stronger then all none therefore can take you out of my handâ— sith I and the Father am one Joh. 10. Verse 6. If need be ye are in heavinesse When our hearts grow a grain too light God seeth it but needfull to make us heavy through manifold temptations When our water as it were looks but a little too high our heavenly father a Physitian no lesse cunning then loving saith one doth discern it and quickly sits us Baynes letters whom he most tendereth with that which will reduce all to the health some temper of a broken spirit Verse 7. that the triall of your faith If affliction which is the triall of our faith be so exceeding precious what is faith then and the promises whereon faith laies hold There are that by the triall of faith understand here a well-tried faith which is called gold tried in the fire Rev. 3.18 Verse 8. Paraeâ—â— Whom having not seen They had not been belike at the feast of the Passeover at which time our Saviour suffered but came up to the feast of Pentecost and were converted Act. 2. And full of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Glorified already a piece of Gods Kingdome and heavens happinesse afore-hand O the joy the joy the inexpressible joy that I finde in my soul said a dying Saint Verse 9. The end of your faith The period and perfection the reward and meed of it in all fulnesse See Psal 19.12 Prov. 22.4 Verse 10. The Prophets have enquired This highly sets forth the weight and worth of it sith such men took such pains about it Base spirits are busied about light matters Numb 14.24 as Domitian spent his time in catching flies Artaxerxes in making knive-hafts Not so Caleb who had another spirit and followed God Wholly So did the ancient Prophets as Isaiah whiles the merry Greeks were taken up at their Olympick games in the year 1540. Buchol Chron. from the floud the Prophet Isaiah seeth that heavenly vision of Christ sitting on his throne and heareth that thrice happy Trisagion Isa 6.1 2 3. Verse 11. Searching What c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With greatest sagacity and industry as hunters seek for game and as men seek for gold in the very mines of the earth The sufferings of Christ c. Macarius was utterly out in saying that the prophets knew that Christ should be born for mens redemption but that they knew nothing of his death and sufferings Isaiah writes of them more like an Evangelist then a Prophet and is therefore called the Evangelicall Prophet Verse 12. Not unto themselves In regard of the accomplish-of those oracles that they uttered And yet to themselves in regard of their right and interest therein They did minister None must hold themselves too good to serve the Saints The Angels desire to look into To look wishly and intently as the Cherubims of old looked into the Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prono capite propenso collo accuraâ—e â—â—rospicere Exod. 25.18 19. Verse 13. Wherefore gird up c. We are seldome comforted but we have need to be exhorted So apt are our hearts to security and so apt is Satan to interrupt our joyes with his base injections Gird up the loins of your minde Gird your selves and serve God Luk 17.8 A loose discinct and diffluent minde is unfit for Gods service Girding implies 1. Readinesse 2. Nimblenesse handinesse handsomenesse Hope to the end Gr. Hope perfectly or entirely q. d Do not â—y halves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let there not be any odde reckonings between God and you but work out your salvation Phil. 2.12 See the Note thâ—â—e For the grace That is for the glory That is to be brought unto you It must be brought unto us such is out duines we will scarce go seek it hardly be perswaded to live happily raign everlastingly Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not fashioning your selves As a plaier is fashioned to the oâ— seene speeches and carriages of him whom he personateth In your ignorance Men may remain grossely ignorant amidst abundance of means as these Jews did Who is blinde but my servant or deaf as my messenger c Isa 42.19 20. Verse 15. In all manner of conversation Our very civilities must favour of sanctity and our common conversation rellish of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Pauls civil conversation was in heaven Phil. 3.20 Holines must be written upon our bridles when we war upon our cups when we drink Zach. 14.20 21. It is said of a certain Scotch-Divine that he did even eat and drink and sleep eternall life Verse 16. Be ye holy i.e. Separate from sin and dedicated to God in conformity to whom stands our happinesse See the Note on Mat 5 48. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incoâ—â—tus conâ—â—â—oratio Of your sojourning Having your commoration on earth but your conversation in heaven Fugiamus ad coelestem patriam c. could a Heathen say In fear Those that fear of all others are likely to hold out Jer. 32 4â— Verse 18. Received by tradition Children are very apt to follow their parents example whether of good or evil Me ex ea opinione quam amajoribus accepi de cultu deorum nullius unquam movebit oratio saith Tully I will never for sake that way of divine service that I have received from my fore fathers Verse 19. Without blemish Of originall pollution And without spot Of actuall sin Verse 20. Who verily c. So carefull was God to make all sure concerning our redemption in Christ saith one here Verse 21. Might be in God And so in a safer hand then cur own He hath laid help upon one that is mighty Verse 22. Ye have purified Animabus vestris castificatis c. A metaphor from the legall purifications Verse 23. Born again A man shall never have occasion to curse the day of his new birth Verse 24. Aâ—â—flâ—â—sh is grasse To live is but to lie a dying Can a picture continue that is drawn upon the ice Verse 25. The Word of the Lord c. This sentence is the Motto of the Dukes of Saxony See Psal 119.89 Manlâ—â—ee coâ— 4 19. CHAP. II. Verse 1. All malice and all guile OUt with this leaven utterly 1 Cor. 5.7 Howsoever we otherwise fail let us not in these be found faulty at all These are not the spots of Gods children Deut. 32.5 Verse 2. Desire the sincere As in children all speaks and works at once hands feet mouth See Davids desire Psa 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 119.20 40 131. The sincere Gr. Guilelesse unmixed milk not sugred or sophisticated with strains of wit excellency of speech c. 1 Cor. 2.1 That ye may grow thereby After generation 1 Pet. 1.23 Augmentation That word which breeds us feeds us As the same bloud of which the babe is bred and fed in the womb strikes up into the mothers brests
p. 1â—4 l 28. dele that p 128. l 7. r. at p 136. l 21. r Secretaries p. 143 l. 12. r encaged p. 173 l. 30 r conquerour p. 200 l 23 r beedlesse p 206 l 20 r. amaxuensis p. 814 l. â—0 r willes p. 221. l 24. r blown p. 228. l. 2â— adde we p. 160. l 6. r. relate p. 263. l. 21. r. matter p. 305 l. 35. r involuntary p. 191 l. â— r there p 395. l 9 r forwardnes p. 404 l. 14. r 5. r paucâ— p 418. l. 9. r. they p. 406. l warmed p. 424. l. p. 426. r 4 r savourily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 459. l. 39 r. in bu eyes ib. mar r. puptllam p. 463 l 30. r Sertorius p. 473 l. 18. r. Theologica p. 532. l. 3. r one writes p. 534. l. 8 r Amos. p. 537. l. 38. dele for p. 546. l. 7. r. Antichrist p. 549. l. 25. r earth p. 557. l. 28. dele are p. 572. l. 25. r imitate p. 593. l. 12. r by the Sun beams p. 608 l. 23. r. that the devil p. 628. l. 9. r. cast p. 641. l. 23. r. Sareptan p. 646. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the ROMANES CHAP. I. Verse 1. A servant of Iesus Christ. THis is an higher title thâ—n Monarch of the world as Numa second King of Rome could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pult. Verse 2. Promised Fore-shewed and foreshadowed Verse 3. Concerning his Son Here 's a lofty and lively description of Christs sacred person The whole Epistle being the Confession of our Churches as Melancthon calleth it Scultet Annal. who therefore went over it ten severall times in his ordinary Lectures The Epistle being such as never can any man possibly think speak or write sufficiently of it's worth and excellency Verse 4. Declared to be c. Gr. Defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for definitions explain obscurities With power For Superas evadere ad auras Hic labor hoc opus est a work befitting a God See Ephes 1.20 with the Note there The Spirit of holinesse The divine essence of Christ 2 Cor. 13 4. which sanctifieth the humane nature assumed by him Verse 5. For obedience to the faith That is to the Gospel that doctrine of faith or to Christ who is oft put for faith whereof he is the proper object in this Epistle Kisse the Son c. Psal 2 12. Math. 17.5 Hear him Verse 6. Ye are the called With an high and heavenly calling Heb. 3.1 See the Note there Verse 7. Called to be Saints Those then that are called are Saints whilest alive and not only those that are canonized by the Pope after they are dead Bemb in List Venet. In numerum Deorum ab Ecclesia Romana relati as Bembus profanely speaketh of their Saint Francis a sorry man Dan hist of Engl. fol. 99. of whom as once of Becket 48 years after his death it may well be disputed Whether he were damned or saved Pope Callistus 3. sainted some such in his time as of whom Cardinall Bessâ—rion Iac. Revius bist Pontis knowing them for naught said These new Saints make me doubt much of the old Grace he to you and peace See the Note on 1 Cor. 1.2 Verse 8. Your faith is spoken of See chap. 16. and Juvenal Tacitus and other profane writers who bitterly exagitate the doctrines and practices of those Roman Christians Verse 9. Whom I serve in my spirit That is with all the faculties of my soul concentred and co-united Verse 10 I might have a prosperous journey This he praied and this he had by such a way as he little dreamt of Little thought Paul that when he was bound at Ierusalem and posted from one prison to another that God was now sending him to Rome yet he sent him and very safe with a great Convoy God goes oft another way to work for our good then we could imagine Verse 11. That I may impart There is no envy in spirituall things because they may be divided in solidum one may have as much as another Theat Naturae and all alike Scientiarum sic gratiarum ca vis est natura ut quò plus doceas alteride tuo largiare cò ditior ac doctior fias saith Bodine Such is the nature and property of sciences and graces that the more you communicate them the more you encrease them Verse 12. That I may be comforted Or exhorted Ad communem exhortationem percipiendam saith Beza out of Bucer and others The meanest of Christs members may contribute somewhat to the edifying even of an Apostle Verse 13. But was let hitherto Either by Satan 1 Thess 2.18 or by the holy Spirit otherwise disposing of him as Act. 19.6 7. or by some intervenient but important occasion as Chap. 15.20 21. Verse 14. I am debter Because entrusted with talents for that purpose 1 Cor. 9.16 See the Note there Verse 15. So as much Quicquid in me situm est promptum est A notable expression Verse 16. For I am not ashamed As men are apt to be whence that fatherly charge 2 Tim. 1.8 Doe ye thinke said Iohn Frith Martyr to the Archbishops men that would have let him go that I am afraid to declare mine opinion unto the Bishops of England in a manifest truth Act. and Mon. 1917. If you should both leave me here and go tell the Bishops that you had lost Frith I would surely follow as fast after as I might and bring them news that I had found and brought Frith again For it is the power c. Eternall life is potentially in the Word preached as the harvest is potentially in the seed Verse 17. The just shall live by faith Hab. 2.4 that is they shall enjoy themselves by their faith in greatest disasters or dangers when others are at their wits ends that 's the Prophets sense and the Apostle not unfitly applieth it to prove justification by faith alone for if a man live by faith he is just by faith Verse 18. Who hold the truth Hold the light of their consciences which is as a Prophet from God prisoner The naturall man that he may sin the more securely imprisons the truth which he acknowledgeth and laies hold on all the principles in his head that might any way disturb his course in sin locking them up in restraint Hence it appears that no man is righteous in himself or by his own righteousnes which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 19. Because that which may Heathens might know God the Creatour per species creaturarum as they speak either in way of negation or causality or eminence not so God the Redeemer Verse 20. Are clearly seen As in a mirrour Pervidentur or as on a theatre Vt solem in aquis sic Deum in operibus contemplamur Verse 21. Neither were thankefull How then shall we answer to God
our hatefull unthankfulnesse which is saith one a monster in nature a solecisme in manners a paradox in divinity a parching winde to damme up the fountain of divine favours But became vain in their imaginations Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their reasonings disputations discourses upon serious deliberation They stood not to their own principles as That there is one God only That this God is to be worshipped c. but were Atheists by night that worshipped the Sun and Atheists by day that worshipped the Moon as Cyril saith wittily Verse 22. Professing themselves to be wise Aristotle Natures chief Secretary writeth many things most absurdly concerning God As Metaphys l. 12. that he is a living creature That he worketh not freely Ib. lib 1. Bodin Theat Nat p 29. but by a kinde of servile necessity and that therefore he deserveth no praise or thanks from men for his many benefits sith he doth but what he must needs do These are Aristotles absurd assertions And yet at Stuckard in Germany was found a Doctour of Divinity that preached to the people That the Church might be sufficiently well taught and governed by Aristotles Ethicks though we had no Bible And the Collen Divines set forth a book concerning Aristotles salvation Verse 23. Made like to corruptible man God made man in his own image And to be even with him as it were will needs make God after his image And fourfooted beasts God therefore justly gave them up to Sodomy whith did abase them below the beasts that there might be an analogy between the sin and the punishment This is called a meet recompence ver 27. They dishonoured God they dishonoured therefore themselves They would not know nor honour him they shall not therefore know nor spare one another c. so severely will God punish the contempt of rebellion against the light And creeping things In Lapland the people worship that all day for a god Abbots his Geog. whatsoever they see first in the morning be it a bird or worme Verse 24. Arist Etb l 7. c. 3 4. Gave them up to uncleannesse Aristotle confesseth the disability of morall knowledge to rectifie the intemperance of nature and made it good in his practice for he used a common strumpet to satisfie his lust Socrates is said to have had his Catamite Iavenal Inter Socratices c. Verse 25. Who changed They tare out their naturall principles and turned Atheists Verse 26. Into that which is against nature So against nature that children natures end and posterity is utterly lost by it Verse 27. Leaving the naturall As at this day in the Levant Sodomy is held no sinne Bâ—unts voyage The Turkish Basha's have many wives but more Catamites which are their serious loves Burned in their lust Gr. Were scalded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some men put off all manhood become dogs worse then dogs Hence Deut. 23.18 The price of a dog that is of a buggerer as Iunius and Deodatus expound it Verse 28. To a reprobate minde Or an injudicious minde Or a minde rejected disallowed abhorred of God Or a minde that none hath cause to glory in but rather to be much ashamed of Verse 29. With all unrighteousnesse The mother of all the ensuing misrule Wickednesse The Syrian saith Bitternesse See Ier. 2.19 Envy murther Three such Agnominations are found in this black bedroll The Apostle seems delighted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was likewise the Prophet Isaiah Of which noble two I may well say as one doth of Demosthenes and Cicero Demosthenes Ciceroni praecipust ne esset primus Orator Cicero Demostheni ne solus Malignity Or Morosity crossenesse Verse 30. Haters of God And so God-murtherers 1 Joh. 3.15 See the Note there Verse 31. Implacable That will not hear of a truce much lesse of a peace Verse 32. Have pleasure Or they patronize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. applaud and approve This is set last as worst of all it comprehends all kindes of consent To hold the bagge is as bad as to fill it CHAP. II. Verse 1. Therefore thou art inexcusable THough thou have no pleasure in them that do evil as Chap. 1. 32. but dost superciliously censure them being thy self otherwise as bad Cato is said to have exercised usury to have prostituted his wife to have slain himself God oft sets a Noverint universi upon the worlds wizards for the foulest fools Verse 2. Which commit such As Cato ver 1. whom yet Velleius affirmeth to have been hominem virtuti simillimum But God judgeth not as man Verse 3. Thinkest thou This is preaching to the conscience to the quick Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of God Gr. His native goodnesse ready to be imploied to the behoof and benefit of the creature Tit. 3.4 Now as the beam of the Sunne shining on fire doth discourage the burning of that so the shining of Gods mercies on us should dishearten and extinguish lust in us This is so equall and needfull a duty that Peter picks this flower out of Pauls garden as one of the choisest and urgeth it upon those to whom he writes 2 Pet 3.15 Verse 5. Treasurest up unto thy self Sicut mittentes pecuniam in gazophylaâ—ium quod ubi jam impletur confringituâ— saith Stella upon Luke In treasuring there is 1. Laying in 2. Lying hid 3. Bringing out again as there is occasion Wicked persons whiles by following their lusts they thinke they do somewhat to their happinesse shall in the end finde Pro the sauro carhones those burning coals Psal 140.10 Verse 6. Who See the Note on Mat. 16.27 Verse 7. Who by patient continuance Or By suffering persecution for righteousnesse sake Gordius the Martyr said It is to my losse Tertal Ep. ad Polycarp if you bate me any thing in my sufferings Majora certamina majora sequuntur pramia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius Much pains hath much gains Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto them that are contentious That wrangle and thwartle against clearest truths searching the devils skull for carnall arguments as those Athenians Act. 17. being refractary as Pharaoh who would not sit down under the miracle but sent for the Magicians And though the word doth eat up all they can say as Moses his rod did yet harden they their hearts as Pharaoh and resolve to curse as Balaam what ever come of it These are those contentious ones Verse 9. Of the Iew first Qui ideò deteriores sunt quia meliores esse deberent Who are therefore worse Salvian because they should be better Verse 10. Peace Safety here and salvation hereafter Verse 11. For See the Note on Act. 10.34 Verse 12. Perish without law Or Though they hall no written law as that of Moses Verse 13. But the doers of the law The Scriptures are verba vivenda non lâ—genda Aug. as Egidius Abbot of Norimberg said of
the 119. Psalm Boni Catholici sunt qui sidem integram sequuntur bonos more 's Lessons of musick must be practised and a copy not read only but acted Divinity must be done as well as known Verse 14. Doe by nature c. Velleius saith that Cato was Vell lib 2. Homo virtuti simillimus cui id solum visum est rationem habere quod Haberet justitiam omnibus humanis vitiis immunis c. Are a law to themselves The Thracians glorieâ—â—hat they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living laws walking statutes Verse 15. Their thoughts mean while Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betwixt whiles Or in every interim of this life Other faculties may rest an obscene dream by night shall not scape consciences record it is index judex vindex Gods say and mans over-seer and it is better to have it sore then seared Verse 16. According to my Gospel Which promiseth heaven to beleevers This is comfort to those that are faithfull in weaknesse though but weak in faith The sentence of the last day shall be but a more manifest declaration of that judgement that the Lord in this life most an end hath passed upon men Heathens shall be judged by the law of Nature Prostigate Professours by the law written and the Word preached Beleevers by the Gospel which saith If there be a willing minde God accepteth c. Verse 17. Restest in the law So spending thy time in a still dream but thou shalt have sick waking then when God shall send out summons for such sleepers Judg. 7. Men dream their Midianitish dreams and then tell them for law or Gospel to their neighbours Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being instructed out of the law Gr. Being well catechized and principled thou art able to discern of doctrines and choose the best Verse 19. Of the blinde The Chinois say That all other Nations see but with one eye they with two Verse 20. Which hast the form of knowledge A platform of wholsome words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a systeme a method artificially moulded such as Tutours and Professours of Arts and Sciences have and do read over again and again to their Auditours Verse 21. Teachest thou not thy self He that knows well and does worse is but as a whiffler which carrieth a torch in his hand to shew others his own deformities I have read of a woman who living in professed doubt of the Godhead after better illumination and repentance M Wards Hap of pâ—act did often protest That the vitious life of a great scholar in that town did conjure up those damnable doubts in her soul Neronis illud quantus artifex pereo quadrabit in te peritum periturum That 's the best Sermon that 's dig'd out of a mans own brest Origens teaching and living were said to be both one Verse 22. Speeds Chron. Dost thou commit sacriledge The Chronicler noteth of Q. Mary that she restored again all Ecclesiasticall livings assumed to the Crown saying that she set more by the salvation of her own soul then she did by ten Kingdoms Shall not she that abhorred not idols rise up and condemn those that do and yet commit sacriledge Verse 23. Thorow breaking By shooting short or beyond or wide of the mark by omission commission or failing in the manner Verse 24. For the Name of God c. Heretikes and hypocrites doe still with Iudas deliver up the Lord Christ to the scoffes and buffetings of his enemies Augustine complains of the ancient heretikes Aug. deciv Dei l. 1 c. 51. that in them many evil-minded men found matter of blaspheming the Name of Christ because they also pretended to the Christian religion Epiphanius addeth That for the loosenesse of such mens lives and the basenesse of their tenets many of the Heathens shunned the company of Christians and would not be drawn to hear their Sermons Tâ—e opific. Dei proaem Origen before them both cries out Nunc malè audiunt castiganturque vulgò Christiani quòd alitèr quà m sapientibus convenit vivant vitia sub obtentu nominis celent c. There is an ill report goes of Christians for their unchristian conversation c. Ammianus Marcellinus a Heathen Historian deeply taxeth the pride luxury contentions covetousnesse of the Bishops in his time and the deadly hatreds of common Christians Am. Marc l. 2â— cap. 2 Nullae infestae hominibus bestiae ut sunt sibi serales plerique Christiani saith he A sad thing that a Heathen should see and detest such hellish miscarriages among Christians Verse 25. If thou keep the law Which thou art thereby bound to do either by thy self or by thy Surety Christ Jesus Verse 26. If the uncircumcision Which it can never do But admit it could c. Verse 27. Iudge thee Mens guilt is encreased by their obligations as was Solomons in departing from God who had appeared unto him twice 1 King 11 9. Verse 28. Neither is that circumcision See Colos 2.11 with the Note there Inward circumcision is as Origen describeth it Purgatio animae abjc ctio vitiorum or as St Paul in the place above named the putting ost old Adam with his actions by the circumcision of Christ by his merit and Spirit Verse 29. Which is one inwardly An Israelite indeed Ioh. 1. that hath put away the foreskin of his heart Ier. 4.4 CHAP. III. Verse 1. What advantage GR. What odds singular thing prerogative See my True Treasure Chap. 7. Sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. Chiefly because that c. This was their prime priviledge that they were Gods library-keepers that this heavenly treasure was concredited unto them Other Nations are said to have been without God because without those lively oracles 2 Chron. 15.3 Ephes 2.12 Prize we this priviledge and improve it You must never expect another edition of the faith once received Jude 3 once for all Verse 3. The faith of God That is his faithfull promises opposed to mans perfidy Verse 4. Every man a lier viz. By nature But Isa 63.8 Gods people are children that will not lie they will die rather Non ideò negare volo ne peream sed ideò mentiri nolo ne peccem saith she upon the rack of whom St Hieronâ— writeth The officers of Merindol answered the Bishop that moved them to abjure That they marvelled much that he would perswade them to lie to God and the world Act and Mon. â—ol 860. And albeit that all men by nature are liers yet they had learned by the Word of God that they ought diligently to take heed of lying in any matter be it never so small c. That thou maist be justified in thy sayings David speaketh of the truth of Nathans reprehension Paul applies it to the truth of God in his promises also Let us give him a testimoniall Ioh. 3.33 Such as is that Deut. 32.4 A God of truth and without iniquity
just and right is he And mightest overcome Maist be pure Psal 51. saith David Zacah in the Syriack is used for overcoming Vincit veritas dare non dignis res magè digna Deo est Verse 5. Is God unrighteous Such heart-boilings there were in the rejected Jews And Iob said little lesle till God over-hearing him steps as it were from behinde the hangings and takes him up for it Iob 38.2 Who is this saith he that talketh thus How now Verse 6. I speak as a man q. d. Is there not such language heard in some mens hearts Verse 7. For if the truth of God Here the former objection is repeated explicated and more fully answered that every month might be stopped Lomelius Ferunt ranas lampade supra lacum in quo tumultuantur appensâ illius sulgore repercussas conticescere So gain-sayers are silenced when the truth is thorowly cleared Verse 8. As we be slanderously reported So are the reformed Churches by the black mouthed Papists See the abatement of Popish brags by Alex. Cook the Preface Eudaemon Ioannes against Casaubon Calvino-Turcismum c. Whose damnation is just In the yeer of grace 1525. a Monk of Berline in Germany who in the Pulpit charged St Paul with a lie was suddenly smitten with an apoplex whiles the word was yet in his mouth â—cultel Annal. and fell down dead in the place on S. Stevens day as they call it Verse 9. That they are all under sin who le evil is in man and whole man in evil Homo est inversus decalogus Man by nature is no better then a filthy dunghill of all abominable vices His heart the devils store-house throne nest His eyes great thorow-fares of lust pride vanity c. His life a long chain of sinnefull actions a web of wickednesse spunne out and made up by the hands of the devil and the flesh an evil spinner M. Whate'y his new birth and a worse Weaver Verse 10. As it is written What the Prophets had said of some particular people or person is here applied to the whole race of mankinde because by nature there is never a better of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras Adag Verse 11. None that seeketh That seeketh and fetcheth him out of his retiring-room as she did Mark 7.24 25. Verse 12. Become unprosimble Or rotten nasty stinking as the Hebrew hath it Psalm 14.3 The old world was grown so foul that God was forced to wash it with a deluge Verse 13. The poison of Aspes Of that sort of Aspes that spit their venome farre from them upon the by standers Pâ—yaâ—es There is a great deal of such vermine and venome in that new found world of wickednesse the tongue Iam. 3. It is easie to observe that S. Paul here making the anatomy of a naturall man stands more on the organs of speaking then all other members and sheweth how his tongue is tipped with fraud his lips tainted with venome his mouth full of gall his throat a gaping grave his tongue as a rapier to run men thorow with and his throat as a sepulcher to bury them in As for the Asp they write of her That whereas her poison is so deadly that the part infected cannot be cured Io Wover â—â—nd 8. c. 23. but by cutting off succurrit periclitâ—â—tibus benignior natura noxiosissimo animali caliginosos obtutus dedit Aspidi saith Psiny hebetes oculi dati coâ—que non in fronte sed in temporibus habet Verse 14. Full As a ship that hath it's full fraught and lading 〈◊〉 Verse 15. Swift to shed bloud As Paul till God stopt him in his cursed career Verse 16. They minde nothing but mischief Verse 17. They are restlesse and troublesome Verse 18. There is no fear of God This is set last as the source of all the former evils Verse 19. Guilty Culpable and such as cannot plead their own cause without an advocate Chrysost Verse 20. Therefore by the deeds of the Law This is directly against Popish justification by works merits c. Those misled and muzled souls did worse then lose their labour that built religious houses Act. and Mon. fol. 1077. Pro remissione redemptione peccatorum pro remedio liberatione animae in eleemosynam animae pro salute requie animarum patrum matrum fratrum sororum c. These were the ends that they aimed at as appears in stories Verse 21. But now Since Christ came Verse 22. Vpon all So that none shall hinder their happinesse Verse 23. All have sinned The first man defiled the nature and ever since the nature defileth the man Adam was a parent a publike person a Parliament man as it were the whole country of mankinde was in him and fell with him Short of the glory of God i. e. Of his image now obliterated or of his kingdome upon the golden pavement whereof no dirty dog must ever trample It is an inheritance undefiled 1 Pet. 1.4 Verse 24. Being justified freely Because the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded by Varinus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Thammerus will needs conclude from this text that God by justifying us doth but pay us for our pains give us what we have earned Coelum gratis non accipiam saith Vega. Opera bona sunt Coeli mercatura saith another Heaven is the purchase of good works By the redemption That is By faith applying this redemption wrapping her self in the golden Fleece of that Lamb of God Verse 25. To be a propitiation Or a covering in allusion to the Law where the Ark covering the two Tables within it the Mercy-seat covering the Ark and the Cherubims covering the Mercy-seat and one another shew'd Christ covering the curses of the Law in whom is the ground of all mercy which things the Angels desire to pry into as into the paterne of Gods deep wisdome For the remission of sins Gr. For the relaxation or releasment of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of bonds or fetters Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To declare Gr. For a clear demonstration or pointing out with the finger Verse 27. Where is boasting then c. A certain sophister would hence prove the authority of the Church He read the words thus by a mistake of their short-hand-writing Vbi est gloriatioâ— Ecclesia est for exclusa est Verse 28. A man is justified by faith Here St Paul shews himself a pure Lutheran and is therefore sharply and blasphemously censured by some Jesuites for a hot-headed person who was so transported with the pangs of zeal and eagernesse beyond all compasse in most of his disputes that there was no great reckoning to be made of his Assertions Yea he was dangerous to read Speculum Europae as savouring of heresie in some places and better perhaps he had never written Four years before the Councel of Trent Cardinal Conturenus asserted the doctrine of
because our justification begun in his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was perfected by his resurrection Redemption we have by Christs abasement application of it by his advancement This one verse is an abridgement of the whole Gospel the summe of all the good news in the world The grand inquest of all the ancient Prophets 1 Pet. 1.11 Adore we the fulnesse of the holy Scriptures CHAP. V. Verse 1. Being justified by faith AS he had said Chap. 4.24 We have peace with God A blessed calm lodged in our consciences Like as when Ionas was cast overboard there followed a tranquillity Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have accesse Christ leading us by the hand and presenting us to the Father with Behold here am I and the children whom thou hast given me Ephes 2.18 Verse 3. We glory in tribulations As an old souldier doth in his scars of honour See Gal. 6 17. 2 Cor. 7.4 Verse 4. And experience hope Without hope patience is cold almost in the fourth degree and that is but a little from poison Verse 5. Hope maketh not ashamed As among men many lie languishing at Hopes hospitall as he did at the Pool of Bethesda Joh. 5. and return as they did from the brooks of Tema Job 6.17 Or as men goe to a Lottery with heads full of hopes but return with hearts full of blanks The Dutch have a Proverb to this purpose Sperare expectare multos reddit stultos And we say He that hopes for dead mens shoes may hap go bare-foot Bad mens hopes may hop headlesle they may perish in the height of their expectancies Not so those that hope in God they shall yet praise him who is the help of their countenance and their God Ps 43 ult Nunquam confusi Deo confisi Verse 6. Christ died for A sufficient evidence of Gods dearest and deepest love shed abroad in our hearts as a most sweet ointment Verse 7. Yet per adventure for a good man For a publike person Lilloe stept between the murderer and King Edwin his master to intercept the deadly thrust Speeds Chron lib 7. cap. 20. Life of K Ed. 6 pag 37. Turk hist fol. 730. A common souldier lost his life at Musselborough field to save the Earl of Huntlies life so did Nicolas Ribische to rescue Prince Maurice at the siege of Pista Verse 8. God commendeth c. Herein God laies naked to us the tenderest bowels of his fatherly compassions as in an anatomy Verse 9. Much more then It is a greater work of God to bring men to grace then being in the state of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them to glory because sin is far more distant from grace then grace is from glory Verse 10. We shall be saved Here the Apostle reasoneth from regeneration to eternall life as the lesser Verse 11. Not only so Not in tribulation only do we glory as v. 3. but in the whole course of our lives Verse 12. As by one man Yet Anabaptists deny originall sin as did also the Pelagâ—ans of old consuted by Augustine Egranus a German Preacher said as Melancthon reporteth that original sin is a meer fiction of Augustine and other Divines and that Joh. Manl loc com pag. 486. because there was no such word found in the Scriptures Papists say that originall sin is the smallest of all sins not deserving any more of Gods wrath then only a want of his beatificall-presence and that too without any pain or sorrow of minde from the apprehension of so great a losse There have been amongst us that have said that originall sin is not forbidden by the Law Directly indeed Moulins Anaton Armin c 8. Wotton on Joh. p 146. and immediately it is not but forbidden it is because cursed and condemned by the Law In originall sin is a tacite consent eminently to all actuall sin And some understand this text of all sin both originall and actuall And so death passed upon all men As a sentence of death on a condemned malefactour 1 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those diseases that are called by Physitians Corruptio totius substantiae or as the rot overrunneth the whole flock Verse 13. Sinne is not imputed In mens esteem as Chap. 4 15. Verse 14. Death raigned From the raign of death he concludes the raign of sin Infants are no innocents the first sheet or blanket wherein they are covered is woven of sin shame bloud and filth Ezek. 16.4.6 Verse 15. Many be dead Many is here put for all as all for many 1 Tim. 2.3 Verse 16. Of many â—ffences i.e. Of all whether imputed to us inherent in us or issuing from us Verse 17. Abundance That is abundant grace Verse 18. By the offence of one We were all in Adam as the whole countrey in a Parliament-man And although we chose not God chose for us Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many That is All except Christ sinners tainted with sins guilt and filth Verse 20. But where sin abounded But then it is where sinne that abounded in the life abounds in the conscience in grief and detestation of it Act. and Mon. fol 1â—30 as the greatest evil Bonner objected to Mr Philpot Marytyr that he found written in his book In me Joanne Philpotto ubi abundavit peccatum superabundavit gratia This he said was an arrogant speech Novum crimen C. Caesar Verse 21. That as sin hath raigned That is the wrath of God by sin Through righteousnes Imputed and imparted By Jâ—sus Christ See how sweetly the end answers the beginning of the Chapter and how Christ is both authour and finisher c. CHAP. VI. Verse 1. Shall we continue QVasi dicat That were most unreasonable and to an ingenious nature impossible To argue from mercy to liberty is the devils Logick Should we not after deliverance yeeld obedience said holy Ezra Chap. 9.13 14. A man may as truly say the sea burns or fire cools as that certainty of salvation breeds security and loosnesse Verse 2. Live any longer therein Fall into it we may and shall but it is not the falling into the water that drowns but lying in it so it is not falling into sinne that damns but living in it Verse 3. Baptized into his death Hoc est baptizaripro mortuis saith Beza to be buried with Christ in baptisme Col 2.12 in putting off the body of the sinnes of the flesh verse 11. Verse 4. We are buried Buriall is a continuing under death so is mortification a continuate dying to sinne Mors quaedam perpetuata Sin is by degrees abated and at length abolished when once our earthly tabernacles are dissolved Walk in newnesse of life Resurrectione Domini configuratur vita quae hic geritur Walk as Christ walked after his resurrection Verse 5. For if we have been planted Burying is a kinde of planting Verse 6. The body of sin For whole evil is in man and whole man in
us as the Nurse helpeth her little childe upholding it by the sleeve For we know not what c. The flesh with her murmurings maketh such a din Da. Dike that we can hardly hear the voice of the spirit mixing with the flâ—shes roarings and repinings his praying sighes and sobbings But the Spirit it self Praier is the breath of the Spirit who doth superexpostulate for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enditing our praiers We cannot so much as suspirare unlesse he do first inspirare breathe out a sigh for sin if he breathe it not into us With groanings that cannot be uttered He that would have unspeakable joy 1 Pet. 1.8 must by the Spirit stirre up unutterable groanings Verse 27. Aug. Knoweth the minde c. Quomodo enim non exauditur spiritus à patre qui exaudit cum patre Verse 28. All things work together Not affliction only as some would here restrain it but sin De benef lib. 2. c. 18. Satan all Venenum aliquando pro remedio suit saith Seneca Medici pedes alas Cantharidis cum sit ipsa mortifera prodesse dicunt Plut. The drinking of that wine wherein a viper hath been drowned cureth the leprosie The Scorpion healeth his own wounds and the viper the head and tail being cut off beaten and applied cureth her own biting God changeth our grisly wounds into spangles of beauty and maketh the horrible sting of Satan to be like a pearl-pin to pin upon us the long white robe of Christ and to dresse us with the garment of gladnes Verse 29. Conformed to the image In holines say some in glory say others in affliction is the Apostles meaning Plus in Apophtheg Art not thou glad to fare as Phocion said he to one that was to die with him May not Christ better say so to his co-sufferers Verse 30. Them also he called c. If ye feel not faith said that holy Martyr then know that predestination is too high a matter for you to be disputers of untill you have been better scholars in the School-house of repentance and justification Bradsord Acâ— and Mon. fol. 1505. which is the Grammer-school wherein we must be conversant and learned before we goe to the university of Gods most holy predestination and providence Them he also justified Vocation precedeth Justification Deus justificat fide jam donatos sicut damnat priùs induratos Cameron Them he also glorified That is He keepeth them glorious by his glorious Spirit even in this life from impenitent sin and maketh them stable and constant in godlines Verse 31. What shall we say then q. d. Predestination Vocation Justification Glorification What things be these We cannot tell what to say to these things so much we are amazed at the greatnes of Gods love in them A brave conclusion of the whole disputation concerning justification by faith alone If God be for us c. Maximilian the Emperour so admired this sentence Chytrâ—us in â—â—â—uer that he caused it to be set in Checker-work upon a Table at which he used to dine and sup that having it so often in his eye he might alway have it in minde also Verse 32. He that spared not Qui misit unigenitum immisit spiritum promisit vultum quid tandem tibi negaturus est saith Bernard Nihil unquam ei negasse credendum est quem ad vituli hortatur esum saith Hierom. Bern de temp Verse 33. Who shall lay any thing This is that confident interrogatory of a good conscience 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that justifieth Some reade it questionwise thus Shall God that justifieth No such matter And if the Judge acquit a prisoner he cares not though the Jailer or fellow-prisoners condemn him So here Verse 34. Who is he that condemneth To the sentence of death he opposeth Christ his death Who is even at the right hand And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Ps 45.10 a place of dignity and safety Verse 35. Who shall separate us Who shall separate me saith the Syriack Verse 36. We are killed all the day In Dioclesians daies 17000 Christians are said to have been slain in the space of a moneth In the Parisian Massacre 30000 in as little space and within the year 300000. As sheep to the slaughter That lamentable story of the Christians of Calabria that suffered persecution anno 1560. comes home to this text For being all thrust up in one house together as in a sheep-fold Act. and Mon. fol 859. the executioner comes in and among them takes one and blinde-folds him with a muffler about his eyes and so leadeth him forth to a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaveth him half dead and taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leading them one after another he dispatcheth them to the number of eighty eight no otherwise then doth a butcher kill his calves and sheep Verse 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are more then Conquerours What is that Triumphers 2 Cor. 2.14 We doe over-overcome because through faith in Christ we overcome before we fight and are secure of victory Verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil Ex verbi praedicatione essicaci ut indâ—at tacitè hoc verbo Beza For I am perswaded Or I am sure by what I have heard out of Gods Word He that hath this full assurance of faith goes gallantly to heaven What saith the world should a rich man ail The Irish ask such What they mean to die But I wonder more at such as have the riches of full assurance yea that have but the assurance of adherence though not of evidence what they mean to walk heavily Mr Latimer saies That the assurance of heaven is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 39. From the love of God viz. Wherewith he loved us For he loveth his own to the end and in the end Joh. 13.1 See the Note there Joh. Manlij loc com The wife of Camerarius heard Sarcerius interpreting this text and vers 35. thus and was much comforted after a sore conflict CHAP. IX Verse 1. I say the truth c. AS any one is more assured of his own salvation the more he desireth the salvation of others Charity is no churl as we see herein Paul Verse 2. Continuall sorrow Such as a woman in travail hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gal. 4 19. Verse 3. Were accursed Devoted to destruction as those malefactours among the Heathens were that in time of common calamity were sacrificed to their infernall gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pacifying their displeasure that the plague might cease Out of greatest zeal
