommunication at which time they did anciently fast and lament Verse 3. Have judged already c. q. d. I by mine Apostolicall authority do excommunicate him And yet how fiercely doth learned Erassus contend with Calvin and Beza about Excommunication denying the Church any such power Verse 4. With the power of our Lord Promised Matth. 18.18 19 20. This makes it to be a heavy case to be rightly excommunicated Indeed it may fall out that Jonas shall be cast out of the ship when Cham shall be reserved in the Ark. Your brethren that hated you that cast you out for my names sake said for a pretence let the Lord be glorified but he shall appear to your joy and they shall be ashamed Isa 66.5 When the sentence of Excommunication began with In â—omine Domini to be read against a certain Martyr he cried out as well he might You begin in a wrong name And another of them Act. and Mon. sol 1862. together with his five fellow-sufferers did formally excommunicate their persecutours Verse 5. To deliver such an one to Satan That he may learn not to blaspheme that is not to cause others to blaspheme or speak evil of the good way of God for his stagitious courses Verse 6. Your glorying is not good It is the height of wickednesse to glory in wickednesse as Lamech Gen 4. and Alexander Pheraeus who consecrated the Javelin Plato wherewith he had slain Polyphron Protagoras boasted that he had spent fourty years in corrupting of youth Mark Antony vomited out a book concerning his own ability to eat and drink much Joannes a Casa Act. and Mon. 1517. Dean of the Popes chamber wrote a Poem in commendation of his own beastly sin of Sodomy And Stokesly Bishop of London in King Henry 8. time lying at point of death rejoyced Ibid. â—025 boasting that in his life time he had burned fifty heretikes that is good Christians A little leaven leaveneth c. One spoonfull of vinegar will soon tart a great deal of sweet milk but a great deal of milk will not so soon sweeten one spoonfull of vinegar Verse 7. As ye are unleavened viz In part sanctified Every new man is two men Many a one that is merry in company hath a shrew at home so have the best their inward troubles The comfort is that God overlooks our involuntary infirmities and accounts us unleavened when yet there is much still to be purged out The leper when his leprosie began but to heal was pronounced clean because then he went on still to heal and his leprosie to shale off Verse 8. Let us keep the feast The benefits we receive by Christ should crown the Kalendar or our lives with continuall feastivals Yea make us everlastingly merry at our convivium juge of a good conscience Diogenes could say Plut. That a good man keeps every day holy-day And the Jews were bound to rejoyce at all their feasts Eat therefore thy meat with joy and drinke thy wine with gladnesse sith God now accepteth thy works Eccles 9.7 Verse 9. Not to company with fornicatours Dion Chrisostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Corinthus was the most luxurious and lascivious City in the world Lib. 8. Strabo saith that Venus had a most stately Temple there that was kept by above a thousand beautifull curtisans Another saith that it was the brothel-house of Greece and a most filthy Mart-town of abominable lusts Molin Anat. Arâ—â—inianis Verse 10. Yet not altogether c. Here he lets them know that in that former Epistle not extant now he meant not that they should wholly sever themselves from those wicked that are yet without the Church for that they cannot do but from profligate professours discinct Christians that they may be ashamed Verse 11. Not to keep company Gr. Not to be mingled with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rivers of Peru after they have run into the main sea yea some write 20. or 30. miles they keep themselves unmixed the salt water so that a very great way within the sea men may take up as fresh water Abbots Geog. 331. Blunts voy p. 10. as if they were near the land So at Belgrade in Hungary where the Danuby and Sava two great rivers meet their waters mingle no more then water and oil c. We must so converse with the wicked as that we commingle not by holding any needlesse society with such no not with him that is called a brother but belies his profession Yet still must we perform to such though excommunicated offices of charity naturall and civill duties as those of parents toward their children of children toward their parents and the like Verse 12. Them also that are without These come not under the verge of Church-censures Revel 22.15 Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore put away Gr. Ye will put away q. d. I hope you will though hitherto ye have not Soft words and hard arguments do soonest prevail Especially when we reprove or admonish not in our own but in Gods words as here the Apostle doth out of Deut. 13. Some warmth must be in a reproof but it must not be scalding hot Aegros quos potus fortis non curavit ad salutem pristinam aqua tepens revocavit saith Gregory They that could not be cured with strong potions have been recovered with warm water CHAP. VI. Verse 1. Goe to law before the unjust 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 judgementâ—â—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
nothing else but for repentance Crede mihi res severa est gaudium vernum saith Seneca True mirth is a severe businesse Which are not convenient As not conducing to the main end of our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather giving of thanks A speciall preservative against the former evils the filth and power of those base vices And the word Rather imports an extraordinary earnestnes to be used in giving thanks to God Verse 5. Who is an Idolater Dancing about his golden calf and saying to his wedge of silver Job 30.24 Thou art my confidence which yet shall prove but as Achans wedge to cleave his soul in sunder and as that Babylonish garment to be his winding-sheet Verse 6. Let no man deceive you So as to make you think there is no such danger in fornication covetousnesse c. There wanted not such Proctours for hell in the Primitive times as may be gathered out of 2 Pet. 2. and the Epistle of Jude Against these he here cautioneth Verse 7 Be not ye therefore partakers Lest by infection of their sin ye come under infliction of their punishment We are accountable as well for sins of communion as of commission And he knew what he said that praid From mine other-mens-sins Good Lord deliver me Verse 8. For ye were sometimes darknesse Which hath in it as one well noteth 1. Errour 2. Terrour 3. â—â— Dugard in loc Inconsistency with light 4. Impossibility of reducing it self to light But now are ye light Semper in sole sita est Rhodos saith Sylvius The Saints are alwaies in the Sunshine Walk as children of light A godly man should be like a crystall glasse with a light in the midst which appeareth thorow every part thereof He is in the light and shall be more Verse 9. For the fruit of the spirit Why grace is called fruit See the Note on Gal 5.22 Verse 10. Proving what is acceptable By the practice of what you know Let your knowledge and obedience run parallell mutually transfusing life and