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
hearts unto the Lord This is the best tune to any Psalm Spirituall songs they are called both because they are indited by the spirit and because they spiritualize us in the use of them Verse 20. Giving thanks alwaies In our deepest miseries let us sing chearfully as Paul and Silas in the dungeon as Philpot and his fellows in the cole-house as many Martyrs in the â—lames as Luther did in a great conflict with the devil Venite Joh Mâ—â—â— loc com page 43. said he to his company in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus Let us sing the 130. Psalm in despite of the devil Happy was that tongue in the Primitive times that could sound out aliquid Davidicum any thing of Davids doing Verse 21. Submitting your selves This is a generall admonition to all inferiours whose duties are afterwards described Thus in the second Table of the Law the fifth Commandment for order and obedience is fitly premised to the following pâ—â—cepts In the fear of God This frameth the heart to a ready and regular submission Hence that saying of Luther Primo praecepto reliquorum omnium observantia praecipitur The first Commandment includes the other nine Verse 22. Wives submit c. This includes reverence obedience c. God hath scattered the duties of husbands and wives up and down the Scritptures that they may search and by learning to be good husbands and wives they may learn also to be good men and women As unto the Lord Who taketh himself dishonoured by wives disobedience And though husbands may remit the offence done to them yet they cannot remit Gods offence but there must be speciall repentance Verse 23. For the husband is the head And would it not be ill-favour'd to see the shoulders above the head Verse 24. Therefore as the Church Denying her self to please Christ making his will her law In every thing In all her husbands lawfull commands and restraints A wife should have no will of her own but submit to her husbands albeit there are that merrily say that when man lost free-will woman took it up Verse 25. Husbands love your wives He saith not Rule over them in answer to submit vers 22. for this they can readily do without bidding but love your wives and so make their yoke as easie as may be columbae trahunt currum Veneris Verse 26. That he might sanctifie The maids were first purified and perfumed before Ahashnerosh chose one But here it is otherwise Sanctification is a fruit of justification The Lord will not have a sluttish Church and therefore he came not by bloud only but by water also that clean water of his spirit whereby he washeth away the swinish nature of his Saints so that they desire no more to wallow in the mire Verse 27. Concil Arausican secund Oanon 12. That he might present As Isaac did his Rebecca adorned with his jewels See Ezek. 16.14 Tales nos amat Deus quales futuri sumns ipsius dono non quales sumus nostro merito saith an ancient Councel Verse 28. As their own bodies No man may hide himself from his own flesh at large Isa 58.7 that is from his neighbour of the same stock much lesse from a wife which is such another as himself Genesis 2.18 nay his very selfe as here Verse 29. For no man over hated No man but a Monk who whips himself or a mad man Mar. 5.5 who cuts himself It was the saying of the Emperour Aurelius A wife is to be oft admonished sometimes reproved but never beaten and yet of the Russian women it is reported that they love that husband best that beats them most and that they think themselves else not regarded unlesse two or three times a day well-favouredly swadled M. Jun in orat Heyl. Geog. Chrysostom saith It is the greatest reproach in the world for a man to beat his wise But nourisheth and cherisheth it As the hen doth her chickens or as the cock-pigeon doth the eggs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbarum masculus ipse ovis incubat Chytrae in Levit. 13. Mâ—lanctton Contrariwise the Pie hunts away his mate about autumn lest he should be forced to keep her all the Winter and so becometh the hieroglyphick of an unkinde husband Even as the Lord the Church Loe this is the patern of all true love whether to our selves or others Verse 30. Of his flesh and of his bones Whilest he that is joyned to the Lord is one spirit 1 Cor. 6.17 This union is neither naturall nor corporall nor politicall nor personall but mysticall and spirituall And yet it is no lesse true and reall then that of God the Father and God the Son Joh. 17.21 22. For as the holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones So the Spirit unites that person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Verse 31. For this cause c. See the Note on Mat. 19.5 and on Gen. 2.24 Shall be one flesh By vertue of that Covenant of God betwixt married couples Prov. 2.17 for he keepeth the bonds of wedlock Verse 32. This is a great mystery To wit this mysticall marriage with Christ It passeth the capacity of man to understand it in the perfection of it Preachers can make it known but in part and hearers can but in part conceive it Let us therefore wait for perfect understanding of it till all things be perfected in Christ Verse 33. Neverthelessâ— q. d. But that I may return to my former discourse from the which I have somewhat digressed for your satisfaction See that she reverence 1. In heart as Sarah did Abraham and she is crowned and chronicled for it I Pet. 3.6 2. In her speeches both to him and of him as the Spouse in the Canticles 3. In all her gestures and deportments for she may scold with her looks c. Vultu saepè laeditur pietas God hath a barren Womb for mocking Michal CHAP. VI. Verse 1. Children obey your Parents AS Isaac did Abraham in submitting to be sacrificed As Christ became obedient even to the death of the Crosse For this is right Good and acceptable before God and men 1 Tim. 5.4 See the Note on Mat. 15.4 Verse 2. First Commandment with promise To wit with speciall promise of long life See more in the Note on Mat. 15.4 Verse 3. And thou maist live long Good children help to lengthen their parents daies as Joseph did Jacobs God therefore lengthens theâ—s in redhostimentum as it were Or if he take from them this long lease he gives them a free-hold of better value Verse 4. Provoke not c. God forbids bitternesse and austerity in husbands Colos 3.19 Masters Colos 4.1 parents here and Col 3.21 Superiours must so carry themselves as to
here to relate Sed exorto Evangelij jubare sagaciores ut spero principes ad nutum Romani Orbily non solvent subligacula saith one Verse 5. Remember ye not Satan usually hides from us that which should help us But as the soul should be as it were an holy Ark so should the memory be as the pot of Manna preserving holy truths for constant use Verse 6. What with holdeth c. viz. The Roman Empire which had its rise raign and ruine whereupon the Popedome was founded and grew to that excessive greatnesse that it laboured with nothing more then with the weightinesse of it lest Verse 7. Doth already work In those ancient Apostates and Antichrists S. â—ohn complaineth of Tertullian condemneth the Bishops sprouting ambition in these words I hear that there is a peremptory edict set forth alate Pontisex scilicet maximus Episcopus Episcoporum dicit This he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus saith the chief-Priest the Bishop of Bishops c. Odi fastum illius Ecclesiae saith Basil Vehicalis insidentes circumspecte vessiti epulas curantes prosu at c. I hate the pride of that Western Church Ammiaâ—us Marcellinus a Heathen Historian sharply taxeth the roman Bishops of his time for their pride and prodigality How stifly did Gregory the great oppose Iohn of Constantinople for affecting the title of Universall Bishop And yet how basely did the same Gregory collogue with Phocas the Emperour that himself might be so stiled Zonaras This Phocas a wilde drunken bloâ—â—y adulterous tyrant advanced the Bishop of Rome Gregories successour to the primacy and was therefore slaughtered by Heracliut who cut oft his wicked hands and feet and then his genitals by piece-meal Vntill he be taken out of the Way That is The Roman Emperour have removed his seat to Constantinople that Româ— may become the nest of Antichrist In mari bistor Ioannes de Columna writeth That Otho Emperour of Germany thought to have â—uated himself at Rome as former Emperours had done and began to build him there a stately palace But at the earnest importunity of the Romans he gave over that design the like had been attempted 300 years before by Constans nephew to Heraclius Theophanes Zonaras â—iâ—â—enuâ— Genebr Chron. but could never be effected This was by a singular providence of God saith Genebrard a Popish Chronologer that the kingdome of the Church prophecied of by Daniel might have it's seat at Rome If he had said that the kingdom of Antichrist prophecied of by S. Paul and S. Iohn might have it's seat in that City seated upon