is that Saint Paul would have every of his Epâ—stles stamped with his own hand viz. praier for all his people A COMMENTARY OR EXPOSITION Vpon the first Epistle of S. Paul to TIMOTHY CHAP. I. Verse 1. By the commandment of God FOr how should he have preached except he had been sent This he mentioneth Rom. 10.15 as a thing impossible Act. 4. in Verre Of God our Saviour So the Father also is here called Hoc autem quantum est saith Tully Iâ— nimirum Soter est qui salutem dedit The Greek word here used is so emphaticall that other tongues can hardly expresse it Our hope So Christ is called because the perfection of our life is hid with Christ in God Something we have in possession but more in reversion Verse 2. Mine own sonne This the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of deep affection as Chrysostome observeth Grace mercy and peace Not only Grace and peace as to others When we pray for Ministers we must be more then ordinary earnest for them with God Verse 3. That they teach no other doctrine Either for matter or manner for substance or circumstance What hideous heresies are now-adaies broached and preached amongst us in City and Countrey See Mr Edwards his Gangrena the first and second part Verse 4. Endlesse Genealogies It is but laborious losse of time to search into those things whereof we can neither have proof nor profit the gains will not pay for the pains the task is not worthy the toil Verse 5. Now the end of the commandment Or of the charge to wit of that charge to teach no other doctrine c. v. 3 4. As if the Apostle had said This is that that a teacher should aim at to beget such a love in his hearers hearts as may speak them true believers and good livers Boni Catholici sunt saith Augustine qui fidem integram sequuntur bonos more 's Those are good Catholikes that believe well live well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. Some having swerved Having missed the mark as unskilfull shooters being heavenly-wide as Sr Philip Sidney englisheth that Proveâ—b Toto errant coelo Verse 7. Vnderstanding neither what Non curo iâ—os saith Augustine qui vel non intelligendo reprehendunt vel reprehendendo non intelligunt I passe not for the censures of such Aug contra Fault as dare to reprehend what they do not comprehend Verse 8. If a man use it lawfully For discovery of sinne for manuduction to Christ and for rule of life Lex lux Prov 6.23 Cyropaed l. b. 1. Xenophon telleâ—h us That this was the drift of the Persian laws to keep men from acting yea from coveting any thing evil or idle Verse 9. Is not made for a righteous For he is freed by Christ from the coaction malediction and irritation of the law But for the lawlesse c. Those masterlesse monsters that send messages after Christ saying We will not have this man to raign over us But shall they thus escape by iniquity In thine anger thou will cast down these people ô God Psal 56.7 Aut faciendum aut patiendum They that will not bend shall break They that will not be Christs subjects shall be his foot-stool his arrows are sharp in the hearts of the Kings enemies whereby the people that fall not down before him fall under him Psal 45.5 Verse 10. For men-stealers That steal away other mens children so those that steal other mens books and writings and set them out in their own name as one dealt by Diagoras who thereupon out of discontent because he that had done it was not presently stricken with a thunder-bolt became an Atheist Diod. Sie So Fabricius stole Tremellius his Syriack translation Villavincentius stole Hyperius his Treatise De ratione studij Theologici and Possevinus lately translated Dr James his Cyprianus redivivns into his Apparatus Theologicus and made it his own doing Sic vos non vobis Verse 11. Of the blessed God Blessed in himself and to be everlastingly blessed of all creatures Hence he is called The blessed Mark 14.61 And frequently in the Commentaries of the Hebrew-Doctours he is set forth by this title Baruch hu He that is blessed Verse 12. Who hath enabled me Christ sends none but whom he gifts Asinos elegit Christus idiotas sed oculavit in prudentes simulque dona dedit ministeria Verse 13. Who was before a blasphemer Chrysostom observes it of Paul as his greatest honour that although he had obtained pardon of God for his sins yet he is not ashamed to reckon them up to the world So David does penance in a white sheet as it were Psal Popish decrees Act. and. Mon. 1574. 51. titl So Augustine writeth books of Confessions And I was as obstinate a Papist saith Latimer as any was in England and so servile an observer of the Popish decrees that I thought I had never sufficiently mingled my massing-wine with water and that I should never be damned if I were once a professed Frier Also when I should be made Bachelour of Divinity my whole Oration went against Philip Melancthon and his opinions And standing in the schools when Mr Stafford a godly Orthodox Divine read Ibid 9 â—4 Latimer bad the schollars not to hear him exhorted the people not to believe him And yet the said Latimer confessed himself that he gave thanks to God that he asked him forgivenes before he departed Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was exceeding abundant Hath abounded to flowing over as the sea doth above mole-hils I will scatter your sins as a mist saith God and they shall be cast into the midst of the sea Note those two Metaphors and despair if thou canst Verse 15. This is a faithfull saying Worthy to be credited and embraced as it was by Bilney the Martyr who by this promise was much comforted in a great conflict So was Vrsine by Joh. 10.29 Another by Isaiah 57.15 And another by Isaiah 26.3 saying That God had graciously made it fully good to his soul Of whom I am chief Primus quo nullus prior as Gerson expounds it â—mò quo nullus pejor as Augustine worser then the worst The true Poenitentiary doth not elevate but aggravate his sinnes against himself is ever full in the mouth this way as Dan 9 5. Verse 16. Might shew forth By full demonstration and sufficient evidence so that all might see and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is mercy with Christ that he may be feared yea mercy rejoycing against judgement that he may be everlastingly admired and adored For a patern to them c. Therefore the Apostle was assured of remission in an ordinary way and not by any speciall revelation Verse 17. Now unto the King immortall Paul cannot mention the great work of our redemption without a thankfull acclamation The Grecians being restored to liberty by the Roman Generall Q. Flaminius