vigour one into another Verse 11. Works of darknesse Work done in the dark must be undone again or else we are sure to be thrust into outer darknesse where we shall never see light again till we see all the world on a light fire But rather reprove them At least by your contrary courses as Noah condemned the old world by being righteous in his generation Rev. 14. Those that stood with the lamb had his fathers name on their fore-heads led convincing lives so did Luther Bucer Bradford c. Verse 12. For it is a shame sit honos auribus Joannes a Casa so far forgat both honesty and 〈◊〉 Act. and Mon. fol. 4 17. that he boasted openly of his beastly Sodomy yâ—â— most impudently commended that odious sin in an Italian Poem set forth in print Faber of Vienna another filthy Papist published such a stinking book that Erasmus thus wrote to him Mente cares sires agitur tibi sâ—ria rursus Fronte cares siâ— sic ludis amice Faber Which are done of them in secret Sinne secretly committed shall be strangely discovered either by the sinner himself as Judas or by his companions in evil When the sodder is once melted this glasse will fall in pieces and all will out Verse 13. But all things that are c. Or But all these things viz. There unfruitfull works of darknesse whilest they are reproved or discovered by the light viz. of the word as 1 Cor. 14.24 Heb. 4 12 are made manifest so that thereby they grow abashed and abased before God and men Verse 14. Isa 9.2 26.19 60.1 Wherefore he saith Or The Scripture saith See the like Jam. 4.6 But he giveth or the Scripture giveth more grace It convinceth not only but converteth it discovereth not only but cureth corrupt hearts These waters of the Sanctuary are healing Some there are that interpret this he of our Saviour Christ and take this saying for a sentence of his such as was that Act. 20.35 Others reade Therefore the light saith c. Awake thou that sleepest Lex jubet gratia juvat Praecipit Deus quod ipse praestat God giveth us to do what he biddeth us to doe Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then that ye Walk circumspectly Precisely exactly accurately by line and by rule and as it were in a frame striving to get up to the top of godlinesse as the word importeth to keep Gods Commandments to the utmost to go to the extremity of it Hereunto if we stand straitly one may say safely Lord if I be deceived thou and thy word have deceived me Not as fiols Christians must excell others standing as standard-bearers But as wise Great need we have to fly to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Heb. Tsopheb speculator who dwels with prudence Prov. 8. to stand upon our watch Verse 16 Redeeming the time As wise Merchants trading for the most precious commodity and taking their best opportunity The common complaint is Non parùm habemus temporis sed multùm perdimus Sen. We want time but the truth is do not so much want it as waste it The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to doe 1 Chron. 12.32 So are they in great account with God that regard and use the season of well-doing Because the daies are evil Corrupted by the devil who hath ingrossed our time and out of whose hands we must redeem time for holy uses and pious purposes Verse 17. But understanding what Drawing your knowledge into practice as vers 10. For the fear of the Lord that is wisdome and to depart from evil is understanding Job 28.28 Where wisdome proper to the understanding is ascribed to the will because practice should be joyned to knowledge Hence also Eccles 10.2 A wise mans heart is at his right hand because his heart teacheth his hand to put things in practice Verse 18. And be not drunk with wine Nothing so opposite to an accurate life as drunkennesse which therefore is not specially prohibited in any one of the ten Commandments saith a Divine because it is not the single breach of any one but in effect the violation of all and every one It is no one but all sins the inlet and sluce to all other sins Wherein is excesse Excessive drinking then is drunkennesse when as swine do their bellies so men break their heads with filthy quassing But be filled with the spirit Call for flagons of this holy wine Cant. 2.5 that goeth down sweetly causing the lips of those that are asleep to speak Cant. 7.9 This is called by Luther Crapula sacra a spirituall surquedry or surfet Verse 19. Speaking to your selves c. As drunkards sing and hollow over their cups in their good-â—ellow-meetings so in a sober sense doe you expresse your spirituall jollity in Psalms c. Melody in your
burning-bush Many love Canaan but loath the wildernesse commend the countrey but look upon the conquest as impossible would sit in the seat of honour with Zebedee's children but not drink the cup of afflictâ—on These deceive themselves As a good souldier c. Christ saith to us as the black Prince his father sent to him Hist â—f France p. 1 6. sighting as it were in bloud to the knees and in a great distresse Either vanquish or die Verse 4. With the affairs Or Gainfull negotiations with marriage-matters say the Papâ—sts here but without all shew of sense The Councel of Chalcedon strictly forbiddeth Ministers to mâ—ddle in worldly matters Caâ—â— 3. Verse 5. Except he strive lawfully Tam circaciborum quà m contiacatiâ—â—ac hâ—nâ—statis rationem soâ—ch Cassianus Verse 6. The hush and man labouring siâ—st Spâ—s alit agricolas Noilli falsi sunt saith Salust qui diversissimas res expeâ—â—a it 〈◊〉 volâ—ptatem pramiâ— virtutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are utterly out that think to have the pleasure of sloth and the guerdon of goodnesse Verse 7. Consider what I say Apply to thy self these forementioned similies and so buckle close to thy businesse And the Lord give thee Unlesse God open Hagars eyes she cannot see the fountain that is hard by Rebecca cooks the Venison but Isaac only blesseth Verse 8. Remember that Jesus Remember it for thine encouragement that Christ for a reward of his sufferings was both raised and exalted Phil. 2 9. Verse 9. But the word of God is not bound It runs and is glotified 2 Thess 3.1 being free and not fettered I preach though a prisoner saith Paul so did Bradford and other Martyrs Act and Mon. fol. 1457. Within a few daies of Qu. Maries raign almost all the prisons in England were become right Christian schools and Churches saith Mr Fox so that there was no greater comfort for Christian hearts then to come to the prisons to behold their vertuous conversation and to hear their praiers preachings Ibid 1.8 2. c. Verse 10. That they may also obtain viz. By my pains in preaching though bound and by example of my patience in suffering bonds c. Verse 11. It is a faithfull saying A found and a sure assertion Rom. 8 17. Afflictions are the praeludia triumphi If we be dead As Christ ver 8. Verse 12. If we suffer No wearing the crown but by bearing the crosse first Epist ad Melâ—mâ—th Ne Jesum quidem audias gloriosum nisi videru priùs crucisixum saith Luther Christ himself was not glorified till first crucified Q. Elizabeth is said to have swam to her crown thorow a sea of sorrows so must we If we deny him See the Note on Mat. 10 33. God usually