to God and love to his countrey-men the Apostle wisheth himself Anathema that is not to be separated from the Spirit and grace of Christ for so he should have sinned but from the comforts of Christ the happinesse that comes in by Christ as one well interpreteth it Verse 4. The adoption For Israel was Gods first-born and so higher then the Kings of the earth Ps 89 27. And the glory The Ark of the Covenant 1 Sam. 4.21 whence Judea is called the glorious land Dan. 11.41 The Covenants The morall law in two tables The giving of the law The judiciall law The service The ceremoniall law 〈◊〉 The promises Of the Gospel made to Abraham and his seed for ever These promises are a precious book every lear whereof drops myrth and mercy Verse 5. Of whom is Christ This is as great an honour to all mankinde how much more to the Jews as if the King shâ—uld marry into some poor family of his Subjects Verse 6. Not as though the word That word of promise v. 4. which is sure-hold Yeâ— and Amen For they are not all Israel Multi sacerdotes panci sacer dotes saith Chrysostom multi in nominc panci in opere So here Verse 7. Neither because they are This profiteth them no more then it did Dives that Abraham called him Son Verse 8. The children of the promise Abraham by beleeving Gods promise begat after a sort all beleevers yea Christ himself the head of his seed his Son according to the flesh but more according to the faith Verse 9. At this time See the Note on Gen. 18.10 Verse 10. But when Rebecca She and not Isaac is named because she received the Oracle whether from the mouth of Melchisedech or some other way I have not to determine Verse 11. For the children c. Here the Apostle wadeth into that profundum sine fundo Predestination Being not yet born Sapores son of Misdates King of Persia began his raign before his life For his father dying left his mother with childe and the Persian Nobility set the Crown on his mothers belly acknowledging thereby her issue for their Prince before she as yet had felt her self quick God elects not of fore-seen faith or works but of free-grace Verse 12. Shall serve Servitude came in with a curse and figureth reprobation Gen. 9 25. Joh. 8 34 35. Gal. 4.30 Verse 13. Esau have I hated i. e. I have not loved him but passed him by and this praecerition is properly opposed to election Verse 14. Is there Carnall reason dares reprehend what it does not comprehend Verse 15. Bonavent in lib. 1. sent dist 41. â— q. â— I will have mercy c. Dei voluntas est ratio rationum nec tantùm recta sed regula Verse 16. So then it is not c. Nec volentis nec volantis as a Noble-man gave it for his Motto though a man could run as fast as a bird can fire Verse 17. Raised thee up For a vessel of wrath and an instance of my justice Verse 18. Therefore God being a free agent cannot be unjust he is bound to none Verse 19. Why doth he yet finde fault Queritur saith the Vulgar which interpretation cozened Aquinas as if it had been written Quaeritur So Luk. 15.8 Gregory the great and others for Everrit reade Evertit which mistake produced many groundlesse glosâ—es Verse 20. That repliest against God Gr. That chattest and wordest it with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. Of the same lump The Apostle alludeth to mans creation and therehence ascendeth to Gods eternall decree of predestination Verse 22. Fitted to destruction Non dicit Deum eos aptasse ad interitum ne videretur dicere Deum eis indidisse peccatum quo ad exitium praeparentur Molinaeus in Anat. Armin. Verse 23. And that he might He rejected some that his mercy might the more appear in the election of others Verse 24. Even us Not me Paul only hath he assured of vocation and so consequently of election to eternall life Verse 25. And her beloved Jer. 12.7 God cals the Church the beloved of his soul or as the Septuagint and Vulgar reade it his beloved soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 26. The children c. This is such a royalty John 1.12 as the Apostle worthily wondereth at and sets an Ecce upon it Verse 27. Aremnant Reserved for royall use Diaconos paucitas honorabiles fecit saith Hierom Sic sanctos say I. Verse 28. A short work When once he sets to work to cut off hypocrites Verse 29. Except the Lord of Sabaoth That is Of Hosts God is Commander in chief of all creatures The Rabbins well observe that he hath Magnleh Cheloth and Matteh Cheloth Kimâ—bâ— two generall troops as his horse and foot the upper and lower troops ready prest Verse 30. Which is of faith Faith wraps it self in the righteousnes of Christ and so justifieth us Verse 31. The law of righteousnes That is The righteousnes of the law Verse 32. For they stumbled So they doe to this day Jo. Fox Christ Triumphans â—pist So do Papists and carnall Protestants Non frustrà Lutherus in libris totiès vaticinatus videtur sese vereri dictitans ne se extincto verailla justificationis disciplina prorsus apud Christianos exolescat Verse 33. See the Note on 1 Pet. 2.6 CHAP. X. Verse 1. My hearts desire SO it should be ours See my True Treasure Chapter 7. Sect. 2. Verse 2. They have a zeal of God So had those two Rabbins David Rubenita Alsted Chron. 426. and Shelomoh Molchu that set upon the Emperour Charles the fift to perswade him to Judaisme and were therefore put to a cruell death anno 1530. So had Latimer before his conversion I was as obstinate a Papist saith he as any was in England Insomuch that when I should be made Bachelour in Divinity my whole Oration went against Philip Melancthon and his opinions c. Being a Priest and using to say Masse he thought he had never sufficiently mingled his massing wine with water and moreover that he should never be damned if he were once a professed Frier Act. and Mon. fol 1571. with divers such superstitious phantasies Zeal without knowledge is as wilde-fire in a fools hand it is like the devil in the demoniack that casts him sometimes into the fire and sometimes into the water Verse 3. For they being ignorant The soul that is without knowledge is not good and he that without knowledge hasteth with his feet sinneth Prov. 19.2 the faster he goeth the farther he is out Verse 4. For Christ is the end c. q. d. By and for Christs sake is the righteousnes of God But the Jews submit not to Christ therefore not to the righteousnes of God Verse 5. Shall live by them This doe and live that is saith Luther morere die out of hand for there is no man lives and sins not We can as
one tooth and then another unlesse they would bring him in such sums of money as he required Fear to whom c. i. e. Reverentiall observance farre beyond that which Q. Fabius Maximus yeelded to his son when he became Consul Li. Decal 3. lib 4. Verse 8. Owe no man c. The Persians reckoned these two for very great sins 1. To be in debt 2. To tell a lie the later being oft the fruit of the former By the twelve Tables of Rome Xenophon he that owed much and could not pay was to be cut in pieces and every creditour was to have a piece of him according to the debt Gell lib. 12. c. 1. Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Briefly comprehended Capitulated fulfilled saith the Syriack summed up St Bartholomew was quoted by Dionysius to have said of Divinity Et magnam esse minimam that it was large and yet little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as containing much matter in few words Verse 10. The 〈◊〉 of the law The filling up of the law in this that it clotheth the duties of the law with the glory of a due manner and seateth them upon their due subjects with the unwearied labours of a constant well-doing Verse 11. To awake out of sleep Whiles the Crocodile sleepeth with open mouth the Indian rat gets into his stomack and eateth thorow his entrails Whiles Ishhosheth slept upon his bed at noon Baanah and Rechab took a way his head Security ushereth in destruction Goe forth and shake your selves as Sampson did when the Philistims were upon him lest Satan serve you at least for your souls as Captain Drake did the Spaniard at Taurapasa in the West-Indies for his treasure he found him sleeping securely on the shore and by him thirteen bars of silver to the value of 400000 duckets Coâ—â—dens Elisa fol. 422. which he commanded to be carried away not so much as once waking the man Or lest Christ himself deal by us as Epaminondas did by the watchman whom he found asleep He thrust him thorow with his sword and being blamed for so severe a fact he replied Talem eum reliqui qualem inveni I left him as I found him For now is our salvation nearer Stir up your selves therefore and strain toward the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych Poliux l 3 â— 30 There is a Greek word signifying the end of a race which is derived of a word that signifieth to spur or prick forward Surely as they that run their horses for a wager spur hardest at the races end so sith our salvation is nearer now then ever it was therefore we should run faster now then ever we did Verse 12. The night Here it is taken for all unregeneracy which as the night is full of errour terrour c. Nox pudore vacat This night with the Saints is far spent or already past as Cyprian and Hierom here render it Transivit Praeterijt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Let us walk honestly Handsomely fashionably mannerly with an holy shamefacednes Not in chambering Properly lying a bed or long-lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. But put ye on Augustin confesseth that he was converted by reading and pondering this text And make not provision Make not projects cater not for the flesh CHAP XIV Verse 1. Him that is weak c. THat is not thorowly perswaded of all things pertaining to Christian liberty about things indifferent Receive Assectu charitatis put him into your bosoms Haymo bear with his weaknesses c Bucer rejected none though different in some opinions in whom he found Aliquid Christi any thing of Christ whose weaklings are to be handled with all tendernesse But not to doubtfull Make him not Question-sick 1 Tim. 6.4 Wring not mens consciences you may hap to break the wards if you do Verse 2. Eateth herbs Rather then meats forbidden by the Law The ancient Latines were as well apaid of herbs to eat Dan. 1 11. as if they had had all manner of dainties Holus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Green herbs were both food and physick to them Verse 3. For God hath received him viz. For his houshold servant which David counted a greater dignity then to be King of Israel And Iustinian the Emperour stiled himself Vltimum servorum Dei the meanest of Gods servants Verse 4. Who art thou c. The wisdome from above is without censuring without hypocrisie saith S. Iames Chap. 3.17 Intimating that the greatest censurers are mostly the greatest hypocrites And as any one is more wise he is more sparing of his censures Verse 5. Let every man be fully perswaded It is a safe rule Plin. Epist Quod dubites ne feceris In doubtfull cases be sure to take the suter side Verse 6. For he giveth God thanks A custome used by the very Heathens to their gods Sir Ed Sands Spec. Europae as is to be read in Homer and Virgil but grown clean out of use among the Catholikes in France and Italy But if they that give thanks at meat do eat to God to whom do they eat that give none Verse 7. For none of us liveth to himself S. Paul stood as it were on tiptoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.20 to see which way he might best glorifie God by life or by death Verse 8. We are the Lords Death divides us not from Christ but brings us home to him 2 Cor. 5.6 It is but winking as that Martyr said and thou shalt be in heaven presently Verse 9. That he might be Lord He wonne his crown before he wore it he fought for it and having vanquished all enemies he accomplished and proclaimed the victory in his glorious resurrection triumphed in his wonderfull ascension leading captivity captive c. Eph. 4.7 Verse 10. But why dost thou c. Three things are not subject to our judgement 1. The counsels of God 2. The holy Scriptures 3. The persons of men Be not therefore rash in rejecting or sowr in censuring your fellow-servant but let your moderation herein be known to all men and the rather because the Lord is at hand Phil. 4.5 Verse 11. As I live saith the Lord As true as I live is an oath as appears here and Numb 14 21. with Ps 95.11 Forbear it therefore Verse 12. So then every one c. It was excellent counsell that the Oratour gave his hearers Cic. 4. in Verr. I â—a vivamus ut rationâ—m nobis reddendans arbitremur Let us so live as those that must give an account of all at last Verse 13. A stumbling block or an c. A lighter or greater offence to make him go halting to heaven Verse 14. By the Lord Iesus Who hath pulled down the partition-wall and purchased our Christian liberty Verse 15. But if thy brother be grieved It is his weaknesse to be grieved thereat but gratifie him howsoever What one speaks of a plain place
Christ you have all for in him is all fulnes both repletive and diffusive both of abundance and of redundance too both of plenty and of bounty Is made unto us wisdome This notes out Christs Propheticall office Righteousnesse and sanctification By his Priestly office Redemption By his Kâ—â—gly office having fully delivered his from sin death and hell all which is not fully done till after death And that 's the reason why Redemption is here set last See Rom. 8.23 Luk. 21.28 Verse 31. Glory in the Lord Acquiesce and exult in him which is the end why God hath done all this for us in Christ CHAP. II. Verse 1. Not with excellency SAint Pauls speech was neque lictâ— neque negl cta neither curious nor carelesse Politian could say that it is an ornament to an Epistle to be without ornaments And yet he had so little grace as to prefer Pindars Odes before Davids Psalms Hosius also the Câ—dinal thought Davids Psalms unlearned applying that Scribrmus indoctâ— doctique pocmâ—ta passim Os durum The holy Scriptures have a grave eloquence but want those pompous and painted words that carnall rhetoricians hunt after Verse 2. To know any thing To professe or teach any other skill All the wisdom of a man is in this one thing saith Lactartius Vt Christum cognoscat colat That he know and worship Christ Hoc nostrum dogma haec sententia est c. Lactan. liâ— 3. cap. 30. Verse 3. In weaknesse In misery and in a mean condition labouring with his hands c. Act. 18.3 And in fear Of adversaries or through care of discharging my duty amongst you Verse 4. With entising words Religion is not a matter of parts words or wit The devil cares not for the sons of Sceva's adjurations Abanah and Pharphar may scour but Jordâ—n only can cure Gods holy things must be handled Sanctè magis quam scitè with fear and reverence rather then with wit and dalliance In demonstration of the spirit With demonstrations fetcht out of the very marrow of the Scriptures It must be an elaborate speech that shall work upon the conscience Verse 5. That your faith c. A humane testimony can breed but a humane faith Aarons bels were of pure gold our whole preaching must be Scripture-proof or it will burn and none be the better for it In the power of God In the Gospel that lodgeth a certainty in the soul Verse 6. Wisdome among the perfect Or those that are grown to maturity Some think the Apostle borroweth this tearm from the Pagans superstition who admitted none to their most secret Ceremonies but only persons well prepared and purified for many years Yet not the wisdome c. Which is like the labour of Moles that dig dexterously under ground but are blinde above ground That come to nought That are tumbled into hell with all their learning which doth but light them into utter darknesse Nos cum doctrinis nostris c. Aug. Verse 7. Wisdome of God in a mystery Whiles God did not divide himself into a mercifull Father and a just Judge as Valerius speaketh of Zaleucus but declared himself to be both a perfectly mercifull Father and withall a perfectly just Judge which was such an act of wisdom as the world never heard of This is that great mystery of godlines 1 Tim. 3.16 Verse 8. Which none of the Princes He calleth the Pharisees and Philosophers Princes for their learning as being himself a scholar Only he might well have said of them as Tuliy of others in another case Mihi quidem nulli satis eruditi videntur quibus nostra sunt ignota I cannot take them for scholars Cic de Poetâ— Latinu that partake not of our learning None of the Princes of this world knew Because their learning hung in their light So it fared with Vspian the chief Lawyer Galen the chief Physitian Porphyry the chiefest Aristotelian and Plotinus the chief Plaionist who were profest enemies to Christ and his truth So was Libanius and Lucian the chief scholars of their time None miscarry oftner then men of greatest parts None are so deep in hell as those that are most knowing They see no more into the mystery of Christ then illiterate men do into the profound points of Astronomy As a man may look on a trade and never see the mystery of it or he may look on the letter and never understand the sense so here Verse 9. Eye hath not seen c. It is reported of one Adrianus that seeing the Martyrs suffer such grievous things he asked the cause one of them answered Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The naming of which Text so wrought upon him that afterward he became a Martyr The things which God hath prepared As he prepared Paradise for Adam so heaven for all his Yet he reserves not all for the life to come but gives a few grapes of Canaan in this wildernesse Verse 10. But God hath revealed The Chineses use to say of themselves Dâ—scrip of the world Chap. of China and Cathaia That all other Nations of the world see but with one eye they only with two This is most true of the naturall man compared to the spirituall Verse 11. Save the Spirit c. Man knows his inward thoughts purposes and desires but the frame and disposition of his own heart he knows not Jer. 17.9 Knoweth no man How can he that cannot tell the form and quintessence that cannot enter into the depth of the flowers or the grasse he treads on have the wit to enter into the deep things of God hid from Angels till the discovery and since that they are students in it But the Spirit of God With this heifer of his therefore we must plow if we will ever understand his riddles Verse 12. Not the spirit of the world The world lieth down in that unclean one and is under the power and vassallage of that spirit that worketh in the children of disobedience as a Smith in his forge 1 Joh. 5.19 Ephes 2.2 It is wholly set upon wickednesse as Aaron saith of the people Exod. 32.22 That we might know A sweet mercy The Cormorants of the world will not let their heirs know what they will do for them till they die But God assures his of heaven afore-hand Thus we have not received the spirit of this world we cannot shift and plot as they can but we have received a better thing and have no reason to repine Verse 13. But which the holy Ghost teacheth So that not the matter only but words also of holy Scripture are dictated by the Spirit and are therefore to be had in higher estimation 2 Pet. 1.21 Comparing Or coapting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitting spirituall words to spirituall matters that all may savour of the Spirit Verse 14. But the naturall man The meer Animal
The same is known of him That is Knows him savingly Gal. 4 9. is taught of God 1 Thess 4 9. who only gives true wisdom Jam. 1.5 Verse 4. Is nothing in the world A meer fiction it is that the Idol representeth a brat of mans brain None other God but one This the wiser Heathen also acknowledged and for opposing the multitude of gods Socrates suffered Cicero in his books of the Nature of the gods takes pains to shew the vanity of Heathen Deities And after all wisheth that he were as well able to finde out the true God as to discover the false Verse 5. That are called gods Hesiod reckons up thirty thousand of them that were in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What an army may we think there were of them in after-ages As there be gods many The Serpents Grammar first taught Deum pluralitèr declinare Ye shall be as gods Gen. 3. saith Damianus And Lords many Demy-gods Heroes whose images were worshipped Ninus was the first that made an Image for his Father Belus and all that came to see it were pardoned for all their offences whence in time that Image came to be worshipped But they did a very ill office that first brought in Images saith Varro as Calvin citeth his words for they increased errour and took away fear And Plutarch saith It is sacriledge to worship by images Verse 6. But to us there is but one God Be the gods of the Heathen good-fellows saith one the true God is a jealous God and will not share his glory with another Of whom are all things and we for him So that God is the first cause and the last end of all which two are the properties of the chief good Verse 7. Vnto this hour Though they have been better taught and clearly convinced yet they stifly retain at least some tincture of their old odde superstitious conceits Me ex ca opinione c. De nat deor l. 3. No mans speech whether he be learned or unlearned saith Cicero shall ever perswade me from that opinion which I have taken up from mine ancestours concerning the worship of the immortall gods Their conscience being weak That is not rightly informed of the true nature of things indifferent Is defiled By doing what they doubt of Verse 8. But meat commendeth us not This is another objection Meat is indifferent The Apostle answers Verse 9. True it is indifferent so it prove not a stumbling block to the unresolved For in such a case thou must suspend thy liberty and forbear to exercise it Verse 10. Be emboldened This is Proficere in pejus aedificare in gehennam as Tertullian hath it Whâ—â—es men look upon party-coloured objects they bring forth spotted fruits as Labans sheep did Verse 11. Thy weak brother perish Revolt to Paganisme or at least pollute his conscience with mortall sinne which shall be set upon thy score And hast thou not sins enough of thine own to answer for Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wound their weak consciences Gr. Beat upon it to make it sound heavily as a shaulm Sin is as a stroke upon the heart 2 Sam. 24.10 Ye sinne against Christ Who holds himself highly concerned in the misusages of his servants It is an idle misprision to sever the sense of an injury done to any of the members from the head Joah had slain Abner and Amasa David appropriates it Thou knowest saith he to Solomon what Joab did to me Tho arraignment of mean malefactours â—uns in the stile of wrong to the Kings Crown and dignity So here Verse 13. While the world standeth We must stand unchangeably resolved neither to give offence carelesly nor to take offence causlesly CHAP. IX Verse 1. Am I not an Apostle c. THat is to say Do I require you to do any thing more then I my self do daily in parting with my proper rights All things in a Minister should be exemplary and for imitation Tit. 2.7 In all things shew thy self a patern of good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word there used signifieth a thing that makes the stamp on the coyn or the mould whereinto the vessel is cast and shaped Have I not seen the Lord viz. In visions and extasies The false Apostles reported him no Apostle because he had not conversed with Christ in the flesh It is ordinary with seducers to detract from the truths Champions that they may be the better esteemed of Thus Bellarmine rejecteth the Fathers and others that make not for him as heretikes To Irenaeus Tertullian Eusebius and Luther saith he I answer Omnes manifesti haeretici sunt De Christo lib. 1. cap. 9. they are all manifest heretikes So Arminius his course was to detract from the authority and fame of Calvin Zanchi Beza Martyr Synol Dordeo 〈◊〉 c. that he might build himself upon better mens ruines The Jesuites speak most basely of St Paul as making much against many of their tenets and stick not to teach in their Pulpits That he was not secure of his preaching but by conference with St Peter Nor that he durst publish his Epistles till St Peter had allowed them Spec Europ Verse 2. The seal of mine Apostleship See the like Jer. 23 22. and Mat. 21.28 where our Saviour proveth John Baptists Ministry to be from heaven by the success Verse 3. Mine answer to them c. Or this is mine Apology to those that cavil and quarrel my calling viz. That I have converted you and others a reall proof an odular demonstration So 2 Cor. 13 3-5 Verse 4. To eat and to drink At the Churches charge so that we do it moderately without excesse as Josiah did and it went well with him Jer. 22.15 Verse 5. To lead about a sister At the Churches charge likewise The Papists that deny the lawfulnesse of Ministers marriage are condemned and cursed by their own Canon-law Distinct 29. and 31. See Acts and Monuments folio 1008. Paphnutius opposed this proposition in the Nicene Councel and prevailed Hist trip l. 2. c. 14. Verse 6. To forbear working At our trade Yes or else I should easily be of Melancthons minde who when one had said of the Ministery that it was the Art of Arts and the science of sciences if he had added said Melancthâ—n that it is the misery of miseries Joh. Manl. loc com 471. he had hit the nail on the head Verse 7. Who goeth a warfare c. Ministers as they should be valiant as souldiers diligent as husbandmen vigilant as shepherds Pastor arator aeques c. so should they live of their labour as every tinker and tapster doth It 's a sign of gasping devotion when men are so close-handed to their Ministers whose very cold water goes not unrewarded Verse 8. Or saith not the law Not of Nations only as vers 7. but of God expressely Verbis non solum disertis sod exertis Verse 9. Doth God take care
So runne that ye may obtain Here is the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but above the Crown said Ignatius to Polycarp Run to get the race said Mr Bradford to his fellow-sufferers you are almost at your journeys end I doubt not but our Father will with us send to you also Act and Mon. fol. 1495. as he did to Elias a fiery charet to convey us into his Kingdom Let us therefore not be dismaied to leave our cloke behindeus that is our bodies to ashes Verse 25. Is temperate in all things These luxurious Corinthians were much addicted to their belly he calls them therefore to temperance â—ll doth it become a servant of the highest to be a slave to his palate to have animum in patinis calicibus as the Sybarites A man may eat that on earth that he must digest in hell Aug. Verse 26. Not as uncertainly For 1. I forget those things that are behinde all worldly things I set those by 2. I have Oculum ad meâ—â—m which was Ludovicus Vives his Motto an eye upon the mark 3. I strain and stretch toward it See all these Phil. 3.13 14. That beats the air As young Fencers use to do but I beat mine adversary Verse 27. My body My body of sinne in the whole man not mine outward man only If we finde the devil practising upon the flesh the way is not to revile the devil but to beat the flesh A castaway Cast out of heaven as they were out of the fencing-schools that were either crosse or cowardly CHAP. X. Verse 1. I would not that ye should HIstoriae sidae monitrices Buchole saith one There is very good use to be made of other mens examples Historia hath it's name saith Plato of stopping the flux of errours and evil manners For muta to nomine de to Fabula narratur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Crat. What better effects sinne hath produced in some man it may in any man Lege igitur historiam ne sias historia Verse 2. And were all baptized And yet were rooted out and rejected Baptisme saveth not the putting away of the filth of the flesh but c. 1 Pet. 3.21 Verse 3. And did all eat They fed upon Sacraments and yet died in Gods displeasure The carcase of the Sacrament cannot give life but the soul of it which is the thing represented Verse 4. The same spirituall drink Here was no dry communion That spirituall rock that followed them The waters of the rock See Psa 195 41 Deut 9 21. the vertue and benefit went along with them so should the efficacy of the Lords Supper with us We should walk in the strength of it as Eliah did of his cake Verse 5. They were overthrown They died with the Sacramentall meat in their mouths our priviledges excuse us not but aggravate our enormities Verse 6. Were our examples Worthily are they made examples that will not take them Alterius perditio tua sit cautiâ— The destruction of others should be a terrour to us that we may wash our feet in the bloud of the wicked Psal 52.6 It is a just presage and desert of ruine not to be warned As they also lusted As at Kibroth hattaavah where by a hasty testament they bequeathed a new name to the place of their buriall Verse 7. And rose up to play Now if they were so cheared and strengthened by these murthering morsels should not we be made active and abundant in Gods Word by the dainties of Gods Table Knew stub on Com. 7 Verse 8. And fell in one day The Apostle instead of the cloke of heat of youth puts upon fornication a bloudy cloke bathed in the bloud of twenty three thousand Three and twenty thousand Moses mentions 24000. whereof one thousand were the chief Princes the others inferiours provoked to sin by their example But why doth the Apostle insist in the speciall punishment of the people Jun paral lib. 2. p. 37. To shew saith learned Junius how frigid and insufficient their excuse is that pretend for their sins the examples of their superiours Verse 9. Neither let us tempt By provoking him to jealousie as vers 22. especially by Idolatry that Land-desolating sinne Verse 10. As some of them also viz. Numb 14. And God said Amen to it vers 28. May he not justly say the same to our detestable God-damn-me's As truly as I live saith the Lord as ye have spoken in mine eares so will I do to you Verse 11. For our admonition God hangs up some as it were in gibbets for publike exâ—mple See ver 6. Vpon whom the ends c. These then are the last and worst daies the very lees and dregs of time Now the worse the times are the better we should be and the rather because an end of all things is at hand Verse 12. That thinks he stands If he do but think so if he be no more then a seemer he will fall at length into hell mouth A man may live by a form but he cannot die by a forme Therefore rather seeke to be good then seem to be so Verse 13. But such as is common Such as is humane i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either such as is incident to men as men Job 5 6. Or such as men may well bear without buckling under it Or such as comes from men not from devils Ye wrestle against flesh and bloud c. Or you are yet only allured to idolatry not forced by persecution You gratifie your idolatrous acquaintance with your presence at their Idol feasts you are tempted and soone taken But God is faithfull When Mr Latimer stood at the stake Act. and Mon. fol. 1579. and the tormentours about to set fire to him and Ridley he lifted up his eyes toward heaven with an amiable and comfortable countenance saying these words Fidelis est Deus c. Ridley also at the stake with a wonderous cheatfull look ran to Latimer embraced and kisted and as they that stood near reported Ibid. 1605. comforted him saying Be of good heart brother God will either asswage the fury of the flame or else will strengthen us to abide it But will with the temptation He proportioneth the burden to the back and the stroke to the strength of him that beareth it I thank God said Mr Bradford my common disease which was a rheum with a feeblenesse of stomach doth lesse trouble me then when I was out of prison which doth teach me the mercifull providence of God toward me Ibid. 1459. Verse 14. Flee from Idolatry He calleth their sitting at the Idols-feasts though without intent of honouring the Idol by the name of Idolatry because 1. Hereby they yeelded a tacite consent to that sinne 2. Petty matters pave a causey for the greater Verse 13. I speak as to wise men i. e. Well skilled in the doctrine of the Sacraments from one of which I am about to argue Piscator after
he had read some of the Fathers gave over for this reason because scarce any of them did rightly understand the use and efficacy of baptisme Verse 16. The cup of blessing Not the Chalice but the common cup. Diest de ratione studâ— Theol. pag. 116. Colvin chose rather to leave Geneva then to use unleavened bread or water-cakes at the Lords Supper We may not symbolize with Idolaters Is it not the communion Doth it not signifie and set forth yea as an instrument effect and exhibite this communion Verse 17. And one body By the force of faith and love Can. 6.9 My dove is but one the daughters saw her and blessed her No such onenesse entirenesse any where as among the Saints Other societies are but as the clay in the toes of Nebuchadnezzars image they may cleave together but not incorporate one into another Verse 18. Are not they which eat c. See Levit. 7.15 Hence he infers that these Corinthians also eating of the Idols-sacrifices were defiled with idolatry a pari Verse 19. What say I then He prevents a mistake See cha 8.4 Ministers must in their discourses meet with all objections as much as may be Verse 20. They sacrifice to devils A good intention then excuseth not The Gentiles thought they had sacrificed to God So do the Papists who yet worship devils whiles they worship idols of gold and silver and brasse and stone Revel 9.20 The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius an Idol-lover In epist Verse 21. partakers of the Lords table Name and thing The Popish opinion of Masse was that it might not be celebrated but upon an altar or at least upon a superaltare Act. and Mon. fol. 1111. Ibid. 1326. which must have it's prints and carects or else the thing was not thought to be lawfully done Our Communion Table they called an oyster-board And the table of devils Redwald King of East-Saxons had in the same Church one alter for Christian Religion Camden and another for sacrifice to devils Verse 22. Do we provoke the Lord As Caligula that dared his Jove to a duell As the raging Turk at the last assault of Scodra most horribly blaspheming God Tork bist fol. 423. Psal 90.11 But who knoweth the power of his anger It is such as none can avert or avoid avoid or abide Verse 23. Bern. All things are not expedient An liceat an deceat an expediat are three most needfull questions Things lawfull in themselves may be unseemly for our state and calling unbehovefull also to the benefit of others Think unlawfull for thee whatsoever implies either inexpediency or indecency Verse 24. Let no man seek his own Self miscarries us all and makes us eccentrick in our motions nothing more Verse 25. Whatsoever is sold c. A portion of the consecrated flesh was usually sold by 〈◊〉 Prâ—ests who made their markets of it as Augâ—stine upon the Romans testifieth Verse 26. For the earth is the Lords God of his bounty spreads a Table for all Make no scruple therefore eat freely Verse 27. And ye be disposed to go Our Saviour when he saw that Johns austerity was censured took his liberty in the use of creatures and convenient company-keeping Luk. 7.33 34. I do not finde where ever he was bidden to any table and refused Not for the pleasure of the dishes but for the benefit of so winning a conversation Verse 28. The earth is the Lords Therefore in case of scandall abstain Why shouldst thou use this creature as if there were no more but this Suspend thy liberty Hast not thou all the world afore thee Verse 29. Why is my liberty judged As a profane licence We should be shie of the very shâ—ws and shadows of sin Quiequid fuerit malè color atum as Bernard hath it if a thing look but ill favoured abstain from it Verse 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if I by grace Or By thanksgiving The same Greek word signifies both to teach us that a gratefull man is a gracious man The unthankfull and the evil are set together as the same Luk. 6.33 God is kinde to the unthankfull and to the evil Verse 31. Whether therefore ye eat c. Of a reverend Scotch Divine it is said That He did even eat and drink and sleep eternall life These common actions also are steps in our Christian walking despise them not therefore but refer them to that supreme scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Drus Apophil Socrates even in his recreations profited his companions no lesse then if he had been reading Lectures to them Plato and Xenophon thought it fit and profitable that mens speeches at meals should be written Quicquid agas propter Deum agas saith one Propter te Domine propter te said another Verse 32. Give none offence This is another end we should aim at the edification of others Finibus non officys a vitys discernuntur virtutes Augustin Two things make a good Christian good actions and good aims Verse 33. Not seeking mine own profit This saith Chrysostome is the most perfect Canon of Christianity the top-gallant of true religion CHAP. XI Verse 1. Be ye followers of me THis verse properly belongs to the former Chapter The distinguishing of the books of Scripture into Chapters is not very ancient But that of verses was devised and done by Robert Stephens Pio quidem at tumultuario studio as one saith well with a good intent Soultâ—t but with no great skill as appears here and in divers other places The Apostle chap. 10.33 had shewed his own practice here he cals upon them to do accordingly As the Oxe follows the herd Sicut bos armenta sic ego bonos viros c. Cic ad Attic. so will I follow good men Etiamsi ruant saith Cicero although they do amisse This was more then St Paul desires Be ye followers of me saith he but only so far as I am of Christ not an inch further Verse 2. And keep the ordinances Gr. the traditions or doctrines by word of mouth These are 1. Dogmaticall concerning faith and practice 2 Thess 2.15 2. Rituall Selater in loe and these again are 1. Perpetuall as that of the manner of administring the two Sacraments 2. Temporary as that of abstaining from certain meats Act. 15.28 29. And those other pertaining to the observing of externall order and decency in Church-assemblies And of these the Apostle here speaketh Verse 3. The head of the woman is man Were it not an ill sight to see the shoulders above the head the woman usurp authority over the man A prudent wife commands her husband by obeying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1 1â— as did Livia Verse 4. Dishonoureth his head As they accounted it then and there In other places it is otherwise The French preach covered Bâ—unts voiage p. 88. The Turks neither kneel nor uncover the head at publike praiers as holding
on 1 Pet. 3. Heb. 13.17 It is a vile thing saith one to vex our Ministers by our obstinacy yea though they were not able to make so full demonstration yet when they reprove such things out of a spirituall jâ—alousie and fear that they corrupt the peoples hearts they are to be heard and obeyed Verse 17. I praise you not q. d. I discommend and dispraise you The Corinthians were in many things faulty and blame-worthy St Paul deals plainly and freely with them and would not therefore take their offered kindenesse 2 Cor. 12. lest he should be ingaged to them and by receiving a curtesie fell his liberty Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be divisions Gr. Schismes rents yea and that about the Sacrament of the Lords Supper that bond of love thorow Satans malice Now there can be no greater sinne committed saith Chrysostome Hom. 11. ad Ephes Lib. de unitate Ecclesie Oecol ad frat in Suevia then to break the peace of the Church Cyprian saith It is an inexpiable blemish such as cannot be washt ost with the bloud of martyrdome The errour of it may be pardoned saith Oecolampadius in his Epistle to the Lutherans of Suevia so there be faith in Christ Jesus but the discord we cannot expiate though we should lay down our lives to doe it Verse 19. There must be heresiâ—s Therefore much more schismes which also for most part do degenerate into heresies as an old Serpent into a Dragon In the time of Pope Clement the fifth Frederick King of Sicily was so offended at the evil government of the Church that he began to question the truth of the Christian religion But Arnoldus de villa nova confirmed and setled him by this and such like places of Scripture Offences must come there must be heresies c. God having so decreed and fore-told it May be made manifest As they are now if ever in these shedding and discriminating times So in the Palatinase they fell to Popery as fast as leaves in Autumn Verse 20. This is not to cat c. When the Lords Supper therefore is not rightly administred it is no longer his especially if the substantials thereof be omitted As in those Sacrifices Hos 9 4. Their bread for their soul shall not come into the house of the Lord that is the bread for their naturall sustenance He speaks of that meat-offering Levit. 2.5 appointed for a spirituall use yet called the bread for their life or livelihood because God esteemed it no other then common meat So Jer. 7.21 in scorn he cals their sacrifice flesh c. Verse 21. Every one taketh Eateth and communicateth with those oâ— his own sect and faction only not staying for others Such among the Philippians were those of the concision Chap. 3.2 that made divisions and cut the Church into little pieces and sucking Congregations making separation Verse 22. What Have ye not houses Here he abolisheth their love-feasts for the disorder that fell out therein The Greek Church neverthelesse retained them but the Roman Church laid them down as Justin Martyr witnesseth Verse 23. For I have received Rectumest regula sui obliqui The Apostle seems to rectifie them by reducing them to the first institution The same night c. It was his last bequeath to his Church for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius hath it a soveraign both purgative and preservative This is my body En praeclaram illam consecrationem Behold that goodly consecration saith Beza for the which the Shavelings say that they are more holy then the very virgin Mary For that Mary only conceived Christ but they create him Beza in confess 241. Whereunto the Virgin might well reply That she carefully nourished Christ whom they cruelly devour Dost thou beleeve said the Doctour to the Martyr that Christs body and bloud is in the Eucharist really and substantially I believe saith he Act. and Mon. that that is a reall lie and a substantiall lie When Cranmer was brought forth to dispute in Oxford Dr Weston Prolocutour thus began the disputation Act. and Mon. fol. 1300. Convenistis bodiè fratres profligaturi detestandam illam haeresin de veritate corporis Christi in Sacramento c. At which mistake divers learned men burst out into a great laughter Verse 25. He took the Cup See the Note on Matthew 26.27 Verse 26. Ye do shew We need no other crucifix to minde us of Christs passion Till he come There shall be a Church then and the pure worship of God till the worlds end maugre the malice of tyrants and heretikes Verse 27. Shall be guilty Because they profane the holy symbols and pledges of Christs blessed body and bloud These are in some sense as guilty as those that spit upon Christs face or that spilt his bloud As the Donatists that cast the holy elements to dogs or as that wretched Booth a Bachelour of Arts in S. Johns Colledge in Cambridge who being Popishly affected at the time of the Communion took the consecrated bread and forbearing to eat it B. Morton Instit of the Sacr l. 5. c. 3. convey'd and kept it closely for a time and afterwards threw it over the Colledge-wall Not long after this he threw himself headlong over the battlements of the Chappel and so ended his life Verse 28. Let a man examine A Metaphor from Metallaries or Lapidists as they try their mettals or precious stones and do it exactly that they be not cozened so here men must make an exact scrutiny And so let him eat After preparation participation The Heathens had their caena pura the night before their Sacrifices The Russians receive children after seven years old to the Communion saying Breerwoods Enquit 135. that at that age they begin to sin against God But can they say that at that age they can examine themselves and receive preparedly Chrysostome calleth the Lords Table that dreadfull table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Ancients call the Sacraments dreadfull mysteries Verse 29. Eateth and drinketh damnation He that came in without a wedding-garment on his back went not away without fetters on his feet He was taken from the table to the tormentours Gods table becomes a snare to unworthy receivers they eat their bane they drink their poison Henry the seventh Emperour of Germany was poisoned in the Sacramentall bread by a Monke Pope Victor 2. by his sub Deacon in the Chalice and one of our Bishops of York by poison put into the wine at Sacrament God will deal with ill communicants as Job 20.23 They will speed no better then Amnon did at Absoloms feast Verse 30. Many are weak The mortality at Corinth began at Gods house and that for unworthy communicating God will be sanctified of all that draw-near to him He loves to be acquainted with men in the walks of their obedience and yet he takes state upon him in his ordinances and will be served like himself or