See the Note on 2 Ioh. 4. Walk in truth Not walk to the ale-house walk about with tales to shed bloud walk aâ—ter the flesh as too many of our hearers do to our singular heart-break Verse 5. Thou dost faithfully That is out of faith and as beseemeth a faithfull Christian They that give alms c. and not out of faith they do worse then lose their labour for they commit sin Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a godly sort Gr. Worthy of God as seeing God in them and as beseemeth his servants who are Princes in all lands Psal 45. Verse 7. They went forth To preach and gain souls to God And this they did gratis as Paul because the false-apostles did so at Corinth seeking occasion against the true teachers 2 Cor. 11 12. Verse 8 That we might be fellow-helpers And so receive a Prophets reward See the Note on Mat. 10.41 Verse 9. Diotrephes who loveth c. Ambition is like the Crocodile which groweth as long as it liveth What stirs made proud Paulus Samosatenus in the Primitive Church What continuall quarrellings were there between the Bishops of Coustantinople and of Rome for the primacy and between the Arch-bishops of Canterbury and of York for precedency What a deal suffered learned Zanchy at Argentina from his ambitious colleagues and divers of our English Divines and others from the lordly Prelates Pareus was wont to say That the chief cause of all the Churches troubles was the Church-mens affectation of dominion This trouble-town if we could cast out of the Church said he great hopes there were that we should all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concur and consent in one and the same truth Isidor Pelus â— 4. â—â— 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 10. Prating against us One would wonder what he could prate against S. Iohn and yet he did and that maliciously True it is he did but trifle and play the fool as the Greek word signifies in that he prated but he shewed his malice neverthelesse So do the Jesuites as in many other their practices so in this that in their writings against us they confirm that with glorious words and arguments which westick not at to make the world believe that we deny all that which they so busily and so bravely prove and so to make us odious Whereas they leave the main matter in controversie utterly unproved thinking to carry it away with out-facing and great words Verse 11. Follow not Make not such a man as Diotrephes your patern for imitation though he russle it amongst you and will needs be the only man Verse 12. Of all men Of all good men for God reckons of men according to their goodnesse As a good name only is a name Eccl. 7.1 and a good wife only a wife Prov. 18.22 And of the truth it self That 's enough Doth the truth report well of a man then he needs not care what the world can say Yea and we also Which we doe not use to do without speciall caution It is a fault to be too forward to testifie of any Verse 13. I will not with inke In vain is the word written in books unlesse it be also written in our hearts ler 31. Verse 14. But I trust He could promise nothing peremptorily but submits to God See the Note on I am 4.15 Face to face As iron whets iron so doth the face of a man his friend A COMMENTARY OR EXPOSITION Vpon the Epistle generall of S. JUDE Verse 1. Iude the servant TO distinguish him from Iudae the traitour lest he should suffer by mistake as Nicolas the Deacon is thought to doe as if he were authour of the Sect of the Nicolaitans which Christ hated To them that are sanctified Or To them that are beloved as other copies have it Preserved Kept by the power of God thorow faith unto salvation 1 Pet. 1.5 Verse 2. Mercy unto you c. Mercy from the Father peace from the Son and love from the holy Ghost Verse 3. Of the common salvation That wherein all Saints have a share For the faith That faith of the Gospel Phil. 1.27 the doctrine of faith Once delivered Once for all not â—only as but one only rule but as but once sent to a Nation So that if lost or any way corrupted it will not be given again another edition of it is not to be expected Contend earnestly for it therefore conflict one after another as the word signifies Hold fast the faithfull word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with both hands Tit. 1.9 See the Note Verse 4. For there are certain men Not worthy to be named as that rich glutton Luk 16. Crept in unawares Stealing their passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and making as if they minded nothing lesse Ordained to this Gr. Written down enrolled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down in the black bill Turning the grace of our God Gr. Translating it from its proper end perverting it by arguing from mercy to liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the devils Logick Verse 5. Afterward destroied Their preservation was but a reservation as was Senacheribs Pharaohs and theirs whom God threatned to destroy after that he had done them good Josh 24.20 Verse 6. Kept not their first estate Their originall integrity or principality Of this sin of the Angels the cause was the will of the Angels good in it self but mutable and free not by working neither but by not working saith a Divine But left their own habitation Being driven thence and hurled into hell Verse 7. Giving themselves over In scortationem effusae Weatying and wearing themselves out with that beastly sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—ben l. 13 as did Proculus Messalina and Lais who died in the act of uncleannefle The word here used signifies saith Arctius Scortationi immori contabescere illius dâ—siderio And going after strange flesh See the Note on Gen. 19.5 Are set forth Gr. Are thrown forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an example Herodotus saith the like of the destruction of Troy that the tuines and rubbish thereof are set forth for an example of this rule that God greatly punisheth great offences Verse 8. Defile the flesh By nocturnall pollutions which we must pray against The devil can fasten that filth upon the soul when we sleep that he cannot do at another time Despise dominion Gr. Set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seâ— the Note on 2 Pet. 2.10 And speak evil of dignities Gr. Blaspheme glories so the Papists do familiarly those Princes they count heretikes as Henry the fourth of France whom they called Huguenot-dog c. Our Edward the sixt bastard Of Qu. Elizabeth they reported in print some years after her death That she died without sense or feeling of Gods mercies Verse 9. About the body of Moses As desirous thereby to set up himself in the heares of the living There is a
cared for was to know Jesus Christ and him crucified Phil. 3.10 To know him I say not notionally only and out of the book for so every Catechisme teacheth him but experimentally to know the power of his death and the vertue of his resurrection to have a Bible stampt in his head and the counterpane of the Covenant graven in his heart This this is the only learning without the which all other learning doth but light men into utter darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus Nihil exc plebat de guo non profâ—â—ebatur Acad. quest 1.6 Cic. 3 de orat Of Monius a certain Poet it is recorded that he was for learning every way so absolute and accomplished that he gave place to no man then alive Eratosthenes was sir-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he could dispute excellently in any art whatsoever Democritus was skilfull in all sciences saith Suidas there was nothing wherein he could not publikely professe saith Cicero Hippias Eleus was wont to boast That there was nothing in any art which he knew not of whether liberall or illiberall for with his own hands he made the ring he wore upon his finger the coat upon his back the shoes upon his feet c. as Tully tels us Aristotle was a magazine of learning and is therefore as afore-said over-admired by Averroes and was abundantly rewarded by Alexander the Great who gave him for his book Denatura animalium Hou malè nune artes miseras baecsaecu a tractant Juven Ludit qui sterile semina punit bumo Prop l. 2. Job Mans log com p. 572. Asino quidam narravit sabulaÌ„ at ille movebat aures eight hundred talents Gaza who translated that work of Aristotle into latine and dedicated it to Pope Sixtus met not with so good a match For when he had brought and presented the book very richly bound up in velvet and bossed with gold the Pope that Asse asked him what the out-side stood him in Gaza made answer fourty crowns The Pope allowed him so much money and so dismissed that learned man without any further rewards who deserved a great honourary for so profitable a piece of work But to return to his Authour Aristotle whom all worthily extoll for his learning not fo for his honesty In the Town of Siuckard in Germany a certain Doctour of divinity preached That the Church might be ruled and taught concerning God Ibid. 478. and the things of God out of Aristotles Philosophy his Ethicks especially though the Bible were loft out of the world Aristor Eibic 1.7 cap. 3. 