retaliates paies men home in their own com proportions jealousie to jealousie provocation to provocation Deut. 32.21 Isa 66.3 4. Verse 13. If we believe not See the Note on Rom. 3.3 Some sense it thus Though we prove perfidious yet heÌ„ is no loser by us as having all within himself Howbeit hereby we shew that we have no interest in Christ for he cannot deny himself though we can deny him Verse 14. Strive not about words Either out of novelty or nicenâ—sse As Longolius who would not use the word Ecclesia but in stead thereof Respublica Christiana Another Italian Bishop for Episcopus took up the Heathenish word Flamen So Castalio for Angelus hath Genius Jâ—h Mâ—nlâ— loc con Luâ—â—Vives c. And Pomponius Laetus was full of such like fooleries aiery contestations and empty strifes Verse 15. Study to shew thy self There are crept into Gods Sanctuary such Levites to divide the word that are not worthy the place of Gibâ—onites to cleave wood like those unlearned Logicia us in Plato Lacerant doctâ—inas sicut caniculi panniculos saith he They tear up a text and torment it they wrest the Scriptures and wrong them set them upon the wrack and make them speak what they never meant These should be driven from the work as those bastard Levites were by the Tirshata Ezra 2.63 Rightly dividing the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack renders it Rightly preaching the word Aeschines saith An Oratours oration and the law so a Preachers Sermon and the Word must be unisons And it Galen could say That in anatomizing mans brain Gol. de usu par lib 7. Pâ—ysicians must carry themselves as men doe in the Temple How much more must Divines do so in dividing Gods holy Word Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shun Gr. Go round about them viz. to supprâ—sse them on every side St Peter cals them bubbles of words full of winde 2 Pet. 2.18 Verse 17. Eat as doth a gangrene Which presently over-runs the parts and rakes the brain pierceth into the very bones and if not suddenly cured by cutting oft the part infected kils the patient Loe such is heresie and errour which made Placilla the Empresse earnestly beseech her husband Theodosius Senior not to confer with Eunomius the heretike Sozom. l 7. c. 7 lest he should be perverted by his speeches Jac Revius de vit Pont. Anastasius second Bishop of Rome anno 497. while he sought to win Acacius the heretike was seduced by him Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have erred Gr. Have missed the mark as unskilâ—ull Archers or as inconsiderate Mariners by misreckoning of a point they have misled the haven and run upon the rocks That the resurrection is past Epiphan baeres 41. These were likely the progenitours of Marcion who taught that there was no resurrection of the body to be believed but of the soul only Verse 19. Neverthelesse the foundation viz. Of Gods election which is here compared to a sealed book on the one side of the seal is written The Lord knoweth them that are his On the other side And let every one that nameth c. This the Apostle setteth forth for the better setling of such as were shaken by the fall of Hymenaeus and Philetus two such forward professâ—urs The Lord knoweth them c. In respect of the freenesse of his election and immobility of his affection Howbeit this knowledge that God hath of his is carried secret as a river under ground till he cals and separates us from the rest That nameth the name of Christ He may have an infallible seal of salvation that but nameth Christs name in praier that can say no more then Ah Father desiring and resolving to depart from iniquity Verse 20. There are not only c. Wonder not therefore murmure not that there are a mixture of good and bad in Gods house He knows how to serve himself of both Rom. 9.20 21 22. Neither be offended that some of great note fall away as did Hymenâ—â—s and Philetus God hath his vessels of all sorts Verse 21. Purge himself from these From these seducers or arch-heretikes those vessels of dishonour whose
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
his state and hath none to attend him all the while Solomons mother set the crown upon his head so doth the Church upon Christs head in the day of his espousals Cant. 3.11 Verse 11. Thou art worthy If we would have our souls set as a pearl in that faiâ— ring of heavenly courtiers that compasse the lambs throne let us praise God as they do For thou hast created Our service must not be rash but reasonable Rom. 12.1 such as whereof we can render a reason Joh. 4. God hates a blinde sacrifice a Samaritan service when men worship they know not what nor why And were created Gods power put forth in the creation and administration of the world is twice here mentioned as that which can never be sufficiently admired and adored See my Notes on Genesis 1. CHAP. V. Verse 1. In the right hand GR. On or At the right hand There it lay ready but none could make ought of it till the Lamb took it not only at but out of the Fathers right hand and opened it ver 7. A book written This book of the Revelation which till the Son of man had received of his heavenly Father to shew unto his servants neither they nor he as Sonne of man knew so much at least of that day and hour of his second coming And on the back-side As wanting room within Verse 2. And I saw a strong Angel Angels are very desirous to know the mystery of Christ 1 Pet. 1.11 and to profit daily in that knowledge Ephes 3.10 Verse 3. Nor under the earth That is In the sea as Exodus 20.4 Neither to look thereon Or therein because sealed up Verse 4. And I wept Out of a deep desire of knowing the Contents of this book And as our Saviour going toward his crosse turned again to the weeping women and comforted them so he soon satisfied the desire of this his dejected Disciple Tears are effectuall Oratours Luther got much of his it â—sight inâ— to Gods matters by this means So did Melancthon when he wept out those words Quos fugiamus habemus Pontificios quos sequamur non intelligimus It is said of Sir Philip Sidney that when he met with any thing that he well understood not he would break out into tears faciles motus mens generosa capit The Spouse Cant 7.4 seeking him whom her soul loved had eyes like the pools of Heshbon glazed with tears And Daniel had greatest revelations after three weeks of heavines Chap. 10.2 Verse 5. And one of the Elders A common Christian points the Divine to the Arch-prophet whom for present he thought not on Act. 8 26. Râ—m 1.12 An eloquent Apollos may be better informed by a Tent-maker and a great Apostle be comforted by an ordinary Roman Behold the lion of the Tribe of Judah So Moses sets forth our Saviour The root of David So the Prophets They have Moses and the Prophets saith Abraham To the Law and to the Testimony Gen 49.9 Isa 11.1 Luk. 16.29 Isa 8.20 If any speak not according to this word it is because there is no light in them nor to be gotten for them Hath prevailed Gr. Hath overcome or surpassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc all creatures in worth to do this great work Verse 6. In the midst of the Throne As a fit Mediatour betwixt God and men even the man Christ Jesus who gave a ransome 