we shall hear from him Verse 31. We should not be judged God should be prevented and the devil put out of office as having nothing to say against us but what we have said before Verse 32. That we should not c. Ferre minora volo ne graviora feram Verse 33. Wherefore my brethren He that reproveth and adviseth not doth as it were snuff the lamp and not pour in oyl CHAP. XII Verse 1. I would not have you ignorant TO wit of the only authour and true end of them Col. 2.18 Lest ye be vainly puffed up by your flâ—shly minde Ignorance breeds pride Rev. 3.17 Verse 2. Even as ye were led It is the misery of a naturall man that hath not his heart stablished with grace to be carried away as he is led to be wherried about with every winde of doctrine to have no mould but what the next seducer casteth him into being blown like a glasse into this or that shape at the pleasure of his breath Verse 3. Calleth Jesus accursed As the wicked Jews do at this day in their daily praiers and abbreviatures And as the Gentiles did of old and these Corinthians among the rest Quorum nihil cogi posse dicun tuâ— qui sunt revera obristiani Plin. epist But now they would rather die then do so as Pliny writes to Trajan the Emperour that he could never force any that were Christians indeed either to invocate the gods or to do sacrifice before the Emperours image or to curse Christ And that no man can say c. That is No man can with the fiduciall assent of his heart acknowledge Christ to be the only Lord whom he is to worship by the lame impulsions by which another curses and blasphemes him but by such peculiar motives as are suggested and revealed unto him by the holy Ghost Verse 4. But the same spirit As the divers smels of flowers come from the same influence and the divers sounds in the organ from the same breath Verse 5. Differences of administrations i. e. Ecclesiasticall functions all of them the dona honoraria of the Lord Christ Ephes 4 8-11 Verse 6. Diversities of operations The holy Ghost may use one of lesse grace to do more good then one of more though he delights to honour those of most sincerity with most successe as 1 Cor. 15.10 Verse 7. To profit withall We are neither born nor born again for our selves If we be not fit to serve the body neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Paulùm set ulâ—e distat incrtie â—elata virtuâ— Hor. Pudeat illos qui ita in studijs se abdiderunt ut ad vitam communem nullum fructum ferre possint saith Cicero They may well be ashamed that imploy not their talents for a publike good Verse 8. The word of wisdom The tongue of the learned to time a word Isa 50.4 to set it upon it's circumferences Prov. 25.11 to declare unto man his righteousnes when not one of a thousand can do it like him Job 33.23 The word of knowledge This say some is the Doctours office as the former word of wisdome is the Pastours But the essentiall difference betwixt Pastours and Doctours in each Congregation is much denied by many learned and good Divines M. Edwards his Antapolog Verse 9. To another faith The faith of miracles which a man may have and yet miscarry 1 Cor. 13.2 So doth not any one that hath the faith of Gods elect that fails not Luk. 22. Some say the Apostle here meaneth historicall faith And this seems the more probable Rolloc de vocatione because he speaketh of the working of miracles vers 10. Verse 10. Discerning of spirits They discerned not mens hearts of themselves for so God only but by a speciall work of Gods Spirit discovering them to their eyes as Peter discerned Aâ—anias and afterwards Simon Magus whom Philip mistook and baptized Verse 11. One and the self same spirit Who yet is called the seven spirits of God Revel 1.4 for his manifold and sundry operations Verse 12. So also is Christ Mysticall Christ the Church Christ the Saviour of his body Ephes 5.23 accounts not himself compleat without his Church Eph. 1. ult So God is called Iacob Psal 24.6 Verse 13. For by one spirit c. By the testimony of the two Sacraments whereof we all partake the Apostle proveth that we are all but one body and should therefore as Bees bring all our honey to the common hive Are we all baptized The Apostles received all into the Church that believed and were baptized without particular probation for some daies weeks moneths or years and entring into a private solemn Covenant And have been all made to drink Potionati sumus saith Piscator and so prove our selves to be of the corporation and company of believers But what was the meaning of that passage in the old Church-Catechisme There are but two Sacraments only as generally necessary c. Are there any more then two though not absolutely and generally necessary to all men in all times states and conditions whatsoever The Papists themselves say that five of their Sacraments at least are not generally necessary Verse 14. Not one member but many As mans body curiously wrought and as it were by the book Psal 139.16 Had God left out an eye or hand in his common-place-book saith one thou hadst wanted it Verse 15. If the foot should say c. Inferiours must not envy those above them but be content â—â—th it is God that cutteth us out our severall conditions and a Scavenger may honour God in his place as well as a Minister in his Verse 16. If the ear A man had better be blinde lame dumb then deaf because by the ear life enters into the soul Isa 55.3 Verse 17. If the whole body c. It is proper to God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all-eye Sic spectat universos quafi singulos sie singulos quasi solos Verse 18. God hath set c. And he as only wise doth all in number weight and measure Shall we not rest in what he hath done as best What can the man do that cometh after the King Eccles 2.12 Verse 19. Arist Ethic. Where were the body So the body politike consisteth not of a Physician and a Physician saith Aristotle but of a Physician and an husbandman c. Verse 21. The eye cannot say c. Superiours may not slight their inferiours sith they cannot be without them as one â—â—ne or other they will be forced to acknowledge It was a saying of Generall Vere to the King of Denmark That Kings cared not for souldiers untill such time as their Crowns hung on the one side of their heads Verse 22. Which seem to be c. As the organs of nourishment not so noble but more necessary then those of the senses Verse 23. And those members As the
For Lilmod lelammed say the Rabbins we therefore learn that we may teach Verse 9. We prophecy in part We therefore know but imperfectly because we are taught but imperfectly My greatest knowledge Melch. Adam said Chytraeus is to know that I know nothing And not only in most other things am I ignorant said Austin Aug epist 119. cap. 21. but even in the Scriptures my chief study and trade of life Multò plura nescio quam scio The Rabbins in their Comments upon Scripture when they meet with hard knots that they cannot explicate they solve all with this Elius cum venerit solvet omnia Verse 10. Then that which is in part As the old slough fals off when the new skinne comes on As a man returns no more to the free school that hath proceeded in the University Verse 11. When I was a childe Adrian 6. before he became Pope taxed the Church of Rome for many errours but afterwards being desired to reform them he wickedly abused these words for an answer When I was a childe I spake as a childe c. but now being a man c. Verse 12. In a glasse c. See Numb 12.8 Even as I am known We shall know the creatures by knowing God as God now knows all his works by knowing himself Verse 13. The greatest of these Because longest lasting Gifts that suppose imperfection in us as faith and hope or misery in others as pity c. shall be put away CHAP. XIV Verse 1. Follow after charity FOllow it hot-foot as they say pursue and practice it It is more then to desire or to be zealous of a thing as it follows in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous of spirituall gifts Follow charity close as the Hunter doth his prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the persecutour doth the Martyr that will hide or escape if he can Charity may be fitly compared to the precious stone Pantarbe spoken of by Philostratus A stone of great beauty and of strange property Philostr in vit Apollony lib 3. cap. â—4 So bright it is and radiant that it gives light in the darkest midnight And that light is of that admirable vertue that it brings together the stones that it reacheth into heaps as if they were so many hives of Bees But nature lest so precious a gift should be undervalued hath not only hid this stone in the secret bowels of the earth but hath also put into it a property of slipping out of the hands of those that hold it Nisi providâ ratione teneatur unlesse they hold it fast indeed Verse 2. In an unknown tongue So they that preach in a kinde of Roman English and not in a low language to the peoples capacity But unto God Canit sibi Musis as the proverb is And as good he may hold his tongue for God needs him not Verse 3. To edification to exhortation These three ends every preacher ought to propound to himself 1. Edification in knowledge and holinesse 2. Exhortation that is Reprehension and Admonition 3. Consolation lest that which is lame be turned out of the way Heb. 12.13 Verse 4. Edifieth the Church Therefore prophecy is the more worthy because profitable Prodesse meliùs quam praeesse Verse 6. If I come unto you c. This you would not like in me And is that Venus in Caio that is Naevus in Titio a blemish in one that is a beauty in another By revelation or by knowledge or c. Piscator reads it by revelation or by knowledge that is either by prophecying or by doctrine The Apostle expounding himself Verse 7. Except they give a distinction Vnisono nihil auribus molestius Discords in musick make the best harmony Blunts voiage pag. 106. Thorow all Turky there runs one tune nor can every man play that yet scarce any but hath a fiddle with two strings Verse 8. For if the Trumpet Similies are excellent for illustration and must be fetcht from things familiar Verse 9. Ye shall speak into the air You shall lose your labour and may as well keep your breath to cool your broth Verse 10. So many kindes of voices Seventy two maternall languages they say Verse 11. A Barbarian So the Grecians called all Nations that spoke not their language It is reported that no where at this day is spoken more barbarous language then at Athens once the Greece of Greece Neand. Chron. Verse 12. To the edifying of the Church Clouds when full pour down and the presses over-flow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe must bring out his treasure for the Churches behoof and benefit Verse 13. Pray that he may interpret Pope Innocent the third never praied thus for he said that the Church decreed the service in an unknown tongue Ne sacrosancta verba vilescerent lest the holy words should be under-prized But publike praiers in an unknown tongue saith one must be attributed to the change of time it self in Italy France and Spain for there a long time the Latine was understood of all Erasm But when afterwards their speeches degenerated into those vulgar tongues now there used then the language not of the service but of the people was altered Verse 14. Is unfruitfull In regard of others edification It were a great grace said Lambert the Martyr Act. and Mon. fol. 1015. if we might have the Word of God diligently and often spoken and sung unto us in such wise that the people might understand it then should it come to passe that craftsmen should sing spirituall Psalms sitting at their work and the husbandman at his plow as wisheth S. Hierome Pavier Town-clark of London in Henry the eighths time was a man that in no case could abide to hear that the Gospel should be in English Insomuch that he once sware a great oath that if he thought that the Kings highnesse would set forth the Scripture in English and let it be read of the people by his authority Ibid 962. rather then he would so long live he would cut his own throat But he broke promise for shortly after he hanged himself Verse 15. I will pray with understanding To an effectuall praier there must concur intentio affectus the intention of the minde and the affection of the heart Else it is not praying but parotting Sphinx Philos I have read of a Parot in Rome that could distinctly say over the whole Creed Verse 16. Say Amen This the Apostle reckons for a great losse The poor misled and muzled Papists are enjoined not to joyn so far with a Protestant in any holy action as to say Amen But in that Specul Europ there is no so great losse Verse 17. But the other is not edified This we should all labour viz. to edifie others Synesius speaks of some who having a treasure of tongues and other abilities in them
would assoon part with their hearts as their meditations the canker of whose great skill shall be a witnesse against them Verse 18. I thank my God c. Skill in tongues is as now a great blessing Indeed at first when men began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God they were compelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to brabble in divers languages seventy two as Epiphanius affirmeth But God hath turned this curse into a blessing unto his people Act. 2. and as in the first plantation of the Gospel so in the late Reformation God sent it before as his munition to batter the forts of Antichrist who had banished arts and languages overspreading all with barbarisme and Atheisme Graecè nosse suspectum erat Hebraicè ferè haereticum Verse 19. In an unknown tongue A Parisian Doctour tels us that though the Apostle would have Gods service to be celebrated in a known tongue Benedict Moâ—tan in 1 Cor. 14. yet the Church for divers weighty reasons hath otherwise ordered and appointed it The Mahometans reade their Alchoran which they supposed were profaned if it were translated into vulgar tongues and perform their publique devotions in the Arabique tongue Breerw Enquit 185. which is their learned language Verse 20. Be not children Mentibus scilicet sed moribus Mat. 18.3 See the Note there In malice be ye children In innocency and ignoscency In understanding be men Is it not a shame to have no more understanding at eighty then at eight years of age Verse 21. With men of other tongues God threatned the Jews that sith they would not hearken to their own Prophets they should 〈◊〉 forrain enemies Isa 28.11 Jer. 5.15 So those that will not obey the sweet command of Christ Come unto me shall have one day no command to obey but that dreadfull discedite Depart from me c. Verse 22. But for them which believe To confirm and comfort believers This is the chief end of preaching Let this comfort those that cannot say they have converted any by their Ministery Verse 23. Will they not say ye are mad And may they not say as much if we jangle and dissent in opinion one holding this Lib. 2. cap. 2. and another that Ammianus Marcellinus taxed the ancient Bishops of his time for their hatefull miscarriages in this kinde Verse 24. He is convinced of all God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked Isa 11.4 By his Word he telleth a man as he did the Samaritesse Joh. 4. all that ever he did Verse 25. The secrets of his heart Gods Word is a curious Critick Heb. 4.12 a discerner of the thoughts c. It findes and ferrets out secret sins Verse 26. Let all things c. There is edifying even in appointing of fit Psalms Verse 27. Or at the most by three Lest the hearers be tired out Our infirmity will not suffer any long intention either of body or minde Long services can hardly maintain their vigour as in tall bodies the spirits are diffused Erasmus hath observed that Origen never preached above an hour oft but half an hour Consultiùs judicabat crebrò docere quam diu saith he He held it better to preach oft then long Eras praefat ad Orig. opera Verse 28. Let him keep silence Such as stuff their Sermons with Greek and Latine are here silenced further then they interpret the same If thou canst help my hearers to Greek and Latine ears saith a reverend Preacher they shall have Greek and Latine enough Verse 29. Let the other judge But is not this a disparagement to the Prophets may some say No but an honour 1 Thess 5.20 21. After Despise not prophecying he subjoyneth Try all things Verse 30. That sitteth by And is extraordinarily inspired and qualified a little otherwise then our Enthusiasts that brag of their lumen propheticum Verse 31. That all may learn The most learned may learn something by the discourses of others lesse learned then themselves Apollos a learned teacher may yet be taught by a Tent maker The Jewish Rabbins acknowledge that they came to understand Isa 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing an Arabian woman mention a beesome in her language to her maid Verse 32. R. David in Radic Are subject to the Prophets To be scanned and examined which they should not be unlesse they took their turns in course to prophecy Eloquere said one ut quid sit videam Speak that I may see what 's in thee Verse 33. Not the authour of confusion Nec author nec fautor Unquiet spirits are of the devil who keeps adoe and fils the Church with confusion by his turbulent agents and emissaries sowing sedition and spreading schismes Verse 34. Let your women c. See the Note on Rom. 16.1 Verse 35. Ask their husbands Who therefore must dwell with them according to knowledge 1 Pet. 3.7 and be manly guides unto them in the way to heaven The masters brest must be the housholds treasury For it is a shame for women c She was a singular example that taught the Greek and Latine tongues at Heidelberg anno 1554. Her name was Olympia Fulvia Morata an Italian of the City of Ferrara Verse 36. What came the word c. As if he should say and he saith it with some displeasure Are ye the first or the only Christians Are ye too good to be admonished Take heed lest God for your arrogancy and high spiritednes lay you low enough even in that slimy vally Job 21.31 32. Verse 37. The Commandments And therefore to be obeyed by the best of you Aut faciendum aut patiendum Aut poenitendum aut pereundum Either do it or die for it Verse 38. But if any man be ignorant c. If stubbornly ignorant and uncounsellable let him take his own course I have cleared the truth in things now controverted and there I rest me Who so blinde as he that will not see Verse 39. Wherefore brethren This he adds as a corollary to prevent mistakes as if that he were an enemy either to prophecy or tongues so soberly and orderly used Arbitror nounullos in quibusdam locis librorum meorum opinaturos me sensisse quod non sensi aut non sensisse quod sensi saith Augustine Aug. lib. 3. de Trin. c 3. I foresee that some will construe many passages of my writings far otherwise then I intended them and it fell out accordingly Annal tom 6. ad annum 450. n. 17. as Baronius testifieth Verse 40. Let all things c. A generall rule of great moment In things both reall and rituall decency and order must be observed in Church-meetings For this the Colossians are much commended Chap. 2.5 Our Saviour caused the people whom he fed to keep order in their sitting on the grasse they sat down rank by rank as rows or borders of beds in a garden so the
Maries daies at one stake a lame man and a blinde man The lame man after he was chained casting away his crutch bad the blinde man be of good comfort for death would heal them both Act. and Mon. fol. 1733. And so they patiently suffered Verse 44. A spirituall body Luther saith the body shall move up and down like a thought Augustin saith they shall move to any place they will assoon as they will As birds saith Zanchius being hatched do flie lightly up into the skies De operib Dei which being eggs were a heavy and slimy matter So man being hatched by the resurrection is made pure and nimble and able to mount up into the heavens Verse 45. A quickning spirit Christ is called a spirit from his Deity as Heb. 9.14 and a quickning spirit because he is the principle of life to all believers Verse 46. And afterward that is spirituall Nature Art Grace proceed from lesse perfect to more perfect Let us advance forward and ripen apace that we may be accounted worthy to obtain that world and the resurrection from the dead Luk. 20.35 Verse 47. Of the earth earthy Gr. Dusty slimy ex terra friabili Let this pull down proud flesh The Lord from heaven Not for the matter of his body for he was made of a woman but for the originall and dignity of his person whereof see a lively and lofty description Heb. 1.2 3. Verse 48. They that are earthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgus fictilis Man is but an earthen pot Isa 64.8 Verse 49. The image of the heavenly See Phil. 3.21 Our bodies shall be fashioned like to Christs glorious body in beauty brightnesse incorruption immortality grace favour agility strength and other unspeakable qualities and excellencies Whether they shall have that power as to tosse the greatest mountains like a ball yea to shake the whole earth at theâ—r pleasure as Anselme and Luther thinke I have not to say Verse 50. Flesh and bloud The body as it is corruptible cannot enter heaven but must be changed we shall appear with him in glory The vile body of Moses that was hid in the valley of Moab was brought forth glorious in the hill of Tabor Math. 17. Verse 51. I shew you a mystery Not known till now to any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This likely was one of those wordlesse words that Paul heard in his rapture 2 Cor. 12.4 Verse 52. The trumpet shall sound As at the giving of the law it did Exod 19 16. If the law were thus given saith a Divine how shall it be required If such were the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The trumpet of the Angel called to the one the trumpet of the Arch-angel shall summon us to the other In the one the Mount only was on a flame all the world shall be so in the other To the one Moses saies God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 53. For this corruptible Pointing to his body he that speaketh as Psal 34 6. This poor man cried the Lord heard him So the old believers when they rehearsed the Creed and came to that Article I believe the Resurrection of the flesh they were wont to adde Etiam huâ—â—s carnts even of this self-same flesh So Job 19.27 Verse 55. Death is swallowed up As the fuell is swallowed up by the fire as the Sorcerers serpents were swallowed up by Moses his serpent Verse 56. Death where 's thy sting This is the sharpest and the shrillest note the boldest and the bravest challenge that ever man rang in the ears of death Sarcasmo constat hostili derisione quâ mors ridenda propinatur saith one Death is here out-braved called craven to his face and bidden Do his worst So Simeon sings out his soul Tollitur mors non ne sit sed ne obsit Aug. Hilarion chides it out Ambrose is bold to say I am neither ashamed to live nor afraid to die Anne Askew the Martyr Act. and Mon. fol. 1131. thus subscribeth her own confession Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards heaven Ibid. Mr Bradford being told he should be burned the next day put off his cap and lifting up his eyes praised God for it Verse 56. The sting of death is sinne Christ having unstinged death and as it were disarmed it we may safely now put it into our bosoms as we may a snake whose sting is pull'd out If it shoot forth now a sting at us it is but an enchanted sting as was that of the Sorcerers serpents Buzze it may about our ears as a drone Bee but sting us it cannot Christ as he hath taken away not sinne it self but the guilt of sinne so not death it self but the sting of death Verse 57. But thanks be to God c. Here S. Paul Christs chief Herauld proclaims his victory with a world of solemnity and triumph Verse 58. Alwaies abounding c. This will strengthen faith as the oft knocking upon a stake fastens it When faith bears fruit upward it will take root downward CHAP. XVI Verse 1. Collection for the Saints THe poor believers at Jerusalem Rom. 15.26 who had suffered hard things of their own Countrey-men 1 Thess 2.14 and taken joyfully the spoiling of their goods Heb. 10.34 Gal. 2.10 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were therefore relieved by the Churches of the Gentiles at Pauls motion The word here used for Saints signifieth such as are taken off from the earth The Saints though their commoration be upon earth their conversation's in heaven Verse 2. Vpon the first day The Christian Sabbath the Lords-day as the Greek Scholiast well renders it which to sanctifie was in the Primitive times a badge of Christianity When the question was propounded Servasti dominicum Hast thou kept the Lords-day The answer was returned Christianus sum intermittere non possum I am a Christian I can do no lesse then keep the Lords-day D King on Jonas Lect. 7. But the world is now grown perfectly profane saith one and can play on the Lords-day without book The Sabbath of the Lord the sanctified day of his rest is shamelesly troubled and disquieted Lay by him in store Gr. As a treasure 1 Tim. 6.18 Manus pauperum gazophylacium Christi The poor mans box is Christs treasury As God hath prospered him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given him a good arrivall at the end of his voiage and enabled him for we may not stretch beyond the staple and so spoil all Verse 3. Your liberality Gr. Your grace That which having received of Gods free grace you do as freely part with to his poor
had sweet meditations of the resurrection of Jesus Christ that night and now he would go into the Pulpit Melâ—b Adam and impart to others the comforts that he felt in his soul Verse 5. As the sufferings of Christ So called either because the Saints suffer for Christ or because they have him suffering with them Act. 9.4 God is more provoked then Nehemiah Nehem. 4.3 5. So our consolation As the lower the ebbe the higher the tide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius The more pain the more gain It is to my losse if you bate me any thing in my sufferings Verse 6. And whether we be afflicted Let the winde sit in what corner soever it will it blows good to the Saints Cant. â— 16 Though North and South be of contrary qualities yet they make the Churches spices to flow and give forth their sent Verse 7. So shall ye be also c. Our troubles therefore are compared to the throws of a travelling woman that tend to a birth and end in comfort Joh. 16.21 Verse 8. For we would not c. It is of great use to know the sufferings that others have sustained before us The Primitive Christians kept Catalogues of their Martyrs Dr Tailor the Martyr at his death gave his son Thomas a latine book containing the sayings and sufferings of the old Martyrs collected by himself In the English Seminaries beyond seas they have at dinner time their Martyrology read that is the legend of our English Traitours We despaired even of life God is oft better to us then our hopes he reserves usually his holy hand for a dead lift He comes in the nick of time and our extremity is his opportunity See the Note on Luk. 18.8 Verse 9. But we had the sentence Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer or denunciation of death Here we must distinguish between answers of triall and direct answers This was of the former sort for Paul died not at that time When Leyden was so long and so strictly besieged by the Duke of Alva that they were forced for their sustenance to search and scrape dung-hils c. and the Duke in the language of blasphemy threatned the defendants with cruell death that very night the windes turned the tide swelled and the waters came in and forced him to raise the siege That we should not trust Hope is never higher-elevated then when our state in all mens eyes is at lowest Verse 10. In whom we trust Experience breeds confidence Thou hast thou shalt is an ordinary medium made use of by the Psalmist Verse 11. You also helping together The best may have benefit by the praiers of the meanest Melancthon was much cheared and confirmed by the praiers of certain women and children whom he found tugging with God in a corner for the setling of the Reformation in Germany Sâ—lneccer paedagog Christian pag. 196. Verse 12. For this is our rejoycing c. He was merry under his load because his heart was upright The sincere will well stand under great pressures because they are sound Whereas if a bone be broke or but the skin rub'd up and raw the lightest load will be grievous And godly sincerity A fine word he here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a Metaphor either from the Eagle that trieth her young by holding them forth against the full sight of the Sun Aristot Plin. so should we the motions of our mindes to the Word of God or else from a wise and wary chapman that holds up the cloth he buyes betwixt his eye and the Sun Verse 13. Then what ye read c. Or then what you can both recognize and approve of for you have known me thorow and thorow Verse 14. You have acknowledged in part q. d. You ought to have done it more fully but you have been carried away as ye were led by the false Apostles Verse 15. A second benefit Gr. Grace not converting only but confirming also All is but enough Verse 16. And to passe by you So indefatigable and unsatisfiable was he in doing God service Calvin said Ne decem quidem maria c. That it would not grieve him to sail over ten seas about a uniform draught for religion Verse 17. Did I use lightnesse So the false Apostles suggested against him Ministers must carefully clear themselves of suspitions and aspersions cast upon them either by a verball or reall Apology Verse 18. Our word toward you c. Gods children are all such as will not lie say and unsay blow hot and cold with a blast Isa 63.8 Verse 19. For the Sonne of God What is that to the purpose Thus if the Gospel that Paul preached be not yea and nay then neither are Pauls promises yea and nay This is his intendment else his inference is nothing And by that which follows it reacheth all Christians M. Cotton on the seven viâ—als 25. q. d. Look what a Christian doth promise he is bound by the earnest-peny of Gods Spirit to perform He dares no more alter his words to the discredit of his profession then the Spirit of God can lie Verse 20. In him are yea and amen That is truth and assurance They will eat their way over all alpes of opposition as one speaketh Verse 21. Hath anointed us i. e. Consecrated and qualified us Verse 22. Sealed us As the Merchant sets his seal upon his goods The earnest of the Spirit Whereof God should undergoe the losse if he should not give the inheritance as Chrysostome noteth Verse 23. I call God to record He purgeth himself by oath So those Iosh 22.22 Verse 24. Dominion over your faith As Masters of your consciences such as the Bridge-maker of Rome will needs be Pontisex Romanus CHAP. II. Verse 1. That I would not come again I Lle dolet quoties cogitur esse ferox It goes as much against the heart of a good Minister as against the hair with his people if he say or do any thing to their grief It is no pleasure to him to fling daggers to speak milstones to preach damnation c. But there is a cruell lenity as was that of Eli to his sons and evil men must be sharply rebuked that they may be sound in the faith Tit. 1.13 Verse 2. But the same which is made c. Nothing can cure a faithfull Minister of his cordolium of his hearts grief but his peoples amendment Now we live if ye stand fast in the Lord 1 Thess 3.8 else we are all amort and you kill the very hearts of us Verse 3. Of whom I ought to rejoyce Nothing sticks a man more then the unkindenesse of a friend then expectation of love dashed and disappointed All evils as elements are most troublesome when out of their proper place as impiety in professours injustice in Judges unkindenes or untowardnes in a people toward their Pastour c. Verse 4. With many tears Non tà m atramento quam
glory of great acts how much more might Paul Verse 5. Not that we are sufficient Lest they should think him arrogant Cyrus had this written upon his Tombe I could doe all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arrianus reports So could Paul too but it was thorow Christ which strengthned him Phil. 4 1â— All our sufficiency is of God Had not Ministers then need to pray Benè orasse est benè studnisse saith Luther And whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a reverend Writer but he shall certainly by his praiers reap more comfort to himself Whereto I adde D. Tailour on 1 Thess 5.23 that unlesse he pray for his hearers as well as preach to them he may preach to as little purpose as Bede did when he preached to an heap of stones Verse 6. Not of the letter To wit of the law which requireth perfect obedience presupposing holinesse in us Lex jubet gratâ—a juvat Aug. and cursing the disobedient But the Gospel called here the Spirit pre-supposeth unholinesse and as an instrument maketh us holy Ioh. 17.17 Act. â—0 32 For we preach Christ 1 Cor. 1.23 We give what we preach The Spirit is received by the preaching of faith Gal 3.2 This Mannah is rained down in the sweet dews of the Ministery of the Gospel 1 Pet. 1.22 For the letter killeth Many Popish Priests that hardly ever had seen much lesse read St Pauls writings having gotten this sentence by the end The letter killeth took care of being killed by not medling with good literature Hence that of Sr Thomas Moore to one of them Tu benè cavisti ne te ulla occidere possit Littera nam nulla est littera nota tibi Verse 7. The ministration of death That is the Law David was the voice of the Law awarding death to sin He shall surely die Nathan was the voice of the Gospel awarding life to repentance for sin Thou shalt not die For the glory of his countenance Which yet reflected not upon his own eyes He shone bright and knew not of it He saw Gods face glorious he did not think others had so seen his How many have excellent graces and perceive them not Verse 8. Be rather glorious Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides it self in point of salvation See Isa 49.5 Verse 9. Exceedin glory A throne was set in heaven Rev. 4.2 Not in the Mount as Exod. 25 9. The patern of our Church is shewed in the heavens themselves because of that more abundant glory of the Gospel above the Law And therefore also Iohn describeth the City far greater and larger then Ezekiel Revel 21. Because Ezekiel was a Minister of the Law Brightman in loc Iohn of the Gospel Verse 10. Had no glory To speak of and in comparison The light of the Law was obscured and overcast by the light of the Gospel The sea about the altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Rev. 4.6 like to crystall clearly conveying the light and sight of God in Christ to our eyes Verse 11. Much more that c. As the Sun outshineth Lucifer his herald Verse 12. Plainnesse of speech Or much evidence as Ioh. 10.24 and 11.14 and 16.29 with much perspicuity and authority we deliver our selves we speak with open face not fearing colours Verse 13. Could not stedfastly c. Could not clearly see Christ the end of the Law Rom. 10.4 Gal. 3.24 Verse 14. But their mindes Unlesse God give sight as well as light and enlighten both organ and object we can see nothing Which vail is done away See Isa 25.7 Faith freeth from blindenesse we no sooner tast of that stately feast by faith but the vail of ignorance which naturally covereth all flesh is torne and rent Verse 15. The vail is upon their hearts By a malicious and voluntary hardning they curse Christ and his worshippers in their daily devotions and call Evangelium Avengillaion the Gospel a volume of vanity or iniquity Eliab in Thâ—b Verse 16. When it shall turn Of the Jews conversion and what hinders it See the Note on Rom. 11.7 8 25. Verse 17. The Lord is that spirit Christ only can give the Jews that noble spirit as David calleth him Psal 50.12 that freeth a man from the invisible chains of the kingdome of darknesse Verse 18. Are changed As the pearl by the often beating of the Sun-beams upon it becomes radiant From glory to glory That is From grace to grace Fulnesse of grace is the best thing in glory Other things as peace and joy are but the shinings forth of this fulnesse of grace in glory CHAP. IIII. Verse 1. As we have received mercy SIth we have so freely been called to the Ministery of meer mercy we shew forth therein all sedulity and sincerity When I was born said that French King thousand others were born besides my self Now what have I done to God more then they that I should be a King and not they Tamerlane having overcome Bajazet asked him whether ever he had given God thanks for making him so great an Emperour who confessed ingenuously he never thought of it To whom Tamerlane replied that it was no wonder so ungratefull a man should be made a spectacle of misery For you saith he being blinde of one eye and I lame of a leg Leunelau Annal Tuâ—â— was there any worth in us why God should set us over two such great Empires of Turks and Tartars So may Ministers say What are we that God should call us to so high an office c. We faint not We droope not we flag not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hang not the wing though hardly handled For Pradicare nihil alind est quam derivare in se furorem totius mundi as Luther said Verse 2. The hidden things of dishonesty All legerdemain and under-hand dealing They that do evil hate the light love to lurk But sin hath woaded an impudency in some mens faces that they dare do any thing To every mans conscience A pure conscience hath a witnes in every mans bosome See 1 Cor. 14.24 Verse 3. To them that are lost It is a sign of a reprobate-goat Joh. 8 43 47. Sensuall baving not the spirit Jude 19. The devil hides his black hand before their eyes Verse 4. The god of this world The devil usurps such a power and wicked men will have it so They set him up for God If he do but hold up his finger give the least hint they are at his obedience as God at first did but speak the word and it was done All their buildings plowings plantings sailings are for the devil And if we could rip up their hearts we should finde written therein The god of this present world Verse 5. We preach
not our selves We are Christs paranymphes or spokesmen and must wooe for him Now if we should speak one word for him and two for our selves as all self-seekers do how can we answer it Verse 6. Hath shined The first work of the spirit in mans heart is to beat out new windows there and to let in light Act. 26 18. And then Semper in sole sita est Rhodos qui calorem colorem nobis impertit Aeneas Sylv. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In earthen vessels Gr. In oyster-shels as the ill-favoured oyster hath In it a bright pearl Vilis saepe cadus nobile nectar habet In a leathern purse may be a precious pearl Verse 8. We are troubled on every side This is the worlds wages to Gods Ministers Veritas odium parit Opposition is Evangely genius said Calvin Truâ—h goes ever with a scratcht face We are perplexed Pray for me I say Pray for me said Latimer Act. and Mon. fol 1565. For I am sometimes so fearfull that I could creep into a Mouse-hole sometimes God doth visit me again with comfort c. Verse 9. Persecuted but not for saken The Church may be shaken Concuti non excuti Duris ut ilex â—onsa bipennibus not shivered persecuted not conquered Roma cladibus animosior said one 'T is more true of the Church She gets by her losses and as the Oak she taketh heart to grace from the maims and wounds given her Niteris incassum Christi submergere navem Tluctuat at nunquam mergitur illaratis As the Pope wrote once to the great Turk Cast down but not destroied Impellere possunt said Luther of his enemies sed totum prosternere non possunt crudeliter me tractare possunt sed non extirpare dentes nudare sed non devorare occidere me possunt sed in totum me perdere non possunt They may thrust me but not throw me shew their teeth but not devout me kill me but not hunt me c. Verse 10. The dying of the Lord A condition obnoxious to daily deaths and dangers Might be made manifest As it was in Paul when being stoned he started up with a sic sic oportet intrare Thus thus must heaven be had and no otherwise Verse 11. For we which live c. Good men only are heirs of the grace of life 1 Pet. 3.7 Others are living ghosts and walking sepulchres of themselves Verse 12. Death worketh in us It hath already ceized upon us but yet we are not killed with death as those were Revel 2. 23. As a godly man said That he did agrotare vitaluèr so the Saints do Mori vitalitèr die to live for ever But life in you q. d. You have the happinesse to be exempted whiles we are tantùm non interempti little lesse then done to death Verse 13. The same spirit That you have and shall be heirs together of heaven with you though here we meet with more miseries I beleeved and therefore c. The Spirit of faith is no indweller where the door of the lips open not in holy confestion and communication Verse 14. Shall present us with you Shall bring us from the jaws of death to the joyes of eternall life Verse 15. That the abundant grace This is one end wherefore God suffers his Ministers to be subject to so many miseries that the people might be put upon praier and praise for their deliverance Verse 16. Yet the inward man Peter Martyr dying said My body is weak my minde is well Well for the present and it will be better hereafter This is the godly mans Motto Verse 17. For our light affliction Here we have an elegant Antithesis and a double hyperbole beyond englishing For affliction here 's glory for light affliction a weight of glory for momeâ—ary affliction eternall glory Which is but for a moment For a short braid only as that Martyr said Mourning lasteth but till morning It is but winking and thou shalt be in heaven presently quoth another Martyr Worketh unto us As a causa sine quâ non as the law worketh wrath Rom. 4.15 Afarre more exceeding An exceeding excessive eternall weight Or a far most excellent eternall weight Nec Christus nec coelum patitur hyperâ—olen saith one Here it is hard to hyperbolize Weight of glory The Apostle aâ—â—â—seth to the Hebrew and Chaldee words which signifie both weight and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a weight as if the body were not upheld by the power of God it were impossible it should bear it Joy so great as that we must enter into it it is too big to enter into us Enter into thy Masters joy Mat. 25. Here we finde that when there is great joy the body is not able to bear it our spirits are ready to expire What shall it then be in heaven Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles we look not Gr. Whiles we make them not our scope our mark to aim at Heaven we may make our mark our aim though not our highest aim At the things that are seen Whiles we eye things present only it will be with us as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave But at the things which are not seen Pericula non respicit Martyr coronas respicit Plagas non horret praemium numerat non videt lictores insernè flagellantes sed Angelos supernè acclamantes saith Basil Who also tels us how the Martyrs that were cast out naked in a winters night being to be burned the next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforted themselves and one another with these words Sharp is the cold but sweet is Paradise Troublesome is the way but pleasant shall be the end of our journey let us endure cold a little and the Patriarchs bosome shall soon warmus let our foot burn a while that we may dance for ever with Angels Let our hand full into the fire that it may lay hold upon eternall life c. But the things which c. The Latines call prosperous things Res secundas because they are to be had hereafter they are not the first things these are past Rev. 21. CHAP. V. Verse 1. For we know NOt we think or hope only This is the top gallant of faith the triumph of trust this is as Latimer caâ—s it the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet The cock on the dung-hill knows not the worth of his jewel Our earthly house of this Tabernacle Our clayie cottage Man is but terra friabilis 1 Cor. 15.47 a piece of earth neatly made up The first man is of the earth earthy and his earthly house is ever mouldering over him ready to fall upon his head Hence it is called The life of his hands Isa 47. because hardly held up with the labour of his hands Paul