4 Ramus in theo Praesat Whereas he himself confesseth the disability of morall knowledge to rectifie the intemperance of nature and made it good in his practice for he used a common strumpet to satisfie his lust He was also accused at Athens and banished into Chalâ—â— because he had evil opinions of the Deity say divers Authours As for his Divinity which he cals his Metaphysicks whereof he writes 14 books It is saith Ramus the most foolish and impious piece of sophistry that ever was written Tully was a great schollar no doubt and he knew it Two things saith he Optimaram artium scientiam maximarun rerun gloriam Lib â— op familiar Quòd Pompcio confisus ejusque partes secutus fucrim Ioh Manl loc com 481 496 Ciceronis linguaÌ„ omnes sere mirantur pectus noÌ„ ita l 3. c 4 coâ—f Nescio qnamono imbâ—â—â—ll or est medicina quam morbus Nullus mibi per otium dies exit partens noctium studijs vendico non vaco somne sed suâ—â—umbe c. Sen epâ—st Epist 15. Delectabatur exoletis idque Neronom sacere docuer at etsi anted 〈◊〉 fuit morun severi â—ate ut ab eo â—eteret ue so oscularetur nevè una seeum caenandi causa discumberet Dio. in Nero. I have to glory in my knowledge of good arts and my waging of great acts the first whereof shall never be taken from me while alive the second no not when I am dead There was one that wrote an Apology for Tully saith Melancthon and commended him for a holy man and a good Christian because he saith somewhere Râ—prehende peceam men c. I condemn mine own errours for that I trusted to Pompey and took his part And Lotamus Lovanionsis writes That there was no other faith found in Abrabam then what was found in Cicero Whereas Abraham saw my day saith Christ and rejoyced he walked with God and was upright Not so Cicero His tongue we all admire saith Augustine not so his practice And how little his learning could dot for him for lack of faith when he came to die that speech of his sufficiently witnesseth I know not how but so it is the medicine is weaker then the disease It is nothing but true faith that can fortifie the heart against the fear of death Seneca and such like have set forth what a mercy mortality is what a happinesse that we can lose our lives when we last how contented a man should be with life how couragious in death c. A great Philosopher he was and a close student as himself testifieth A mighty man he was surely saith Lipsins and a mighty spirit works in them that reade him But yet by your leave he that shall read Dio Cassius his testimony of him will scarce take him for an honest man He salutes his friend Lucilius thus Si Philosopharis beneè est ego quidem Philosophor But his practice was most unphilosophicall He enveighed against Court-parasites yet was ever himself at Court he detested flatterers when none flattered more then he He taught chastity but was too in ward with Agrippina the mother of Nero and taught him by his practice that abhorred trade of unnaturall filthinesse He reproved rich men but gat a vast estate and condemned luxury when himself had five hundred stools of Cedar with feet of ivory and every thing else answerable Thus Abanah and Pharphar may serve to scour and rinse but Jordan only can cure the leper Learning and Philosophy may barb and curb corruption but it is the Scripture only that giveth more grace as St James hath it Iam 9.6 and doth a perfect cure upon the conscience And that is only too when it is seconded and set on by the spirit who moves upon the face of these waters stirs them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13 Heb 4.2 Tu benè cavisti ne te ulla occidere possit Litero nam nota est 〈◊〉 nullo â—ibi S Tho Moore quis nesset Erasmun Culls as aelernum si latuisset opus Minoris arbitror Hieronymo suos const it esse libres conduos quam nobis restitutes Erasm Annol in Ro. 1. Plus sanctimotie conipici in ipso libello quaÌ„ in libelli authere Iob. a Woovers in Polymatbia D. Pridea lect Nihil unquam eum ignorasse Neand. Chron. p 91. Ita in
c. they called him oftentimes by the name of Bengi Bengi that is Schollar schollar which amongst them is accounted in a Prince to be no small disgrace But what said a far wiser man Happy is that Common-wealth where either Philosophers bear rule or the Ruler study philosophy The Doctours and Judges amongst us to intimate some such thing surely have one and the same habit square caps and scarlet gowns prescribed them Nebuchadnezzar seems to have been a schollar Dan. 1.19 for he was able to pose the young students and to pronounce after he had communed with them which were the best learned Yea it is said v. 20. That in all matters of wisdome and understanding that the King enquired of Daniel and his fellows be found them ten times better then all the Magicians so they called their Philosophers and interpreters of divine and humane laws and wise men the learned of all Nations were called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative persons Mat. 23.34 till Pythagoras first in modesty named himself Philosopher or a wel-willer to wisdome that were in all his realm Ahashuerosh also when he could not sleep called for a book fo did Tamberlane the night before the mortall battle between him and Bajazet he called for a book care would not suffer him to sleep wherein was contained the lives of his fathers and Ancestours and other valiant worthies the which he used ordinarily to reade as he then did not as therewith vainly to deceive the time but to make use there of by the imitation of that which was by them worthily done and declining of such dangers as they by there rashnesse or over-fight fell into Alphonsus King of Sicily called his books his best Councellours for they wound tell him truth Turk Hist 218. Et hoc ipso laudem veram merait quòd falsam contempsit Lipsius Gabriel Simeoâ— in Symbolis when none else durst Iulius Caesar wrote his own acts and modestly called them not Histories but Commentaries He would be carved standing upon a globe of the world and having in his left hand a book in his right hand a sword with this title or motto Ex utroque Caesar Q. Elizabeth who was wont to qualâ—fie the tediousnesse of her serious affairs with the sweet recreation of letters either read or wrote some what every day Camd Elisab 412 500. saith M. Camden who alto testifieth that she translated Boetius his books De consolatione handsomely into