1 Tim. 2.5 8. c. A Lamb as it had been slain This form of speech is put saith an Interpreter to shew the continuall recent vertue of Christs death eternally effectuall before God as whereby once for all he hath purchased eternall redemption Some think that he still retains in heaven the prints and scars of those wounds that he received on earth in his hands feet and side His glorified body saith one is that golden censer which through the wounds that are in it as thorow chinks or holes fumeth forth alwaies a pleasant and sweet savour in the nostrils of his Father Having seven horâ—s Plenty of power Antichrist hath but two horns Chap. 13.11 And seven eyes No want of wisdome no need of a visible head to the Church or any other Vicar generall to Christ then the holy Ghost called here The seven spirits of God sent forth into all the earth Verse 7. And he came and took As Mediatour he took it as God he gave it All things are delivered unto him of the Father and no man knoweth the Father but the Son and he to whom the Son revealeth him Mat. 11.27 See the Note there Verse 8. Fell down before the Lamb As they had done before the throne Chap 4. See Joh. 5.23 Divine adoration is an honour due to the manhood of Christ also as it is taken into union with the God-head Full of odours Therefore sweet to God because Christ pours unto them of his odours Rev. 8.3 Which are the praiers of Saints That is their own praiers and praises recorded vers 9. And this is added as an Exposition to let us know what is meant by odours See the like Joh. 2.21 and 7.39 Rev. 1.20 Verse 9. And they sung A generall joy in heaven and earth Surely 2 Cor 4. â— it is a pleasant thing to see the light how much more to see the light of the knowledge of God in the face of Jesus Christ What a deal of triumph and exultation is here all the Church over upon the opening of this book upon the receit of this Revelation Should not this excite and kindle in our hearts a more earnest desire of understanding these mysteries Oh I could finde in my heart to fall afresh upon the study of the Revelation had I strength to do it said my Reverend old Master unto me a little afore his death Mr John Ballam I mean Minister of the Word for many years at Evesham where I heard him in my childehood preaching many a sweet Sermon upon the second and third Chapters of this Book A new song For the new work of redemption besides that old song Chap. 4. for that of creation Out of every kindred Let this be noted against the doctrine of universall Redemption that 's now again so violently cried up amongst us Verse 10. And we shall raign on the earth Raign over our lusts raign with and in Christ over all our enemies by a spirituall not secular scepter and at last judge the world 1 Cor. 6.2 Verse 11. Round about the throne and the beasts That is round about the beasts and the Elders Angels encamp about the Saints as ministring spirits and are glad of the office that there God manifested in the flesh may be seen of them and the multivarious wisdome of God in mans redemption be displaied unto them 1 Tim. 2.16 Ephes 3. Verse 12. With a loud voice Betokening their earnest affection which also is here notably expressed by the many particulars they ascribe to Christ as if they could never give
other necessaries to follow their great armies in their long expeditions of whom scarce one of ten do ever return home again but there perish by the way if not by the enemies sword yet by the wants intemperatenesse of the air or immoderate pains taking By the brimstone By the gun-powder or by their sulphured bowstrings which they discharge as out of their mouths whereunto they draw or lay them Verse 19. Plin Turk hâ—st In their mouth and in their tails Like the Serpent Amphisbaena that hath a head to do hurt at both ends Perhaps the Turks perfidy is here pointed at they keep leagues no longer then standeth with their own profit Verse 20. 1 Cor 10.10 That they should not worship devils As all idolaters do The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius glad to be worshipped in an idol as he was by Israel in a calf Verse 21. Mathâ—ol in Dioscorid Neither repented Being stupified as those Asses in Hetruria that feed upon hemlock They that make them are like unto them See Isa 44.17 CHAP. X. Verse 1. Come down from heaven NOt from the bottomlesse pit as Antichrist that opposite to Christs unction and function Clothed with a cloud Not yet so clearly to be seen and enjoyed by his as when he shall come in the clouds A rain-bow upon his head The effect of the Sun shining against a cloud and is Nuncius foederis serenitatis the Angel of Gods Covenant and of fair weather His feet as pillars of fire His meanest members stand out the hotest persecutions Verse 2. A little book open The Bible translated and explained It is called a great roul written with the pen of a man that is Isa 8 1. Deuâ— 30.11 clearly that the simplest of men may conceive it But it is little in comparison of the volumes of School-Doctours and Popish-Decretals wherewith the world was pestered when the Bible lay locked up and obscured We may well say of it as S. Bartholomew quoted by Dionysius said of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in sundry respects it is both a little and a great Book He set his right-foot upon the sea As Lord of sea and land maâ—gre all heretikes and Antichrists that sought to throw him out of possession Neither the beast that ariseth out of the sea Chap. 13. nor the other that ariseth out of the earth shall be able to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. As when a lion roareth Gr. Loweth like an Oxe mugit for rugit See here an oxe in a lion mildenesse mixt with fiercenesse Satis est prostrasse leoni This lion preys not upon the prostrate Non mihi placet vindicta sed victoria said Caesar So may Christ say I seek not revenge but victory Seven thunders uttered their voices As the eccho of Christs loud voice No sooner had he spoken but great was the company of preachers sons of thunder who should speak powerfully Psal 68.11 prophesie and cry down superstitious worships and hereticall doctrines before peoples Nations tongues and Kings vers 11. of this Chapter This was fulfilled in Wicliffe Husse Luther Lambert and other heroicall Reformers Conter Amos 3.7 8. Verse 4. Had uttered their voices Not audible only Diâ—stiuâ— but articulate so as that John heard and was much affected Nescio quid divinum in auscultatione est there is no small efficacy in a lively voice to work upon the heart In Demosthene aliquid dâ—est Demosthenis quandò legitur non auditur Val. Max. Seal up these things viz. Till the time appointed See Dan. 8.26 and 12.9 Or for that the things were the secrets of Gods kingdom Math. 13. not fit or possible to be revealed 2 Cor. 12.4 Verse 5. Lifted up his hand And so swore solemnly Gen. 14 22. Numb 14.30 Ezek. 20 5. Because it seemed improbable if not impossible that ever Babylon should down Rome be ruined But all the judgements in the Revelation those of the seven seals seven trumpets and seven vials are still upon Rome Pagan Christian and Antichristian We may therefore conclude with that Emperour of Germany Frederike 