O what mad men are these that bereave themselves of a room in that City of pearl for a few carnall pleasures amp c. Pope Sixtus the fifth sold his soul to the devil to enjoy the Popedome for seven years Verse 17. He was rejected Or Repulsed For Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saw that he had done unwilling justice in blessing Jacob he durst not reverse the blessing for he feared an exceeding great fear Gen. 27.33 Neither naturall affection nor Esau's importunity could make him repent and repeal what he had done Though he sought is carefully with tears Tears they were of discontent for he cries and at same time threatens his brother Jacob. Some weep for sin some for misery some for joy some for compassion some for revenge and in hypocrisie as Esau here who rued his deed but repented not his sin Vetse 18. For ye are not come c. q. d. You are not under the law but under grace beware therefore of prophanenesse and licentiousnesse For think you that God hath hired you to be wicked Are you delivered to do all these abominations Jer. 7.10 Ought you not to walk Gospel-high Phil. 1.27 Will not the Angel Christ that goeth along with you destroy you after that he hath done you good if ye turn not and repent according to the rules of his Law the Gospel Exodus 33.2 3 4 c. Verse 19. And the sound of a trumpet Shewing the nature of Gods Law to manifest Gods will mens sins and to warn them of the wrath deserved likewise to summon them to appear before the Judge The voice of Words That is The delivery of the Decalogue called the words of the Covenant Exodus 33.28 the ten words Verse 20. For they could not endure This shews the nature and use of the Law contrary to that of the Gospel It is a killing letter written in bloud holding forth justice only and no mercy Verse 21. Moses said I exceedingly This Paul might have by tradition or rather by revelation unlesse he gathered it from Exod. 19.19 compared with Dan. 108 16 17 19. Verse 22. But ye are come to Mount And the blessings that come out of Sion Grace and peace that come by Jesus Christ are better then all other the blessings of heaven and earth Psal 134.3 The heavenly Jerusalem As Jerusalem was distinguished into two Cities the superiour and the inferiour so is the Church into triumphant and militant yet both make up but one City of the living God To an innumerable company Gr. To Myriads or many ten thousands of Angels Some have said that they are 99. to one in comparison of the Saints grounding their conceit upon the Parable of the lost sheep Luk. 15. Verse 23. To the generall Assembly Or publike meeting of a whole Countrey as at a great Assize or some solemn celebrity The Roman Emperours raised up ample Amphitheatres in a circular form that the people sitting round about might have a commodious sight of such pleasant spectacles as were set before them That which Pompey erected was of such extent that it was able to receive 40000 men as Pliny witnesseth But O what a glorious Amphitheatre is that of heaven What a stately Congregation-house O praeclarum diem cum ad illud animorum concilium caetumque proficiscar cum ex hac turba colluvione discedam Cic desenectâ—te Surely if Cicero or some other Heathen could say so how much more may we exult and say O that dear day when we shall go out of this wretched world and wicked company to that generall Assembly of holy and happy souls And how should we in the mean while turn every solemnity into a school of Divinity as when Fulgentius saw the Nobility of Rome sit mounted in their bravery it mounted his meditation to the heavenly Jerusalem And another when he sat and heard a sweet consort of musick M. Esâ—y Art of Meditat. by D. Hall seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What musick may we think there is in heaven Which are written in heaven In Jerusalem records were kept of the names of all the Citizens Psal 48.3 so in heaven And as the Citizens of Rome might not accept of freedom in any other City so neither should we seek things on earth as those whose names are written in the earth Ier. 17. Verse 24. That speaketh better things Every drop whereof had a tongue to cry for vengeance whence it is called blouds in the plurall Gen. 4.10 Verse 25. See that ye refuse not c. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye shift him not off by frivolous pretences and excuses as those Recusant guests did Mat. 22. It is as much as your souls are worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look to it therefore That speaketh from heaven By his bloud Word Sacraments motions of his Spirit mercies c. If we turn our backs upon such bleeding embracements and so kick against his naked bowels what will become of us And mark that he speaketh of himself as one Verse 26. Whose voice then shook c. viz. When he gave the Law What shall he do when he comes to judgement Not the earth only c. Not men only but angels who stand amazed at the mystery of Christ As for men they will never truly desire Christ till they are shaken Hag. 2.7 Gods shaking ends in settling it is not to ruine but to refine us Verse 27. And this word Yet once more The Apostle commenteth upon the Prophet whom he citeth and from that word of his Yet once concludeth the dissolution of the present frame of the world by the last fire and the establishing of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3.12 13. The force of Scripture-words is then well to be weighed by those that will draw there-hence right consequences And they have done singular good service to God and his Church that they have emploied their time and their talents for the finding out the sense of the Text by fishing out the full import and signification of the Originall words In which kinde learned Mr Leigh by his Critica Sacra upon both testaments hath merited much commendation Verse 28. A kingdome which cannot be moved As the mighty Monarchies of the world could for those had their times and their turns their ruine as well as their rise so that now they live but by fame only Not so the Kingdome of heaven You may write upon it the Venetian Motto Nec fluctu nec flatu movetur Neither windes nor waves can stir it With reverence Gr. With bashfulnesse as in Gods holy presence See Deut. 23.13 Verse 29. A consuming fire viz. To profligate professours ungirt Christians Isa 33.14 CHAP. XIII Verse 1. Let brotherly love continue IT shall continue in heaven pity therefore but it should on earth No such heaven upon earth next unto communion