the English tongue that the took very all that Anagram Veritas aâ—mata according to the queen of Scots name Maria Stuarta that being perplexed whether or no to put the Queen of Scots to death the sate many â—mes melancholly and often sighing muttered to her self Aut for aut seri and Ne feriare feri c. She answered severall Embassadours in their severall languages being herein like Cleopatra who gave answers by her self to the Ethiopians Arabians Hebrews Syrians Medes and Parthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch and could tune her tongue like an instrument of many strings saith Plutarch to whatsoever dialect she listed But besides the vulgar tongues wherein she was ready Queen Elizabeth understood the learned tongues as did also not long before her the Lady Jane Gray and that famous Olympia Fulva Morata of Ferrara in Italy who publikely and with great commendation professed the Greek and Latine tongue at Heidelberg anno dom 1554. I conclude with K. Iames whose golden pen saith a reverend Divine M Boltons Gen. direct for wal with God p. 15. in whose words I relate if hath given such a blow to that beast of Rome that be will never be able to stand upon his four legs again He hath shot out of his royal bow such keen arrows taken out of the quiver of Gods book which will bang in the sides of that scarlet whore and make her lams as long as she lives c This learned King after he had moderated as Doctour of the Chair at Oxford in all faculties when in the publike library there he beheld the little chains where with the leverall books are fastned to their places Eruidem fi unauan mâ—bt in fvis fit ut capavâ—s ducar hoc caâ—erem cancere com 〈◊〉 c. Rex Platon per D Isaaâ— Wake p. 113 Bonarum artiâ— expers igna 〈◊〉 cet vere caque ad viruÌ„ doctum tertmðilde t intelligere ac sacere videretur Dâ— Fâ—runt cum non cruâ—uâ—sse cum esseâ—â— perator â—ec puduisse unquam ad doâ—torem prosicisâ— Dâ—â— in vite Buâ—chius in aâ—â— I could wish said he is ever it be my lot to be carried captive to be shut up in this prison to be bound with these chains and to spend my life with these fellow captives that stand here chained Few Princes have the happinesse that Trojan had who though he were no schollar yet he truly understood and accordingly did those things that pertain to a schollar But he highly esteemed learning in Pliny and others whom he prized and preferred no lesse then did Antoninus the Philosopher who was not ashamed after that he was Emperour to resort dally to his Doctour And after he came to Athens and was admitted to be of that University he granted them large priviledges did them great honours and founded many Lectures with a liberall allowance of maintenance Aeneas Sylvius afterwards pope was woâ—t to say of learning That popular men should esteem is as silver Noblemen as gold princes as pearls His â—uâ—eâ—ffâ—ouâ— Nâ—câ—las thâ— fifth when it was told him that there were such and such in Rome that made good verses Nay not good verses said he for if they can do so why come they not and make themselves known to me Qui Poetis etiam malis pateo who am a favourer and rewarder of any Poets be they never so bad Divers learned men flourished in the times of our Henry 1. sirnamed Beauclark because he had in his youth some taste of learning Dan hist fol. 68. which put many of his subjects into the fashion of the book like as all the Court of Sicily was set upon the study of Philosophy when Dionysius looked that way and had got the company of Aristippus and Plato the former of whom Iohnston de naturâ—e constantia p 69 Neand Chron. said he is ever craving money of me the later defires nothing but books And indeed how much Plato preferred books before money well appeared when he gave as he is reported to doe for three books thirty thousand florens As of Renchlin it is storied that he gave the Jew a crown an hour that read Hebrew to him at Rome Of S. Hierome That he went by night and by stealth to the Jew that taught him Hebrew for if it had been known the Jews would have been the death of them both This he did when he was now an old man as Cato though old set himself to learn Greek and Sigismund the Emperour Latine The
usually called such those vain-glorious self-ascribing Pastours at Corinth that sought to bear away the bell from Paul and would not stick to answer this demand of his Greenincbonius Quis te discernit As that insolent Arminian did Ego meipsum discerno I make my self to differ And what hast thou c. There are that would hammer out their own happinesse like the Spider climbing by the thred of her own weaving with Motto accordingly Mihi soli debeo Why dost thou glory As great a folly as for the groom to be proud of his masters horse the stage-plaâ—er of his borrowed robes or the mud wall of the Sun-shine Of all the good that 's in us we may well say as the young man did of his hatchet Alas master it was but borrowed Verse 8. Now ye are rich Crescit oratio saith Piscator here The Apostle riseth in his expressions and that all along by an ironicall reprehension These Corinthians had riches and gifts and learning and carried aloft by these waxen wings they domineered and despised others Verse 9. As it were men appointed to death As when he fought with beasts at Ephesus The Heathens in their publike calamities would commonly call out Christianos ad leones Tertul. Apol. cap. 40. to the lions with these Christians as if they had been the cause Ignatius suffered in this sort A spectacle to the world As those that were first led in triumph and then had back again to the prison Piscat there to be strangled Verse 10. We are fools c. Not to the world but in your account too For these Corinthians undervalued and depressed Paul under their silly shallow-headed Verbalists not worthy to carry his books after him for found and substantiall learning Verse 11. Even to this present Thus he complaineth not out of impatience for he was active in his sufferings but to stain their pride that permitted it so to be when it in their power to have relieved him Verse 12. And labour working c. Whereas they might object Are you hungry thirsty naked It 's because you are idle No saith he We labour working with our hands 〈◊〉 shame for you to suffer it and yet can hardly sweat out a poor living Verse 13. Being defamed we entreat Though Luther call me devil said Calvin yet I will honour him as a servant of God We are made as the filth of the world q. d. The filth of filth for the whole world lies in wickednesse as a foul sloven in a slow or as a carrion in the slime of it The word signifies The sweepings of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the dirt scraped off the pavement thereof And the of-scouring of all things Detersorium sordes purgamenta rejectâ—menta Piaculares obominales saith Paraeus The word signifies M Burrows the dung-cart saith one that goes thorow the City into which every one brings and casts his filth Every one had some filth to cast upon Paul and the Apostles Constantine a Citizen of Rhoane with three others being for defence of the Gospel condemned to be burned were put into a dung cart who thereat rejoycing Act. and Mon. fol â— 20. said that they were reputed here the excrements of the world but yet that death was a sweet odour unto God Budaeus is of opinion that the Apostle here alludeth to those expiations in