seven hils he had said the very truth he had hit the nail one the head Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall that wicked Gr. That lawlesse yokelesse masterlesse monster to whom in the Councel of Lateran 1516. one year only before Luther stood up to reform there was granted plenary power over the whole Church which was never setled upon him in any former Councel Pope Nicolas the first said Dist 96. That he was above law because Constantine had stiled the Pope God But the very glosse derides him for this inference With the spirit of his mouth i.e. With the evidence of his word in the mouths of his faithfull Ministers Vide catalogum Testium veritatis Bellarmine confesseth to his great grief Lib 3 de Papa Rom cap. 11. that ever since the Lutherans have declared the Pope to be Antichrist his kingdom hath not only not increased but every day more and more decreased and decaied With the brightnesse of his coming At the last day The holy City shall they tread under foot fourty and two moneths Rev. 11.2 that is as some compute it till the year of grace 1866. But that 's but a conjecture Verse 9. After the working of Satan Who as Gods ape works effectually in his and by his agents upon others By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both And lying wonders The devil is ashamed saith the Jesuite Gretser to confirm Luthers doctrine by miracles But he that now requireth miracles to make him to believe is himself a great miracle saith Austin Verse 10. And with all deceivablenesse Popery is nothing else but a great lie a grand imposture a farrago of falsities and heresies It is not without cause that the Centurists say Cent. 10. cap. 11 That all the old heretikes sled and hid themselves in the Popish Clergy Because they received not the love This is the great Gospel-sin punished by God with strong delusions vile affections just damnation Verse 11. Strong delusion Gr. The efficacy of orrour Wolph memâ—lect As in those at Genoa that shew the Asses tail whereupon our Saviour rode for an holy relique and perform divine worship to it And in those that wear out the marble crosses graven in the pavements of their Churches with their often kissing them Spec. Europ The crucifix which is in the city of Burgus the Priests shew to great personages as if it were Christ himself telling them that his hair and nails do grow miraculously which they cut and pare monethly and give to Noble-men and holy reliques The Jesuites confesse that the legend of miracles of their Saints is for most part false but it was made for good intention and herein that it is lawfull and meritorious to lie and write such things Spanish pilgâ— to the end the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 12. That they all might be damned Levit. 13.291 Heresie is the leprosie in the head which is utterly uncurable and destroies the soul See Rev. 19.21 Had pleasure is unrighteousnesse These are delivered up to that dead and dedolent disposition Ephes 4 19. loosing at length all passive power also of awakening cut of the snare of the devil who taketh them alive at his pleasure 2 Timothy 2. ult Verse 13. But we are bound c. Lest they should be discouraged with the former discourse the Apostle tels them that being elect they cannot be finally deceived So the Authour to the Hebrews Chap. 6.9 Zuinglius after that he had terrified the wicked was wont to come in which Bone vir hoc nihil ad te This is nothing to thee thou faithfull Christian We cannot beat the dogs but the children will cry and must therefore be stilled and cheared up And belief of the truth That is of Christ the object in the glasse of the Gospel Verse 14 To the obtaining of the glory This is the end of faith as faith is of effectuall calling Verse 15. Stand fast Though never so many fall from the faith Falling stars were never but Meteors Hold the traditions Hold fast by these that ye may stand the faster Verse
our hatefull unthankfulnesse which is saith one a monster in nature a solecisme in manners a paradox in divinity a parching winde to damme up the fountain of divine favours But became vain in their imaginations Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their reasonings disputations discourses upon serious deliberation They stood not to their own principles as That there is one God only That this God is to be worshipped c. but were Atheists by night that worshipped the Sun and Atheists by day that worshipped the Moon as Cyril saith wittily Verse 22. Professing themselves to be wise Aristotle Natures chief Secretary writeth many things most absurdly concerning God As Metaphys l. 12. that he is a living creature That he worketh not freely Ib. lib 1. Bodin Theat Nat p 29. but by a kinde of servile necessity and that therefore he deserveth no praise or thanks from men for his many benefits sith he doth but what he must needs do These are Aristotles absurd assertions And yet at Stuckard in Germany was found a Doctour of Divinity that preached to the people That the Church might be sufficiently well taught and governed by Aristotles Ethicks though we had no Bible And the Collen Divines set forth a book concerning Aristotles salvation Verse 23. Made like to corruptible man God made man in his own image And to be even with him as it were will needs make God after his image And fourfooted beasts God therefore justly gave them up to Sodomy whith did abase them below the beasts that there might be an analogy between the sin and the punishment This is called a meet recompence ver 27. They dishonoured God they dishonoured therefore themselves They would not know nor honour him they shall not therefore know nor spare one another c. so severely will God punish the contempt of rebellion against the light And creeping things In Lapland the people worship that all day for a god Abbots his Geog. whatsoever they see first in the morning be it a bird or worme Verse 24. Arist Etb l 7. c. 3 4. Gave them up to uncleannesse Aristotle 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 Socrates is said to have had his Catamite Iavenal Inter Socratices c. Verse 25. Who changed They tare out their naturall principles and turned Atheists Verse 26. Into that which is against nature So against nature that children natures end and posterity is utterly lost by it Verse 27. Leaving the naturall As at this day in the Levant Sodomy is held no sinne Bâ—unts voyage The Turkish Basha's have many wives but more Catamites which are their serious loves Burned in their lust Gr. Were scalded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some men put off all manhood become dogs worse then dogs Hence Deut. 23.18 The price of a dog that is of a buggerer as Iunius and Deodatus expound it Verse 28. To a reprobate minde Or an injudicious minde Or a minde rejected disallowed abhorred of God Or a minde that none hath cause to glory in but rather to be much ashamed of Verse 29. With all unrighteousnesse The mother of all the ensuing misrule Wickednesse The Syrian saith Bitternesse See Ier. 2.19 Envy murther Three such Agnominations are found in this black bedroll The Apostle seems delighted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was likewise the Prophet Isaiah Of which noble two I may well say as one doth of Demosthenes and Cicero Demosthenes Ciceroni praecipust ne esset primus Orator Cicero Demostheni ne solus Malignity Or Morosity crossenesse Verse 30. Haters of God And so God-murtherers 1 Joh. 3.15 See the Note there Verse 31. Implacable That will not hear of a truce much lesse of a peace Verse 32. Have pleasure Or they patronize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. applaud and approve This is set last as worst of all it comprehends all kindes of consent To hold the bagge is as bad as to fill it CHAP. II. Verse 1. Therefore thou art inexcusable THough thou have no pleasure in them that do evil as Chap. 1. 