Christ by his Gospel subdued the Britans whom the Romans with all their force could never subdue as Tertullian observed Britannorum â—nacâ—â—ssa Ramanâ—â—â— Câ—risto 〈◊〉 subâ—ta 1 ere Verse 19. So that from Jerusalem Chrysostome observeth that Plato came three times to Sicily to convert Dionysius the tyrant to morall philosophy and could not But Paul fet a great compasse converted many souls planted many Churches And why Christ sat upon him as upon one of his white horses and went forth conquering and to conquer Revel 6.2 Verse 20. Lest I should build Lest I should seem to doe any thing unbeseeming the office of an Apostle There is a decorum to be kept in every calling Verse 21. But as it is written In obedience to this divine oracle the Apostle preached to those that had not heard yet neglected not those that had Verse 22. For which cause By planting Churches and preaching where was more need Verse 23. These many years The Romans were converted to the faith betimes Verse 24. For I trust to see you Ipse aspectus viri beni delectat saith Seneca There is a great deal of sweetnesse in the society of Saints and much good to be gotten thereby Sometimes saith a grave Divine though we know that which we ask of others as well as they doe yet good speeches will draw us to know it better by giving occasion to speak more of it wherewith the spirit works more effectually and imprints it deeper so that it shall be a more rooted knowledge then before For that doth good that is graciously known and that is graciously known that the Spirit seals upon our souls Verse 25. To minister unto the Saints The highest Angel in heaven may not hold himselfe too good to serve the Saints Verse 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath pleased them It hath not been squeezed out of them as verjuice is out of a crab but freely and chearfully they have contributed Verse 27. Their debters they are And so are we to pity and pray for them See my True Treasure Sect. 2. chap. 7 Verse 28. When I have sealed That is Safely delivered as if it were under seal This fruit This sweet ripe fruit of their faith and love their alms Verse 29. In the fulnesse of the blessing Christ may use one of lesse grace to doe more good then one of more for there are diversities of operations as well as of gifts 2 Cor. 12.6 but usually he delights to honour those of most sinicerity with most successe 1 Cor. 15.10 Verse 30. For the Lord Jesus Christs sake This is one of those passages in S. Paul then the which there can nothing possibly be imagined more grave divine excellent saith Beza That ye strive together Even to an agony as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall beggery is the hardest and richest of all trades as one laid Learn of this great Apostle to beg praiers with all earnestnesse Act. and Mon. fol 1565. Ibid. 1499. Pray for me I say pray for me I say quoth father Latymer Pray for me pray for me for Gods sake pray for me said blessed Bradford Verse 31. That my service which c. One would have thought that the Apostle coming with alms to them should easily have been well accepted but he saw cause to seek God for such a mercy sith it is he alone that fashions mens opinions and gives favour and kinde acceptance Besides wisdome he gave Solomon honour Verse 32. Be refreshed See the Note on Rom. 1.12 and on 2 Ioh. 12. Verse 33. Now the God of peace A sit attribute for the present purpose It is a commendable policy in Christians when they pray to propound God to their minde in such notions and under such titles as whereby they may see in God the things they desire of God CHAP. XVI Verse 1. Servant of the Church A Diaconisse to minister to the sick as 1 Tim. 5.9 not a praedicantisse to preach or have Peters keys at her girdle D. Bastwick against Independ Verse 2. As becometh Saints Who are great Princes States in all lands Psal 4 and to be observed accordingly even worthy of God 3 Ioh. 6. Verse 3. Salute Priscilla She is first mentioned haply as more forward then her husband in the best things So was Manoahs wife and Nazianzens mother Verse 4. Who have for my life A rare example Dan. hist 231. Fast friends are in this age for the most part gone on pilgrimage said one once and their return is uncertain Verse 5. The Church that is in their house The house of George Prince of Anhalt for the good orders therein observed is said to have been Ecclesia Academia Curia The first fruits of Achaia The first that received the Gospel there A singular commendation a sweet happinesse Gods soul hath desired such first ripe fruits Mic 7.1 such primroses Verse 6. Greet Mary c. It is profitable that men of great parts and place should preserve their memory with others though it be but in a salutation for it may be a means to fire up affection to godlinesse in such whom they so remember Verse 7. Who are of note Noble notable Christians old experienced gray-headed Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianity findes or makes us honourable Verse 8. Greet Amplias Piety is no enemy to courtesie It doth not remove but rectifie it Verse 9. Our helper in Christ A sweet sign to him that his name was written in the book of life Phil. 4.3 Verse 10. Approved in Christ An high stile far beyond that of the great Turk with all his big-swoln-titles Verse 11. My kinsman In the flesh but more in the faith that surest tie Verse 12. Who labour in the Lord Though not so much as Persis did Cic. deorator yet doth he not defraud them of their due commendation Prima sequentem honestum est in secundis tertiisque consislere Every man must not look to excell let him be doing as he is able Verse 13. His mother and mine His by nature mine by affection The Apostles parted with parents and friends at home found them abroad Verse 14. Salute Asyncritus c. Nothing is said of these for haste perhaps or else because they were as one saith of Iesse the father of David Viri probi honesti minùs â—amen clari Good honest men but not much noted Or lastly for that the Apostle had no very good opinion of them as he seems not to have had of Demas Colos 4.14 who yet would needs be one in the Apostles register there a place he will have though it be the last place Hermas here mentioned was reputed by some of the Ancients to be the Authour of that Apocryphall book called Pastor wherein he dealt not so fairly and faithfully in relating what he had received from the Apostles being sublestae fidci author Verse 15. And Olympas Viri nomen non mulicris The name not of a
Maries daies at one stake a lame man and a blinde man The lame man after he was chained casting away his crutch bad the blinde man be of good comfort for death would heal them both Act. and Mon. fol. 1733. And so they patiently suffered Verse 44. A spirituall body Luther saith the body shall move up and down like a thought Augustin saith they shall move to any place they will assoon as they will As birds saith Zanchius being hatched do flie lightly up into the skies De operib Dei which being eggs were a heavy and slimy matter So man being hatched by the resurrection is made pure and nimble and able to mount up into the heavens Verse 45. A quickning spirit Christ is called a spirit from his Deity as Heb. 9.14 and a quickning spirit because he is the principle of life to all believers Verse 46. And afterward that is spirituall Nature Art Grace proceed from lesse perfect to more perfect Let us advance forward and ripen apace that we may be accounted worthy to obtain that world and the resurrection from the dead Luk. 20.35 Verse 47. Of the earth earthy Gr. Dusty slimy ex terra friabili Let this pull down proud flesh The Lord from heaven Not for the matter of his body for he was made of a woman but for the originall and dignity of his person whereof see a lively and lofty description Heb. 1.2 3. Verse 48. They that are earthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgus fictilis Man is but an earthen pot Isa 64.8 Verse 49. The image of the heavenly See Phil. 3.21 Our bodies shall be fashioned like to Christs glorious body in beauty brightnesse incorruption immortality grace favour agility strength and other unspeakable qualities and excellencies Whether they shall have that power as to tosse the greatest mountains like a ball yea to shake the whole earth at theâ—r pleasure as Anselme and Luther thinke I have not to say Verse 50. Flesh and bloud The body as it is corruptible cannot enter heaven but must be changed we shall appear with him in glory The vile body of Moses that was hid in the valley of Moab was brought forth glorious in the hill of Tabor Math. 17. Verse 51. I shew you a mystery Not known till now to any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This