crown of gold round about it To insinuate thus much saith one that we must be like the Ark of the Covenant being builded and reared up still toward the mark not only when the Lord seedeth us with the sweet Manna of his mercy but also when he afflicteth us with the sharp rod of his correction and alwaies keep the Tables of the Testament which are the Commandments that by saith in Christ who is the propitiation for our sins we may obtain the golden crown of eternall life Verse 5. And over it the Cherubims The Ark covering the Law within it the Mercy-feat upon it and over them two Cherubims covering one another All these set forth 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 patern of Gods unsearchable wisdome and goodnesse Verse 6. Were thus ordained Gr. Prepared sitted finished by the hand of the artificer and therefore called worldly in a good sense ver I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. For the errours Cr. The not knowings of the people Those errours that they could not help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet must else have answered for Ignorat sanè improbus omnis saith Aristotle Ignorance is the source of all sin the very well-spring from which all wickednesse doth wooze and issue What will not an ignorant man doe who knows not but he may doe any thing The dark places of the earth are full of the habitations of emâ—lâ—y Psal 74.12 Christ therefore expiated the ignorances of his people Verse 8. The way into the holiâ—st That is into heaven typified thereby Was not yet made manifest In regard of performance and that evidence of saith and doctrine that is held forth under the Gospel The mystery of Christ was manifested piece meal and parcel-wiâ—e Heb. 11. Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was a figure Gr. A Parable that is such a from of service as intimated some greater matter then to the sense appeared and called upon the people to look thorow the type to the truth of things thorow the history to the mystery Verse 10 Till the time of reformation Gr. Of direction or correction that is Evangelicall and spirituall worshâ—p that shall take place in the Church till the times of the restitution of all things shall come at the last day Act. 3.21 Verse 11. Of good things to come i.e. Of spirituals that were expected as things to come when Christ came with a Cornu-copia a horn of salvation in his hand The Latines call prosperous things Res sioundâ—s things to come A more perfect tabernacle i. e. His humane nature not made with hands 107 of this building that is not by the power of nature by the ordinary course of generation Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither by the bloud of calves As the Leviticall high Priest did ver 7. Having oâ—tained Gr. Having found See Rom. 4.1 The Latines also use invenire for acquirere to finde for to obtain See also Mat. 16.25 Christ overcame by suffering and by his own bloud purchased his Church as an Acheldama or field of bloud Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—or itâ—lu ciny cat carb nâ—s extiâ—â— perâ—nsti sunt The ashes of an heiser Gr. Ashis and cinders mâ—xt together as a monument of Christs most base and ut most afflâ—ctions and of our justification and sanctification thorow faith in his name Sprinkling the unclean With an hysop-bunch to note That none can have comfort either by the merit or spirit of Christ without true mortification Verse 14. By the eternall spirit That is By his deity called the Spirit of holinesse Rom. 1.4 and the spirit 1 Tim. 3.16 that gave both value and vertue to his death both to satisfie and to sactifie Purge your conscience This is that eternall redemption vers 12. From dead Works The most specious performances of unregeneraoe persons are but dead works because they proceed not from a principle of life and have death for their wages Rom 6. A will written with a dead mans had can hold no law God will be served like himself Verse 15. For the redemption Here he sheweth the reasons why it was needfull that Christ should enter by his own bloud verse 12. scil to expiate our sinnes and to possesse us of heaven Verse 16. For where a testament is See the Note on Chap. 8.6 Here the testatour is Christ heirs the Saints legacies the gifts of the spirit Executour the holy Ghost wintnesses Apostles Martyrs c. Verse 17. Whiles the Testatour liveth For it is in his power to alter it at his pleasure as reason requireth Our Henry the second first crowned and then cast off his eldest son Henry not suffering him to be what himself had made him Verse 18. Was dedicated Or initiated to holy use Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16.15 16. Verse 19. He took the bloud See Exod 24 8. And sprinkled both the book which as it seemeth was laid on the Altar to be sanctified thereby the very book of cod is sprinkled with the bould of Christ that it may be opened and of use to the faithsull Verse 20. Saying This is the bloud c. A tropicall and sacramentall expression whereunto our Saviour seemeth to allude in those words of his This Cup is the new testament in my bloud c. The Sacraments of the old testament had a resemblance unto the New but that was for works of the Law this is for remission of fins Verse 21. He sprinkled with bloud This sprinkling had a fore-shadowing of sprinkling of the bloud of Jesus Christ 1 Peter 1.2 Isaiah 52.15 by his finger that is by his Spirit Luke 11.20 with Matthew 12.28 Verse 22. Purged With bloud Which yet of it self impureth and fouleth Verse 23. But the heavenly things Those spirituall good things set forth by the types of the Law Or the Church under the Gospel called Ierusalem that is above c. Verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To appear in the presence As a Lawyer appears for his client opens the case pleads the cause and it is carried Verse 25. Not that he should offer As Popish Masse-mongers will have it Eamus ad communâ—m errorem said Domitius Calderinus to his friends when they perswaded him to goe to Masse Anno Domini 1442. Let us go to the common errour Verse 26. To put away sin To abrogate it Heb. 1.18 to binde it in a bundle seal it up in a bag Dan. 9.24 cast it behinde him as cancelled obligations Mic. 7. blot out the black hand-writing with the red lines of his bloud drawn over it Verse 27. But after this the judgement Every mans deaths-day is his doomsday Many of the Fathers held that mens souls were not judged till the last day Which opinion is as contrary to Purgatory for which Bellarmine alledgeth it as the truth Verse 28. The second time
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
a Tent-maker elegantly compares mans body to a Tent. Plato also in his dialogue of death calleth the body a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a buiding of God The Ark transportative till then was setled in Solomons temple So shall the soul be in heaven As when one skin fals off another comes on so when our earthly tabernacle shall be dissolved or taken down we shall have a heavenly house The soul wears the body as a garment which when it is worn out we shall be clothed with a better snit we shall change our rags for robes c. Itaque non plangimus sed plandimus quando vitam claudimus quia dies iste non tâ—m fatalis quam natalis est Verse 2. For in this That is in this tabernacle of the body We groan earnestly As that Avis Paradisi Macrob l. 1. c. 11. which being once caught and enraged never leaves sighing they say till set at liberty The Greeks call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls bond and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souls sepulchre To be clothed upon By a sudden change and not to die at all as 1 Thess 4.17 1 Cor. 15.51 52. Quis enim vult mori prorsus nemo Death when it comes will have a bout with the best as it had with Hezekiah David Jonas others For nature abhors it and every new man is two men But when a Christian considers that non nisi per angusta ad augusta perveniatur that there 's no passing into Paradise but under the flaming sword of this Angel death that standeth at the Porch that there 's no coming to the City of God but thorow this straight and heavy lane no wiping all tears from his eyes but with his winding sheet he yeelds and is not only content but full glad of his departure As in the mean while he accepts of life rather then affects it he endures it rather then desires Phil. 1.23 Verse 3. If so be that c. q. d. Howbeit I know not whether we shall be so cloathed upon that is whether we that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be sound alive at Christs coming to judgement whether we shall then be found clothed with our bodies or naked that is stript of our bodies Verse 4. Do groan being burdened viz. With sin and misery whereof we have here our back-burdens M Bradford Act. and Mon. fol. 1492. And surely great shame it were as that Martyr said that all the whole creatures of God should desire yea groan in their kinde for our liberty and we our selves to loath it as doubtlesse we do if for the crosse yea for death it self we with joy swallow not up all sorrow that might let us from following the Lords call and obeying the Lords providence c. Might be swâ—llowed up of life Not as a gulf or fire swallows up that is cast into it but as perfection swallows up imperfection As the perfecting of a picture swallows up the rude draught as perfect skill swallows up bungling or manhood childehood not extinguishing D. Preston but drowning it that it is not seen Verse 5. He that hath wrought us Curiously wrought us in the lowermost parts of the earth that is in the womb as curious workmen perfect their choice pieces in private and then set them forth to publike view Psal 139.15 with Eph. â—19 Others expound it by Rom 9.23 The earnest of the spirit He saith not the Pawn but the earnest A pawn is to be returned again but an earnest is part of the whole bargain Verse 6. Therefore we are confident Not haesitant or halting as Hadrian the Emperour was and as he that cried out on his death-bed Anxius vixi dubius morior nescio quò vado I have lived carefully Plato I die doubtfully I go I know not whither Socrates also that wisest of Philosophers could not with all his skill resolve his friends whether it were better for a man to die or to live longer Cicero comforting himself as well as he could by the help of philosophy against the fear of death cries out and complains at length Nescio quomo do imbeâ—â—â—ior est med cina qudm morbus that the medicine was too weak for the disease It is the true Christian only that can be confident that his end shall be happy though his beginning and middle haply may be troublesome Psal 37.37 Whilest we are at home Or stay for a night as in an Inne A man that comes into an Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he can get a better room he will if not he can be content with it for saith he it is but for a night So it should be with us Verse 7. For we walk by faith Which puts our heads into heaven sets us on the top of Pisgah with Moses and therehence descries and describes unto us the promised Land gives us to set one foot afore-hand in the porch of Paradise to see as Stephen did Christ holding out a Crown with this inscription Vincenti dabo Not by sight Sense corrects imagination reason sense but faith corrects both thrusting Hagar out of doors when haughty and haunty grown Verse 8. And willing rather Death is not to be desired as a punishment of sin but as a period of sin not as a postern gate to let out our temporall but as a street door to let in eternall life To be present with the Lord This Bernard calleth Repatriasse Plotinus the Philosopher could say when he died Bern de morte That which is divine in me I carry back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 139. to the Originall divine that is to God But whether this man beleeved himself or not I greatly doubt Verse 9. Wherefore we labour Our hope of heaven maketh us active and abundant in Gods service The doctrine of assurance is not a doctrine of liberty but the contrary 1 Joh. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make it our ambition faith the Apostle here to get acceptance in heaven waiting till our father shall call us home and passing the time of our sojourning here in fear 1 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Saints have their commotation upon earth their conversation in heaven Verse 10. For we must all c. This great assize will not be such an Assembly as that of Ahashuerosh of his Nobles Princes and Captains only nor such as the biddings of rich men to their feasts of their rich neighbours only Luk. 14.12 but like the invitation of that housholder that sent his servants to compell all to come in On that day Adam shall see all his nephews together Appear before c. Beâ—aid open and have all ript up Our sins that are now written as it were with the juice of lemmons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall then by the fire of the last day be made legible And as
five away Isa 35.10 Verse 9. This is a faithfull saying And yet who hath believed our report The promises are good free-hold and yet little looked after Godlines hath but cold entertainment because she lives much upon reversions Verse 10. For therefore Because godlinesse hath so much happinesse laid up in the promises vers 8. and there is so much certainty of the performance of those promises therefore we both do and suffer 1 Cor. 15 58. Finis edulcat mediae Who is the Saviour of all men Not of eternall preservation but of temporall reservation For every man should die the same day he is born the wages of death should be paid him presently but Christ begs wicked mens lives for a season saith one Sin hath hurled confusion over the world brought a vanity on the creature And had not Christ undertaken the shattered condition of the world to uphold it it had fallen about Adams ears saith another Divine Specially of those that believe Who therefore are in a special manner bound to observe and obey him Among the Romans they that were saved were wont to crown him that saved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Polybâ— 6. and to honour him as a father all their daies We must also set the crown upon Christs head Cant. 3.11 and obey this everlasting father Isa 9 6. Verse 11. These things command and teach Teach the tractable command the obstinate lay Gods charge upon all Verse 12. Let no man despise c. But how should I help it Might he say The Apostle answereth Be thou an example to the beleevers a patern of piety For holinesse hath honour wisdome maketh the face to shine naturall conscience cannot but stoop to the Image of God where ever and in whomsoever it discerneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat epist ad Magnes saith Ignatius Youth seasoned with the fear of God is not easily despised But be thou an example Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a thing as maketh the stamp upon the coyn Exemplis sciolâ bacâ—atate magis aedificant ministri quam concionibus Verse 13. Give attendance to reading First to reading and then to exhortation bringing as a good Scribe out of a good treasure new and old Father Latimer notwithstanding both his years and constant pains in preaching was at his book most diligently about two of the clock every morning A rare example Verse 14. Neglect not the gift Gods gifts grone under our disuse or misuse and God hearing gives them the wings of an Engle so that such may say as once Zedekiah did 1 King 22. â—4 When went the Spirit of the Lord from me to thee God dries up the arm and darkens the eye of idle and Idol shepherds Zech. 11.17 With the laying on of the hands A custome that came from the Church of the old Testament Gen. 8.14 Levit. 