32. but dost superciliously censure them being thy self otherwise as bad Cato is said to have exercised usury to have prostituted his wife to have slain himself God oft sets a Noverint universi upon the worlds wizards for the foulest fools Verse 2. Which commit such As Cato ver 1. whom yet Velleius affirmeth to have been hominem virtuti simillimum But God judgeth not as man Verse 3. Thinkest thou This is preaching to the conscience to the quick Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of God Gr. His native goodnesse ready to be imploied to the behoof and benefit of the creature Tit. 3.4 Now as the beam of the Sunne shining on fire doth discourage the burning of that so the shining of Gods mercies on us should dishearten and extinguish lust in us This is so equall and needfull a duty that Peter picks this flower out of Pauls garden as one of the choisest and urgeth it upon those to whom he writes 2 Pet 3.15 Verse 5. Treasurest up unto thy self Sicut mittentes pecuniam in gazophylaâ—ium quod ubi jam impletur confringituâ— saith Stella upon Luke In treasuring there is 1. Laying in 2. Lying hid 3. Bringing out again as there is occasion Wicked persons whiles by following their lusts they thinke they do somewhat to their happinesse shall in the end finde Pro the sauro carhones those burning coals Psal 140.10 Verse 6. Who See the Note on Mat. 16.27 Verse 7. Who by patient continuance Or By suffering persecution for righteousnesse sake Gordius the Martyr said It is to my losse Tertal Ep. ad Polycarp if you bate me any thing in my sufferings Majora certamina majora sequuntur pramia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius Much pains hath much gains Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto them that are contentious That wrangle and thwartle against clearest truths searching the devils skull for carnall arguments as those Athenians Act. 17. being refractary as Pharaoh who would not sit down under the miracle but sent for the Magicians And though the word doth eat up all they can say as Moses his rod did yet harden they their hearts as Pharaoh and resolve to curse as Balaam what ever come of it These are those contentious ones Verse 9. Of the Iew first Qui ideò deteriores sunt quia meliores esse deberent Who are therefore worse Salvian because they should be better Verse 10. Peace Safety here and salvation hereafter Verse 11. For See the Note on Act. 10.34 Verse 12. Perish without law Or Though they hall no written law as that of Moses Verse 13. But the doers of the law The Scriptures are verba vivenda non lâ—genda Aug. as Egidius Abbot of Norimberg said of
Christ you have all for in him is all fulnes both repletive and diffusive both of abundance and of redundance too both of plenty and of bounty Is made unto us wisdome This notes out Christs Propheticall office Righteousnesse and sanctification By his Priestly office Redemption By his Kâ—â—gly office having fully delivered his from sin death and hell all which is not fully done till after death And that 's the reason why Redemption is here set last See Rom. 8.23 Luk. 21.28 Verse 31. Glory in the Lord Acquiesce and exult in him which is the end why God hath done all this for us in Christ CHAP. II. Verse 1. Not with excellency SAint Pauls speech was neque lictâ— neque negl cta neither curious nor carelesse Politian could say that it is an ornament to an Epistle to be without ornaments And yet he had so little grace as to prefer Pindars Odes before Davids Psalms Hosius also the Câ—dinal thought Davids Psalms unlearned applying that Scribrmus indoctâ— doctique pocmâ—ta passim Os durum The holy Scriptures have a grave eloquence but want those pompous and painted words that carnall rhetoricians hunt after Verse 2. To know any thing To professe or teach any other skill All the wisdom of a man is in this one thing saith Lactartius Vt Christum cognoscat colat That he know and worship Christ Hoc nostrum dogma haec sententia est c. Lactan. liâ— 3. cap. 30. Verse 3. In weaknesse In misery and in a mean condition labouring with his hands c. Act. 18.3 And in fear Of adversaries or through care of discharging my duty amongst you Verse 4. With entising words Religion is not a matter of parts words or wit The devil cares not for the sons of Sceva's adjurations Abanah and Pharphar may scour but Jordâ—n only can cure Gods holy things must be handled Sanctè magis quam scitè with fear and reverence rather then with wit and dalliance In demonstration of the spirit With demonstrations fetcht out of the very marrow of the Scriptures It must be an elaborate speech that shall work upon the conscience Verse 5. That your faith c. A humane testimony can breed but a humane faith Aarons bels were of pure gold our whole preaching must be Scripture-proof or it will burn and none be the better for it In the power of God In the Gospel that lodgeth a certainty in the soul Verse 6. Wisdome among the perfect Or those that are grown to maturity Some think the Apostle borroweth this tearm from the Pagans superstition who admitted none to their most secret Ceremonies but only persons well prepared and purified for many years Yet not the wisdome c. Which is like the labour of Moles that dig dexterously under ground but are blinde above ground That come to nought That are tumbled into hell with all their learning which doth but light them into utter darknesse Nos cum doctrinis nostris c. Aug. Verse 7. Wisdome of God in a mystery Whiles God did not divide himself into a mercifull Father and a just Judge as Valerius speaketh of Zaleucus but declared himself to be both a perfectly mercifull Father and withall a perfectly just Judge which was such an act of wisdom as the world never heard of This is that great mystery of godlines 1 Tim. 3.16 Verse 8. Which none of the Princes He calleth the Pharisees and Philosophers Princes for their learning as being himself a scholar Only he might well have said of them as Tuliy of others in another case Mihi quidem nulli satis eruditi videntur quibus nostra sunt ignota I cannot take them for scholars Cic de Poetâ— Latinu that partake not of our learning None of the Princes of this world knew Because their learning hung in their light So it fared with Vspian the chief Lawyer Galen the chief Physitian Porphyry the chiefest Aristotelian and Plotinus the chief Plaionist who were profest enemies to Christ and his truth So was Libanius and Lucian the chief scholars of their time None miscarry oftner then men of greatest parts None are so deep in hell as those that are most knowing They see no more into the mystery of Christ then illiterate men do into the profound points of Astronomy As a man may look on a trade and never see the mystery of it or he may look on the letter and never understand the sense so here Verse 9. Eye hath not seen c. It is reported of one Adrianus that seeing the Martyrs suffer such grievous things he asked the cause one of them answered Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The naming of which Text so wrought upon him that afterward he became a Martyr The things which God hath prepared As he prepared Paradise for Adam so heaven for all his Yet he reserves not all for the life to come but gives a few grapes of Canaan in this wildernesse Verse 10. But God hath revealed The Chineses use to say of themselves Dâ—scrip of the world Chap. of China and Cathaia That all other Nations of the world see but with one eye they only with two This is most true of the naturall man compared to the spirituall Verse 11. Save the Spirit c. Man knows his inward thoughts purposes and desires but the frame and disposition of his own heart he knows not Jer. 17.9 Knoweth no man How can he that cannot tell the form and quintessence that cannot enter into the depth of the flowers or the grasse he treads on have the wit to enter into the deep things of God hid from Angels till the discovery and since that they are students in it But the Spirit of God With this heifer of his therefore we must plow if we will ever understand his riddles Verse 12. Not the spirit of the world The world lieth down in that unclean one and is under the power and vassallage of that spirit that worketh in the children of disobedience as a Smith in his forge 1 Joh. 5.19 Ephes 2.2 It is wholly set upon wickednesse as Aaron saith of the people Exod. 32.22 That we might know A sweet mercy The Cormorants of the world will not let their heirs know what they will do for them till they die But God assures his of heaven afore-hand Thus we have not received the spirit of this world we cannot shift and plot as they can but we have received a better thing and have no reason to repine Verse 13. But which the holy Ghost teacheth So that not the matter only but words also of holy Scripture are dictated by the Spirit and are therefore to be had in higher estimation 2 Pet. 1.21 Comparing Or coapting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitting spirituall words to spirituall matters that all may savour of the Spirit Verse 14. But the naturall man The meer Animal