likely was one of those wordlesse words that Paul heard in his rapture 2 Cor. 12.4 Verse 52. The trumpet shall sound As at the giving of the law it did Exod 19 16. If the law were thus given saith a Divine how shall it be required If such were the proclamation of Gods statutes what shall the sessions be I see and tremble at the resemblance The trumpet of the Angel called to the one the trumpet of the Arch-angel shall summon us to the other In the one the Mount only was on a flame all the world shall be so in the other To the one Moses saies God came with ten thousands of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Verse 53. For this corruptible Pointing to his body he that speaketh as Psal 34 6. This poor man cried the Lord heard him So the old believers when they rehearsed the Creed and came to that Article I believe the Resurrection of the flesh they were wont to adde Etiam huâ—â—s carnts even of this self-same flesh So Job 19.27 Verse 55. Death is swallowed up As the fuell is swallowed up by the fire as the Sorcerers serpents were swallowed up by Moses his serpent Verse 56. Death where 's thy sting This is the sharpest and the shrillest note the boldest and the bravest challenge that ever man rang in the ears of death Sarcasmo constat hostili derisione quâ mors ridenda propinatur saith one Death is here out-braved called craven to his face and bidden Do his worst So Simeon sings out his soul Tollitur mors non ne sit sed ne obsit Aug. Hilarion chides it out Ambrose is bold to say I am neither ashamed to live nor afraid to die Anne Askew the Martyr Act. and Mon. fol. 1131. thus subscribeth her own confession Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound towards heaven Ibid. Mr Bradford being told he should be burned the next day put off his cap and lifting up his eyes praised God for it Verse 56. The sting of death is sinne Christ having unstinged death and as it were disarmed it we may safely now put it into our bosoms as we may a snake whose sting is pull'd out If it shoot forth now a sting at us it is but an enchanted sting as was that of the Sorcerers serpents Buzze it may about our ears as a drone Bee but sting us it cannot Christ as he hath taken away not sinne it self but the guilt of sinne so not death it self but the sting of death Verse 57. But thanks be to God c. Here S. Paul Christs chief Herauld proclaims his victory with a world of solemnity and triumph Verse 58. Alwaies abounding c. This will strengthen faith as the oft knocking upon a stake fastens it When faith bears fruit upward it will take root downward CHAP. XVI Verse 1. Collection for the Saints THe poor believers at Jerusalem Rom. 15.26 who had suffered hard things of their own Countrey-men 1 Thess 2.14 and taken joyfully the spoiling of their goods Heb. 10.34 Gal. 2.10 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were therefore relieved by the Churches of the Gentiles at Pauls motion The word here used for Saints signifieth such as are taken off from the earth The Saints though their commoration be upon earth their conversation's in heaven Verse 2. Vpon the first day The Christian Sabbath the Lords-day as the Greek Scholiast well renders it which to sanctifie was in the Primitive times a badge of Christianity When the question was propounded Servasti dominicum Hast thou kept the Lords-day The answer was returned Christianus sum intermittere non possum I am a Christian I can do no lesse then keep the Lords-day D King on Jonas Lect. 7. But the world is now grown perfectly profane saith one and can play on the Lords-day without book The Sabbath of the Lord the sanctified day of his rest is shamelesly troubled and disquieted Lay by him in store Gr. As a treasure 1 Tim. 6.18 Manus pauperum gazophylacium Christi The poor mans box is Christs treasury As God hath prospered him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Given him a good arrivall at the end of his voiage and enabled him for we may not stretch beyond the staple and so spoil all Verse 3. Your liberality Gr. Your grace That which having received of Gods free grace you do as freely part with to his poor
they stuck at the hardship of holinesse without which there is no heaven to be had they would not come off here and therefore gat nothing by their short-winded wishes Solomon compares such sluggards to the door that turns on the hinges Virtutem exoptant contabescuâ—tque relictà Pers but yet hangs still upon them it comes not off for all the turnings Verse 12. It is accepted Sic minimo capitur thuris honore Deus Noahs Sacrifice could not be great yet was greatly accepted Jacob bad his sons take a little of every good thing and carry for a present to the Lord of Aegypt Saul and his servant present Samuel with the fourth part of a shekel to the value of about our five-pence Thankfulnesse they had learned was not measured by God and good men by the weight but by the will of the retributour God cals for that which a mans heart inclines him to do be it more be it lesse so low doth his highnesse stoop to our meannesse preferring the willingnesse of the minde before the worthinesse of the work Verse 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And you burdened Gr. Pinched or pressed viz. with poverty Verse 14. Your abundance That your cup may overflow into their lesser dishes that your superfluities both in respect of the necessity of nature and exigency of estate as the Schoolmen speak may supply the wants of Gods poor afflicted A supply for your want Those that lend mercy may have need to borrow The Shunamite that refused once to be spoken for to the King by the Prophet little thought she should afterwards have craved that curtesie of his man Gehezi Those that stand fastest upon earth have but slippery footing No man can say that he shall not need friends Pythias was so wealthy a man that he was able to entertain Xerxes his whole Army consisting of a million of men yet afterwards he became so poor that he wanted bread Verse 15. He that had gathered much He that was so nimble as to gather more then his neighbour was to supply his neighbour that every man might have his Omer Now the equity of this law being common and perpetuall the Apostle draweth his argument from it Riches saith one are but as Manna those that gathered more of it had but enough to serve their turn or if they gathered more 't was but a trouble and annoyance to them and they that gathered lesse had no want Let the rich account themselves the poor mans stewards With-hold not good from the owners thereof the poor when it is in the power of thy hand to do it Verse 16. But thanks be to God Deo gratias was ever in Pauls mouth and in Austins and should be in ours Verse 17. But being more forward A good heart is ready to every good work waiting the occasions thereof Tit. 3.1 as the Bee so soon as ever the Sun breaks forth flies abroad to gather honey and wax Verse 18. Whose praise is in the Gospel S. Luke likely who wrote first Gospel as some gather out of Luke 1.1 and whom Ambrose highly commendeth for the most clear and distinct Gospel-writer Verse 19. Chosen of the Churches This compared with Act. 13.1 2. it may seem the Apostle meaneth not Luke but Barnabas though others think Timothy Danae in 1 Tim. 612. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 20. Avoiding this As shipmen avoid a rock or shelf for it is a seafaring terme and shews how shie we should be doing ought that may render our honesty suspected Ego si bonam famam servasso sat dives ero said he in the Comedy Verse 21. Providing Projecting procuring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good name is a great blessing and therefore the same word in Hebrew signifieth both Prov. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 22. Whom we have oft Some are of opinion that Luke is here deciphered rather then vers 19. Whoever it was it is much for his honour that Apelles-like he was approved in Christ Rom. 16. and active for the Church Verse 23. Messengers Gr. Apostles Emandati Ambassadours of speciall and high emploiment The glory of Christ So the Church is called the glory Isa 4.5 Gods glory Isa 46.13 a crown of glory and a roiall diadem in the hand of Jehovah Isa 62.3 The throne of God Exod. 17.16 The throne of glory Jer. 4.21 The ornament of God yea the beauty of his ornament set in Majesty Ezek. 7.20 There is not so much of the glory of God saith one in all his works of creation and providence as in one gracious action that a Christian performs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 24. Wherefore shew ye As by an ocular demonstration or as by pointing the finger Before the Churches In the face of the Churches whose eyes are now full set upon you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see what entertainment ye will give to their messengers A Christian is like a crystall glasse with a lamp in the midst CHAP IX Verse 1. The ministring to the Saints OR the service that ye owe the Saints in ministring to their necessities Amadeus Duke of Savoy Stephanus King of Hungary Hooper Bishop of Glocester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dr Tailour Martyr are famous for their labour of love in ministring to the Saints Verse 2. Was ready To wit in their resolutions for the collection was not yet made And your zeal i.e. Your liberall contribution out of deep affection and an holy emulation to exceed others in bounty Verse 4. Capel in Spic In this same confident boasting Gr. In this confidence of glorying A Metaphor from hunters who confidently expect the beast and valiantly set upon him Sic latini dicunt subsistere apram Verse 5. Not of covetousnesse Non ut extortum aliquid saith Piscator velut illiberale aliquid Not as wrung out of you squeezed out as verjuice is out of a crab Covetous persons part with their peny as with bloud out of their hearts Citiùs aquam ex pumice clavam ex manu Herculis extorqueas God will set off all hearts from such misers in their misery that are so unreasonably mercilesse Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which soweth bountifully Gr. That soweth in blessings alluding to Ezek. 34.26 Eccles 11.1 Cast thy bread upon the water that is upon fat and fertile places loca irrigua A Metaphor from seedsmen who eat not all sell not all but sow some so should we sow that we have upon the backs and bellies of the poor sow more of this seed in Gods blessed bosome the fruit whereof we are sure to reap in our greatest need Verse 7. According as he purposeth God straineth upon none See Levit. 5.6 12 and 14.10 21 30. Liberality implieth liberty God loveth a chearfull giver Dat benè dat mulium qui dat cum munere vultum One may give with his hand and pull it back with his looks Verse 8. And God is able Fear not therefore lest
action Life saith the Philosopher is such a faculty as whereby creatures move themselves in their own places The godly esteem of life by that stirring they finde in their souls as else they lament as over a dead soul Isa 38.15 16. Verse 26. Let us not be desirous of vain-glory Ingens dulcedo gloriae saith Aeneas Sylvius faciliùs contemnenda dicitur quam contemnitur It was this vice that raiâ—ed so much trouble in Germany betwixt Luther and Carolostadius and that bred the Sacramentary war that is not yet ended It was a saying of Luther From a vain-glorious Doctour from a contentious Pastour and from unprofitable Questions the good Lord deliver his Church CHAP. VI. Verse 1. If a man be overtaken GR. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be taken afore he is aware afore he hath time to consider or bethink himself of better It is of incogitancy that the Saints sin put them in minde and they mend all It is of passion and passions last not long Psal 139. Psal 1.1 There is no way of wickednesse in them They stand not in the way of sinners they sit not downe in the seat of scorners Restore such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Set him in joynt again A Metaphor from Chyrurgeons and bone-setters who handle their patients tenderly Lest thou also be tempted I have known a good old man saith Bernard who when he had heard of any that had committed some notorious offence was wont to say with himself Ille hodiè ego cras He fell to day so may I tomorrow Verse 2. Bear ye one anothers burdens When after-reprehension sinne is become a burden set to your shoulder and help to lift it off Support the weake be patient toward all â— Thess 5.14 Verse 3. Thinke himself to be something The self-deceiver takes his counter and sets it up for a thousand pound as the Pharisees and Laodiceans Of such it may be said as Quintilian somewhere of some over-weeners of themselves that they might have proved excellent scholars is they had not been so perswaded already Verse 4. But let every man prove This is an excellent remedy against self-deceit and a means to make one fit to reprove others with mercy and meeknes And then shall he have rejoycing Vt testimonium perhibeat conscientia propria non lingua aliena saith Augustine that thine own conscience and not another mans tongue may testifie for thee Omnis Sarmatarum virtus extra ipsos Tacit. lib. â— â— 10. saith Tacitus All the self-deceivers goodnesse is shored up by popularity or other base respects Verse 5. For every man shall bear Be thorow therefore in the work of self-examination Sparing a little pains at first doubles it in the end As he who will not cast up his books his books will cast up him at length The misery of most men is that their mindes are as ill set as their eyes neither of them look inwards how few are there that turn short again upon themselves so as to say What have I done Woe to all such when God shall send out summons for sleepers When he comes to search Jerusalem with candles and punish the men that are setled on their leeâ— c. Zeph. 1.12 Verse 6. Communicate unto him Not contribute as an alms Occumen but communicate as a right see Philem. 17. as wages for his work Mark 6. as pay for his pains 1 Cor. 9.14 See the Note there Verse 7. Be not deceived Thinke not all well saved that is with-held from the Minister It is a saying in the civill-law Clericis Laici sunt oppidò insensi Many think it neither sin nor pity to beguile the Preacher But God is not mocked neither will he be robbed by any but they shall hear Ye are cursed with a curse Mal. 3.8 9. even with Shallums curse Jer. 22.11 12 13. that used his neighbours service without wages and would sacrilegiously take in a piece of Gods windows into his wide house ver 14. Verse 8. For he that soweth in the flesh He that neglecting his poor soul cares only to feather his nest and to heap up riches Si ventri benè si lateri as Epicurus in Horace If the belly may be filled the back fitted let the soul sink or swim he takes no thought Verse 9. And let us not be weary Let us not give in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as tired jades hot at hand seldome holds out For in due season we shall reap We must not look to sow and reap in a day as he saith of the Hyperborean people far North that they sow shortly after the Sun-rising with them Heresbach de re rustica and reap before the Sun set that