1.4 and 3.2 is laudably used to this day in the Ordination of Ministers but foolishly and sinfully abused by the upstart-Sectaries Verse 13. Meditate upon these things And so digest them turn them in succum sanguinem Let your heart fry a good matter that your pen may be as the tongue of a ready writer Ps 45.1 and not present crude and rude stuff When it was objected to Demosthenes that he was no sudden speaker but came ever to the Court after premeditation he answered Se si fieri posset dicturum non tantum scripta sed otiam sculpta Give thy self wholly to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Be thou in them totus in hoc sis It was Mr Perkins his Motto Verbi Minister es hoc age Thou art a Minister of the Word make it thy whole businesse Verse 16. Thou shalt beth save What an high honour is this to faithfull Ministers that they should be stiled Saviours in a sense So Job 33.24 Obad. 21. Jam. 5.21 CHAP. V. Verse 1. Rebuke not an Elder LAsh him not with the scourge of the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne plagam in â—ixeris as a puny-boy Jerk him not as the Pope did Henry 4. of France in the person of his Embassadour or as the Bishops and their shavelings did Henry the 2. of England till the bloud followed This is not civill usage for an Elder Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all purity Not with some only but with as purity for fear of the worst and least any impure motion therewhile creep into the heart unawares Verse 3. Honour widows indead That is such as are widows not by divorce but by the death of their husbands and losse of their children such as was Naomi Honour them that is take them into the Colledge of widows to be maintained at the Churches charge Verse 4. Let them learn first to shew Such any one is in truth as he is at home Ps 101.2 The hypocrites vertues as that of the Sarmatians run all outward Something he seems abroad but follow him home and you shall soon see what he it â— follow stage-plaiers into their thing-house where they disrobe themselves and then it will appear they are vile varlets Like unto this Apostolicall procept was thee of Chilâ— one of the wise men of 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern honestly a mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to requite their parents See the Note on Matthew 15.4 Verse 5. Trusteth in God Whereas while she had an husband and children she trusted over-much in them The Hemorroisse sought not to our Saviour till all her money was gone Zâ—ph 3.12 They are an afflicted poor people therefore they trust in the name of the Lord. Verse 6. Is dead while she liveth Cùm careat purâ mente cadaver agit Pamphilus in Terence saith the like of a light huswife Sanè hercle homo voluptati obsequens fuit dum vixit Saint Pauls Greek cannot well be rendered but by Terences latine and Terences latine cannot be well put into other Greek Verse 7. And these things give in charge Often inculcate and set on with a great deal of vehemency that religion suffer not Verse 8. But if any provide not That they may have Gaiusses prosperity Mentem sanam in corpore sano Though the Apostles meaning here is chiefly as touching bodily nourishment and outward accommodations Specially for those of his own house Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel took care of the welfare of his family and allies as Libanius testifieth Bishop Ridley was very kinde and naturall to his kinsfolk And the Lord Cromwell before the time of his apprehension Act. and Dson fol. 1559. Ibid. 1086. took such order for his servants that many of them especially the younger brethren which had little else to trust unto had honestly lest for them in their friends hands to relieve them whatsoever should befall him Verse 9. The wife of one man As Anna Luke 1.36 Such are held to be more modest to whom the thoughts of death hath been
shall be the finest prey the greatest sinners the sorest sufferers CHAP. XX. Verse 1. And I saw an Angel COnstantine the great the Churches male-childe Chap. 12. Having the key Not that key Chap. 9.1 but another A great chain The succession of Christian Emperours Verse 2. And he laid hold on the Dragon Chap. 12.7 9. He took him in a field-fight and since then till now we have heard little of him more then that he substituted the Beast Chap. 13. whose destruction being declared the prophecy returns to shew the judgment of the Dragon And bound him From the open slaughtering of the Saints as he had done by the Heathen Emperours for from molesting and mischieving of Gods people other wise he is not bound one hour Job 1. 1 Pet. 5.8 And how his vicegerent the Beast hath bestirred him during the thousand years who knows not A thousand years Hos explicare fatâ—or trepidè mâ— aggredi saith Pareus He begins the thousand at the destructiâ—n of the Temple anno 73. and so it ends in Pope Hildebrand who stept into that chair of pestilence anno 1073. Others begin it at the birth of Christ and end in Silvester 2. Others at Christs passion and end in Benedict 9. But they do best in my opinion that begin at Constantine and end in Boniface the 8. who is of his own said to have entered like a fox raigned as a Lion and died as a dog He excommunicated the French King and published this decree That the Bishop of Rome ought to be judged of none although he should carry innumerable souls with him to hell Verse 3. And cast him into the bottomlesse pit That is into the earth Chap. 12.9 12. Chap. 13.11 the earth is the bottomlesse pit out of which the Beast was raised by the Dragon Deceive the Nations The Gentiles by defending Gentilisme and hindering the course of the Gospel amongst them And after that the must be losed He must because God hath so decreed it for the glory of his own name in the defence of his people but destruction of his enemies As also that the devil may shew his malice which God can restrain at his pleasure Roger Holland Martyr said to Bonner This I dare be bold in God to speak which by his Spirit I am moved to say that God will shorten your hand of cruelty that for a time you shall not molest his Church And after this day in this place shall there not any be by him put to the fire and faggot Aâ—â— and Monâ—â— 852. And it proved so for none after the suffered in Smithfield for the testimony of the Gospel Verse 4. And they sat upon them Resting from former pâ—rsecutions and raigning in righteousnesse even here upon earth And judgement was given unto them That is say some the spirit or discerning between Christianity and Antichristianisme Or the clearing of the innocency and doing them right say others Or they had their chairs seats and consistories wherein they did both preach the Word and execute the Churches censure as some sense it And I saw the souls This makes against the Millenaries Souls raign not but in heaven there are the spirits of just men made perfect Heb. 12. Cotton his pouring out of the 7. vioâ—s p. 26. True it is as Mr Cotton well observeth that there are many devises in the mindes of some to think that Jesus Christ shall come from heaven again and raign here with his Saints upon earth a thousand years But they are saith he but the mistakes of some high expressions in Scripture which describe the judgments poured out upon Gods enemies in making way to the Jews conversion by the patern of the last judgment Thus he The souls here mentioned are the same I conceive that were seen under the Altar Revel 6.9 and doe cry How long Lord These are not capable of a bodily resurrection nor of an earthly raigne And they lived and raigned with Christ They that is those that sat on the thrones not they that were beheaded Lived and raigned as spirituall Kings after the same manner as they are Priests vers 6. for else there should be more Kings then Subjects With Christ It is not said with Christ upon earth this is an addition to the text or if the words did import a raigning upon earth yet this would not inferre an earthly raign for a thousand years in great worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures as some dream now a-daies The conceit I confesse is as ancient as Cerinthâ—â— the heretike and Pâ—pias scholar to S. John a man much reverenced for opinion of his holinesse but yet homo ingenij pertenuiâ— saith Eusebius not oppressed with wit Hierom and Augustine explode it as a Jewish fable and declare it to be agreat errour if not an heresie so do all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this day The Patrons of Christs personall raign upon earth Moses's choice p. 487. are Mr Archer and Mr Burroughes who tels us That if the opinion of some concerning Christs coming to raign here in the world before the day of judgement be not a truth he cannot make any thing of many places of Scripture as this place for one But if he cannot yet others can See an Answer to his and M. Archers chief Arguments in M. Baylâ— his disswasive from the errours of the times Chap. 21. p. 238. Verse 5. But the rest of the dead Dead in Baal-worship as Ephraim Hos 13.1 dead in sins as Sardis Rev. 3.1 Lived not again By repentance from dead works or they recovered not the life and immortality that is brought to light by the Gospel Vntill the thousand years Untill being taught better by Gods faithfull witnesses they abjured Popery This is the first resurrection From Romish superstitions M. Fox tels us Act. and Mon. fol 767. that by the reading of Chaucers books some were brought to the knowledge of the truth Verse 6. Blessed and happy is he The holy only have part in this resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are therefore happy or out of harms-way as the word signifies The second death hath no power For they are brought from the jaws of death to the joyes of eternall life where is mirth without mourning riches without rust c. But they shall be Priests See the Note on Chap. 1.6 They shall raign The righteous are Kings Mat. 13.17 compared with Luk. 10.24 Many righteous is the same with Many Kings See the Note on ver 4. A thousand years These thousand years begin saith Master Brightman where the former ended that is in the year 1300. whereby continuance thereof is promised for a thousand years forward among some of the Gentiles and how long it shall raign afterwards among the Jews he onely knows that knows all Verse 7. Satan shall be loosed i. e. Suffered to rise up in open rage against the open professours of the truth and to make havock
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
evil Verse 7. Is freed from sin Anacreon saith the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is the accomplishment of mortification It doth at once what death doth by degrees Herbs and flowers breed worms which yet at last kill the herbs and flowers So sinne bred death but at last death will kill sin A mud-wall whiles it standeth harboureth much vermine which when it falleth flee away So doth corruption when once these cottages of clay fall to ruine Verse 8. We shall also live Then we are said properly to live when our regeneration is perfected in heaven To live here is but to lie a dying Verse 9. Death hath no more c. Christ being life essentiall swallowed up death in victory as the fire swalloweth up the fuell and as Moses his serpent swallowed up the Sorcerers serpents Verse 10. He died unto sinne That is To abolish sinne as Chap. 8.2 Verse 11. Reckon ye also By faith reason and reckon your selves wholly dead in and through Christ who once died perfectly to sin as a common person Verse 12. Let not sin therefore As if the Apostle should say we preach purity and not liberty as the adversary suggesteth v. 1. of this Chapter with Chap. 3.8 Verse 13. Vnto sinne As Satans Generall who hath his trenches 2 Cor. 10.4 His Commanders as here and his fighting souldiers 1 Pet. 2.11 His weapons as here Verse 14. Sinne shall not have dominion Rebell it may but raign it shall not in any Saint It fareth with sin in the regenerate as with those beasts Dan. 7.12 they had their dominion taken away yet their lives were prolonged for a season and a time Ye are not under the Law i.e. Under the rigour irritation curse of the Law Quatenùs est virtus peccati Verse 15. Shall we sinne because c. Some Antinomian Libertines would perswade men That God is never displeased with his people See M. Calamies Serm. to the house of Cummons Octob. 22 an Dam. 1644. though they fall into adultery or the like sin no not with a fatherly displeasure That God never chastiseth his people for any sin no not with a fatherly chastisement Verse 16. His sevants ye are Sinners though not drunk yet are not their own men but at Satans beck and check whom they seem to defie but indeed deifie Verse 17. That form of doctrine Gr. That type or mould The Doctrine is the mould hearers the mettall which takes impression from it in one part as well as another And as the mettall hath been sufficiently in the furnace when it 's not only purged from the drosse but willingly receiveth the form and figure of that which it is cast and poured into so here Verse 18. Versus est planus saith Pareus Verse 19. After the manner of men That is vulgarly Crassiùs rudiùs loquor by a similitude drawn from humane affairs of easie and ordinary observation To uncleannesse and to iniquity Mark the opposition there are three To 's in the expression of the service to sin but in the service of God only two Wicked men take great pains for hell would they but take the same for heaven they could not likely misse of it Verse 20. Free from righteousnesse That is Utterly void of grace and did therefore sin lustily and horribly earnestly opposing with crest and brest whatsoever stood in the way of their sinnes and lusts Verse 21. Whereof ye are ashamed Where sin is in the saddle shame is on the crupper Men would have the sweet but not the shame of sinne and the credit of religion but not goe to the cost of it Verse 22. Become servants to God Phrasis vulgatissima est Deum colere Non secùs atque agri fertiles inprimis optimi sic Deicultus fructus fert at vitam aeternam uberrimos Ye have your fruit unto holines Every good work encreaseth our holines and so hability for obedience Verse 23. For the wages of sin The best largesse or congiary that sin gives to his souldiers is death of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the just hire of the least sin The Jesuites would perswade us that some sins against which the Law thundereth and lightneth Chemnit de thoel Iesuitar are so light in their own nature Vt factores nec sordidos nec malos nec impios nec Deo exosos reddere possint But as there is the same roundnesse in a little ball as in a great one so the same disobedience in a small sin as in a greater Indeed there is no sin little because no little God to sin against CHAP. VII Verse 1. Know ye not Brethren BEllarmine saith of his Romans more true perhaps of these Romani sicut non acumina ita nec imposturas habent As they are not very knowing so not cunning to deceive Verse 2. She is loosed c. And so at liberty to marry again though Hierom compare such to the unclean beasts in the Arke and to vessels of dishonour in an house yea to dogs that return to their vomit which was his errour Patres legendi cum veniâ saith one Verse 3. M. Edwards his Gange par 2. p. 141. So then if The Sectaries then are out that say now-a-daies that if they have husbands and wives that will not turn Saints that is Sectaries they may leave them and marry others Verse 4. That we should bring forth fruit The Ministery of the Word saith one is the bridall-bed wherein God by his Spirit doth communicate with our souls his sweetest favours and maketh them be conceived with fruits of righteousnesse to everlasting life Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the flesh In our pure naturals The motions of sin Those maladies of the soul By the law By the irritation of the law Did work Gr. Dâ—d inwardly work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. Not in the oldnesse of the letter That is Not in that old kinde of life that we lived under subjection to the law to the irritation coaction and curse of it Verse 7. I had not known lust Involuntary evil motions The Apostle calleth concupiscence sin saith Possevine the Jesuite but we may not say so Possevin Apparal saâ— verbo Pat. Antiq Most of the most dangerous opinions of Popery spring from hence that they have slight conceits of concupiscence as a condition of nature But inward bleeding will kill a man so will concupiscence if not bewailed The Councel of Trent saith That it is not truly and properly a sin albeit it be so called because it proceeds from sin and enclines a man to sinne Neither want there amongst us that say That originall sinne is not forbidden by the law Directly indeed and immediately it is not but forbidden it is because cursed and condemned by the law Verse 8. By the commandment Not Commandments Papists abolishing or at least destroying the sense of the second Commandment by making it a member of the first that they may retain