have no Subjects then Subjects of divers religions And out of a bloudy zeal suffered his eldest son Charles to be murdered by the bloudy Inquisition because he seemed to favour our profession Hieron Catina Verse 15. What concord hath Christ Those Moderatours that plead for a correspondency with Popery would make a pretty shew if there were no Bible But if these reconcilers as Franciscus de sancta clara and his fautors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us Verse 16. I will dwell in them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwell in them This notes Gods nearest communion with them He setteth them before his face continually Psal 41.12 as loving to look upon them The Philosopher told his friends when they came into his little low cottage The gods are here with me God and Angels are with his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And walk in them As they did in Solomons porch and other walks and galleries about the Temple And hereunto the Prophet alludes Zach. 3.7 The Turks wonder to see a man walk to and fro and usually ask such whether they be out of their way or out of their wits Biâ—lulph Verse 17. And be ye separate For grosse Idolatry and for fundamentall errours only must we separate Corruptions grew so great in the Church of Rome that it justly occasioned first the separation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman Diâ—p derep l. 2. cap. 12. Machiavel observed that after the thousand year of Christ there was no where lesse piety then in those that dwelt nearest to Rome And Bellar mine bewails it Lib. 3. de Papa Rom cap. 21. That ever since we cried up the Pope for Antichrist his kingdom hath not only not encreased but hath greatly decreased And I will receive you So you shall be no losers â—e put you into my bosome God imparteth his sweetest comforts to his in the wildernes Hos 2.14 Verse 18. I will be a Father The fundamentall meritorious impulsive and finall causes of this precious priviledge see set forth Eph. 1.5 6. Saith the Lord Almighty This is added by our Apostle to Jer. 31.9 CHAP. VII Verse 1. Having therefore c. FAith in the promises purifieth the heart Act. 15.9 and argueth notably from mercy to duty From all filthinesse Sin defileth a man worse then any jakes or leprosie It is the devils excrement it is the corruption of a dead soul Seldome or never is there a birth of saving grace but there follows it a flux of mortification Of flesh and spirit i. e. Both of the outward and inward man Or of flesh that is worldly lusts and grosle evils as uncleannesse earthly-mindednesse c. And of spirit that is more spirituall lusts as pride presumption self-flattery c. These lie more up in the heart of the Countrey as it were those other in the fronâ—iers and skirts of it Perfecting holines Propounding to our selves the highest pitch and the best paterns In the fear of God Which is the fountain whence holinesse flows See Pro. 8.13 Verse 2. Receive us Gr. Make room for us in your hearts and houses Set wide open the everlasting doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locum date that the King of glory may come in triumphantly riding upon us his white horses Revel 6 2. We have wronged no man Ministers must so live that they may if need be glory of their innocency and integrity as did Moses Samuel Paul Melancthon We have corrupted no man viz. As the false Apostles had done with their leaven of false Doctrine which eateth as a canker 2 Tim. 2.17 or a gangrene which presently over-runs the parts and takes the brain Protagoras in Plato boasted that of those sixty years that he had lived he had spent fourty in corrupting of youth We have defrauded no man We have cunningly made sale of no man as those old impostours that made prize of their prisoners 2 Pet. 2.3 And as those Popish Muscipulatores or Mice-catchers as the story calleth them that raked together their Peter-pence and other moneys here in England by most detestable arts Polydore Virgil was one of these ill officers that left not so much money in the whole Kingdome sometimes as they either carried with them or sent to Rome before them Verse 3. I speak not this c. Though cause enough he had to condemn them for their shamefull tenacity toward him whom they basely suffered to labour for his living and to preach gratis against all right and reason To die and to live with you Such faithfull friends are in this age all for the most part gone in pilgrimage and their return is uncertain as once the Duke of Buckingham said to Bishop Morton in Rich. the thirds time Jonathan and David Pylades and Orestes Polistratus and Hippoclides are famous for their love one to another These two last being Philosophers of Epicurus his sect Vâ—lâ—r Mâ—x l. â— c. 16. are said to have been born the same day to have lived together all their daies and to have died in the same moment of time being well stricken in years But the love of Irish foster-brothers is said far to surpasse all the loves of all men Câ—md Elizab. fol. 483. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. I am exceeding joyfull Gr. I do over-abound exceedingly with joy Others may revell the godly only rejoyce they have an exuberancy of joy such as no good can match no evil over-match Witnes the Martyrs ancient and modern Oh how my heart leapeth for joy said one of them that I am so near the apprehension of eternall blisse I God forgive me mine unthankfulnesse and unworthinesse of so great glory In all the daies of my life I was never so merry Act. and Mon. fol 1668 1669 1670. as now I am in this dark dungeon Beleeve me there is no such joy in the world as the people of Christ have under the crosse Thus and much more Mr Philpot Martyr Verse 5. Our flesh had no rest Our spirit had no unrest The outward man suffers much sometimes when the inward remains unmolested Philip Lantgrave of Hesse being asked how he could so well bear his seven years imprisonment answered Se divines Martyrum consolationes sensisse that he felt the divine consolations of the Martyrs which as bladders bore him aloft all waters Verse 6. God that comforteth This is a most sweet attribute of God such as we may profitably plead and produce in praier He loves to comfort those that are forsaken of their hopes By the coming of Titus Who came very opportunely 2 Cor. 2.12 13. even whiles Paul was writing this Epistle Gods comforts are therefore sweet because seasonable He never comes too soon nor
Christians were slandered by the Heathens in this kinde who knows not Act. and Monâ— 838. Cenalis Bishop of Auranches wrote against the Church at Paris defending impudently that their assemblies were to maintain whoredom Such reports also they cast abroad a little before the massacre They tell the people in Italy that Geneva is a professed Sanctuary of all roguery that in England the people is grown barbarous and eat young children c. Verse 13. His spirit was refreshed After his long and tedious toil and travell to come to you he never thought much of his labour Calvin said That it would not grieve him to sail over ten seas about an uniform draught for religion Ne decem quidem maria c. Verse 14. I am not ashamed As I should have been had it proved otherwise Lying is a blushfull sin and therefore the lier denies his own lie because he is a shamed to be taken with it and our ruffians revenge it with a stab Verse 15. Whiles he remembreth Deep affections make deep impressions CHAP. VIII Verse 1. Of the grace of God IT is a favour yea an honour to us that we may relieve poor Christ in his necessitous members Psal 16.2 When therefore he sets us up an Altar be we ready with this Sacrifice Heb. 13.16 Verse 2. In a great triall of affliction For affliction tries what â—ettle we are made of Alchymy gold will not endure the seventh â—re as true gold will Affliction the triall of our faith is more precious then gold 1 Pet. 1.7 What then is faith it self so tried Revel 3.18 The abundance of their joy Whilest the spirit of glory and of God rested upon them 1 Pet. 4.14 Well my grace be called the divine nature for as God brings light cut of darknesse riches out of poverty c. so doth grace it turns dirt into gold c. The world wonders said that Martyr how we can be so merry in such extreme misery Act. and Mon. fol. 1â—88 But our God is omnipotent which turneth misery into felicity c. See the Note on 2 Cor. 7.4 Their deep poverty Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their poverty being now at the very bottome and having little left beside hope they were even exhausted and yet gave liberally Giles of Brussels Martyr gave to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Some he refresht with his meat Act. and Mon. fol. 811. some with his clothes some with his houshold-stuff One poor woman there was brought to bed and had no bed to lie in to whom he brought his own bed himself content to lie in the straw Vnto the riches of their liberality Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of their simplicity in opposition to that crafty and witty wilinesse of the covetous to defend themselves from the danger of liberality Wherein also they are utterly mistaken for not getting but giving is the way to thrive See the Note on Mat. 6.4 Verse 3. Yea and beyond their power One such poor Macedonian might well shame a hundred rich Corinthian cur-mudgins They were willing Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were voluntiers full of chearfull charity Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive the gift Gr. The grace i. e. the alms it being of Gods free grace that we have 1. What to give 2. Hearts to give it For naturally we are all like children which though they have their bosoms mouths and both hands full yet are loth to part with any Verse 5. Not as we hoped God is usually better to us then our hopes First gave their own selves to the Lord Ay this is the right way of giving alms and this is done by faith the work whereof is to be an empty hand Mendica manus as Luther calleth it a beggers hand to receive it but when it hath received it gives back again it self and all and thinks all too little as Mary Magdalen did her precious ointment And unto us by the will The good soul delivers up it self to Christs faithfull Ministers and saith in effect to them as Luther before he was better informed wrote to Pope Leo X anno 1518. Scul Annal. â—8 Prostratum pedibus me tibi offero cum omnibus quae sum habeo Vocem tuam vocem Christi in to praesidentis loquentis agnoscam I humbly prostrate my self with all that I have and am at thy feet c. Verse 6. So he would finish Finis opus coronat the end is better then the beginning saith Solomon Charles the 5. his emblem was Vlteriùs Titus was here desired to take up the whole alms and not to faint till he had finishâ—d Gal 6 9. Verse 7. As ye abound in faith He purposely commendeth them that he may the better insinuate into them Ministers may profitably praise their people in some cases that they may the sooner win them to duty For there is no so sweet hearing saith Xenophon as a mans own commendation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. To prove the sincerity Gr. The germanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturalnesse legitimatenesse opposed to bastardlinesse This age aboundeth with mouth-mercy which is good cheap and therefore like refuse fruit is found growing in every hedge But a little handfull were worth a great many such mouth-fuls Isa 51.18 Complaint is made that there is not any one that taketh Sion by the hand S. James tels of some in his time that would feed their poor brethren with good words and good wishes Jam. 2.15 16. as if they had been of the Cameleon-kinde to live with Ephraim upon winde Hos 12.1 But what said the poor man to the Cardinall who denied him a peny which he begged and offered him his blessing which he begg'd not If thy blessing had been worth a peny I should not have had it keep it therefore to thy selfe Carle Verse 9. He became poor Not having where to lay his head nor wherewith to pay tribute till he had sent to sea for it c. Lo he that was heir of all things Heb. 1.2 was scarce owner of any thing but disinriched and disrobed himself of all that through his poverty he might crown us with the inestimable riches of heavenly glory This is such a motive to mercifulnesse as may melt the most flinty heart that is Verse 10. But also to be forward Gr. To be willing This the Apostle makes to be more then to do that is then to do with an ill will Psal 110.3 or for by-respects Virtus nolentium nulla est Christ will enjoy his Spouses love by a willing contract not by a ravishment the title of all converts is a willing people Verse 11. Now therefore perform Unlesse our willing of good be seconded with endeavour it is nothing worth Balaam wished well to heaven so did he that came kneeling to our Saviour with good master c. but
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.
Barnabas and as those would have done Paul Act. 21.12 Verse 14. That they walked not Ministers must both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divide the word rightly and foot it uprightly I said to Peter be fore them all The fault was publike the reproof must be according 1 Tim. 5.20 In the year 1159. lived Ioannes Sarisburiensis Prae ens prae erter pontificem redarguit Renius in hist Pont. who both reproved the Pope to his face and also wrote his Polycraticon wherein he freely scourgeth the Popish Clergy Why compellest thou c. Peters example was a compulsion The company we keep compell us to doe as they doe Verse 15. We who are Jews The Apostle proceedeth in his speech to the Jews at Antioch And not sinners of the Gentiles Because under the Covenant of Grace Their sinnes and iniquities will I remember no more Verse 16. Knowing Here 's more then an implicite faith or a conjecturall confidence Verse 17. Bâ—â— if whiles we seek This is the same in sense with Rom. 3.31 If we should argue from mercy to liberty from free justification to lewd and loose conversation would not all the world cry shame on us I reade of a monster who that night that his Prince pardoned and released him got out and slew him This was Michael Balbus who slew the Emperour Leo Armenius Is it possible that any should offer to do so to Christ Verse 18. For if I build again As I should if I should license any man to sin because justified by faith Christ came by water as well as by bloud he justifies none but whom he also sanctifies Verse 19. Am dead to the Law I. e. Am freed from the curse rigour and irritation of the Law Or am freed from sin as Rom. 6.7 Verse 20. Christ liveth in me Luthers Motto was Vivit Christus Christ liveth and if he were not alive Ioh. Manl. loc com pag. 419. Ps l. 18. I would not with to live one hour longer Let the Lord live saith David Yea let him live in me saith Paul Let him act me let him think in me desire pray do all in me Lord saith Nazianzen I am an instrument for thee to touch Christ dwels in that heart most largely that hath emptied it self of it self The Israelites felt not the sweetnesse of Manna till they had spent the flesh-pots and other provisions of Aegypt And gave himself for me True faith individuateth Christ and appropriateth him to a mans self This is the pith and power of particular faith Mistris Lewis the Martyr being set upon by Satan a little afore she suffered was much comforted and helped by this text Act. and Mon. fol. 1826. Verse 21. I doe not frustrate viz. By seeking to be justified by the Law Ambrose tenders it Non sum ingratus gratiae Dei I am not ungratefull to grace of God I do not repudiate cassate nullifie it Dead in vain Because he attains not his end in dying which was not only to leave us a patern of patience as Anabaptists hold but to merit for us remission of sins and imputation of his righteousnes for our justification CHAP. III. Verse 1. O foolish Galatians THose that are sick of a Lethargy must have double the quantity of physick given them that other men have in other diseases These Galatians were in a spirituall lethargy and are therefore thus sharply rebuked that they might be sound in the faith Tâ—t 1.13 Who hath bewitched you Or Bemisted you and dazeled your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veâ—v Pun lib. 7. cap. 2. The word properly signifies to overlook as they call it or to kill with the eyes by casting out venemous beams as the Basilisk and as witches are said to do Hath been evidently set forth As a remedy by looking whereon ye might have been cured or kept from that bewitching by the eye like as the stung Israclites were healed by looking on the brazen serpent Crucified amongst you In the evidence of the doctrine of Christ crucified and in the administration of the Lords Supper that lively picture of Christ on the crosse Verse 2. Or by the hearing of faith The Manna of the spirit comes down from heaven in the dews of the Ministery of the Gospel If our eyes see not our teachers Nâ—nb 11.9 1 Pet 1.23 we cannot expect to hear the voice behinde us Isa 30.20 21. Verse 3. Are ye so foolish Those then that have the spirit may play the fools in some particulars Those that are recovered of a phrensie have yet some mad fits sometimes Made perfect by the flesh As Nebuchadnezzars image whose golden head ended in dirty feet Verse 4. If it be in vain q. d. It is not in vain God keepeth the feet of the Saints that they cannot altogether loose the things they have wrought they cannot fall below his supporting grace the Lord puts under his hand Psal 37. Yet it cannot be denied that an hypocrite may suffer and all in vain 1 Cor. 13.3 as did Alexander the Copper-smith who was near unto Martyrdome Act. 19.34 See the Note on 1 Cor. 13.3 Verse 5. Or by the hearing of faith Faith and so life is let into the soul by the sense of hearing Isa 55.3 to crosse the devil who by the same door brought death into the world Verse 6. It was accounted to him This the Papists jearingly call a putative righteousnes The Jews also deride it and say That every fox shall yeeld his own skin to the flaer See Rom. 4.9 11 12. Verse 7. The same are children c. And heirs together with him of the world Rom. 4. which is theirs in right though detained a while from them by the Amorites till their sins be full Verse 8. And the Scripture fore-seeing The Scripture therefore is not a bruit dead things as the Jesuites blaspheme Greg in Reg. 3. Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God Preached the Gospel There is Gospel therefore in the old Testament In thee shall all Nations See my Note on Gen. 12.3 All Nations shall be blessed i. e. justified by faith Verse 9. Are blessed c. For they only are blessed whose sins are remitted Psal 32.1 O the blessednesses of that man saith the Psalmist Verse 10. Are under the curse Aut faciendum aut patiendum He that will not have the direction of the law must have the correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That continueth not in all Deut. 27.26 Heb. Shall stand firm as a four-square stone Verse 11. Shall live by faith As being justified by faith See the Note on Rom. 1.17 Verse 12. And the law is not of faith Because it promiseth not life to those that will be justified by faith but requireth works Verse 13. Christ hath redeemed us As man he bought us as God he redeemed us saith Hierome For to redeem is properly to buy some things back
mystery The highest point of heavenly learning and hereby he proveth his calling to the Ministery Verse 5. Was not made known sc So clearly and particularly Peter himself could hardly be perswaded to it Act. 10.14 34 35. Verse 6. Gentiles should be fellow-heirs Co-heirs concorporate and consorts three sweet societies the former founded upon the two latter Verse 7. By the effectuall working c. Enabling me to accept and improve that gift of Gods grace whereunto I should otherwise turn not the palme but the back-side of the hand Verse 8. Lesse then the least Great Paul is least of Saints Oâ—ulentissima me aâ—la quâ—rum in â— to latent â—eâ—ae Sen. ep â—3 last of Apostles greatest of sinners The best bâ—lsomes sinke to the bottome the goodliest buildings have lowest foundations the heaviest ears of corn hang downward so do the â—â—ughes or trees that are best laden The unsearchable richeâ— Gr. Not to be traced out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should not Ministers be made welcome that come to men on such golden messages Verse 9. And to make all men see Gr. To illighten them far more then the preaching of the Prophets could 2 Pet. 1.19 To us now is a great light sprung up Mat. 4 10. The fellowship Or as some copies have it the dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who created all things i. e. Restored repaired hence Gospel-daies are called the world to come Heb. 2.5 Verse 10. Might be known by the Church As by a glasse or theatre The manifold wisdome c. Gr. That hath abundance of â—â—rious variety in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is seen in the best pictures or textures This the very Angels look intently into as the Cherubims in the Tabernacle did into the Mercy-seat and are much amused and amazed thereat They see that mans salvation by Christ is a plot of Gods own devising Verse 11. According to the eternall purpose Of calling and saving the Gentiles by Christ a secret that the Angels themselves could not understand till the time fore-appointed came Verse 12. Boldnesse and accesse True peace draws men to God false drives them from God Uprightnesse hath boldnes serenity hath security Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I desire Or I beg of God as one would doe an alms Menaico Act. 3.2 humbly heartily And here the Apostle returns to his former discourse after a long digression ver 2. to ver 13. At my tribulations for you For for your sakes am I maliced and molested by the Jews by whose means also I am now a prisoner Verse 14 For this cause sc That ye faint not but gather strength I bow my knees A most seemly and sutable gesture usuall among all Nations but Turks who kneel not nor uncover the head at praier as holding those postures unamâ—ly Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parenâ—eâ—a Of whom the whole family Or Paternity God is the only Father to speak properly Mat. 23 9. The Father of all the father-hood in heaven and earth Verse 16. According to the riches of his glory That is of his grace so 2 Cor 3.18 See the Note there Verse 17. That Christ may dwell As the Sun dwels in the house by his beams Faith fetcheth Christ into the heart as into his habitation And if he dwell there he is bound to all reparations Verse 18. The breadth and length c. Gods mercy hath all the dimensions Psal 36 5. Thy mercy ô God reacheth to the heavens There is the height of it Great is thy mercy toward me and thou hast delivered my soul from the lowest hell There is the depth of his mercy The earth is full of thy goodnesse There is the breadth of it All the ends of the earth have seen thy salvation There is the length of it Psâ—l 86.13 Verse 19. With all the fulnesse of God That is of Christs diffusive fulnesse in whom the Godhead dwelt bodily and in whom we are complete Col. 2.9 10. Verse 20. Exceeding abundantly Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More then exceedingly or excessively God hath not only a fulnesse of abundance but of redundancy of plenty but of bounty He is oft better to us then our praiers According to the power The Apostle begins his praier with mention of Gods fatherly mercy he shuts it up with a description of his power These two Gods might and Gods mercy are the Jachin and Boaz the two main pillars of a Christians faith whereon it rests in praier Verse 21. Glory in the Church by Christ Who is the refulgency of his Fathers glory Heb. 1.3 CHAP. IV. Verse 1. Worthy of the vocation THere is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemlinesse appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God an co-heirs of Christ Scipio when a harlot was offered him answered Vellem si non essem Imperator I would if I were not Generall of the Army Antigonus being invited to a place where a notable harlot was to be present asked counsell of Menedemus what he should do He bad him only remember that he was a Kings sonne So let men remember their high and heavenly calling and do nothing unworthy of it Luth. in Gen. Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian Verse 2. With all lowlinesse and meeknesse These are virtutes collactaneae as Bernard calleth them a pair of twin-sisters never asunder Verse 3. The unity of the spirit That is Unanimity this keeps all together which else will shatter and fall asunder The daughter of dissension is dissolution saith Nazianzen Verse 4. In one hope of your calling That is unto one inheritance which we all hope for Fall not out therefore by the way as Ioseph charged his brethren Verse 5. One baptisme The Authour to the Hebrews speaketh of Baptismes Chap. 6.2 But either he puts the plurall for the singular or else he meaneth it of the outward and inward washing which the Schools call baptismum stuminis flaminis See the Note on Mat. 3.11 Verse 6. Mal. â— 10. One God and Father of all Have we not all one Father saith Malachy Why then dissent and jar we How is it that these many ones here instanced unite us not My dove mine undefiled is but one Cant 6 9. Verse 7. According to the measure And may not Christ do with his own as he listeth Those of greater gifts are put upon hotter service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. He led captivity captive c. As in the Roman triumphs the Victor ascended up to the Capitoll in a Chariot of state the prisoners following on foot with their hands bound behinde and they threw certain pieces of coyn abroad to be pickt up by the common people So Christ in they day of his solemn inauguration into his heavenly Kingdom triumphed over sin death and hell Col. 2.15
and gave gifts to men And gave gifts unto men The Hebrew hath it Psal 76 19. Thou receivedst gifts for men Christ received them that he might give them and said It is a more blessed thing to give then to receive The Psalmist adds Even for the rebellious To them also Christ gives common gifts for the behoof of his people Augustus in his solemn feasts gave gifts to some gold to others trifles So God in his ordinances to some saving grace to others common grace and with this they rest content Verse 9 Into the lower parts That is into his mothers womb according to Psal 139.15 I was curiously wrought in the lowest parts of the earth i. e. in the womb where God formed and featured me like as curious workmen when they have some câ—oâ—câ— piece in hand they perfect it in private and then bring it forth to light for men to gaze at Verse 10. Farre above all heavens That is above all visible heavens into the third heaven not into the Vtopia of the Ubiquitaries That he might fill all things viz. With the gifts of his holy Spirit for the further he is from us in his flesh the nearer by his Spirit he is more efficacious absent then present Verse 11. Some Pastours and Teachers Distinct offices Rom. 12.7 8. yet one man may be both 1 Cor. 12.28 29. The essentiall difference between Pastours and Teachers in each Congregation is much denied by many learned and godly Divines Verse 12. For the perfecting of the Saints For the joynting of them whom the devil hath dislocated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 13. Vnto the measure of the stature Or age that age wherein Christ filleth all in all as Chap. 3.19 The Saints say some shall rise again in that vigour of age that a perfect man is at about 33 years old each in their proper sex whereunto they thinke the Apostle here alludeth Verse 14. Be no more children But young men 1 Joh. 2.14 strong men Tossed to and fro As a feather or froth upon the waves wherried about with every winde of doctrine unstable souls as S. Peter cals them simple that believe every thing as Solomon hath it giddy hearers that have no mould but what the next teacher casteth them into being blow like glasses into this or that shape at the pleasure of his breath By the sleight of men Gr. By mens cogging of a die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usuall trade of cheaters and false gamesters Whereby they lie in wait to devise Gr. Vnto a method of deceiving The devil and his disciples are notable method-mongers so as to deceive if it were possible the very elect but that they cannot do fundamentally finally Mat. 24 24. See the Note there Verse 15. But speaking the truth Or Doing the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Vulgar hath it Truthifying or following the truth as one rendereth it S. John bids Love in truth 1 Joh. 3.18 S. Paul Speak or do the truth in love And again let all your things be done in love Verse 16. Compâ—cted by that c. The Saints are knit unto Christ by his Spirit as fast as the sinews of his blessed body to the bones the flesh to the sinews the skin to the flesh Vnto the edifying of it self in love Our souls thrive and are edified as love is continued and encreased Nothing more furthereth growth in grace and power of godlinesse in any place or person observe it where and when you will Verse 17. This I say therefore Matters of great importance must be urged and pressed with greatest vehemence As other Gentiles walk Singular things are expected from Saints who are therefore worse then others because they should be better Verse 18. Having the understanding darkned By the devils black hand held before their eyes 2 Cor. 4.4 See the Note there Alienated from the life of God That is from a godly life which none can live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CaliuÌ„ obductum but those that partake of the divine nature 2 Pet. 1.4 Because of the blindenesse Gr. Hardnesse brawninesse a hoof upon their hearts corneas fibras brawny brests horny heart-strings The Greek word imports a Metaphor from the hard hand of hardest labourers Verse 19. Who being past feeling Under a dead and dedolent disposition being desperately sinfull Some there are of cauterized consciences that like devils will have nothing to do with God because loth to be tormented before their time They feeling such horrible hard hearts and privy to such notorious sins they cast away souls and all for lust and so perish wofully because they lived wickedly having through cusâ—â—â—â— in evil contracted such an hardnesse as neither ministery not misery nor miracle nor mercy could possibly mollifie As Ducklings dive at any little thing thrown by a man at them yet shrink not at the heavens great thunder so is it with these Verse 20. But ye have not so â—earned Christ Caracalla never minded any good Quia id non didicerat saith Dio quod ipse fatebatur because he had never learned it as himself confessed Verse 21. Ye have heard him c. When Christ speaks once we must hear him twice as David did Psalm 62.11 to wit by an after deliberate meditation for otherwise we learn nothing Verse 22. That ye put off c. As the beggar puts off his rags as the master puts off his bad servant as the Porter puts off his burden as the husband puts off his lewd wife as the Serpent his slough or as the captive maid when she was to be married put off the garments of her captivity Deut. 21.13 The old man which is corrupt Sin is said to be the old man because it lives in man so as sin seems to be alive and the man dead and because God will take notice of nothing in the sinner but his sin According to the deceitfull lusts Sin though at first it fawn upon a man yet in the end with Cains dog lying at the door it will pluck out the very throat of his soul if not repented of Like the Serpent together with the imbrace it stings mortally Hence the Rulers meat is called deceivable Pro. 23.3 Verse 23. In the spirit of your minde That is in the most inward and subtle parts of the soul the bosome and bottome the vis vivifica and very quintessence of it This he cals elswhere The wisdome of the flesh Rom. 8.7 that carnall reason that like an old beldame is the mother and nurse of those fleshly lusts that fight against the soul Verse 24. Which after God is created The new man is nothing else but the happy cluster of heavenly graces And true holinesse Or Holinesse of truth Opposite to that deceitfulnesse of lusts ver 22. Verse 25. Wherefore putting away lying A base tinkerly sin as Plutarch calleth it shamefull and hatefull therefore the lier denies his own lie as ashamed to be taken with it For we
are members Of the same holy society Shall we not be true one to another Shall we not abhor sleights and slipperines in contracts and Covenants Verse 26. Be angry and sin not The easiest charge under the hardest condition that can be Anger is a tender vertue and must be warily managed He that will be angry and not sin let him be angry at nothing but sin Let not the Sunne go down If ye have overshot in passion let it not rest or roost in you lest it become malice Plut lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch writeth that it was the custome of Pythagoras his scholars however they had been at odds jarring and jangling in their disputations yet before the Sun-set to kisse and shake hands as they departed out of the school How many are there that professing themselves the scholars of Christ do yet neverthelesse not only let the Sun go down but go round his whole course and can finde not time from one end of the year to the other to compose and say aside their discords How should this fire be raked up when the curfew-bell rings Verse 27. Neither give place c. Vindictive spirits let the devil into their hearts and though they defie him and spet at him yet they spet not low enough for he is still at â—nne with them as Mr Bradford speaketh As the Master of the pit oft sets two cocks to fight together to the death of both and then after mutuall conquest suppeth with both their bodies So faith Gregory dealeth the devil with angry and revengefull men Verse 28 Let him labour Working c. This is the best remedy against poverty which oft prompts a man to theft Prov. 30 9. That he may have to give Day-labourers then must do somewhat for the poor Act. and Mon. fol. 765. Ibid 811. And indeed alms should not be given untill it sweat in a mans hand said he in the book of Martyrs Giles of Brussels gave away to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Verse 29. Let no corrupt communication Gr. Rotten putid speâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from rotten treas or stinking flesh or stinking breath Shunne obscene borborology and filthy speeches Verse 30. And grieve not c. As men in heavinesse cannot dispatch their work as they were wont so neither doth the Spirit If we grieve the holy Ghost how should we expect that he should comfort us It is a foul fault to grieve a father what then the Spirit Verse 31. Let all bitternesse c. If the godly man suddenly fall into bitter words it maketh the holy Ghost stir within him And clamour and evil speaking These are as smoke to the eyes and make the Spirit ready to loath and leave his lodging Be put away from you When any lust ariseth pray it down presently saith one for otherwise we are endangered by yeelding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the Spirit Sin hath no bounds but those which the Spirit pats whom therefore we should not grieve Verse 32. And be ye kinde Sweet-natured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile and fair-conditioned as Cranmer whose gentlenesse in pardoning wrongs was such as it grew to a common proverb Act. and Mon. fol. 1699. Do my Lord of Canterbury a displeasure and then you may be sure to have him your friend while he liveth He never raged so far with any of his houshold servants as once to call the meanest of them Varlet or Knave in anger much lesse to reprove a stranger with any reproachfull world c. CHAP. V. Verse 1. Be ye therefore followers IN forgiving one another As dear children God hath but a few such children See the Notes on Mat. 5.45 48. Verse 2. Hath loved us and hath given When Christ wept for Lazarus Loe how he loved him said the Jews Joh. 11.35 36. When he poured forth his soul for a drink-offering for us was not this a surer seal of his endeared love An offering and a sacrifice By this to expiate our sins by that to mediate and make request for us and so to shew himself a perfect high-Priest Verse 3. But fornication and all uncleannesse As standing in full opposition to that sweet smelling savour vers 2. being no better then the corruption of a dead soul the devils excrement Let it not be once named Much lesse acted as in Stage-plaies Ludi praebent semina nequitiae How Alipius was corrupted by them S. Austin tels us How the youth of Athens Ovid. Trist l. 2. Plato complaineth One of our countrey-men professeth in print that he found theaters to be the very hatchers of all wickednesse the brothels of bawdery the black blasphemy of the Gospel the devils chair the plague of piety the canker of the Common-wealth c. He instanceth on his knowledge Citizens wives confessing on their death-beds that they were so impoisoned at Stage-plaies Spec belli sacri that they brought much dishonour to God wrong to their marriage-beds weaknesse to their wretched bodies and woe to their undone souls It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth and that for this reason lest either in jest or earnest any thing should be said or done amongst them contrary to the laws in force among them Plutarch Verse 4. Neither filthinesse Borborology ribaldry the language of hell Some men as ducks have their noses alwaies gozling in the gutter of obscene talk Of Eckius his last book concerning Priests inarriage Melancthon faith Non fâ—it Cygnea cantio sed ultimus crâ—piâ—us Et sicut filis fugiens pedit sic ille morions hunc crepitum cecinit Legilibrum subinde accipiens par tem ad cloacam alioqui non legissâ—m Nor jesting Salt jâ—sts scurrility jocularity dicacity to the just grief or offence of another This consists not with piety and Christian gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle useth the word here found in a good sense for urbanity facility and faceâ—iousnesse of speech in a harmlesse way But Jason in Pindarus saith that he lived twenty years with his Tutour Chiron and never in all that time heard him speaking or acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar any thing scurrilous or abusive to another On the contrary our Sir Thomas Moorâ— never thought any thing to be well spoken except he had ministred some mock in the communication Eâ—w Halls Châ—onâ—eâ— saith the Chronicler who therefore seemeth to doubt whether to call him a foolish wise man or a wise foolish man Quid nobis cum fabulis cum risu non soliùm profusos sed etiam omnes joeos arbitror declinandos saith Bernard Bern. de ordin vit What have we to doe with tales and jâ—sts Tertullian faith he was Nulli rei natus nisi poenitentiae born for
nothing else but for repentance Crede mihi res severa est gaudium vernum saith Seneca True mirth is a severe businesse Which are not convenient As not conducing to the main end of our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather giving of thanks A speciall preservative against the former evils the filth and power of those base vices And the word Rather imports an extraordinary earnestnes to be used in giving thanks to God Verse 5. Who is an Idolater Dancing about his golden calf and saying to his wedge of silver Job 30.24 Thou art my confidence which yet shall prove but as Achans wedge to cleave his soul in sunder and as that Babylonish garment to be his winding-sheet Verse 6. Let no man deceive you So as to make you think there is no such danger in fornication covetousnesse c. There wanted not such Proctours for hell in the Primitive times as may be gathered out of 2 Pet. 2. and the Epistle of Jude Against these he here cautioneth Verse 7 Be not ye therefore partakers Lest by infection of their sin ye come under infliction of their punishment We are accountable as well for sins of communion as of commission And he knew what he said that praid From mine other-mens-sins Good Lord deliver me Verse 8. For ye were sometimes darknesse Which hath in it as one well noteth 1. Errour 2. Terrour 3. â—â— Dugard in loc Inconsistency with light 4. Impossibility of reducing it self to light But now are ye light Semper in sole sita est Rhodos saith Sylvius The Saints are alwaies in the Sunshine Walk as children of light A godly man should be like a crystall glasse with a light in the midst which appeareth thorow every part thereof He is in the light and shall be more Verse 9. For the fruit of the spirit Why grace is called fruit See the Note on Gal 5.22 Verse 10. Proving what is acceptable By the practice of what you know Let your knowledge and obedience run parallell mutually transfusing life and vigour one into another Verse 11. Works of darknesse Work done in the dark must be undone again or else we are sure to be thrust into outer darknesse where we shall never see light again till we see all the world on a light fire But rather reprove them At least by your contrary courses as Noah condemned the old world by being righteous in his generation Rev. 14. Those that stood with the lamb had his fathers name on their fore-heads led convincing lives so did Luther Bucer Bradford c. Verse 12. For it is a shame sit honos auribus Joannes a Casa so far forgat both honesty and 〈◊〉 Act. and Mon. fol. 4 17. that he boasted openly of his beastly Sodomy yâ—â— most impudently commended that odious sin in an Italian Poem set forth in print Faber of Vienna another filthy Papist published such a stinking book that Erasmus thus wrote to him Mente cares sires agitur tibi sâ—ria rursus Fronte cares siâ— sic ludis amice Faber Which are done of them in secret Sinne secretly committed shall be strangely discovered either by the sinner himself as Judas or by his companions in evil When the sodder is once melted this glasse will fall in pieces and all will out Verse 13. But all things that are c. Or But all these things viz. There unfruitfull works of darknesse whilest they are reproved or discovered by the light viz. of the word as 1 Cor. 14.24 Heb. 4 12 are made manifest so that thereby they grow abashed and abased before God and men Verse 14. Isa 9.2 26.19 60.1 Wherefore he saith Or The Scripture saith See the like Jam. 4.6 But he giveth or the Scripture giveth more grace It convinceth not only but converteth it discovereth not only but cureth corrupt hearts These waters of the Sanctuary are healing Some there are that interpret this he of our Saviour Christ and take this saying for a sentence of his such as was that Act. 20.35 Others reade Therefore the light saith c. Awake thou that sleepest Lex jubet gratia juvat Praecipit Deus quod ipse praestat God giveth us to do what he biddeth us to doe Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then that ye Walk circumspectly Precisely exactly accurately by line and by rule and as it were in a frame striving to get up to the top of godlinesse as the word importeth to keep Gods Commandments to the utmost to go to the extremity of it Hereunto if we stand straitly one may say safely Lord if I be deceived thou and thy word have deceived me Not as fiols Christians must excell others standing as standard-bearers But as wise Great need we have to fly to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Heb. Tsopheb speculator who dwels with prudence Prov. 8. to stand upon our watch Verse 16 Redeeming the time As wise Merchants trading for the most precious commodity and taking their best opportunity The common complaint is Non parùm habemus temporis sed multùm perdimus Sen. We want time but the truth is do not so much want it as waste it The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to doe 1 Chron. 12.32 So are they in great account with God that regard and use the season of well-doing Because the daies are evil Corrupted by the devil who hath ingrossed our time and out of whose hands we must redeem time for holy uses and pious purposes Verse 17. But understanding what Drawing your knowledge into practice as vers 10. For the fear of the Lord that is wisdome and to depart from evil is understanding Job 28.28 Where wisdome proper to the understanding is ascribed to the will because practice should be joyned to knowledge Hence also Eccles 10.2 A wise mans heart is at his right hand because his heart teacheth his hand to put things in practice Verse 18. And be not drunk with wine Nothing so opposite to an accurate life as drunkennesse which therefore is not specially prohibited in any one of the ten Commandments saith a Divine because it is not the single breach of any one but in effect the violation of all and every one It is no one but all sins the inlet and sluce to all other sins Wherein is excesse Excessive drinking then is drunkennesse when as swine do their bellies so men break their heads with filthy quassing But be filled with the spirit Call for flagons of this holy wine Cant. 2.5 that goeth down sweetly causing the lips of those that are asleep to speak Cant. 7.9 This is called by Luther Crapula sacra a spirituall surquedry or surfet Verse 19. Speaking to your selves c. As drunkards sing and hollow over their cups in their good-â—ellow-meetings so in a sober sense doe you expresse your spirituall jollity in Psalms c. Melody in your