have no Subjects then Subjects of divers religions And out of a bloudy zeal suffered his eldest son Charles to be murdered by the bloudy Inquisition because he seemed to favour our profession Hieron Catina Verse 15. What concord hath Christ Those Moderatours that plead for a correspondency with Popery would make a pretty shew if there were no Bible But if these reconcilers as Franciscus de sancta clara and his fautors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us Verse 16. I will dwell in them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwell in them This notes Gods nearest communion with them He setteth them before his face continually Psal 41.12 as loving to look upon them The Philosopher told his friends when they came into his little low cottage The gods are here with me God and Angels are with his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And walk in them As they did in Solomons porch and other walks and galleries about the Temple And hereunto the Prophet alludes Zach. 3.7 The Turks wonder to see a man walk to and fro and usually ask such whether they be out of their way or out of their wits Biâ—lulph Verse 17. And be ye separate For grosse Idolatry and for fundamentall errours only must we separate Corruptions grew so great in the Church of Rome that it justly occasioned first the separation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman Diâ—p derep l. 2. cap. 12. Machiavel observed that after the thousand year of Christ there was no where lesse piety then in those that dwelt nearest to Rome And Bellar mine bewails it Lib. 3. de Papa Rom cap. 21. That ever since we cried up the Pope for Antichrist his kingdom hath not only not encreased but hath greatly decreased And I will receive you So you shall be no losers â—e put you into my bosome God imparteth his sweetest comforts to his in the wildernes Hos 2.14 Verse 18. I will be a Father The fundamentall meritorious impulsive and finall causes of this precious priviledge see set forth Eph. 1.5 6. Saith the Lord Almighty This is added by our Apostle to Jer. 31.9 CHAP. VII Verse 1. Having therefore c. FAith in the promises purifieth the heart Act. 15.9 and argueth notably from mercy to duty From all filthinesse Sin defileth a man worse then any jakes or leprosie It is the devils excrement it is the corruption of a dead soul Seldome or never is there a birth of saving grace but there follows it a flux of mortification Of flesh and spirit i. e. Both of the outward and inward man Or of flesh that is worldly lusts and grosle evils as uncleannesse earthly-mindednesse c. And of spirit that is more spirituall lusts as pride presumption self-flattery c. These lie more up in the heart of the Countrey as it were those other in the fronâ—iers and skirts of it Perfecting holines Propounding to our selves the highest pitch and the best paterns In the fear of God Which is the fountain whence holinesse flows See Pro. 8.13 Verse 2. Receive us Gr. Make room for us in your hearts and houses Set wide open the everlasting doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locum date that the King of glory may come in triumphantly riding upon us his white horses Revel 6 2. We have wronged no man Ministers must so live that they may if need be glory of their innocency and integrity as did Moses Samuel Paul Melancthon We have corrupted no man viz. As the false Apostles had done with their leaven of false Doctrine which eateth as a canker 2 Tim. 2.17 or a gangrene which presently over-runs the parts and takes the brain Protagoras in Plato boasted that of those sixty years that he had lived he had spent fourty in corrupting of youth We have defrauded no man We have cunningly made sale of no man as those old impostours that made prize of their prisoners 2 Pet. 2.3 And as those Popish Muscipulatores or Mice-catchers as the story calleth them that raked together their Peter-pence and other moneys here in England by most detestable arts Polydore Virgil was one of these ill officers that left not so much money in the whole Kingdome sometimes as they either carried with them or sent to Rome before them Verse 3. I speak not this c. Though cause enough he had to condemn them for their shamefull tenacity toward him whom they basely suffered to labour for his living and to preach gratis against all right and reason To die and to live with you Such faithfull friends are in this age all for the most part gone in pilgrimage and their return is uncertain as once the Duke of Buckingham said to Bishop Morton in Rich. the thirds time Jonathan and David Pylades and Orestes Polistratus and Hippoclides are famous for their love one to another These two last being Philosophers of Epicurus his sect Vâ—lâ—r Mâ—x l. â— c. 16. are said to have been born the same day to have lived together all their daies and to have died in the same moment of time being well stricken in years But the love of Irish foster-brothers is said far to surpasse all the loves of all men Câ—md Elizab. fol. 483. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. I am exceeding joyfull Gr. I do over-abound exceedingly with joy Others may revell the godly only rejoyce they have an exuberancy of joy such as no good can match no evil over-match Witnes the Martyrs ancient and modern Oh how my heart leapeth for joy said one of them that I am so near the apprehension of eternall blisse I God forgive me mine unthankfulnesse and unworthinesse of so great glory In all the daies of my life I was never so merry Act. and Mon. fol 1668 1669 1670. as now I am in this dark dungeon Beleeve me there is no such joy in the world as the people of Christ have under the crosse Thus and much more Mr Philpot Martyr Verse 5. Our flesh had no rest Our spirit had no unrest The outward man suffers much sometimes when the inward remains unmolested Philip Lantgrave of Hesse being asked how he could so well bear his seven years imprisonment answered Se divines Martyrum consolationes sensisse that he felt the divine consolations of the Martyrs which as bladders bore him aloft all waters Verse 6. God that comforteth This is a most sweet attribute of God such as we may profitably plead and produce in praier He loves to comfort those that are forsaken of their hopes By the coming of Titus Who came very opportunely 2 Cor. 2.12 13. even whiles Paul was writing this Epistle Gods comforts are therefore sweet because seasonable He never comes too soon nor
staies too long He waits to be gracious as being a God of judgement Were we but ripe he is ready and will lift us up in due time Isa 30 18. 1 Pet. 5.6 Verse 7. Your earnest desire Of seeing me or rather of satisfying me Your fervent minde Gr. Your zeal both against the incestuous person and the false Apostles Saint Pauls adversaries Verse 8. Though it were but for a season Gr. For an hour In sin the pleasure passeth the sorrow remaineth but in repentance the sorrow passeth the pleasure abideth for ever God soon poureth the oil of gladnesse into broken hearts Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye sorrowed to repentance Gr. To a transmentation to a thorow change both of the minde and manners Optima aptissima poenitentia est nova vita saith Luther Which saying though condemned by Pope Leo 10. is certainly an excellent saying Repentance for sin is nothing worth without repentance from sin If thou repent with a contradiction saith Tertullian God will pardon thee with a contradiction Thou repentest and yet continuest in thy sin God will pardon thee and yet send thee to hell There 's a pardon with a contradiction Sorry after a godly manner Gr. According to God This is a sorrowing for sin as it is Offensivum Dei averfivum à Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both comes from God and drives a man to God as it did the Church in the Canticles and the Prodigall Verse 10. Godly sorrow worketh Sin bred sorrow and sorrow being right destroieth sin as the worm that breeds in the wood eats into it and devours it Chrysost So that of this sorrow according to God we may say as the Romans did of Pompey the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch That it is the fair and happy daughter of an ugly and odious mother Repentance never to be repented of That is saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—rbâ—â—y of Repent Never to fall back again for a man in falling back seemeth to repent him of his repentance Others interpret it such a repentance as a man shall never have cause to repent of Job cursed the day of his birth but no man was ever heard to curse the day of his new birth For it is repentance to salvation it hath heaven it is that rain-bow which if God see shining in our hearts he will never drown our souls But the sorrow of the world That which carnall men conceive either for the want or losse of good or for the sense or fear of evil Worketh death As it did in Queen Mary Act. and Mon. fol. 1901. who died as some supposed by her much sighing before her death of thought and sorrow either for the departure of K. Philip or the losse of Callice Duke of the heâ—rt or both There are that interpret death in this place of spirituall death because it is opposed here to life and salvation Verse 11. What carefulnesse Gr. What study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veâ—emens ad aliquam rem magna cum volaâ—â—â—e applicatio which saith Tully is an earnest and serious bending and applying of the minde to some thing with a great deal of delight It is rendered here carefulnesse not that of diffidence but that of diligence putting a man upon those wholsome thoughts What have I done What shall I do c. Yea what clearing Gr. Apology or defence M Bradford Sâ—r. of Repent p. 14. The old interpreter renders it satisfaction It may be saith Mr Bradford he meant a new life to make amends thereby to the Congregation offended As the devil is called the