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
to God and love to his countrey-men the Apostle wisheth himself Anathema that is not to be separated from the Spirit and grace of Christ for so he should have sinned but from the comforts of Christ the happinesse that comes in by Christ as one well interpreteth it Verse 4. The adoption For Israel was Gods first-born and so higher then the Kings of the earth Ps 89 27. And the glory The Ark of the Covenant 1 Sam. 4.21 whence Judea is called the glorious land Dan. 11.41 The Covenants The morall law in two tables The giving of the law The judiciall law The service The ceremoniall law 〈◊〉 The promises Of the Gospel made to Abraham and his seed for ever These promises are a precious book every lear whereof drops myrth and mercy Verse 5. Of whom is Christ This is as great an honour to all mankinde how much more to the Jews as if the King shâ—uld marry into some poor family of his Subjects Verse 6. Not as though the word That word of promise v. 4. which is sure-hold Yeâ— and Amen For they are not all Israel Multi sacerdotes panci sacer dotes saith Chrysostom multi in nominc panci in opere So here Verse 7. Neither because they are This profiteth them no more then it did Dives that Abraham called him Son Verse 8. The children of the promise Abraham by beleeving Gods promise begat after a sort all beleevers yea Christ himself the head of his seed his Son according to the flesh but more according to the faith Verse 9. At this time See the Note on Gen. 18.10 Verse 10. But when Rebecca She and not Isaac is named because she received the Oracle whether from the mouth of Melchisedech or some other way I have not to determine Verse 11. For the children c. Here the Apostle wadeth into that profundum sine fundo Predestination Being not yet born Sapores son of Misdates King of Persia began his raign before his life For his father dying left his mother with childe and the Persian Nobility set the Crown on his mothers belly acknowledging thereby her issue for their Prince before she as yet had felt her self quick God elects not of fore-seen faith or works but of free-grace Verse 12. Shall serve Servitude came in with a curse and figureth reprobation Gen. 9 25. Joh. 8 34 35. Gal. 4.30 Verse 13. Esau have I hated i. e. I have not loved him but passed him by and this praecerition is properly opposed to election Verse 14. Is there Carnall reason dares reprehend what it does not comprehend Verse 15. Bonavent in lib. 1. sent dist 41. â— q. â— I will have mercy c. Dei voluntas est ratio rationum nec tantùm recta sed regula Verse 16. So then it is not c. Nec volentis nec volantis as a Noble-man gave it for his Motto though a man could run as fast as a bird can fire Verse 17. Raised thee up For a vessel of wrath and an instance of my justice Verse 18. Therefore God being a free agent cannot be unjust he is bound to none Verse 19. Why doth he yet finde fault Queritur saith the Vulgar which interpretation cozened Aquinas as if it had been written Quaeritur So Luk. 15.8 Gregory the great and others for Everrit reade Evertit which mistake produced many groundlesse glosâ—es Verse 20. That repliest against God Gr. That chattest and wordest it with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. Of the same lump The Apostle alludeth to mans creation and therehence ascendeth to Gods eternall decree of predestination Verse 22. Fitted to destruction Non dicit Deum eos aptasse ad interitum ne videretur dicere Deum eis indidisse peccatum quo ad exitium praeparentur Molinaeus in Anat. Armin. Verse 23. And that he might He rejected some that his mercy might the more appear in the election of others Verse 24. Even us Not me Paul only hath he assured of vocation and so consequently of election to eternall life Verse 25. And her beloved Jer. 12.7 God cals the Church the beloved of his soul or as the Septuagint and Vulgar reade it his beloved soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26. The children c. This is such a royalty John 1.12 as the Apostle worthily wondereth at and sets an Ecce upon it Verse 27. Aremnant Reserved for royall use Diaconos paucitas honorabiles fecit saith Hierom Sic sanctos say I. Verse 28. A short work When once he sets to work to cut off hypocrites Verse 29. Except the Lord of Sabaoth That is Of Hosts God is Commander in chief of all creatures The Rabbins well observe that he hath Magnleh Cheloth and Matteh Cheloth Kimâ—bâ— two generall troops as his horse and foot the upper and lower troops ready prest Verse 30. Which is of faith Faith wraps it self in the righteousnes of Christ and so justifieth us Verse 31. The law of righteousnes That is The righteousnes of the law Verse 32. For they stumbled So they doe to this day Jo. Fox Christ Triumphans â—pist So do Papists and carnall Protestants Non frustrà Lutherus in libris totiès vaticinatus videtur sese vereri dictitans ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat Verse 33. See the Note on 1 Pet. 2.6 CHAP. X. Verse 1. My hearts desire SO it should be ours See my True Treasure Chapter 7. Sect. 2. Verse 2. They have a zeal of God So had those two Rabbins David Rubenita Alsted Chron. 426. and Shelomoh Molchu that set upon the Emperour Charles the fift to perswade him to Judaisme and were therefore put to a cruell death anno 1530. So had Latimer before his conversion I was as obstinate a Papist saith he as any was in England Insomuch that when I should be made Bachelour in Divinity my whole Oration went against Philip Melancthon and his opinions c. Being a Priest and using to say Masse he thought he had never sufficiently mingled his massing wine with water and moreover that he should never be damned if he were once a professed Frier Act. and Mon. fol 1571. with divers such superstitious phantasies Zeal without knowledge is as wilde-fire in a fools hand it is like the devil in the demoniack that casts him sometimes into the fire and sometimes into the water Verse 3. For they being ignorant The soul that is without knowledge is not good and he that without knowledge hasteth with his feet sinneth Prov. 19.2 the faster he goeth the farther he is out Verse 4. For Christ is the end c. q. d. By and for Christs sake is the righteousnes of God But the Jews submit not to Christ therefore not to the righteousnes of God Verse 5. Shall live by them This doe and live that is saith Luther morere die out of hand for there is no man lives and sins not We can as
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
justification by faith alone in a just tractate and was therefore soon after poisoned Cardinal Pool is thought to have been sound in this point Bellarmine reproves Pighius for consenting to Luther herein whom he undertook to confute and yet Bellarmine himself with his tutissimumest doth as much upon the matter Magna est veritas valebit Great is the truth and shall prevail Verse 29. Is he the God of the Jews only That is Doth he justifie the Jews only For he is their God only whom he justifieth 〈◊〉 Now men are said to be justified effectively by God apprehensively by faith declaratively by good works The School-men are very unsound in this capitall Article of Justification and are therefore the lesse to be regarded Nam quae de gratia Dei justificante scolastici scribunt commentitia universa existimo saith Cardinal Pighius who is therefore much condemned by Bellarmine but without cause Verse 30. And uncircumcision All by one way lest he should seem not to be one but alius alius Verse 31. We establish the law Which yet the Antinomians cry down calling repentance a legall grace humiliation a back-dore to heaven grieving that they have grieved so much for their sins c. CHAP. IV. Verse 1. As pertaining to the flesh THat is As touching his works v. 2. called also the letter cha 2.27 and the Law a carnall commandment Heb. 7.16 Verse 2. But not before God Who when he begins to search our lacks as the steward did Benjamins can finde out those out theeveries that we thought not of bring to minde and light those sins that we had forgot or not observed When he comes to turn the bottome of the bag upwards it will be bitter with us Abimelech's excuse was accepted and yet his sinne was chastised Gen. 20.6 Verse 3. Abraham beleeved God Latomus of Lovan was not ashamed to write That there was no other faith in Abraham then what was in Cicero Joh. Manlij loc conc p. 490. And yet our Saviour saith Abraham saw my day and rejoyced so did Cicero never Another wrote an apology for Cicero and would needs prove him to have been a pious and penitent person because in one place he hath these words Ibid. 481. Reprehendo peccata mea quod Pompeio confisus ejusque parâ—es secutus suerim A poor proof Hoc argumentum tam facile diluitur quà m vulpes comest pyrum Verse 4. Now to him that worketh Yet it is an act of mercy in God to render to a man according to his works Ps 62.12 Exo. 206. Gods kingdom is not partum but paratum Mat. 25.34 not acquired but prepared But of debt Not so indeed Rom. 11.31 but according to the opinion of the merit-monger who saith as Vega Coelum gratis non accipiam Verse 5. His faith Yet not as a work nor in a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arminius and Bertius held but as an act of receiving Christ Verse 6. Vnto whom God imputeth Ten times the Apostle mentioneth this grace of imputed righteousnesse in this Chapter Yet the Papists jear it calling it putative righteousnesse so speaking evil of the things they know not Manlij loe com p. 494. Stories tell us of a Popish Bishop that lighting by chance upon this Chapter threw away the book in great displeasure and said O Paule an tu quoque Lutheanus sactus es Art thou also a Lutheran Paul But if the faith of another may be profitable to infants at their baptisme as