2. Roma diu titubans varijs erroribus acta Câ—rruet mundi desinet esse caput Rome tottering long shall once be shattered And of the world shall cease to be the head Verse 6. That there should be time no longer i. e. The Beasts time shall be no longer but till the daies of the seventh trumpet which were shortly then approaching Or there shall be now no longer delay and protraction of time Verse 7. The mystery of God The conversion of the Jews called a mystery Rom. 11.25 the bringing in of the Gentiles fulnesse Ephes 3 3,4,6 the kingdome of the Saints of the most high Dan. 7.18 then when all the kingdoms of the world shall become the kingdoms of our Lord Jesus Christ Chap. 11.15 Verse 8. In the hand of the Angel which standeth This description of Christ is here purposely repeated that we may learn to trust in his power and flie to his wisdome as Agur did Pro. 30.1 2. for the understanding of divine mysteries Verse 9. Give me the little book Let Preachers ply the throne of grace if ever they will preach to purpose Bene orasse est bent studuisse said Luther Three things make a Preacher Reading Praier and Temptation He that will understand Gods riddles must plough with his heifer the Spirit which is not given but to them that ask it Alsted Châ—on 450 Ibid 267. Vide parcum in Gen. proâ—â—g And eat it up By reading and meditation Ministers must so devour and digest the holy Scriptures that as good Scribes they may draw out new and old for the use of the Church upon all occasions Jacobus de Voraginâ— was so called Quod esset veluti vorago bibliorum because he had as it were devoured the Bible So Petrus Comestor for the same reason Joannes Gatiâ—s a Sicilian was so well versed in the Scriptures and so great a Divine that he once said Si libri sacri perirent se per Dei gratiam restititurum That if the Bible were lost out of the world he could restore it Some thinke that Ezra did so after the Babylonish captivity but I cannot think so Verse 10. Sweet as honey The word is so to the spirituall palate whereas to the carnall it relisheth no better then the white of an egg or a dry chip Luther said He would not live in Paradise without the word At cum verbo etiam in inferno facile est vivere but with the word he could live even in hell it self See Ps 19.10 119.103 Jer. 15.16 Tom. 4. 〈◊〉 My belly was bitter By reason of the trials and tribulations that usually follow upon the faithfull preaching of the Word Opposition is Evangelij genius saith Calvin And Praedicare est nihil aliud quam derivare in se furorem mundi saith Luther To preach is to get the ill will
rage of Antichrist An hundred fourty and four thousand The same that were sealed Chap. 7. all the holy Martyrs confessâ—urs believers Having his Fathers name His father and their father Exod. 28.38 his God and their God this was written on their fore-heads as Holines to the Lord was upon the high-Priests Verse 2. As the voice of many waters The Word of God called here a voice from heaven hath saith an Expositour three degrees of operation in the hearts of men 1. It works wondering as the sound of many waters and acknowledging of a strange force and more then humane power Mar. 1.22 23. Luk. 4.32 M. Forbes Joh. 7.46 2. It works not only wonder but fear as thunder doth thus it wrought in Felix and may do in any reprobate 3. In works in the elect peace and joy it makes musick in the soul far sweeter then that of harpers 1 Pet. 1 8. Verse 3. A new song See the Note on Chap. 5.9 But the hundred c To whom alone it was given to understand the mysteries of Gods kingdome Others could not skill of it From the father i. e. From the Antichristian rout and rabble These dunghill-cocks meddle not with that jewel the joy of faith but speak evil of that they know not Verse 4. Which were not defiled with women Which have not moiled themselves with fornication corporall or spirituall as those Israelites Numb 24. by Balaams counsell and as Papists at this day seduced by those effeminate locusts Chap 9.8 As for their shavelings that plead this text to prove marriage a defilement let them hear the Apostle Heb. 12.4 and another almost as ancient Siquis coinquinationem vocet commixtionem legitimam Ignatiuâ— habet inhabitatorem draconem Apostatm If any call lawfull marriage a defilement that man hath a devil dwelling in him These are they which follow the Lamb As the sea-mans needle doth the North-pole or as the hop in its growing winding about the pole follows the course of the Sun from East to West and can by no means be drawn to the contrary chasing rather to break then yeeld These were redeemed For royall use See Vers 3. Being the first fruits Separated and sanctified unto him from the rest of the world Verse 5. And in their mouth Children they are that will not lie Isa 63.8 neither is a deceitfull tongue found in their mouth Zeph. 3.13 They will rather die then lie The officers of Merindoll answered the Bishop that moved them to abjure that they marvelled much that he would go about to perswade them to lie to God and the world affirming that they punished their children very sharply when they took them with a lie even as if they had committed a robbery for the devil is a lier Act. and Mon. fol. 86â— c. For they are without fault 1. By Imputation 2. By Inchoation Verse 6. And I saw another Angel This is held to be John Wicliffe who wrote more then two hundred volumes against the Pope and was a means of much good to many The Lady Anne wife to King Richard the second sister to Wencesâ—ans King of Bohemia by living here was made acquainted with the Gospel whence also many Bohemians coming hither convey'd Wicliffes books into Bohemia whereby a good foundation was laid for the following Reformation In the midst of heaven Not in fastigio coeli in the height of heaven as some render it but alow rather and as it were in the mid-heaven because of the imperfection of his doctrine when it was first divulged Having the everlasting Gospel The ancient truth no new Doctrine A Gentleman being asked by a Papist Where was your Religion before Luther answered In the Bible where yours never was Verse 7. Fear God Let one fear drive out another as one fire doth another the fear of God the fear of your fellow-creatures who draw you to diolatry For this it is that the second Commandment is the first with punishment Give glory to him By confessing your sins and amending your waies See Josh 7.19 Jer. 13.16 For the hour of his judgement is come The judgement that he will exercise upon Idolaters and their mawmets as once in Egypt See Joh. 12.31 Act. 17.30 31. Act. 14.15 Buâ—bolâ— And the fountains of waters Quantum miraculi sit in admiranda illa fluminum perennitate nemo credo philosophorum satis explicare hactenus potuit saith one Verse 8. And there followed another Angel Martin Luther with his book de captivitate Babylonia which when Bugenhagius first read he rashly censured for the most pestilent book that ever was written But upon better deliberation he retracted his former sentence and became a means to convert many others Of the wine of the wrath Of the intoxicating enraging wine that sets men a madding after her Nam Venus in vinis ignis in igne furit There