or halter up button up their mouths as we say See the Note on Mat. 22.34 Verse 16 As free See the Note on Gal. 5.13 Verse 17. Honour all men As made in the image of God as capable of heaven and as having some speciall talent to trade with Honour the King i.e. The Roman Emperour who disclaimed the name of a King to avoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people But Kings that will be honoured must be just Ruling in the fear of God 2 Sam â—3 3. Tortuosis curvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. To the froward Crosse crooked frample foolish The Greek word comes of an Hebrew word that signifies a fool Verse 19. This is thank-worthy God accounts himself hereby gratified as it were and even beholding to such sufferers this being the lowest subjection and the highest honour men can yeeld unto their maker Verse 20. For What glory is it In peace-offerings there might be oil mixt not so in sin-offerings In our sufferings for Christ there is joy not so when we suffer for our faults Verse 21. Leaving us an example Gr. A copy or patern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs actions were either morall or mediatory In both we must imitate him In the former by doing as he did In the later by similitude translating that to our spirituall life which he did as Mediatour as to die to sin to rise to righteousnesse c. and this not only by example as Petrus Abesardus held of old and the Socinians at this day but by vertue of Christs death and resurrection working effectually in all his people Anton. Tract 17 cap 1 paragr 5. not as an exemplary cause only or as a moral cause by way of meditation but as having force obtained by it and issuing out of it even the Spirit that kils sin and quickens the soul to all holy practice In vita ejus aâ—uâ— Suâ—â—um There is a story of an Earl called Eleazar a passionate Prince that was cured of that disordered affection by studying of Christ and his patience Crux pendentis cathedra docentis Christ upon the crosse is a Doctour in his Chair where he reads unto us all a lecture of patience The Eunuch Act 8.32 was converted by this praise in Christ It is said of Hierome that having read the godly life and Christian death of Hilarion he folded up the book and said Well Hilarion shall be the Champion whom I will follow Should we not much more say so of Christ Verse 22. Who did no sinne S. Paul saith He knew no sinne 2 Cor. 5.21 to wit with a practicall knowledge we know no more then we practise with an intellectuall he did for else he could not have reproved it Neither was guile found in his mouth Which imports that they sought it The wicked seek occasion against that godly Verse 23. But committed himself Or The Whole matter We also shall do our selves no disservice by making God our Chancellour when no law else will relieve us And indeed the lesse a man strives for himself the more is God his Champion He that said I seek not mine own glory adds but there is one that seeketh it and judgeth God takes his part ever that fights not for himself Verse 24. Who his own self Without any to help or uphold him Isa 63.5 he had not so much as the benefit of the Sun-light when in that three hours darknesse he was set upon by all the powers of darknesse Bar our sins Gr. Bare them aloft viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he climbed up his Crosse and nailed them thereunto Surely he hath borne our griefs and carried our sorrows Isa 53 4 He taketh away the sins of the world Joh. 1.29 That We being dead to sinne Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated from sinne or unmade to it cut off from it the old frame being utterly dissolved By Whose stripes Or Wales This he mentioneth to comfort poor servants whipt and abused by their froward Masters Sanguis medici fà ctus est medicina phrenctici The Physicians bloud became the sick mans salve We can hardly believe the power of sword salve But here is a mystery that only Christian religion can assure us of that the wounding of one should be the cure of another Verse 25. As sheep Then the which no creature is more apt to stray lesse apt and able to return The Oxe knoweth his owner c. CHAP. III. Verse 1. Be in subjection to your husbands YEt with a limitation Subject the wife must be to her husbands lawfull commands and restraints It is too much that Plutarch laies as a law of wedlock on the wife to acknowledge and worship the same gods and none else but those whom her husband doth Be Wonne by the conversation i. e. Be prepared for conversion as Austins father and himself were by the piety of his mother Monica Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles they behold Curiously pry into Carnall men watch the carriages of professours and spend many thoughts about them Your chaste conversation When Livia the Empresse was asked how she had got such a power over her husband that she could doe any thing with him She answered Multâ modestiâ by my much modesty A prudent wife commands her husband by obeying Dâ—o in August Verse 3. Whose adorning Mundus muliebris See Isa 3.18 where the Prophet as punctually inveighs against this noble vanity as if he had viewed the Ladies wardrobes in Jerusalem Let it not be that outward Vestium curiositas deformitatis mentium morum indicium est saith Bernard Excessive neatnesse is a sign of inward nastinesse It was a true saying of wise Cato Cultus magna cura magna est virtutis incuria They are never good that strive to be so over-fine Superfluous apparel saith Cyprian is worse then whoredome Verse 4. But let it be the hidden Vestite vos serico pietatis byssino sanctitatis purpur â pudicitia Talitèr pigmentata Deum habebitis amatorem It is Tertullians counsel to young women Lib. de cult soeâ—â— Cloth your selves saith he with the silk of piety with the sattin of sanctity with the purple of modesty So shall you have God himself to be your sutor In that Which is not corruptible Or In the incoruption of a meek a quiet spirit c. a garment that will never be the worse for wearing but the better Of great price God makes great reckoning of a quiet minde because it is like himself He promiseth earth to the meek and heaven to the incorrupt or sincere and pure in heart Verse 5. Who trusted in God And therefore would not by unlawfull means seek to get or keep their husbands love and favour but trusted God for that So Hezekiah trusted in God and pulled down the brazen serpent 2 King 18.4 5. opposing his presence to all peril Verse 6.