Bellarmine holdeth why should it seem so absurd a thing that Christs righteousnesse imputed should profit those that beleeve on him The Jews indeed at this day being asked Whether they beleeve to be saved by Christs righteousnesse They answer That every Fox must pay his own skin to the flaier Thus they reject the righteousnesse of God Rom. 10.3 As their Fathers did so doe they Act. 7.51 The Lord open their eyes that they may convert and be saved Verse 7. Are covered Sic velantur ut in judicio non revelentur So covered as that he never see them again but as the Israclites saw the Egyptians dead on the shore Verse 8. Imputeth not Chargeth it not setteth it not upon his score 2 Cor. 5.19 Verse 9. Cometh this blessednesse This is the third time that the Apostle avoucheth the universality of the subject of justification For this he had done once before Chap. 3.23 and again cha 3.29 30 31. Verse 10. In circumcisiâ—n As the Jew would have it No such matter Verse 11. A seal of the righteousnesse Circumcision is called a sign and a â—eal by a Dectour of the Jews more ancient then their Talmud Zohar Gen. 17. That righteousnesse might be imputed How foolish is that inference of Thammerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that because the word here used to signifie imputed comes of a word that signifies reason therefore the righteousnes of faith must be such as a man may understand and comprehend by reason Verse 12. Walk in the steps That herein personate and expresse him to the life as Constantines children saith Eusebius did their father Verse 13. Heir of the world That is Of heaven say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Canaan say others the pleasant Land more esteemed of God then all the world besides because it was the seat of the Church As man is called every creature Mark 16.15 the Church is called all things Col. 1. So Canaan is called the world and Tabor and Hermon put for the East and West of the whole world Psal 89.12 Verse 14. Faith is made void See the Note on Gal. 3.12 and 5.2 Verse 15. No transgression sc Is imputed by men where there is no law written See Chap. 5.13 Verse 16. It is of faith Fides mendicâ manu Verse 17. Who quickneth the dead As he doth when he maketh a man a beleever Ephes 1.19 he fetcheth heart of Oak out of a hollow tree and a spirituall man out of a wilde-asse-colt See both these metaphors Job 11 12. Verse 18. Who against hope c. Elegans antunaclasis propter speciem contradictionis saith Piscator Spes in terrenis incerti nomen boni spes in divinis nomen est certissimi saith another Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He considered not Gr. He cared not for his own body c. he never thought of that Verse 20. Giving glory to God Confessing and exalting God as Luk. 17.18 giving him a testimoniall as it were Ioh. 3.33 with Deut. 32.4 Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being fully perswaded Gr. Being carried on with full sail and going gallantly towards heaven Verse 22. See the Note on Vers 5 6. Verse 23. For his sake alone But for our instruction and encouragement Rom 15.4 See the Note there Verse 24. That raised up Iesus And with him all beleevers Col. 3.1 Rom. 6.4 Verse 25. Who was delivered c. Not that his death had no hand in our justifying but
Christ by his Gospel subdued the Britans whom the Romans with all their force could never subdue as Tertullian observed Britannorum â—nacâ—â—ssa Ramanâ—â—â— Câ—risto 〈◊〉 subâ—ta 1 ere Verse 19. So that from Jerusalem Chrysostome observeth that Plato came three times to Sicily to convert Dionysius the tyrant to morall philosophy and could not But Paul fet a great compasse converted many souls planted many Churches And why Christ sat upon him as upon one of his white horses and went forth conquering and to conquer Revel 6.2 Verse 20. Lest I should build Lest I should seem to doe any thing unbeseeming the office of an Apostle There is a decorum to be kept in every calling Verse 21. But as it is written In obedience to this divine oracle the Apostle preached to those that had not heard yet neglected not those that had Verse 22. For which cause By planting Churches and preaching where was more need Verse 23. These many years The Romans were converted to the faith betimes Verse 24. For I trust to see you Ipse aspectus viri beni delectat saith Seneca There is a great deal of sweetnesse in the society of Saints and much good to be gotten thereby Sometimes saith a grave Divine though we know that which we ask of others as well as they doe yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the spirit works more effectually and imprints it deeper so that it shall be a more rooted knowledge then before For that doth good that is graciously known and that is graciously known that the Spirit seals upon our souls Verse 25. To minister unto the Saints The highest Angel in heaven may not hold himselfe too good to serve the Saints Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath pleased them It hath not been squeezed out of them as verjuice is out of a crab but freely and chearfully they have contributed Verse 27. Their debters they are And so are we to pity and pray for them See my True Treasure Sect. 2. chap. 7 Verse 28. When I have sealed That is Safely delivered as if it were under seal This fruit This sweet ripe fruit of their faith and love their alms Verse 29. In the fulnesse of the blessing Christ may use one of lesse grace to doe more good then one of more for there are diversities of operations as well as of gifts 2 Cor. 12.6 but usually he delights to honour those of most sinicerity with most successe 1 Cor. 15.10 Verse 30. For the Lord Jesus Christs sake This is one of those passages in S. Paul then the which there can nothing possibly be imagined more grave divine excellent saith Beza That ye strive together Even to an agony as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall beggery is the hardest and richest of all trades as one laid Learn of this great Apostle to beg praiers with all earnestnesse Act. and Mon. fol 1565. Ibid. 1499. Pray for me I say pray for me I say quoth father Latymer Pray for me pray for me for Gods sake pray for me said blessed Bradford Verse 31. That my service which c. One would have thought that the Apostle coming with alms to them should easily have been well accepted but he saw cause to seek God for such a mercy sith it is he alone that fashions mens opinions and gives favour and kinde acceptance Besides wisdome he gave Solomon honour Verse 32. Be refreshed See the Note on Rom. 1.12 and on 2 Ioh. 12. Verse 33. Now the God of peace A sit attribute for the present purpose It is a commendable policy in Christians when they pray to propound God to their minde in such notions and under such titles as whereby they may see in God the things they desire of God CHAP. XVI Verse 1. Servant of the Church A Diaconisse to minister to the sick as 1 Tim. 5.9 not a praedicantisse to preach or have Peters keys at her girdle D. Bastwick against Independ Verse 2. As becometh Saints Who are great Princes States in all lands Psal 4 and to be observed accordingly even worthy of God 3 Ioh. 6. Verse 3. Salute Priscilla She is first mentioned haply as more forward then her husband in the best things So was Manoahs wife and Nazianzens mother Verse 4. Who have for my life A rare example Dan. hist 231. Fast friends are in this age for the most part gone on pilgrimage said one once and their return is uncertain Verse 5. The Church that is in their house The house of George Prince of Anhalt for the good orders therein observed is said to have been Ecclesia Academia Curia The first fruits of Achaia The first that received the Gospel there A singular commendation a sweet happinesse Gods soul hath desired such first ripe fruits Mic 7.1 such primroses Verse 6. Greet Mary c. It is profitable that men of great parts and place should preserve their memory with others though it be but in a salutation for it may be a means to fire up affection to godlinesse in such whom they so remember Verse 7. Who are of note Noble notable Christians old experienced gray-headed Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianity findes or makes us honourable Verse 8. Greet Amplias Piety is no enemy to courtesie It doth not remove but rectifie it Verse 9. Our helper in Christ A sweet sign to him that his name was written in the book of life Phil. 4.3 Verse 10. Approved in Christ An high stile far beyond that of the great Turk with all his big-swoln-titles Verse 11. My kinsman In the flesh but more in the faith that surest tie Verse 12. Who labour in the Lord Though not so much as Persis did Cic. deorator yet doth he not defraud them of their due commendation Prima sequentem honestum est in secundis tertiisque consislere Every man must not look to excell let him be doing as he is able Verse 13. His mother and mine His by nature mine by affection The Apostles parted with parents and friends at home found them abroad Verse 14. Salute Asyncritus c. Nothing is said of these for haste perhaps or else because they were as one saith of Iesse the father of David Viri probi honesti minùs â—amen clari Good honest men but not much noted Or lastly for that the Apostle had no very good opinion of them as he seems not to have had of Demas Colos 4.14 who yet would needs be one in the Apostles register there a place he will have though it be the last place Hermas here mentioned was reputed by some of the Ancients to be the Authour of that Apocryphall book called Pastor wherein he dealt not so fairly and faithfully in relating what he had received from the Apostles being sublestae fidci author Verse 15. And Olympas Viri nomen non mulicris The name not of a