own that he hath given to others Verse 17. Not because I desire a gift As those Cormorants that with shame do love Give ye Hos 4.18 as if they could speak no other but the Dorick Dialect the horse-leeches language S. Paul was none of these That may abound to your account For God keeps an exact account of every peny laid out upon him and his that he may requite it and his retributions are more then bountifull Verse 18. I have all viz. That you sent and I give you an acquittance which the Greeks from the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare Prov. 3.27 I abound I am full As a bird with a little eye and the advantage of a wing to soar with may see far wider then an Oxe with a greater So the righteous with a little estate joyned with faith and devotion may feel more comfort and see more of Gods bounty then one of vast possessions whose heart cannot lift it self above the earth Verse 19. Shall supply Gr. Shall fill up as he did the widdows vessels shut the doors upon thee saith the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 4 4. It was time to shut the doors when one little vessel must overflow and fill up many greater Verse 20. Now unto God Paul cannot mention Gods bounty without a doxology Verse 21. Every Saint A great encouragement to the meaner to be so respected Verse 22. All the Saints salute you Christianity is no enemy to courtesie Gods schollars are taught better manners then to neglect so much as salutations They that are of Caesars houshold When Caesar himself lived and died an unconverted caitiff and a castaway Verse 23. The grace of our Lord with this wish of grace grace to them Prov. 4.7 he both begins and ends Wisdome is the principall thing A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to the COLOSSIANS CHAP. I. Verse 1. Paulan Apostle c. THis golden Epistle is an epitome as it were of that other to the Ephesians like as that he writeth to the Galatians is an abstract of that other to the Romans Verse 2. Which are at Colosse A City in Phrygia swallowed up by an earth-quake not long after this Epistle was written Gods judgements are sometimes secret but ever just Verse 3. We give thanks praying c. Praier and thanks saith one are like the double motion of the lungs the air that is sucked in by praier is breathed out again by thanks Verse 4. And of the love c. Faith in Christ Jesus maketh love to all the Saints Therefore they go commonly coupled in Pauls Epistles And therefore when the Disciples heard how oft they must forgive an offending brother Lord increase our faith say they Luk. 17.5 See the Note there Verse 5. For the hope It is hope saith an Interpreter here that plucks up the heart of a man to a constant desire of union by faith with God and of communion by love with man But by hope is here meant the object of hope Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusâ—â— hist 1.2 c. 3. As it is in all the world Eusebius saith That the Gospel spread at first thorow the world like a Sun-beam The Reformation begun by Luther in Germany wont on abroad Christendom as if it had been carried upon Angels wings That of the Church of England is such as former ages despaired of the present admireth Spec Europ and the Future shall stand amazed at It is that miracle saith one which we are in these times to look for Verse 7. Who is for you a faithfull Minister Epaphras was their City-preacher whom therefore the Apostle here so highly commendeth Luther is much blamed by his best friends for opposing and disparaging Carolostadius among his own charge at Orlamund anno 1524. Scultet Annal. pag. 130. A faithfull Minister should have all good respect afore his own people especially Verse 8. Who also declared unto us His heart was over-joyed with his peoples forwardnesse and he could not but impart it to the Apostle It was a pride in Montanus to over-ween his Pepuza and Tymium two pelting Parishes not far from Colosse and to call them Jerusalem Eusebâ—â— 5. â— 17 as if they had been the only Churches in the world But this was a commendable practice of Epâ—phras to late to S. Paul the good he found in his people that he by an epistle might further encourage and quicken them Verse 9. In all wisdome and spirituall See the Note on Ephes 1.8 Verse 10. That ye might walk worthy By walking before God with God after God according to God as it is phrased in severall Scriptures all to one purpose See the Note on Ephes 4.1 Verse 11. And long-suffering with joyfulnesse The joy of the Lord is the strength of the soul Nehem. 8.10 as true gold comforts and strengthens the heart that Alchymy doth not At the death of Francis Gamba a Lombard that suffered Martyâ—dome the Friers brought in their hands a crosse for him to behold to keep him from de poration at the feeling of the fire But his minde he said was so replenished with joy and comfort in Christ Act. and Mon. fol. 856. that he needed neither their crosse nor them Verse 12. Of the Saints in light So that though cast into a dark dungeon the Saints may clap thâ—ir hands upon their bosomes as Oecolampadius upon his death-bed did and say Hic sat luc is here within is plenty of divine light Verse 13. From the power of darknesse Every naturall mâ—n is under the power of darknesse nay of the devil Act. 26.18 as the malefactour that goes bound and pinniond up the ladder is under the power of the executioner Imagine saith one a man driven out of the light by devils where he should see nothing but his tormentours and that he were made to stand upon snarâ—s and gâ—ns with iron teeth ready to strike up and grinde him to pieces and that he had gall poured down to his belly and an instrument raking in his bowels and the pains of a travelling woman upon him and a hideous noise of horrour in his ears and a great Giant with a spear running upon his neck and a slame burning upon him round about Alas alas this is the estate of every one that is ouâ— of Christ as these Places shew whence these comparisons are taken Job 18.7 8. 20.24 15 15.20 21 26 30. Verse 14. Even the forgivenesse c. See the Note on Mat. 1.21 Verse 15. Who is the image The expresse image of his person Heb. 1.2 Milk is not so like milk as this Son is like the Father The first-born of every creature As being begotten of the substance of the Father after a wonderfull manner before all beginnings Verse 16. For by him were all things This is an high praise to Christ Rev. 4.11 See the Note on Joh. 1.3 Verse 17. By
25.6 that is that liveth at hearts-ease All the daies of the affâ—â—cted are evil Prov. 15.15 As good be out of the world say they as have no joy of the world Now I have no greater joy faith S. John then to hear that my children walk in the truth 3 Joh. 4 This revived his good old heart and made it dance Levalto's in his bosome Verse 9. For what thanks c. q.d. No sufficient thanks Spirituall joy vents it self by an infinite desire of praising God whereby it seeks to fill up the distance betwixt God and the good soul In our thanksgivings let there be modus sine modo as Bâ—â—nard hath it Let us still deliberate what more to do as David Psal 1 16.12 Verse 10. Night and day praying exceedingly Praier must be constant and instant with utmost assiduity and intention of affection Luk. 18.1 See the Note there Verse 11. Now God himself c. At the very mentioning of praier he fals a praying Good affections soon kindle in a gracious heart Direct our way unto you A mans heart deviseth his way but the Lord directeth his steps Prov. 16.9 Let God be our Pilot if we mean to make a good voiage of it Let our hand be on the stern our eye on the star let our course as the mariners be guided by the heavens Verse 12. To encrease and abound By doubling his word be signifieth a double portion of Gods grace which he wisheth unto them We are sure to receive as much good from God by prayer as we can bring faith to bear away Hitherto ye have asked me nothing Ask faith Christ Ask enough Open your mouth wide c. Verse 13. To the end he may stablish Love is of a ferruminating stablishing property That grace will not hang together nor hold out that is severed from charity CHAP. IV. Verse 1. How ye ought to walk EVery good man is a great Peripatetick walks much Christ also walks so doth the devil apostates heretikes worldlings but with this difference Christ walketh in the middle Rev. 1.13 Revel 〈◊〉 the devil to and fro up and down Job 1.7 his motion is circular and therefore fraudulent 1 Pet. 5.8 Apostates run retrograde they stumble at the crosse and fall backward Heretikes run out on the right hand worldlings on the left Jam. 1.14 Hypocrites turn aside unto their crooked waies Psal 125.5 They follow Christ as Samson did his Parents till he came by the carease or as a dog doth his master till he meeteth with a carrion The true Christian only walks so as to please God his eyes look right on his eye-lids look strait before him Prov. 4.25 He goes not back wâ—th Hezekiah's Sun nor stands at a stay as Joshuah's but rejoyceth as a strong man to run his race as Davids Sun Ps 19 5. Yea he shineth more and more unto the perfect day as Solomons Prov 4.18 Verse 2. For ye know what c. It is expected therefore that ye do them else the more hainous will be your sin and the more heavy your reckoning Isa 59.11 12. What brought such roarings and trouble on them and that when salvation was looked for Our iniquities testifie to our faces and we know them Verse 3. For this is the will of God This is his prescribing will which we must obey as we must submit to his disposing will the will of his providence and grow acquainted with his approving will the will of his gracious acceptance Mat. 18.14 Joh. 1.23 Verse 4. To possesse his vessel That is his body wherein the soul is Toâ—a iâ— toto tota in qualibet parte If any ask why so glorious a soul should be in this corruptible body Besides Gods will and for the order of the universe Lib. 2. dist 1. Lombard gives this reason That by the conjunction of the soul with the body so far its inferiour man might learn a possibility of the union of man with God in glory notwithstanding the vast distance of nature and excellence the infinitenesse of both in God the sinitenesse of both in man In sanctification and honour Chastity is a mans honour incontinency seâ—s on an indeleble blot Prov. 6.33 Cast uâ— quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneratâ—o Verse 5. Not in the lust of concupiscence Or In the disease of lust that dishonourable disease Rom. 1.26 that wasteth not only the substance of the body but the honesty and the honour of it Verse 6. That no man go beyond or defraud Or Oppresse or theat Thest by unjust getting is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by violence or cunning contrivance The Lord is the avenger Though haply they lie out of the walk of humane justice as not coming under mans cognizance Verse 7. For God hath not called us See the Note on Eph. 4.1 It is a true rule given by the Ancients Confusiones libidinum sunt signa cujuslibet sectae Simon Magus had his Helena Carpâ—â—rates his Marcellina Apelles his Philumena Montanus his Priscilla and Maximilla c. Verse 8. He therefore that despiseth That thinks it a trick of youth to fornicate and a trick of wit to over-reach or oppresse that holds it a matter of nothing to set light by the former lessons â—o shall finde that he hath to deal with God and not man in this businesse and that it is by the Spirit of God that we have spoken unto him who will punish their contempt of his counsels Verse 9. Ye need not that I write Sith the divine nature whereof ye are partakes prompteth you to it as common nature doth brethren to love one another The very name of a brother is potent enough to draw affections Are taught of God Therefore have no such need to be taught by men as those that are yet strangers to the life of God Quanâ—â— Gorisâ—us magâ—ster quam citò discitur quod docetur saith Augustine Nescit â—arda molimina gratia Spiritus sancts faith Ambrose All Christs schollars are nimble and notable prosiâ—â—enâ—s Verse 10. Towards all the brethren This universality of their love shew'd the sincerity of it and that it was for the truths sake 2 Joh. 2. One or more good men may be favoured of those that love no good man as Ieremy was of Nebuzaradan because he fore-told the victory Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Study to be quiet Gr. Be ambitious of peace as earnest and eager after it as the Ambitionist is after honour And to do your own businesse Not oaring in other mens boats nor medling in other mens bishopricks 1 Pet. 4.15 Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your own bâ—â—nds Or else with your own brains as students which is by far the harder labour Verse 12. Laâ—k of nothing He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich Pro. 10 4. Iabal that dwelt
here to relate Sed exorto Evangelij jubare sagaciores ut spero principes ad nutum Romani Orbily non solvent subligacula saith one Verse 5. Remember ye not Satan usually hides from us that which should help us But as the soul should be as it were an holy Ark so should the memory be as the pot of Manna preserving holy truths for constant use Verse 6. What with holdeth c. viz. The Roman Empire which had its rise raign and ruine whereupon the Popedome was founded and grew to that excessive greatnesse that it laboured with nothing more then with the weightinesse of it lest Verse 7. Doth already work In those ancient Apostates and Antichrists S. â—ohn complaineth of Tertullian condemneth the Bishops sprouting ambition in these words I hear that there is a peremptory edict set forth alate Pontisex scilicet maximus Episcopus Episcoporum dicit This he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus saith the chief-Priest the Bishop of Bishops c. Odi fastum illius Ecclesiae saith Basil Vehicalis insidentes circumspecte vessiti epulas curantes prosu at c. I hate the pride of that Western Church Ammiaâ—us Marcellinus a Heathen Historian sharply taxeth the roman Bishops of his time for their pride and prodigality How stifly did Gregory the great oppose Iohn of Constantinople for affecting the title of Universall Bishop And yet how basely did the same Gregory collogue with Phocas the Emperour that himself might be so stiled Zonaras This Phocas a wilde drunken bloâ—â—y adulterous tyrant advanced the Bishop of Rome Gregories successour to the primacy and was therefore slaughtered by Heracliut who cut oft his wicked hands and feet and then his genitals by piece-meal Vntill he be taken out of the Way That is The Roman Emperour have removed his seat to Constantinople that Româ— may become the nest of Antichrist In mari bistor Ioannes de Columna writeth That Otho Emperour of Germany thought to have â—uated himself at Rome as former Emperours had done and began to build him there a stately palace But at the earnest importunity of the Romans he gave over that design the like had been attempted 300 years before by Constans nephew to Heraclius Theophanes Zonaras â—iâ—â—enuâ— Genebr Chron. but could never be effected This was by a singular providence of God saith Genebrard a Popish Chronologer that the kingdome of the Church prophecied of by Daniel might have it's seat at Rome If he had said that the kingdom of Antichrist prophecied of by S. Paul and S. Iohn might have it's seat in that City seated upon seven hils he had said the very truth he had hit the nail one the head Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall that wicked Gr. That lawlesse yokelesse masterlesse monster to whom in the Councel of Lateran 1516. one year only before Luther stood up to reform there was granted plenary power over the whole Church which was never setled upon him in any former Councel Pope Nicolas the first said Dist 96. That he was above law because Constantine had stiled the Pope God But the very glosse derides him for this inference With the spirit of his mouth i.e. With the evidence of his word in the mouths of his faithfull Ministers Vide catalogum Testium veritatis Bellarmine confesseth to his great grief Lib 3 de Papa Rom cap. 11. that ever since the Lutherans have declared the Pope to be Antichrist his kingdom hath not only not increased but every day more and more decreased and decaied With the brightnesse of his coming At the last day The holy City shall they tread under foot fourty and two moneths Rev. 11.2 that is as some compute it till the year of grace 1866. But that 's but a conjecture Verse 9. After the working of Satan Who as Gods ape works effectually in his and by his agents upon others By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both And lying wonders The devil is ashamed saith the Jesuite Gretser to confirm Luthers doctrine by miracles But he that now requireth miracles to make him to believe is himself a great miracle saith Austin Verse 10. And with all deceivablenesse Popery is nothing else but a great lie a grand imposture a farrago of falsities and heresies It is not without cause that the Centurists say Cent. 10. cap. 11 That all the old heretikes sled and hid themselves in the Popish Clergy Because they received not the love This is the great Gospel-sin punished by God with strong delusions vile affections just damnation Verse 11. Strong delusion Gr. The efficacy of orrour Wolph memâ—lect As in those at Genoa that shew the Asses tail whereupon our Saviour rode for an holy relique and perform divine worship to it And in those that wear out the marble crosses graven in the pavements of their Churches with their often kissing them Spec. Europ The crucifix which is in the city of Burgus the Priests shew to great personages as if it were Christ himself telling them that his hair and nails do grow miraculously which they cut and pare monethly and give to Noble-men and holy reliques The Jesuites confesse that the legend of miracles of their Saints is for most part false but it was made for good intention and herein that it is lawfull and meritorious to lie and write such things Spanish pilgâ— to the end the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 12. That they all might be damned Levit. 13.291 Heresie is the leprosie in the head which is utterly uncurable and destroies the soul See Rev. 19.21 Had pleasure is unrighteousnesse These are delivered up to that dead and dedolent disposition Ephes 4 19. loosing at length all passive power also of awakening cut of the snare of the devil who taketh them alive at his pleasure 2 Timothy 2. ult Verse 13. But we are bound c. Lest they should be discouraged with the former discourse the Apostle tels them that being elect they cannot be finally deceived So the Authour to the Hebrews Chap. 6.9 Zuinglius after that he had terrified the wicked was wont to come in which Bone vir hoc nihil ad te This is nothing to thee thou faithfull Christian We cannot beat the dogs but the children will cry and must therefore be stilled and cheared up And belief of the truth That is of Christ the object in the glasse of the Gospel Verse 14 To the obtaining of the glory This is the end of faith as faith is of effectuall calling Verse 15. Stand fast Though never so many fall from the faith Falling stars were never but Meteors Hold the traditions Hold fast by these that ye may stand the faster Verse
Plut. in Flamin he was entertained by them with such applauses and acclamations whiles they roared out Saviour Saviour that the very birds that flew over them astonished with the noise fell to the ground When Hunnâ—ades had overthrown Mâ—sites the Turks General at his return from the Camp Turk Hist 269 some called him the Father some the Defender of his countrey the souldiers their Invincible Generall the Captives Their Deliverer the women Their Protectour c. The only wise God The temple of Sophia in Constantinople is now the Turks chief Moschee Ibid. 342. and by them still called Sophia because they hold even as we do that the wisdome of God is incomprehensible Verse 18. Sonne Timothy This is Timothies task whom the Apostle fitly calleth Sonne according to the custome both of those and these times Patres eos diâ—imus qui nos catechesi instituerunt saith Clement We call them fathers that instruct and catechize us Verse 19. Holding faith and a good conscience A good conscience saith one is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if this chest be once broken For God will give over to errours and heresies such as cast a way conscience of walking after Gods Word What a blinde buzzard then was that Popish Inquisitour who said of the Waldenses You may know the heretikes by their words and manners Sunt enim in moribus compositi modesti supâ—rbiam in vestibus non habent c. They are neither immodest in their carriage DVsher de Christ Eccles success c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor proud in their apparrel c Verse 20. That they may learn Vt castigati discant that being buffetted and bodily tormented by Satan as Act. 13.2 for as yet there were no Christian Magistrates they may learn Not to blaspheme That is not to hold erroneously and to live scandalously to the reproach of the Gospel Conferre Prov. 30 9. CHAP. II. Verse 1. Supplications OR Dâ—precations endited by that Spirit of supplication or of deprecation as some render it Zech. 11.10 Praiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strictly taken for petitions or requests of good at Gods hands which go commonly accompanied with vows of better obedience as Gen. 28.21 22. Psal 51.14 Hence they have their name Intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interparlings with God either for our selves whilest we stand upon Interrogatories with him 1 Pet. 3.21 as Paul doth Rom. 8.33 34 35. and expostulate as David often but especially when Satan sin and conscience accuse us or for others whilest we complain to God against such as wrong them and withall set our selves seriously to implore his aid for their relief and rescue For all men i.e. For all sorts of men as the word all is used Luk. 11.42 Verse 2. For Kings c. Though persecutours if they have not yet sinned against the holy Ghost as Julian had Voluit scilicet Christus etiam aliquandò Reginam in coelum vehere Luth in ep ad Ioh. Agris saith Luther of Elizabeth Queen of Denmark who lived and died in the truth of the Gospel God hath his even among great ones too A quiet and peaceable life Quiet from inbred tumults and commotions and peaceable from forraign invasions and incursions of the enemy See Jer. 29.7 In all godlinesse and honesty And not come to eat the bread of our souls with the perill of our lives as they doe in divers places of this land at this day Det meliora Deus He will doe it Verse 3. For this is good c. viz. This praying for all men And should we not frame to that that God accepts without questioning or quarrelling Let us not dispute but dispatch our masters will Verse 4. Who will have all men c. God willeth to wit with a will whereby he inviteth and putteth no bar not with a will whereby he effecteth it taking away all impediments That all men Not distributively taken but collectively as thrice in one verse Col 1.28 Should be saved viz. If they do what he commandeth God doth not tie himself to cause them to do what he commandeth that they may be saved And to come to the knowledge The only way to salvation Pray therefore that their eyes may be opened Act. 26.18 Verse 5. For there is one God sc Both of Kings and Subjects both of Heathens and Christians Go boldly to him therefore for your selves and others Have we not all one Father Mal. 2.10 Art not thou our Father Isa 63.16 One Mediatour Not of redemption only as the Papists grant but of intercession too We need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the businesse of intercession But what horrible blasphemy is that of the Papists who in their devotions say thus Act and Mon. fol. 1453. By the bloud of Thomas Bâ—cket which he did spend Make us Christ to climb where Thomas did ascend Verse 6. A ransome Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A counterprice such as we could never have paid but must have remained and even â—otted in prison but for our All-sufficient surety and Saviour Verse 7. A teacher of the Gentiles His Epistles therefore should be highly prized by us Gentiles and diligently studied S. Peter admires them 2 Pet. 3 15. and commends them to the Churches reading And because there are some things in them hard to be understood and easie to be wrested from their right meaning vers 16. it was therefore grave advice that one gives young Christians that they should begin at the later end of Saint Pauls Epistles which treateth of points of practice Sith a corrupt life can never have a sound judgement Verse 8. Pray every where Any place now be it but a chimney may make a goodly Oratory Joh. 4 21. Lifting up holy hands Better washed then Pilates were rinsed in that blessed fountain of Christs bloud Zech. 13.1 Else God utterly abhors them Isa 1.15 16. The Priests had their laver to wash in before they sacrified The Turks at this day before praier wash both face and hands sometimes their head and other parts of the body But what saith S. James chap. 4.8 and the Prophet Ieremy chap 4.14 The fountain of goodnes will not be laden at with foul hearts and hands Without Wrath Or Rancour Mat. 5.24 God will not be served till men be reconciled When Abram and Lot were agreed then God appeared Or doubting Heb. 11.6 Jam. 1.6 without disceptation of reasoning with carnall reason Verse 9. In like manner also Men have had their lessons Now for women they are taught modesty in their attire such as may neither argue wantonnes nor wastfulnes silence in the Church subjection in the family Or costly aray Which yet great ones may wear but they may not buy it with extortion and line it
Verse 2. Grace mercy and peace See the Note on 1 Tim. 1.2 Verse 3. Whom I serve from my fore-fathers Those twelve Tribes that served God instantly day and night Act. 26.7 That was a desperate resolution of the Heathen Oratour Tâ—l de nat deo l. 3. Me ex ea opinione quam à majoribus accepi de cultu Deorum immortalium nullius unquam oratio aut docti aut indocti movebit I will never stir an inch from the religion of my fore-fathers for any mans perswasion Paul forsook his Pharisaisme to serve God as Abraham Isaac and Jacob had done with a pure conscience Verse 4. Being mindesull of thy tears Timothy was a man of many tears Act and Mon. sol 1457. so was David Paul Luther Bradford of whom it is said that he did seldome eat but he bedewed his trencher with tears and that few daies passed him without plenty of tears shed before he went to bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Verse 5. In thy Grandmother Lois and mother A sweet happineâ—â—e to any childe to have a good mother and grandmother For these have great opportunity of dropping good things into their little Lemuels as being much about them The mothers of the Kings of Judah are constantly mentioned and as they were good or evil so were their children Partus sequitur ventrem The birth follows the belly Verse 6. Stirre up the gift Blow up thy smaller spark into a flame Grace in us is like a dull sea-cole fire saith one which if not now and then blown and stirred up though there be no want of fuell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet will of it self at length die and go out The word here used by the Apostle is Plato's word The Apostle seems to have bin well read in Plato's writings Verse 7. The spirit of fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called elswhere the spirit of bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.15 The law will convince the judgâ—ment but 't is the Gospel that convinceth the lust and he affection Of power and of a sound minde These two fitly stand together Sin unrepented of lies rotting at the heart and by rotting weakneth it as a rotten rag hath no strength Verse 8. Afflictions of the Gospel Affliction is Evangelij genius saith Calvin Hence it is called the word of Christs patience Revel 2. According to the power of God For unlesse he support us by his power we shall never bear up in affliction Verse 9. With an holy calling All that follows to those words in the end of vers 10. Through the Gospel comes in by a Parenthesis and is so to be read Verse 10. By the appearing By his coming in the flesh of which also the Psalmist speaketh Ps 96.13 Brought life and immortality to light As he drew light out of darknesse at the creation And as he then made light on the first day of the week so on the same day he abolished death c. by his resurrection from the dead Ver. 11. A teacher of the Gentiles His writings therefore should be the more highly prized and studied by us Gentiles as being properly ours like as Ps 127. was a Song made specially for Solomon Verse 12. I know whom I have â—rusted Here was not a faint hope or a conjecturall confidence but a plerophory of saith Bernard The reason where of is thus rendered by a Father Quia in charitate nimia adoptavit me quia verax in promissione potons in exhibitione because God who of his free grace hath adopted me is both able and faithfull to fulfill his promises Luth. apud Jo. Manliam That was a notable speech of Luther Ipse viderit ubi anima mea man sura fit qui pro casic sollicitus â—â—it ut vitam pro ea posuerit Let him that died for my soul see to the salvation of it That which I have committed A childe that hath any precious thing given him cannot better secure it then by putting it into his fathers hands to keep so neither can we better provide for our souls safety then by committing them to God Aug de boâ—o persâ—u â—hap 6. Tutiores aurem vivimus si totum Dâ—o damus non autem nos illi â—x parte nobis ex parte committimus We shall be sure to be safest if we commit our selves wholly to God and seek not to part stakes with him therein The ship that is part in the water and part an the mud is soon beaten in pieces Verse 13. Hold fast the sorm The catechisticall principles that method system short summs of Divinity that St Paul had compiled for Timothies use called here not only a form as Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6.17 but a short form or brief method such as hath both perspicuity and brevity Verse 14. That good thing that was c. Thy crown of recompence Revel 3.11 Or thy Converts thy crown of rejoycing Theophyl I Thess 2.19 Or the purity of thy doctrine 1 Tim. 6.20 Verse 15. All they which are in Asia All the Ministers there Revel 6.13 〈◊〉 16. â— â—6 These stats fell from heaven as fast as me fig-tree makes abort with any never so light and gentle a winde Phygellus and Hermogenes Famous only for their recidivation and apostasie Hermogenes took after Hormogeneâ— the retrograde Rhetorician who at 22 years of age was an excellent Oratour but by 24. Mente â—apsus est forgat all his skil â—nd became a very dunce G. Rhodigin l. 11. c. 40. Null à evidente causâ saith mine authour Verse 16. He oft resreshâ—d me Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poured cold water upon me as that Angel did upon the wracked limbs of Theodorus the Martyr mentioned by Socrates and Russinus in the daies of Julian the Apostate Verse 17. He sought me out very diligently Whit vehement desire and intention of affection not as a coward seeks after his enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he hopes he shall never finde but as Saul sought David or as the wise men the babe of Bethlehem c. Verse 18. The lord That is God the Father grant he may finde mercy of the Lord that is of God the Son as Jehovah from Jehovah Gen. 19.24 That he may sinde For his care in finding out me v. 17. CHAP. II. Verse 1. Be strong TOgether with the word there goes forth a power as Luk 5 17. Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commit them to faith full men No talent is given us for private and proper use but that we be trading and transmitting it also to others Synâ—sius speaks of some who having a treasure of abilities in them yet would assoon part with their â—earts as with their meditations c. the canker of whose great skill shall be a witnesse against them Verse 3. Endure hardship Never dream of a delicacy think not to finde God in the gardens of Aegypt whom Moses found not but in the
staid not Whereupon Mâ—lch Adami in vita Calv. pag. 114. Non ausas fuit Calvinus ad Farelli tonitrua plus quam Periclea saith mine authour jugum vocationis quod sibi à Domino imponi videbat detractare Calvin durst not stir after such a charge but staid it out there to his dying day Verse 2. Be instant Gr. Stand over it Stand close to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome at Antioch having preached many Sermons against swearing was at length asked when he would preach upon another subject He answered When you leave swearing I 'le leave preaching against swearing In season out of season On the Lords-day on the week day Volentibus nolentibus dic importunum Tu vis errare tu vis perire ego nolo saith Augustine Let men know whether they will or no that for lack of preaching they shall not perish The shew-bread stood all the week before the Lord to shew that preaching is not ouâ— of season on any day The Friers of Basil held that it was Lutheranum diebus profanis praedicare Melâ—h Adam Act. and Mon fol. 11 11. Ibid. 86 â—â— Hereticall to preach on working-daies But Anthony Person Martyr told his persecutours That they were bite sheeps and not Bishops for neglecting to preach It being as great a wonder at Rome to hear a Bishop preach as to see an Asse slie said Dr Bassinet Ibid 1559. Ibid. 1380. But Bishop Ridley preached usually every Sabbath-day and holy-day so did B. Iewel Dr Tailor Martyr Mr Bradford even during his imprisonment Preaching reading and praying was all his whole life Ibid. 1457. He did sharply reprove sin pithily improve errours sweetly preach Christ crucified earnestly perswade to a godly life c. With all long-suffering c. Sidecimus quisque si unus persuasus fuerit ad consolationem abundè sufficit saith Chrysostome If you gain but the tithe of your hearers or lesse it is well Verse 3. Sound doctrine Alex Aphrod problem Which as honey Vulnera purgat ulcera mordet purgeth green wounds but causeth pain to exulcerate parts Children though they love and lick in honey yet will not endure to have it come near their lips when they have sore mouths Having itching cars Horat. Which must have clawing preachers such as will never auriculas mordaci raderâ— vâ—ro deal plainly and faithfully with their souls Verse 4. Turn their cars from the truth Aristotle writeth That Vultures are killed with oil of roles De mirahil â—uscult Sweet smels enrage Tigers Swine cannot live in some parts of Arabia saith Pliny by reason of the pleasant sent of aromaticall trees there growing in every wood Verse 5. Endure afflictions do the work Honor ministerij est in onere dignit as in diligentia corona in contemptu Make full proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Accomplish thy Ministery So executing every part of it as to make it thy whole busines Verbi minister es hoc age was Mr Perkins his Motto Thou art a Minister look to it Verse 6. Ready to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of it as done already To be poured out as a drink-offering upon Gods altar Thus the Apostle expresseth himself emphatically pathetically elegantly setting forth by what death he should glorifie God viz. by being beheaded Whether my death be a burnt-offering a drink-offering by fire or sword or a peace-offering that I die in my bed I desire it may be a free-will offering a sweet sacrifice to the Lord. The time of my departure He makes nothing of death It was no more betwixt God and Moses but Go up and die So betwixt Christ and Paul but launch out and land immediately at the fair haven of heaven Verse 7. I have fought a good fight The nearer any thing is to the center the more strongly and swiftly it moveth The wine of the spirit is strongest in the Saints when they are drawing to an end His motions are quickest when naturall motions are slowest most sensible when the body begins to be senslesse most lively when the Saints are a dying Verse 8. There is laid up a crown Beyond a crown the wishes of mortall men extend not Alexander inviting many to supper provided a crown of 180 pound to be given to those that drank most One and fourty killed themselves with drinking to get that crown Shall these do more for a trifle then we will do for heaven A crown of righteousnes So salvation is called not for that it is of right due to us but because it is purchased for us by the righteousnesse of Christ and shall be freely given to those that are justified by faith Verse 9. Doe thy diligence c. We want much of our comfort in the want of a friend Eccles 4.9 Optimum solatium sodalitium How doth David bemoan the lesse of Ionathan How did D. Tailour prize the company of his fellow-prisoner that Angel of God as he called him Iohn Bradford What a mercy did S. Paul count it that sick Epaphroditus recovered Phil. 2.27 Verse 10. Demas hath for saken me Blazing comets as long as they keep aloft shine bright but when they begin to decline from their pitch they fall to the earth Ionathan followed the chase well and with greâ—dy pursuit till he met with the honey so doth many a Demas And is dâ— parted unto Thessalonica Where he became an Idol Priest as saith Dorotheus Verse 11. For he is profitable Once unprofitable Act. 15.38 See the Note there but now profitable Philom 11. Verse 12. Tychicus have I sent For what end see Eph. 6.22 with the Note there Verse 13. The cloak that I left O supâ—llectilem Apostolicam O what a small deal of housholdstuff had this great Apostle Erâ—s in Ioe saith Erasmus â—a cloak to keep off the rain and a few books and writings Tota â—tiâ—â—m supâ—llâ—x mea est char tacea saith he in another place Erâ—s in farrag epistol All my stock is in books And of judicious Calvin it is reported that all the goods that he left behindâ— him his library being sold very dear come scarce to 300 florens that is about go pounds of our money Seekest thou great things for thy self Ier. 45.5 Verse 14. Alexander the copper-smith Who was once Martyrio propinquus saith Calvin near unto Martyrdome in Pauls cause Act. 19.33 A glorious professour may become a furious persecutour Let him that stands take heâ—d lest he fall The Lord reward him This is neither a curse Author quest apud Just Mar. nor a railing speech saith an Ancient but a prediction well beseeming an Apostle that avenged not himself but rather gave place to wrath Rom. 12 19. Verse 15. He hath greatly resisted our words Or our prâ—echings not our persons only This was a foul fault See I Thess 4. 8. Exod. 16.8 Verse 16. No man stood with me So that Paul might have said as Socrates did 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends I have never a friend And as Plato A friend is a very mutable creature Verse 17. The Lord stood God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse He loves to help those that are forsaken of their hopes The preaching might be fully known Or Soundly proved to be a divine ordinance by my constancy and contempt of death Out of the mouth of the lion Nero who first orientem fidem Romae cruentavit as Tertullian speaketh put Christians to death and made a bloudy decree That whosoever confessed himself a Christian should Dedicator dam nationiâ— chri li. anorum Teit. without any more ado be put to death as a convicted enemy of mankinde Tertullian calleth him The Dedicatour of the condemnation of Christians Verse 18. And the Lord shall deliver Experience breeds confidence Vnto his heavenly kingdom So David argues from temporals to eternals Psal 23.5 6. Verse 19. Salute Prisca c. See the Note on Rom. 16.3 Verse 20. At Miletum sick See the Note on Phil. 2.27 Verse 21. Do thy diligence c. The Apostle quickneth Timothy as Tully did his friend Quamobrem si me amas c. si dormis expergiscere si stas ingredere si ingrederis curre si curris advola Credibile non est quantum ego in amore fide tua ponam Make all possible haste hither for I rely much upon thy love and loialty Verse 22. Grace be with you Gods blessing be with you alwaies Amen Act. and Mon. 1365. Laur. Saunders Even now to ward the offering of a burnt sacrifice c. said that Martyr in a letter to certain friends A COMMENTARY OR EXPOSITION Vpon the Epistle of S. Paul to TITUS CHAP. I. Verse 1. The faith of Gods elect NOt the election of Gods faithfull ones as the Arminians make it And the acknowledging of the truth It is usuall with S Paul in the beginning of his Epistles to utter much in few and to set down the summe of the whole Gospel as here he doth Justification Sanctification and the hope of salvation and all by the acknowledging of the truth Verse 2. God that cannot lie The word of promise bindes God therefore it seems saith one that it is stronger then God for he can assoon deny himself as his promise Verse 3. Manifested his word As when he laid plainly He that believeth is the Son hath eternall life Verse 4. Common saith Common to the communion of Saints vers 1. and to them proper and peculiar for all men have not faith 2 Thess 3.2 Verse 5. Set in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coâ—sicias Gr. Set straight or make up the things that I left unfinished Verse 6. The husband of one wise Here the Apostle canonizeth saith an Interpreter Stultâ—t the marriage of Minâ—sters Verse 7. A Bishop must be blamelâ—sse As was Moses Samuel Paul Bradford Bucer c. who led convincing lives so that their foes could not many thing stain them nor their friends sufficiently commend them Not soon angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bilâ—osus bellicosus testy and techy easily blown up inâ—o â—age that will not be laid down without revenge Verse 8. Temperate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No slave to his fleshly appetite but one that can master himâ—elf and give laws to his lusts See my Common place of Abstinence Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holding fast c. As with tooth end nail against those gain-saiers that would snatch it from us Verse 10. For there are many unruly Lawlesse yokelesse masterlesse men untractable untameable that refuse to be reformed hate to be healed God will hamper these Belialists 2 Sam. 23.6 Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose mouths must be stopped Gr. Muzzled as bandogs are Câ—c de divinat Laâ—rliâ—â— Fides puniâ—a Virgil. Cres semper mendax â—ala bellua bellâ—o deseâ— Camdeâ—s Eliz. fol â—04 Creâ—izâ—c â—â—â— Cretâ—â—â—â—hâ—â—â—de Frâ—en A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Casaub Frogs they â—â—y will leave croaking if but a light be hanged over the lake wherein they are Let but the truth come clearly in place and heretikes will be soon filâ—nced But if they will not another course must be taken with them Verse 12. Even a Prophet of thâ—ir own Epimenides the Poet who by his countrey-men the Cretians was counted a Prophet and had divine honours done to him after his death The Cretians are alwaies liers So were the Carthaginians Tyrijque bilingues The French had so often deceived the English that such as they mean to deceive they call by a common by-word Ias Aâ—â—lâ—â— The English The Cretians were loud liars even to a Proverb Of Delon Homer saith That he had an art in lying But Euâ—aemâ—a Joannes that Cretian Dae noniâ—ck wins the whetâ—onâ— one from all his countrey-men whiles he blusheth not to tell the world in print that these are the doctrines and practices of the Protestants to worship no God to frame our religion to the times to pretend the publike cause to our private lusts to break our words as we see good for our purpose to cover deadly hatred under fair flatteries to confirm tyranny by shedding the bloud of innocents c. Verse 13 Rebuke them sharply Gr. Precisely rigidly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— uttingly severely and to the quick A Metaphor from Chyrurgeons who must not be melch-hearted faith Celsus but pare away the dead flâ—sh Ne pars sincera trabatur Howbeit Chirurges misericordes esse non opartes that is a good rule given by a godly Divine that although there must be some warmth in a reproof yet it must not be scalding hot M Wbatcy in his Atchetyp Words of reviling and disgrace they scald as it were But words that tend to stir up the conscience to a duâ— consideration of the errour or evil reproved they be duly warm and tend to make the physick work more kindely Evangelizatum non maledictum missus es said Oâ—col â—mpadius to Farellus laudo zelum modò non dâ—sideretur mausuâ—tudo Vinuâ— oleum in tempore suo insund â—dum Evangelistam non tyrannicum leg sâ—atorem praestes Thou art sent to preach not to rail Thy zeal â— commend so it be mingled with meâ—knesse Wine must be poured into mens wounds one while Oecolamp epad Gul. Faâ—d and oil another Thou must shew thy self a peaceable preacher not a tyrannicall Law-giver c. Verse 14. Not giving heed to Jenish fables Wherewith their Talmud is full farâ—â— which whiles they hug over-hard as Cleopatra did the â—â—â—â—es that sucked her bloud they perish Verse 15. Vnto the pure all things c. This Piscator holds a sufficient warrant for us to use Ne forâ—â— and other Heathen-expressions like as the Apostles used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Piseâ—t in Mareâ—a 14 3. Pas praesat ad Lexic abused by the