is a story of Walter Mapes sometimes Arch-deacon of Oxford who relating the Popes grosse simony concludes his Narration thus Sit tamen Domina materque nostra Roma baculus in aqua fractus absit credere quae vidimus Rome had ravished this man out of his wits Verse 9. And the third Angel Understand by this third Angel all the Reformers and Preachers of the Gospel after Luther to the end of the world If any man worship See Mr Perkins his Treatise A Papist cannot go beyond a reprobate And receive his mark He saith not this of those that have the name or the number of the Beast For we doubt not but many were carried away by him as those 200 were by Absolom in the simplicity of their hearts 2 Sam. 15.11 knowing nothing of his treason Verse 10. Of the wine of the wrath of God Wine for wine God delights to retaliate and proportion as he that said Fumos vendidit fumo pereat Without mixture viz. Of mercy with which God usually moderateth the cup of believers afflictions See Jam. 2.13 They only sip of the top of Gods cup Illud tantùm quod suavius est limpidius Reprobates drink the dregs In the presence of the holy Angels Who shall be not spectatours only but executioners also as once at Sodome In the presence of the lamb Notwithstanding their Agâ—â—â— Dei's and other superstitious trumperies Verse 11. And the smoke of their torment Vtinam de gehenna ubique dissereretur saith Chrysostome Would to God men would every where think and talk more of hell and of that eternity of extremity that they shall never else be able to avoid or to abide Surely one good means to escape hell is to take a turn or two in hell by our daily meditations Verse 12. Here is the patience See Chap. 13.10 The beast being thus declared and declaimed against will rage above measure hold out therefore faith and patience Verse 13. Avoice from heaven That voice of Christ Joh. 5. 24. 8.51 Write Blessed are the dead Though by the Pope accursed and pronounced damned heretikes Which
spirit of prophecy neither let there be any to favour his fatherlesse children And why Because that he remembred not to shew mercy Psal 109.12 16. This was fulfilled in Haman and is fulfilled in daily experience Hence riches ill gotten or ill kept shift masters so oft It is not true that is commonly spoken Happy is that son whose father goes to the devil for such goods seldome prosper except it be with some odde one Dan. 4.27 that by repentance breaks off and heals his fathers sin by mercifulnesse to the poor and so makes him friends with those riches of unrighteousnesse So our Saviour cals them either because rich men are for most part unrighteous themselves or the sons of unrighteous persons or else unrighteous that is uncertain vain Luk. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est incertus vanus sallax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim ex idiotis mo hebraico ac cipitur etiam pro vero necesserio sumo c. pator Lexic vain deceitfull such as will give us the slip for so the word may be taken according to the use of the Hebrew and Syriack tongues His riches perish by evil travel saith Solomon and he begetteth a son and there is nothing in his hand Eccl. 5.14 For either he leaves it to a prodigall that rides to hell with golden spurs and forks it abroad as fast as the miser his father raked it together Or if he be never so good an husband yet usually he thrives not but moles as snow before the Sun So that a man had better leave his childe a wallet to beg from door to door then a cursed hoard of goods either gotten by evil arts or spared when they should have been spent upon the poor and needy Thus for the life present Mercifull men lay up in store a good foundation both for themselves and theirs As for the life to come They lay hold hereby upon eternall life which by good works is 1. Assured them here Prov. 14.21 Prov. 11.17 Mat. 5 7. Jam. 2.13.2 Enjoyed of them hereafter 1. At the hour of death for when riches shall fail riches well used shall let us into haven Luk. 16.9 God freely crowning his own grace in us 2. At the day of judgement when there effectuall faith shewn by your works shall be found to praise honour and glory before God Angels and men Christ mentioning and celebrating their good deeds only such as they had forgotten 1 Pet 1 7. or thought he had taken no notice of and shall therefore ask When saw we thee hungry and sed thee naked and clothed thee c. But there is a book of remembrance written be fore him of all the particulars Mal. 3.17 Qui non dedit micav non obtinuit guitam which shall then be produced When mercilesse men shall meet with their own measure as Dives who denied crums and could not therefore obtain a drop of water to cool his tongue they shall in vain tire out the deaf mountains to quash them to pieces or grinde them to pouder but will they nill they must receive judgement without merey because they shewed no mercy Then shall Mercy rejoyce against damnation or glory over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jâ—un 2.12 as over it's adversary A godly man moved with compassion lifts up his head and overcomes the fear of being condemned in judgement He can tender to God mercy and melting-heartednesse and thereby expect the same from him as David did Psal 86.2 Preserve my soul for I am mercifull Alphousus King of Spain was in great likelihood to have been made King of Romans but lost it to Richard of England For being a great Mathematician saith the Chronicler he was drawing of lines when he should have been drawing his purse Daniel hist of Eng fol. 174. and so fell from his high hopes So doth many a man from his possibilities of heaven by busying himself about many things and not attending the opportunites of love and good works Joseph made a gain of the famine and bought up the land of Aegypt so might we of the poor and buy heaven Not for any worth of the work for alas what proportion No more surely then betwixt a kingdome and a nut-shell But because faithfull is he who hath promised who also will do it not to the half as Herod but to the whole of his kingdome Ambition 1 JOHN 2.16 For all that is in the world the lust of the flesh the lust of the eye and the pride of life is not of the Father but of the world PLeasure profit preferment called here the lust of the flesh the lust of the eye and the pride of life are the worldlings Trinity to the which he performeth inward and outward worship According to the three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudence And according to our Saviours three-fold temptation Mat. 4. Doct. solinu the last whereof by the vain pomp and glory of the world he could least of all endure and therefore bids the Tempter Avaunt Our Apostle ver 13. of this Chapter tels us That a man may be very mortified even a Father and yet very subject to dote on the world which may be fitly likened to the serpent Seytnle whereof it is reported that when she cannot overtake the flying passengers she doth with her beautifull colours so astonish and amaze them that they have no power to passe away till she have stung them Balaam could not but go after the wages of wickednesse the preferment that was profered him Nay Barue a far better