wife and all this by papall dispensation The Papists themselves write with detestation that in Rome a Jewish maid might not be admitted into the Stews of whoredome Espenc de continen l. 3. cap. 4. unlesse she would be first baptized That one should have his father wise Ethelbald King of West-Saxons with great infamy marrying his fathers widdow Judith enjoy'd his kingdom but two years and a half Daniel hist of Ergl 1 2. Verse 2. And ye are puffed up And yet ye are puffed up so Piscator reads it viz. with your spirituall gifts and your brave teachers whereas you have more cause to be cast down for your other mens sins now made yours because unlamented by you And have not rather mourned That any of you should incur the censure of excommunication at which time they did anciently fast and lament Verse 3. Have judged already c. q. d. I by mine Apostolicall authority do excommunicate him And yet how fiercely doth learned Erassus contend with Calvin and Beza about Excommunication denying the Church any such power Verse 4. With the power of our Lord Promised Matth. 18.18 19 20. This makes it to be a heavy case to be rightly excommunicated Indeed it may fall out that Jonas shall be cast out of the ship when Cham shall be reserved in the Ark. Your brethren that hated you that cast you out for my names sake said for a pretence let the Lord be glorified but he shall appear to your joy and they shall be ashamed Isa 66.5 When the sentence of Excommunication began with In â—omine Domini to be read against a certain Martyr he cried out as well he might You begin in a wrong name And another of them Act. and Mon. sol 1862. together with his five fellow-sufferers did formally excommunicate their persecutours Verse 5. To deliver such an one to Satan That he may learn not to blaspheme that is not to cause others to blaspheme or speak evil of the good way of God for his stagitious courses Verse 6. Your glorying is not good It is the height of wickednesse to glory in wickednesse as Lamech Gen 4. and Alexander Pheraeus who consecrated the Javelin Plato wherewith he had slain Polyphron Protagoras boasted that he had spent fourty years in corrupting of youth Mark Antony vomited out a book concerning his own ability to eat and drink much Joannes a Casa Act. and Mon. 1517. Dean of the Popes chamber wrote a Poem in commendation of his own beastly sin of Sodomy And Stokesly Bishop of London in King Henry 8. time lying at point of death rejoyced Ibid. â—025 boasting that in his life time he had burned fifty heretikes that is good Christians A little leaven leaveneth c. One spoonfull of vinegar will soon tart a great deal of sweet milk but a great deal of milk will not so soon sweeten one spoonfull of vinegar Verse 7. As ye are unleavened viz In part sanctified Every new man is two men Many a one that is merry in company hath a shrew at home so have the best their inward troubles The comfort is that God overlooks our involuntary infirmities and accounts us unleavened when yet there is much still to be purged out The leper when his leprosie began but to heal was pronounced clean because then he went on still to heal and his leprosie to shale off Verse 8. Let us keep the feast The benefits we receive by Christ should crown the Kalendar or our lives with continuall feastivals Yea make us everlastingly merry at our convivium juge of a good conscience Diogenes could say Plut. That a good man keeps every day holy-day And the Jews were bound to rejoyce at all their feasts Eat therefore thy meat with joy and drinke thy wine with gladnesse sith God now accepteth thy works Eccles 9.7 Verse 9. Not to company with fornicatours Dion Chrisostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Corinthus was the most luxurious and lascivious City in the world Lib. 8. Strabo saith that Venus had a most stately Temple there that was kept by above a thousand beautifull curtisans Another saith that it was the brothel-house of Greece and a most filthy Mart-town of abominable lusts Molin Anat. Arâ—â—inianis Verse 10. Yet not altogether c. Here he lets them know that in that former Epistle not extant now he meant not that they should wholly sever themselves from those wicked that are yet without the Church for that they cannot do but from profligate professours discinct Christians that they may be ashamed Verse 11. Not to keep company Gr. Not to be mingled with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rivers of Peru after they have run into the main sea yea some write 20. or 30. miles they keep themselves unmixed the salt water so that a very great way within the sea men may take up as fresh water Abbots Geog. 331. Blunts voy p. 10. as if they were near the land So at Belgrade in Hungary where the Danuby and Sava two great rivers meet their waters mingle no more then water and oil c. We must so converse with the wicked as that we commingle not by holding any needlesse society with such no not with him that is called a brother but belies his profession Yet still must we perform to such though excommunicated offices of charity naturall and civill duties as those of parents toward their children of children toward their parents and the like Verse 12. Them also that are without These come not under the verge of Church-censures Revel 22.15 Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore put away Gr. Ye will put away q. d. I hope you will though hitherto ye have not Soft words and hard arguments do soonest prevail Especially when we reprove or admonish not in our own but in Gods words as here the Apostle doth out of Deut. 13. Some warmth must be in a reproof but it must not be scalding hot Aegros quos potus fortis non curavit ad salutem pristinam aqua tepens revocavit saith Gregory They that could not be cured with strong potions have been recovered with warm water CHAP. VI. Verse 1. Goe to law before the unjust ALl unbelievers are 1. Void of Christs righteousnesse imputed 2. Of true civill righteousnesse as being self-seekers in all 3. They oppresse the Saints and draw them before the judgementâ—â—ats Jam. 2.6 And not before the Saints Christians first brought their causes before the Bishops to be judged And hence grew their power as Paraeus noteth which the Christian Emperours first would not and afterwards could not take away from them This raised Papacy and Prelacy to such an height they would be Princes as well as Bishops Verse 2. Shall judge the world That is The wicked called the inhabitants of the earth and of the sea Revel 12.12 in opposition to the Burgesses of the new Jerusalem Phil. 3 20. And let this comfort
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
staies too long He waits to be gracious as being a God of judgement Were we but ripe he is ready and will lift us up in due time Isa 30 18. 1 Pet. 5.6 Verse 7. Your earnest desire Of seeing me or rather of satisfying me Your fervent minde Gr. Your zeal both against the incestuous person and the false Apostles Saint Pauls adversaries Verse 8. Though it were but for a season Gr. For an hour In sin the pleasure passeth the sorrow remaineth but in repentance the sorrow passeth the pleasure abideth for ever God soon poureth the oil of gladnesse into broken hearts Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye sorrowed to repentance Gr. To a transmentation to a thorow change both of the minde and manners Optima aptissima poenitentia est nova vita saith Luther Which saying though condemned by Pope Leo 10. is certainly an excellent saying Repentance for sin is nothing worth without repentance from sin If thou repent with a contradiction saith Tertullian God will pardon thee with a contradiction Thou repentest and yet continuest in thy sin God will pardon thee and yet send thee to hell There 's a pardon with a contradiction Sorry after a godly manner Gr. According to God This is a sorrowing for sin as it is Offensivum Dei averfivum à Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both comes from God and drives a man to God as it did the Church in the Canticles and the Prodigall Verse 10. Godly sorrow worketh Sin bred sorrow and sorrow being right destroieth sin as the worm that breeds in the wood eats into it and devours it Chrysost So that of this sorrow according to God we may say as the Romans did of Pompey the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch That it is the fair and happy daughter of an ugly and odious mother Repentance never to be repented of That is saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—rbâ—â—y of Repent Never to fall back again for a man in falling back seemeth to repent him of his repentance Others interpret it such a repentance as a man shall never have cause to repent of Job cursed the day of his birth but no man was ever heard to curse the day of his new birth For it is repentance to salvation it hath heaven it is that rain-bow which if God see shining in our hearts he will never drown our souls But the sorrow of the world That which carnall men conceive either for the want or losse of good or for the sense or fear of evil Worketh death As it did in Queen Mary Act. and Mon. fol. 1901. who died as some supposed by her much sighing before her death of thought and sorrow either for the departure of K. Philip or the losse of Callice Duke of the heâ—rt or both There are that interpret death in this place of spirituall death because it is opposed here to life and salvation Verse 11. What carefulnesse Gr. What study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veâ—emens ad aliquam rem magna cum volaâ—â—â—e applicatio which saith Tully is an earnest and serious bending and applying of the minde to some thing with a great deal of delight It is rendered here carefulnesse not that of diffidence but that of diligence putting a man upon those wholsome thoughts What have I done What shall I do c. Yea what clearing Gr. Apology or defence M Bradford Sâ—r. of Repent p. 14. The old interpreter renders it satisfaction It may be saith Mr Bradford he meant a new life to make amends thereby to the Congregation offended As the devil is called the Accuser so the Spirit is called The Comforter or pleader for us because as he maketh intercession in our hearts to God so upon true repentance he helpeth us to make apologies for our selves not by denying our sins or defending them but by confessing and disclaiming them as a childe to his father Yea what indignation Or stomach as Ephraim Jer. 31.19 The publican who smote himself upon the brest he would have knockt his corruptions if he could have come at them as those Isa 30.22 that polluted the Idols that they had perfumed and said unto them Get you hence be packing What have I to do any more with Idolds Hos 14.8 Out of doors with this Tamar here 's no room for her So foolish was I and so very a beast saith David Psal 73. How angry and hot was he against himself 2 Sam. 24.10 Yea what fear Of Gods heavy displeasure and of doing any more so the burnt childe dreads the fire He that hath been stung hates a snake Yea what vehement desire As that of Rachel after children as that of David after the water of the well of Bethlehem as that of the hunted Hinde after the water-brooks David panted and fainted after God Psal 119. That Martyr cried out None but Christ none but Christ. Yea what zeal Which is an extreme heat of all the affections for and toward God Davids zeal ate him up Paul was judg'd as mad for Christ as ever he had been against him 2 Cor. 5.13 with Act. 26.11 Yea what revenge Out of deepest self-abhorrency buffeting the flesh and giving it the blew eye as S. Paul that crucifix of mortification once did Thus the women parted with their looking-glasses Exod. 35. Mary Magdalen wiped Christs feet with her hair wherewith she had formerly made nets to catch fools in Cranmer burnt his right hand first wherewith he had subscribed Act. and Mon. fol. 1714. and oftentimes repeated in the flames This unworthy right hand so long as his voice would suffer him The true penitentiary amerceth himself and abridgeth his flesh of some lawfull comforts as having forfeited all These seven signs of godly sorrow are to be seen in the repenting Church Cant. 5. as in a worthy example or emblem I sleep there 's indignation but my heart waketh there 's Apology I arose to open c. there 's study or care and diligence My soul failed there 's her zeal I sought him I called on him there 's her vehement desire The watchmen found me they smote me c. There 's her revenge whiles she shrank not for any danger but followed Christ thorow thick and thin in the night among the watch And all this shews her fear of being again overtaken with drousinesse To be clear in this matter Because they had heartily repented of it Quem poenitet peccasse poenè est innocens Senec. in Agam. Repentance is almost equivalent to innocence Imò plus est propemodùm à vitijs se revocasse quam vitia ipsa nescivisse Amb. in Psal saith Ambrose Verse 12. Not for his cause That is Not so much for his cause That suffered the wrong viz. The father of the incestuous person Compare Gen. 49.4 But that our care for you That the Church might not suffer as allowing such foul facts How the Primitive
hearts unto the Lord This is the best tune to any Psalm Spirituall songs they are called both because they are indited by the spirit and because they spiritualize us in the use of them Verse 20. Giving thanks alwaies In our deepest miseries let us sing chearfully as Paul and Silas in the dungeon as Philpot and his fellows in the cole-house as many Martyrs in the â—lames as Luther did in a great conflict with the devil Venite Joh Mâ—â—â— loc com page 43. said he to his company in contemptum diaboli Psalmum de profundis quatuor vocibus cantemus Let us sing the 130. Psalm in despite of the devil Happy was that tongue in the Primitive times that could sound out aliquid Davidicum any thing of Davids doing Verse 21. Submitting your selves This is a generall admonition to all inferiours whose duties are afterwards described Thus in the second Table of the Law the fifth Commandment for order and obedience is fitly premised to the following pâ—â—cepts In the fear of God This frameth the heart to a ready and regular submission Hence that saying of Luther Primo praecepto reliquorum omnium observantia praecipitur The first Commandment includes the other nine Verse 22. Wives submit c. This includes reverence obedience c. God hath scattered the duties of husbands and wives up and down the Scritptures that they may search and by learning to be good husbands and wives they may learn also to be good men and women As unto the Lord Who taketh himself dishonoured by wives disobedience And though husbands may remit the offence done to them yet they cannot remit Gods offence but there must be speciall repentance Verse 23. For the husband is the head And would it not be ill-favour'd to see the shoulders above the head Verse 24. Therefore as the Church Denying her self to please Christ making his will her law In every thing In all her husbands lawfull commands and restraints A wife should have no will of her own but submit to her husbands albeit there are that merrily say that when man lost free-will woman took it up Verse 25. Husbands love your wives He saith not Rule over them in answer to submit vers 22. for this they can readily do without bidding but love your wives and so make their yoke as easie as may be columbae trahunt currum Veneris Verse 26. That he might sanctifie The maids were first purified and perfumed before Ahashnerosh chose one But here it is otherwise Sanctification is a fruit of justification The Lord will not have a sluttish Church and therefore he came not by bloud only but by water also that clean water of his spirit whereby he washeth away the swinish nature of his Saints so that they desire no more to wallow in the mire Verse 27. Concil Arausican secund Oanon 12. That he might present As Isaac did his Rebecca adorned with his jewels See Ezek. 16.14 Tales nos amat Deus quales futuri sumns ipsius dono non quales sumus nostro merito saith an ancient Councel Verse 28. As their own bodies No man may hide himself from his own flesh at large Isa 58.7 that is from his neighbour of the same stock much lesse from a wife which is such another as himself Genesis 2.18 nay his very selfe as here Verse 29. For no man over hated No man but a Monk who whips himself or a mad man Mar. 5.5 who cuts himself It was the saying of the Emperour Aurelius A wife is to be oft admonished sometimes reproved but never beaten and yet of the Russian women it is reported that they love that husband best that beats them most and that they think themselves else not regarded unlesse two or three times a day well-favouredly swadled M. Jun in orat Heyl. Geog. Chrysostom saith It is the greatest reproach in the world for a man to beat his wise But nourisheth and cherisheth it As the hen doth her chickens or as the cock-pigeon doth the eggs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columbarum masculus ipse ovis incubat Chytrae in Levit. 