Accuser so the Spirit is called The Comforter or pleader for us because as he maketh intercession in our hearts to God so upon true repentance he helpeth us to make apologies for our selves not by denying our sins or defending them but by confessing and disclaiming them as a childe to his father Yea what indignation Or stomach as Ephraim Jer. 31.19 The publican who smote himself upon the brest he would have knockt his corruptions if he could have come at them as those Isa 30.22 that polluted the Idols that they had perfumed and said unto them Get you hence be packing What have I to do any more with Idolds Hos 14.8 Out of doors with this Tamar here 's no room for her So foolish was I and so very a beast saith David Psal 73. How angry and hot was he against himself 2 Sam. 24.10 Yea what fear Of Gods heavy displeasure and of doing any more so the burnt childe dreads the fire He that hath been stung hates a snake Yea what vehement desire As that of Rachel after children as that of David after the water of the well of Bethlehem as that of the hunted Hinde after the water-brooks David panted and fainted after God Psal 119. That Martyr cried out None but Christ none but Christ. Yea what zeal Which is an extreme heat of all the affections for and toward God Davids zeal ate him up Paul was judg'd as mad for Christ as ever he had been against him 2 Cor. 5.13 with Act. 26.11 Yea what revenge Out of deepest self-abhorrency buffeting the flesh and giving it the blew eye as S. Paul that crucifix of mortification once did Thus the women parted with their looking-glasses Exod. 35. Mary Magdalen wiped Christs feet with her hair wherewith she had formerly made nets to catch fools in Cranmer burnt his right hand first wherewith he had subscribed Act. and Mon. fol. 1714. and oftentimes repeated in the flames This unworthy right hand so long as his voice would suffer him The true penitentiary amerceth himself and abridgeth his flesh of some lawfull comforts as having forfeited all These seven signs of godly sorrow are to be seen in the repenting Church Cant. 5. as in a worthy example or emblem I sleep there 's indignation but my heart waketh there 's Apology I arose to open c. there 's study or care and diligence My soul failed there 's her zeal I sought him I called on him there 's her vehement desire The watchmen found me they smote me c. There 's her revenge whiles she shrank not for any danger but followed Christ thorow thick and thin in the night among the watch And all this shews her fear of being again overtaken with drousinesse To be clear in this matter Because they had heartily repented of it Quem poenitet peccasse poenè est innocens Senec. in Agam. Repentance is almost equivalent to innocence Imò plus est propemodùm à vitijs se revocasse quam vitia ipsa nescivisse Amb. in Psal saith Ambrose Verse 12. Not for his cause That is Not so much for his cause That suffered the wrong viz. The father of the incestuous person Compare Gen. 49.4 But that our care for you That the Church might not suffer as allowing such foul facts How the Primitive
〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends I have never a friend And as Plato A friend is a very mutable creature Verse 17. The Lord stood God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse He loves to help those that are forsaken of their hopes The preaching might be fully known Or Soundly proved to be a divine ordinance by my constancy and contempt of death Out of the mouth of the lion Nero who first orientem fidem Romae cruentavit as Tertullian speaketh put Christians to death and made a bloudy decree That whosoever confessed himself a Christian should Dedicator dam nationiâ— chri li. anorum Teit. without any more ado be put to death as a convicted enemy of mankinde Tertullian calleth him The Dedicatour of the condemnation of Christians Verse 18. And the Lord shall deliver Experience breeds confidence Vnto his heavenly kingdom So David argues from temporals to eternals Psal 23.5 6. Verse 19. Salute Prisca c. See the Note on Rom. 16.3 Verse 20. At Miletum sick See the Note on Phil. 2.27 Verse 21. Do thy diligence c. The Apostle quickneth Timothy as Tully did his friend Quamobrem si me amas c. si dormis expergiscere si stas ingredere si ingrederis curre si curris advola Credibile non est quantum ego in amore fide tua ponam Make all possible haste hither for I rely much upon thy love and loialty Verse 22. Grace be with you Gods blessing be with you alwaies Amen Act. and Mon. 1365. Laur. Saunders Even now to ward the offering of a burnt sacrifice c. said that Martyr in a letter to certain friends A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to TITUS CHAP. I. Verse 1. The faith of Gods elect NOt the election of Gods faithfull ones as the Arminians make it And the acknowledging of the truth It is usuall with S Paul in the beginning of his Epistles to utter much in few and to set down the summe of the whole Gospel as here he doth Justification Sanctification and the hope of salvation and all by the acknowledging of the truth Verse 2. God that cannot lie The word of promise bindes God therefore it seems saith one that it is stronger then God for he can assoon deny himself as his promise Verse 3. Manifested his word As when he laid plainly He that believeth is the Son hath eternall life Verse 4. Common saith Common to the communion of Saints vers 1. and to them proper and peculiar for all men have not faith 2 Thess 3.2 Verse 5. Set in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coâ—sicias Gr. Set straight or make up the things that I left unfinished Verse 6. The husband of one wise Here the Apostle canonizeth saith an Interpreter Stultâ—t the marriage of Minâ—sters Verse 7. A Bishop must be blamelâ—sse As was Moses Samuel Paul Bradford Bucer c. who led convincing lives so that their foes could not many thing stain them nor their friends sufficiently commend them Not soon angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bilâ—osus bellicosus testy and techy easily blown up inâ—o â—age that will not be laid down without revenge Verse 8. Temperate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No slave to his fleshly appetite but one that can master himâ—elf and give laws to his lusts See my Common place of Abstinence Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holding fast c. As with tooth end nail against those gain-saiers that would snatch it from us Verse 10. For there are many unruly Lawlesse yokelesse masterlesse men untractable untameable that refuse to be reformed hate to be healed God will hamper these Belialists 2 Sam. 23.6 Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose mouths must be stopped Gr. Muzzled as bandogs are Câ—c de divinat Laâ—rliâ—â— Fides puniâ—a Virgil. Cres semper mendax â—ala bellua bellâ—o deseâ— Camdeâ—s Eliz. fol â—04 Creâ—izâ—c â—â—â— Cretâ—â—â—â—hâ—â—â—de Frâ—en A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Casaub Frogs they â—â—y will leave croaking if but a light be hanged over the lake wherein they are Let but the truth come clearly in place and heretikes will be soon filâ—nced But if they will not another course must be taken with them Verse 12. Even a Prophet of thâ—ir own Epimenides the Poet who by his countrey-men the Cretians was counted a Prophet and had divine honours done to him after his death The Cretians are alwaies liers So were the Carthaginians Tyrijque bilingues The French had so often deceived the English that such as they mean to deceive they call by a common by-word Ias Aâ—â—lâ—â— The English The Cretians were loud liars even to a Proverb Of Delon Homer saith That he had an art in lying But Euâ—aemâ—a Joannes that Cretian Dae noniâ—ck wins the whetâ—onâ— one from all his countrey-men whiles he blusheth not to tell the world in print that these are the doctrines and practices of the Protestants to worship no God to frame our religion to the times to pretend the publike cause to our private lusts to break our words as we see good for our purpose to cover deadly hatred under fair flatteries to confirm tyranny by shedding the bloud of innocents c. Verse 13 Rebuke them sharply Gr. Precisely rigidly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— uttingly severely and to the quick A Metaphor from Chyrurgeons who must not be melch-hearted faith Celsus but pare away the dead flâ—sh Ne pars sincera trabatur Howbeit Chirurges misericordes esse non opartes that is a good rule given by a godly Divine that although there must be some warmth in a reproof yet it must not be scalding hot M Wbatcy in his Atchetyp Words of reviling and disgrace they scald as it were But words that tend to stir up the conscience to a duâ— consideration of the errour or evil reproved they be duly warm and tend to make the physick work more kindely Evangelizatum non maledictum missus es said Oâ—col â—mpadius to Farellus laudo zelum modò non dâ—sideretur mausuâ—tudo Vinuâ— oleum in tempore suo insund â—dum Evangelistam non tyrannicum leg sâ—atorem praestes Thou art sent to preach not to rail Thy zeal â— commend so it be mingled with meâ—knesse Wine must be poured into mens wounds one while Oecolamp epad Gul. Faâ—d and oil another Thou must shew thy self a peaceable preacher not a tyrannicall Law-giver c. Verse 14. Not giving heed to Jenish fables Wherewith their Talmud is full farâ—â— which whiles they hug over-hard as Cleopatra did the â—â—â—â—es that sucked her bloud they perish Verse 15. Vnto the pure all things c. This Piscator holds a sufficient warrant for us to use Ne forâ—â— and other Heathen-expressions like as the Apostles used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Piseâ—t in Mareâ—a 14 3. Pas praesat ad Lexic abused by the