have not laid up two pence for I never cared for the things of this world Luther never found himself once tempted to covetousnesse And herein I could wish we were all Lutherans Verse 15. Act. and Mon. fol 789. Spend and be spent If like clouds we doe sweat our selves to death so souls may be brought home to God it is a blessed way of dying The lesse I be loved This is many a good mans grief but his reward is neverthelesse with God The nurse looks not for her wages from the childe but from the parent Verse 16. Being crafty I caught A blessed craft a high point of heavenly wisdome Dan. 12 3. It is written of the fox that when he is very hungry after prey and can finde none he lieth down and faineth himself to be a dead carcase and so the fowls fall upon him and then he catcheth them Saint Paul hungering after the souls-health of his Corinthians denies himself to gain them Verse 17. Whom I sent unto you It is said of the Pope that he can never lack money so long as he can hold a pen in his hand he can command it and have it But Saint Paul could not skill of those arts Verse 18. In the same spirit Who worketh with his own tools only and is ever like himself in all the Saints through whose whole course godlinesse runs as the woof doth thorow the web as the spirit doth thorow the body In the same steps With an upright foot Gal. 2.14 in Christ Col. 2.6 as Christ 1 Joh. 2.6 Verse 19. That we excuse our selves And so yeeld a fault I speak before God The witnesse of mine innocency Job 16 19. Gen. 20.6 For your edifying Whilest ye conceive no ill opinion of us which like muddy water in a vessel might cause the most precious liquour of our doctrine to run over Verse 20. Mimus And that I shall be found Crudelem medicum intemperans aeger facit We delight not to fling daggers at mens faces but if men be not told their owne and that with some sharpnesse they will on in sinne to their utter ruine Sharp waters clear the eye-sight and bitter potions bring on sweet health A weak dose doth but stirre bad humours and anger them not purge them out so it fareth with sinnes Lest there be debates envyings c. K. Edward the fourth the night before his death said to his kinsmen and friends I remember it to my grief that there hath bin discord amongst you a great time not alwaies for great causes but poor mistakings c. Some Daniels hist of Engl 2.0 like Salamanders live alway in the fire like trouts they love to swim against stream like Phocion they think it a goodly thing to dissent from others Verse 21. That have not repented Impenitence maketh sinne mortall saith S. John 1 epist 5.16 or rather immortall as saith S. Paul Rom. 2.5 It is not the falling into the water that drowns but lying in it Gods people may sink once and again to the bottome but the third time they rise and recover by repentance CHAP. XIII Verse 1. Of two or three witnesses SO he calleth his threefold admonition Gods Word neglected will one day be a swift witnesse against the contemners Moses shall accuse men Joh. 5.46 Gods Word lay hold on them Zech. 1.6 and stick in their hearts and flesh as fire thorowout all eternity Ier. 5.14 Verse 2. I told you before Sed surdo fabulam no telling would serve turn Many are so wedded and wedged to their sins that nothing will sunder them but an extraordinary touch from the hand of heaven Verse 3. A proof of Christ speaking in me The Church is Christi docentis auditorium saith Bernard the place wherein he ordinarily teacheth who hath his school on earth though his chair in heaven Sebolam babeâ— in terris cathedram in coelis Aug. Verse 4. Crucified through weaknesse i. e. Ex afflicto ejus statu as Gal. 4.14 as having voluntarily subjected himself to all sorts of sufferings for our sakes Verse 5. Examine your selves The finall triall of our eternall estate doth immediately and solely appertain to the Court of heaven Indeed the disquisitive part belongs to us the decisive to God Prove your own selves Redouble your diligence in this most needfull but much neglected duty of self-examination an errour here is easie and dangerous hence the precept is doubled So Zeph. 2.1 Excutite vos iterumque excutite as Tremellius renders it Verse 6. But I trust that ye shall know Whereas they were ready to retort that they were no reprobates he should well know let him see that himself were not one I trust ye shall know saith he that we are no reprobates counterfeits or unapprovable opposed to approved verse 7. Verse 7. Though we be as reprobates viz. In your esteem The good heart is content to vilifie yea nullifie it self so God may be glorified and his people edified let him be a footstool or what ye will â—pist ad Spalat to help Christ into his throne Prorsus Satan est Lutherus sed Christus vivit regnat Amen saith Luther Let me be called a devil or any thing so Christ may be exalted Verse 8. For we can doe nothing A temporary many so fall away as to persecute the truth that he once professed and the Ministery that he once admired Never fals a Saint so farre in his greatest relapses Lat. Seruâ— afore â— Edward Bishop Latimer tels of one who fell away from the known truth to mocking and scorning it yet was afterwards touched in conscience for it Beware of this sinne saith he for I have known no more then this that repented It is a very dangerous precipice Verse 9. Even your perfection Or Your restauration or joynting again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning is saith Beza That whereas the members of this Church were all as it were dislocated and out of joynt they should now again be joyned together in love and they should endeavour to amend what was amisse amongst them either in faith or manners Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not to destruction Unlesse by accident or if to the destruction of the flesh it is that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 See the Note there and on 2 Cor. 10.8 Verse 11. Finally Gr. That which yet remains to say more and then an end Be perfect Or Peece again Be of one minde For matter of opinion Live in peace For matter of affection The God of love The authour and fautour Verse 12. With an holy kisse A custome proper to those times See the Note on Rom. 16.16 and on 1 Cor. 16.20 Verse 13. All the Saints salute you Sanctity is no enemy to curtesie it doth not remove but rectifie it Verse 14. The grace of our Lord A friendly valediction or fatherly benediction A COMMENTARY OR EXPOSITION Vpon the Epistle of S.
hath her senses as well as the body And these must be exercised to discern good and evil Heb. 5.14 those two learned senses especially as Aristotle calleth them the eye and the ear Iob 34 3. Ier. 2.31 Verse 10. Approve the things Or try the things that differ that ye be not châ—ated and so undone as many a man is by purchasing a counterfeit commodity at an unreasonable rate A Bristow stone looks like a diamond and many things glister besides gold Verse 11. Being filled with the fruits The excellency of a Christian is to follow God fully as Caleb Numb 14.24 To have a heart full of goodnesse as those Rom. 15.14 A life full of good works as Tabitha Act. 9.33 See the Note on Galat. 5.22 Verse 12. Rather unto the furtherance So were Luthers troubles Quò magis illi furunt saith he eò amplius prâ—cedo The more they rage the more the Gospel spreadeth It was a pleasant sight saith one to have beheld Christ and Antichrist striving for masteries For whatsoever the Pope and the Emperour attempted against the Gospel Scultet Annal. Christ turned it all to the furtherance of the Gospel The Popes bull the Emperours thunderbolt amazed not men but animated them to imbrace the truth weakned them not but wakened them rather Verse 13. In all the pallace So in the diet held at Ausborough in Germany anno 1530 Caesar reading the Protestants Confession and sending it abroad to other Christian Princes as desiring their advice about it dispersed and spread it more in all parts then all the Lutheran Preachers could have done For which cause Luther laughs a good at the foolish wisdome of the Papists in a certain Epistle of his to the Electour of Saxony Scalteâ— Annal 274. When Bonner allowed William Hunter Martyr no more then an half-peny a day in prison he confessed that he lacked nothing but had meat and cloathing enough Act. and Mon. fol. 13â—8 yea even out of the Court both money meat cloathes wood and coals and all things necessary What friends Iohn Wicliffe found both in the Court of England and in the Court oâ— Bohemia is famously known And yet the Proverb is Exeat aulà qui velit esse pius Verse 14. Are much more hold This is the fruit of the Saints sufferings Ecclesiatotum mundum sanguine oratione convertit saith Luther As the Lilly is increased by it's own juice that flows from it so is the Church by it's sufferings This caused Iulian to spare some Christians whom he could have wished out of the world I thank our Lord God said B. Ridley in a letter of his to Bradford that since I heard of our dear brother Rogers departing and stout confessing of Christ and his truth even unto death my heart blessed be God rejoyced of it Act. and Mon. fol. 565. neither ever since that time have I felt any lumpish heavinesse as I grant I have felt sometimes before So Bradford in a letter to Cranmer Latimer and Ridley prisoners at Oxford Our dear brother Rogers hath broken the ice valiantly As this day I thinke hearty Hooper â—usty Tailour Ibid. 1. 