13. Mâ—lanctton Contrariwise the Pie hunts away his mate about autumn lest he should be forced to keep her all the Winter and so becometh the hieroglyphick of an unkinde husband Even as the Lord the Church Loe this is the patern of all true love whether to our selves or others Verse 30. Of his flesh and of his bones Whilest he that is joyned to the Lord is one spirit 1 Cor. 6.17 This union is neither naturall nor corporall nor politicall nor personall but mysticall and spirituall And yet it is no lesse true and reall then that of God the Father and God the Son Joh. 17.21 22. For as the holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones So the Spirit unites that person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Verse 31. For this cause c. See the Note on Mat. 19.5 and on Gen. 2.24 Shall be one flesh By vertue of that Covenant of God betwixt married couples Prov. 2.17 for he keepeth the bonds of wedlock Verse 32. This is a great mystery To wit this mysticall marriage with Christ It passeth the capacity of man to understand it in the perfection of it Preachers can make it known but in part and hearers can but in part conceive it Let us therefore wait for perfect understanding of it till all things be perfected in Christ Verse 33. Neverthelessâ— q. d. But that I may return to my former discourse from the which I have somewhat digressed for your satisfaction See that she reverence 1. In heart as Sarah did Abraham and she is crowned and chronicled for it I Pet. 3.6 2. In her speeches both to him and of him as the Spouse in the Canticles 3. In all her gestures and deportments for she may scold with her looks c. Vultu saepè laeditur pietas God hath a barren Womb for mocking Michal CHAP. VI. Verse 1. Children obey your Parents AS Isaac did Abraham in submitting to be sacrificed As Christ became obedient even to the death of the Crosse For this is right Good and acceptable before God and men 1 Tim. 5.4 See the Note on Mat. 15.4 Verse 2. First Commandment with promise To wit with speciall promise of long life See more in the Note on Mat. 15.4 Verse 3. And thou maist live long Good children help to lengthen their parents daies as Joseph did Jacobs God therefore lengthens theâ—s in redhostimentum as it were Or if he take from them this long lease he gives them a free-hold of better value Verse 4. Provoke not c. God forbids bitternesse and austerity in husbands Colos 3.19 Masters Colos 4.1 parents here and Col 3.21 Superiours must so carry themselves as to
his song ever since he had been in the third heaven So Mr Bolton lying on his death-bed said I am by the wonderfull mercies of God as full of comfort as my heart can hold and feel nothing in my soul but Christ with whom I heartily disire to be In his life by M. Bagshâ—â—â— Which is farre better Farte farre the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A transcendent expression such as is that 2 Cor. 4.17 See the Note there Verse 24. Is more needfull for you Mr Bolton dying and desiring to be dissolved being told that it was indeed better for him to be with Christ but the Church of God could not misse him not the benefit of his Ministery he thus replied with David 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if otherwise loe here I am let him doe what seemeth good in his eyes Verse 25. And joy of faith That is for your full assurance which is that highest degree or faith whereby a believer having gotten victory over his doubtings triumpheth with a large measure of joy Verse 26. That your rejoycing Gr. Your glorying or exulting in this that God hath given â—e in as an answer to your praiers It is surely a sweet thing to hear from heaven David often boasts of it Ps 6. 66. Verse 27. Only let your conversation q. d. If you would that God should hear you and deliver me be ready prepared for the receipt of such a mercy The fountain of divine grace will not be laden at with foul hands Ps 66.17 The lepers lips should be covered according to the law Let your conversation Your civil conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your common commerce and interdealings with men also Hippocrates took an oath of his followers to keep their profession unstained and their lives unblameable Striving together for the faith As the Barons of Polonia professed to do by their starting up at the reading of the Gospel Anno 965. and drawing out their swords half way in testimony that they would stick and stand to the defence of that truth to the very death Io. Funccius Help the truth in necessity strive with it and for it Verse 28. And in nothing terrified A Metaphor from horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they tremble and are sore afrighted he that feareth God need fear none else Psal 3. But with the horse in Iob Job 39.22 he mocketh at fear and is not afrighted neither turneth he back from the sword Verse 29 For unto you it is given As an high honour not only to believe though that 's a great matter For he that believeth hath set to his seal that God is true hath given God a testimoniall such as is that Deut. 32.4 but also as a further favour to suffer for his sake This is the lowest subjection that can be to God but the highest honour both to him and us This made Latimer after the sentence pronounced on him Act. and Mon. cry out I thank God most heartily of this honour Saunders said I am the unmeetest man for this high office that ever was appointed to is Such an honour it is said Carelesse Martyr as the greatest Angel in heaven is not permitted to have God forgive me mine unthankefulnesse c. Ibiâ— â—3 61. Ibid 1744. Verse 30. Which ye saw in me Act. 16.19 23 24 c. See the Notes there CHAP. II. Verse 1. If there be therefore A Most passionate obtestation importing his most vehement desire of their good agreement whereunto he conjures them as it were by all the bonds of love betwixt him and them Matters of importance must be pressed with utmost vehemence Colos 3.14 Love is charged upon us above all those excellent things there reckoned up If any comfort of love As there is very much making the Saints to enjoy one anothers society with spirituall delight Psal 16.3 and to communicate with gladnesse and singlenesse of heart Act. 2 46 The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings so that they have a very heaven upon earth for kinde the same with that above and differing onely in degrees Verse 2. Being of one accord of one minde Hereunto those many ones should move us mentioned by our Apostle Ephes 4.4 5. See the Notes there Verse 3. Let nothing be done through strife These are those hell-hags that set the Church on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If these could be cast out of mens hearts Isid Pelusl 4. 〈◊〉 55. great hopes there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore hath it that all men would soon consent in one and the same truth and be at peace among themselves Verse 4. Look not every man c. Self is a great stickler but must be excluded where love shall be maintained He that is wholly shut up within himself is an odious person and the place he lives in longs for a vomit to spue him out Verse 5. Let this minde be in you We should strive to expresse Christ to the world not as a picture doth a man in outward lineaments only but as a childe doth his father in affections and actions Our lives should be as so many Sermons upon Christs liâ—s 1 Pet. 2.9 Verse 6. To be equall with God Gr. Equals that is every way â—quall not a secondary inferiour God as the Arrians would have him See the Notes on Job 1.1 2 3 4. Verse 7. But made himself c. Gr. Emptied himself suspended and laid aside his glory and majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and became a sinner both by imputation for God made the iniquity of us all to meet upon him Isa 53.6 and by reputation for he was reckoned not only among men but among malefactours verse 9. hence he is said to be sent in the likenesse of sinnefull flesh Rom. 8 3. Verse 8. He humbled himself This Sun of righteousnesse went ten degrees back in the diall of his Father that he might come to us with health in his wings that is in his beams Became obedient unto death That is to his dying day saith Beza He went thorow many a little death all his life long and at length underwent that cursed and painfull death of the Crosse his soul also being heavy to the death Mat. 26. Verse 9. Wherefore God also c. Wherefore denoteth not the cause but the order of Christs exaltation as a consequent of his sufferings as some conceive Verse 10. That at the name Gr. In the name The Papists stifly defend the ceremony of bowing at the name of Jesus Sir Edwin Sands in Spec. Eurâ—p to countenance the adoration of their deified Images altars and their host teaching in their Pulpits That Christ himself on the Crosse bowed his head on the right
in tents and tended hâ—ards had Iubal to his brother the father of musick Iabal and Iubal industry and plenty not without sweet content dwell together Verse 15. But I would not have c. Ignorance is the mother of mistake and of caussesse trouble of errour and of terrour as the Roman souldiers were once muâ—n affrighted at the sight of the Moons â—clipse till the Generall had undeceived by a discourse of the naturall cause thereof That ye sorrow not Non est lugendus qui moritur sed desideranaus faith Tertullian Abraham mourned moderately for 〈◊〉 decased wife Gen. 23.2 as is imported by a small caph in the word â—ocothab to weep So did David for the childe born in adultery though for Absolom he exceeded It is one of the dues of the dead to be lamented at their funerals But Christians must know a measure and so water their plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 as that they drown them not Even as others which have no hope Lugeatur mortuus sed ille quem gehenna suscipit quâ—m Tartarus devorat c. Let that dead man be lamented whom hell harboureth whom the devil dâ—vouâ—â—th c. But let us whose departed â—ouls Angels accompany Christ imbosometh and all the Court of heaven comes forth to welcome account mortality a mercy and be grieved that we are so long detained here from the company of our Christ faith Hierom. Verse 14. Sleep in Iesus Dead in Christ The union then is not dissolved by death But as by sleep the body is refreshed so by death it is refined Let our care be to cleave cloâ—e to Christ in the instant of death so shall he be to us both in life and death advantage Verse 15. By the word of the Lord Or In the word c. in the self-same words that the Lord used to me probably when I was rapt up 2 Cor. 12.2 4. and heard wordlesse words Shall not prevent them They shall rise eâ—e we shall be rapâ— and as they have been before us in death so shall they be in glory Now priority is a priviledge Verse 16. With a shout Ingenti Angelorum jubilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamatione saith Arctius With a huge applause and acclamation of angels such as is that of Mariners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when near the haven Italiam Italiam laeto clamore salutans or that of souldiers when to joyn battle with the enemy And with the trump of God To require the law in manner as it was given Mount Sinai only was then on a slame but now the whole world c. Then God came with ten thousands of his Saints but now thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 17. Then we which are alive He speaketh thus of himself as alive at Christs coming because we should daily expect it and even hasten to it Shall be caught up together This is that mystery mentioned 1 Cor. 15.51 and not till now made known to the world See the Note there In the clouds As Christ also ascended Acts 1. These be the waggons and charriots that Christ will send for us as Ioseph set his fathers family down to Aegypt And so shall we ever be c. Oâ— blessed hour O thrice happy union Nothing ever came so near it as the meeting of Iacob and Ioseph or of those two cousins Mary and Elizabeth Luk. 1. Verse 18 Wherefore comfort c. Scripture-comforts come home to the heart so do not philosophicall Nescio quomodo saith Cicero 〈◊〉 medicina morbo est imbecillior Mâ—â—ch Adam 〈…〉 And albeit it is mâ—rvellous sweet to meditate as Mr Knox found it on his death-bed so that he would have risen and gone into the pulpit to tell others what be had felt in his soul yet there is a speciall force of strong consolation in Christian communication which the Lord usually waâ—â—reth with the dews of divine blessing CHAP. V. Verse 1. But of the times and the seasons VVHen Christ shall come to judgement this is to be reckoned inter arcana imperij See the Note on Mat. 24 36. The times and the seasons God hath put in his own power Act. 1.7 This is a key that he keepeth under his own girdle Verse 2. The day of the Lord That day by a speciality Luk. 21.34 that great day Revel 6.17 that day of the declaration of Gods just judgement Rom. 2.5 16. that day of Christ 2 Thess 2.2 of God 2 Pet. 3.13 where in he will shew himself to be God of Gods and Lord of Lords As a thief in the night Who giveth no warning Mat. 24.43 See the Note there Verse 3. For when they shall say Security is the certain usher of destruction as in Benhadads army and Pompeys before the Pharsalian field Some of them contended for the Priesthood which was Caesars office others disposed of the Consulships and offices in Rome as if all were already their own Pompey â—â—mself being so wretchedly wreâ—chlesse that he never considered into what place he were best to retire if he lost the day Then shall sudden destruction As Philosophers say that before a snow the weather will be warmish when the winde lies the great rain fals and the air is most quiet when suddenly there will be an earthquake Verse 4. Should overtake you as a thief Though it come upon you as a thief in a time uncertain Free you are from the destruction of that day though not altogether free from the distraction of it till somewhat recollected you remember that now your redemption draweth nigh Hence the Saints love Christs appearing 2 Tim. 4 8. Look for it with stretcht-out necks and long after it Rev. 22.20 Verse 5. We are not of the night c. Qu. Curtius Alexander willed that the Grecians and Barbarians should no longer be distinguished by their garments but by their manners so should the children of light and of darknesse Verse 6. As doe others What wonder that the Grecians live loosly faith Chrysostome but that Christians do so this is worse yea intolerable But let us watch and be sober We must not be like Agrippa's dormouse that would not awake till cast into boiling lead Comment iâ— Diâ—â—cor or Matthiolus his asses fed with hemlock that lie for dead and are half hileded ere they can be arroused But rather we should resemble Aristotle and others who were wont to sleep with brazen balls in their hands which falling on vessels purposely set on their beds sides the noise did disswade immoderate sleep Verse 7. Are drunk in the night But now alas drunkennesse is become a noon-day devil Drunk â—up by M. Harris Once Peters argument saith a reverend Divine was more then probable These men are not drunk for it is but the third hour of the day Now men are grown such husbands as that by that time they will return their stocks and have their brains crowing before day