ad Algesiam Joh Aeâ—â—ran apud so Manl. loc com that the words after Wherefore to vers 12. should be enclosed with a parenthesis and then the sense is clear If Hierome and Egranus had observed so much in this and other places they would not so sharply have censured St Paul for his obscurities and incongruities and lame senses and sentences Verse 8. Harden not your hearts Some hearts are so hard that neither Ministery nor misery nor miracle nor mercy can possibly mollifie them Such an heart is in some respects worse then hell And if God broke Davids bones for his adultery and the Angels backs for their pride the Lord if ever he save any will break his heart too Verse 9. Tempted me God must be trusted but not tempted as he is when men 1. Question and awake his power 2. Limit the holy one of Israel and presume to prescribe to him set him a time c. 3. Neglect the use of means and serve not his providence Verse 10. I Was grieved The Hebrew text hath it I was nauseated and ready to rid my stomack at them to spew them out of my mouth They do alway erre They must needs erre that know not Gods waies Yet cannot they wander so wide as to misse of hell Verse 11. They shall not enter This the Apostle propounds to the unbelievers of his time that they may beware Alterius perditio tua sit eautio Seest thou another suffer shipwrack Look well to thy tackling Verse 12. In departing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelity is the mother of apostacy as in Cranmer but worse in John Dudley Duke of Northumberland in Queen Maries daies who being brought to the scaffold on Tower-hill and having promise of life if he would recant his profession dastard like forsook his master and exhorted the people to the Romish religion Speeds Chron. Which his death-Sermon afterwards came forth in print by authority Verse 13. But exhort one another A speciall preservative from apostacy See my Common-place of Admonition and my Treatise on Mal. 3.17 Lest any of you be hardened Continuance in sin hardeneth the heart and gradually indisposeth it to the work of repentance Qui non est bodiè c. There is a deceitfulnesse in sin a lie in vanity Jon. 2.8 Verse 14 For we are made par takers Christs consorts coheyrs with him Rom. 8.17 This we are in present if we persevere to the end The beginning of our confidence Gr. Of our subsistence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance that is of our faith Heb. 11.1 whereby we subsist and become sons of God as Ambrose expounds it Verse 15. Whiles it is said so To you now as it was said to them of old vers 7. We must see our own names written on every precept promise example c. Hos 12.4 There God spake with us To day if ye Will hear c. The negligent spirit cries Crâ— Domino To morrow Lord. In crastinum seria But who can tell what a great-bellied-day may bring forth Either space or grace may be denied God may leave men under his Ordinances as rocks in the midst of rivers as blinde at noon-day Verse 16. Howbeit not all Yet all fell in the wildernesse save Joshua and Caleb Good men are oft wrapt up in a common calamity The righteous perisheth Isa 57.1 so the world thinketh But whether they live they live unto the Lord or Whether they die they die unto the Lord c. The good corn is cut down together with the tares but to another and to a better purpose Rom. 14.8 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose carcases fell Gr. Whose members joints limbs Cadavera à cadendo O that we could make that use of their disaster that Waldus the French Merchant father and founder of the Waldenses did of that sad sight that befell him For walking in the streets and seeing one fall suddenly dead he went home and repented of his Popish errours and profane courses Verse 18. To them that believe not Or That will not be perswaded uncounsellable persons that acquiesce not in wholsome advice Verse 19. Because of unbelief A bloudy sin Job 3.19 No sin will gripe so in hell as this The devil will keep holyday there in respect of unbelievers CHAP. IIII. Verse 1. Let us fear WIth a fear not of diffidence but of diligence See the Note on Phil. 2.12 and on 1 Cor. 10.12 Lost a promise Some render it thus Lest we should seem to fall short of the promise that is left us c. But where is that promise left us may some say It is closely couched in the former commination Chap. 3.18 God sware that unbelievers should not enter and therefore intimates a promise that believers shall enter A Bee can suck sweet honey out of bitter thyme so cannot a Flie do To come short of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To come lag and late when the gate is shut the draw-bridge taken up as those foolish Virgins or as lazy race-runners or as those that come a day after the fair an hour after the feast and so are frustrated Verse 2. The Word preached Gr. The Word of hearing i. e. The promise that fell from the Preachers lips into their ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nescio quid divinum in auscultatione est saith one I know not what divine businesse there is in hearing but sure I am that what we hear doth more deeply affect us and more firmly abide with us and stick by us then what we reade In them that heard it In their hearts as in so many vessels Faith and the promise meeting make a happy mixture a precious confection Verse 3. For we Which have believed Believers and they only have heaven afore-hand in pretio in promisso in primiti is in the price that was paid for it in the promise of it which is sure-hold and in the first-fruits the graces of the spirit which are as those grapes of the land of Canaan Verse 4. And God did rest Here the Apostle sheweth what that rest of believers is Not that seventh-daies rest vers 5. nor that other rest Psal 95. meant of the Land of Canaan but another and better typified in both those viz. A spirituall resting from our own works or sins so as God resteth in his love to us Zeph. 3.17 and we sweetly acquiesce in our interest in him Psal 116.7 Verse 5. If they shall enter q. d. Then never trust me more Yet Ambrose here taketh the words for a forcible affirmation q. d. Si introibunt benè habebunt Verse 6. Seeing therefore it remaineth This is a deduction from the former text of the Psalmist Such as is that of our Saviour Mat. 22.32 from Ex. 3.6 And such inferences rightly drawn are the very word of God 1 Cor 7.10 Verse 7. After so long a time Four hundred years almost passed between Joshua's and Davids daies Davies to day was not Joshua's to day
Verse 5. And have tasted the good Word Catching at the promises as children do at sweet-meats rejoycing therein as the stony-ground-hearers did conceiving a rowling opinion as Haman did that they are the men when the King of heaven will honour Verse 6. If they shall fall away Totally and finally as Iudas and Iulian did and as Mr Iohn Glover thought he had done and did therefore eat his meat against appetite only to defer the time of his damnation which by mistake of this text he though he could not possibly avoid But God who comforteth those that are cast down did not only at last rid him cut of all his fears but also flamed him to such mortification of life as the like lightly hath not been seen Act. and Mon. fol. 55â— saith Mr Fox who knew it And put him to an open shame As if they had not found him the same that they took him for In those that have wilfully resisted divine truths made known to them and after taste despised them a perâ—wasion that God hath forsaken them set on strongly by Satan stirs up an hellish hatred against God carrying then to a revengefull desire of opposing whatsoever is Gods though not alwaies openly for then they should lose the advantage of doing hurt yet secretly and subtilly and under pretence of the contrary as one well observeth Verse 7. And bringeth forth herbs So the fruitfull Christian that watered with the Word and Spirit bringeth forth a harvest of holinesse shall receive the blessing of encrease Iob. 1.2 Such trees as brought forth fruit fit for meat were not to be destroied Dout. 20.19 But trees that were not for fruit were for the fire Mat. 3.10 Verse 8. Is rejected and is nigh to cursing the sin against the holy Ghost is therefore unpardonable because God not suffering himself to be derided or his Spirit of truth to be found a liar smiteth these sinners against their own souls with blindenesse and reprobacy of minde whence follows 1. An impossibility of repentance sith it is the work of that spirit whom they have despited and will not suffer any saving operation of his to fasten on their souls 2. Such a desperate fury invadeth them that they resist and repudiate the matter of remission the bloud of Christ thereby if they might have mercy yet they would not but continue raying and raging against both the physick and the physitian to their endlesse ruth and ruine Verse 9. But beloved We are perswaded He would not be mistaken Zuinglius when he had inveighed against vice would usually close up lus discourse with Probe vir hac xibil ad te All this is nothing to thee thou honest man Scultes Annal. We can hardly beat the dogs cut of doors but the children will cry Things that accompany salvation Cr. That have salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comprehend it are contiguous to it and touch upon it Grace and glory differ not but in degree Verse 10. For God is not unrighteous That is unfaithfull 1 Iohn 1.9 There is a justice of fidelity as well as of equity To forget your Work The Butler may forget Joseph and Ioseph forget his fathers house but forgetfulnesse befals not God to whom all things are present and before whom there is written a book of remembrance for them that fear the Lord and think upon his name Mal. 3.17 Verse 11. Do show the same diligence A man may as truly say the sea burns or fire cools as that certainty of salvation breeds security and loosnes To the full assurance All duties tend to assurance or spring from it strive we must to the riches of full assurance Colos 2.2 But in case our assurance be not so fair yeeld not to temptations and carnall resonings Coyns that have little of the stamp left yet are currant Verse 12. That ye be not slothfull A ready heart makes riddance of Gods work shake off sloth But followers of them It was a good law that the Ephesians made that men should propound to themselves the best paterns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ever bear in minde some eminent man Verse 13. For When god made promise Of those many that by saith and patience had inherited the promises the Apostle instanceth in Abraham famous both for his saith in Gods promise our 13. and for his patience v. 15. Verse 14. Blessing I will blesse thee Now the whom god blesseth shall be blessed as Isaac said of Iacob Gen. 27.33 Verse 15. After he bad patiently endured Waited many years for an Isaac and yet longer for eternall life I have waited for thy salvation O Lord saith dying Iacob Gen. 49.18 Verse 16. Swear by the greater So do not they that swear by sundry creatures and qualities God can hardly spare such Jâ—r 5.7 An end of all strife The end of an oath is to help the truth in necessity and to clear mens innocency Exod. 22.11 Verse 17. God willing more abundantly His word is sufficient yet tendering our infirmity he hath bound it with an oath and let to his seal His Word cannot be made more true but yet more credible Now two things make a thing more credible 1. The quality of the person speaking 2. The manner of the speech If God do not simply speak but solemnly swear and seal to us remission of sins and adoption of sons by the broad seal of the Sacraments and by the privy seal of his spirit Should we not rest assured Verse 18. We might have strong Such as swalloweth up all worldly griefs as Moses his serpent did the Sorcerers serpents or as the sire doth the fewell the Sacraments are gods visible oaths unto us he taketh as it Were the body and bloud of his Son into his hand and solemnly sweareth to bestow upon us all the purchase of Christs passion Ncheâ— 8 10. Should not therefore the joy of the Lord be our stength The comforts of Philosophy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato hath it as Socrates found it when he was to die that is toyes and trifles Nescio quomodò imbecillior est medicina quam morbus saith Cicero the disease is too hard for the medieme But the consolations of God are strong in themselves and should not be small With us Job 15.11 Verse 19. Both sure and studfast Spes in terrenis incerti nomen boni Spes in divinis nomen est certissimi And Which entereth into that This anchor is cast upward and fastened not in the depth of the sea but in the height of heaven whereof it gets firm hold and sure possession Verse 20 Whither the fore-runner Like as the high-Priest once a year entered â—to the Holy of Holies to pray for the people CHAP. VII Verse 1. For this Melchisedech SOme make him the same with Shem Others say it was the holy Ghost others say Christ himself under the habit of a King and Priest It is most probable that he was
O what mad men are these that bereave themselves of a room in that City of pearl for a few carnall pleasures amp c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedome for seven years Verse 17. He was rejected Or Repulsed For Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saw that he had done unwilling justice in blessing Jacob he durst not reverse the blessing for he feared an exceeding great fear Gen. 27.33 Neither naturall affection nor Esau's importunity could make him repent and repeal what he had done Though he sought is carefully with tears Tears they were of discontent for he cries and at same time threatens his brother Jacob. Some weep for sin some for misery some for joy some for compassion some for revenge and in hypocrisie as Esau here who rued his deed but repented not his sin Vetse 18. For ye are not come c. q. d. You are not under the law but under grace beware therefore of prophanenesse and licentiousnesse For think you that God hath hired you to be wicked Are you delivered to do all these abominations Jer. 7.10 Ought you not to walk Gospel-high Phil. 1.27 Will not the Angel Christ that goeth along with you destroy you after that he hath done you good if ye turn not and repent according to the rules of his Law the Gospel Exodus 33.2 3 4 c. Verse 19. And the sound of a trumpet Shewing the nature of Gods Law to manifest Gods will mens sins and to warn them of the wrath deserved likewise to summon them to appear before the Judge The voice of Words That is The delivery of the Decalogue called the words of the Covenant Exodus 33.28 the ten words Verse 20. For they could not endure This shews the nature and use of the Law contrary to that of the Gospel It is a killing letter written in bloud holding forth justice only and no mercy Verse 21. Moses said I exceedingly This Paul might have by tradition or rather by revelation unlesse he gathered it from Exod. 19.19 compared with Dan. 108 16 17 19. Verse 22. But ye are come to Mount And the blessings that come out of Sion Grace and peace that come by Jesus Christ are better then all other the blessings of heaven and earth Psal 134.3 The heavenly Jerusalem As Jerusalem was distinguished into two Cities the superiour and the inferiour so is the Church into triumphant and militant yet both make up but one City of the living God To an innumerable company Gr. To Myriads or many ten thousands of Angels Some have said that they are 99. to one in comparison of the Saints grounding their conceit upon the Parable of the lost sheep Luk. 15. Verse 23. To the generall Assembly Or publike meeting of a whole Countrey as at a great Assize or some solemn celebrity The Roman Emperours raised up ample Amphitheatres in a circular form that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them That which Pompey erected was of such extent that it was able to receive 40000 men as Pliny witnesseth But O what a glorious Amphitheatre is that of heaven What a stately Congregation-house O praeclarum diem cum ad illud animorum concilium caetumque proficiscar cum ex hac turba colluvione discedam Cic desenectâ—te Surely if Cicero or some other Heathen could say so how much more may we exult and say O that dear day when we shall go out of this wretched world and wicked company to that generall Assembly of holy and happy souls And how should we in the mean while turn every solemnity into a school of Divinity as when Fulgentius saw the Nobility of Rome sit mounted in their bravery it mounted his meditation to the heavenly Jerusalem And another when he sat and heard a sweet consort of musick M. Esâ—y Art of Meditat. by D. Hall seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What musick may we think there is in heaven Which are written in heaven In Jerusalem records were kept of the names of all the Citizens Psal 48.3 so in heaven And as the Citizens of Rome might not accept of freedom in any other City so neither should we seek things on earth as those whose names are written in the earth Ier. 17. Verse 24. That speaketh better things Every drop whereof had a tongue to cry for vengeance whence it is called blouds in the plurall Gen. 4.10 Verse 25. See that ye refuse not c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye shift him not off by frivolous pretences and excuses as those Recusant guests did Mat. 22. It is as much as your souls are worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look to it therefore That speaketh from heaven By his bloud Word Sacraments motions of his Spirit mercies c. If we turn our backs upon such bleeding embracements and so kick against his naked bowels what will become of us And mark that he speaketh of himself as one Verse 26. Whose voice then shook c. viz. When he gave the Law What shall he do when he comes to judgement Not the earth only c. Not men only but angels who stand amazed at the mystery of Christ As for men they will never truly desire Christ till they are shaken Hag. 2.7 Gods shaking ends in settling it is not to ruine but to refine us Verse 27. And this word Yet once more The Apostle commenteth upon the Prophet whom he citeth and from that word of his Yet once concludeth the dissolution of the present frame of the world by the last fire and the establishing of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3.12 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences And they have done singular good service to God and his Church that they have emploied their time and their talents for the finding out the sense of the Text by fishing out the full import and signification of the Originall words In which kinde learned Mr Leigh by his Critica Sacra upon both testaments hath merited much commendation Verse 28. A kingdome which cannot be moved As the mighty Monarchies of the world could for those had their times and their turns their ruine as well as their rise so that now they live but by fame only Not so the Kingdome of heaven You may write upon it the Venetian Motto Nec fluctu nec flatu movetur Neither windes nor waves can stir it With reverence Gr. With bashfulnesse as in Gods holy presence See Deut. 23.13 Verse 29. A consuming fire viz. To profligate professours ungirt Christians Isa 33.14 CHAP. XIII Verse 1. Let brotherly love continue IT shall continue in heaven pity therefore but it should on earth No such heaven upon earth next unto communion
desired him to judge bewixt her and her husband The most guilty are commonly most querulous and complaint-full The Judge standeth before the door If the Magistrate be present we may not offend another to defend our selves Ecce judex pro foribus Therefore Hold a blow as wee say Verse 10 For an example of suffering Examples very much affect us as they did many of the Martyrs See the Note on Mat. 5.12 Above majori discit arare minâ—r Verse 11. We count them happy If they suffer as they should doe not else Mithridates shew'd long patience such as it was forced and fained He was in a kinde of fever called Epialis wherein men be cold without but hot as fire within This feaver he quenched with his vitall bloud shed with his own hand Ye have heard of the patience of Job His impatience is not once mentioned against him but he is crowned and chronicled here for his patience God passeth by infirmities where the heart is upright And have seen the end of the Lord That is how well it was with Job at the last Or as others will have it what a sweet end the Lord Christ made whereunto you were some of you eye-witnesses and should be herein his followers Verse 12. But above all things Swear not in jest least ye go to hell in earnest See the Note on Mat. 5.34 35. and on Mat 23.16 18. Verse 13. Is any among you afflicted Any one may for grace is no target against affliction Let him pray Not only because praier is sutable to a sad disposition but because it is the conduit of comfort and hath virtutem pacativam a setling efficacy Is any man merry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Is he right set Well hung on as we say All true mirth is from the rectitude of the minde from a right fâ—ame of soul that sets and shews it self in a chearfull counteâ—ance Let him sing Psalmes So that in all estates we must be doing somewhat for God T'am Dei meminisse opus est quam respirare Verse 14. Is any man sick Behold he Whom thou lovest is sick said Martha to our Saviour Mat. 11. Si amatur quomodo infirmatur saith Augustine If Christs friend how comes he to be sick Well enough It s no new thing for Christs best beloved to be much afflicted Let him send for the Elders This help God hath previded for such as are by sicknesse disabled to pray for themselves Sick Abimelech was sent to Abraham a Prophet for praiers Anointing him with oyl As an extraordinary sign of an extraordinary cure From mistake of this text the Church in stead of Pastours had Ointers and Painters in times of Popery who did not only ungere but emungere anelâ— men but beguile them of their monies and of their souls Neither want there at this day that hold this anointing the sick as a standing ordinance for Church-members amongst us and they tell of strange cures too effected thereby Verse 15. And the praier of faith The Greek word for praier hath its denomination from well pouring out the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from well cleaving to God Afflictions saith one cause us to seek out Gods promise the promise to seek faith faith to seek praier and praier to finde God They shall be forgiven him And so he shall be cured on both sides Verse 16. Confesse your faults To any such godly friend as can both keep counsel and give counsel Often times the very opening of mens grievances easeth the very oâ—ening of a vein cools the bloud Howbeit it is neither wisdome nor mercy saith a good Divine to put men upon the rack of confession further then they can have no ease any way else For by this means we â—aise a jealousie in them towards us and oft without cause which weakneth and tainteth that love that should unite hearts in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The effectuall servent praier Gr. The Working praier that sets the whole man a work to do it as it should be done and so works wonders in heaven and earth being after a sort omnipotent as Luther said Verse 17. Subject to like passions For he fled at the threats of Jezabel Factus seipso imbecillior saith one and he would have died when under the Juniper discontented Verse 18. And the earth brought forth When the roots and fruits seemed all dried up and the Land past recovery But praier never comes to late because God never doth Verse 19. If any do erre from c. Erre about fundamentals fall into deadly heresie Damnable Peter calleth it 2 Epist. 2 1. Verse 20. Shall save a soul A high honour to have any hand in such a work Cover a multitude i.e. He shall be a means that God shall cover them A COMMENTARY OR EXPOSITION Vpon the first Epistle generall of S. PETER CHAP. I. Verse 1. To the strangerâ— THat is To the provinciall Jew See the Note on Jam. 1.1 Verse 2. Through sanctification unto obedience To the means as well as to the end 〈◊〉 sanctification as well as to salvation Some there be saith Mr Philpot in an Epistle of his to the Congregation that for an extream refuge in their evil doings run to Gods election saying If I be elected I shall be saved whatever I do Act and Monâ— fol 1663. But such be great tempters of God and abominable blâ—sphemers of his holy election These cast themselves down from the pinatle of the Temple in presumption that God may preserve them by his angels thorow predestination Gods election ought to be with a simple eye considered to make us more warily walk according to his Word and not set cock in the hoop and put all on Gods back to do wickedly at large Thus he Verse 3. Blessed be the God A stately proeme and such as can hardly be matched again unlesse it be that of S. Paul to the Ephesians chap. 1.3 Vnto a lively hope Sure and solid clearing the conscience and cheating the spirit Verse 4. Vndefiled and that fadeth not The two Greek words here used are also Latine Amiantus is a precious stone saith D. Isidor Eâ—ym 1.16 â— 4 Playfire out of Isidore which though it be never so much soiled yet it cannot be blemished And Amarantus is the name of a flower Paedagog l. 1 c 8. which being a long time hung up in the house yet still is fresh and green as Clemens writeth To both these possibly the Apostle might here allude And it is as if he should say the crown that you shall receive shall be studded with the stone Amiantus which cannot be defiled and it is garnished with the flower Amarantus which is fresh and green c. Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are kept As with a guard or as in a garison that is well fenced with walls and works and so is made impregnable By the power of God Much seen in the Saints perseverance My father is
the pain makes the Martyr Together with the Lord Cromwell was beheaded in Henry the eighths time Speeds Chron the Lord Hungerford neither so Christianly suffering nor so quietly dying for his offence committed against nature What a sad thing was that related by Eusebius that the cruell persecution under Diocletian was occasioned chiefly by the petulancy pride and contentions of the Pastours and Bishops which gave occasion to the tyrant to think that Christian religion was no better then a wretched devise of wicked men Verse 18. That he might bring us To reconcile and bring men again to God was the main end of Christs coming and suffering This is the wonderment of Angels torment of devils c. Verse 19. He went and preached Righteousnesse i. e. Repentance 2 Pet. 2.5 and the faith of the Gospel 1 Pet. 4.6 whereby some of those many that perished in the waters arrived at heaven Nunquam serò si seriò Christ went to them as an Embassadour sent by his Father and spake to their hearts Verse 20. Which sometimes were disobedient Gr. Vnperswadable uncounsellable They jeared where they should have feared and thought Noah no wiser then the Prior of St Bartholomews in London Holinshead who upon a vain prediction of an idle Astrologer went and built him an house at Harrow on the hill to secure himself from a supposed floud fore-told by that Astrologer Verse 21. Baptisme doth also now save It is of permanent use and effectuall to seal up salvation whensoever a man believes and repents Hence we are once baptized for all See Ephes 5.26 Tit. 3.5 The Popes decrees say That Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and effectually Not the putting away That none bear himself bold upon his Christendome Unregenerate Israel is to God as Ethiopia Amos 9.7 A man may goe to hell with baptismall water on his face But the answer The Stipulation or confident interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is that of the Apostle Rom. 8.33 34 35. and of Jeremy pleading with God Chap. 12.1 and reasoning the cause with him David from his circumcision promised himself victory over that uncircumcised Philistim so may we from our baptisme against all spirituall wickednesses Verse 22. Angels and authorities Psal 68.17 The word rendered Angels signifieth Seconds as being second to Christ or next to him See Dan. 10.13 CHAP. IV. Verse 1. Christ hath suffered AS Chap. 3.18 In the flesh In humane nature so must we suffer in sinfull nature subduing it to God and ceasing from sin nailing it and nailing it to the crosse of Christ Verse 2. That he no longer c. To spend the span of this transitory life after the waies of ones own heart is to perish for ever Verse 3. In lasciviousnesse lusts c. The true picture of a Pagan conversation which yet is too too common among those that call themselves Christians The world is now grown perfectly profane and can play on the Lords-day without book making it as Bacchus Orgies rather then Gods holy day with piping dancing drinking drabbing c. We may say as once Alsted of his Germans that if the Sabbath-day should be named according to their observing of it Demoniacus potiùs quam I ominious diceretur Aâ—sted Encyl it should be called not Gods-day but the devils Excesse of Wine Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces as they call them Revellings Stinkes saith the Syriack Drunkards are stinkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banquettings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compotations or good-fellow-meetings some render it bibbings sippings tiplings sitting long at it though not to an alienation of the minde Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They think it strange Gr. That they think it a new world marvelling what is come to you alate It is I said the harlot Arego nonsuâ—â— but it is not I said the convert Into the same excesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bubbling or boiling as the raging sea soaming out its own filth Verse 5. Who shall give account Of their ungodly deeds and hard speeches Jude 15. Angels did their first execution in the world upon luxurious Sodomites they will be very active doubtlesse against such at the last day See 2 Pet. 2.10 and mark that word Chiefly Verse 6. For for this cause See the Note on 1 Pet 3.19 That they might be judged Either by God chastising them 1 Cor. 11.32 or by themselves vers 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin it makes them condemn themselves in the flesh But live according to God The Father of spirits with whom the spirits of just men departed are made perfect Heb. 12.23 Eusebius and Austin make mention of certain Arabians who said that the soul dies with the body and revives not again till the resurrection of the body Euseb l. 2. c. 20. Angtoâ— 6 de haeres This old heresie is now among many others digg'd out of the grave and held by certain Sectaries amongst us Verse 7. Be ye therefore sober c. To be sober in praier saith one is to pray with due respect to Gods Majesty without trifling or vain babbling To let our words be few Eccles 5.3 Also it is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling It is to conceal the familiarity of God in secret And watch unto praier Against dulnesse of body drousinesse of spirit satanicall suggestions distractive motions which else will muster and swarm in the heart like the Flies of Aegypt Verse 8. Charity shall cover This is meant of mutuall love whereby we forgive offences one to another and not that which should justifie us before God in a Popish sense as appears by the precedent words and by Prov. 10.12 Verse 9. Without grudgings Without shucking and hucking See 2 Cor. 8 12. with the Note there Verse 10. Even so minister Clouds when full pour down and the spouts run and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe brings out his rich treasure c. Verse 11. If any man speak i. e. Preach Every sound is not musick so neither is every Pulpit-discourse preaching At the Oracles of God Those lively and life-giving oracles Act 7.38 the holy Scriptures These he must expound with all gravity and sincerity not seeking himself nor setting forth his own wit and eloquence so putting the sword of the spirit into a velvet scabber'd that it cannot prick and pierce the heart Which God giveth Liberally and magnifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. Think it not strange Ne tanquam hospites percellumini Stand not wondering and as if struck into a maze Fain would this flesh make strange of that which the Spirit doth embrace saith Mr Saunders Martyr in
calleth humility the root mother nurse foundation and band of all vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil the store-house treasury of all good God resisteth See the Note on Jam. 4.6 And giveth grace i.e. Honour and respect as appears by the opposition and by Pro. 3.34 35. Verse 6. Vnder the mighty hand of God If God can blow us to destruction Job 4.9 nod us to destruction Psal 80.16 what is the weight of that mighty hand of his that spans the heavens and holds the earth in the hollow of them That he may exalt you The lower the ebbe the higher is the tide A deluge of sorrows may assault us but they shall exalt us And the lower the foundation of vertue is laid the higher shall the roof of glory be over laid In due time In the opportunity of time in a fit season The very Turks though remorslesse to those that bear up yet receive humiliation with much sweetnes Verse 7. Casting all your care Your carking care Act. and Mon. fol. 1743. your care of diffidence I will now with you sing away care said John Carelesse Martyr in a letter to Mr. Philpot for now my soul is turned to her old rest again and hath taken a sweet nap in Christs lap I have cast my care upon the Lord which careth for me and will be Carelesse according to my name Verse 8. Your adversary the devil Satan envies our condition that we should enjoy that Paradise that he left the comforts he once had Hence he disturbs us and is restlesse out of his infinite hatred of God and goodnesse as the Scorpion still puâ—s forth his sting and as the Leopard beareth such a naturall hatred against men that if he see but a mans picture he slies upon it and tares it Annibal whether he conquered or was conquered never rested Satan is over-overcome and yet he walks up and down seeking to devour he commits the sin against the holy Ghost every day and shall lie lowest in hell every soul that he drew thither by his temptation shall lie upon him and presse him down as a milstone under the unsupportable wrath of God The word here rendered an adversary properly signifies an adversary at law Against whom we have an Advocate Jesus Christ the just one 1 Ioh. 2.2 who appears for us Heb. 9.24 to non-suit all accusations and to plead our cause Whom he may devour Gr. Whom he may drink up at one draught Verse 9. Stedfast in the faith Gr. Stiff solid settled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch That the same afflictions Art not thou glad to fare as Phocion said he to one that was to die with him Ignatius going to suffer triumphed in this that his bloud should be found among the mighty Worthies and that when the Lord maketh inquisition for bloud he will recount from the bloud of righteous Abelâ— not only to the bloud of Zacharias son of Barachias but also to the bloud of mean Ignatius Verse 10 But the God of all grace Thus the Apostle divides his time betwixt preaching and praier according to his own advice Act. 6.4 and the practice of those ancient Ministers Deut. 33.10 Verse 11. To him be glory c. Non loquendum de Deo sine lumine said the Heathen we may not mention God but with praise to his name say we Verse 12. I have written briefly Gr. In few The holy Scripture hath fulnesse of matter in fewnesse of words the whole counsel of God shut up in a narrow compasse The Lord knows that much reading is a wearinesse of the flesh Eccles 12.12 and hath therefore provided for our infirmity Verse 13. The Church that is at Babylon At Rome say the Papists that they may prove Peter to have been Bishop of Rome But though this be far set yet here they grant us that Rome is that mysticall Babylon mentioned in the Revelation It is probable that S. Peter meant no other Babylon then the Metropolis of Chaldaea where he being the Apostle of the circumcision preached to those dispersed Jews and other Gentiles that he had converted Verse 14. With a kisse of charity So called because their love to one another was by this symbol or ceremony both evidenced and encreased A COMMENTARY OR EXPOSITION Vpon the second Epistle generall of S. PETER CHAP. I. Verse 1. A servant THe Pope who will needs stile himself A servant of servants is herein the successour not of Peter but of cursed Cham. He stamps in his coyn That Nation and countrey that will not serve thee shall be rooted out and so bewraies his putid hypocrisie Like precious faith Precious as gold tried in the fire that maketh rich Revel 3.18 And like precious though of different degrees In regard of 1. The Authour God 2. The object Christ 3. The means of working it the Spirit and Word 4. The end of it salvation 5. The essentiall property of it of handfasting us to Christ A childe may hold a ring in his hand as well though not as fast as a man Verse 2. Through the knowledge There is not a new notion or a further enlargement of saving knowledge but it brings some grace and peace with it All the grace that a man hath it passeth thorow the understanding and the difference of stature in Christianity grows from different degrees of knowledge Grace and truth came by Iesus Christ Joh. 1.17 Verse 3. To glory and vertue To glory as the end to vertue as the means The very Heathens made their passage to the temple of honour thorow the temple of vertue Do worthily and be famous Ruth 4.11 Verse 4. Exceeding great and precious Every precious stone hath an egregious vertue in it Cardan Subti l 7. so hath every promise The promises saith one are a precious book every leaf drops mirthe and mercy The weak Christian cannot open read apply it Christ can and will for him That by these ye might be partakers As the Sunne when it applies it's beams to a fitly disposed matter and staies upon it begins to beget life and motion and makes a living creature so do the promises applied to the heart make a new creature See a Cor. 3 6. Of the divine nature That is of those divine qualities called elsewhere The image of God The life of God c. whereby we resemble God not only as a picture doth a man in outward lineaments but as the childe doth his father in countenance and conditions It was no absurd speech of him that said That the high parts that are seen in heroicall persons do plainly shew that there is a God Neither can I here but insert the saying of another Well may grace be called the divine nature for as God brings light out of darknesse comfort out of sorrow riches out of poverty and glory out of shame so doth grace turn the dirt of disgrace into gold c. As Moses his hand it turns a serpent into a rod. Verse 5. And besides this