8â— and sincere Saunders end their course and receive their crown The next am I which hourly look for the Porter to open me the gates after them to enter into the desired rest God forgive me mine unthankfulnesse for this exceeding great mercy c. Verse 15. Some indeed preach Christ Such self-seekers there are now a-daies not a few Two things make a good Christian good actions and good aims Though a good aim doth not make a bad action good as we see in Vzzab yet a bad aim makes a good action bad as in these preachers They preached Christ so did the devil who yet was silenced by Christ Mark 1.24 25. Verse 16. Preach Christ of contention Striving to bear away the bell from me as the better preachers And with such ambitionists the Church of Christ hath ever been pestered This made Luther pray A doctore glorioso à Pastore contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious preachers The good Lord deliver his Church Supposing to adde affliction to my bonds An immane cruelty such as Iob and David ofâ— complain of Iob 6.14 Psal 69.26 Camdens Eliz. 531. Queen Elizabeth hated no lesse then did Mithridates such as maliciously persecuted vertue forsaken of fortune saith Camden Verse 17. Knowing that I am set Or Laid by the heels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of love help out at a dead lifâ— and do my office abroad as Marulla a maid of Lemnos seeing her father slain in the gate Turk Hist 418 took up his weapons and not only revenged his death but helped to keep out the Turks who hoped to have surprized the City on the sudden Verse 18. Christ is preached c. Prorsus Satan est Lutherus sed Christus vivit regnat Amen saith Luther in an Epistle of his to Spalatinus Luther is called a devil but be it so â—o long as Christ is magnified I am well apaid All private respects should be drowned in the glory of God But he is a base â—pâ—â—ted man that is totus in se like the snaâ— still within doors and aâ— home Verse 19. This shall turn to my salvation God maketh all to co-operate and turneth all about to the best as the skilfull Apothecary maketh of a poisonfull viper a wholsome trâ—acle See the Note on Rom. 8.28 and on Gen. 50.20 Verse 20. According to my earnest St Paul stood as it were on tip-â—oâ—s to see which wayes he might best glorifie God by life or death Verse 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to die is gain B. cause death to a good man is the day-break of eternall brightnesse janua vitae porta coeli as Bernard hath it a valley of Achor a door of hope to give entrance into Paradise to bring them malorum omnium ademprionem bonorum omnium adeptionem Verse 22. What I shall chuse I wot not As a loving wife sent for by her husband far from home and yet loth to leave her children is in a muse and doube what to does Su was the Apostle Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I am in a sâ—raiâ— Plato in the eighth of his laws hath a like speech The communion of the soul with the body is not better then the â—â—â—olution as I would â—â—y if I were to speak in carnest But whether Plato believed himself so saying I have reason to make question wâ—en I consider that his master Socrates when he came to die doubted whether it were better with the dead or with the living as both Plato and Cicero testifie Having a desire to dâ—part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To loose from the shore of life and launch out into the tâ—ain of immortality Or it may be rendered to return home or to change rooms And to be with Christ This was all
he ever consented to their Wicked perswasions In Thomas Whittle Martyr who could never be quiet till he had gone to the Bishops Office Ibid. 1632. and torne the bill of his recantation for the which Bonner first buffeted him soundly and then burnt him In Thomas Benbridge who feeling the intolerable heat of the fire cried out I recant and subscribed to certain Popish Articles at the stake upon a mans back and so was led back to prison But soon after he retracted what he had subscribed and the same-day-seven night he was burnt indeed or rather broiled by the vile tormentours Ibid. 1857. The like befell Richard Sharp a Weaver of Bristow who likewise suffered for that truth which he had recanted saying Ibid. 1861. I am sorry that ever I denied my Lord God c. But besides all these that recovered of their relapses What shall we thinke of Pendleton who resolved that as he came not frying into the world so he would not goe out frying Ibid. 1504. but roared upon his death-bed and full fore repented if it were not too late that ever he had yeelded to Papistry and been so sparing of his fat and flesh whereof he had vowed to Saunders he would see the uttermost drop molten Ibid 1363. and gobbet consumed to ashes before he would forsake God and his truth What shall we thinke of Steven Gardner who cried ouâ— upon his death bed That he had denied his Master with Peter but never repented with Peter and so both stinkingly and unrepentantly died Of Mt West Chaplain to Bishop Ridley Ibid. 1904. who refusing to die in Christs cause with his Master said Masse against his conscience and was so vexed by his conscience that soon after he pined a way with sorrow What shift Shaxton and Harding made to die I know not Ibid. 1558. 1570. A couple of apostates I know they were a Thess 2. and fair warning they had but that God had given them up to the efficacy of errour to believe a lie because they would not receive he love of the truth whereof they could not but be convinced Harding a little before King Edward died was heard openly in his Sermons in London to exhort the people with great vehemency That if troubles came they should never shrink from the true doctrine of the Gospel that they had received which yet he himself soon after did The Lady Jane whiles she was prisoner wrote an excellent letter to him wishing him to remember the horrible History of Julian of old and the lamentable case of Spira of late Ibid. 1292. Return to Christ saith she who now stretcheth out his arms to receive you ready to fall upon your neck and kisse you and cast off all to feast you with the dainties and delicates of his own precious bloud which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost Thus sought that sweet Lady to charm and reclaim this adder but he turned the deaf ear to her and died an obstinate Papist a Prebend of Gaunt Shaxton was somewhat more toughly handled but with no better successe for evil men and seducers wax worse and worse deceiving and being deceived This Shaxton in King Henry the eights daies being Bishop of Salisbury at the coming in of the six Articles resigned up his Bishoprick Ibid. 1578. together with Latimer rather then to forgoe the peace of their consciences and so remained a great space unbishoped till King Edwards time who restored them But when Queen Mary came in and changed religion Latimer suffered but Shaxton turned not only a Papist but a persecutour and perswader to Popery When William Wolsey Martyr and some others were brought before him Ibid. 1558. Good brethren said he remember your selves and become new men For I my self was in this fond opinion that your are now in but I am now become a new man Ah said Wolsey are you become a new man Woe be to thee thou wicked new man for God shall justly judge thee And so he did I doubt not it being his usuall course to hang up such notorious apostates in gibbets as it were for example to others He that betraied the Rhodes was well served For his promised wife and portion were presented But the Turk told him that he would not have a Christian to be his son-in-law but he must be a Musulman that is a believing Turk both within and without And therefore he caused his baptized skin as he called it to be taken off Speculum belli sacri p. 157. and him to be cast in a bed strawed with salt that he might get a new skin and so he should be his son in-law But the wicked wretch ended his life with shame and sorrow Theoderick an Arrian King did exceedingly affect a certain Deacon although an orthodox This Deacon thinking to ingratiate and get preferment became an Arrian which when the King understood he changed his love into hatred and caused the head to be struck from him affirming That if he kept not his faith to God what duty could one expect from such a person King John of England being overlaid in his Barons wars sent Embassadours to the Monarch of Morocco for aid offering to hold his Kingdom of him Heyl Geo p. 714 and to receive the law of Mahomet The Moor marvellously offended with this offer grew into such dislike of our King that ever after he abhorred the mention of him Solyman the great Turk seeing a company of many thousand Christians fall down before him and hold up the sore-finger as their manner of conversion to Turcisme is he asked them Voiâ—ge into the Levant p 111. What moved them to turn They replied It was to be eased of their heavy taxations He disdaining that basenesse rejected their conversion and doubled their taxations The form they use when they turn Turks is this I confesse that there is but one God only Melch Adam in vit Gerlaâ—hij and Mahomet his servant I confesse also that I am come from the false to the true religion and I utterly renounce my former faith together with all the adherent Articles After this they are circumcised and doe put on a new turbant as a badge of a Musulman or right believer We reade of two Dutch-men the one a Divine the other a Baker that became Mahometans not many years since upon what discontent or other motive I know not Ibid p. 816. The Ministers name was Adam Neusserus once a Pastour of Heidelberg who fell off first to Arrianisme and then to Tureisme He died miserably at Constantinople Octob. 12. Anno 1576 much in the same manner as Arminius did at Leyden who was grievously tormented with a cough gout ague and incessant pain in his belly Hist of Low-countrey with a great binding and stopping under the heart which caused much difficulty of breathing