or bear a torch Judg. 7.7 Baldwin the French Lawyer that had religionem ephemeram as Beza saith of him Mâ—â—â—h Aâ—aâ— for every day a new religion being constant to none became Dâ—o hominibusque quos toties sese lerat invisut Hated of God and men whom he had so oft mocked Theodorick an Arrian King did exeâ—edingly affect a câ—rtain Deacon although an Orthodox This Deacon thinking to ingratiate Euseb and get preferment became an Arrian Which when the King understood he changed his love into hatred and caused the head to be struck from him affirming that if he kept not his faith to God what duty could my one expect from him Verse 38. Who draw back unto Apostates have martiall law they run away but into hell mouth A worse condition they cannot lightly chuse unto themselves CHAP. XI Verse 1. Now faith is the substance HAving mentioned the life of faith Chap. 10.38 and the end of faith or the reward of it the salvation of the soul vers 1 Pet. 1.9 39. he now descends to the description of this glorious grace Jam. 2.1 and saith that it is the substance or subsistence or Basis and foundation of things hoped for It is the same that our authour had called confidence chap. 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polybius speaking of Horatius his keeping the field against the enemies forces saith that the enemies more feared his hypostasis the word here used his confident binding upon the victory then his strength The evidence of things c. The Index 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the clear conviction by disputation or by making syllogismes from the word Indeed it is the word to speak properly that is the convincing evidence of things not seen but because the word prositeth not further then it is mingled with faith in the heart therefore that which is due to the word is here ascribed to faith Verse 2. The Elders obtained c. Gr. Were attested unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are here eternalized in this notable Chapter This little book of Martyrs as one fitly calleth it Faith honoureth God and gives him a testimoniall Ioh. 3.33 such as is that Deut. 31.4 God therefore honoureth faith according to â— Sam. 2.30 and gives it his testimoniall as here Verse 3. Through faith we understand It is the nature of faith to believe God upon his bare word and that against sense in things invisible and against reason in things incredible Sense corrects imagination reason corrects sense but faith corrects both Aufer argumenta ubi fides quaeritur Verba philosophorum excludit simplex veritas piscatorum saith Ambrose I believe and that 's enough though I cannot prove principles and fundamentals of faith That the worlds were framed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—â—abrè sacta Were neatly made up By the word of God By that one word of his Fiat let it be so and so By the way take notice that faith here described is taken in a large sense as it hath not the promises only but the whole Word of God for it's object Look how the Israelites with the same eyes and visive faculty wherewith they beheld the sands and mountains did look upon the brazen serpent also but were cured by fastening upon that alone so by the same faith whereby we are justified we understand that the worlds were framed by the word of God and believe all other truths revealed and yet faith as it justifieth looks upon Christ alone not knowing any thing here but Christ and him crucified as is well observed by a learned Divine Were not made of things c. Of any praeexistent matter as Plato held See my Notes on Gen. 1.1 Verse 4. A more excellent sacrifice Good actions and good aims make a man good in the sight of God Cain may offer as well as Abel Doeg may set his foot as far within the Sanctuary as David the Pharisee as the Publican but with different successe God testifying of his gifts By fire from heaven or some other visible expression of his gracious acceptation whereby Abels faith was confirmed touching life and salvation in Christ Being dead yet speaketh Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet spoken of Being registred for the first Martyr in the Old Testament as Stephen was in the New and as Mr Rogers was here in the Marian persecution Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Enoch was translated Or carried from one place to another He changed his place but not his company for he still walked with God as in earth so in heaven That he should not see death The Arabick version addeth He was translated into paradise where a plentifull amends was made him for that which he wanted of the daies of the years of the lives of his fathers in the daies of their pilgrimage Gen. 47.9 And was not found And yet the Lord killed him not as the Chaldee hath Gen. 5.24 but took him up in a whirlwinde say the Hebrew Doctours as Elias was That he pleased God He walked with God in all well-pleasing being fruitfull in every good work Col. 1.10 Verse 6. But without faith That is without Christ in whom the Father is well-pleased Ioh. 14.6 For he that cometh to God sc Formâ pauperis that cometh a begging to him in the sense of his own utter indigence as Iacobs sons came to Ioseph and as the Aegyptians hard bestead came to him saying We will not hide it from my Lord how that our money is spent c. Gen. 47. Must believe that he is Zaleucus Law-giver of the Locrians speaketh thus in the proem to his Laws Hoc inculcatum sit esse Deos Let this be well setled in mens mindes that there is a Deity and that this Deity will reward the devout But what an odde conceit was that of the Cretians to paint their Iupiter without either eyes or ears And what an uncertainty was she at Medâ—◠〈◊〉 that praid O Deus quisquis es vel in coelo vel in terrâ O God whoever thou art for whether thou art and who thou art I know not Serviâ—â— in Geâ—â— lib. 1. This uncertainty attending Idolatry caused the Heathens to close their petitions with that generall Dijque Deaeque omnes Hear all ye gods and goddesses And those marriners Ion. 1.5 every man to call upon his God and lest they might all mistake the true God they awaken Ionah to call upon his God Christian petitioners must settle this that their God is Optimus Maximus such in himself and such toward them as he stands described in his holy word Verse 7. Moved with fear Opposed to the security of the old world who would know nothing till the very day that the floud came Mat. 24. Noah trembled at Gods judgements whilest they hanged in the threatnings and was no lesse affected then if himself had been endangered See the like in Habakkuk after that he threatned the Chaldeans Chap. 3.16 and
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
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
17.11 19.20 Coming up out of the earth Set up by earthly men and earthly means Ioh. 8.23 of base beginning Gigas quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego supernas vâ—s infernates estis saith our Saviour to the Jews I am from above ye are from beneath ye are earth-sprung as so many mushromes And he had two horns Two horns in his mitre two keys in his hand two swords borne before him a two-fold pretended power secular and sacred as King and Priest in the Lambs stead whose Ape he is Spake as a dragon That is saith one he used an absolute command over consciences Diodaâ— raised himself through devillish pride and execrable boasting Rev. 18.7 Verse 12. And he exerciseth The power of speaking blasphemies of waging wars of ruling over kindreds tongues and Nations c. notwithstanding his wounded head which is after a sort cured by the sedulity and subtilty of the Jesuites and other the Popes emissaries Forbes The first beast saith an Interpreter is the Kingdom of Rome under the Pontificality the second beast is the Pontificality wonderfully quickning the wounded beast to that estate both are one and the same except in consideration as I have said Verse 13. And he doth great wonders By his are of jugling for true miracles he can do none nor his master the Dragon to help him Hence they are called lying wonders 2 Thess 2.9 10 sorceries Rev. 18.23 and impostures here ver 14. So that he maketh fire As another Elias This the Pope doth daily by his excommunications casting fire-brands as it were from on high at those that slight him and moreover he relleth us of some Aventin Anâ—al that for with-standing his edicts were thunder-struck to death Verse 14. That they should make an image An Emperour saith Aretius an image of him at least chosen indeed by the seven Electours of Germany but confirmed by the Pope who therefore is said to give life to the image of the beast whereby he both speaketh and acteth ver 15. For if the Pope confirm not the new elect he is no Emperour Verse 15. Should be killed What slaughters Charls the fifth made at Magdeburg and elswhere by the Popes appointment and what bloudy work hath been done in Germany now for this eight and twenty years or thereabouts by the now-Emperour and his Father against the Protestant party I need not here to relate Verse 16. All both small and great Emperour and else The Pope having by his nephew perswaded the King of Bohemia Maximilian afterwards Emperour to be a good Catholike with many promises of honours and profits intimating the succession of the Empire which else he should hardly obtain Hist of the Coun. of Trent 418. was answered by the King that he thanked his Holinesse but that his souls health was more dear to him then all the things in the world Which answer they said in Rome was a Lutheran form of speech and signified an alienation from that Sea and they began to discourse what would happen after the old Emperours death To receive a mark The Popish Clergy say that in their Ordination they receive an indeleble character They may chuse whether they will have it in their fore-heads where it cannot be hid or in their right hands where they may either hide it or shew it as they think good See the Note on Revel 7.3 The mark common to all the Popish rabble is S. Peters Keys branching out it self in every Antichristian doctrine and idolatrous practice I can never sufficiently admire saith one the speech of blessed Luther M. Heyricks Sermâ—p 108. who though he was very earnest to have the Communion administred in both kindes contrary to the Doctrine and custome of Rome yet he professeth If the Pope as Pope commanded him to receive in both kindes he would but receive in one kinde It s a generall rule among the best that what the Pope commands as Pope though it be good or indifferent as to pray reade lift up an eye hand to wear black or white c. it is a receiving of the mark of the Beast c. Verse 17. Might buy or sell As at Rome oaths laws Roâ—â— omnia vaenâ—lâ—a vows are soluble and all things else are saleable Vendit Alexander cruces altaria Christum Vendere jure potest emerat ille priùs The Pope sels crosses altars Christ and all Well he may sell for he bought them at the stall Also it s well known that the Pope flatly forbids trade and traffique with all whom he hath excommunicated as he did with the Albigenses in the Lateran Councel And as he did with one Tooly in Qu. Act and Mon. Maries daies who being hanged for felony and defying the Pope was after his death suspended and excommunicated that no man should eat or drink buy or sell with him bid him good morrow c. Or the name of the beast To be called a Roman-Catholike which is better esteemed among Papists then the name of a Christian It is notoriously known saith Dr Fulk that the most honourable name of Christian is in Italy and at Rome a name of reproach Annâ—â— in Acts 11. sect 4. and usually abused to signifie a fool or a dolt Or the number of his name That keep somewhat more aloof and yet privily comply with Papists and drive the same designe with them though more slily and covertly and top themselves perhaps unperceivedly What 's the reason the Pope will not dispense in Spain or Italy if a Papist marry a Protestant yet here he will but because such Protestants receive the number of his name and will soon be drawn to him Verse 18. Here is wisdome That is Work for wisdome as ver 10. Here is the patience and faith of Saints It is the number of a man Such as a man by search may finde out if he have his wits about him as we say Others sense it thus the whole number of the Beast whatsoever is numbred to belong unto him is but the number of a man humane in ventions and will-wisdome M Cotton Men will have it so and this is the summe of all Popish Religion Six hundred threescore and six Amongst the many conjectures that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to me most probable as most ancicent and authentike The year of Romes tuine is by some held to be 1606. Bernardâ—s ossâ—verat Antichrâ—stum suturum meridianum demonem 〈◊〉 a meridie erit ibi sedebit In Cant. ser 33. T is plain saith one Satan shall be tied up 1000 years 666 is the number of the beast Antichrist shall so long raign these two together make the just number CHAP. XIIII Verse 1. A Lamb IN opposition to that counterfeit lamb Chap. 13. 12. A lion he can shew himself at pleasure Stood Ready prest for action as at the stoning of Stephen or he stood centinel for such as he here reserved to himself under the raign and
half a year before their death were at a point to have utterly rooted the Bishop of Rome out of their realms Spec. Europ and to exhort the Emperour to do the same or else to break off from him The Realm of France was ready upon the Popes refusall to re-blesse K. Henry 4. upon conversion to them to with-draw utterly from the obedience of his Sea and to erect a new Patriarch over all the French Church The then Archbishop of Burges was ready to accept it and but that the Pope in fear thereof did hasten his benediction it had been effected to his utter disgrace and decay And shall eat her flesh Be so bitterly bent against her that they could finde in their hearts to tear her with their teeth See Job 19.22 And burn her with sire For an old bawd It is reported that in Meroe the Priests of Jupiter had so bewitched the people with their superstition that they would sometimes send to the king of Ethiopia for his head which was never denied them Alex ab Aleâ—â—â— andro till it came to King Erganes who upon so insolent a demand slew them all and took away their Priesthood Why is not the same now done to the Bridge-maker of Rome Verse 17. For God hath put As he sent Nebuchadnezzar against Tyre Alexander against Asia and Attilas against Rome who sirnamed himself the Worlds scourge so he will one day send these Kings against Rome It had been burnt when Charles the 5. took it but that the souldiers were kept in by a kinde of violence Gods time was not yet come for that purpose Verse 18. Is that great City Rome that radix omnium malorum This is confessed by Bellarmine Ribera Alcasar and other Jesuites The Rhemists are so straited that they know not which way to turn them or how to deny so clear a truth which yet they are not willing to acknowledge The wit of heretikes will better serve them to devise a thousand shifts to elude the truth then their pride will suffer them once to yeeld and acknowledge it CHAP. XVIII Verse 1. I saw another Angel SOme excellent and worthy man saith Mr Brightman such an one as should come suddenly before he be looked for as those things do that slip down from heaven Having great power Or authority as having in hand a great busines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the denouncing of Romes utter ruine And the earth was lighted He delivered himself clearly and expresly so as that all men may well understand his meaning Ribera the Jesuite gives this note upon this text that the judgement of Romes desolation shall be not kept secret but made manifest to all men Verse 2. And he cried mightily So to awaken Babylon that slept no lesse securely then that old Babylon whose King Shesack was feasting and carousing in the bowls of the Sanctuary when the City was taken the same night The people also did so little feaâ— it Herodot l. 1. Arist Polit l 13. that it was three daies after the City was taken by Cyrus ere some of them heard what was befallen them Is fallen is fallen Certò citò penitùs Or with a double Fall They have fallen culpably and shall fall penally This was also long fince fore-told by Sibylla in the eighth book of her Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tota eriâ— in cineres quasi nunquam Roma fuisses Rome during the Roman felicity was never taken but by the Gauls but since it became Pontificiall De rem uâ—r fort dial 118. it hath been made a prey to all barbarous Nations and never besieged by any that took it not There yet stands near at hand a second Babylon saith Petrarch citò itidem casura si essetis viri This would soon be down if you would but stand up as men The habitation of devils Which by a sweet providence of God for the good of man-kinde are banished as likewise fierce and wilde beasts are to deserts and dispeopled places See Mat. Mâ—r. 5. 