is because the whole half year is one continuall day with them If we faint not Quaerendi defatigatio turpis est cum id quod quaritur sit pulcherimum Cic. de finiâ— It is a shame to faint in the search of that which being found will more then pay for the pains of searching Caleb was not discouraged by the Giants therefore he had Hebron the place of the Giants so those that faint not in the way to heaven shall inherit heaven Verse 10. As we have therefore opportunity Catch at it as the Eccho catcheth the voice Joseph took the nick of time to gain Egypt to the King by feeding the hungry so may we to get heaven Who are of the houshold Of the family of faith Gods houshold-servants That was a desperate resolve of Aigoland King of Arragon who coming to the French Court to be baptized Turpine and asking who those Lazars and poor people were that waited for alms from the Exmperour Charlemains Table When one answered him that they were the Messengers and servants of God I will never serve that God said he that can keep his servants no better Verse 11. How large a letter Gr. With what good great text-letters I have written unto you with mine own hand no fair hand the greatest Clerks are not alwaies the best Scribes and not by any Tertius Chrysost Theophylact. or other amâ—nensis Rom. 16.22 to shew his love and prevent imposture 2 Thess 2.2 Verse 12. To make a fair shew Gr. To set a good face on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afore the Jews especially and to ingratiate with them For the crosse of Christ That is for the doctrine of the crosse or of justification by the death of Christ crucified Verse 13. Keep the law Rom. 2.23 Hierome doubteth not to pronounce that man accursed that saith it is impossible to keep the Law Sed quid visum sit Hieronymo nihil moramur nos quid verum sit inquirimus saith Calvin But let Hierome hold as he will we know there is no such thing That they may glory in you flesh That they pride themselves in the multitude of their followers and curry favour with the Jews by gaining many proselytes Verse 14. But God
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
Plut. in Flamin he was entertained by them with such applauses and acclamations whiles they roared out Saviour Saviour that the very birds that flew over them astonished with the noise fell to the ground When Hunnâ—ades had overthrown Mâ—sites the Turks General at his return from the Camp Turk Hist 269 some called him the Father some the Defender of his countrey the souldiers their Invincible Generall the Captives Their Deliverer the women Their Protectour c. The only wise God The temple of Sophia in Constantinople is now the Turks chief Moschee Ibid. 342. and by them still called Sophia because they hold even as we do that the wisdome of God is incomprehensible Verse 18. Sonne Timothy This is Timothies task whom the Apostle fitly calleth Sonne according to the custome both of those and these times Patres eos diâ—imus qui nos catechesi instituerunt saith Clement We call them fathers that instruct and catechize us Verse 19. Holding faith and a good conscience A good conscience saith one is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if this chest be once broken For God will give over to errours and heresies such as cast a way conscience of walking after Gods Word What a blinde buzzard then was that Popish Inquisitour who said of the Waldenses You may know the heretikes by their words and manners Sunt enim in moribus compositi modesti supâ—rbiam in vestibus non habent c. They are neither immodest in their carriage DVsher de Christ Eccles success c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor proud in their apparrel c Verse 20. That they may learn Vt castigati discant that being buffetted and bodily tormented by Satan as Act. 13.2 for as yet there were no Christian Magistrates they may learn Not to blaspheme That is not to hold erroneously and to live scandalously to the reproach of the Gospel Conferre Prov. 30 9. CHAP. II. Verse 1. Supplications OR Dâ—precations endited by that Spirit of supplication or of deprecation as some render it Zech. 11.10 Praiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strictly taken for petitions or requests of good at Gods hands which go commonly accompanied with vows of better obedience as Gen. 28.21 22. Psal 51.14 Hence they have their name Intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interparlings with God either for our selves whilest we stand upon Interrogatories with him 1 Pet. 3.21 as Paul doth Rom. 8.33 34 35. and expostulate as David often but especially when Satan sin and conscience accuse us or for others whilest we complain to God against such as wrong them and withall set our selves seriously to implore his aid for their relief and rescue For all men i.e. For all sorts of men as the word all is used Luk. 11.42 Verse 2. For Kings c. Though persecutours if they have not yet sinned against the holy Ghost as Julian had Voluit scilicet Christus etiam aliquandò Reginam in coelum vehere Luth in ep ad Ioh. Agris saith Luther of Elizabeth Queen of Denmark who lived and died in the truth of the Gospel God hath his even among great ones too A quiet and peaceable life Quiet from inbred tumults and commotions and peaceable from forraign invasions and incursions of the enemy See Jer. 29.7 In all godlinesse and honesty And not come to eat the bread of our souls with the perill of our lives as they doe in divers places of this land at this day Det meliora Deus He will doe it Verse 3. For this is good c. viz. This praying for all men And should we not frame to that that God accepts without questioning or quarrelling Let us not dispute but dispatch our masters will Verse 4. Who will have all men c. God willeth to wit with a will whereby he inviteth and putteth no bar not with a will whereby he effecteth it taking away all impediments That all men Not distributively taken but collectively as thrice in one verse Col 1.28 Should be saved viz. If they do what he commandeth God doth not tie himself to cause them to do what he commandeth that they may be saved And to come to the knowledge The only way to salvation Pray therefore that their eyes may be opened Act. 26.18 Verse 5. For there is one God sc Both of Kings and Subjects both of Heathens and Christians Go boldly to him therefore for your selves and others Have we not all one Father Mal. 2.10 Art not thou our Father Isa 63.16 One Mediatour Not of redemption only as the Papists grant but of intercession too We need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the businesse of intercession But what horrible blasphemy is that of the Papists who in their devotions say thus Act and Mon. fol. 1453. By the bloud of Thomas Bâ—cket which he did spend Make us Christ to climb where Thomas did ascend Verse 6. A ransome Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A counterprice such as we could never have paid but must have remained and even â—otted in prison but for our All-sufficient surety and Saviour Verse 7. A teacher of the Gentiles His Epistles therefore should be highly prized by us Gentiles and diligently studied S. Peter admires them 2 Pet. 3 15. and commends them to the Churches reading And because there are some things in them hard to be understood and easie to be wrested from their right meaning vers 16. it was therefore grave advice that one gives young Christians that they should begin at the later end of Saint Pauls Epistles which treateth of points of practice Sith a corrupt life can never have a sound judgement Verse 8. Pray every where Any place now be it but a chimney may make a goodly Oratory Joh. 4 21. Lifting up holy hands Better washed then Pilates were rinsed in that blessed fountain of Christs bloud Zech. 13.1 Else God utterly abhors them Isa 1.15 16. The Priests had their laver to wash in before they sacrified The Turks at this day before praier wash both face and hands sometimes their head and other parts of the body But what saith S. James chap. 4.8 and the Prophet Ieremy chap 4.14 The fountain of goodnes will not be laden at with foul hearts and hands Without Wrath Or Rancour Mat. 5.24 God will not be served till men be reconciled When Abram and Lot were agreed then God appeared Or doubting Heb. 11.6 Jam. 1.6 without disceptation of reasoning with carnall reason Verse 9. In like manner also Men have had their lessons Now for women they are taught modesty in their attire such as may neither argue wantonnes nor wastfulnes silence in the Church subjection in the family Or costly aray Which yet great ones may wear but they may not buy it with extortion and line it