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
wife and all this by papall dispensation The Papists themselves write with detestation that in Rome a Jewish maid might not be admitted into the Stews of whoredome Espenc de continen l. 3. cap. 4. unlesse she would be first baptized That one should have his father wise Ethelbald King of West-Saxons with great infamy marrying his fathers widdow Judith enjoy'd his kingdom but two years and a half Daniel hist of Ergl 1 2. Verse 2. And ye are puffed up And yet ye are puffed up so Piscator reads it viz. with your spirituall gifts and your brave teachers whereas you have more cause to be cast down for your other mens sins now made yours because unlamented by you And have not rather mourned That any of you should incur the censure of excommunication at which time they did anciently fast and lament Verse 3. Have judged already c. q. d. I by mine Apostolicall authority do excommunicate him And yet how fiercely doth learned Erassus contend with Calvin and Beza about Excommunication denying the Church any such power Verse 4. With the power of our Lord Promised Matth. 18.18 19 20. This makes it to be a heavy case to be rightly excommunicated Indeed it may fall out that Jonas shall be cast out of the ship when Cham shall be reserved in the Ark. Your brethren that hated you that cast you out for my names sake said for a pretence let the Lord be glorified but he shall appear to your joy and they shall be ashamed Isa 66.5 When the sentence of Excommunication began with In â—omine Domini to be read against a certain Martyr he cried out as well he might You begin in a wrong name And another of them Act. and Mon. sol 1862. together with his five fellow-sufferers did formally excommunicate their persecutours Verse 5. To deliver such an one to Satan That he may learn not to blaspheme that is not to cause others to blaspheme or speak evil of the good way of God for his stagitious courses Verse 6. Your glorying is not good It is the height of wickednesse to glory in wickednesse as Lamech Gen 4. and Alexander Pheraeus who consecrated the Javelin Plato wherewith he had slain Polyphron Protagoras boasted that he had spent fourty years in corrupting of youth Mark Antony vomited out a book concerning his own ability to eat and drink much Joannes a Casa Act. and Mon. 1517. Dean of the Popes chamber wrote a Poem in commendation of his own beastly sin of Sodomy And Stokesly Bishop of London in King Henry 8. time lying at point of death rejoyced Ibid. â—025 boasting that in his life time he had burned fifty heretikes that is good Christians A little leaven leaveneth c. One spoonfull of vinegar will soon tart a great deal of sweet milk but a great deal of milk will not so soon sweeten one spoonfull of vinegar Verse 7. As ye are unleavened viz In part sanctified Every new man is two men Many a one that is merry in company hath a shrew at home so have the best their inward troubles The comfort is that God overlooks our involuntary infirmities and accounts us unleavened when yet there is much still to be purged out The leper when his leprosie began but to heal was pronounced clean because then he went on still to heal and his leprosie to shale off Verse 8. Let us keep the feast The benefits we receive by Christ should crown the Kalendar or our lives with continuall feastivals Yea make us everlastingly merry at our convivium juge of a good conscience Diogenes could say Plut. That a good man keeps every day holy-day And the Jews were bound to rejoyce at all their feasts Eat therefore thy meat with joy and drinke thy wine with gladnesse sith God now accepteth thy works Eccles 9.7 Verse 9. Not to company with fornicatours Dion Chrisostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Corinthus was the most luxurious and lascivious City in the world Lib. 8. Strabo saith that Venus had a most stately Temple there that was kept by above a thousand beautifull curtisans Another saith that it was the brothel-house of Greece and a most filthy Mart-town of abominable lusts Molin Anat. Arâ—â—inianis Verse 10. Yet not altogether c. Here he lets them know that in that former Epistle not extant now he meant not that they should wholly sever themselves from those wicked that are yet without the Church for that they cannot do but from profligate professours discinct Christians that they may be ashamed Verse 11. Not to keep company Gr. Not to be mingled with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rivers of Peru after they have run into the main sea yea some write 20. or 30. miles they keep themselves unmixed the salt water so that a very great way within the sea men may take up as fresh water Abbots Geog. 331. Blunts voy p. 10. as if they were near the land So at Belgrade in Hungary where the Danuby and Sava two great rivers meet their waters mingle no more then water and oil c. We must so converse with the wicked as that we commingle not by holding any needlesse society with such no not with him that is called a brother but belies his profession Yet still must we perform to such though excommunicated offices of charity naturall and civill duties as those of parents toward their children of children toward their parents and the like Verse 12. Them also that are without These come not under the verge of Church-censures Revel 22.15 Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore put away Gr. Ye will put away q. d. I hope you will though hitherto ye have not Soft words and hard arguments do soonest prevail Especially when we reprove or admonish not in our own but in Gods words as here the Apostle doth out of Deut. 13. Some warmth must be in a reproof but it must not be scalding hot Aegros quos potus fortis non curavit ad salutem pristinam aqua tepens revocavit saith Gregory They that could not be cured with strong potions have been recovered with warm water CHAP. VI. Verse 1. Goe to law before the unjust ALl unbelievers are 1. Void of Christs righteousnesse imputed 2. Of true civill righteousnesse as being self-seekers in all 3. They oppresse the Saints and draw them before the judgementâ—â—ats Jam. 2.6 And not before the Saints Christians first brought their causes before the Bishops to be judged And hence grew their power as Paraeus noteth which the Christian Emperours first would not and afterwards could not take away from them This raised Papacy and Prelacy to such an height they would be Princes as well as Bishops Verse 2. Shall judge the world That is The wicked called the inhabitants of the earth and of the sea Revel 12.12 in opposition to the Burgesses of the new Jerusalem Phil. 3 20. And let this comfort
his song ever since he had been in the third heaven So Mr Bolton lying on his death-bed said I am by the wonderfull mercies of God as full of comfort as my heart can hold and feel nothing in my soul but Christ with whom I heartily disire to be In his life by M. Bagshâ—â—â— Which is farre better Farte farre the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression such as is that 2 Cor. 4.17 See the Note there Verse 24. Is more needfull for you Mr Bolton dying and desiring to be dissolved being told that it was indeed better for him to be with Christ but the Church of God could not misse him not the benefit of his Ministery he thus replied with David 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if otherwise loe here I am let him doe what seemeth good in his eyes Verse 25. And joy of faith That is for your full assurance which is that highest degree or faith whereby a believer having gotten victory over his doubtings triumpheth with a large measure of joy Verse 26. That your rejoycing Gr. Your glorying or exulting in this that God hath given â—e in as an answer to your praiers It is surely a sweet thing to hear from heaven David often boasts of it Ps 6. 