he had read some of the Fathers gave over for this reason because scarce any of them did rightly understand the use and efficacy of baptisme Verse 16. The cup of blessing Not the Chalice but the common cup. Diest de ratione studâ— Theol. pag. 116. Colvin chose rather to leave Geneva then to use unleavened bread or water-cakes at the Lords Supper We may not symbolize with Idolaters Is it not the communion Doth it not signifie and set forth yea as an instrument effect and exhibite this communion Verse 17. And one body By the force of faith and love Can. 6.9 My dove is but one the daughters saw her and blessed her No such onenesse entirenesse any where as among the Saints Other societies are but as the clay in the toes of Nebuchadnezzars image they may cleave together but not incorporate one into another Verse 18. Are not they which eat c. See Levit. 7.15 Hence he infers that these Corinthians also eating of the Idols-sacrifices were defiled with idolatry a pari Verse 19. What say I then He prevents a mistake See cha 8.4 Ministers must in their discourses meet with all objections as much as may be Verse 20. They sacrifice to devils A good intention then excuseth not The Gentiles thought they had sacrificed to God So do the Papists who yet worship devils whiles they worship idols of gold and silver and brasse and stone Revel 9.20 The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius an Idol-lover In epist Verse 21. partakers of the Lords table Name and thing The Popish opinion of Masse was that it might not be celebrated but upon an altar or at least upon a superaltare Act. and Mon. fol. 1111. Ibid. 1326. which must have it's prints and carects or else the thing was not thought to be lawfully done Our Communion Table they called an oyster-board And the table of devils Redwald King of East-Saxons had in the same Church one alter for Christian Religion Camden and another for sacrifice to devils Verse 22. Do we provoke the Lord As Caligula that dared his Jove to a duell As the raging Turk at the last assault of Scodra most horribly blaspheming God Tork bist fol. 423. Psal 90.11 But who knoweth the power of his anger It is such as none can avert or avoid avoid or abide Verse 23. Bern. All things are not expedient An liceat an deceat an expediat are three most needfull questions Things lawfull in themselves may be unseemly for our state and calling unbehovefull also to the benefit of others Think unlawfull for thee whatsoever implies either inexpediency or indecency Verse 24. Let no man seek his own Self miscarries us all and makes us eccentrick in our motions nothing more Verse 25. Whatsoever is sold c. A portion of the consecrated flesh was usually sold by 〈◊〉 Prâ—ests who made their markets of it as Augâ—stine upon the Romans testifieth Verse 26. For the earth is the Lords God of his bounty spreads a Table for all Make no scruple therefore eat freely Verse 27. And ye be disposed to go Our Saviour when he saw that Johns austerity was censured took his liberty in the use of creatures and convenient company-keeping Luk. 7.33 34. I do not finde where ever he was bidden to any table and refused Not for the pleasure of the dishes but for the benefit of so winning a conversation Verse 28. The earth is the Lords Therefore in case of scandall abstain Why shouldst thou use this creature as if there were no more but this Suspend thy liberty Hast not thou all the world afore thee Verse 29. Why is my liberty judged As a profane licence We should be shie of the very shâ—ws and shadows of sin Quiequid fuerit malè color atum as Bernard hath it if a thing look but ill favoured abstain from it Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if I by grace Or By thanksgiving The same Greek word signifies both to teach us that a gratefull man is a gracious man The unthankfull and the evil are set together as the same Luk. 6.33 God is kinde to the unthankfull and to the evil Verse 31. Whether therefore ye eat c. Of a reverend Scotch Divine it is said That He did even eat and drink and sleep eternall life These common actions also are steps in our Christian walking despise them not therefore but refer them to that supreme scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Drus Apophil Socrates even in his recreations profited his companions no lesse then if he had been reading Lectures to them Plato and Xenophon thought it fit and profitable that mens speeches at meals should be written Quicquid agas propter Deum agas saith one Propter te Domine propter te said another Verse 32. Give none offence This is another end we should aim at the edification of others Finibus non officys a vitys discernuntur virtutes Augustin Two things make a good Christian good actions and good aims Verse 33. Not seeking mine own profit This saith Chrysostome is the most perfect Canon of Christianity the top-gallant of true religion CHAP. XI Verse 1. Be ye followers of me THis verse properly belongs to the former Chapter The distinguishing of the books of Scripture into Chapters is not very ancient But that of verses was devised and done by Robert Stephens Pio quidem at tumultuario studio as one saith well with a good intent Soultâ—t but with no great skill as appears here and in divers other places The Apostle chap. 10.33 had shewed his own practice here he cals upon them to do accordingly As the Oxe follows the herd Sicut bos armenta sic ego bonos viros c. Cic ad Attic. so will I follow good men Etiamsi ruant saith Cicero although they do amisse This was more then St Paul desires Be ye followers of me saith he but only so far as I am of Christ not an inch further Verse 2. And keep the ordinances Gr. the traditions or doctrines by word of mouth These are 1. Dogmaticall concerning faith and practice 2 Thess 2.15 2. Rituall Selater in loe and these again are 1. Perpetuall as that of the manner of administring the two Sacraments 2. Temporary as that of abstaining from certain meats Act. 15.28 29. And those other pertaining to the observing of externall order and decency in Church-assemblies And of these the Apostle here speaketh Verse 3. The head of the woman is man Were it not an ill sight to see the shoulders above the head the woman usurp authority over the man A prudent wife commands her husband by obeying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1 1â— as did Livia Verse 4. Dishonoureth his head As they accounted it then and there In other places it is otherwise The French preach covered Bâ—unts voiage p. 88. The Turks neither kneel nor uncover the head at publike praiers as holding
and the false-prophet are taken and cast alive into a lake c. when the common sort seduced by them had an easier judgement Revel 19.20 21. Verse 11. Why do I yet suffer persecution From the Jews zealous of the Law It is well observed that the nearer any are unto a conjunction in matters of religion and yet some difference retained D. Day upon 1 Cor. 16. â— the deeper is the hatred A Jew hates a Christian worse then he doth a Turk or Pagan A Papist hates a Protestant worse then he doth a Jew c. Non circumcidantur modò sed abscindantur Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. I would they were even cut Not circumcised only cut round but cut off That trouble you That turn you upside down or that turn you out of house and home Verse 13. Only use not your liberty In maxima libertate minima licentia Therefore are men the worse because they should be better Christ came to call sinners not to licentiousnesse but to repentance Mar. 2.17 to take his yoke upon them Mat. 11.29 to hire out their members servants to righteousnesse Rom. 6.16 Hence it is that as S. Pauls Epistles largely prove free election and justification by Christ So the Epistles of Iames Peter and Iohn presse to love and new obedience lest any should argue from mercy to liberty Verse 14. For all the law i. e. All the second table Primo praecepto reliquorum omnium observantia praecipitur Luther The Scripture oft appropriateth the Law to the second Table as Rom. 13.8 Ephes 6.2 c. A man must exercise the first table in the second the duties of his generall calling in his particular calling In the first Commandement saith Luther the keeping of all the law is enjoyned Neither can any one love his neighbour as himself but he that loves God above all Verse 15. But if ye bite c. Si collidimur frangimur If we clash we break Dissolution is the daughter of dissension Camer Medit. hist cent 2. said Nazianzen The Turks pray to God to keep the Christians at variance Israelites in Aegypt vexed one another And Christians as if they wanted enemies slie in one anothers faces This is a sad fore-token of a deadly consumption Verse 16. This I say then For an antidote against abuse of Christian liberty Set the Spirit as Pharaoh did Ioseph upon the chief Charet of your hearts and let all be at his beck and check Verse 17. For the flesh lusteth Every new man is two men What can a man see in the Shulamite but as the appearance of two Armies Cant. 6.13 These maintain civil broils within her as the two babes did in Rebecca's womb All was jolly quiet at Ephesus till Paul came thither But then there arose no small stir about that way Act. 19.23 So is there in the good soul c. So that ye cannot doe the things c. As ye cannot doe the good that ye would because of the flesh Rom. 7.21 something lay at the fountain-head and stopt it so neither can ye do the evil that ye would because of the Spirit In which respect setting the ingratitude aside the sins of godly men are lesse then of others because the flesh cannot carry it without some counter-buffs Verse 18. Ye are not under the Law For where the spirit is there is liberty from the rigour irritation and malediction of the Law Verse 19. Now the works of the flesh Sinners are sore labourers wicked men great workmen Would they take but half that pains for