side Verse 19. Promise them liberty As Mahometisme and Popery which is an alluring tempting bewitching religion Sr Walter Raleigh knew what he said that were he to chuse a religion for licentious liberty and lasciviousnesse he would chuse the Popish religion No sinne past but the Pope can pardon no sinne to come but he can dispense for it No matter how long men have lived in any sin though it be the sin against the holy Ghost extream unction at last will salve all Verse 20. Again entangled As a bird in a gin as a beast in a snare Sapè familiaritas implicavit saepè occasio peccandi voluntatem fecit Isidor solil l. 2. The later end is worse They fall ab equis ad asinos from high hopes of heaven into hell-mouth where they shall have a deeper damnation because they disgrace Gods house-keeping as if they did not finde that they lookt for in religion Verse 21. It had been better Nocuit sanè Judae fuisse Ape stolum Juliano Christianum to begin well and not to proceed is but to aspire to an higher pitch that the fall may be the more desperate Non quaeruntur in Christianis initia fed finis Act. and Mon. fol 993. saith Hierom B. Bonner seemed at first to be a good man and a favourer of Luthers doctrines Verse 22. The dog is turned Proverbia hac sunt Canonica quae Christiano nauseam commoverent God will spue out apostates for ever teaching them how they should have spued out their sin CHAP. III. Verse 1. This second Epistle SO must Ministers with one Sermon peg in another and never cease beating and repeating the same point saith S. Aug de doct Christian Augustine till they perceive by the gesture and countenance of the hearers that they understand it and are affected with it I stirre up Gr. I rouse you who perhaps are nodding with the wise virgins Mat. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your pare mindes Gr. Pure as the Sun Chrysostome saith of some in his time that they were ipso coelo puriores Hom. 55. in Math. more pure then the visible heavens and that they were more like angels then mortals Verse 2. Mindfull of the words See the Note on 1 Cor. 15.2 Run to this armory of the Scriptures for weapons against seducers and epicures Verse 3. Scoffers Those worst kinde of sinners Psal 1.1 those abjects of the people Psal 35.15 those Pests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render them Psal 1.1 those Atheists that jear when they should fear and put farre away the evil day that make no more matter of Gods direfull and dreadfull menaces then Leviathan doth of a sword he laugeth at the shaking of a spear Job 41.29 Verse 4. Where is the promise c. The sleeping of vengeance causeth the over-flow of sin the sinner thinks himself hail-fellow with God Psal 50.21 and the overflow of the sinne causeth the awakening of vengeance Verse 5. Willingly ignorant of A carnall heart is not willing to know what it should do lest it should do what it would not Act. 28.27 That by the word of God And that by the same word again they may as soon be dissolved yea reduced to their first originall Nothing A learned man propoundeth this question How did the Lord imploy himself before the world And his answer is this D. Preston of Gods attrib p. 34. A thousand years to him are but as one day and one day as a thousand years Again Who knoweth saith he what the Lord hath done Indeed he made but one world to out knowledge but who knoweth what he did before and what he will do after Thus he And the earth standing c. God hath founded the earth upon the seas and established it upon the flouds Psal 24.2 This Aristotle reckons among the wonders in nature and well he may God hath set the solid earth upon the liquid waters for our conveniency Psal Lib. de mirabil 104.6 7. Verse 6. Being overflowed with water Therefore that is not altogether true that all things continue as they were at first as the scoffers affirmed ver 4. Verse 7. Reserved unto fire The old world was destroied with water Propter ardorem libidinis for the beat of their lust saith Ludolphus the world that is now shall be destroied with fire Propter teporem charitatis for their want of love Verse 8. One day is with the Lord c. Nullum tempus occurrit regi How much lesse to the Ancient of daies In God there is no motion or flux therefore a thousand years to him are but as one day Verse 9. Not willing that any should perish See the Note on 1 Tim. 2.4 Verse 10. The heavens shall passe c. The very visible heavens are defiled with mens sins Revel 18.5 and must therefore be purged by fire as the vessel that held the sin-offering was in the time of the law Shall be burnt up This the very Heathens knew in part as appears by the writings of Lueratius Cicere de natura Deorum and Ovids Metam lib. 1. Verse 11. What manner of men Even to admiration Quales quanti as the word signifies Mar 13.1 How accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how elevate above the ordinary strain Verse 12. Looking for As Sisera's mother looked out at a window and expecting the return of her sonne said Why are his charriots so long a coming So should we look up and long for Christs coming in the clouds those charriots that carried him up and shall bring him back again The heavens being on fire c. A far greater fire then that at Constantinople Blnnts voiage where 7000 houses are said to have been on fire at once an Dom. 1633. And the elements shall melt And fall like scalding lead or burning bell-metall on the heads of the wicked who shall give a terrible account with the world all on fire about their ears Whether this shall fall out in the year 1657. as some conjecture because in the year of the world 1657. Alsted Chrâ—â—oi the old world drowned and because the numerall letters in MVnDI ConfLagratiIo Make up the same number I have nothing to affirm Sure it is the Saints shall take no hurt at all by this last fire but a great deal of benefit Methodius writeth that Pyragnus a certain plant so called grows green and flourishes in the midst of the flames of burning Olympus as much as if it grew by the banks of a pleasant river And of this he saith that himself was an eye-witnesse Praeclarum sanè novissimi diei indicium documentum Verse 13. According to his promise Which is good sure-hold For he paies not his promises with fair words as Sextorius did but with reall performances Verse 14. That ye may be found of him Watching working well-doing See the Note on Mat. 24 43 44. Verse 15. That the long-suffering c. Rom. 2.4 which sentence
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
steps See the Note there Verse 7. I write no new commandment The Apostle studiously declineth the suspition of novelty We should ever set a jealous eye upon that which is now and stand in the old way Jer. 6.16 in the ancient paths Jer. 18.15 Gods people are called the ancient people Isa 44.7 And Idolaters are said to sacrifice to new gods that came newly up Deut. 32.17 Truth and wine is better with age Luke 5.39 And of witnesses Aristotle well saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the older they are the more credible because lesse corrupted Verse 8. A new Commandment See the Note on John 13.34 Verse 9. And hateth his brother As Paul presseth faith and Peter hope so John love those three cardinall vertues 1 Cor. 13.13 Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None occasion c. Gr. No scandall i. e. no occasion of spirituall falling whereby a man is made any manner of way worse and back warder in goodness Quod fieri posest vel dicto velfacto sive exemplo in moribus saith learned Lyserus which may be done by word deed or evil example Verse 11. He that hateth c. There is a passion of hatred saith a famous Divine This is a kinde of aversenesse and rising of the heart against a man when one sees him so that he cannot away with him nor speak to nor look courteously or peaceably upon him c. 2. A habit of hatred when the heart is so settled in this alienation and essâ—rangement that it grows to wish and seek his hurt This is man-slaughter 1 John 3.5 Verse 12. I Write unto you little children A Christian hath his degrees of growth childe-hood 1 Cor. 3.1 2. Youth or well-grown age when he is past the spoon as here old age Au 21.16 Verse 13. Him that is from the beginning The Ancient of dâ—ieâ— Olâ— men love to speak of ancient things These are ancient things 1 Chron. 4.22 Because ye have overcome the wicked one The glory of young men is their strength Prov. 20.29 The Hebrew word there â—endered young men signifieth choice men se for military imploâ—ments neither can they better shew their valour then by resifting the devil that he may flee from them Because ye have known the Father We say Hom. Oâ—â—ib 1. He is a Wise childe that knows his father and the Greeks have a Proverb to the same purpose but God hath no childe so young that more or losse knoweth him not The bastardly brood of Rome are all for their mother Verse 14. Because ye have know him The same again as Verse 13. which to a carnall heart may seem superfluous Et certè sihumano ingenio conscripti essent libri illi quos pro sacris ita us verissimè sunt agnoscimus veneramur bonum alicubi dormitasse Homerum diceremus said one But far be it from us to reprehend what we cannot comprehend Verse 15. Love not the World You fathers and you young and strong men let me caution you before I speak again to the little children vers 18. to beware of worldlinesse A man may be very mortified and yet very apt to dote on the world If any man love the world Have it he may and use it too as the traveller useth his staffe which either he keeps or casts away as it furthers or hinders his journey but love it he must not unlesse he will renounce the love of God See the Note on Mat. 6.24 Col. 312. Verse 16. The lust of the flesh the lust of c. That is Luk. 4. pleasure profit preferment the worldlings trinity as one faith Compare here with Christs three-fold temptation But is of the world Base and bootlesse Nec verùm nec vestrum To know the vanity of the world as of a mist you must go a little out from it Verse 17. And the World passeth away As the stream of a swift river passeth by the side of a City Animantis cujusque vita in fuga est Life it self wears out in the wearing as a garment all things below are mutable and momentary Wilt thou set thine heart upon that that is not saith Solomon And the lust there of So that although thou wert sure to hold these things of the world yet they may be suddenly lost to thee because then canst not make thine heart delight in the same things still Not the world only But the lust thereof passeth away there is a curse of us satisâ—iablenessâ— lies upon the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Oratour There is a satiety of all things The worlds comforts are sweeter in the ambition hen in the fruition for after a little while we loath what we lately lusted after as Amnon did Tamar Men first itch and then scratch and then smart Dolor est etiam ipsa voluptas Verse 18. Little children Children may be easily cozened and made to take a sheep-counter for an angel because broader and brighter so young Christians are soon seduced hence they are here cautioned Verse 19. But they were not of us No more were our Antitrinitarians Arrians Antiscripturists ever of cur Church other-wise then as wens or botches whatever our adversaries averre and cavil So of old because the Waldenses and Manichees lived in the same places and were both held heretikas the Papists maliciously gave out that the Waldenses those ancient Protestants were defiled with the errours of the Manichees and Catharists which yet they ever abhorred Verse 20. But ye have an Vnction that oil of gladnes the holy Ghost In derision hereof Domiâ—ian the tyrant cast S. John into a caldron of boiling oil but he by a miracle came forth unhurt Me know all things Not all things knowable but all things needfull to be known Verse 21. Because ye know not c. Because ye are utterly ignorant for God hath no blinde children but they all know him from the least to the greatest Howbeit the Angels know not so much but they would know more Ephes 3.10 Should not we Verse 22. That denieth that Jesus Papists deny him as a King in setting up the Pope as a Priest in setting up the Masse as a Prophet in piecing their humane traditions to the holy Scriptures Verse 23. The same bath not the Father See the Note on Job 5.23 Mahomet speaks very honourably of Christ but denies his Divinity and that he was crucified He acknowledgeth that he was the Word and power of god and that all that believe in him shall be saved c. Verse 24. Hi Let that therefore abide Persevere and hold fast the saith of the Gospel without wavering in it Ephes 4.14 or starting from it 2 Pet. 2.20 Be as the center or as mount Sion stedfast and unmoveable Verse 25. Even eternall life Hold therefore the doctrine of saith sound and entire by the hand of faith that ye may receive the end of your faith the salvation of your souls Verse 26. That seduce you That carry you into by-waies high waies
13. He hath given us of his spirit That is of the fruits of his Spirit his holy motions and graces For thorow the two golden pipes the two Olive-Branches empty out of themselves the golden oils of all precious graces into the Candle-stick the Church Verse 14. And We have seen sc By speciall priviledge that which naturall eye never saw v. 12. the back-parts of Jehovah his wisdome justice mercy c. we can see no more and live we need see no more that we may live Verse 15. Whosoever shall confesse See the Note on 1 Cor. 12.3 Verse 16. And we have known and beleeved That is we know by believing See the Note no Joh. 6.69 God is love Pellican tels of some in his time that used to reade this piece of Scripture to their friends at their feasts A pious practice surely and well beseeming those that feast before the Lord. The Primitive Christians had at such times their kisse of love 1 Pet. 5.14 And S. Austin had these two verses written on his Table Quisquis amat dictis absentum roders famam Hanc mensam indictam novorit esse sibi Verse 17. In the day of judgement Those that bear his image shall hear his Euge he will own them and honour them in their saith that worketh by love shall be found unto praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 He that was so willingly judg'd for them shall give no hard sentence against them Verse 18. There is no fear in love But complacence and acquiescence in the person beloved Because fear hath torment Quom metuunt oderunt Whomsoever men fear they hate saith the Proverb And odium timorem spirat saith Tertullian Hatred hath fear which sets the soul on a rack as it were and renders it rest lesse Verse 19. Because be first lovedus See the Note on Vers 10 Mary answers not Rabboni till Christ first said unto her Mary Our love is but the reflex of his And as the reflected beams of the Sun are weaker then the direct so are our affections weaker then Gods Verse 20. Whom be hath seen Sight usually maketh love Jnvenal greatly wondereth at one Quinunquam visae fiagrabat amore puellae who loved a party whom he had never seen Verse 21. Love his brother also If he be a good man love him in god if bad for God CHAP. V. Verse 1. Loveth him also that is begotten His love as Aarons ointment sloweth down from the head to the meanest member Gods image wheresoever it appeareth is very lovely Verse 2. That we love the children of God Really aright and not for self or sinister respects Godlinesse begins in the tight knowledge of our selves and ends in the right knowledge of God a Christian begins with loving God for himself but he ends in loving himself and others in and for Christ Verse 3. For this is c. See the Note on Joh. 14.15 His commandments are not See the Note on Mat. 11.30 Verse 4. Even our faith Which shews a man a better project puts his head into heaven afore-hand gives him to taste of the hidden manna Now his mouth will not water after homely provisions that hath lately tasted of delicate sustenance Are we afraid of men saith one faith sets hell before us Are we allured by the world faith sets heaven before us Verse 5. But he that beleeveth A believer walketh about the world as a conquerour He saith of these things here below as Socrates did when he came into a fair and saw there sundry commodities to be sold Quam mult is ego non egeo Nec babeo nec careo nec curo as another said I neither have these things nor need them nor care for them He hath his feet where other mens heads are Prov. 15.24 Rev. 12.1 Verse 6. That came by water and bloud So to fulfill and answer the legall washings and sacrifices so to signifie that he justifieth none by his merit but whom he sactifieth by his spirit and so to set forth the two Sacraments of the new Testament See The Note on Joh. 1934. Verse 7. Three that bear record viz. That Jesus Christ is the Son of God These three heavenly Witnesses have given testimony hereof in earth See the Note on Joh. 5.32 8.18 These three are one In essence and will As if three lamps were lighted in one chamber albeit the lamps be divers yet the lights cannot be severed so in the God-head as there is a distinction of persons so a simplicity of nature Verse 8. The Spirit and the Water The Spirit of sactification testified by saving graces and new divine gifts the water of repentance and the bloud of Christ applied by faith These be the three Witnesses of a mans happinesse here When the waters of sactification are troubled and muddy let us run to the witnesse of bloud Verse 9. If we receive c. If two or three witnesses establish a truth with men shall we deny that honour to Gods testimony Verse 10. Hath the witnesse in himself Carries in his heart the counterpane of all the promises Hath made him aliar As one may deny God in deed as well as in word so he may give him the lie too in like manner sc by going away and not heeding all the grace that he offereth by Christ for such a one saith in effect Tush thee is no such thing as Christ or at least no such benefit to be reaped by his passion as they would perswade us c. Verse 11. That God hath given to us c How plain is the holy Scripture in things needfull to salvation These God hath written for us as it were which the beam of the Sun that none may plead difficulty But we are most of us of the Athenian strain of whom Tully saies the Proverb went Athenienses sâ—ire quae recta sunt sed facere nolle that they knew what was right Cic desenct but had no minde to make use of it Verse 12. Hath life For he is the prince and principle of life and all out of him are dead whiles they live Non ille din vixit sed diu fuit saith Seneca of one Non multum navigavit sed multum jactatus est of another at sea He was long but he lived little He was much tossed but not much furthered He moved much but removed not at all as a horse in a mill as a dog in a wheel c. See the Note on Joh. 1.4 Verse 13. That ye may believe That ye may be confirmed continued and encreased in it Verse 14. According to his will One said he could have what he would of god and Fiat voluntas mea said Luther in a certain praier but then he finely fals off with Men voluntas Domine quiatua Let my will be done Lord but so far forth as it is thy will Verse 15. We know that we have Iste vir potuit quod voluit That man could do what he would
with God said one concerning Luther See the Note on Joh. 15.16 Verse 16. Act. and Mon. sol 46. A sinne which is not unto death when John Frith and Andrew Hewet were at the stake Dr Cook openly admonished all the people that they should in no wise pray for them no more then they would do for a dog At which words Frith smiling desired the Lord to forgive him There is a sinne unto death That unpardonable sin of doing despite to the Spirit of grace Rockwood a chief persectour at Callice in the daies of Henry the 8. to his last breath staring and raging cried the was utterly damned And being willed to ask God mercy Ibid. 1119. he braied and cried our All too late for I have sought maliciously the deaths of a number of the honestest men in the town whom I knew to be so All too late therefore All too late Verse 17. There is a sin not unto death All fins and blasphemies shall be forgiven unto men but the blasphemy against the holy Ghost c. See the Note on Mat. 12.31 32. Verse 18. Sinneth nor sc That sin to death v. 16. not other sins as other men do See the Note on Chap. 3.9 And that wicked one toncheth him not viz. Tactu qualitativo as Cajetan expoundeth it with a deadly touch he thrusts not in his sting so far as to infuse the venome of that sin that is properly his sin Joh. 8.44 and with which he toucheth their spirits that become the serpents feed Verse 19. Lieth in Wickednesse As a lubber in a lake as a carcase in its slime In fermento tota jacet uxor saith he in Plautus This people is wholly set upon Wickednesse said Aaron Exod. 32.22 is under the power and vassallage of the devil Nil mundum in mundo Verse 20. And we know This he brings in here for a corollary and conclusion of all Verse 21. Keep your selves from idols Negatively at least as those 7000 in Israel that had not bowed their knees to Baal if not positively by open declaration of your utter dislike as did Daniel and his associates A COMMENTARY OR EXPOSITION Vpon the second Epistle of S. IOHN CHAP. I. Verse 1. The Elder to the elect Lady SAlmeron the Jesuite saith but very absurdly that Seneca's letters to S. Paul and S. Pauls to Seneca as they are called are for matter not much unlike this of S. John to the elect Lady and to Gaius and that of S. Paul to Philemon Judicium sit penes lectorem Me thinks they are no more like then harp and harrow Verse 3. For the truths sake This is the love that will hold again and is a sure signe of love unfained when it is thus well founded Sinisterity is opposite to sincerity Some love the Saints as Isaac loved Esau for the venison that he brought him c. Verse 3. Grace be with you c. This blessing belongs not only to the Lady and her children but to all that rightly reade and hear the words of this Epistle Revel 1.3 Verse 4. I rejoyced greatly This cheared up his good old heart more then any outward respects or courtesies whatsoever See 1 Thess 3.8 Walking in the truth Not taking a step or two not breaking or leaping over the hedge to avoid a piece of foul way but persisting in a Christian course c. not starting aside to the right hand or the left Verse 5. That we love c. God laies no other commands upon us then what we may perform by love that lightneth and sweetneth all His subjects and souldiers are all voluntiers Psal 110.3 Verse 6. As ye have heard He studiously declines the suspition of novelty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Note on 1 John 2.7 Verse 7. For many deceivers Gr. Cheaters cozeners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as can cog a die to deceive the unskilfull Ephes 4 14. cast a mist to delude even the quick-sighted Verse 8. That we lose not c. The godly when they fall into foul courses or grow remisse and leave their first love may lose what they have wrought 1. in respect of the praise of men 2. In respect of their own former feelings of Gods favour 3. In respect of the fulnesse of their reward in heaven The Nazarite that broke his vow was to begin all anew Numb 6. Verse 9. Hath not God And so consequently hath nothing Aug. Bern. Habec omnia qui habet habentem omni â— He hath all that hath the Haver of all But sine Deo omnis copiaest egestas Plenty without God becomes penury The wicked for want of God in the fulnesse of his sufficiency is in straits Iob 20.22 as he that hath God for his portion in the fulnesse of his straits is in a sufficiency Verse 10. And bring not this doctrine If he hold not the foundation but be found heterodox and hereticall Receive him not c. Illam domum in qua fuerit inventus hareticus diruendâ—m decernimus Down with that house that harbours an heretike said the Councel of Tholouse in their Constitution against the Albigenses whom they mistook for heretikes Neither bid him God speed Shew not love where you ow nothing but hatred I hate every false way saith David And I shall look upon Auxentius as upon a devil so long as he is an Arrian said Hilarius Verse 11. Is partaker of his evil 1. By his sinfull silence and dissimulation 2. Next by confirming the sinner in his evil way 3. Lastly by offence given to others Verse 12. That our joy may be full See saith one an Apostle furthered and quickned by the graces of a woman When such Grandees in grace have benefit by communion of Saints how much more they whose measures are lesse Verse 13. The children of thine elect Who probably sojourned with S. Iohn for education-sake The Lady might say to the Apostle as he in Virgil did to Aeneas sub te toler are magistrâ— Militiam tua cernere facta Assuescant primis te mirentur ab annis A COMMENTARY OR EXPOSITION Vpon the third Epistle of S. IOHN Verse I. Vnto the well-beloved Gaius ARich Corinthian rich in this world and rich in good works A rare bird at Corinth especially Rom 16.23 1 Cor. 1.14 where Saint Paul found them the richer the harder and farre behinde the poor Macedonians in works of charity Verse 2. That thou maist prosper Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou maist make a good voiage of it and come-safe and sound to thy journeys end Even as thy soul prospereth By the blessing of him that dwelt in the bush Deut. 31.16 Now the soul prospereth when it hath close communion with God and enjoyes the light of his loving countenance preferring his favour before the worlds warm Sunne Verse 3. Testified of the truth This was their ingenuity thus at least to requite their Host by giving testimony of his liberality Verse 4. I have no greater joy
See the Note on 2 Ioh. 4. Walk in truth Not walk to the ale-house walk about with tales to shed bloud walk aâ—ter the flesh as too many of our hearers do to our singular heart-break Verse 5. Thou dost faithfully That is out of faith and as beseemeth a faithfull Christian They that give alms c. and not out of faith they do worse then lose their labour for they commit sin Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a godly sort Gr. Worthy of God as seeing God in them and as beseemeth his servants who are Princes in all lands Psal 45. Verse 7. They went forth To preach and gain souls to God And this they did gratis as Paul because the false-apostles did so at Corinth seeking occasion against the true teachers 2 Cor. 11 12. Verse 8 That we might be fellow-helpers And so receive a Prophets reward See the Note on Mat. 10.41 Verse 9. Diotrephes who loveth c. Ambition is like the Crocodile which groweth as long as it liveth What stirs made proud Paulus Samosatenus in the Primitive Church What continuall quarrellings were there between the Bishops of Coustantinople and of Rome for the primacy and between the Arch-bishops of Canterbury and of York for precedency What a deal suffered learned Zanchy at Argentina from his ambitious colleagues and divers of our English Divines and others from the lordly Prelates Pareus was wont to say That the chief cause of all the Churches troubles was the Church-mens affectation of dominion This trouble-town if we could cast out of the Church said he great hopes there were that we should all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concur and consent in one and the same truth Isidor Pelus â— 4. â—â— 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 10. Prating against us One would wonder what he could prate against S. Iohn and yet he did and that maliciously True it is he did but trifle and play the fool as the Greek word signifies in that he prated but he shewed his malice neverthelesse So do the Jesuites as in many other their practices so in this that in their writings against us they confirm that with glorious words and arguments which westick not at to make the world believe that we deny all that which they so busily and so bravely prove and so to make us odious Whereas they leave the main matter in controversie utterly unproved thinking to carry it away with out-facing and great words Verse 11. Follow not Make not such a man as Diotrephes your patern for imitation though he russle it amongst you and will needs be the only man Verse 12. Of all men Of all good men for God reckons of men according to their goodnesse As a good name only is a name Eccl. 7.1 and a good wife only a wife Prov. 18.22 And of the truth it self That 's enough Doth the truth report well of a man then he needs not care what the world can say Yea and we also Which we doe not use to do without speciall caution It is a fault to be too forward to testifie of any Verse 13. I will not with inke In vain is the word written in books unlesse it be also written in our hearts ler 31. Verse 14. But I trust He could promise nothing peremptorily but submits to God See the Note on I am 4.15 Face to face As iron whets iron so doth the face of a man his friend A COMMENTARY OR EXPOSITION Vpon the Epistle generall of S. JUDE Verse 1. Iude the servant TO distinguish him from Iudae the traitour lest he should suffer by mistake as Nicolas the Deacon is thought to doe as if he were authour of the Sect of the Nicolaitans which Christ hated To them that are sanctified Or To them that are beloved as other copies have it Preserved Kept by the power of God thorow faith unto salvation 1 Pet. 1.5 Verse 2. Mercy unto you c. Mercy from the Father peace from the Son and love from the holy Ghost Verse 3. Of the common salvation That wherein all Saints have a share For the faith That faith of the Gospel Phil. 1.27 the doctrine of faith Once delivered Once for all not â—only as but one only rule but as but once sent to a Nation So that if lost or any way corrupted it will not be given again another edition of it is not to be expected Contend earnestly for it therefore conflict one after another as the word signifies Hold fast the faithfull word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with both hands Tit. 1.9 See the Note Verse 4. For there are certain men Not worthy to be named as that rich glutton Luk 16. Crept in unawares Stealing their passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and making as if they minded nothing lesse Ordained to this Gr. Written down enrolled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down in the black bill Turning the grace of our God Gr. Translating it from its proper end perverting it by arguing from mercy to liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the devils Logick Verse 5. Afterward destroied Their preservation was but a reservation as was Senacheribs Pharaohs and theirs whom God threatned to destroy after that he had done them good Josh 24.20 Verse 6. Kept not their first estate Their originall integrity or principality Of this sin of the Angels the cause was the will of the Angels good in it self but mutable and free not by working neither but by not working saith a Divine But left their own habitation Being driven thence and hurled into hell Verse 7. Giving themselves over In scortationem effusae Weatying and wearing themselves out with that beastly sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—ben l. 13 as did Proculus Messalina and Lais who died in the act of uncleannefle The word here used signifies saith Arctius Scortationi immori contabescere illius dâ—siderio And going after strange flesh See the Note on Gen. 19.5 Are set forth Gr. Are thrown forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an example Herodotus saith the like of the destruction of Troy that the tuines and rubbish thereof are set forth for an example of this rule that God greatly punisheth great offences Verse 8. Defile the flesh By nocturnall pollutions which we must pray against The devil can fasten that filth upon the soul when we sleep that he cannot do at another time Despise dominion Gr. Set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seâ— the Note on 2 Pet. 2.10 And speak evil of dignities Gr. Blaspheme glories so the Papists do familiarly those Princes they count heretikes as Henry the fourth of France whom they called Huguenot-dog c. Our Edward the sixt bastard Of Qu. Elizabeth they reported in print some years after her death That she died without sense or feeling of Gods mercies Verse 9. About the body of Moses As desirous thereby to set up himself in the heares of the living There is a
solos Every godly Minister is Christs particular care Fear not Till rid of fear we are not fit to hear Verse 18. That liveth and was dead So can every regenerate man say Luk. 16.32 Ephes 2.1 See the Note there All Saints are heirs of the grace of life 1 Pet. 3.7 And have the keyes The Pope therefore is not key-keeper as he falsly boasteth telling us That God hath put under his feet the beasts of the field the fowls of the air and the fish of the sea that is as he interprets it all the souls in earth heaven and purgatory Verse 19. Write the things which thou hast seen That is the Gospel the history of Christ as some think which he wrote at Ephesus after his return from Pathmos above fourty years after our Saviours death Verse 20 The mystery In this whole book there are so many words so many mysteries which made Cajetan forbear to comment upon it though many Monks far lesse able then he thought it a goodly thing to be medling in these mysteries Apoca'yâ—â—im fatâ—or me nesciâ—e exponere juxâ—a sensum literalem exponat cui Deuâ— concesserit Cajet which they as little understod as he that derived Apocalypsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clipsor quod est velo quoth Faber the Augustinian Monk Are the Angels Ministers are fitly called stats which affect these inferiour things by motion light and influence Are the seven Churches Lighted by Christ the high Priest morning and evening continually and thereby as much differenced from the rest of the world as Goshen was from Aegypt in that palpable darknes CHAP. II. Verse 1Vnto the Angel THis was Timothy as some think who not stirring up the gift of God that was in him had remitted somewhat of his former fervour By the stile here given him Angel he is monished not more of his dignity then of his duty That Angel at Bochim Judg. Eccleâ— 56. 2.1 is thought to have been Phineas And some interpret that of Solomon Neither say thou before the Angel that it was an errour of the Priest It is good counsel to Ministers that one gives Ange'orum induist is nomâ—n induite naturam nesit â—â— dixit nonnemo nomen inanc crimen immanc Verse 2. I know thy works and thy labour Not thy works only but thy labour in doing them and what ends thou puttest upon them How accurately did our Saviour cast up and count how long the multitude had been with him how little they had to eat how ill it would fare with them if sent away fasting c. Mat 15.32 And how thou canst not bear Moved with a zeal of God and having a stomack for him Mihi sanè Auxentius nunquam aliud quà m diaâ—olus erit quia Arrianus saith Hilary I shall look upon Auxentius as upon a devil so long as he is an Arrian Verse 3. And hast born Beat the false Apostles thou couldst not but hast borne much from them Morientium nempe serarum violenâ—iores sunt morsâ—s Beasts bite hardest when to bite their last Verse 4. Thou hast left thy fiâ—st love Those first ripe fruits that Christs soul desireth Mâ—c 7.1 that kindenesse of youth that spousall-love that God so well remembreth Jer. 2.2 This Ephesus had left and so became Aphesis remisse and retchlesse possest with a spirit of sloth and indevotion And surely he is a rate and happy man that can say in a spirituall sense as it was said of Moses that after long profession of zeal his sight is not waxed dim his holy heat not abated that runs not retrograde as did Solomon Asa others with whom the end was worse then the beginning Verse 5. From whence thou art fallen viz From thy former feelings and present fitnes for Gods kingdom Luk. 9.62 Andrepent See the practice of this second repentance in the relapsed Spouse returning to her old husband Cant. 9. See the Note on 2 Cor. 7.11 See an excellent Letter of the Lady Jane to that apostate Harding sometime her Chaplain Act. and Mon. fol. 1292. and what sweet counsel Bradford afterwards gave the same Harding Ib. fol. 1564. besides the example of Mr Bartlet Green Martyr fol. 1680. And doe thâ— first works Begin the world again as the Nazarite was to do that had broken his vow Numb 6. and to let thee up afresh make a gathering of praiers and see that thy works be better at last then at first And remove thy Candlestick Sins are the snuffs that dim our Candlestick and threatneth the removall of it And surely if we repent not a removall thereof may be as certainly fore-seen and sore-told as if visions and letters were sent us from heaven as to these seven Churches Except thou repent Minatur Deus ut non puniat God therefore menaceth that men may be warned As a Bee stings not till provoked so neither doth God punish till there be no remedy a Chron. 36.16 Verse 6. But this thou hast That they might not say Jer. 2.17 18.12 when called upon to repent Nay but there is no hope Christ picks out that which is praise-worthy in them and commends it Despair carries men to hell as the devils did the swine into the sea Cast not away therefore your confidence c. Irenâ—us Theod. The works of the Nicolaitans Who taught a community of wives and that it was but a thing indifferent to commit adultery Verse 7. Let him hear Not with that gristle only that grows upon his head but with the ear of his heart Let him draw up the ear of his heart to the ear on his head that one found may pierce both Or Let him hear what c. that is Let him hear for himself hear and know that each member for his own good that was delivered to the whole Church To eat of the tree of life This tree is Christ The devil also as he loves to be Gods ape hath prompted Mahomet to promise to such as die in warre for the Mahometan saith delicious fare in Paradise pleasant walkes and other sensuall delights eternally to be enjoyed â— lunts voiage p 67. notwithstanding any former sinnes Verse 8. Of the Church in Smyrna Sweet-smelling Smyrna the poorest but purest of the seven Verse 9. I know thy works and tribulation Mark saith one the conjunction Works and tribulation Active stirting Christians are like to suffer much Of Sardis and Laodicea only we reade not of any troubles they had And poverty but thou art rich Poverty discommends not any to Christ money bears no mastery in his kingdome Thou art poor saith he here but that 's neither here nor there it s a matter of nothing that That say they are Iews That is right worshippers as the Turks at this day stile themselves Musâ—lmans that is the only true believers Cyprian Papists the only Catholikes Faciunt vespa favos simiae imitantur homines Verse 10. Fear none of those things Quit thy heart of that
cowardly passion and die rather then deny the truth Put on that resolution Necesse esse ut eam non ut vivam Duty must be done though I die for it Behold the devil viz. By his imps and instruments whom he acts and agitates Ephes 2.2 But he and his are over-ruled and limitted for he shall cast some of you not all of you into prison not into hell that ye may be tried noâ— destroied and this for ten daiesonly not for any long continnance A crown of life A crown without eares corrivals envy end Verse 11. Shall not be hurt of the second death Shall not be killed with death Bern as ver 23. Death shall not be to him as it is to the wicked a trap door to hell but janua vitae porta coeli an in let into life eternall Verse 12. And to the Angel See the Note on Verse 1. and on Chap. 1.16 Verse 13. Even where Satans seat is There was the Court of King Attalus discedat ab aulâ qui velit esse pius Flee thee away O thou seer for this is the Kings Court Amos 7.13 and there was after wards the seat of the Roman persecuting Proconsuls Qui ab ascensâ—re suo Satana perurgebantur as Bernard hath it Such a seat of Satan is both old and new Rome At Constantinople which was called new Rome Arrius that arch-heretike Sedens in latrina effudit intestina voided his entrails at the stool and left Mahometisme there behinde him as his excrement Yet as at Pergamus also God had a Church so hath he still even at Constantinople the Patriarch whereof Cyril hath lately set forth a Confession of the faith of those Eastern Churches agreeable in all points almost to the Protestant religion but diametrally opposite to Popery Thou holdest fast As with tooth and nail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by main strength Who was slain An honour not granted to the Angels of heaven as Latimer was wont to say Verse 14. I have a few things More he might have had but the Lord is not extream to mark what is amisse in his weak 2 Chron. 15.17 but willing people The high places were not removed neverthelesse though that was his fault the heart of Asa was perfect all his daies And to commit fornication Nothing hath so enriched hell saith one as fair faces These were those Balaams-blocks that Israel so stumbled at Verse 15. The doctrine of the Nicolaitans See the Note on Verse 6. In the year 1067. The Popish Synod of Mâ—llain make laws against simony and the heresie of the Nicolaitans by which later they meant Priests-marriage Brutum fulmen novum crimen Verse 16. Or else I will come unto thee He was in the midst of the seven golden Candlesticks before But when he comes to correct he comes out of his place Isa 26.21 and it is a motion that he hath no such minde to Lam 3.33 it is to do his work his strange work Isa 28.21 With the sword of my mouth With fearfull threatnings terrible executions Having vengeance in readinesse for the disobedient 1 Cor. 10.6 Elisha had his sword as well as Iâ—hu and Hazael theirs 1 King 19.17 See Hosea 6.5 Ieremy 1.10 Isa 11.4 Verse 17. Of the hidden Manna That is of Christ whom none of the Princes of this world knew but God hath revealed him to his hidden ones by the Spirit 1 Cor. 2.8 10. with Ps 83.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 and given them to taste of that heavenly gift A white stone In token of absolution With this white stone may the Saints comfort themselves against all the black coals wherewith the world seeks to besmear them If Libanius could say Let Basil praise me and I shall sing away all care who reproacheth me May not we much more say so of Christ It is be that justifieth us who shall condemn us Rom 8.34 A new name Better then that of sonnes and daughters Isa 56.5 The assurance whereof is saith Father Latimer the sweet meats of the feast of a good conscience which is unconceivable and full of glory Verse 18. Who hath his eyes c. See the Note on Chap. 1.14 15. Verse 19. The last to be more This is not every mans happinesse See the Note on verse 4. It is a disputable question saith one whether any Christian except he die soon after his conversion doe go on from strength to strength without some sensible decay of the inward power of that grace wherewith he is indued Verse 20. Thou sufferest that woman Iezabel It is a fault then not only to be active in evil but to be passive of evil Non faciendo malus sed patiendo fuit said the Poet concerning the Emperour Claudius The Kings of the earth are taxed Revel 18. for not rooting out the Romish religion and setting up the truth Verse 21. And I gave her space to repent In space comes grace proves not alwaies a true Proverb They that defer the work and say that men may repent hereafter say truly but not 〈◊〉 The branch that bears not timely fruit is cut off Ioh. 15.2 The ground that yeelds not a seasonable and sutable return is nigh unto cursing Heb. 68. The chick that comes not at the clucking of the hen becomes a prey to the kite c. Verse 22. Behold I will cast her into a bed A bed of affliction for that bed of security upon which she had stretcht her self Amos 64. God hath his season his harvest for judgement Mat. 1.30 Men may expect a time of healing and curing when they shall finde nothing else but a time of trouble Ier. 14.19 One may defer a sore till it be incurable See Ezek. 24.13 Verse 23. And I will kill her children with death All men die saith a Divine descanting upon this text but all are not killed with death As a godly man said that he did agrotare vitalitèr so godly men doe mori vitalitèr He that can so die is fit to die and the contrary O it is a wofull thing to be killed with death Verse 24. But unto you I say Here Christ comes with his fan shedding and shoaling out his own from others that they might not be disheartned when worse men were menaced The depths of Satan That science falsly so called 1 Tim. 6.20 Those profound points which the Impostours professed and pretended to as the Gnosticks who would needs be held the only knowing men the Illuminates and other seducers Verse 25. Hold fast Hold by strong hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tugg for it with those that would take it from you Verse 26. And keepeth my works In opposition to Iezabels works q. d. that keepeth himself unspotted of the world that foul lusk that lieth in that wicked one 1 Joh 5.19 Verse 27. And he shall rule them q.d. I will communicate my self wholly to him See Ps 139.6 7 8 9 Mat. 19.28.1 Cor. 6.2 3. Verse 28. I will give him the morning starre