in Daniel chap. 4.19 Noah took things fore-told him by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the right handle as the word properly signifieth By the which he condemned the world Of deep and desperate security that dead lethargy where into sin and Satan had cast them And became heir Heir apparant he was hereby evidently declared to be such Verse 8. When he was called A man may follow God dryâ—â—od thorow the red sea He is to be obeyed without sciscitation with a blinde obedience Abraham winked as it were and put his hand into Gods to be led whithersoever he pleased Magnus est animus Seneca qui se Deo tradidiâ— pusiâ—â—us degener qus obluctatur That 's a brave man indeed that can wholly resign up himself to God Quò â—atâ— trahunt retrahuntque sequamur Verse 9. Virgil. He sojourned in the land There he had his commoration but in heaven his conversation content to dwell in tents till he should fix his station above With Isaac and Iacob Perhaps together as near neighbours When Abraham parted with Lot he would part with him no further then the right hand is from the leâ—t Gen 13.9 There is singular comfort in the society of Saints Verse 10. Which hath foundations Heaven hath a foundation earth hath none but is hanged upon nothing as Iob speaketh Hence things are said to be on earth but in heaven Whose builder and maker Gr. Whos 's cunning artificer and publike workman God hath bestowed a great deal of skill and workmanship upon the third heaven Verse 11. Because she judged him c. At first she laughed through unbelief at the unlikelihood but afterward she bethought her self and believed This later is recorded the former pardoned So Gen. 18.12 Sarah laughed within her self saying After I have waxen old shall I have pleasure my Lord being old also Here was never a good word but one viz. that she called her husband Lord and this is recorded to her eternall commendation 2 Pet. 3.6 Verse 12. As the starres c. The seed of Abraham saith one are of two sorts Some are visible members of a Church yet have earthly hearts dry and barren as the sand Others as the starres of heaven of spirituall hearts minding things above Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab a sâ—nul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—abo And embraced them Gr. Saluted them kissing Christ in the promises and interchangeably kissed of him Cant. 1.1 being drawn together as the word signifies by mutuall dear affection Verse 14. Plotin ap Aug. decivâ— Dei That they seek a Countrey Fugiendum est ad clarissimam patriam ibi pater ibi omnia A way home to our Countrey saith one there 's our father there 's our All saith one To die is in Bernards language no more then repatriasse to go home again Verse 15. If they had been mindâ—full But to that they had no minde at all because their idolatry too much prevailed Ioshua 24.2 Gen. 31.19 yet not so much as among the Canaanites Deut. 12.31 Verse 16. God is not ashaâ—â—ed But honoureth them as his confederates because for his cause they â—enounted the world No man ever did or suffered any thing for God that complained of a hard bargain Verse 17. Abraham when he was tried Often trials which Abraham passed this last was the forest No son of Abraham can look to escape temptations when he seeth that bosome in which he desireth to rest so assaulted with difficulties Offered up his son Isaac Ready he was so to have done and therefore it is reputed and reckoned as done indeed 2 Cor. 8.12 See the Note there Verse 18. Of whom it was said This was one of those many promises that Abraham might think were all lost in the losse of his Isaac Never was gold tried in so hot a fire Verse 19. That God was able He founded his faith upon Gods fidelity and omnipotency These are the Iachin and the Boaz the two main pillars whereupon faith resteth Verse 20. By faith Isaac blessed Patriarchall benedictions were propheticall the blessing of godly parents is still very available for the good of their children and justifying faith is not beneath miraculous in the sphere of its own activity and where it hath warrant of Gods Word Verse 21. When he was a dying The spirits motions are then many times quickest when naturall motions are slowest most sensible when one body begins to be senslessâ— most lively when the Saints â—â—e a dying The Sun shines most amiably toward the descent The rivers the nearer they run to the sea the sooner they are met by the tide So here Verse 22. Gave commandment concerning He died upon the promise and held possession by his bones to testifie his firm hold of heaven Verse 23. Hid three moneths of his Parents That they hid him no longer argued weaknesse of their faith which yet is both commended and rewarded He was a proper childe Fair to God Act. 7.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a divine beauty and comelinesse Speciall endowments are a fore-token of speciall emploiment The very Heathen in chusing their Kings had a speciall eye to bodily beauty See 1 Sam. 10.23 and 16.19 17.42 Not afraid of the Kings commandment Because unjust and impious See the Note on Act. 4.19 Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he was come to yeares Gr. Grown a great one and so knew what he did understood himself sufficiently Refused to be called the sonne of Pharaohs And so to succeed in the kingdome for we read not of any son that Pharaoh had yea in the kingdome of Ethiopia too for being sent on his foster-fathers quarrell against the King of Ethiopia Histories tell us that he afterward married that Kings daughter for the which he was checked of his brother and sister Verse 25. Chusing rather to suffer The happiest choice that ever the good man made It was a heavy charge that Elihu laid upon Iob that he had chosen iniquity rather then affliction Iob 36.21 The Church is said to come from the wildernesse of troubles and miseries leaning on her beloved Cant. 8.5 The good soul will not break the hedge of any Commandment to avoid any piece of foul way Quas non oportet mortes praeaâ—ligere saith Zuinglius Zuing epist 3. What deaths had we not better chuse what punishment undergoe yea what hell not suffer rather then goe against our consciences rightly informed by the good Word of God The pleasures of sin for a season Iob fitly calleth sparks the sons of fire being ingendred by it upon fuell as pleasures are by our lusts upon the object But they are not long-lived they are but as sparks they die as soon as begotten they perish with the use Col. 2.22 Good God said Lysimachus for how short pleasure how great a Kingdome have I lost May not the voluptuous Epicure say so much better Verse 26. Esteeming the reproach c. Reproach is
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
Peter picks out of Pauls epistles as one of the choisest and urgeth it here Even as our beloved brother c. Ingenium est profiteri per quos profeceris saith Pliny S. Peter makes honourable mention of S. Paul so Ezekiel of his contemporary Daniel Verse 16. Wrest as they doe c. When we strive to give unto to the Scripture and not to receive from it the sense when we factiously contend to fasten our conceits on God like the harlot take our dead and putrified fancies and lay them in the bosome of the Scriptures as of a mother when we compell them to go two miles which of themselves would go but one when we put words into the mouths of these oracles by mis-inferences or mis applications then are we guilty of this sin of wresting the Scriptures Cadem Scripturarum faci â—â—s Tertullian speaketh of some that murther the Scriptures to serve their own purposes Verse 17. Fall As leaves fall from the trees in Autumn Verse 18. But grow In firmnesse in finenessâ— at least as an apple doth in mellownesse as Oaks grow more slowly then willows and bulrushes yet more solidly and in the end to a greater bulk and bignes A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. IOHN CHAP. I. Verse 1. That Which Was from the beginning CHrist the eternall God See the Note on John 1.2 Which we have heard c. The man Christ Jesus the Arch-prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have seen And what so sure as sight See Luk. 1.2 This