heaven that they do for hell they could not likely misse of it Gnama◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew and Greek words for sinne import labour Are manifest They lie above ground and are condemned by the light of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men also hang out their sins to the sight of the Sun Isa 3 9. Verse 20. Idolatry This is fitly set after those fleshly sins as commonly accompanied with them 1 Cor. 10.7 8. Sir Walter Rawleigh knew what he said that were he to chuse a religion for licentious liberty and lasciviousnesse he would chuse the Popish religion Verse 21. Murthers drunkennesse This is oft the mother of murther Sueton. Domitius the father of Nero slew Liberius an honest man because he refused to drink so much as he commanded him Alexander killed many of his dear friends in his drunkennesse whom he would have revived again but could not with his own heart-bloud Once he invited a company to supper and provided a crown of 180. pounds to be given to those that drank most One and fourty killed themselves with drinking to get that crown Verse 22. The fruits of the spirit The spirit of grace are those two golden pipes Zach. 4. thorow which the two olive-branches empty out of themselves the golden oils of all precious graces into the Candlestick the Church Hence grace is here and elswhere called the fruits of the spirit pleasant fruits Cant. 4.16 and 6.2 Ioh. 15.16 Long-suffering It hath been questioned by some whether a man can be long-suffering Sine anxilio gratiae without the help of grace Aquin 2.2 q. 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that which is right is a fruit of the spirit Gentlenesse Gr. Vsefulnesse sweetnesse Faith That is Faithfulnesse as Mat. 23.23 1 Tim. 5.12 Tit. 2.10 Verse 23. Meeknesse temperance Queen Elizabeth was famous for these two vertues King Edward 6. Camd Elisab called her by no other name then his sweet sister Temperance She did seldome eat but one sort of meat rose ever with an appetite and lived about 70. years Next to the holy Scripture she preferr'd as the best piece Seneca's book of clemency S. W. Vaughan When she said that book had done her much good yea said one but it hath done your subjects much hurt M. Hâ—â—rickâ— 3. Sermons Against such there is no law 1 Tim. 1.9 As for the works of the flesh there is no Gospel Verse 24. And they that are Christs When Christ came in the flesh we crucified him when he comes into our hearts he crucifies us Have crucified the flesh To crucifie is not absolutely and out-right to kill Crucifixion is a lingring death no member being free from pain If then we so repent of sin as that which crucified Christ we so pierce the old man that we are sure he will die of it though he be not presently dead this is mortification Those beasts Dan. 7.12 had their dominion taken away and yet their lives were prolonged for a season With the affections Sinfull sudden passions And lusts More deeply rooted in our natures and so not so easily overcome Verse 25. If we live in the Spirit Spirituall men only are heirs of life 1 Peter 3.7 all other are dead in trespasses Let us walk Walk orderly by line and by rule march in rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Life consists in
pro foribus saith S. James chap. 5.9 Verse 6. In nothing be carefull Or care for nothing viz. with a care of dissidence and distrust See the Note on Mat. 6.25 26 c. Bat in every thing by praier This is the best cure of care Cast thy burden or thy request upon the Lord saith David Pâ— 55.22 and he shall sustain thee Remove thy trouble from thy self to God by vertue of that Writ or Warrant and then all shall be well They looked unto God and were lightned Psal 34 5. Luther in a certain Epistle of his to Melancthon complaineth thus Ego certè oro pro te doleo te pertinacissimam curarum hirudinem meas preces sic irritas facere I pray for thee but to no purpose so long as thou givest so much way to carking cares Supplication with thankâ—sgiving We should come to pray with our thanks in our hands standing ready with it as Josephs brethren stood with their present Gen. 43.25 In the old Law what speciall request soever they had to make or what sacrifice soever to offer they were commanded still to come with their peace-offerings Praier goes up without incense when without thankfulnesse The Church ascends daily to her beloved Christ in these pillars of smoke Cant. 3.6 for she knows that unthankfulnesse hindreth much the restfull successe of praier Verse 7. Shall keep your hearts Keep as with a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as in a garâ—son Solomons bed was not so well guarded with his threescore valiant men all holding swords Cant. 3.7.8 as each good Christian is by the power of God without him and the peace of God within him This peace like Davids harp drives away the evil spirit of cares and fears It soon husheth all God can soon raise up in his an army of powerfull thoughts and meditations so as their very inward tranquillity arising from the testimony of a good conscience called here Their mindes and the sweet Sabbath of spirit the composednesse of their affections called here Their hearts can make and keep them secure and sound yea bring aid when they are close besieged by sin and Satan Verse 8. Whatsoever things are true This is that little Bible as the eleventh to the Hebrewes is by one fitly called A little Book of Martyrs In this one verse is comprised That Totum hominis Eccles 12.13 That Bonum hominis Micah 6 8. For if ye do these things here enjoyned ye shall never fall but go gallantly into heaven as Saint Peter hath it 2 â—et 1.10 11. Verse 9. And â—eard and seen in me Est aliquid quod ix magâ—o viro vol tacente proficias The very sight nay thought of a good man oft doth good Whereas the tongue or heart of a wicked man is little worth Prov. 10.20 If their thoughts and discourses were distilled they are so frothy they would hardly yeeld one drop of true comfort And the God of peace Not only the peace of God as vers 7. Austin somewhere fisheth a mystery out of the word PAX which consisteth of three letters saith he to note the Trinity from whom is all true peace Verse 10. Hath reflourishâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had deflourished then for a season and withered as an Oak in winter Isa 6.13 and as a Teyl-tree whoâ—e â—ap is in the root The best tree may have a fit of barrennesse So may the best men suffer some decaies for a sâ—asonâ— the spirituall life may â—unne all to the heart as a people conquered in the field runs to the Castle Howbeit as Euâ—ychus his life was in him still and he revived though he seemed to be dead and as trees in the spring grow green again So do the relapsed Saints Verse 11. In respect of want The wicked in the fulnesse of his sufficiency is in straits Job 20.22 Contrariwise the godly man in the midst of his straits is in a sufficiency He hath all things as having the haver of all things For I have learned In Christs school for Nature teacheth no such lesson Optat ephippia bos piger optat arare caballus Horat. The labourers were not content with their peny Mat. 20.13 They that have enough to sinke them yet have not enough to satisfie them as a ship may be over-laden with gold and silver even unto sinking and yet have compasse and sides enough to hold ten times more It is God only that fils the heart and maketh a man say truly with Jacob and not fainedly Rabb-li Col li. Gen 13.9 Gen 33.11 as Esau I have enough my brother Esau had a deale but Jacob had All because he had the God of all Verse 12. I know both how c. Sound bodies can bear sudden alterations of heat and cold So cannot distempered bodies Both how to be abased So Chilo one of the seven Wisemen of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lâ—ert said to his brother who took it ill that he was not chosen to be one of the Judges I know how to be injuriously dealt with but I hardly believe him Socrates also could tell Archelaus Arrian apud Stobâ—um that offered him large revenues My minde and mine estate are matches But flesh and bloud could never carry him so far for all his saying so It is God alone that fashioneth a mans heart to his estate Psal 33.15 as a suit of clothes is fitted to the body I am instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am initiated I am a young schollar newly entered in this high point of heavenly learning To suffer want Either patiently to wait for what I desire or contentedly to want what God denieth Verse 13. I can dos all things A Christian walks about the world like a conquerour having power given him over all Cyrus Major Revel 2.26 27. It was a vain brag of that Heathen Prince that caused it to be engraven upon his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian I could do all things None can say so but the man in Christ Verse 14. Ye have well done For hereby as you have sealed up your love to me and ingaged me to pray for you as for Onesiphorus 2 Tim 1.18 So you have gotten a good testimony to your selves that ye are members of Christs mysticall body The tongue is farre enough from the toe the heel from the head yet when the toe or heel is hurt the rest of the members sympathizâ— and seek help for it So here Verse 15. But ye only One poor Philippian shamed a hundred rich close-fisted Corinthians Araunah gave like a King 2 Samuel 24.23 and is therefore crowned and chronicled Zechary 9 7. Ekron shall be as the Jâ—busite that is Tâ—cmâ—l as this famous Jâ—busite Araunah that parted with his free-hold for pious uses Verse 16. Ye sent once and again Charities fountain runs fresh More perennis aquae and is never dried up The liberall man deviseth liberall things and holdeth that only his