66. Verse 27. Only let your conversation q. d. If you would that God should hear you and deliver me be ready prepared for the receipt of such a mercy The fountain of divine grace will not be laden at with foul hands Ps 66.17 The lepers lips should be covered according to the law Let your conversation Your civil conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your common commerce and interdealings with men also Hippocrates took an oath of his followers to keep their profession unstained and their lives unblameable Striving together for the faith As the Barons of Polonia professed to do by their starting up at the reading of the Gospel Anno 965. and drawing out their swords half way in testimony that they would stick and stand to the defence of that truth to the very death Io. Funccius Help the truth in necessity strive with it and for it Verse 28. And in nothing terrified A Metaphor from horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they tremble and are sore afrighted he that feareth God need fear none else Psal 3. But with the horse in Iob Job 39.22 he mocketh at fear and is not afrighted neither turneth he back from the sword Verse 29 For unto you it is given As an high honour not only to believe though that 's a great matter For he that believeth hath set to his seal that God is true hath given God a testimoniall such as is that Deut. 32.4 but also as a further favour to suffer for his sake This is the lowest subjection that can be to God but the highest honour both to him and us This made Latimer after the sentence pronounced on him Act. and Mon. cry out I thank God most heartily of this honour Saunders said I am the unmeetest man for this high office that ever was appointed to is Such an honour it is said Carelesse Martyr as the greatest Angel in heaven is not permitted to have God forgive me mine unthankefulnesse c. Ibiâ— â—3 61. Ibid 1744. Verse 30. Which ye saw in me Act. 16.19 23 24 c. See the Notes there CHAP. II. Verse 1. If there be therefore A Most passionate obtestation importing his most vehement desire of their good agreement whereunto he conjures them as it were by all the bonds of love betwixt him and them Matters of importance must be pressed with utmost vehemence Colos 3.14 Love is charged upon us above all those excellent things there reckoned up If any comfort of love As there is very much making the Saints to enjoy one anothers society with spirituall delight Psal 16.3 and to communicate with gladnesse and singlenesse of heart Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings so that they have a very heaven upon earth for kinde the same with that above and differing onely in degrees Verse 2. Being of one accord of one minde Hereunto those many ones should move us mentioned by our Apostle Ephes 4.4 5. See the Notes there Verse 3. Let nothing be done through strife These are those hell-hags that set the Church on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these could be cast out of mens hearts Isid Pelusl 4. 〈◊〉 55. great hopes there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore hath it that all men would soon consent in one and the same truth and be at peace among themselves Verse 4. Look not every man c. Self is a great stickler but must be excluded where love shall be maintained He that is wholly shut up within himself is an odious person and the place he lives in longs for a vomit to spue him out Verse 5. Let this minde be in you We should strive to expresse Christ to the world not as a picture doth a man in outward lineaments only but as a childe doth his father in affections and actions Our lives should be as so many Sermons upon Christs liâ—s 1 Pet. 2.9 Verse 6. To be equall with God Gr. Equals that is every way â—quall not a secondary inferiour God as the Arrians would have him See the Notes on Job 1.1 2 3 4. Verse 7. But made himself c. Gr. Emptied himself suspended and laid aside his glory and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and became a sinner both by imputation for God made the iniquity of us all to meet upon him Isa 53.6 and by reputation for he was reckoned not only among men but among malefactours verse 9. hence he is said to be sent in the likenesse of sinnefull flesh Rom. 8 3. Verse 8. He humbled himself This Sun of righteousnesse went ten degrees back in the diall of his Father that he might come to us with health in his wings that is in his beams Became obedient unto death That is to his dying day saith Beza He went thorow many a little death all his life long and at length underwent that cursed and painfull death of the Crosse his soul also being heavy to the death Mat. 26. Verse 9. Wherefore God also c. Wherefore denoteth not the cause but the order of Christs exaltation as a consequent of his sufferings as some conceive Verse 10. That at the name Gr. In the name The Papists stifly defend the ceremony of bowing at the name of Jesus Sir Edwin Sands in Spec. Eurâ—p to countenance the adoration of their deified Images altars and their host teaching in their Pulpits That Christ himself on the Crosse bowed his head on the right
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-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
〈◊〉 〈◊〉 That which is convenient Or That which is thy duty Ossicium autem est jus actionis ad quemcunque statum pertinens saith Jul. Scaliger Verse 9. Yot for loves sake c. Here 's brave oratory such as might well mollisie the hardest heart Petendo movet movindo petis Paul the aged And therefore venerable Coguata sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old age and honour are in the Greek tongue very near akin It is a crown saith Solomon and that of glory when found in the way of righteousnesse Prov. 16.31 These bear a resemblance of the Ancient of dates Dan. 7. Verse 10. My sonne Onesimus Ignatius in his Epistle to the Ephesians maketh mention of Onesimus as Pastour of Ephesus next after Timothy The Roman Martyrologue saith that he was stoned to death at Rome under Trajan the Emperour Verse 11. But now profitable So is every true convert there is little cause that men should boast they are no changelings sith whosoever is in Christ is a new creature St Anthony Kingston came to Mr Hooper the Martyr a little before his death and said I thank God that ever I knew you for God did appoint you to call me being a lost childe Act. and Mon. fol. 1368. For by your good instructions whereas I was before both an adulterer and fornicatour God hath brought me to forsake and detest the same c. Savoy for the strait passages infested with thieves was one called Malvoy or ill-way till a worthy adventurer cleared the coasts and then it was called Savoy or Salvoy the safe-way Such a change there is in every good soul Verse 12. That is mine own bowels Pray for me mine own heart root in the Lord said Mr Bradford in a letter to Mr Saunders Quem in intimis visceribus habeo ad convivendom commoriendum Verse 13. In the bonds of the Gospel Which is bound after a sort when the preachers thereof are imprisoned Verse 14. Would I do nothing Posse nolle nobile est He that goes to the utmost of his chain may possibly break a linke Concedamus de jure ut careamus lite August Part with somewhat for peace-sake Verse 15. For perhaps be therefore God hath a hand in ordering our disorders to his own glory and cur good He teacheth us by our temptations This made Mr Fox say That his graces did him most hurt and his sins most good He departed for a season Here the Apostle makes the best of an ill matter Converts are to be gently handled and their former evil practices not to be aggravated Verse 16. Both in the flesh Perhaps Onesimus was Philemons kinsman And in the Lord Sanctior est copula cordis quam corporis He that is joyned to the Lord is one spirit 1 Cor. 6.17 Verse 17. A partner One in commons with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amicorum omnia communia Receive him Take him to thee put him in thy bosome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make much of him How effectually doth this great Apostle plead the cause of this poor fugitive now happily brought home to Christ He deals as one that had himself received mercy 1 Cor. 7.25 Steep thy thoughts saith one in the mercies of God and they will die thine as the die fat doth the cloth Col 3.12 Verse 18. If he hath wronged thee His shamefull escape the Apostle sweetly mitigateth by the name of wrong his theft of debt See ver 15. and compare herewith Gen. 45.5 Put that on mine account To the like effect speaks the Lord Christ on our behalf to his heavenly father in his daily intercession Verse 19. Thou owest unto me c. If Cleanthes gave himself to his Master Socrates If Alexander could say that he owed more to Aristotle that taught him then to Philip that begat him If another could say that he could never discharge his debt to God to his parents and to his schoolmaster how deeply then do men stand obliged to their spirituall fathers and teachers in Christ Verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea brother let me have joy Or benefit by thee An elegant allusion it is in the originall to the name of Onesimus and it is as if the Apostle imbracing Philâ—mon and hanging about his neck should say I prethee now let me be so farre beholden to thee c. Verse 21. Knowing that thou Wilt c. Who could ever have the heart to resist such rhetorike Suade medulla Is not here the very marrow of most powerfull perswasion a golden sloud of eloquence as Tully saith of Aristotles Politiques Verse 22. But withall prepare c. Thus he dispatcheth his own private busines in one word as it were his main care was that Owsimus might do well a fait mirrour for Ministers Verse 23. Epaphras my fellow-prisoner Clapt up belike for visiting and countenancing S. Paul to whom he was sent by the