man is seeking great things for himself Hezekiah shewing his treasury Jonas over-tender of his reputation Nicodemus for the same cause coming haltingly to Christ as a night-bird and the Apostles strangely transported with an idle conceit of an earthly Kingdome wherein they dream'd there should be as once in Davids and Solomons daies a distribution of honours and officers Hence so many frivolous and fruitlesse questions and requests as that of the mother of Zebedees children put on by her ambitious sons who were ashamed to make the motion Yea many times most unseasonably and unsavourily when Christ had been fore-warning them of his ignominious death and fore arming them against the scandall of the crosse they fell into those absurd disputes who should be the greatest amongst them and have the highest place of preferment as Mar. 9 31 32 33 34. And whereas our Saviour disswaded them this solly and set a childe in the midst of them to learn them lower thoughts S. John soon sated with such sad discourse interrupts his master and laying hold on something he had said v. 37. tels a story of another businesse v. 38. Yea Nazianz. so sowred were they and swoln with this Pharisaicall haven that they were at it again the third time Luk. 22.24 And that 1. After that our Saviour had fore-told them that his
cared for was to know Jesus Christ and him crucified Phil. 3.10 To know him I say not notionally only and out of the book for so every Catechisme teacheth him but experimentally to know the power of his death and the vertue of his resurrection to have a Bible stampt in his head and the counterpane of the Covenant graven in his heart This this is the only learning without the which all other learning doth but light men into utter darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus Nihil exc plebat de guo non profâ—â—ebatur Acad. quest 1.6 Cic. 3 de orat Of Monius a certain Poet it is recorded that he was for learning every way so absolute and accomplished that he gave place to no man then alive Eratosthenes was sir-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he could dispute excellently in any art whatsoever Democritus was skilfull in all sciences saith Suidas there was nothing wherein he could not publikely professe saith Cicero Hippias Eleus was wont to boast That there was nothing in any art which he knew not of whether liberall or illiberall for with his own hands he made the ring he wore upon his finger the coat upon his back the shoes upon his feet c. as Tully tels us Aristotle was a magazine of learning and is therefore as afore-said over-admired by Averroes and was abundantly rewarded by Alexander the Great who gave him for his book Denatura animalium Hou malè nune artes miseras baecsaecu a tractant Juven Ludit qui sterile semina punit bumo Prop l. 2. Job Mans log com p. 572. Asino quidam narravit sabulaÌ„ at ille movebat aures eight hundred talents Gaza who translated that work of Aristotle into latine and dedicated it to Pope Sixtus met not with so good a match For when he had brought and presented the book very richly bound up in velvet and bossed with gold the Pope that Asse asked him what the out-side stood him in Gaza made answer fourty crowns The Pope allowed him so much money and so dismissed that learned man without any further rewards who deserved a great honourary for so profitable a piece of work But to return to his Authour Aristotle whom all worthily extoll for his learning not fo for his honesty In the Town of Siuckard in Germany a certain Doctour of divinity preached That the Church might be ruled and taught concerning God Ibid. 478. and the things of God out of Aristotles Philosophy his Ethicks especially though the Bible were loft out of the world Aristor Eibic 1.7 cap. 3. 4 Ramus in theo Praesat Whereas he himself confesseth the disability of morall knowledge to rectifie the intemperance of nature and made it good in his practice for he used a common strumpet to satisfie his lust He was also accused at Athens and banished into Chalâ—â— because he had evil opinions of the Deity say divers Authours As for his Divinity which he cals his Metaphysicks whereof he writes 14 books It is saith Ramus the most foolish and impious piece of sophistry that ever was written Tully was a great schollar no doubt and he knew it Two things saith he Optimaram artium scientiam maximarun rerun gloriam Lib â— op familiar Quòd Pompcio confisus ejusque partes secutus fucrim Ioh Manl loc com 481 496 Ciceronis linguaÌ„ omnes sere mirantur pectus noÌ„ ita l 3. c 4 coâ—f Nescio qnamono imbâ—â—â—ll or est medicina quam morbus Nullus mibi per otium dies exit partens noctium studijs vendico non vaco somne sed suâ—â—umbe c. Sen epâ—st Epist 15. Delectabatur exoletis idque Neronom sacere docuer at etsi anted 〈◊〉 fuit morun severi â—ate ut ab eo â—eteret ue so oscularetur nevè una seeum caenandi causa discumberet Dio. in Nero. I have to glory in my knowledge of good arts and my waging of great acts the first whereof shall never be taken from me while alive the second no not when I am dead There was one that wrote an Apology for Tully saith Melancthon and commended him for a holy man and a good Christian because he saith somewhere Râ—prehende peceam men c. I condemn mine own errours for that I trusted to Pompey and took his part And Lotamus Lovanionsis writes That there was no other faith found in Abrabam then what was found in Cicero Whereas Abraham saw my day saith Christ and rejoyced he walked with God and was upright Not so Cicero His tongue we all admire saith Augustine not so his practice And how little his learning could dot for him for lack of faith when he came to die that speech of his sufficiently witnesseth I know not how but so it is the medicine is weaker then the disease It is nothing but true faith that can fortifie the heart against the fear of death Seneca and such like have set forth what a mercy mortality is what a happinesse that we can lose our lives when we last how contented a man should be with life how couragious in death c. A great Philosopher he was and a close student as himself testifieth A mighty man he was surely saith Lipsins and a mighty spirit works in them that reade him But yet by your leave he that shall read Dio Cassius his testimony of him will scarce take him for an honest man He salutes his friend Lucilius thus Si Philosopharis beneè est ego quidem Philosophor But his practice was most unphilosophicall He enveighed against Court-parasites yet was ever himself at Court he detested flatterers when none flattered more then he He taught chastity but was too in ward with Agrippina the mother of Nero and taught him by his practice that abhorred trade of unnaturall filthinesse He reproved rich men but gat a vast estate and condemned luxury when himself had five hundred stools of Cedar with feet of ivory and every thing else answerable Thus Abanah and Pharphar may serve to scour and rinse but Jordan only can cure the leper Learning and Philosophy may barb and curb corruption but it is the Scripture only that giveth more grace as St James hath it Iam 9.6 and doth a perfect cure upon the conscience And that is only too when it is seconded and set on by the spirit who moves upon the face of these waters stirs them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13 Heb 4.2 Tu benè cavisti ne te ulla occidere possit Litero nam nota est 〈◊〉 nullo â—ibi S Tho Moore quis nesset Erasmun Culls as aelernum si latuisset opus Minoris arbitror Hieronymo suos const it esse libres conduos quam nobis restitutes Erasm Annol in Ro. 1. Plus sanctimotie conipici in ipso libello quaÌ„ in libelli authere Iob. a Woovers in Polymatbia D. Pridea lect Nihil unquam eum ignorasse Neand. Chron. p 91. Ita in