and permit only Quiristers to sing lest the musick should be marred But the Apostle biddeth every Saint to sing And Nicephoriâ—s writeth Hist Eccles l. 3. sap 37. that the Christians of his time even as they travelled and journeyed were wont to sing Psalms Tatianus also faith That every age and order among the Christians were Christan Philosophers yea that the very virgins and maids as they sat at their work in wool were wont to speak of Gods Word With grace in your heart This is the best tune to any Psalm Verse 17. Do all in the Name By the warrant of his word and with an aim to his glory Verse 18. Wives submit your selves Inferiours are ordered before superiours to teach them to do duty before they expect it Love descendeth duty ascendeth In the Lord Though the husbands will be crooked so it be not wicked the wives will is not straight in Gods sight if not pliable to his Sed liberum arbitrium pro quo tantopcrè contenditur viri amiserunt uxores arripuerunt faith an Authour Verse 19. Husbands love your wives He faith not Rule ever them Subdue them if they will not submit but love them and so win them to your will make their yoke as easie as may be for they stand on even ground with you as yoke-fellows though they draw on the left side Yet is she thy companion and the Wise of thy covenant Mal. 2.14 He therefore that is free may frame his choice to his minde but he that hath chosen must frame his heart to his choice Vxorem vir amato marito pareat uxor Conjugis illa sui cor caput ille suae And be not bitter against them Nothing akin to Nabal to those Caldeans a bitter and furious Nation or to that star Rev. 8.11 called worm wood that imbittered the third part of the waters The Heathen when they sacrificed at their marriage-feasts Plut. praec cojug used to cast the gall of the beast sacrificed out of doors Verse 20. In all things Vultu saepè laeditur pietas See the Note on Eph. 6.1 Verse 21. Provoke not your children See the Note on Ephes 6.4 Lest they be discouraged Dispirited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thorow despondency grow desperate in their resolutions Verse 22. Not with eye-service See the Note on Ephes 6.5 6. Fearing God That hath power to cast body and soul to hell Fear him more then you do your masters that have power over the flesh only Verse 23. Do it heartily as to the Lord This is to make a vertue of necessity whiles in serving men we serve the Lord Christ going about our earthly businesses with heavenly mindes with not only an habituall but an actuall intention as much as may be of glorifying God in all Verse 24. Thereward of inheritance And so be made of servants sons whose it is to inherit For ye serve the Lord Christ Whiles godlines runneth thorow your whole lives as the woof doth thorow the web and you seek to approve your selves to Christ in all your actions and emploiments Verse 25. But he that doth Wrong Be it but by not doing right to poor servants which in those daies were bond slâ—ves Note here saith an Interpreter the Apostles candour he was not of the â—umour of Lawyers that seldome speak much but for great men or when they may have great gifts c. CHAP. IV. Verse 1. That which is just and equall SEe they must both to the well chusing and the well using of their servants Ye also have a master Eccl. 5 8. There be higher then they and wherein they deal proudly God is above them Exod. 18.11 Verse 2. Continue in praier Constant and instant in it wait upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay all aside for it as the word signifieth Act. 6.2 while praier stands still the trade of godlinesse stands still And watch in the same Against dulnesse of spirit drowsinesse of body satanicall suggestions secular distractions c. With thanksgiving Have your thanks ready for you are sure to speed Verse 3. Withall praying also for us See the Note on Eph. 6.19 By the word a door is opened into heaven Verse 4. As I ought to speak As every sound is not musick so neither is every pulpit-discourse a Sermon Verse 5. Walk in wisdom Neither giving offence carelesly nor taking offence causâ—esly Redeeming the time Opportunities are headlong and must be timously laid hold on or all 's lost See the Note on Eph. 5.16 It is said of Hooper the Martyr that he was spare of diet sparer of words and sparest of time Act. and Mon. fol. 1366. Ibid 1â—74 Ibid 1457. Latimeâ— rose usually at two of the clock in a morning to his study Bradford slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen tongue or study These Worthies well weighed what a modern Writer hath well observed That they that lose time are the greatest losers and wastfullest Prodigals For of all other possessions two may be had together but two moments of time much lesse two opportunities of time cannot be possest together Verse 6. Seasoned with sale Of mortification and discretion even our common communication must be so seasoned as we pouder most those meats that be most apt to putrifie and as upon our uncomely parts we put the more comelinesse Verse 7. All my state shall Tychicus See the Note on Eph. 6.21 Verse 8. And comfort your hearts See the Note on Eph. 6.22 Verse 9. With Onesimus a faith full Once unprofitable but now profitable faithfull and beloved Philosophia non 〈…〉 â—ed abscondâ—t DE Elta jejun cap. 12. Plato went thrice to Sicily to convert Dionysius and lost his labour Polemo of a drunkard by hearing Xenocrates became a Philosopher But Ambrose faith well of him Siresipuit à vino fâ—it semper tamen temulentus sacrilegio If he repented of his drunkennesse yet he continued drunk with superstition Pauls convert proved better a faithfull preacher and a beloved brother Verse 10 Marcus sisters son to Barnabas Hence Barnabas stood so stiff for him against Paul his faithfull fellow traveller Act. 15.37 See the Note there Naturall affection swaies over much with some good men as it did with Eli and perhaps with Samuel 1 Sam. 8.1 3. Verse 11. These only are my fellow-workers S. Paul complains of fickle and false friends that forsook him in his distresse as Demas 2 Tim. 4 16. 2 Tim. 4.0 that like Jobs friends proved miserable comforters and as the brooks of Tema which in a moisture swell in a drought fail Or as the river Novanus in Lombardy that at every Mid-summer Solstice swâ—lleâ—h and runneth over the banks but in mid-winter is clean dry Howbeit Marcus Aristarchus Onesimus Onesiphorus and some few others stuck to him
but for their advantage for this glory of Christ shall redound unto them therefore it is a added by the Apostle And ye in him CHAP. II. Verse 1. Now we beseech you brethren CHrists spokesmen must be fair spoken so wooing for him that they may win upon mens hearts leading by the hand those that are willing and drawing after a sort those that are lesse willing that they may present them as a chaste virgin to Christ 2 Cor. 11.2 By the coming of our Lord He draweth an argument from the matter under hand wherewith their hearts were now heated afore hand It must be an elaborate speech that shall work up-on the heart And by our gathering together unto him In that last and great day when all the Eagles shall be gathered to that once dead Mat 24.28 Ephes 1.10 but now all-quickning carcase when the sign of the son of man shall be lifted up as an Ensign and all the Saints shall repair to it as the souldiers do to their colours Verse 2. That ye be not soon shaken As sea-men are tossed by a tempest and even brought to their wits ends Psal 107.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saâ—um That ye be not shaken out of your wits and put besiâ—e your selves â—o the words may be rendered And indeed errours and heresies sanam tollunt de cardine mentom Or be troubled Or terrified as with a sudden hubbub alarm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumult Neither by spirit Pretended revelations such as was that whereby the old impostour consened that young Prophet into a lions mouth Nor by Word Traditions unwritten verities c. Nor by letter Counterfeited supposititious spurious such as were those Gospels that went under the names of S. Thomas S. Bartholomew c. Or by wresting and writhing that passage of his former letter 1 Thess 4.17 to another meaning then ever the Apostle intâ—nded it So S. Austin was served Aug lib 1 de Trin c. 3. and the foresaw it I believe saith he that some of my readers will imagine me sensisse quod non sensi â—ut non sensisse quod sensi that I was in many things of another minde then ever I was indeed And it sell out accordingly For as Baronius witnesseth Baron Annal Tom. 6. after S. Austins death there arose up divers Qui ex ejus scriptis malè perceptis complures invexerunt errores who by mistaking of what he had written brought in many pernicious errours and vouched him for their authour As that the day of Christ Peters seoffers asked Where is the promise of his coming As if Christ would never come these were afraid he would come too â—oon and take them with their task undone The devil usually tempteth by extreams as he did our Saviour Mat. 4. and as he did Mr Knox upon his death bed first to despair by setting his sins before him and then to presumption by reminding him of his reformations Verse 3. Except there come a falling Gr. An apostasie viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of people from the truth when the whole world went a wondering and a wandering after the beast Revel 13.3 To the fathers these prophecies of Antichrist were riddles The prophecy is sealed to the end Dan. 12. till unsealed by event Austin saith ingenuously he understood not this text And herein he did better then those other of the Latine Fathers that interpreted it of the falling away of sundry Nations from the Roman Empire And that man of sin That breathing devil so portentously so peeâ—lâ—sly vicious Lips Ant. left Vt ejus nomen non hominis sed