12.43 It is an allusion to Isa 13.20 14.23 Ier. 50.39 yet not so but that by divine permission they haunt and pester the greatest throngs of people yea the holiest assemblies Some take the words in another sense thus It is become an habitation of devils that is of idols and this hath wrought her â—uine In the year 610. Boniface 4. instituted the feast of All-Saints after that he had begg'd of the Emperour the Pantheon of Rome which he consecrated to the honour of All-Saints Alsled Chron. p. 346. and set up the Virgin Mary in the place of Cybele the mother of the gods Verse 3. For all Nations All Roman-Cacolicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The merchants of the earth The Popish Emissaries that huckster the Word and make merchandise of mens souls 2 Pet. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they have taken them prisoners and made prizes of them 2 Tim. 3.6 Through the abundance of her delicacies Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of her insolencies Proh pudor haec res est toto notissima coelo sang Petrarch two hundred year since speaking of the luxury and insolency of the Court of Rome Verse 4. Another voice This was Christs voice whether mediate or immediate it appears not See Ier. 51.45 My people A people Christ had and still hath where Antichrist most prevaileth There are thought to be no lesse then 20000 Protestants in Civil it self a chief City of Spain S Edw. Sandâ— Even in Italy there are full 4000 professed Protestants but their paucity and obscurity saith mine Authour shall enclose them in a cipher Partakers of hir sins Esto procul Româ qui cupis esse pius Roma vale vidi satis est vidisse c. Adam Damlâ—p Martyr had been a great Papist and chaplain to Fisher Bishop of Rochester after whose death he travelled to Rome Where he thought to have found all godlinesse and sincere religion In the end he found there as he said such blaspheming of God contempt of true religion loosenesse of life and abundance of all abominations that he abhorred any longer there to abide although he was greatly requested by Cardinall Pool there to continue Act. and Mon. fol. â—118 and to reade three lectures a week in his house for the which he offered him great entertainment The like is recorded of Mr Rough Martyr that being before Bonner he affirmed that he had been twice at Rome and there had seen plainly with his eyes Ibid. 1843. that the Pope was the very Antichrist for there he saw him carried on mens shoulders and the false named Sacrament borne before him yet was there more reverence given to him then to that which they counted their God Mr Ascham schoolmaster to Q Elizabeth was wont to thank God that he was but nine daies in Italy M. Fullers Holy statâ—◠〈◊〉 1â—â— wherein he saw in that one City of Venice more liberty to sinne then
crowned the very same day that the year before Daniel he had been banished the Realm No more death For mortality shall be swallowed up of life Neither sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Properly for losse of friends for we shall inseparably and everlastingly enjoy them We shall sit down with Abraham Isaac and Jacob have communion with them not only as godly men but as such and such godly men And if with them why not with others whom we have known and loved in the body Nor crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qualis est in tragaedijs saith Aretius Nor any more pain Or Hard labour for a livelyhood to be gotten with the sweat either of brow or brain For the former things c. The Latins call prosperous things Res secundas because they are to be had hereafter they are not the first things Verse 5. Write for these words are faithfull Though few men will believe them for if they did what would they not doe or sorgo to get heaven Cleombrotus reading Plato's book of the immortality of the soul was so ravished with the conceit thereof that he cast himself headlong into the sea But how many reading this better book of heavens happinesse are no whit wrought upon thereby or in the least measure moved to affect those things above that run parallel with the life of God and line of eternity Verse 6. It is done As the punishment of the wicked Chap. 16.17 See the Note there So the reward of the righteous is performed and accomplished I will give unto him Whereas some good soul might say I would it were once done Have patience saith God I will shortly give unto him that is athirst to drink of that torrent of pleasure that runs at my right hand without any either let or loathing Clitorio quicunque sitim de fonte levarit Vina fugit gaudetque meris abstemius undis Ovid Metamâ— Of the water of life freely But merit-mongers will not have it freely therefore they shall go without it Coelum gratis non accipiam saith Viega Verse 7. He that overcometh Gr. He that is overcoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not yeelding though he hath not yet overcome If he but doing at it and do not yeeld up the bucklers Shall inherit all things Tanquam haeres ex asse All Gods servants are sons and every son an heir Verse 8. But the fearfull Cowardly recreants white-livered milk-sops that pull in their horns for every pile of grasse that toucheth them that are afraid of every new step saying as Caesar at Rubicon Yet we may go back that follow Christ afar off as Peter that tremble after him as the people did after Saul 1 Sam. 13 7. and the next news is They were scattered from him vers 11. These lead the ring-dance of this rout of reprobates and are so hated of Christ that he will not imploy them so farre as to break a pitcher or to bear a torch Judg. 7. And unbelieving Therefore fearfull because unbelieving for faith fears no fray-bugs but why do ye fear ye small-faiths saith our Saviour Verse 9. One of the seven Angels The same likely that Chap. 17.1 had shewed him the damnation of the Whore So studious and officious are the Angels to serve the Saints Heb. 1.14 The Bride the lambs wife Vxor fulget radijs mariti saith the Civilian so is it here Verse 10. To a great and high mountain As Moses was carried up into mount Nebo that from thence he might view the promised land He that would contemplate heaven must soar aloft flie an high pitch c. Take a turn with Christ in mount Tabor and be transfigured Verse 11. Having the glory of God Who putteth upon her his own comelines Ezek 16. as Rachel was decked with Isaac's jewels Even like a Jasper And so like God himself who is set out by a Jasper Chap. 4.3 Clear as Crystall There is no such jasper in nature as is thus clear but such an one must here be imagined Nec Christus nec coelum patitur hyperbolen Verse 12. And had a wall Far better then that of Babylon Indeed this celestiall China needs no wall to divide it from the Tartars this is Arabia Foelix the people whereof live in security and fear no enemy And had twelve gates Thebes had an hundred gates and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but nothing so well set and so commodious for passengers as this City with twelve gates Twelve Angels As porters to let in not as swordmen to keep out as the Angel that stood Centinel at the porch of Paradise Gen. 3. Verse 13. On the East three gates The Church is collected and heaven filled from all quarters of the earth Hence it is by one compared to the Samaritans Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it receiveth and lodgeth all strangers that come In the Synagogue there was not lodging for all the Ammonites and the Moabites were excluded the Congregation of Israel But Christ was born in an Inne to signifie that in his Kingdom all may be entertained He is called the second Adam the Greek letters of which name as Cyprian noteth do severally signifie all the quarters of the earth His garments were divided into four parts because out of what coast or part soever we come saith a Divine Christ hath garments to cloath us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and room to receive us There are that have observed that the name of God in all the chief languages consisteth of four letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deâ— Dien Gott c. to intimate that he hath his people in all the four quarters of the earth out of all countries nations and languages Verse 24. And the wall A wall the Church hath about it and a well within it vers 6. A garden enclosed is my sister my spouse a spring shut up a fountain sealed Cant. 4.12 This wall of the Church hath twelve foundations that is Christ the only foundation 1 Cor. 3.11 first laid by the twelve Apostles In whose names also the summe of Christian faith is made up in those twelve Articles of the Creed Discessuri ab invicem Apostoli normam praedication is in commune constituunt saith Cyprian Cyp de symbâ—l Apost l. The Apostles being to be severed into severall Countries to preach the Gospel agreed upon this as the summe and substance of their Sermons It was called Symbolum a sign or badge to distinguish Christians from unbelievers Had twelve foundations Foundation is taken either for Christ 1 Cor. 3.11 Mat. 16.16 or for the doctrine of the Apostles teaching salvation only by Jesus Christ as Ephes 2.20 and here The Papists have lately added twelve new Articles raised out of the Councel of Trent to be believed by as many as shall be saved as above hath been noted Verse 15. Had a golden reed Not those twelve Trent-Articles or any humane invention but
bread or as the Syriack hath it bread of necessity as Suidas such as wherewith we may subsist as Brentius such as may hold life and soul together And the wanton Israelites not content with their bread from heaven but lusting after quails had their wish but a curse withall Not but that it is lawfull to feast to eat of the fat and drink of the sweet and send portions to the poor as they did Neh. 8.10 God hath allowed us not only for necessity or conveniency but for honest affluence and delight as Psal 23.5 Gen. 43.34 Our Saviour himself was at feasts as at the marriage at Cana in Galilee and surely if feasting ever be in season it is at the recovery of the lost rib the people also were allowed to feast thrice a year before the Lord and at every such time to please their appetite Deut. 14.26 Thou shalt bestow thy money for what soever thy heart desireth c. Yet as the Aegyptians carried about a deaths-head in their feasts to restrain their inordinate appetite so it must be remembred that the belly was the first sword that the devil drew against us and doth it still and that if thou let out thine appetite it may cut thy throat Be not therefore desirous of dainties for they are deceitfull meat Eâ—t such things as are set before you as our Saviour bad his Disciples Luk. 10.8 be it but homely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque appositus suevit cibus Bezâ— Quotidiè exiguo paâ—e balece contentum esse Melanch Nescio quâ—â— Satan id curat uti negare non liceat tamen secisse â—oceat Tom 1. episs p. 625. so it be wholsome Luther as he was a smallmeat-man and a great faster so for many daiâ—s together saith Melancthon I have observed him to concent himself with a little piece of bread and a herring Being often invited to feasts he came not lest he should lose so much time as himself complaineth in a certain Epistle I lose a great deal of time through invitations And I know not what Satan procures it that I cannot say nay and yet it repents me to have done it Be not amongst wine-bibbers amongst riotous eaters of flesh or fleshmongers as one rendereth it For the drunkard and the glutton shall come to poverty c. Pro. 23. 20 21. That 's one motive to temperance 1. Spend-thrifts entomb their ancestours in their bowels As they turn rents into ruffs and lands into laces Motive 1. Singulâ—s auriâ—â—â—s bina â—ut â—eâ—â—a â—ependunt 〈…〉 Dâ— guione 〈◊〉 Horatâ—â—s hang their patrimonies at their ears as Seneca saith wear a pretty grove an indifferent farm on their backs so do they waste their substance with riotous living as that Prodigall Luk. 16.13 Ingluvies tempestas barathrumque macelli The Prodigall is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clem. Alex. One that is unsaveable or one that is undone by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle So was Cleopatra Heliogabalus Vitellius and to omit many others M. Livius who when he had wasted a great estate in luxurious living jested at his own folly and said That he left nothing for his heir Praeter coelum caenum more then air and mire Another Phanâ—a lex quâ â—avebâ—â—â—â— nequis carâ—â—s obso 〈◊〉 â—res tantum baâ—urt quâ— parerent Scaevolaâ— Tuberonem Ruffum Macrob. Veatâ—r molestus cliens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister artis â—ngenâ—que larâ—itor Venter Subâ—â—â— morimur quia mâ—â—thus viviâ—us Sen. Motive 2. hearing that there were but 700 crowns left of a vast estate that he had left him hanged himself The belly is a troublesome client saith one an evil beast saith another an ingenious Artist saith a third What birds soever flie what fishes soever swim what beasts soever run about are buried in our bellies saith Seneca what marvell then though we our selves are soon brought to burial And let that be a second Motive to moderate feeding 2. Gluttony is the bane of the body For many more perish by intemperance then by violence by surfeting then by suffering Epicures are as desperate as souldiers and meat kils as many as the musket It is holden for câ—rtain The New-landers cure by S Will. Vaugh. p 23. That in every two year there is such store of ill humours and excrements engendered in the best body that a vessel of an hundred ounces will scarce contain them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vew De Ninia â—ssyr rage â— Athenens Dip. nos lib. 2. What shall we then think of those greedy gully-guts that barrell up Gods good creatures in their bellies and mast themselves like hogs of Epicures-heard How do they hasten their end and as it were dig their own graves with their teeth Plures pereunt crapulâ quam capulo laâ—cibus quam lanceis c. The board kils more then the sword for life is a lamp and excesse of meat doth shorten the one as too much oil doth extinguish the other Let this warn our irregulares gulares that make their gut a gulf and fur their teeth with excessive eating hatefull to God hurtfull to themselves Let them take heed that they hug not themselves to death and by pouring on too much oil quite put forth the light of life Tennismensa sanitatis mater saith Chrysostome Socrates is said by sobriety to have had alwaies a strong body Gorgias and Galâ—n to have lived to an 120 years Galen de sanit tuend 1 5 â— 12. by rising ever from the Table with an appetite Herodicus as student in Athens the most weak and sickly of any that then lived by the testimony both of Plato and Aristotle yet by temperance protracted his life to an incredible length Cuffes dâ—ffer of Agâ—s p. 99. Augustus never drank bat thrice at one meal and lived near 80 years And Q. Elizabeth of England did seldom eat but-one sort of meat rose ever with an appetite New land cuâ—e 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—ppoc Camd Elizah Prâ—face Motive 3. and lived about 70 years K. Edward 6. called her by no other name then his sweet sister temperance she knew That much meat much malady Lastly For the soul Many a mans table is a snare to him whiles sulnesse breeds forgetfulnesse and that both of God and his works Isa 5.12 and of men and their miseries as in Nabal that Pamphagus those Cormorants Amos 6.6 and Dives It breeds also wantonnesse as in those Israelites that eat and drank and rose up to play blockishnes and stupidity as in the old world Gula veslibulum luxuriae Dio in vita Vitelâ—ij Vitell. trepidus dein temulentus Tac. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epulae sine â—ine petitae Non ulla numina expavesco caelitum Sed victimas uni Deorum maximâ—â—entri offero deosignoro caeteros Cyclops ap Eurip. Baltasar Vetellius others drunkennes as in Nabal cursing and swearing as Job suspected