was denied to many Kings and Prophets Luk. 10.24 To have seen Christ in the flesh was one of the three things that Austin wished which yet Saint Paul set no such high price upon in comparison of a spirituall sight of him 2 Cor. 5.16 See the Note there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have looked upon Diligently and with delight How sweet shall be the fight of him in heaven With what unconceivable attention and admiration shall we contemplate his glorified body out-shining the brightest Cherub Verse 2. For the life was manifested Christ who is life essentiall swallowed up death in victory and brought life and immor tality to light by the Gospel 2 Tim. 1.10 Verse 3. Declare we unto you That Theophylus-like ye may be at a certainty fully perswaded Luk. 1.1 having a plerophory or full assurance of understanding to the acknowledgement of the mystery of Christ Colos 3.2 See the Note there And truly our fellowship If any should object Is that such a preferment to have fellowship with you What are you c He answereth As mean as we are we have fellowship with the Father and the Sonne Union being the ground of communion all that is theirs is ours Verse 4. And these things Write We Out of the Scriptures those wells of salvation draw we waters with joy Isa 12.4 suck these brests of consolation and be satisfied Isa 66.11 Nusquam inveri requiem nisi in libro claustro Hom. in Genes saith one Chrysostome brings in a man laden with inward trouble coming into the Church where when he heard this passage read Why are thou cast down my soul c hope in God c. he presently recovered comfort Verse 5. That God is light He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall and they that walk with him must be as so many chrystall glasses with a lighâ— in the midst for can two walk together and they not be agreed Am. 3.8 Verse 6. If â—â— say that c. As they doe that professe to know God but in works do deny him Tic. 1.16 See the Note there And walk in darknesse There is a childe of light that walks in darknesse Isa 50.10 but that 's in another sense I he wicked also that are here said to walk in darknesse have their sparkles of light that they have kindled Isa 50.11 but it is but as a light smitten out of a flint which neither warms nor guides them but dazelleth their eyes and goes out so that they lie down in sorrow Verse 7. We have fellowship one c. That is God and we inasmuch as we are made partakers of the divine nature and are pure as God is pure 1 Joh 3.3 in quality though not in an equality And the bloud of Jesus That whereas Gods pure eye can soon finde many a foul flaw in the best of us our righteousnesse being mixt as light and darknesse dimnesse at least in a painted glasse died with some obscure and dim colour it is transparent and giveth good but not clear and pure light loe here a ready remedy a sweet support The bloud of Jesus Christ his son cleanseth us from all sin Verse 8. If we say that we have If any should be so saucy or rather silly as to say with Donatus Non habeo Domine quod ignoscas I have no sinne for Christ to cleanse me from he is a loud lier and may very well have the whetstone Verse 9. If we confesse Home agnoscit Dew ignoscit Aug. And Consessio pâ—ccaâ—i est vomitus sordium animae Judah his name signifies confession got the kingdome from Reuben He is faithfull And yet Bellarminâ— saith De â—ustific l. 1. cap 21. That he cannot finde in all the book of God and promise made to confession of sin to God From all unrighteousnesse All without exception why then should we put in conditions and as it were enterline Gods Covenant Verse 10. We make him a liar For the Scripture hath concluded all under sin Rom. 11.32 See the Note there CHAP. II. Verse 1. That ye sinne not PResuming upon an easie and speedy pardon The worser sort of Papists will say when we have sinned we must confesse and when we have confessed we must fin again that we may confesse again so making account of confessing as drunkards do of vomiting But we have not so learned Christ And if any man sin Being taken afore he is aware Gal. 6.1 See the Note there We have an Advocate Who appears for us in heaven and pleans our cause effâ—ctually See Heb. 9.24 Jesus Christ the righteous Or else he could not go to the Father for us See the Note on Joh 16.10 Verse 2. He is the propitiation Heb. Copher He coffers up is it were and covets our sins Psal 78.38 See the Note on Rom. 3.25 Verse 3. We know that we know him By a reflex act of the soul hence the assurance of saith the fruit of fruitfulnesse 1 Cor. 15.58 That we know him with a knowledge not apprehensive only but affective too Verse 4. He that saith I know him Here he disputeth against Verbalists and Solifidians See Jam. 2.14 with the Note there Verse 5. That we are in him In communion with him and in conformity to him Verse 6. To walk even as he walked This is the same with that Col. 2.6 to walk in Christ and with that 1 Pet. 2.21 to follow his
seven golden pipes thorow which the two olive branches do empty out of themselves the golden oils of all precious graces into the golden candle-stick the Church Zach. 4.2 3. So some interpret those seven eyes upon one stone Zach 3.9 concerning the Spirit in his severall operations upon Christ according to Isa 1.2 Verse 5. And from Jesus Christ Who is here set last of the three persons because more is to be said of him both as touching his three-fold office and a three-fold benefit there-hence redounding unto us That hath loved us See Ezek. 16.6 8 9. Christ that heavenly Pellican Pierij bâ—eroglâ—ph revived his dead young-ones with his own heart-bloud He saw the wrath of God burning about them and cast himself into the midst thereof that he might quench it Judah offered to be bound that Benjamin might go free Jonathan perilled his life and quitted his kingdome for love of David Arsinoe interposed her own body betwixt the murtherers weapons and her children But what was all this to this incomparable love of the Lord Jesus When the Jews saw him weeping for Lazarus Behold say they how he loved him When we see him weeping bleeding dying for us Shall not we much more say so Verse 6. And hath made us Kings To rule in righteousnesse to lord it over our lusts to triumph over and trample on all our spirituall adversaries being more then conquerours thorow him that loved us and laid down his life for us that we might raign in life by one Jesus Christ Rom. 5.17 And surely if as Peter Martyr once wrote to Q. Elizabeth Kings are doubly bound to serve God both as men and as Kings What are we for this spirituall kingdome Judg 5.28 And Priests uâ—to God To offer up to him the personall saer fice of our selves Rom. 12.1 the verball of praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reall of alms Heb. 1.15 16. See the Note on 1 Pet. 29. Verse 7. Bel old he cometh He is already upon the way and will be with us shortly Let us hasten his coming and say â—s Sisera's mother Why are his chariots his clouds so long in coming Why tarry the wheels of his chariots Shall nail Gr. Shall smite their brests or thighes the elect as repenting the reprobate as despairing Iisdem quibus videmus oculis flemus so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall look and lament Verse 8. Which is and which was The Father is called He that it Exod 3.13 The Son He that was Joh. 1.1 The holy Ghost He that cometh Joh. 16 8 13. as Aretas observeth Verse 9. In the kingdom and patience Christ hath a two-fold kingdom 1. Of power 2. Of patience Nec nisi per aâ—gusta ad augusta c. I have no stronger argument against the Popes kingdome saith Luther quà m quod sine cruce regnat Luth. T 2. then this that he raigns without the crosse The glory of Christs Church said George Marsh Martyr stands not in out ward shews Act. and Mon. fol. 1423. in the harmenious found of bels and organs nor yet in the glistering of mitâ—es and copes c. but in continuall labours and daily afflictions for his Namâ—s sake Was in the Isle Patmos He tels us not how he came thither he boasteth not of his banishment Virtus proprio contenta theatro Vertue is no braggard Verse 10. I was in the Spirit Acted by him and carried out of himself as the demoniack is said to be in the unclean spirit as being acted and agitated by him Sec the Note on 2 Pet. 1.21 On the Lords day The first day of the week the Christian Sabbath Mat. 24.20 called the Lords-day from Christ the authour of it as is likewise the Lords Supper and the Lords Church Kirk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word here used To sanctisie this Sabbath was in the Primitive times a badge of a Christian For when the question was asked Servasti Dominicum Keepest thou the Sabbath The answer was returned Christianus sum interâ—â—ittere non possum I am a Christian I must keep the Lords-day And heard behinde me Not before me implying that the Spirit calleth upon us being secure passing by and not regarding those things it cals