vitij esse videatur as Liâ—sius saith of one Tubusus a Roman Praetor that sin it self can hardly be more sinfull The sonne of perdition Destined to destruction even to be cast alive into the lake of fire burning with brimstone Revel 19.20 Onuph in vita Well might Pope Marcellus the second strike his hand upon the table and say Non video quâ—modò qui locum hunc altissimum teâ—ent salvari possunt Corâ—â— a Lapide to Nam 11.14 I see not how any Pope can be saved When I was first in orders said Pope Pius Quintus I had some good hopes of salvation When I was made a Cardinal I doubted but now that I am Pope I do almost despair Verse 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipho opposith himself Who standeth in full opposition to Christ as a counter-Christ The enemy and adversary is this wicked Haman Esth 7.6 so this man of sinne that Antichrist of Rome When the Pope sets forth any buls commonly he thus concludes Non obstantibus constitutionibus Apostolicis caeterisque contrarys quibuscuque The constitutions and ordinances of the Apostles and all things else to the contrary not withstanding Tamen est ipsis simun Deiâ—ver bam The Popes interpretation of Scripture though it never so much crosse the text yet it is to be esteemed the very Word of God saith Hosius And exalteth himself Perfrica frontem said Calvus to Vatinius digniorem te dic qui Praetor sieres quam Catonem Qâ—inoul 1962 Pope Boniface 3. set a good face upon it and arrogated the title of Universall Bishop The ancient Romans painted pride with three crowns on her head On the first was inâ—eriâ—ed Transcende on the second Non ob dio on the third Perturbo The modern Romans see all this daily â—cted by their Bishop Above all that is called god In the year 1540. Pope Paul the third suffered himself to be thus blasphemously slattered Paulo tertis optimâ— maximo in terris Deo In the year 1610. books were printed at Bononi an â—at Naples with this inscription Paulo V. vice-deo Christianae reipublicae Monarchae invictissmo Ponìificiae omnipotentiae consâ—rvatori acerrimo To Paul the fift vice-god most invincible Monarch of Christendome most stout Defender of the papall omnipotency The Pope can do all that Christ can do and is more then God saith Hostiensis the Canonist and after him Zabarell Of wrong he can make right Cap. 4. of vice vertue of nothing something saith Bellarmine Lib â—â—de Panâ—iâ— Rom. He is listed above the angels so that he can excommunicate them he can dispense against not only the law of nature but against all the Evangelists Prophets and Apostles saith Pope Iohn 23 in extravs one of his parasites clawed him thus Oraclis vocis mundi moderaris habenas Et meritò in terris diceris esse Deus Or that is worshipped Or That is August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Princes and potentates He is cried up for Lord of Lords and King of Kings one that hath both the swords throughout the world and anâ—llimited Empire over all reasonable creatures Dulià adorandiu c. How he trod upon the Emperour of Germany and how he lathed Henry 2. of England and Henry 4. of France till the bloud followed is better known then that I need
staid not Whereupon Mâ—lch Adami in vita Calv. pag. 114. Non ausas fuit Calvinus ad Farelli tonitrua plus quam Periclea saith mine authour jugum vocationis quod sibi à Domino imponi videbat detractare Calvin durst not stir after such a charge but staid it out there to his dying day Verse 2. Be instant Gr. Stand over it Stand close to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome at Antioch having preached many Sermons against swearing was at length asked when he would preach upon another subject He answered When you leave swearing I 'le leave preaching against swearing In season out of season On the Lords-day on the week day Volentibus nolentibus dic importunum Tu vis errare tu vis perire ego nolo saith Augustine Let men know whether they will or no that for lack of preaching they shall not perish The shew-bread stood all the week before the Lord to shew that preaching is not ouâ— of season on any day The Friers of Basil held that it was Lutheranum diebus profanis praedicare Melâ—h Adam Act. and Mon fol. 11 11. Ibid. 86 â—â— Hereticall to preach on working-daies But Anthony Person Martyr told his persecutours That they were bite sheeps and not Bishops for neglecting to preach It being as great a wonder at Rome to hear a Bishop preach as to see an Asse slie said Dr Bassinet Ibid 1559. Ibid. 1380. But Bishop Ridley preached usually every Sabbath-day and holy-day so did B. Iewel Dr Tailor Martyr Mr Bradford even during his imprisonment Preaching reading and praying was all his whole life Ibid. 1457. He did sharply reprove sin pithily improve errours sweetly preach Christ crucified earnestly perswade to a godly life c. With all long-suffering c. Sidecimus quisque si unus persuasus fuerit ad consolationem abundè sufficit saith Chrysostome If you gain but the tithe of your hearers or lesse it is well Verse 3. Sound doctrine Alex Aphrod problem Which as honey Vulnera purgat ulcera mordet purgeth green wounds but causeth pain to exulcerate parts Children though they love and lick in honey yet will not endure to have it come near their lips when they have sore mouths Having itching cars Horat. Which must have clawing preachers such as will never auriculas mordaci raderâ— vâ—ro deal plainly and faithfully with their souls Verse 4. Turn their cars from the truth Aristotle writeth That Vultures are killed with oil of roles De mirahil â—uscult Sweet smels enrage Tigers Swine cannot live in some parts of Arabia saith Pliny by reason of the pleasant sent of aromaticall trees there growing in every wood Verse 5. Endure afflictions do the work Honor ministerij est in onere dignit as in diligentia corona in contemptu Make full proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Accomplish thy Ministery So executing every part of it as to make it thy whole busines Verbi minister es hoc age was Mr Perkins his Motto Thou art a Minister look to it Verse 6. Ready to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of it as done already To be poured out as a drink-offering upon Gods altar Thus the Apostle expresseth himself emphatically pathetically elegantly setting forth by what death he should glorifie God viz. by being beheaded Whether my death be a burnt-offering a drink-offering by fire or sword or a peace-offering that I die in my bed I desire it may be a free-will offering a sweet sacrifice to the Lord. The time of my departure He makes nothing of death It was no more betwixt God and Moses but Go up and die So betwixt Christ and Paul but launch out and land immediately at the fair haven of heaven Verse 7. I have fought a good fight The nearer any thing is to the center the more strongly and swiftly it moveth The wine of the spirit is strongest in the Saints when they are drawing to an end His motions are quickest when naturall motions are slowest most sensible when the body begins to be senslesse most lively when the Saints are a dying Verse 8. There is laid up a crown Beyond a crown the wishes of mortall men extend not Alexander inviting many to supper provided a crown of 180 pound to be given to those that drank most One and fourty killed themselves with drinking to get that crown Shall these do more for a trifle then we will do for heaven A crown of righteousnes So salvation is called not for that it is of right due to us but because it is purchased for us by the righteousnesse of Christ and shall be freely given to those that are justified by faith Verse 9. Doe thy diligence c. We want much of our comfort in the want of a friend Eccles 4.9 Optimum solatium sodalitium How doth David bemoan the lesse of Ionathan How did D. Tailour prize the company of his fellow-prisoner that Angel of God as he called him Iohn Bradford What a mercy did S. Paul count it that sick Epaphroditus recovered Phil. 2.27 Verse 10. Demas hath for saken me Blazing comets as long as they keep aloft shine bright but when they begin to decline from their pitch they fall to the earth Ionathan followed the chase well and with greâ—dy pursuit till he met with the honey so doth many a Demas And is dâ— parted unto Thessalonica Where he became an Idol Priest as saith Dorotheus Verse 11. For he is profitable Once unprofitable Act. 15.38 See the Note there but now profitable Philom 11. Verse 12. Tychicus have I sent For what end see Eph. 6.22 with the Note there Verse 13. The cloak that I left O supâ—llectilem Apostolicam O what a small deal of housholdstuff had this great Apostle Erâ—s in Ioe saith Erasmus â—a cloak to keep off the rain and a few books and writings Tota â—tiâ—â—m supâ—llâ—x mea est char tacea saith he in another place Erâ—s in farrag epistol All my stock is in books And of judicious Calvin it is reported that all the goods that he left behindâ— him his library being sold very dear come scarce to 300 florens that is about go pounds of our money Seekest thou great things for thy self Ier. 45.5 Verse 14. Alexander the copper-smith Who was once Martyrio propinquus saith Calvin near unto Martyrdome in Pauls cause Act. 19.33 A glorious professour may become a furious persecutour Let him that stands take heâ—d lest he fall The Lord reward him This is neither a curse Author quest apud Just Mar. nor a railing speech saith an Ancient but a prediction well beseeming an Apostle that avenged not himself but rather gave place to wrath Rom. 12 19. Verse 15. He hath greatly resisted our words Or our prâ—echings not our persons only This was a foul fault See I Thess 4. 8. Exod. 16.8 Verse 16. No man stood with me So that Paul might have said as Socrates did 〈◊〉 〈◊〉 〈◊〉
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher
not leave Calvin to hear Paul This is not only partiality but anthropolatry or Man-worship saith he Grynaeus reports a speech of George Duke of Saxony Although I am not ignorant Lect. in Hag. p. 41. said he that there are divers errours and abuses crâ—pt into the Church Nolo tamen amplecti Evangelium quod Lutherus annunciat yet I will noâ—â— of that Gospel-reformation that Luther preacheth Compertum est It is for certain saith Erasmus that many things are condemned as hereticall in Luthers writings Erasm epist ad Cardin Mogunt that in Austins and Bernards books are approved for sound and pious passages Verse 2. For if there come c. It is probable saith an Interpreter here that the Primitive Christians the better to ingratiate with the richer Pagans gave them very great respect contrary to that Psal 15.4 But I rather think the Apostle speaketh in this text of wealthier Christians unworthily preferred before better but poorer persons Verse 3 That weareth the gay cloth As Hospinian tels us of the dogs that kept Vulcans Temple and as others say of the Bohemian curres that they will fawn upon a good sute but flie upon one that is in ragged apparrel So is it with many Vestis virum Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye not then partiaâ— Or Are ye not fâ—r so doing condemned in your own consciences Or Neither have ye so much as once doubted or guestioned the matter within your selves whether in so doing you have not done amisse Verse 5. Châ—sen the poor This the world wonders and stumbles at 〈◊〉 Heathen Romans would not receive Christ though they heard of his miracles and mighty works into the number of their gods because he preached poverty and made use of poor persons Aigâ—land King of Saragossa in Arragon refused to be baptized 〈…〉 because he saw many Lazars and poor people expecting alms from Charâ—â—mains table and asking what they were was answered That they were the messengers and servants of God And can he keep his servants no better said he I 'le be none of his servants Revel â— But what saith Christ I know thy poverty but that 's nothing thou art rich And The poor are Gospellized not only receive it Mat. 11. but are changed by it Heirs of the Kingdom Heads destinated to the diadem saith Tertullian Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oppresse you Subjugate you and bring your heads under their giâ—dles trample upon you with the feet of pride and cruelty yea devour you as the greater fish do the lesser Draw you before the judgement seats Vex you with law-sutes and by might rob you of your right Cedit viribus aequum Verse 7. Am. Marc. lib â— cap. 2. Doe not they â—â—â—spheme That is Cause to be blasphemed as Rom. 2.24 1 Tim. 1.20 Marcellinus a Heathen Historian taxeth the Christians of his times for their dissensions biting and devouring one another till they were even consumed one of another A sad thing that a Heathen should see such hellish miscarriages among Christs followers Verse 8. If ye fulfill the royall law Acknowledging Gods soveraignty and sending a lamb to the Ruler of the earth Isa 16.1 seeking the help of that free or noble spirit of his Psalme 51.13 that royall ruling spirit as the Greek version there hath it Verse 9. Ye commit sin That 's flat though ye have thought otherwise See the Note on Verse 4. Verse 10. He is guilty of all The whole Law is but one copulative Exod. 16.18 Ezek. 18.10 11 12 13. I â—yr Clavit He that breaketh one Commandment habitually breaketh all not so actually The godly keep those Commandments that actually they break But a dispensatory conscience keeps not any commandment Verse 11. For he that said God spake all those words Exod. 20. and said there is the same divine authority for one Commandment as another The Pharisees had their minutula legis but Christ cries them down Mat. 5. The Jews at this day set sâ—esly argue Cursed is he that abides not in all things therefore he is not cursed that abides in some things only Verse 12. As they that shall be judged Or As they that should judge by the law of liberty which is so called because it doth freely and fully discover unto every man without respect of persons the errours and evils of his life And we should walk as paterns of the rule See the Note on Matthew 11.19 Verse 13. For he shall have mercie See the Note on Matthew 5.7 And mercy rejoyceth against judgement That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 Cervix â—eadeth on the neck of judgement The mercifull man glorieth as one that hath received mercy and shall not come into condemnation for Gods mercy rejoyceth against such a mans sins as against an adversary which he hath subdued and trampled on Verse 14. Though a man say he hath faith Saying serves not the turn Livy telleth us of the Athenians Liv. deâ— 4. that they waged Word-warre against Philip King of Macedony Quibus sâ—lis valebant and that was all they could doe Mâ—n may word it with God and yet miscarry Isa 58.2 3. He is too wise to be put off with words he turns up our leaves and looks what fruit whereof if he miâ—â—e he laies down his basket and takes up his ax Luk. 13.7 Christianity is not a talking but a walking with God and at the last day it shall be required of men non quid legerint sed quid egerint non quid dixerint sed quomodò vixerint Not what they have said but how they have acted Can faith save him That is An ineffectuall faith that worketh not by love such as is the faith of the Solifidians Verse 15. If a brother or a sister As it may bâ—â—all the best to be and they are not of the Cameleon-kinde to live with Ephraim upon winde Hos 12.1 to be fed with fair words or to be cloathed with a sute of complements Sion should be taken by the hand Isa 51.18 And Tyrus converted leaves hoarding and heaping up wealth and fals to feeding and cloathing Gods poor people Isa 23.18 Verse 16. And one of you say This age aboundeth with mouth mercy which is good cheap But a little handfull were better then a great many such mouth-fuls Be you warned But with what with a fire of words Be filled But with what with a messe of words Away with these aiery courtesies Verse 17. Is dead being alone That is Being worklesse for life discovers it self by action so doth true faith by trust in God and love to men A tree that is not for fruit is for the fire Verse 18. My faith by my works It appeared by the fruits it was a good land Numb 13.23 It appeared that Dorcas was a true believer by the coats she had made so here Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe and tremble Gr. Roar as the sea and
shrike horribly Act. 16.29 Mar. 6.49 Their hearts ake and quake within them and shall any man mock at Gods menaces Verse 20. But wilt thou know Interrogatio docturientis saith Piscator A question made by one that is desirous to teach Verse 21. Justified by works sc Declarativè in foro humano but not before God Rom. 3.2 It is saith that justifieth the man but they are works that justifie faith to be right and reall saving and justifying Verse 22 Wrought with his works Or Was a help to his works and was her own midwife to bring them forth of her self into the open light Heb. 11.17 Was faith made perfect That is Declared to be operative and effectuall Verse 23. And it was imputed See the Note on Gen. 15.6 on Rom. 4.3 and on Gal 3.6 The friend of God A very high stile If Eusebius held it such an honour to be the friend of Pamphilus and Sir Fulk Greevill Lord Brook to be friend to Sr Philip Sidney causing it to be so engraven upon his tomb What is it to be the friend of God And yet such honour have all the Saints Verse 24. By works a man is justified Declaratively as by faith apprehensively by God effectively Verse 25. The Messengers Gr. The Angels so Luk. 7.24 Act. 12.15 See the Notes there Verse 26. As the body c. Yet is not charity the soul of faith but the vitall spirit only CHAP. III. Verse 1. Be not many masters MAster 's of opinions that boldly obtrude upon others their own placits and will not have them disputed or debated Praesat inâ—â— Sent. Est ipsissimum Dei verbum Hosius Such are the Sorbonists who rejoyce to be called Magistri notri Parisienses our Masters of Paris Bacon the Carmelite was called Doctor resolutissimus because he would endure no guessing or may be 's The Popes parasites perswade the people that what interpretation soever he gives of Scripture be it right or wrong it is without further triall to be received as the very word of God Verse 2. For in many things c. This is Euphormio Triste mortulitatis privilegium the sad priviledge of man-kinde as one phraseth it to have leave to offend sometimes Every Pomgranate hath at least one rotten grain within it said Crates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is the honour of God alone to be perfect saith Plato Hierom pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any But Patres legendi eum venia Hierome was out in this and too blame A perfect man That is A prudent man Ps 37.30 31. Verse 3. That they may obey us Horses assâ—s camels elephants God in great wisdome for the use of man hath made without galls that they might with the more ease be made tame and serviceable Verse 4. Whither soever the governour Johnston de Nat. constant Peterent coelum navibus Belgae si navibus petiposset saith one Verse 5. Boasteth great things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth magnifically lift upit self as an untamed horse doth his head It exalts it self and exults of great things It walketh thorow the earth and faceth the very heavens Psal 73.9 It can run all the world over and bite at every body being as a sharp rasour that doth deceit that instead of shaving the hair cutteth the throat Psalms 52.2 Verse 6. A world of iniquity A new found world Not a city or a countrey only but a world of iniquity a sink a sea of sin wherein there is not only