Colossions with relief whiles he was prisoner at Rome The ecclesiasticall history telleth us of one Philcas a Martyr who going to execution seemed as one deaf at the perswasions and blinde at the tears of his friends Quo no iò potest terrenu lachrymia slecti cupas oculi coelessem gloriam contu eâ—tur ' moving him to spare himself And when one Phil ramus defending him said How can he be moved with earthly tears who hath his eyes full fed with heavenly glory He also was taken in and both presently beheaded Verse 24. Marcus Arist rchus Demas Here Demas was in good credit with the Apostle but soon after fell away like as glasse and some baser metals shine brightest in the fire when nearest of all to melting or as the candle giveth a great blaze when going out with a stench Hypocrites have their non-ultra when the godly mans Motto is as was Charls the fifths Vlterius Further yet on on Verse 25. The grace of our Lord Say the world what it will a grain of grace is worth a world of wealth the blessings that come out of Sion are better then any that come out of heaven and earth Psal 134 3. For they our-last the daies of heaven and run parallel with the life of God and line of eternity Pray for them therefore in the behalf of our selves and others as Paul constantly doth for grace not with gracelesse Nero but with the Lord Jesus Christ one good cast of whose pleased countenance was better to David then his crown scepter Psal 4 7 8. A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the HEBREWS CHAP. I. Verse 1. God who at sundry times c. SEe my True Treasure Page 1 2 3. Verse 2. Heir of all things Be married to this heir and have all Vbitu Caius ego Caia may the Shulamite say to her husband as the Roman Ladies said to theirs Verse 3. Vpholding all things Both in respect of being excellencies and operations Seneca rendering the reason why Jupiter was by the Ancient Romans
Christ will come shortly to see what work we make in this kinde As the manner of some is It was then it was afterwards and is still in these siding and separating times The Donatists made an horrible rent for the life of Ceciliaâ— So did divers other for the pride and profanenesse of Paulus Samosatenus But never was there any schisme so causlesse and senslesse as that of our modern Sectaries Verse 26. For if wo sin wilfully Against the grace of the Gospel despising and despiting it as those that fall into the unpardonable sinne Some good souls by mistakes of this text have been much afflicted as Master John Glover Other odious Apostates have utterly despaired Others of the Ancients have unworthily cashiered this Epistle out of the Canon because of this passage There remaineth no more sacrifice For sins against the law though against knowledge there was an atonement Levis 6.1 though it were for perjury abut for this sin against the Gospel that repudiates the remedy there 's no sacrifice abused mercy turns into fury Verse 27. Fearfull looking for Though judgement be not speedily executed yet it is certainly to be expected Winter never rots in the air or dies in the dams-belly as they say Could but men fore-see what an evil and a bitter thing sin is they durst not but be innocent Verse 28. He that despised i. e. He that with a high hand violated it or fell into any capitall crime and it came to light died without mercy As for those hainous offences that not being discovered and sufficiently proved came not under the Judges cognizance the Lord for the easing of mens consciences and for the saving of their lives appointed they yearly feast of expiations Levit. 16.29 Verse 29. Who hath trodden under â—oot Respecting him no more then the vilest and filthiest dirt in the street or the most abject thing in the world as Ambrose expounds it he disdains to receive benefit by Christs propitiatory and expiatory sacrifice he would not if he might he is so satanized The bloud of the Covenant That is The bloud of Christ whereby the Covenant is sealed the Church purchased the attonement procured and heaven opened for our more happy entrance Where with he was sanctified By externall profession and by participation of the Sacraments An unholy thing Gr. A common profane thing as if it were the bloud of a common thief or unhallowed person yea or of a dead dog In the Passeover they sprinkled the door and lintell with bloud but not the threshold to teach them that they must not tread upon the bloud of Jesus as they do in an high degree that sin against the holy Ghost And hath done despite c. Spitting at him their hellish venome persecuting and blaspheming his immediate effect work and office and this out of desperate malice and desire of revenge without any colour of cause or measure of dislike One that had committed this sin wished that his wife and children and all the world might be damned together with him Verse 30. I will recompence And if God will avenge his elect Luk. 18.7 How much more his Son and his Spirit Verse 31. It is a fearfull thing For who knoweth the power of his anger even according to thy fear is thy wrath Psal 90.11 A melancholy man can fancy vast and terrible fears fire sword racks strappadoes scalding lead boiling pitch running bell-mettle and this to all eternity yet all these are nothing to that wrath of God which none can either avoid or abide Verse 32. But call to remembrance q. d. You cannot utterly fall away as those above-mentioned for as much as you have given good proof already of the reality of your graces After ye were illuminated Till they had a sight of heaven they could not suffer but no sooner out of the water of baptisme but they were presently in the fire of persecution Verse 33. Made a gazing stock Gr. Set upon a theater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it either properly or metaphorically both befell Christians See I Cor 4.9 Ye became companions of them Sympathy hath a strange force as we see in the strings of an instrument â— Sibbâ— which being plaid upon as they say the strings of another instrument are also moved with it After love hath once kindled love then the heart being melted is fit to receive any impression Two spirits warmed with the same heat will easily solder together Verse 34. For ye had compassion Gr. Ye sympathized See the Note on ver 33. And took joyfully The joy of the Lord was their strength as it was theirs Act. 5.41 who took it for a grace to be disgraced for Christ The spoiling of their goods If a Heathen could say when he saw a sudden shipwrack of all his wealth Well fortune I see thou wouldst have me to be a Philosopher should not we when called to quit our moveables say well I see that God would have me to lay up treasure in heaven that is subject neither to vanity nor violence Knowing in your selves Not in others in books c. but in your own experience and apprehension in the workings of your own hearts That ye have in heaven When we lose any thing for God he seals us a bill of exchange of better things of a double return He will recompence our losses as the King of Poland did his noble servant Zelâ—â—slaus having lost his hand in his wars he sent him a golden hand Verse 35. Cast not away your confidence Sith it is your shield and buckler Eph. 6.16 but if battered with temptations beat it out again Demosthenes was branded with the name of 〈◊〉 One that had lost his bucklen Verse 36. For ye have need of patience Whereas they might object But where is this recompence you tell us of Oh saith he You have need of patience to wait Gods time of recompence Good men finde it oft more easie to bear evil then to wait till the promised good be enjoyed The spoiling of their goods required patience but this more then ordinary That after ye have done the will of God viz. By suffering it and long-suffering till he reward it Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yet a little while Tantissùm tantidùm adhuc puâ—iâ—lum A little little little while Gods help seems long because we are short Now the just shall live by faith In the want of feeling he shall rest upon God in the fail of outward comforts as the believing Jews were to do in the Babylonish captivity Habak 2.4 quoted here by the Apostle though with some variation of words But if any man draw back Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steal from his colours run from his Captain revolt from Christ turn renegado relinquishing his religion as did Julian Lucian and other odious Apostates My soul shall have no pleasure Christ hath no delight in dastards turn-coats run-awaies He will not employ them so far as to break a pitcher
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