use among the heathen performed in this manner Certain condemned persons were brought forth with Garlands upon their heads in manner of sacrifices these they would tumble from some steep places into the sea Bud Pandec oftering them up to Neptune with this form of word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be thou a propitiation for us So for the removall of the pestilence they sacrificed certain men to their goods these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filth loading them with revilings and cursings Verse 14. To shame you An innocent person sometimes upon the fulnesse of an aspersion may conceive shame as David dip Psal 44.15 yet usually shame is the effect of an evil conscience and may prove by Gods blessing a means of repentance 2 Thess 3.14 Verse 15. Ten thousand instructers Gr. Pedagogues who oft prove Orbiliusses sharp and severe above measure Verberibus pluunt colaphis grandinant So did these Corinthian schoolmasters 2 Cor. 11.20 They were also too well skilled in the Dorick dialect crying Give Give and taught little more then elegant elocution Verse 16. Be ye followers of me As dear children Ovid. A bove majori discit ar are minor Constantines children resembled their father exactly they put him wholly on saith Eusebius and were as it were very he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 17. For this cause That ye may be followers of me and know what I do Of my waies which be in Christ It is of excellent use to know what good men especially Ministers do as well as what they say Ministers lives should be a transcript of their Sermons or as so many Sermons on the life of Christ Verse 18. Now some are puffed up Swelling in the body is an ill symptome So it is in the soul A swelling wall will shortly fall Verse 19. The Kingdom of God i.e. The administration of his Ordinances and Government of the Church Verse 20. With a rod or in love Both but as children we think not so Sed sinite virgam corripientem ne sentiatis malleum conterentem saith one Father Bern. Hieron Non erudit pater nisi quem amat nec corripit nisi quem diligit saith another CHAP. V. Verse 1. As is not so much as named TO wit Without detestation The Apostle seems to allude to Antiochus Soter who married his step-mother Stratonice being first like to die for love of her as Erasistratus the Physitian told his Father Aelian Of this incestuous marriage came Antiochus Theos or Antiochus the god so called of the Milesians because he did put down their tyrant Timark This god was poisoned by his wife Laodice Among the Gentiles In Mexico and those parts whoredome Sodomy Sir Fra Drake his World encompas 58. and incest those Spanish vertues as one calleth them are common without reproof the Popes pardons being more riâ—e in those parts then in any part of Europe for these abominable filthinesses whereout he sucketh no small advantage Notwithstanding the Indians abhor this most lothsome living shewing themselves in respect of the Spaniards as the Scythians did in respect of the Grecians whom they so farre excelled in life and behaviour as they were short of them in learning and knowledge Who hath not heard of the abhorred incest of the house of Austria Spec. Europ King Philip 2. could call Arch-duke Albert both brother cousin nephew and son For all this was he to him either by bloud or affinity being uncle to himself cousin germane to his father husband to his sister and father to his
The same is known of him That is Knows him savingly Gal. 4 9. is taught of God 1 Thess 4 9. who only gives true wisdom Jam. 1.5 Verse 4. Is nothing in the world A meer fiction it is that the Idol representeth a brat of mans brain None other God but one This the wiser Heathen also acknowledged and for opposing the multitude of gods Socrates suffered Cicero in his books of the Nature of the gods takes pains to shew the vanity of Heathen Deities And after all wisheth that he were as well able to finde out the true God as to discover the false Verse 5. That are called gods Hesiod reckons up thirty thousand of them that were in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What an army may we think there were of them in after-ages As there be gods many The Serpents Grammar first taught Deum pluralitèr declinare Ye shall be as gods Gen. 3. saith Damianus And Lords many Demy-gods Heroes whose images were worshipped Ninus was the first that made an Image for his Father Belus and all that came to see it were pardoned for all their offences whence in time that Image came to be worshipped But they did a very ill office that first brought in Images saith Varro as Calvin citeth his words for they increased errour and took away fear And Plutarch saith It is sacriledge to worship by images Verse 6. But to us there is but one God Be the gods of the Heathen good-fellows saith one the true God is a jealous God and will not share his glory with another Of whom are all things and we for him So that God is the first cause and the last end of all which two are the properties of the chief good Verse 7. Vnto this hour Though they have been better taught and clearly convinced yet they stifly retain at least some tincture of their old odde superstitious conceits Me ex ca opinione c. De nat deor l. 3. No mans speech whether he be learned or unlearned saith Cicero shall ever perswade me from that opinion which I have taken up from mine ancestours concerning the worship of the immortall gods Their conscience being weak That is not rightly informed of the true nature of things indifferent Is defiled By doing what they doubt of Verse 8. But meat commendeth us not This is another objection Meat is indifferent The Apostle answers Verse 9. True it is indifferent so it prove not a stumbling block to the unresolved For in such a case thou must suspend thy liberty and forbear to exercise it Verse 10. Be emboldened This is Proficere in pejus aedificare in gehennam as Tertullian hath it Whâ—â—es men look upon party-coloured objects they bring forth spotted fruits as Labans sheep did Verse 11. Thy weak brother perish Revolt to Paganisme or at least pollute his conscience with mortall sinne which shall be set upon thy score And hast thou not sins enough of thine own to answer for Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wound their weak consciences Gr. Beat upon it to make it sound heavily as a shaulm Sin is as a stroke upon the heart 2 Sam. 24.10 Ye sinne against Christ Who holds himself highly concerned in the misusages of his servants It is an idle misprision to sever the sense of an injury done to any of the members from the head Joah had slain Abner and Amasa David appropriates it Thou knowest saith he to Solomon what Joab did to me Tho arraignment of mean malefactours â—uns in the stile of wrong to the Kings Crown and dignity So here Verse 13. While the world standeth We must stand unchangeably resolved neither to give offence carelesly nor to take offence causlesly CHAP. IX Verse 1. Am I not an Apostle c. THat is to say Do I require you to do any thing more then I my self do daily in parting with my proper rights All things in a Minister should be exemplary and for imitation Tit. 2.7 In all things shew thy self a patern of good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word there used signifieth a thing that makes the stamp on the coyn or the mould whereinto