for As of a trumpet To teach us that the things here delivered to the Church must be ever sounding in out ears and hearts indwelling richly in us Col. 3.16 Verse 11. Greg. Mag. Send it to the seven As all holy Scripture so this piece especially may well be called The Epistle of Almighty God to his creature Verse 12. And being turned I saw It is well observed here by a learned Interpreter M. Brightman That every godly endeavour doth receive some fruit greater then a man can hope for John turned himself to behold the man and behold over and besides seven Candlesticks which he had not the least suspition of Verse 13. And in the midst Christ is in the holy assemblies in the beauties of holinesâ—c he walketh in his garden Cant. 6.1 he comes in to see his guests Mat. 22.11 The face of God is seen in Sion Psal 84.7 Agarment down to the fiâ—t As a Councellour Isa 9.6 And girt It implies readinesse nimblenesse handinesse and handsomenesâ—e We also must gird our selves and serve the Lord Christ Luk 17.8 About the paps This implies his entire love seated in the heart Verse 14. White like wooll Noting his antiquity or rather his eternity and unspeakable purity Thales one of the Heathen Sages called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ancieâ—t of Beings Diâ—g Laeâ—â— As a flame of fire Sharp and terrible such as pierce into the inward parts Heb. 4.13 See the Note there Verse 15. And his fâ—et He stood firm then when he was cast into the fire of his Fathers wrath He trod the wine-presse alone and set his feet on the necks of all his and our enemies He lost no ground when he grappled with the devil on his own dung-hill Matth. 4. He will also bruise Saâ—â—â— under our feet shortly Rom. 16.20 As the sound of many waters Audible Som. Scip. terrible forcible Some Catadupes are deafâ—ed by the fall of this Nilus But the Spouse cries out O thou that dwellest in the gardens the companions hearken to thy voice cause â—e to hear it Cant. 8 13. Verse 16. And he had in his right-hand See heere the dignity and safety of a faithfull Minister Whiles a childe hath his father by the hand though he walk in the dark he fears nothing A sharp two-edged sword The word like a sacrificing sword slits open and as it were unridgeth the conscience Verse 17. I fill at his feet as dead The nearer any one comes to Christ the more rottennes entreth into his bones And be laid his right-hand The same right-hand wherein he held the seven starres verse 16. Christus sic omnibus attentus ut â—â—lli dotentus sic curat universos quasi singulos sic singulos quasi
great that they cannot be measured so copious that they cannot be defined so precious that they cannot be valued Every moneth Like the Lemmon tree which ever and anon sendeth forth new Lemmons as soon as the former are fallen down with ripenes And the leaves No want of any thing either for food or physick Ita balbutit nobiscum Deus Verse 3. And there shall be no more curse No casting out by Excommunication no cause of any such thing Of God and of the lamb He and the Father are one Joh. 10.30 See the Note there Verse 4 And they shall see his face How we shall see God whether with our minds only or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ there can nothing be determined And his name shall be As servants of old had their masters name branded in their fore-heads Verse 5. And there shall be no night See the Note on Chap. 21.25 For the Lord God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall And they shall raign Raign together with Christ a part of whose joy it is that we shall be where he is John 17.20 he will not be long without us Verse 6. And he said unto me This is the conclusion of the whole prophecy and it is very august and majesticall These sayings are faithfull and true Thus among other evidences of its divinity the Scripture testifies of it self and we know that its testimony is true The Lord God of the holy Prophets Some copies have it The Lord God of the spirits of the Prophets He is the God of the spirits of all flesh but of the spirits of Prophets in a speciall manner for those holy men spake no otherwise then as they were acted or imbreathed by the holy Ghost 2 Pet. 1.21 See the Note there Sent his Angel As Chap. 1.1 The authority therefore of this book is unquestionable what ever some have surmised from Chap. 20.4 that it was the work of Cerinthus or some other millenary Verse 7. Blessed is he that keepeth In memory and manners Chap. 1. Those were pronounced happy that read and hear but so as they retain in minde and practise the contents of this book Verse 8. Saw these things and heard them So that there is no colour of cause why any one should doubt or distrust such a witnesse â— fell down to worship This is the second time It is hard to say how oft a Saint may fall into the same sin howbeit they sin of incogitancy put them in minde and they mend all They sin of passion and passions last not long There is no way of wickednes in them they make not a trade of it Psal 139. Verse 9. See thou do it not See the Note on Chap. 19.10 For I am thy fallow-servant Wicliffe disallowed the invocation of Saints and Angels whom he called servants not gods For the word Knave which he used signified in those daies a servant not as it doth in our daies a wicked varlet as his enemies maliciously interpret it Bellarmine for one a man utterly ignorant of the English tongue Verse 10. Seal not Keep them not up for thine own proper use as he did that wrote upon his writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for myself but freely impart them and in such fort as that others may conceive and improve them For the time is at hand And every daies events shall explain the prophecy Verse 11. He that is unjust c. q. d. Let things be fore-told never so plainly and fall out never so accordingly yet wicked men will be uncouncellable uncorrigible Isa 26.10 But if any man be ignorant let him be ignorant 1 Cor. 14 38. He fals with open eyes let him fall at his own peril who so blinde as he that will not see Hâ—s 4 1â— Ephraim is joyned to idols let him alone He hath made a match with mischief he shall have his belly-full of it Let him be righteous still Let him presevere and proceed Verse 12. Behold I come quickly Therefore quicken your pace bestir your selves lustily your time is short your task is long your wages unconceivable Verse 13. I am Alpha and Omega And am therefore worthy to be believed in my predictions of future events which I can easily bring about and effect sith to me all things are present Verse 14. That they may have right That they may be assured of their interest in Christ and his kingdome Plutarch tels of Eudoxus that he would be willing to be burnt up by the Sunne presently so he might be admitted to come so near it as to learn the nature of it What then should not we be content to doe or suffer for the enjoyment of Christ and heaven Verse 15. For Without are dogs In outer darknes The Irish air will sooner brook a toad or snake to live therin then heaven will brook a sinner And whosoever loveth Though he make it not Some will not coyn a false tale that yet will spread it these are equally guilty and excluded Gods kingdom Ps 52.3 Verse 16. Have sent mine Angel With wearines of flight as Dan. 9.21 I am the root That bear up David by my Deity but am born of him in regard of my humanity Verse 17. And the spirit and the bride i.e. The bride sanctified and set a work by the spirit Rom. 8.26 And let him that heareth say Come Abrupt sentences full of holy affection q d. Let him pray daily Thy kingdom come Heu pietas ubi prisca profana ô tempora mundi Faex vesper prope nox ô mora Christe veni And let him that is athirst come q. d. If you think me long a coming come to me in mine ordinances there I will stay you with apples comfort your with flagons Cant. 2.5 That water of life freely See the Note on Chap. 21.6 Verse 18. If any man shall adde unto these things Either to this or to any of the fore-going books of Scripture Deut. 4.2 Prov. 30.6 Gal. 3.15 2 Tim. 3.16 17. All which not withstanding the Jews have added their Deuteroseis the Turks their Alfurta the Papists their unwritten verities which they equalize at least to the Scriptures Verse 19. And if any man shall take away Sith every word of God is pure precious and profitable Prov. 30.5 2 Tim. 3.16 Verse 20. Even so Come Lord Jesus This is the common and constant vote of all good people and is therefore pinned as a badge upon their sleeve 1 Thess 1.10 See the Note there Verse 21. The grace of our Lord An epistolary conclusion The Revelation is rather to be counted an Epistle then a book Read it as sent us from heaven and ruminate what ye read Deo soli Gloria Mellificium Theologicum OR THE MARROW OF Many good Authours Painfully and carefully extracted and distilled into a Decad of divine Discourses by way of Exercitation Essay or Common-place Wherein these ten Heads are largely handled Abstinence