c. they called him oftentimes by the name of Bengi Bengi that is Schollar schollar which amongst them is accounted in a Prince to be no small disgrace But what said a far wiser man Happy is that Common-wealth where either Philosophers bear rule or the Ruler study philosophy The Doctours and Judges amongst us to intimate some such thing surely have one and the same habit square caps and scarlet gowns prescribed them Nebuchadnezzar seems to have been a schollar Dan. 1.19 for he was able to pose the young students and to pronounce after he had communed with them which were the best learned Yea it is said v. 20. That in all matters of wisdome and understanding that the King enquired of Daniel and his fellows be found them ten times better then all the Magicians so they called their Philosophers and interpreters of divine and humane laws and wise men the learned of all Nations were called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative persons Mat. 23.34 till Pythagoras first in modesty named himself Philosopher or a wel-willer to wisdome that were in all his realm Ahashuerosh also when he could not sleep called for a book fo did Tamberlane the night before the mortall battle between him and Bajazet he called for a book care would not suffer him to sleep wherein was contained the lives of his fathers and Ancestours and other valiant worthies the which he used ordinarily to reade as he then did not as therewith vainly to deceive the time but to make use there of by the imitation of that which was by them worthily done and declining of such dangers as they by there rashnesse or over-fight fell into Alphonsus King of Sicily called his books his best Councellours for they wound tell him truth Turk Hist 218. Et hoc ipso laudem veram merait quòd falsam contempsit Lipsius Gabriel Simeoâ— in Symbolis when none else durst Iulius Caesar wrote his own acts and modestly called them not Histories but Commentaries He would be carved standing upon a globe of the world and having in his left hand a book in his right hand a sword with this title or motto Ex utroque Caesar Q. Elizabeth who was wont to qualâ—fie the tediousnesse of her serious affairs with the sweet recreation of letters either read or wrote some what every day Camd Elisab 412 500. saith M. Camden who alto testifieth that she translated Boetius his books De consolatione handsomely into the English tongue that the took very all that Anagram Veritas aâ—mata according to the queen of Scots name Maria Stuarta that being perplexed whether or no to put the Queen of Scots to death the sate many â—mes melancholly and often sighing muttered to her self Aut for aut seri and Ne feriare feri c. She answered severall Embassadours in their severall languages being herein like Cleopatra who gave answers by her self to the Ethiopians Arabians Hebrews Syrians Medes and Parthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch and could tune her tongue like an instrument of many strings saith Plutarch to whatsoever dialect she listed But besides the vulgar tongues wherein she was ready Queen Elizabeth understood the learned tongues as did also not long before her the Lady Jane Gray and that famous Olympia Fulva Morata of Ferrara in Italy who publikely and with great commendation professed the Greek and Latine tongue at Heidelberg anno dom 1554. I conclude with K. Iames whose golden pen saith a reverend Divine M Boltons Gen. direct for wal with God p. 15. in whose words I relate if hath given such a blow to that beast of Rome that be will never be able to stand upon his four legs again He hath shot out of his royal bow such keen arrows taken out of the quiver of Gods book which will bang in the sides of that scarlet whore and make her lams as long as she lives c This learned King after he had moderated as Doctour of the Chair at Oxford in all faculties when in the publike library there he beheld the little chains where with the leverall books are fastned to their places Eruidem fi unauan mâ—bt in fvis fit ut capavâ—s ducar hoc caâ—erem cancere com 〈◊〉 c. Rex Platon per D Isaaâ— Wake p. 113 Bonarum artiâ— expers igna 〈◊〉 cet vere caque ad viruÌ„ doctum tertmðilde t intelligere ac sacere videretur Dâ— Fâ—runt cum non cruâ—uâ—sse cum esseâ—â— perator â—ec puduisse unquam ad doâ—torem prosicisâ— Dâ—â— in vite Buâ—chius in aâ—â— I could wish said he is ever it be my lot to be carried captive to be shut up in this prison to be bound with these chains and to spend my life with these fellow captives that stand here chained Few Princes have the happinesse that Trojan had who though he were no schollar yet he truly understood and accordingly did those things that pertain to a schollar But he highly esteemed learning in Pliny and others whom he prized and preferred no lesse then did Antoninus the Philosopher who was not ashamed after that he was Emperour to resort dally to his Doctour And after he came to Athens and was admitted to be of that University he granted them large priviledges did them great honours and founded many Lectures with a liberall allowance of maintenance Aeneas Sylvius afterwards pope was woâ—t to say of learning That popular men should esteem is as silver Noblemen as gold princes as pearls His â—uâ—eâ—ffâ—ouâ— Nâ—câ—las thâ— fifth when it was told him that there were such and such in Rome that made good verses Nay not good verses said he for if they can do so why come they not and make themselves known to me Qui Poetis etiam malis pateo who am a favourer and rewarder of any Poets be they never so bad Divers learned men flourished in the times of our Henry 1. sirnamed Beauclark because he had in his youth some taste of learning Dan hist fol. 68. which put many of his subjects into the fashion of the book like as all the Court of Sicily was set upon the study of Philosophy when Dionysius looked that way and had got the company of Aristippus and Plato the former of whom Iohnston de naturâ—e constantia p 69 Neand Chron. said he is ever craving money of me the later defires nothing but books And indeed how much Plato preferred books before money well appeared when he gave as he is reported to doe for three books thirty thousand florens As of Renchlin it is storied that he gave the Jew a crown an hour that read Hebrew to him at Rome Of S. Hierome That he went by night and by stealth to the Jew that taught him Hebrew for if it had been known the Jews would have been the death of them both This he did when he was now an old man as Cato though old set himself to learn Greek and Sigismund the Emperour Latine The
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