the vessel is cast and shaped Have I not seen the Lord viz. In visions and extasies The false Apostles reported him no Apostle because he had not conversed with Christ in the flesh It is ordinary with seducers to detract from the truths Champions that they may be the better esteemed of Thus Bellarmine rejecteth the Fathers and others that make not for him as heretikes To Irenaeus Tertullian Eusebius and Luther saith he I answer Omnes manifesti haeretici sunt De Christo lib. 1. cap. 9. they are all manifest heretikes So Arminius his course was to detract from the authority and fame of Calvin Zanchi Beza Martyr Synol Dordeo 〈◊〉 c. that he might build himself upon better mens ruines The Jesuites speak most basely of St Paul as making much against many of their tenets and stick not to teach in their Pulpits That he was not secure of his preaching but by conference with St Peter Nor that he durst publish his Epistles till St Peter had allowed them Spec Europ Verse 2. The seal of mine Apostleship See the like Jer. 23 22. and Mat. 21.28 where our Saviour proveth John Baptists Ministry to be from heaven by the success Verse 3. Mine answer to them c. Or this is mine Apology to those that cavil and quarrel my calling viz. That I have converted you and others a reall proof an odular demonstration So 2 Cor. 13 3-5 Verse 4. To eat and to drink At the Churches charge so that we do it moderately without excesse as Josiah did and it went well with him Jer. 22.15 Verse 5. To lead about a sister At the Churches charge likewise The Papists that deny the lawfulnesse of Ministers marriage are condemned and cursed by their own Canon-law Distinct 29. and 31. See Acts and Monuments folio 1008. Paphnutius opposed this proposition in the Nicene Councel and prevailed Hist trip l. 2. c. 14. Verse 6. To forbear working At our trade Yes or else I should easily be of Melancthons minde who when one had said of the Ministery that it was the Art of Arts and the science of sciences if he had added said Melancthâ—n that it is the misery of miseries Joh. Manl. loc com 471. he had hit the nail on the head Verse 7. Who goeth a warfare c. Ministers as they should be valiant as souldiers diligent as husbandmen vigilant as shepherds Pastor arator aeques c. so should they live of their labour as every tinker and tapster doth It 's a sign of gasping devotion when men are so close-handed to their Ministers whose very cold water goes not unrewarded Verse 8. Or saith not the law Not of Nations only as vers 7. but of God expressely Verbis non solum disertis sod exertis Verse 9. Doth God take care
Maries daies at one stake a lame man and a blinde man The lame man after he was chained casting away his crutch bad the blinde man be of good comfort for death would heal them both Act. and Mon. fol. 1733. And so they patiently suffered Verse 44. A spirituall body Luther saith the body shall move up and down like a thought Augustin saith they shall move to any place they will assoon as they will As birds saith Zanchius being hatched do flie lightly up into the skies De operib Dei which being eggs were a heavy and slimy matter So man being hatched by the resurrection is made pure and nimble and able to mount up into the heavens Verse 45. A quickning spirit Christ is called a spirit from his Deity as Heb. 9.14 and a quickning spirit because he is the principle of life to all believers Verse 46. And afterward that is spirituall Nature Art Grace proceed from lesse perfect to more perfect Let us advance forward and ripen apace that we may be accounted worthy to obtain that world and the resurrection from the dead Luk. 20.35 Verse 47. Of the earth earthy Gr. Dusty slimy ex terra friabili Let this pull down proud flesh The Lord from heaven Not for the matter of his body for he was made of a woman but for the originall and dignity of his person whereof see a lively and lofty description Heb. 1.2 3. Verse 48. They that are earthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgus fictilis Man is but an earthen pot Isa 64.8 Verse 49. The image of the heavenly See Phil. 3.21 Our bodies shall be fashioned like to Christs glorious body in beauty brightnesse incorruption immortality grace favour agility strength and other unspeakable qualities and excellencies Whether they shall have that power as to tosse the greatest mountains like a ball yea to shake the whole earth at theâ—r pleasure as Anselme and Luther thinke I have not to say Verse 50. Flesh and bloud The body as it is corruptible cannot enter heaven but must be changed we shall appear with him in glory The vile body of Moses that was hid in the valley of Moab was brought forth glorious in the hill of Tabor Math. 17. Verse 51. I shew you a mystery Not known till now to any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This likely was one of those wordlesse words that Paul heard in his rapture 2 Cor. 12.4 Verse 52. The trumpet shall sound As at the giving of the law it did Exod 19 16. If the law were thus given saith a Divine how shall it be required If such were the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The trumpet of the Angel called to the one the trumpet of the Arch-angel shall summon us to the other In the one the Mount only was on a flame all the world shall be so in the other To the one Moses saies God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 53. For this corruptible Pointing to his body he that speaketh as Psal 34 6. This poor man cried the Lord heard him So the old believers when they rehearsed the Creed and came to that Article I believe the Resurrection of the flesh they were wont to adde Etiam huâ—â—s carnts even of this self-same flesh So Job 19.27 Verse 55. Death is swallowed up As the fuell is swallowed up by the fire as the Sorcerers serpents were swallowed up by Moses his serpent Verse 56. Death where 's thy sting This is the sharpest and the shrillest note the boldest and the bravest challenge that ever man rang in the ears of death Sarcasmo constat hostili derisione quâ mors ridenda propinatur saith one Death is here out-braved called craven to his face and bidden Do his worst So Simeon sings out his soul Tollitur mors non ne sit sed ne obsit Aug. Hilarion chides it out Ambrose is bold to say I am neither ashamed to live nor afraid to die Anne Askew the Martyr Act. and Mon. fol. 1131. thus subscribeth her own confession Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards heaven Ibid. Mr Bradford being told he should be burned the next day put off his cap and lifting up his eyes praised God for it Verse 56. The sting of death is sinne Christ having unstinged death and as it were disarmed it we may safely now put it into our bosoms as we may a snake whose sting is pull'd out If it shoot forth now a sting at us it is but an enchanted sting as was that of the Sorcerers serpents Buzze it may about our ears as a drone Bee but sting us it cannot Christ as he hath taken away not sinne it self but the guilt of sinne so not death it self but the sting of death Verse 57. But thanks be to God c. Here S. Paul Christs chief Herauld proclaims his victory with a world of solemnity and triumph Verse 58. Alwaies abounding c. This will strengthen faith as the oft knocking upon a stake fastens it When faith bears fruit upward it will take root downward CHAP. XVI Verse 1. Collection for the Saints