to hell Verse 27. But the anointing See vers 20. It was an aggravation of the fall of Saul 2 Samuel 1.21 as though he had not been anointed so for the Saints to fall their own stedfastnesse Verse 28. Little children abide in him q d. Your enemies are many and crafty therefore keep home keep home this shall be no grief unto you nor offence of heart as she said 1 Sam. 25.31 Verse 29. Is born of him And exactly resembles him as a childe doth his father See 1 Pet. 1 17. and the Note on Match 5.9 CHAP. III. Verse 1. Behold What manner QValem quantum as 2 Pet. 3.11 See the Note on Joh. 1.12 If Jacob was at such pains and patience to become son in law to Laban if David hold it so great a matter to be son in law to the king What is it then to be sons and daughters to the Lord Almighty 2 Cor. 6.18 The World knoweth us not Princes unknown are unrespected Unkent unkiss as the Northern Proverb hath it After the sentence was pronounced upon Mr Bainham the Martyr Act. and Mon. sol 939. he was counselled by M. Nicolas Wilson to conform himself to the Church To whom he answered I trust I am the very childe of god which ye blinde asses said he doe not perceive Verse 2. What we shall be Great things we have in hand but greater in hope much in possession but more in reversion Let this comfort us against the contempts cast up on us by the world blinde and besides it self in point of salvation For we shall see him as he is Now we see as in a glasse obscurely 1 Cor 13 1â— as an old man through spectacles as a weak eye looks upon the Sun but in heaven we shall see him as he is so far as a creature is capable of that blissefull vision Verse 3. Purifieth himself That 's true hope that runs out into holinesse Faith and hope purge and work a sutablenesse in the soul to the things believed and hoped for Even as be is pure In quality though not in an equality Verse 4. Sin is the transgression As there is the same roundnesse in a little ball as in a bigger so the same disobedience in a small sin as a great Concil Trident. Papists tell us that concupiscence is not truly and properly a sin but S. Paul saith otherwise Rom. 7. There are amongst us that say That originall sin is not forbidden by the Law but sure we are it is cursed and condemned by the law as that which hath in it a tacite consent to all sin Verse 5. To take away our sins Shall sin live that killed Christ Shall I drink the bloud of these men said David of those that but ventured their lives for him Oâ— that each Christian would turn Jew to himself and kill the red cow c. Verse 6. Sinneth not Sin may rebell it cannot raign in a Saint Verse 7. Let no man deceive you As if you might passe è caene in coelum she to heaven with dragons wings dance with the devil all day and sup with Christ at night live ail your lives long in Dalilah's lap and then go to Abrahams bosome when you die These are the devils dire-dawbers that teach such doctrine his upholtsers that sow such pillows Ezek. 13.18 Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that committeth sinne That makes a trade of it and can art it as the word properly signifieth not act it only Is of the devil Bears his image wears his livery is as like him as if spet out of his mouth That be might destroy the Works The devil then hath his works in the very hearts of the elect for whose cause Christ came into the world Verse 9. For his seed The new nature which causeth that sin cannot carry it away without some counter-buffs He cannot sine i.e. Sinningly so as to be transformed into sins image cannot doe wickedly with both hands earnestly Mic. 7. Verse 10. In this the children of God As Davids daughters were known by their garments of divers colours 2 Sam. 13.18 So are Gods children by their piety and charity Verse 11. That We should love c. this beloved disciple was all for love See the Note on Chap. 2.9 Verse 12. Who Was of that Wicked one Tertullian calleth Cain the devils Patriarch Cain is dead faith another but I could wish that he did not still live in his heirs and executours Bucbol Qui clavam ejus sanguine Abelis rubentem uâ— rem sacram circumfâ—runt adorant venerantur who bear about and make use of Cains club to knock on the head Gods righteous Abels And slew his brother Gr. Cut his throat Acerbissima sunt odia ut ita nominem saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Divinity hatreds are most deadly Because his own Works c. The old enmity Gen. 3.15 So Numb 22.3 4. Moab Was irked because of Israel or did fret and vex at them as Exod 1.12 yet hey were allied and passed by them in peace and by the slaughter of the Amorites freed them from evil neighbours which had taken away part of their Land and might do more as one bath well observed Verse 13. Marvel not my brethren Sith it was so from the beginning and the very first man that died died for religion so early came martyrodome into the world Verse 14. We know that we have passed Not we thinke we hope c. fortunam rudentibus opâ—â— If we would not have with the Merchant an estate hanging upon ropes and depending upon uncertain windes let us make sure work for our souls This is a jewell that the Cock on the dunghill meddles not with Sensum electionis ad gloriam in hac vita nullum agnosco saith Greevinchovius the Arminian I know no such thing as assurance of heaven in this life Papists allow us nothing beyond a conjecturall confidence unlesse by speciall revelation Miserable comforters Verse 15. Whosoever hateth his brother Not to love then is to hate as not to save a man is to kill him Mark 3.4 Is a murtherer Because he wisheth him out of the world as Caracalla did his brother Geta of whom he said Divus sit modâ— non sit vivus I would he were in heaven or any where so that I were rid of him By like reason we may say that sin is God-murther forasmuch as sinners are God-haters Rom. 1.30 and could wish there were no God that they might never come to judgement The godly man on the contrary cries out with David Vivat Deus Let the Lord live and blessed be the God of my salvation c. Ps 18 46. Verse 16. Because he laid down See the Note on Joh. 15.13 Rom. 5.8 We ought also to lay down our lives If Pylades can offer to die for Orestes meerly for a name or out of carnall affection at the best Should not Christians lay down their own necks one for
murders treasons thefts c. they easily dispense with but none of their Ceremonies Let God say they see to the breach of his own Law we will look to ours The mother of harlots The Church of Rome to this day delights to be stiled holy-mother-Church Holy she is in the sense that the Hebrens call harlots And such a mother as bastards have for their mother by whose name they are called the Father is seldome mentioned by them Verse 6. Drunken with the bloud c. Bishop Bonner delivered Richard Woodman with four more requiring of them to be but honest men members of the Church Catholike and to speak good of him And no doubt saith Woodman he was worthy to be praised because he had been so faithfull an aid in the devil his masters businesse for he had burned good Mr Philpot the same morning In whose bloud his heart was so drunk as I suppose he could not tell what he did as it appeared to us both before and after For but two daies before he promised us we should be condemned that same day that we were delivered yea and the morrow after he sought for some of us again yea and that earnestly Act and Mon. sol 1800. He waxed dry after his great drunkennesse wherefore he is like to have bloud to drink in hell as he is worthy if he repent not c. It is wisdom said a certain unknown good woman in a letter to Bonneâ— It is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can especially seeing you have such store already that you are not able to drink all their bloud least you should break your belly Ibid. 1672. and therefore let them lie still and die for hunger c. Thus I kept the bandogs at staves end said Shetterden the Martyr not as thinking to escape them Ibid. 1521. but that I would see the foxes leap above ground for my bloud if they can reach it I wondered with great admiration All things are portentous in the Popedome What monsters were Pope John 12 and Hildebrand as Luitprandus describes the one Lib. 6. de 〈◊〉 gest in Europ In vita Hilâ—eb and Cardinall Benno the other both of their own side Tertia clâ—ssis continet Papas vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Alstedius After the thousandth year of Christ there was no where lesse piety then in those that dwelt nearest to Rome as Machiavel observeth Verse 7. Wherefore didst thou marvel Nil admirari propè res est una Numici We wonder at things out of ignorance of the causes of them Hinc admiratio peperit philosophiam Alsted Chron. Disput derep l. 1 cap. 12. Verse 8. Was and is not Was before the time of this Revelatian in the Roman government which was afterward usurped by the Pope A thing that the first Bishops of Rome dreamt not of And yet Tertullian taxeth the rising ambition of the Popes in his time thus I hear saith he that there is an edict set forth Libide pudicitia and that very peremptory in these tearms Pontifex scilicet maximus Episcopus Episcoporum dicit Thus saith the high-Priest Bâ—ron Annal. Tom. 4. the Bishop of Bishops c. Odifastum illius Ecclesiae I hate the pride of that Church of Rome saith Basil Go into perdition Go not run by degrees not all at once He now takes long strides to ward the bottomlesse pit which is but a little afore him and even gapes for him There stands a cold sweat on all his limbs already Shall wonder Admiration bred superstition and illumination draws men off it Julius Palmer Martyr was a most obstinate papist all King Edwards daies and yet afterwards in Q. Maries time suffered most cruell death at the Papists hands at Newbury Act. and Mon. 1755 1756. for the most ready and zealous profession of the truth His words to one Bullingham walking in Pauls after his conversion