in the Church of Rome anno 1378. when there sat three Popes at once Lib 3 de Papa Rom. cap. 11. for fourty years together or by the falling away of Protestants from the Popedome from the daies of Wicliffe John Husse the Waldenses Luther to this present Bellarmine bewails the businesse that ever since we began to count and call the Pope Antichrist his kingdome hath greatly decreased And Cotton the Jesuite confesses that the authority of the Pope is incomparably lesse then it was and that now the Christian Church is but a diminitive And his deadly wound was healed By that false Prophet ver 11. that is by the Sorbonists Jesuites Trent-fathers and other Popish Chyrurgeons The Jesuites give out That the devil sent out Luther and God raised up them to resist him but great is the truth and will prevail when all falshood shall fall to the ground It is but a palliate cure we here reade of And all the world sc Of Roman-Catholikes Wondered Or had wondered till the beast was wounded Verse 4. And they worshipped Admiration bred adoration Idolatrous Papists are worshippers of the devil whom though in word they defie yet in deed they deifie Who is like unto the beast Papa potest omnia quâ— Christus potest saith Hostiensis The Pope can do whatsoever Christ can doe yea and more too it should seem by these wise wonderers Cap. quarto for who is like unto the beast say they Papa est plus quam Deus saith Francis Zabarell The Pope is more then a God De Pap. Rom. lib. 4. And why for of wrong he can make right of vice vertue of nothing something saith Bellarmine Mosconius cannot be content to derive Papa from Papae the Interjection of admiring De mojestat militant eccles l. 1 c. 1. because he is stupor mundi the worlds wonderment that ye may know him to be the beast here mentioned but he must stile him King of Kings and Lord of Lords having ruledome over all rationall creatures Duliâ ador andus c. Verse 5. And there was given unto him As once was to Antiochus that little Antichrist Dan. 7.25 What cracks the Pope makes of his illimited power and prerogatives who knows not What blasphemies he belcheth out of the fable of Christ of eating his pork Al despito di Dio in despite of God of suffering himsels to be stiled the lamb of God that taketh away the sins of the world as Pope Martin the fourth did of drinking an health to the devil as another of them did who hath not heard Baronius at the year 964 reckoning up certain of the Popes calleth them monsters an abomination of desolation in Gods Temple c. Cardinall Benno saith of Pope Hildebrand That he was a blasphemer a murderer a whoremaster a necromancer an heretike and all that 's nought The Church of Rome saith another of their own Writers hath deserved now for a long time no better of God then to be ruled by reprobates Marcellius the second Pope of Rome Jac. Revius p 175. said That he could not see how any Pope could be saved Fourty and two moneths Here Mr Brightman calculates and pitches the ruine of Antichrist upon the year 1686. or thereabouts Verse 6. In blasphemy against God As when Pope Leo the first and after him Nicolas the third affirmed that Peter their predecessour was taken into fellowship with the blessed Trinity as one with them See vers 5. And his tabernacle Christs humanity Joh. 1.14 and 2.19 this he blasphemeth by transubstantiating a crust into Christ Or the Church of Christ which he counteth and calleth the Synagogue of Satan And them that dwelt in heaven The glorified Saints whom either he despiteth with obtruded honours such as they acknowledge not or else barks and rails at uncessantly as Arch-devils detestable heretikes common pests c. as Luther Melancthon Calvin Vbicunque inve nitur nomen Calvini delea tur Ind. expuâ— whose very name he hath commanded to be razed out of all books wheresoever any man meets with it Verse 7. To make warre with the Saints As he did with the Albigenses publishing his Croysades against them as if they had been Saracens and destroying ten hundred thousand of them in France only if Perionius may be believed Not to speak of the many thousands since slain in battle by the Popes Champions in Germany France Ireland and now also in England besides those many more that have died for Religion by the bloudy inquisition by the hands of the hang man 3600 in the Low-countreys by the command of the Duke of Alva 800 here in Qu. Maries daies c. The Beast hath even made himself drunk with the bloud of the Saints And to overcome them So it seemed but so it was not See Revel 12.11 The Saints never more prevail and triumph then when it seems otherwise Of them the enemies may say as the Persians did once of the Athenians at the field of Marathon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoâ—aeus We fell them yet they fall not thrust them through They feel no mischief but are well enough Over all kindreds and tongues Here the holy Ghost points to the Popish Catholicisme The Jesuites will still needly have the Roman Church to be the Catholike Church though so many kindreds tongues and Nations have utterly disclaimed it Herein they are like that mad fellow Thrasilaus in Horace who laid claim to all the ships that came into the harbour at Athens though he had no right to the least boat there Verse 8. Whose names are not written He then that lives and dies a Papist cannot be saved Slain from the foundation sc 1 In Gods purpose 2. In his promise 3. In the faith of his people 4. In the sacrifices 5. In the Martyrs the first that ever died died for Religion Verse 9. If any man have an ear q. d. Let all that have souls to save beware of this beast for is it nothing to loose an immortall soul To purchase an ever-living death Purus putus Papista non potest servari Confer Revel 19.21 It s confessed of all that a learned English apostate Papist cannot be saved Verse 10. He that leadeth into captivity q. d. Be of good chear Antichrist shall one day meet with his match drink as he brewed be paid in his own coin filled with his own waies have bloud again to drink for he is worthy See Isa 33.1 and 2 Thess 1.6 Here is the patience q. d Here is matter for the triall exercise and encrease of the Saints graces Hard weather tries what health The walnut tree is most fruitfull when most beaten Or here is support for the Saints and that which may well make them to hold out faith and patience Verse 11. And I beheld another beast Another in shape but the same in substance with the former For here Christ appears not as an Emperour but as an Impostour That these two are both one see Rev.