THe poor believers at Jerusalem Rom. 15.26 who had suffered hard things of their own Countrey-men 1 Thess 2.14 and taken joyfully the spoiling of their goods Heb. 10.34 Gal. 2.10 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were therefore relieved by the Churches of the Gentiles at Pauls motion The word here used for Saints signifieth such as are taken off from the earth The Saints though their commoration be upon earth their conversation's in heaven Verse 2. Vpon the first day The Christian Sabbath the Lords-day as the Greek Scholiast well renders it which to sanctifie was in the Primitive times a badge of Christianity When the question was propounded Servasti dominicum Hast thou kept the Lords-day The answer was returned Christianus sum intermittere non possum I am a Christian I can do no lesse then keep the Lords-day D King on Jonas Lect. 7. But the world is now grown perfectly profane saith one and can play on the Lords-day without book The Sabbath of the Lord the sanctified day of his rest is shamelesly troubled and disquieted Lay by him in store Gr. As a treasure 1 Tim. 6.18 Manus pauperum gazophylacium Christi The poor mans box is Christs treasury As God hath prospered him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given him a good arrivall at the end of his voiage and enabled him for we may not stretch beyond the staple and so spoil all Verse 3. Your liberality Gr. Your grace That which having received of Gods free grace you do as freely part with to his poor
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
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
the word as Chap. 1â— 1 wherewith is measured not the Temple only as there but the City gates and wall as Ezek. 4. Verse 16. And the City lieth foursquare So was Babylon of old as Herodotus describeth it which yet was taken by Cyrus Alexander Herod 〈◊〉 and sundry other enemies Heaven also is taken but by another kinde of violence then by force of arms The solid square whereby it is here set forth commends it to us 1. Heb. 12.28 For stable and unshaken Immota manet as it is said of Venice which yet stands in the sea and hath but one street that is not daily overflowed the Venetian Motto is Nec fluctu nec flatu movetur 2. Turk hist 1153. For such as looketh every way to the four corners of the earth as Constantinople did which is therefore said to be a City fatally founded to command Twelve thousand furlongs About 300. Dutch miles Nine-veh was nothing to this City for bignesse no more is Alcair Scanderoon or Cambalu which yet is said to be 28. miles in circuit being the imperiall seat of the great Cham of Tartary Quinsay in the same Kingdom Ibid. 75. is said to be of all Cities in the world the greatest in circuit a hundred miles about as Paulus Venetus writeth who himself dwelt therein about the year 1260. But our new Jerusalem is far larger 12000 furlongs according to some make 1500 miles and yet he that shall imagine heaven no larger then so shall be more worthy to be blamed then the work-men were that built Westminster hall which King William the second the founder found great fault with for being built too little saying It was fitter for a Chamber Dan Chron. then for a Hall for a King of England and therefore took a plot for one farre more spacious to be added unto it Verse 17. An hundred twenty four Cubits A Cubit is six handfuls That is of the Angel That appeared as a man but bigger and higher then ordinary Now because this holy City is thus measured and that with the measure of a man Some think it to be meant of the Church militant But some other passages in this and the following Chapters cannot be otherwise taken according to the letter then of the state of full perfection They do best in my opinion that take in both Verse 18. Was of Jasper A stone of great worth and glory the beauty whereof saith one it is easier to admire then to declare It hath a variety of sweetnesse in it such as none of the most cunning wits and sharpest eyes are able to distinguish Heaven we are sure is such as eye hath not seen ear hath not heard c. Sermo non valet exprimere experimento opus est Words are to weak to utter its happinesse get to it once Chrysost and you will say so Pure gold A mettall that shineth in the fire wasteth not in the use rusteth not with long lying rotteth not though cast into brine or vinegar as Pliny noteth to shew that this City is incorruptible invincible Like unto clear glasse Glistering gold such as this world affords not Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foundations The Apostles and their faithfull succâ—ssours who were puriores coelo saith Chrysostome clearer then the sky the very stars of the world and flowers of the Churches as Basil calleth them Verse 20. The fift Sardonyx Search is here made thorow all the bowels of the earth for something of worth to shadow out the Saints happinesse which if it could be fully known as it cannot it would be no strange thing or thank-worthy for the most horrible Belial to become presently the holiest Saint or the worlds greatest minion the most mortified man He that desires to know the nature and vertues of these precious stones may read Epiphanius Philo Francisous Rurus and others Degemmâ—â— Josephus also in the third book of his Jewish Antiquities That was an odd conceit and scarce worth relating held by Anaxagoras Coelum ex lapidibus constare aliquando collapsurum Laâ—rt That heaven was made up of stones and would one day fall upon mens heads That other saying of his is much more memorable when being asked Wherefore he was born He answered Vt coelum contempler that I might busie my thoughts about heaven Verse 21. And the twelve gates i. e. Gate-keepers Preachers of the righteousnes that is by faith Were twelve pearls All which doe receive their lustre and worth from Christ that pearl of price Matth. 13. like as the pearl by beating oft upon the Sun-beams becometh radiant as the Sun Was pure gold Which no dirty dog may ever trample upon Verse 22. No temple No need of externall worships and ordinances for they are all taught of God they see his face and hear his voice Now we see but in part because we prophecy but in part 1 Cor. 13. Verse 23. And the City had no need He saith not there shall be no Sun or Moon but there shall be no such need of them as is now for the Lamb shall outshine them shine they never so gloriously as they shall in that new heaven Isa 30.26 Verse 24. And the Nations See Isa 60 3. and that he speaketh of the life to come See ver 11 18 19.21 Do bring their glory Despise and cast away all for heaven Canutus set his crown upon the crucifix which according to the course of those times was held greatest devotion K Edw. 6. Act. and Monfol 1185. assured the Popish rebels of Devonshire That he would rather lose his Crown then not maintain the Cause of God he had taken in hand to defend Nazianzen rejoyced that he had something of value viz. his Athenian learning to part with for Christ c. Verse 25. For there shall be no night there And so no need to fear a sudden surprize by the enemy watching his opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their day above is a nightlesse day as a Father cals it Verse 26. And they i. e. The Kings as ver 24. Verse 27. And there shall in no wise Though the serpent could wind himself into paradise yet no unclean person can come into this holy City Tertullian called Pompeys theatre which was the greatest ornament of old Rome arcem omnium turpitudinum the stie of all uncleannes Heaven is none such CHAP. XXII Verse 1. A pure river NOt muddy as Nilus but clear as Callirhoâ— The allusion seems to be to that earthly Paradise so well watered Gen. 2. or else to Ezek. 47. This river is Christ Joh. 4.14 and so is that tree of life verse 2. The second Adam is a quickening spirit Verse 2. In the midst of the street of it In medio foro ejus where all may easily come by it not kept with a strong guard as the apples of Alcinous Hesperides c. Twelve manner of fruits Heavens happinesses are so many that they cannot be numbred so