Were burnt up Were tainted with errours and heresies whereof this age was so fertile and full that as Hierom speaketh it was a witty thing to be a right believer Verse 8. A great mountain Some notable haeresiarch possibly Pelagius a Monk of Bangor Morgan by name that is in the Welsh tongue a sea-man This Morgan travelling beyond sea to spread his heresie called himself Pelagius by a Greek word of the same signification because it sounded better in the ears of forraign Nations Lib 1. de grat Christ advers Pelag. Hence Augustine Quid eo pelago saith he vult mergi Pelagius unde per petram liberatus est Petrus Verse 9. And the third part Heresie as a gangrene spreads and kils as the leprosie in the head it renders a man utterly unclean Levit. 13.44 So cunning are some seducers and so close in the conveyance of their collusion that if possible the very elect may be deceived Verse 10. There fell a great starre Falling stars were never but meteors That grand apostate of Rome may well be meant by this blazing burning comet He was in falling by degrees from the time of Constantine till Phocas who set him upon the chair of pestilence The third part of the rivers i. e. Corrupted true doctrine and perverted the Scriptures with his false glossâ—s Verse 11. Was called wormwood Because himself was in the gall of bitternes and did imbitter others See Jer. 23.15 and Deu. 29 18. with Junius his Note there Verse 12. And the third part of the Sun The Prelates and Patriarchs And the third part of the Moon The inferiour Church-Officers And the third part of the starres The community of Christians All began to be over-spread with grosse ignorance not only of heavenly truths but of humane sciences which are here called the night in comparison of Gospel-light Gregory the great thought to be that Angel mentioned in the next verse though better then any that succeeded him in the Popedome calling himself the servant of Gods servants and carrying himself modestly in the daies of Mauricius the Emperour yet when Mauricius was slain by the traitour Phocas how basely did he claw the traitour and collogue with him commending to his care the Church of Rome and often minding him of Peters primacy and of that speech of our Saviour Thou art Peter c. for no other end but that he might enlarge his jurisdiction over all Churches by the favour of that parricide Verse 13. And I beheld and heard an Angel Or an Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some copies reade it See the Note on Verse 12. Gregory the great seems to be pointed at who is said to be the worst of all the Popes that went before him and the best of those that came after him Hence he is here brought in flying betwixt heaven and earth And that he cried with a loud voice pointing at and painting out that to be Antichrist that should challenge to himself the title of Vniversall Bishop and had an host of Priests ready to follow him Hic propè est in foribus said he and he said right for his immediate successour Boniface the third fulfilled the same that he had fore-told CHAP. IX Verse 1. A star fall from heaven GR. That had fallen from heaven viz. when the third Angel sounded Chap. 8.10 Then the Bishop of Rome began to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here in Boniface the third and his successours He is fallen he is fallen from his primitive integrity into the deepest gulf of impiety The Jesuites to blinde the matter tell us that by this starre is meant Luther whom Satan sent out to disturbe the Church and God sent them to withstand him Bugenhagius also a Dutch-Divine when he first read Luthers book of the Babylonish Captivity rashly pronounced him the most pestilent heretike that ever the Church was pesterd with But a few daies after having thorowly read and weighed the contents of that book he recanted and affirmed that all the world was deceived Scultet Annal. and Luther only was in the right And so not only himself became a Lutheran Mâ—t. Parâ—s an 1072. but many others also perswaded by him The key of the bottomlesse pit Whereinto he lets souls innumerable so that in the daies of Hildebrand letters were set forth as sent from hell wherein the devil and his Angels give the Popish Clergy many thanks for sending them in so many souls as they never had in any age before Verse 2. And there arose a smoke Of hereticall opinions and flagitious practices All the old heretikes fled and hid themselves in the Popish Clergy Those dark corners also of the earth are full of the habitations of cruelty Act. and Mon. fol 1117. Take heed said the Lord Audely Chancellour of England how you deal with Popish Priests for you may believe me some of them be knaves all Petrus de Aliacâ— long since wrote De reâ—orm eccl Ad hunc statum venit Romana Ecclesia ut non esset digna regi nisi per reprobos The Church of Rome hath for a long season been ruled by a rabble of reprobates Verse 3. Locusts upon the earth So the Monks Friers Jesuites c. Igna. Conclave are fitly called for their numerosity and voracity The Jesuites have sometimes maintained 200000 schollars The Duke of Bavaria's house is so pestered with them saith one that notwithstanding his great revenues he is very poor as spending all his estate upon those Popish flesh-flies Thinke the same of other Princes and places where they are received As the scorpious of the earth They are the sorest soul-stingers saith an Interpreter that ever the world had Pliny testifieth of the Scorpion that there is not one minute wherein it doth not put forth a most venemous sting to do mischief It creeps on crookedly and so it strikes the more at unawares It s sting is not much felt at first but soon proves uncurable Verse 4. And it was commanded As David charged his Captains to handle the young man Absolom gently so and much more sollicitous is the Lord of his servants safety The grasse of the earth nor any green thing I say that under the Papacy was true Christianity saith Luther yea the very keâ—nell of Christianity Luâ—h contra Anabapt Verse 5. And to them is was given This is oft repeated in this book to shew that though Antichrist and his actuaries bandy and bend all their forces to destroy souls yet they are bounded by God and can do no more then is given them from above Five moneths Locusts use to live no longer See Pliny l. 11. cap. 29. There are that interpret these five moneths of those 500. De pap Rom 1. 3. c. â—2 years wherein the Pope stood in his full pride and power For ab eo tempore quo per vâ—s Papa Antichristus esse coepit saith Bellarmine non modò non crevit ejus imperium
sed semper magis ac magis decrevit Since you first began to call the Pope Antichrist he hath lost a great part of his command and commodity Verse 6. Shall men seek dâ—ath Being brought thorow anguish of conscience and fear of wrath to that pitifull plight that Roger Bishop of Salisbury was in King Stephens time through long and strait imprisonment He was so hardly bestead saith the Historian Vt vivere noluerit mori nescierit that live he would not die he could not Popish pardons pilgrimages dirges c. would not quiet or cure distempered consciences or shake out the envenomed arrows of the Almighty Haeret laterâ— lethalis arundo that stuck fast in them A broken leg is not eased by a silken stocking Nescio quomodò imbecillior est medicina quà m morbus said Tully of his philosophicall consolations so may these well say of their Popish paltry applications The medicine is too weak for the malady The Papists say That the reformed Religion is a doctrine of desperation This we are sure is true of theirs Act. and Mon. 1904 1907. as were easie to instance in Stephen Gardiner Dr Pendleton Francis Spira Guarlacus Bomelius Latomus Crescentius c. Verse 7. Like unto horses Fed and fierce to run and rush into the battle as being driven by the devil Bern. Si videris persecutorem tuum nimis saevientem scito quia ab ascensore suo daemone perurgetur Were as it were crowns Triple crowns miters head-tiares shaven crowns which last is a ceremony so bald that some Priests in France are now ashamed of the mark and few of them have it Spec. Europ that can handsomely avoid it As the faces of men But beware of men Mat. 10.17 See the Note there Verse 8. As the hair of women Insinuative and inductive to sinne As the teeth of lions Joel 1.6 Catching and carrying to their dens all they can come by as Tecelius did out of Germany as Otto sent by Gregory 9. did out of England where he left not so much money as he either carried with him or sent to Rome before him Verse 9. And they had brest-plates Their pretended donations priviledges and exemptions from the secular power shaking their tippets at Kings whom they have trampled on and forced to go bare-foot on the hard stones till they bled again Thus dealt they by our Henry the second yea they lashed him with rods upon the bare 〈◊〉 Reviâ—s de 〈◊〉 poâ—â—is pag. 149. and said Domine noli minari nos enim nullas minas timemus qui de talicuria sumus quae consuevit imperare regibus imperatoribus Sir never threaten us for we care not for your threats as being of that Court that commands Kings and Emperours And the sound of their wings They are loud and bold-spoken make a great noise raise a great dust and thereby think to carry it Herein they are like the heretike Nestorius who is said to have been 〈◊〉 Misâ—â—l epist delic Homo indoctus superbus contemptor Patrum sed audax magnae loqâ—entiae a proud Asse but bold above measure and of a loud language whereby he so far prevailed for a time that he seduced good Theodosius and procured a writ for the banishment of Cyril that godly Orthodox Divine Verse 10. And they had tails This may be well meant of their Surrogates Officials Chancellours Registers Apparitours the fag end of their execrable train See Isa 9.15 Verse 11. And they had a King over them Being herein wiser then those other locusts Proe 30 27. The Angel of the bottomlesse pit That apostate star ver 1. the devils lieutenant Generall the Western Antichrist the Pope not excluding the Turk that Antichrist of the East that comes next to be spoken of And indeed they may well go together for they both set up another law then that of Christ they kill the contrary part they give liberty to the flesh they will not have their religions to be disputed c. Is Abaddon A destroier Annot. ad loc I know not saith learned Junius whether the holy Ghost in this name hath not some respect to the etymology or notation of Hildebrand which signifies Fidei incendium the fire-brand of the faith Verse 12. Two woes more hereafter In respect of order for in respect of time the woes of the fift and sixt trumpet are together and do run parallel Verse 13. From the four horns To shew saith one Christ his sufficiency of power to raise up instruments of his justice according as by the sins of men he is provoked Verse 14. Loose the four Angels That is those four potent peoples the Arabidns the Saracens the Tartars and the Turks that they may march out against Christendome to murther and massacre the third part of men These are called Angels because sent of God to revenge the quarrell of his Covenant Verse 15. And the four Angels were loosed As fierce and fell creatures out of a cave now set upon spoil and rapine They have a Proverb in the Eastern parts Where the great Turk once setteth his foot there never grows grasse again He blasts and desolates all For an hour and a day At any time whensoever God shall command them out and bid them fall on they are at an hours warning in arms at an instant Mr Brightman gathereth from this text that the Turkish Empire shall determine about the year 1696. The third part of men Mahomet the first was in his time the death of 800000 men Selymus the second Turk Hist fol. 434. Ibid. 885. in revenge of his losse received at the battle of Lepanto would have put to death all the Christians in his dominions who were in number infinite c. Verse 16. Two hundred thousand thousand Not so many at any one time but in severall ages and battles Howbeit the Turk goes usually into the field 200000 strong many times he hath more as in that famous battle fought by Bajazet against Tamer-lane where he had well-nigh a thousand thousand Of his common souldiers called Asapi which for the most part are miserable Christians he makes no great reckoning or other use Tunk hist 317. then to blunt the swords of his enemies or to abate their first fury thereby to give the easier victory to his Janizaries and better souldiers which are all horse for most part Verse 17. Brest-plates of fire c. Muskets harquebuzes pistols and other spet-fires but especially those great-guns Châ—lcondylas Peaâ—â—â—â—s valley of vanity and murdering-pieces so much used by the Turks those mighty Ordnance they brought before Constantinople the Rhodes and other places nothing inferiour to those two that were cast by Alphonsus Duke of Ferrara the one whereof he called the Earthquake the other Grandiabolo or the great devil Verse 18. The third part of men killed Not only of Christians but also of their own Turk hist 1153 most of their poor being forced with victuals and
other necessaries to follow their great armies in their long expeditions of whom scarce one of ten do ever return home again but there perish by the way if not by the enemies sword yet by the wants intemperatenesse of the air or immoderate pains taking By the brimstone By the gun-powder or by their sulphured bowstrings which they discharge as out of their mouths whereunto they draw or lay them Verse 19. Plin Turk hâ—st In their mouth and in their tails Like the Serpent Amphisbaena that hath a head to do hurt at both ends Perhaps the Turks perfidy is here pointed at they keep leagues no longer then standeth with their own profit Verse 20. 1 Cor 10.10 That they should not worship devils As all idolaters do The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius glad to be worshipped in an idol as he was by Israel in a calf Verse 21. Mathâ—ol in Dioscorid Neither repented Being stupified as those Asses in Hetruria that feed upon hemlock They that make them are like unto them See Isa 44.17 CHAP. X. Verse 1. Come down from heaven NOt from the bottomlesse pit as Antichrist that opposite to Christs unction and function Clothed with a cloud Not yet so clearly to be seen and enjoyed by his as when he shall come in the clouds A rain-bow upon his head The effect of the Sun shining against a cloud and is Nuncius foederis serenitatis the Angel of Gods Covenant and of fair weather His feet as pillars of fire His meanest members stand out the hotest persecutions Verse 2. A little book open The Bible translated and explained It is called a great roul written with the pen of a man that is Isa 8 1. Deuâ— 30.11 clearly that the simplest of men may conceive it But it is little in comparison of the volumes of School-Doctours and Popish-Decretals wherewith the world was pestered when the Bible lay locked up and obscured We may well say of it as S. Bartholomew quoted by Dionysius said of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in sundry respects it is both a little and a great Book He set his right-foot upon the sea As Lord of sea and land maâ—gre all heretikes and Antichrists that sought to throw him out of possession Neither the beast that ariseth out of the sea Chap. 13. nor the other that ariseth out of the earth shall be able to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. As when a lion roareth Gr. Loweth like an Oxe mugit for rugit See here an oxe in a lion mildenesse mixt with fiercenesse Satis est prostrasse leoni This lion preys not upon the prostrate Non mihi placet vindicta sed victoria said Caesar So may Christ say I seek not revenge but victory Seven thunders uttered their voices As the eccho of Christs loud voice No sooner had he spoken but great was the company of preachers sons of thunder who should speak powerfully Psal 68.11 prophesie and cry down superstitious worships and hereticall doctrines before peoples Nations tongues and Kings vers 11. of this Chapter This was fulfilled in Wicliffe Husse Luther Lambert and other heroicall Reformers Conter Amos 3.7 8. Verse 4. Had uttered their voices Not audible only Diâ—stiuâ— but articulate so as that John heard and was much affected Nescio quid divinum in auscultatione est there is no small efficacy in a lively voice to work upon the heart In Demosthene aliquid dâ—est Demosthenis quandò legitur non auditur Val. Max. Seal up these things viz. Till the time appointed See Dan. 8.26 and 12.9 Or for that the things were the secrets of Gods kingdom Math. 13. not fit or possible to be revealed 2 Cor. 12.4 Verse 5. Lifted up his hand And so swore solemnly Gen. 14 22. Numb 14.30 Ezek. 20 5. Because it seemed improbable if not impossible that ever Babylon should down Rome be ruined But all the judgements in the Revelation those of the seven seals seven trumpets and seven vials are still upon Rome Pagan Christian and Antichristian We may therefore conclude with that Emperour of Germany Frederike 2. Roma diu titubans varijs erroribus acta Câ—rruet mundi desinet esse caput Rome tottering long shall once be shattered And of the world shall cease to be the head Verse 6. That there should be time no longer i. e. The Beasts time shall be no longer but till the daies of the seventh trumpet which were shortly then approaching Or there shall be now no longer delay and protraction of time Verse 7. The mystery of God The conversion of the Jews called a mystery Rom. 11.25 the bringing in of the Gentiles fulnesse Ephes 3 3,4,6 the kingdome of the Saints of the most high Dan. 7.18 then when all the kingdoms of the world shall become the kingdoms of our Lord Jesus Christ Chap. 11.15 Verse 8. In the hand of the Angel which standeth This description of Christ is here purposely repeated that we may learn to trust in his power and flie to his wisdome as Agur did Pro. 30.1 2. for the understanding of divine mysteries Verse 9. Give me the little book Let Preachers ply the throne of grace if ever they will preach to purpose Bene orasse est bent studuisse said Luther Three things make a Preacher Reading Praier and Temptation He that will understand Gods riddles must plough with his heifer the Spirit which is not given but to them that ask it Alsted Châ—on 450 Ibid 267. Vide parcum in Gen. proâ—â—g And eat it up By reading and meditation Ministers must so devour and digest the holy Scriptures that as good Scribes they may draw out new and old for the use of the Church upon all occasions Jacobus de Voraginâ— was so called Quod esset veluti vorago bibliorum because he had as it were devoured the Bible So Petrus Comestor for the same reason Joannes Gatiâ—s a Sicilian was so well versed in the Scriptures and so great a Divine that he once said Si libri sacri perirent se per Dei gratiam restititurum That if the Bible were lost out of the world he could restore it Some thinke that Ezra did so after the Babylonish captivity but I cannot think so Verse 10. Sweet as honey The word is so to the spirituall palate whereas to the carnall it relisheth no better then the white of an egg or a dry chip Luther said He would not live in Paradise without the word At cum verbo etiam in inferno facile est vivere but with the word he could live even in hell it self See Ps 19.10 119.103 Jer. 15.16 Tom. 4. 〈◊〉 My belly was bitter By reason of the trials and tribulations that usually follow upon the faithfull preaching of the Word Opposition is Evangelij genius saith Calvin And Praedicare est nihil aliud quam derivare in se furorem mundi saith Luther To preach is to get the ill will
as holy Priests With golden girdles Here an Interpreter gives this note M. Bernard That they which are leud and vicious though never so wise politike rich and valiant shall not be Gods instruments to plague Antichrist and his kingdom This their priestly apparel sheweth also how that these Angels come forth in the Churches cause and for her sake without any other by and sinister respect Verse 7. And one of the four beasts The faithfull Pastours by their divine discourses of the pure worship of God the intolerable tyranny of Antichrist c. stirre up the spirits of Gods servants to set them selves against that man of sinne and to execute upon him the judgement written This honour have all his Saints Psal 149. ult Seven golden vials Vessels of large content but narrow mouths they pour out slowly but drench deeply and distill effectually the wrath of God Full of the Wrath of God Filled out of the cup of his wrath mentioned in the former Chapter Verse 8. And the Temple was filled This shews that God graciously approves and miraculously protects the reformed Churches See Exod. 40.34 35. 1 King 8.10 So he did the Hussites in Bohemia All Germany was up in arms against them Actum jam de Hussitis videbatur Verùm Germani nondum viso hoste Panico terrore perculsi diffugerunt saith the Historian And when things seemed to be in a desperate condition the Germans smitten with a panick terrour fled all away before they had looked the enemy in the face How wonderfully is Geneva preserved in the midst of many mighty enemies What should I speak of Rochel relieved and Leiden rescued both from heaven We of this Nation have lately seen as much of Gods glory and power in our Temple as ever did any Till the seven plagues No Anticristian could understand the end of the present plagues till eaten into a better minde Vexatio dat intellectum CHAP. XVI Verse 1. Go your waies A Proof of the divine calling of the Ministers of the Gospel Pour out the vials See the Note on Chap. 15.7 Vpon the earth Upon Antichrist and his adherenrs Roma facta est ex aurea ferrea ex ferrea terrea said one of her own favourites Verse 2. And the first went They went not all at once Note the patience of God waiting mens return unto him Verse 2. Vpon the earth Antichrists foot-stool his branded slaves A noisome and grievous sore The French disease say some the devils disease say others viz. Spite and envy at the Reformation wrought in Bohemia Germany England c. upon the discovery of the Papists hypocrisie and filthines Verse 3. Vpon the sea The Popish Councel called a Sea from the concourse thereunto from all parts that of Trent especially with their deadly decrees making the traditions of the Church the rule of faith c. Died in the sea As the fishes of Jordan do as soon as they fall into the Mare mortuum and as the fishes in the river Nilus did when the waters thereof were turned into bloud Verse 4. Vpon the rivers c. The persecutours and impostours the Jesuites especially who have lately added twelve new Articles by the authority of Pope Pius 4. raised out of the Councel of Trent and added to the Nicen Creed Seâ— these â— Arâ—ic in thâ— epâ—st prâ—fix 〈◊〉 B Iewels works to be received with others as the true Catholike faith to be believed by as many as shall be saved And those that receive them not are not suffered to live amongst them This is worse then the six Articles in Henry the eighths time that whip with six cords as they cald it Verse 5. The angel of the Waters The same that poured forth his vial upon the waters vers 4 Thou art righteous God 's judgements are sometimes secret Justin l. 1. Val. Max. Act. and Mon. Camden See the Mirrour or Lookâ—â—â—-giassè both sor Saints and sinners set forth by my most loving and highly honoured friend M. San. Clark Pastour and Preacher of the Word at Bennet-Fink London unto whom not only Fâ—give thanks for his help in this publicatioÌ„ but also all the Churches that shall get good thereby alwaies just and so to be acknowledged We shall one day see the reason of all and say as Jehu did 2 King 9 36. Verse 6. For they have shed As Minerius that monster the cruell Duke of Alva bloudy Bonner the Guises and other of the Popes Champions Thou hast given them bloud to drink As Tomyris dealt by Cyrus the Parthians by Crassus the Romans by those Jews that cried out His bloud be upon us c. as our laws do by the Priests and Jesuites and those that receive them proceeding against such as are traitours to the State The putting out of the French Kings eyes who promised before with his eyes to see one of Gods true servants burned The death of Charls the 9 of France authour of the Parisian massacre by exceeding bleeding at sundry parts of his body who seeth not to be the just hand of God upon them This Charles beholding the bloudy bodies of the butchered Protestants in that execrable massacre and feeding his eye upon that wofull spectacle breathed out this bloudy speech Quam bonus est odor hostis mortui How sweet is the smell of a 〈◊〉 enemy and shortly after breathed out his accursed soul Inter horribilium blasphemiarum diras saith the Historian tantum sanguinis vim projiciens c. after the Beza had fore-warned him but in vain by that verse Tu vero Herodes sanguinolente time So Julian Attilas Felix of Wartenburg Henry 3. of France stabbed in the same chamber wherein he then being Duke of Aniou had contrived the French Massacre So let thine enemies perish O Lord. Talia quisque luat qualia quisque facit Verse 7. And I heard another That in the mouth oâ— two witnesses this truth might be established Let God be justified and every mouth stopped Out of the altar Under which lìe the souls of those that were slain for the testimony of Jesus Chap. 6. Verse 8. Vpon the Sun The Popes supremacy say some the Scriptures say others by the light whereof they are laid open to the world dancing naked in a net and yet not seeing their own nakednesse Act. and Mon. fol. 1657. as Mr Philpos Martyr told Chadsey and by the dint whereof Hâ—s 6.5 God smites the earth Isa 11.4 that is the consciences of these Popelings glued to the earth He even hews them by his prophets and slaies them by the words of his mouth Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And men were scorched Or parched scalded roasted This is by accident in regard of the Scriptures for the Lord speaketh peace to his people and his word is good to those that are good Orig. in Num. Homil. 27. Mic. 2.7 But as Origen saith of devils so may we say of Papists there is no greater torment to them then the Word of
in London he ever heard of in nine years And that ye receive not of her plagues Musculi ruinis imminentibus praemigrant aranei cum telis primi cadunt saith Pliny Plin l 8 c. 28. Mice will haste out of an house that is ready to drop on their heads and spiders with their webs will fall before the house falleth Cerinthus the heretike coming into the Bath where S. Iohn was washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 4. c 14. the Apostle sprang or leapt out of the bath saith Eusebius as fearing lest being found in his company he should partake of his plagues It is dangerous conversing with wicked men 1. For infection of sin 2. For infliction of punishment Ambrose closing up the story of Ahab and Iezabels fearfull end fitly saith thus Fuge ergò dives bujusmodi exitum sed sugies hujusmodi exitum si fugeris hujusmodi flagitium Fly therefore O rich man A mb de Nab. Jezrael c. 11. such an end as Ahab had by shunning such evils as Ahab did Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For her sins have reached Gr. Have followed thick or been thwacked one upon another thick and threefold as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there hath been a concatenation or a continued series of them Others reade Her sins are glewed and souldered together or they cleave and are glewed to heaven Matthew Paris speaking of the Court of Rome saith Hujus faetor usque ad nubes fumum teterrimum exhalabat Her filthinesse hath sent up a most noisome stench to the very clouds of heaven as Sodoms did therefore shall Babel the glory of kingdoms be as the destruction of God in Sodim and Gomorrah Isa 13.19 Verse 6. Double unto her double This is spoken to the good Kings that shall sack Rome that they do the Lords work thorowly not sparing Agag as Saul did to the losse of his kingdom not dismissing Benhadad as Ahab did to the losse of his own life Verse 7. She hath glorified her self As mother of Churches Queen of Nations Steuchus one of her Parasites saith That Kings have but the use and administration of their Kingdoms the right and property belongs to her Pope Boniface wrote thus to Philip the Fair King of France Volumus te scire te in temporali spirituali nobis subjacere c. Contra sentientes pro insanis habemus We would ye should know that ye are to be subject unto us both in temporals and spirituals and that none that are in their right mindes can be otherwise minded The King thus answered him again Sciat tua maxima fatuitas c. Alsted Chron. 359.395 I would your singular Foolishnesse should know that I acknowledge no such subjection c. It was tartly and trimly replied by one Leonard to Rustandus the Popes Legat claiming all the Churches here in England to be the Popes Omnes Ecclesias Papae esse tuitione non fruitione deâ—â—â—sione non dissipationâ— That if the Pope had such right to all Churches it was to defend them Jac Rev. de vit Pontif p 178. not to devour them Verse 8. Therefore shall her plagues Security ushereth in destruction God shall shoot at such with an arrow suddenly and fetch them off as he did the rich fool Luk. 12. Come in one day To confute their fond conceit of an eternall Empire See the like Isa 48.9 When the warres began in Germany anno 1619. it was reported that a great brasse Image of the Apostle Peter that had Tu es Petrus c. Thou are Peter and upon this Rock will I build my Church engraven about it standing in Saint Peters Church at Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of that sentence was left legible save these words Aedificabo Ecclesiam meam I will build my Church This was ominous to that tottering title of Rome and might have taught the Popelings That God is about to build his Church upon the ruines of their worm-eaten title The Lord thereby see med to say the same unto them Ezek. 7.6 that once he did to Israel by Ezekiel An end is come the end is come it watcheth for this behold it is come Sed surdis fabulam This hath been long and loud rung in their ears but they will not be warned Death That is Warre that deadly evil called an evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 45.7 I make peace and create evil that is Warre a wofull evil that hews its way thorow a wood of men in a minute of time from the mouth of a murdering-piece and causeth thousands to exhale their breath without so much as Lord have mercy upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And mourning For the losse of dead friends And famine The usuall concomitant of war in sieges especially See the Note on Rev. 6.5 For strong is the Lord Full able to effect it seem it to Babels brats never so improbable or impossible Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall bewail her and lament As with the voice of Doves tabring upon their brests Naâ—um 2.7 The chief of these mourners shall be the Spaniard likely who yet hath no such great cause In respon Apol. 〈◊〉 Card Colum. if he look well about him for he is yearly excommunicated by the Pope for detaining from him the Kingdome of Sicily as Baronius witnesseth It were to be wished that he would intimate his Predecessour Charles the fifth who upon a displeasure conceived against Pope Clement the eighth Scultet Annal. Dâ—â—adâ—â— l. p. 2. abolished the Popes authority thorowout all Spain Exemplo ab Hispanis ipsis posteritati relicto posse Ecclesâ—asticam disciplinam â—itra nominis Pontifiâ—ij authoritatem conservari saith mine authour i. e. The Spaniards themselves setting forth to the world That the Church may be governed without the Popes authority Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atnâ—â—aeâ—â— l. 13 Standing afarre off As fearing their own safety they will not venture themselves for an old withered harlot that is now Lais-like ready to be extinct in the last act of her uncleannesse For in one hour God will make short work of it when once he begins Rom. 9.28 This should be an 〈◊〉 to Christian Princes and States to set upon the service The Pirats war was Incredibili celeritate temporis brevitate confectum saith Austin soon dispatcht Aug. de civ Dei so shall this Verse 11. And the merchants of the earth The Popes Indulgencers and other officers of his Exchequer John Manl. loc com p. 49 â— What huge sums of money did Tecelius and his companions rake together out of Germany The Pope had yearly out of England above nine tuâ—s of gold Polydor Virgil was his Collectour of the Peter-pence here Otto one of the Popes Muscipulatores Mice-catchers as the story cals him departing hence left not so much money in the whole Kingdom
as he either carried with him or sent to Rome before him It was truly and trimly said by Pope Innocent 4. Vere enim hortus deliciarum Papis fuit tum Anglia puteus inexhaustus England was then a gallant garden to the Pope and a well-spring of wealth that could not be drawn dry For no man buyeth their merchandize Men shall see further into their fopperies and knaveries then to endure to be any longer gulled and cheated William of Malmsbury began to groan long since under the grievance Romani hodiè saith he auro trutinant justitiam pretio venditant canonum regulam The Romans now-adaies sell justice sacraments masses dispensations benefices all Mantuan comes after and cries out vaenalia nobis Templa sacerdotes altaria sacra coronae Ignis thura preces coelum est vaenale Deusque Temples Priests altars rites I tell no tale Crowns sacrifices heaven and God are set to sale The Leaguers here for the liberty of the Kingdome in the daies of King John drove Martin the Popes publican out of the Land Iac. Revius the King also cursed him grievously at parting Lib. 3 de pour Rom c. 〈◊〉 with Diabolus te ad inferos ducat perducat But now much more then ever these merchants want Chapmen as Bellarmine sadly complains Their markets are well fallen their Euphrates much dried up Verse 12. The merchandise of gold All this is taken out of Ezekiel 27. All countreys have catered and purveied for the Pope who hath had it either in money or other commodity but money answered all things Thyne-wood A wilde kinde of Cedar very sweet and sound for it will not easily rot Verse 13. And Cinnamon Galen writes that in his time cinnamon was very rare and hard to be found Lib. 1. Antido â— except in the store-houses of great Princes And Pliny reports That a pound of cinnamon was worth a 1000 denarij that is 150 crowns of our money And chariots Or Sedans as we call them And the souls of men Tecelius the Popes pardon monger perswaded the people in Germany that whosoever would give ten shillings Act. and Mon. fol. 771. should at his pleasure deliver one soul out of the pairs of purgatory and as soon as the money rang in the bason that soul was set at liberty But if it were one jot lesse then ten shillings it would profit them nothing This gainfull gullery Luther cried down with all his might and so maâ—red the Market This gave occasion to that saying of Erasmus whom when the Electour of Saxony asked Why Luther was so generally hated He answered Scultet Annal. dec â— for two faults especially he hath been too-busie with the Popes crown and the Monks paunches Verse 14. And the fruits Those first ripe fruits Mic. 7.1 greedily desired and bought up at any rate by the richer and daintier sort of people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which were dainty and goodly Gr. Fat and fair liking pleasant to the eye as well as to the taste confections suckets sweet-meats second and third services Verse 15. Which were made rich by her By their fat benefices Commendams Spec. Europ golden Prebendaries some one yeelding ten or twenty thousand by the year The Archbishoprick of Toledo is worth an hundred thousand pounds a year which is a greater revenue then some Kings have had What a vast estate had Wolsey gotten Act. and Mon. So that rich and wretched Cardinal Henry Beauford Bishop of Winchester and Chancellour of England in the raign of Henry the sixth who asked Wherefore should I die being so rich c. Verse 16. With gold and precious stones All these avail not in the day of wrath Neither need we envy wicked men their plenty it is their portion all they are like to have The whole Turkish Empire is nothing else saith Luther Nisi panis mica quam dives pater familias projicit canibus a crust cast to the dogs by God the great housholder I have no stronger argument said the same Luther against the Popes kingdom Quam quòd sinc cruce regnat then this that he suffereth nothing Surely there 's the more behinde there will be bitternesse in the end no doubt Verse 17. So great riches is come to nought Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is desolated or become a wildernesse Petrarch writeth that in the treasury of Pope John 22. were found by his heirs two hundred and fifty tuns of gold And of Boniface 8. it is recorded That he was able to shew more money then all the Kings in Christendome And every ship-master i. e. Cardinall Patriarch Archbishop though but titular and imaginary without jurisdiction as are the Patriarchs of Constantinople Antioch Jerusalem and Alexandria which the Pope successively consecrates ever since the holy Land and the Provinces about it were in the hands of Christian Princes anno 1100. so loth is the Pope to lose the remembrance of any superiority or title Spec. Europ that he hath once compassed And all the company The Cardinals and Arch-bishops train and retinue those in office especially What a pompous family kept Wolsey consisting of one Earl nine Barons Rex Platon p. 26 very many Knights and Esquires and others to the number of four hundred And sailers Bishops Abbots Priors c. And as many as trade by sea All the Clergy the Jesuites especially without whose lusty help saith one S. M Brightman Peters fish-boat had stuck in the sand and had rushed against the rocks long since Verse 18. What City is like unto this q. d. Who would ever have thought we should ever have seen this dismall day of Romes destruction It was wont to be said Roma cladibus animosior Rome is unconquerable The Pope wrote once to the Turk that threatned him Niteris incassum Petri submergere navem Fluctuat at nunquam mergitur illa ratis Verse 19. And they cast dust As men willing to be as far under ground as now they were above ground Having lost their livelihood they had little joy of their lives All that had ships in the sea All Church-men i. e. All for the most part some of them have little enough Sanders was starved Stapleton was made professour of a petty University D Featly his Trans explod scarce so good as one of our free-schools On Harding his Holines bestowed a Prebend of Gaunt or to speak more properly a Gaunt Prebend Allin was commonly called the starveling Cardinal c. Verse 21. Thou heaven i. e. The Church on earth And ye holy Apostles c. i. e. Ye Pastours and Teachers who as ye have been most shot at by her so now you are specially called to triumph over her Psal 58.11 Verse 21. And a mighty Angel For further assurance a sign is added and an allusion made to Jer. 51.63 And here it is easie to observe a notable gradation an Angel a strong Angel taketh a stone M. Forbes and a great stone
of them as he did of the Waldenses Hussites Huguenots Professours in Germany Netherlands Ireland England c. He hath laid about him lately to purpose Besides those seas of Christian bloud shed by the Turk since the thousand years expired Verse 8. Gog and Magog That is Pope and Turk saith Aretius the Pope a covert enemy to Christ the Turk an overt Ezek 38. 35. or open enemy as Gog and Magog signifie These are set forth by Ezekiel as the last enemies of Gods people before Shiloh came and presently after their utter overthrow the state of the City and Temple is notably described So after the Pope and Turk in that last great battle at Armageddon routed and foiled the new Jerusalem is in the following Chapters excellently pourtraied and depainted that being a speciall type of this Verse 9. And they went up As a sloud Ezek. 8.9 16. And compassed As resolved that none should escape them Ps 118.11 12. 2 King 6.14 15. 35.1 The camp of the Saints The Church militant And the beloved City The new Jerusalem Cap. 21.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dearly beloved of Gods soul Jer. 12.7 or Gods dearly beloved soul as the Septuagint render it For present the Turk is the bridle that holds in the Pope with all his followers from any universall proceeding against the Protestants who herein are greatly advantaged above them in that their opposites lie between them and the Turk or in that their countreys coasting so much as they do toward the North as Denmark Swethland c. are out of his way Spec Eurâ—p and no part of his present aim Italy is the mark he shoots at And when once he shall rise against the true Church fire from heaven shall devour him Verse 10. And he devil This Mr Brightman interprets of the Turk called here the devil because instigated and set awork by the devil Albeit another learned Expositâ—ur is of opinion that by the fall of the Beast and conversion of the Jews the Turks and other States of the East shall be brought to imbrace the Gospel being first taught thereto by some notable foil What to think of this I know not but cannot but like well of Diodates note upon the fourth verse of this Chapter that in all this prophecy it is better and more sure to expect and stay for the explication by the event then to give it without any certain ground And shall be tormented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Racked the devil and the damned have punishment without pity misery without mercy sorrow without succour crying without comfort mischief without measure torments without end and past imagination For ever and ever This is as another hell in the midst of hell and forceth them to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever not ever Lord. Whereto conscience answereth as an eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever ever Hence that dolefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe and alas for evermore Verse 11. And I saw a great white throne A lively description of the last Judgement to shew that henceforth since the last great battle the new Jerusalem should have no disturbance till Christ comes to judgment From Whose face the earth c. To shew either his terriblenes or their renovation 2 Pet. 3. 12. Rom. 8.21 Verse 12. Small and great It is the common opinion that men shall rise again in that tall and goodly stature of body wherein Adam was created or at least in that vigour of age that a perfect man is at about 33. years old each in their proper sex And hereunto some think the Apostle alludeth Ephes 4.13 But M. Brightman holds that in the resurrection every one shall appear in that stature in which he departed out of this life and that the contrary opinion doth manifestly contradict this Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the books were opened The books of conscience saith Origâ—n of the Scriptures saith Augustine of both say I for according to law written shall the Judge passe sentence the conscience either accusing or excusing The book of life That Gods elect may be seen and known God neither needeth nor useth books to judge by but this is spoken after the manner of men Mordecais name was registred in the Chronicles of Persia Tamâ—rlane had alwaies by him a Catalogue of his best servants and their good deserts Turk â—ist 22â— which he daily perused Verse 13. And the sea Those that perished in the waters and those whose ashes were scattered upon the waters as John Husses whom after they had burnt they beat his heart with their staves and cast his ashes into the river But there is a substance of the Saints bodies preserved by a secret influence from Christ their head and their dust is precious Verse 14. And death and hell There shall be an utter end of all evils and enemies nothing left to disquiet the Church She shall see them afar off as Lazarus did the rich man and be able to say of them as she did of her accusers Joh. 8. they are all gone Verse 15. And whosoever As those Priests were cashiered that could not prove their pedegree Ezr. 2.62 63. CHAP. XXI Verse 1. And I saw a new heaven NEw for form and state but the same as afore for matter and substance as an old garment translated is called a new one and as who so is in Christ is a new creature Passed away i. e Where purged from their vanity and defilements And there was no more sea i. e. Trouble and tumult The sea is of it self restlesse and oft tossed with storms and tempests Isa 57.20 As for the element of water it shall remain probably as earth air and fire doc Andreas thinks there shall be no more sea Verse 2. The holy City The Church in glory saith Diodate The Church wayfaring and warfaring saith Brightman whose interpretation of this text Nititur conjecturâ optabili magis quâm opinabili saith Pareus As a bride adorned c. Bishop Ridley the night before he suffered invited his hostesse and the rest at Table to his marriage for said he to morrow I must be married Some other Martyrs went as merrily to die as ever they did to dine Verse 3. And I heard a great voice To confirm the vision left it should be thought a delusion Behold the tabernacle His specially presence both of grace and glory is with his elect See Ezek. 37.27 28. He will dwell with them He will ind well in them 2 Cor. 6.16 See the Note there The enjoyment of God is heaven it self therefore God is called heaven I have sinned against heaven Verse 4. And God shall wipe away As mothers do their childrens tears Sorrow and sighing shall flee away Baâ—a shall be turned into Berachah sighing into singing misery into majesty as Qu. Elizabeth was exalted from a prisoner to a Princesse and as our Henry 4. was