were these Oh that God had revealed these matters unto me in time past I would have bequeathed this Romish Religion or rather irreligion to the devil of hell from whence it came Believe them not Bullingham I will rather have these knees pared off then I will kneel to yonder Jackanapes meaning the rood And yet is In regard of that imperiall power then extant which the Pope should afterwards take to himself Verse 9. Here is the minde q. d. Here is work for wise men to busie their brains codicibus about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientia est vel cordibus Seven mountains The Jesuites cannot deny but that Rome is here pointed at as being set upon seven hils So the ancient Rome was whereof the present Rome is but a carcase as retaining nothing of the old but her ruines and the cause of them her sinnes Verse 10. And there are seven Kings That is kindes of government Five are fallen Kings Consuls Dictatours Decemvirs Tribunes Oneâ—â— i.e. The Heathen Emperours And the other is not yet come scil The Christian Emperours A short space scil At Rome for Constantine soon translated the seat of the Empire to Bizantium calling it Constantinople and left Rome to be the Popes nest Zonaras Cedrenus Joh de co'umâ—â— in mari hist The Emperour Constans nephew to Heraclius and after him Otho had some thoughts to set up again at Rome but could not that so the kingdome of the Church fore-told by Daniel might there be seated saith Gâ—nebrard Geneb Chron. if he had said the kingdome of Antichrist fore-told here by John the Divine he had hit it Verse 11. He is the eighth viz. The Pontificality And is of the seven i.e. Shall exercise that monarchicall power that was before in the seven heads Verse 12. Are ten kings Of ten severall Kingdoms Naples Spain Portugall France Polony Bohemia Hungary Denmark Sweden and this of England which as it was the first of the ten that submitted to the Popes yoke so was it the first that shook it off again in Hen. 8. time Verse 13. These have one minde This is the unity or rather conspiracy of the Church of Rome The Spouse only is but one Cant. 6 9. Other societies are but as they clay in the toes of Nebuchadnezzars image they may cleave together but not incorporate one into another Verse 14 The Lamb shall overcome them 1. With a spirituall victory by a sweet subjection at least by a conviction of their consciences 2. With an externall victory as the imperialists in Germany the Papists here Verse 15. Are peoples Fitly called waters for their instability and impetuosity Verse 16. These shall hate As base fellows use to hate their harlots when they finde them false And shall make her desolate Shall deny to defend her And naked By denying her maintenance and laying her open to the world by their Remonstrances King Henry 8. Act and Mon. and the French King some
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
supplied by the elect so when they are converted they bear them in their arms as the servants of the house delight to do their young master and are at all times at their right hands to set forth their dexterity and readinesse to help them in holy duties especially Angelu maxime in pulico cetu circumsistuntur pis bleò Tabernacuti cu'za Cherubinu lotus soris reserta Satan stood at Iehoshuah's right hand as he was sacrificing to resist him Zech. 3.2 So did Gabriel at Zacharies right-hand as he was offering incense to enform and comfort him Luk. 1.11 This they do still though invisibly and infensibly that God might draw up our hearts heaven ward and teach us to have our conversation above though our commoration be here beneath Devils are not so ready to tempt and devour us as the Angels are to help and deliver us as evil angels suggest temptations so do good Angels holy motions And as our good endeavours are oft hindered by Satan so are our evil by the Angels else were not our protection equall to our danger and we could neither stand nor rife The devil moved Balaam to go God bad him go if he thought good Eccl. 11. â—le as Solomon bids the young man Follow the waies of his own heart a good Angel resifts him and speaks in the mouth of his asse to convince him B. Hall contemplat If an heavenly spirit saith one stand in the way of a sorcerers sins how much more ready are all those spirituall powers to stop the miscarriage of Gods dearest children How oft had we fallen yet more had not these guardians upheld us whether by removing occasions or casting in good instincts Michael opposed Satan about the body of Moses so doe the Angels still about the bodies and souls of the Saints while they are alive As when they are dead they presently convey their soules into Abrahams bosome thorow the devils territories and in despite of him for he is the Prince of the air And for their bodies they shall gather them together at the last day from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Quest. But how shall they know the righteous from the wicked Answ Very easily For 1. They have ministred unto them and been conversant about them And if a servant know his masters corn from another mans Mali in area nobiscum esse possunt in borreo non possunt Aug. and the tares from the wheat why should not the Angels as easily know the Lords crop 2. The elect are marked from the rest Ezek 9. and shall soon be discerned if by nothing else yet by the lightsomenesse of their looks and lifting up of their heads for their redemption draws nigh Whereas the wicked shall look gastly and rufully the devil claiming his own and these mens hearts failing them for fear and for looking after those things which are coming upon them Luk. 21.16 Then shall they be everlastingly shamed Dan. 12.2 and sentenced Iude 14. Mat. 13. Mat. 25.41 Neither helps it that they are a multitude for Christ comes with thousands of his Angels to doe execution to bundle up the tares and cast them into the fornace Now if Ezekiel Daniel Iohn c. men that had good causes and consciences did so tremble before one Angel coming with good tidings in a lesser manifestation of Christs glory what then shall these do when Christ cometh to judgement and when he visiteth what will they answer c. Iob 31. Anger EPHES. 4.26 Be ye angry and sin not let not the Sun go down upon your wrath c. COncessit quod naturae est negavit quod culpae saith Ambrose upon these words M. Gataker and after him Cassiodore It is not evil saith one to marry but good to be wary So neither is it a sin to be angry but hard not to sinne when we are angry Anger is a tender vertue and such as by reason of our unskilfulnesse may be easily corrupted and made dangerous Mat. 16.23 Mark 3.5 He that in his anger would not sinne must not be angry at any thing but sinne Our Saviour was angry with Peter and angry with the Pharisees for the hardnesse of their hearts Moses was even blown up with holy anger at the people for the golden Calf and Gods blessing on every good heart that in such a case hath a stomack for God Meeknesse surely here would be no better then mopishnesse and not so good as madnesse Psal 139. Doe not I hate them that hate thee I hate them with a perfect hatred saith David I count them mine enemies This is the anger of zeal found in Phineas Elias Elisha our Saviour and should have been found in Adam toward his wife in Eli toward his sons Iohn 2.17 Gen. 13.7 Radicem bonam finem bonuÌ„ in Lot toward his servants c. It must have a good rise and a good-end saith Bucer else it becomes a mortall not a veniall sin as the Papists fonely conclude from Mat. 5.22 Whosoever is angry with his brother without a cause c. There is a just cause then of anger sinne as an offence to God here Nebuchadnezzar was out Dan. 3.19 And there must be a just measure observed Mark 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eam tia offensum ut evrum etiam miseâ—cretur c. Ira smor brevis est Horat Lib 2. de fide ortho lexa c 10. that our anger for sin render us not unfit either to pity the sinner as our Saviour in his anger did the obstinate Pharisees or to pray for him as Moses for those idolaters he was so enraged at Exod. 32.31 32. Anger that is not thus bounded is but a momentary madnes saith the Heathen it restreth in the bosome of fools saith Solomon whether it be Bilis iracundia aut infensio for into those three degrees Damascene distinguisheth it Aâ—ger Wrath and Hatred The one saith he hath beginning and motion but presently ceaseth the other taketh deep hold in the memory the third desisteth not without revenge Clichtoveus compareth the first to fire in stubble the second to fire in iron the third to fire that is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never bewraieth it felf but with the ruine of the matter wherein it hath caught Some are sharp some are bitter a third kinde are implacable saith Aristotle The first are the best that as children are soon angry Melch. Adam in vit and as soon pleased again Be ye children in malice 1 Cor. 14.20 Vrsinus was of somewhat a hasty nature So also was Calvin Vt fit in ejusmodi ingeniis saith he that writes their lives For as any man is more industrious and ingenious so he teacheth more teachily and painfully Yet had they so learned to moderate their anger as not to utter a word in their passion Bezae collegae saepè dicebant eunt fine