singulis doctus â—â—afit ut carum uniod tantùm tote vilae suae decursu operam dedisse videretur Bonosius in vita Tostari Casaub exere in Baron and makes them medicinable Wholsome words such as have a healing property in them as the word signifies For else the word profiteth not unlesse it be mixt with faith yea the Bare letter killeth I say not learning killeth as that Ignoramus once mistook the matter but the spirit giveth life Erasmus was as well seen in the text as another and did a great deal of good by his latine translation gave much light to it by his annotations and Paraphrases Besides his other worthy works he took insinite pains in furbishing the Fathers This one thing saith he I dare boldly affirm That S. Hieroms books never cost him so much pains in making them as they have cost me in restoring them And yet for all this we cannot tell what to make of him for matter of religion Erasmus in religione suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Bucholcerus He was as soon with Protestants and as soon with Papists and so was well thought of on neither side lost his good esteem with all Beza thinks he was not sound in the doctrine of the Trinity And it was a witty truth put upon him by one of his friends as he himself relates it concerning his Enchiridion of a Christian souldier That there was more holinesse to be found in his book then in the Authour of his book Raram facit virtus cum scientia mixturam saith one Learning and grace meet not but in a few Galen the chief Physitian derided the Bible Paracelsus was an Atheist and if Eractus belie him not a Magician Vlpian the chief Lawyer was a bloudy persecutour Baldus an Arch-patron of the Popes supremacy and yet they were wont to say of him That he knew all that was knowable Tostatus otherwise called Abulensis was omnium scientiarum doctrinarumque arca emporium A magazine or mart of all sciences so skilfull in each that one would have thought he had studied noting else but that all his life long Besides of he had had all his works he is thought to have written as many sheers as he lived daies and yet carried down the stream of the times with the errour of the wicked as S. Peter hath it 2 Pet. 3.17 And as Calderinus his contemporary was wont to say when he went to Masse Eamus ad communem errorem he stickled â—itiâ—ly for Antichrist Laudo acumen viri si in meliora incidisset teâ—â—â—ora longè maximi saith Casaubon It was his unhappinesse that he fall upon such bad times else he might likely have been better I was an obstinate Papist saith Latimer of himself as any was in England Insomuch that when I should be made Bachelour in Divinity my whole argument went against Philip Melancthon and his opinions Bilney heard me at that time Act. and Mon. fol 910. and perceived that I was zealous without knowledge and came to me afterwards in my study and desired me for gods fake to hear his confession I did so and to say the truth by his confession I learned more then afore in many years So from that time forward I began to smell the Word of God and forsake the school-Doctours and such like fooleries Horrible barbarisme had overspread the eye of whole Christendome To be a Grecian was grown suspicious Ioh. Manl loe com p. 972. but to be an hebrician little lesse then hereticall Rodulphus Agricola and Joannes Capuio lived together at Heydelberg Rodulphus interpreted Greek Authours to the young students Capuio read them an Hebrew lecture but privately and to a few only for fear of the Monks who were mad at that generall resurrection of all good learning and language a little before the receiving of the Gospel For as in the first plantation there of in Europe God shipped the arts before into Greece that they might be as harbingers unto it Siccanes linguntusceri La zare as Tertullian speaketh So in these later ages the Lord intending a reformation of religion set up the Turk to over-run Greece and by that means sent over into these Western parts divers learned exiles Paul Iovius in clogijs vircrum literis illustriuÌ„ Lâ—ll Girald Dialog Volater Anthropolog l. 21. Parei medulla hist eâ—ol p. 311. as Chrysoloras Trapezuntius Gaza who translated Tully de senectute into Greek Argyrophylus Chalcondylas Cydonius who translated like wise Thomas Aquinas his works Marcus Musurus with whom Erasmus lived familiarly Hermotimus Spartiata whom Capuio heard in France as he had done Argyropylus in Italy These were Gods first instruments to restore humane learning that was almost lost out of the world At which time also he vouchsafed to mankinde the knowledge of the Art of Printing which is said to have been first invented at Strasborow in Germany by John Guttenberg a Monk where like wise John Mentelius printed the first book and that was Tullies Offices the copy whereof is kept in the publike library at Frankford to this day for a monument After this the Presse was transtated first to Mentz and then to Rome by Joannes Gallinaccus And shortly after there were printed at Paris Antwerp Venice and divers other places the works of sundry learned men stirred up by God to fetch the Arts back out of â—â—anishment Such as were in Italy Bembus Sadoletus Victorius in Germany Erasmus Melancthon Camerarius Sturmius In France Budaeus Silvius Turnebus Lambinus here in England Ludovicus Vives Sr Thomas Moor Lilly Linaker my near kinsman by the mothers side and many others Buchanan indeed the Scot complains that he was born nec coelo nec solo nec saeculo erudite Life of Edw. 6 by Sir Iohn Hayw p. 3. Sic Archelaw magis ex Euripidu quam Euripides ex Archelai familiaritate innotuit Eras Adag in neither learned air foil nor age But as the Historian saith of Dr Cox 〈◊〉 M. Iohn Cheek Tutours to K Edw 6 that though they were men of mean birth yet were they so well esteemed for vertue and learning that they might well be said to be born of themselves So may it be said of that Prince of Poets Buchanan He was an honour to his countrey better known by him perhaps abroad then he by it as little Hippo was by great S. Austin But to proceed After that humane learning began thus to reflourish and lift up the head Divinity also that had been shamefully obscured and flurried with needlesse and endlesse doubts and disputes was vindicated and illustrated by the knowledge of latine Greek and Hebrew the dignity and study whereof the holy Ghost seems to intimate that he would have ever kept afoot in theChurch by the inscription of our Saviours title on the crosse in those three tongues and all frivolous and fruitlesse school-quirks taken out of the way young students were put upon the reading of the Scriptures in stead whereof till then