clothing to some he gave his shoes some he helped with houshold-stuff to other-some he ministred wholsome exhortation of good doctrine Ibid 8 11. 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 Being taken and put in prison he ministred to all his fellow-prisoners at table being contented himself with a few scraps that they left c. Dr Tailour Martyr made it his custome once in a fornight at least to call upon Sr Henry Doyle and other of the rich Cloth-makers in his Parish to go with him to the Almeshouse and there to see how the poor lived what they lacked in meat drink clothing bedding or any other necessaries Ibid. 1388. The like did he also to other poor men that had many children or were sick Then would he exhort and comfort them and where he found cause rebuke the unruly this was spirituall alms and what they lacked that gave he after his power and what he was not able he caused the rich to minister unto them M Ward of Ipâ—wich his Christ is all in all Davids desire by Rob. Abbot Mr Fox that reports all the former never denied any one that asked him ought for Jesus sake And being once asked Whether he knew a certain poor man that had received succour from him in time of trouble he answered I remember him well I tell you I forget Lords and Ladies to remember such Twice I was saith the same Mr Fox in Bishop Hoopers house at Worcester where in his Common-hall I saw a table spred with good store of meat and beset full of beggars and poor folk And I asking his servants what this meant they told me that every day their Lord and masters manner was to have customably to dinner a certain number of poor folk of the said City by course who were served by four at amesse with wholsome meats And when they were served Ibid. 1369 being before examined by him or his deputies of the Lords-praier the Articles of the faith and ten Commandments then he himself sat down to dinner and not before being as it is else where storied of him Spare of diet sparer of words sparest of time Amadeus Duke of Savoy afterwards made Pope of Rome anno 1440. Ibid. being asked by certain Embassadours whether he had any hunting-dogs to shew them told them they should see them the next day And getting together a great sort of poor folk he set them with him at his own Table on the morrow and said to the Embassadours These be the dogs that I keep daily and wherewith I use to hunt after heaven Hi sunt canes â—â—ei quos aâ—o quoâ—idâ—è c. Fâ—râ— Chroâ—ol Hist hobem Specul belli sacri p 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph Dio in vita M. Aâ—tonini Philosoâ—hi Act. and Mon. fol 958. A like course was taken by Charles the great and by Iâ—go King of Draves and Vâ—neds as Aeneas Sylvius reporteth Of a certain Bishop of Lincolne it is said That he never thought he had that thing that he did not give The same is reported of our Generall Norrice and before them both of Cyrus the King and of Antonius the Emperour Queen Anne Bullen carried ever about her a little purse for the poor thinking no day well spent wherein some man had not fared the better by some benefit at her hand She kept her maids and such as were about her so imploied in sowing and working garments for the poor that neither was there seen any idlenesse then among them nor any leisure to follow foolish pastimes So did Dorcas before her and so before them both Bathsheba or the good houswife that she commends to her son Solomon She laieth her hands to the spindle and her hands hold the distaffe Prov. 31 19 But why this And what need she be so work-brittle being a Queen It followeth in the next words vers â—0 She stretcheth out her hand to the poor yea she reacheth forth her hands to the needy She was of his minde belike that said and suffered for so saying in King Henry the 8. daies That alms should not be given untill it sweat in a mans hand Mr Bradford Martyr counted that hour lost Ibid 765. wherein he did not some good with his tongue pen or purse Ibid. 1457. The young Lord Harrington gave the tenth of his allowance which was a thousand pounds a year during his minority to the poor and other good uses as appeared by his accounts after his death besides what he gave in the way as he walked and travelled The testimony annexed to his funerall sermoÌ„ by M. Stock p. 92 In his life prefixed to his Prototypes by M. Henry Sâ—uddâ—r which he did often and much c. M. Whately also that late painfull and powerfull Preacher of Gods Word at Banbury as he was much in pressing this duty of liberality so himself abounded in works of mercy He set apart and expended for the space of many years for good uses the tenth part of his yearly comings in both out of his temporall and Ecclesiasticall means of maintenance Neither may I here forget that late reverend man of God M. John Ballam Pastour of the Church at Evesham my spirituall father and bountifull benefactour nor yet M. Simon Trappe late Minister of Gods Word at Stratford upon Avon my dear and near kinsman both in the flesh and in the faith Both which out of that little they had for God saw fit to hold them here to strait allowance 1 Cor. 16 2. Mâ—r. 12.41 Proponamus â—â— nobis uâ— Archiâ—â—â—sâ—opun sic Arcbâ—dâ—aâ—enil c. 〈◊〉 bâ—st Christ Plerisque munus â—ulum pâ—â—â—cè offâ—renâ—â—â—uâ— c. Beza in loc Docet Aâ—ido teles liberalitatem metiendam esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Liheraâ—â—tas non cumuâ—o patri no 〈◊〉 sed largitatatis affectu desiâ—iâ—ur Ambr. Reas 1 who deserved a larger proportion but a rich stone is of no lesse worth when locked up in a wicker casket then when set in a Bishops mitre they laid up by them weekly in store somewhat for the poor of that their little and they were no losers by it The poor mans box is Christs treasury saith a Father And he sits by as an Arch-deacon to see what every man casts into this treasury and with what affection The people Mark 12.41 last in money brasse money saith the Originall somewhat they must doe for none might appear empty-handed before the Lord but they would do as little as might be they cast in saith the Text not silver or gold but brasse-money into the treasury And many that where rich cast in much But the poor widdow cast in more then all the rest saith our Saviour lesse in Arithmeticall proportion but more in Geometricall because all she had And women are noted for more hard and tenacious then men whence in is
in the singular number that holds out to the end The most are of them that draw back to perdition and not of them that believe to the saving of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2 12. Confitetur se esse Apostatam sed beatum sanctum qui fidem diabelo datam non servavit Melch Ad. in vit Luth p. 145. Sleidan Comment Heb. 1.39 The opposition there imports that incredulity is the root of apostasie that I mean whereby a man departs from the living God It was laid to Luthers charge that he was an apostate He confesseth that he was an apostate but a blessed and holy one such as had not kept promise with the devil but fallen off from him and his Church malignant The like imputation the Papists laid upon those famous Italian converts Zanchius Peter Martyr Paulus Vergerius the Popes Nuncio who began to write a book Adversus Apostatas Germaniae that was the title against the Lutheran apostates but by searching into their tenets with purpose to confute them was converted by them and leaving his Bishoprick and that whole Synagogue of Satan lived and died a painfull and powerfull Preacher of Gods truth in Germany Galeacius Caracciolus also an Italian Marquesse and nephew to Pope Paul the fifth hearing Peter Martyr reade upon the 1 epist. to the Corinths was converted by him and leaving all went to Geneva Where when he was afterwards tempted by a Jesuite to revolt for money he cried out His life translated by Crosh Let their money perish with them who esteem all the gold in the world worth one daies society with Jesus Christ and his holy Spirit And cursed be that Religion for ever that seeks by mony to corrupt mens mindes from the simplicity of Christ. The Papists do at this day propose rewards to such as shall relinquish the Protestant religion and turn to theirs as in Ausborough where they say there is a known price for it of ten florens a year in France Relation of West Religion sect 16. where the Clergy have made contributions for the maintenance of runagate Ministers such as were Bolsecus whom the Papists afterwards hired to write Calvins life where so many lines Religionâ—m ephemeram babâ—re exissimabatur Bâ—z Melch Adam do vit exler Theolog P â—â— Ibid. p â—9 Redijt Steiserus ad Pontificiot mise è periisse duâ—â—ur Scultet Annal. 118. so many lies Baldwin that notable turn-coat that changed his religion three or four times at least for advantage and died at last of envy that another was preferred before him as Chaplain to Henry the third of France when he went to take possession of the Kingdome of Polonia Petrus Carolus that odious apostate and troubler of the true Church Staphylus Speiserus Brissonettus and others long agone As of late Bertius Tilenus Spalatensis and many other renegadoes re-entred by the unclean spirit who made their last state worse then the first as the Jaylour laies load of iron on him that had escaped Luk. 11.26 These as they sin not common sins so for most part as it is said of Korah and his company they die not common deaths they seldome escape the visible vengeance of God whom they have forsaken witnesse Arrius Julian Valerian Spira Spalatensis Judge Hales Guarlacus Bomelius Latomus Lovaniensis who to his end had nothing else in his mouth but that he was damned and rejected of God Act and Monâ— fol. 1999. and that there was no hope of salvation for him because that wittingly against his conscience he withstood the manifest truth of his Word Yea those that never went so farre as to persecute the truth but denied or dissembled it only have fearfully perished In the story of Philbert Hamlin Martyr a certain Priest his host whom he had instructed in the truth revolted To whom he prophecied That neverthelesse he should die before him He had no sooner spoke the word but the Priest going out of the prison from Hamlin was slain by two Gentlemen who had a quarrell to him Where of when Hamlin heard he affirmed He knew of no such thing but only spake as God guided his tongue Ibid. 834. Likewise we reade of William Wolsey Martyr that when he went to execution he left six shillings eight pence to be delivered to one Richard Denton a Smith dwelling at Welle in Cambridgeshire with this commendation That he marvelled that he tarried so long behinde him seeing he was the man that first delivered him the book of the Scripture into his hand and told him that is was the truth desiring him to make haste after as fast as he could Denton at the receipt of it answered I confesse it is true but alas I cannot burn But he that could not burn in the cause of Christ was after wards burned against his will Ibid. 1558. when Christ had given peace to his Church For anno 1564. on Tuesday April 14. his house was set on fire And whilest he went in to save his goods he lost his life with two other in the same house Among the Angrognians and their neighbours in France it is certainly known that those that yeelded to the adversaries were more cruelly handled then the others that continued constant to the death Ibid. 873. See how God hateth apostates When Caracciolus Marquesse of Vicum resolved to leave all and go to Geneva The life of Gâ—eatias Caracciolus p. 21. he opened his minde to some of his most familiar friends and wrought upon them so farre as they promised and vowed to accompany him c. But divers of them who for a time seemed to beled with a most earnest zeal of Gods glory in this action when they came to the borders of Italy and considered what they forsook first began to look back afterwards went back again indeed Where purposing to serve God in their pleasures and in the midst of Popery they were after taken by the Spanish Inquisition Latimer â—orm 7. Before King Edward c. Others have fallen under a worse torment the terrour of their own consciences whâ—ch they were not able to stand before As I might instance not only in Bilney who after he had borne his fagot was so terrified that his friends were afraid to let him be alone If they brought him comfortable places of Scripture it was as though a man should run him thorow the heart with a sword as Latimer testifieth In Bainham who could not rest till he had publikely recanted his recantation praying every body rather to die then to doe as he had done for he would not feel such a hell again as he did feel for all the worlds good In James Abbes Act. and mon. fol. 328. who having yeelded to the Biâ—hop of Norwich his perswasions and received a piece of money from him was pitiously vexed till he went again to the Bishop and there threw him his money Ibid. 1528. and said Is repented him that
cared for was to know Jesus Christ and him crucified Phil. 3.10 To know him I say not notionally only and out of the book for so every Catechisme teacheth him but experimentally to know the power of his death and the vertue of his resurrection to have a Bible stampt in his head and the counterpane of the Covenant graven in his heart This this is the only learning without the which all other learning doth but light men into utter darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidus Nihil exc plebat de guo non profâ—â—ebatur Acad. quest 1.6 Cic. 3 de orat Of Monius a certain Poet it is recorded that he was for learning every way so absolute and accomplished that he gave place to no man then alive Eratosthenes was sir-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he could dispute excellently in any art whatsoever Democritus was skilfull in all sciences saith Suidas there was nothing wherein he could not publikely professe saith Cicero Hippias Eleus was wont to boast That there was nothing in any art which he knew not of whether liberall or illiberall for with his own hands he made the ring he wore upon his finger the coat upon his back the shoes upon his feet c. as Tully tels us Aristotle was a magazine of learning and is therefore as afore-said over-admired by Averroes and was abundantly rewarded by Alexander the Great who gave him for his book Denatura animalium Hou malè nune artes miseras baecsaecu a tractant Juven Ludit qui sterile semina punit bumo Prop l. 2. Job Mans log com p. 572. Asino quidam narravit sabulaÌ„ at ille movebat aures eight hundred talents Gaza who translated that work of Aristotle into latine and dedicated it to Pope Sixtus met not with so good a match For when he had brought and presented the book very richly bound up in velvet and bossed with gold the Pope that Asse asked him what the out-side stood him in Gaza made answer fourty crowns The Pope allowed him so much money and so dismissed that learned man without any further rewards who deserved a great honourary for so profitable a piece of work But to return to his Authour Aristotle whom all worthily extoll for his learning not fo for his honesty In the Town of Siuckard in Germany a certain Doctour of divinity preached That the Church might be ruled and taught concerning God Ibid. 478. and the things of God out of Aristotles Philosophy his Ethicks especially though the Bible were loft out of the world Aristor Eibic 1.7 cap. 3. 