that Leviathan but creeping things innumerable The course of nature Gr. Psâ—l 104.46 The wheel of our nativity Their breath as fire devoureth Isa 33.10 And it is set on fire of hell That is of the devil called elswhere the gates of hell as the holy Ghost on the other side set on sire the Apostles tongues with zeal that flame of God Cant 86. Act. 2.3 Evil speech is the devils drivell a slanderer carries the devils pack Verse 7. For every kinde of beasts c. See the Note on Heb. 2.7 Verse 8. But the tongue c. Where then are our Justiciaries with their pretended perfection Davids heart deceived him Psal 39.1 I said I will look to my waies I will bridle my tongue But presently after he shews how soon he brake his word My heart was hot c. and I spake with my tongue Pambus in the ecclesiasticall history could never take out that one lesson read him out of Psal 39.1 An unruly evil There be but five vertues of the tongue reckoned by Philosophers But there are 24. severall sinnes of the tongue as Peraldus recounteth them The Arabians have a proverb Cave ne feriat lingua tua collum tuum Take heed thy tongue cut not thy throat An open mouth is oft a purgatory to the master Verse 9. Therewith blesse we God And so make our tongues our glory Therewith curse we men Yea the best of men as Coâ—e and his complices fear not to object to Moses the meek with one breath pride ambition and usurpation of authority Verse 10. Out of the same mouth As it did once out of the mouth of Pope Julius the second who in the battle of Ravenna on Easter-day between him and the French as he sate by the fire reading of his praiers Annal Gallic and having news of the defeat he slung away his book saying Sit ergo gallus in nomine diabolorum The devil take the French Is not this that mouth that speaketh great things and blasphemies Rev. 13.5 Verse 11. Doth a fâ—untain send forth The fountain or rather the botch of sensuall and sinfull pleasure doth Sin is a bitter-sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poison of aspes which first tickleth and then killeth All creature comforts are dulcis acerbitas saith one Tertull. Amarissima voluptas saith another Principium dulce est at finis amor is amarus Leata venire Venus tristis abire solet Verse 12. Both yeeld salt water and fresh That is strange that is reported of the rivers of Peru that after they have run into the main sea yea some write 20 or 30 miles Abbots his Geog. they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were near the land But that is as sure as strange that an eye witnesse reporteth of the Danuby and Sava two great rivers in Hungary that their waters meeting mingle no more then water and oyl Blunts voâ—age p. 10. so that near the middle of the river I have gone in a boat saith mine authour and tasted of the Danuby as clear and pure as a well then putting my hand not an inch further I have taken of the Sava as troubled is a street-channel tasting the gravel in my teeth Thus they run 60 miles together c. Verse 13. Who is a
the pain makes the Martyr Together with the Lord Cromwell was beheaded in Henry the eighths time Speeds Chron the Lord Hungerford neither so Christianly suffering nor so quietly dying for his offence committed against nature What a sad thing was that related by Eusebius that the cruell persecution under Diocletian was occasioned chiefly by the petulancy pride and contentions of the Pastours and Bishops which gave occasion to the tyrant to think that Christian religion was no better then a wretched devise of wicked men Verse 18. That he might bring us To reconcile and bring men again to God was the main end of Christs coming and suffering This is the wonderment of Angels torment of devils c. Verse 19. He went and preached Righteousnesse i. e. Repentance 2 Pet. 2.5 and the faith of the Gospel 1 Pet. 4.6 whereby some of those many that perished in the waters arrived at heaven Nunquam serò si seriò Christ went to them as an Embassadour sent by his Father and spake to their hearts Verse 20. Which sometimes were disobedient Gr. Vnperswadable uncounsellable They jeared where they should have feared and thought Noah no wiser then the Prior of St Bartholomews in London Holinshead who upon a vain prediction of an idle Astrologer went and built him an house at Harrow on the hill to secure himself from a supposed floud fore-told by that Astrologer Verse 21. Baptisme doth also now save It is of permanent use and effectuall to seal up salvation whensoever a man believes and repents Hence we are once baptized for all See Ephes 5.26 Tit. 3.5 The Popes decrees say That Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and effectually Not the putting away That none bear himself bold upon his Christendome Unregenerate Israel is to God as Ethiopia Amos 9.7 A man may goe to hell with baptismall water on his face But the answer The Stipulation or confident interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is that of the Apostle Rom. 8.33 34 35. and of Jeremy pleading with God Chap. 12.1 and reasoning the cause with him David from his circumcision promised himself victory over that uncircumcised Philistim so may we from our baptisme against all spirituall wickednesses Verse 22. Angels and authorities Psal 68.17 The word rendered Angels signifieth Seconds as being second to Christ or next to him See Dan. 10.13 CHAP. IV. Verse 1. Christ hath suffered AS Chap. 3.18 In the flesh In humane nature so must we suffer in sinfull nature subduing it to God and ceasing from sin nailing it and nailing it to the crosse of Christ Verse 2. That he no longer c. To spend the span of this transitory life after the waies of ones own heart is to perish for ever Verse 3. In lasciviousnesse lusts c. The true picture of a Pagan conversation which yet is too too common among those that call themselves Christians The world is now grown perfectly profane and can play on the Lords-day without book making it as Bacchus Orgies rather then Gods holy day with piping dancing drinking drabbing c. We may say as once Alsted of his Germans that if the Sabbath-day should be named according to their observing of it Demoniacus potiùs quam I ominious diceretur Aâ—sted Encyl it should be called not Gods-day but the devils Excesse of Wine Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces as they call them Revellings Stinkes saith the Syriack Drunkards are stinkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banquettings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compotations or good-fellow-meetings some render it bibbings sippings tiplings sitting long at it though not to an alienation of the minde Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They think it strange Gr. That they think it a new world marvelling what is come to you alate It is I said the harlot Arego nonsuâ—â— but it is not I said the convert Into the same excesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bubbling or boiling as the raging sea soaming out its own filth Verse 5. Who shall give account Of their ungodly deeds and hard speeches Jude 15. Angels did their first execution in the world upon luxurious Sodomites they will be very active doubtlesse against such at the last day See 2 Pet. 2.10 and mark that word Chiefly Verse 6. For for this cause See the Note on 1 Pet 3.19 That they might be judged Either by God chastising them 1 Cor. 11.32 or by themselves vers 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin it makes them condemn themselves in the flesh But live according to God The Father of spirits with whom the spirits of just men departed are made perfect Heb. 12.23 Eusebius and Austin make mention of certain Arabians who said that the soul dies with the body and revives not again till the resurrection of the body Euseb l. 2. c. 20. Angtoâ— 6 de haeres This old heresie is now among many others digg'd out of the grave and held by certain Sectaries amongst us Verse 7. Be ye therefore sober c. To be sober in praier saith one is to pray with due respect to Gods Majesty without trifling or vain babbling To let our words be few Eccles 5.3 Also it is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling It is to conceal the familiarity of God in secret And watch unto praier Against dulnesse of body drousinesse of spirit satanicall suggestions distractive motions which else will muster and swarm in the heart like the Flies of Aegypt Verse 8. Charity shall cover This is meant of mutuall love whereby we forgive offences one to another and not that which should justifie us before God in a Popish sense as appears by the precedent words and by Prov. 10.12 Verse 9. Without grudgings Without shucking and hucking See 2 Cor. 8 12. with the Note there Verse 10. Even so minister Clouds when full pour down and the spouts run and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe brings out his rich treasure c. Verse 11. If any man speak i. e. Preach Every sound is not musick so neither is every Pulpit-discourse preaching At the Oracles of God Those lively and life-giving oracles Act 7.38 the holy Scriptures These he must expound with all gravity and sincerity not seeking himself nor setting forth his own wit and eloquence so putting the sword of the spirit into a velvet scabber'd that it cannot prick and pierce the heart Which God giveth Liberally and magnifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. Think it not strange Ne tanquam hospites percellumini Stand not wondering and as if struck into a maze Fain would this flesh make strange of that which the Spirit doth embrace saith Mr Saunders Martyr in
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
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
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
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