in London he ever heard of in nine years And that ye receive not of her plagues Musculi ruinis imminentibus praemigrant aranei cum telis primi cadunt saith Pliny Plin l 8 c. 28. Mice will haste out of an house that is ready to drop on their heads and spiders with their webs will fall before the house falleth Cerinthus the heretike coming into the Bath where S. Iohn was washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 4. c 14. the Apostle sprang or leapt out of the bath saith Eusebius as fearing lest being found in his company he should partake of his plagues It is dangerous conversing with wicked men 1. For infection of sin 2. For infliction of punishment Ambrose closing up the story of Ahab and Iezabels fearfull end fitly saith thus Fuge ergò dives bujusmodi exitum sed sugies hujusmodi exitum si fugeris hujusmodi flagitium Fly therefore O rich man A mb de Nab. Jezrael c. 11. such an end as Ahab had by shunning such evils as Ahab did Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For her sins have reached Gr. Have followed thick or been thwacked one upon another thick and threefold as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there hath been a concatenation or a continued series of them Others reade Her sins are glewed and souldered together or they cleave and are glewed to heaven Matthew Paris speaking of the Court of Rome saith Hujus faetor usque ad nubes fumum teterrimum exhalabat Her filthinesse hath sent up a most noisome stench to the very clouds of heaven as Sodoms did therefore shall Babel the glory of kingdoms be as the destruction of God in Sodim and Gomorrah Isa 13.19 Verse 6. Double unto her double This is spoken to the good Kings that shall sack Rome that they do the Lords work thorowly not sparing Agag as Saul did to the losse of his kingdom not dismissing Benhadad as Ahab did to the losse of his own life Verse 7. She hath glorified her self As mother of Churches Queen of Nations Steuchus one of her Parasites saith That Kings have but the use and administration of their Kingdoms the right and property belongs to her Pope Boniface wrote thus to Philip the Fair King of France Volumus te scire te in temporali spirituali nobis subjacere c. Contra sentientes pro insanis habemus We would ye should know that ye are to be subject unto us both in temporals and spirituals and that none that are in their right mindes can be otherwise minded The King thus answered him again Sciat tua maxima fatuitas c. Alsted Chron. 359.395 I would your singular Foolishnesse should know that I acknowledge no such subjection c. It was tartly and trimly replied by one Leonard to Rustandus the Popes Legat claiming all the Churches here in England to be the Popes Omnes Ecclesias Papae esse tuitione non fruitione deâ—â—â—sione non dissipationâ— That if the Pope had such right to all Churches it was to defend them Jac Rev. de vit Pontif p 178. not to devour them Verse 8. Therefore shall her plagues Security ushereth in destruction God shall shoot at such with an arrow suddenly and fetch them off as he did the rich fool Luk. 12. Come in one day To confute their fond conceit of an eternall Empire See the like Isa 48.9 When the warres began in Germany anno 1619. it was reported that a great brasse Image of the Apostle Peter that had Tu es Petrus c. Thou are Peter and upon this Rock will I build my Church engraven about it standing in Saint Peters Church at Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of that sentence was left legible save these words Aedificabo Ecclesiam meam I will build my Church This was ominous to that tottering title of Rome and might have taught the Popelings That God is about to build his Church upon the ruines of their worm-eaten title The Lord thereby see med to say the same unto them Ezek. 7.6 that once he did to Israel by Ezekiel An end is come the end is come it watcheth for this behold it is come Sed surdis fabulam This hath been long and loud rung in their ears but they will not be warned Death That is Warre that deadly evil called an evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 45.7 I make peace and create evil that is Warre a wofull evil that hews its way thorow a wood of men in a minute of time from the mouth of a murdering-piece and causeth thousands to exhale their breath without so much as Lord have mercy upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And mourning For the losse of dead friends And famine The usuall concomitant of war in sieges especially See the Note on Rev. 6.5 For strong is the Lord Full able to effect it seem it to Babels brats never so improbable or impossible Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall bewail her and lament As with the voice of Doves tabring upon their brests Naâ—um 2.7 The chief of these mourners shall be the Spaniard likely who yet hath no such great cause In respon Apol. 〈◊〉 Card Colum. if he look well about him for he is yearly excommunicated by the Pope for detaining from him the Kingdome of Sicily as Baronius witnesseth It were to be wished that he would intimate his Predecessour Charles the fifth who upon a displeasure conceived against Pope Clement the eighth Scultet Annal. Dâ—â—adâ—â— l. p. 2. abolished the Popes authority thorowout all Spain Exemplo ab Hispanis ipsis posteritati relicto posse Ecclesâ—asticam disciplinam â—itra nominis Pontifiâ—ij authoritatem conservari saith mine authour i. e. The Spaniards themselves setting forth to the world That the Church may be governed without the Popes authority Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atnâ—â—aeâ—â— l. 13 Standing afarre off As fearing their own safety they will not venture themselves for an old withered harlot that is now Lais-like ready to be extinct in the last act of her uncleannesse For in one hour God will make short work of it when once he begins Rom. 9.28 This should be an 〈◊〉 to Christian Princes and States to set upon the service The Pirats war was Incredibili celeritate temporis brevitate confectum saith Austin soon dispatcht Aug. de civ Dei so shall this Verse 11. And the merchants of the earth The Popes Indulgencers and other officers of his Exchequer John Manl. loc com p. 49 â— What huge sums of money did Tecelius and his companions rake together out of Germany The Pope had yearly out of England above nine tuâ—s of gold Polydor Virgil was his Collectour of the Peter-pence here Otto one of the Popes Muscipulatores Mice-catchers as the story cals him departing hence left not so much money in the whole Kingdom
the word as Chap. 1â— 1 wherewith is measured not the Temple only as there but the City gates and wall as Ezek. 4. Verse 16. And the City lieth foursquare So was Babylon of old as Herodotus describeth it which yet was taken by Cyrus Alexander Herod 〈◊〉 and sundry other enemies Heaven also is taken but by another kinde of violence then by force of arms The solid square whereby it is here set forth commends it to us 1. Heb. 12.28 For stable and unshaken Immota manet as it is said of Venice which yet stands in the sea and hath but one street that is not daily overflowed the Venetian Motto is Nec fluctu nec flatu movetur 2. Turk hist 1153. For such as looketh every way to the four corners of the earth as Constantinople did which is therefore said to be a City fatally founded to command Twelve thousand furlongs About 300. Dutch miles Nine-veh was nothing to this City for bignesse no more is Alcair Scanderoon or Cambalu which yet is said to be 28. miles in circuit being the imperiall seat of the great Cham of Tartary Quinsay in the same Kingdom Ibid. 75. is said to be of all Cities in the world the greatest in circuit a hundred miles about as Paulus Venetus writeth who himself dwelt