4 Ramus in theo Praesat Whereas he himself confesseth the disability of morall knowledge to rectifie the intemperance of nature and made it good in his practice for he used a common strumpet to satisfie his lust He was also accused at Athens and banished into Chalâ—â— because he had evil opinions of the Deity say divers Authours As for his Divinity which he cals his Metaphysicks whereof he writes 14 books It is saith Ramus the most foolish and impious piece of sophistry that ever was written Tully was a great schollar no doubt and he knew it Two things saith he Optimaram artium scientiam maximarun rerun gloriam Lib â— op familiar Quòd Pompcio confisus ejusque partes secutus fucrim Ioh Manl loc com 481 496 Ciceronis linguaÌ„ omnes sere mirantur pectus noÌ„ ita l 3. c 4 coâ—f Nescio qnamono imbâ—â—â—ll or est medicina quam morbus Nullus mibi per otium dies exit partens noctium studijs vendico non vaco somne sed suâ—â—umbe c. Sen epâ—st Epist 15. Delectabatur exoletis idque Neronom sacere docuer at etsi anted 〈◊〉 fuit morun severi â—ate ut ab eo â—eteret ue so oscularetur nevè una seeum caenandi causa discumberet Dio. in Nero. I have to glory in my knowledge of good arts and my waging of great acts the first whereof shall never be taken from me while alive the second no not when I am dead There was one that wrote an Apology for Tully saith Melancthon and commended him for a holy man and a good Christian because he saith somewhere Râ—prehende peceam men c. I condemn mine own errours for that I trusted to Pompey and took his part And Lotamus Lovanionsis writes That there was no other faith found in Abrabam then what was found in Cicero Whereas Abraham saw my day saith Christ and rejoyced he walked with God and was upright Not so Cicero His tongue we all admire saith Augustine not so his practice And how little his learning could dot for him for lack of faith when he came to die that speech of his sufficiently witnesseth I know not how but so it is the medicine is weaker then the disease It is nothing but true faith that can fortifie the heart against the fear of death Seneca and such like have set forth what a mercy mortality is what a happinesse that we can lose our lives when we last how contented a man should be with life how couragious in death c. A great Philosopher he was and a close student as himself testifieth A mighty man he was surely saith Lipsins and a mighty spirit works in them that reade him But yet by your leave he that shall read Dio Cassius his testimony of him will scarce take him for an honest man He salutes his friend Lucilius thus Si Philosopharis beneè est ego quidem Philosophor But his practice was most unphilosophicall He enveighed against Court-parasites yet was ever himself at Court he detested flatterers when none flattered more then he He taught chastity but was too in ward with Agrippina the mother of Nero and taught him by his practice that abhorred trade of unnaturall filthinesse He reproved rich men but gat a vast estate and condemned luxury when himself had five hundred stools of Cedar with feet of ivory and every thing else answerable Thus Abanah and Pharphar may serve to scour and rinse but Jordan only can cure the leper Learning and Philosophy may barb and curb corruption but it is the Scripture only that giveth more grace as St James hath it Iam 9.6 and doth a perfect cure upon the conscience And that is only too when it is seconded and set on by the spirit who moves upon the face of these waters stirs them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13 Heb 4.2 Tu benè cavisti ne te ulla occidere possit Litero nam nota est 〈◊〉 nullo â—ibi S Tho Moore quis nesset Erasmun Culls as aelernum si latuisset opus Minoris arbitror Hieronymo suos const it esse libres conduos quam nobis restitutes Erasm Annol in Ro. 1. Plus sanctimotie conipici in ipso libello quaÌ„ in libelli authere Iob. a Woovers in Polymatbia D. Pridea lect Nihil unquam eum ignorasse Neand. Chron. p 91. Ita in
Moses and his sister Miriam concerning Alchymy which is an Art without art saith one A multiplying of something by nothing saith another An omne aliquid nihil that Moses I believe never dreamt of nor was it any part of the wisdom of Egypt wherein he was so well instructed and excelled Act 7 22. And although he were mighty in word and deed yet he hath left us nothing in writing of his Egyptian learning nothing of the true rationall philosophy which he both learned and taught long before Mercurius Trismegistus was born whom yet Iamblicus makes the first authour of Egyptian Arts S. Ambrose gives the reason because he received Gods Spirit as the servant of God faithfull in all his house he preferred the heavenly truth before that vain earthly philosophy and set down such things only as he judged fit for the furtherance of our faith Arts are a rich blessing of the Lord and it was then and is ever to be wished that all Gods faithfull messengers were endued with such excellent parts of humane learning Masohil of David Prov. 501. as Moses was But what is the chaff to the wheat saith the Lord to those that preached mens devices and fought out vain things in stead of Gods word Ier. 23.28 striving to please the people and to set up themselves by ostentation of their own gifts and learning The 32. Psalm is entituled Davids learning and was penned to teach the unlearned how to get true happinesse And Solomon calleth this knowledge Wisdoms or Knowledges And Isa calleth that a learned tongue that studieth out cases of conscience and speaketh a word in due season Iob cals him an Interpreter one of a thousand Isa 50.4 Iob 33.23 that declareth unto man his righteousnesse c. How vain then are those that count nothing worthy to be known but these earthly learnings and spend all their time and studies in them as the Heathen did till they become almost as heathenish Their spare-hours indeed and as it were for recreation sake many of the ancient Fathers spent and not unprofitably in Heathen Authours partly for the bettering of their stile as Chrysostome and partly for confutation of heathenish opinions and superstitions as Clemens Alexandrinus c. which made Iulian the apostate cry out Proprys pennis configimur we are beaten with our own weapons Thus S. Paul beat the Athenians thus Arnobius in a lofty and lively stile beats the Gentiles Act. 17. after that himself had written some things against the Christians before he was converted from Gentilisme He for this stile Vtinam tom noâ—â—a potuâ—ssâ— confirmare quiaÌ„ facile aliena destruxit Ora. proâ— Plac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Tim Issum quasi parenâ—em hujus Vniversitatis invenâ—re dâ—ssicile est cum jam inveneris â—nd care in vul gusâ—â—nâ—fas Cic. was called the Christian Caesar as Lactanitius his scholar was called the Christian Cicero S. Hierom passeth this censure upon his writings Lactantius was as it were a certain floud of Tullian eloquence I would he had been as happy at confirming of our religion as he was at the confuting of the contrary superstition Sed non omnia possumus omnes Tully wished Would he could as easily finde out the true God as descry the false And had he consulted the Jews whom for their calamities he so much sleighted he might haply have heard of him Something he had read of him and thereby groped after him in the dark Act. 17.27 in Plato who speaketh thus and is translated word for word by Tully To finde out the maker and Father of all is a hard task to tell what he is when thou hast found him out is impossible Hence the Athenians had their alter dedicated to the unknown god that is to the true and only God Of whom they had learned out of the ancient philosophers and Sibylles oracles that he was but one invisible ineffable essence whose name cannot be uttered as the Jews held from whom the best of the philosophers drew their best Divinity Hence Lucan a Heathen Poet calleth the Jews God an uncertain God Iuvenal jeareth That they worship nothing but the clouds dedita sacris incerti ludea Dei In pharsal 1.2 Nil praeter nubas aeli numen adorant â—â—ct 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an unknown God within them And Aristophanes brings in Socrates worshipping the clouds because he worshipped not the same Gods as the vulgar did but fought to bring in new ones as Laertius relates it For which cause also he was condemned to death in the same court of Areopagus whither S. Paul was hurried but by a speciall providence of God escaped not being so much as called to his answer which would have been to the hazard of his life Athens is called by Euripides the Greece of Greece by Demosthenes the eye soul and Sun of Greece by Thucydides the common school of mankinde There were the finest and most mercuriall wits of the world and they had the bravest preacher in the world who took his text oft one of their alters and expounded it out of their own Authours But with what successe Some doubted some derided a very few only were converted no Church planted For the natural man though never so learned perceiveth not the things of God as little as Nicodemus though a Doctour did the doctrine of regeneration What then shall learning be the lesse valued because by some abused perverted and made a hinderance from heaven The Anabaptists indeed condemned the arts and other ornaments of grace and nature for the unworthinesse of the persons or subjects wherein they were found Luther retorted upon them Then belike matrimony authority liberty c. are to be despised and avoided Are not the works of God good because the men who use them are Gel. l. 15.0.11 some of them wicked The Romans I know not upon what dislike banished one time all Philosophers out of their City but that was not the wisest act that ever they did Licinius the Emperour was such an enemy to learning that he called it the plague and poison of the Common wealth But that was the braying of an asse rather then the speech of a man Hamanitatis studiosoâ— uno nomine heretiâ—us appellaret Ioh. Mâ—nl loc com p 246. Pope Paul the second pronounced all schollars heretikes and seriously exhorted the Romans not to breed up their children at school it was enough if they could write and reade It is cautionated by the Duke of Russia That there be no schools lest there should be any schollars but himself The people say in a difficult question God and our great Duke know all this The Turks Janizaries upbraided their Emperour with his learning Heyl Geog. 343. for when Bajazet the second had cast Achmetes Bassa into prison those martial men amongst many other opprobrious words wherewith they shamefully loaded him Turk hist fol. 414. Plats as drunkard beast rascall
that 2 Atheisme in practice so rife in all places for of such dust-heaps that confesse god with their lips but deny him in their lives ye may finde in every corner All places is full of them and so is hell too 1. some think basely of God as if he were altogether such an one as themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 13. because he keeps silence and bears with their evil manners Psal 50.21 Averroes the Philosopher hence draws an argument against Gods presence and providence here on earth thinks he meddleth with nothing below the Moon because of his slownesse to anger 2. There are again that grant a God but made all of mercy and thereupon lay the reins in the neck to doe wickedly with both hands earnestly as presuming of an easie and speedy pardon Nahum tels us Nahum 1.2 10 That God is jealous and the Lord revengeth the Lord revengeth and is furious c. And that such as these are but as stubble laid but in the Sun a drying that it may barn the better and like grapes let to hang in the sun-shine till they be ripe for the wine-presse of Gods wrath Rev. 1.16 3. Iudas in betraying Christ waâ—â— occasion of his death as man in despâ—iring he 〈◊〉 what in him lay to take away 〈◊〉 life as God D. Stlbs. Eccles 10.12 Serviut to ceant jumenta toquentur Others look upon God as a just Judge and sharp revenger of sinne and disobedience and hereupon could wish for their own case that there were no God This is Deicidium God-slaughter The good soul wisheth with David Vivat Deus let God live and blessed be the God of my salvation But the wicked is a hater of God Rom. 1 30. and to a murtherer of him according to that 1 Job 3.15 He that hateth any is a murtherer This is a high and hatefull degree of Atheisme If a man curse the King in his heart and wish him out of the world the sinne is so hainous that the souls of heaven shall disclose it How horrible then is this same sin against the King of Kings and Lord of Lords 4. Some again have bald conceits of God as if he were an old man sitting in heaven with a crown on his head a scepter in his hand and had the parts and proportions of a man as the Papists picture him God made man after his image and men to requite him will needs make God after their image cast him anew in their base mould and make an idoll of him In they year of Christ 403 this foolish and atheisticall question An Deus corporeus sit Func in Com. Chron. Quia nibil ani mal anima'i superius câ—gitare potest Whether the divine essence be a true body having hands feet c. as men have stirred up great strife among the Monks of Aegypt For the ruder and more ignorant sort of them held that it was so Xenophanes was wont to say That if beasts were able to paint they would pourtray God like to themselves because they could not naturally conceive any â—urther So do these naturall bruit beasts as Peter calleth them made to be taken and destroied speak and think evil of God whom they know not and so utterly perish in their own destruction a Pet. 2 12. 5. Other practicall Atheists there are not a few that deny not God indeed but dethrone him which is as bad whiles they are lovers of pleasures more then lovers of God make their belly their God their gold their god yea the god of this world their god coming to them especially with offers of honours and promotions Ierem. Dike Mal. 3.8 All this will I give thee In too many families saith one Venus hath her altars in the chambers and Bacchus his sacrifices in the butteries which two having made their divident and shared their devotoes alas what a poor third will be left for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dij stercorarij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. â—upâ—ter stercorariâ— Rom. 12.1 Thus he Will a man rob his God The blinde Heathens would not deal so ill by their dung-hill Deities Yet ye have robbed me saith the Lord of hosts Not in tithes and offerings only but in offering up your selves your souls and bodies to be a holy lively and acceptable sacrifice unto me yea in loving the Lord your God with all your soul minde and might and your neighbour as your selves which is better then all burnt sacrifices as that Scribe understandingly answered Not but that there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—â—e sacrificing Sodomites as Isa 1.10 Archatheists arrant hypocrites that bring thousands or rams and rivers of oil that offer largely and would give any good for a dispensation even the sons of their body for the sins of their souls Mic. 6.6 71 But they doe worse then lose their labour they commit sinne For Prov 21.27 The sacrisice of the wicked is abomination to the Lord how much more when he bringeth it with an evil heart saith Solomon as thinking to cozen God with a carcase as Prometheus would have done his Jupiter with an outside a forme of godlinesse a shadow of religion Surely God may say to these Atheists as once Isaac did to his father Behold the fire and the wood but where is the lamb Or as Jacob did to his sons that brought him Josephs bloudy coat Luth in decal Here 's the coat but where 's the childe Cainisâ—aa suat saith Luther offerentes non personam sed opus personae These are of Cains kindred that offer to God the work done but themselves they doe not offer they draw night to God with their liâ—s but their hearts are farre from him God also will be as farre from them when they have most need of him as he was from Saul 1 Sam. 28 15. that hypocriticall Atheist God hath for saken me saith he and the Phllistims are upon me so sicknesse death hell is upon me and God hath forsaken me neither is it my Lord Lord that can bring him back to my help and deliverance The Swan in the law was white in feathers yet reputed unclean and unmeet for sacrifice because the skinne under them was black Wash therefore your hands ye sinners but withall cleanse your hearts ye double-minded Jam. 4 8. God is not mocked Gal. 6. not an hypocricicall service accepted dissembled sanctity is double iniquity To end this Discourse and so this first Decad David gives us these sure signs of an Atheist Psal 14. Mâ—rks of an A â—â—ist First A disordered life No sooner doth the fool conceit there is no God but presently follows Corrupt are they and doe abominable vers 1. Yea they prevaricate till they stinke again v. 3 as the old world did that was grown sofoul that God was fain to waâ—h it with a floud All sinne is both 1. from Atheisme for did men believe a God that saw all and would punish all