therein about the year 1260. But our new Jerusalem is far larger 12000 furlongs according to some make 1500 miles and yet he that shall imagine heaven no larger then so shall be more worthy to be blamed then the work-men were that built Westminster hall which King William the second the founder found great fault with for being built too little saying It was fitter for a Chamber Dan Chron. then for a Hall for a King of England and therefore took a plot for one farre more spacious to be added unto it Verse 17. An hundred twenty four Cubits A Cubit is six handfuls That is of the Angel That appeared as a man but bigger and higher then ordinary Now because this holy City is thus measured and that with the measure of a man Some think it to be meant of the Church militant But some other passages in this and the following Chapters cannot be otherwise taken according to the letter then of the state of full perfection They do best in my opinion that take in both Verse 18. Was of Jasper A stone of great worth and glory the beauty whereof saith one it is easier to admire then to declare It hath a variety of sweetnesse in it such as none of the most cunning wits and sharpest eyes are able to distinguish Heaven we are sure is such as eye hath not seen ear hath not heard c. Sermo non valet exprimere experimento opus est Words are to weak to utter its happinesse get to it once Chrysost and you will say so Pure gold A mettall that shineth in the fire wasteth not in the use rusteth not with long lying rotteth not though cast into brine or vinegar as Pliny noteth to shew that this City is incorruptible invincible Like unto clear glasse Glistering gold such as this world affords not Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foundations The Apostles and their faithfull succâ—ssours who were puriores coelo saith Chrysostome clearer then the sky the very stars of the world and flowers of the Churches as Basil calleth them Verse 20. The fift Sardonyx Search is here made thorow all the bowels of the earth for something of worth to shadow out the Saints happinesse which if it could be fully known as it cannot it would be no strange thing or thank-worthy for the most horrible Belial to become presently the holiest Saint or the worlds greatest minion the most mortified man He that desires to know the nature and vertues of these precious stones may read Epiphanius Philo Francisous Rurus and others Degemmâ—â— Josephus also in the third book of his Jewish Antiquities That was an odd conceit and scarce worth relating held by Anaxagoras Coelum ex lapidibus constare aliquando collapsurum Laâ—rt That heaven was made up of stones and would one day fall upon mens heads That other saying of his is much more memorable when being asked Wherefore he was born He answered Vt coelum contempler that I might busie my thoughts about heaven Verse 21. And the twelve gates i. e. Gate-keepers Preachers of the righteousnes that is by faith Were twelve pearls All which doe receive their lustre and worth from Christ that pearl of price Matth. 13. like as the pearl by beating oft upon the Sun-beams becometh radiant as the Sun Was pure gold Which no dirty dog may ever trample upon Verse 22. No temple No need of externall worships and ordinances for they are all taught of God they see his face and hear his voice Now we see but in part because we prophecy but in part 1 Cor. 13. Verse 23. And the City had no need He saith not there shall be no Sun or Moon but there shall be no such need of them as is now for the Lamb shall outshine them shine they never so gloriously as they shall in that new heaven Isa 30.26 Verse 24. And the Nations See Isa 60 3. and that he speaketh of the life to come See ver 11 18 19.21 Do bring their glory Despise and cast away all for heaven Canutus set his crown upon the crucifix which according to the course of those times was held greatest devotion K Edw. 6. Act. and Monfol 1185. assured the Popish rebels of Devonshire That he would rather lose his Crown then not maintain the Cause of God he had taken in hand to defend Nazianzen rejoyced that he had something of value viz. his Athenian learning to part with for Christ c. Verse 25. For there shall be no night there And so no need to fear a sudden surprize by the enemy watching his opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their day above is a nightlesse day as a Father cals it Verse 26. And they i. e. The Kings as ver 24. Verse 27. And there shall in no wise Though the serpent could wind himself into paradise yet no unclean person can come into this holy City Tertullian called Pompeys theatre which was the greatest ornament of old Rome arcem omnium turpitudinum the stie of all uncleannes Heaven is none such CHAP. XXII Verse 1. A pure river NOt muddy as Nilus but clear as Callirhoâ— The allusion seems to be to that earthly Paradise so well watered Gen. 2. or else to Ezek. 47. This river is Christ Joh. 4.14 and so is that tree of life verse 2. The second Adam is a quickening spirit Verse 2. In the midst of the street of it In medio foro ejus where all may easily come by it not kept with a strong guard as the apples of Alcinous Hesperides c. Twelve manner of fruits Heavens happinesses are so many that they cannot be numbred so
be fitly used as a hand-maid to Divinity or as Diers colour the cloth with some inferiour colour first that they may make it a perfect purple Prov 9.3 wisdome sendeth forth the Aris as her maides to call them into the City 2 Pet. 3 16. to help hem to the better understanding of the holy Scriptures which else they that are unlearned and unstable wrest unto their own destruction Theodoret mentioneth S. Basils sharp reply to one Demosthenes who being but an officer of the Emperours kitchin durst encounter that Doctour of the whole world with wrested Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It belongs to the an unlettered person to look to the pottage-pot Our Saviour I grant chose unlearned men for his disciples but he made them learned before he made use of them he gifted them before he sent them abroad Insomuch as Act. 4.13 the Priests and Scribes whom for their learning S. Paul called The Princes of this world Asinos elegit christus idiotas sed oculavit in pru lenâ—â—s 〈◊〉 dona dâ—â—it ministeria D. Beddings Cone ad Cler. Oxon I han de Turre erem 1 Cor 9.1 2 Cor. 2.8 wondered at their boldnesse and abilities as knowing that they were unlearned and ignorant men they marvelled as the Nazarens also did at Christ how they came by that new learning But besides that it is well observed That our Saviour excluded not from his discipline learned Nathaneel and Nicodemus a master in Israel lest if he should have called simple ones only it might have been thought they had been deceived out of their simplicity True it is and pitty it is that the greatest Clarks are not alwaies the wilest men in the things of God because knowledge puffeth up as it did the Athenians where no Church was founded they were so self-conceited Paul the babbler was no body with them the resurrection they derided as impossible in nature and took it to have been some strange goddesse that Paul sought to bring in amongst them So when those three famous Bishops Cranmer Latimer and Ridley were prisoners at Oxford where also they suffered one of them complains That not one schollar come at them or shew'd them any countenance Many for the tree of knowledge Asulti propter arborem scienti◠〈…〉 Indoctâ— rapâ—unt extum c Aug. 〈◊〉 â—e sapâ—entes bujus saeâ—uli alta â—ap entes â—â—â—am lingantes 〈◊〉 descendâ—râ— in 〈◊〉 Bern. 〈…〉 esse 〈…〉 Baron Anâ—al a 〈◊〉 44. 〈…〉 Deortan ab ceclesia Romt relaâ—us esi 〈…〉 Venota utterly lose the tree of life saith a Father The unlearned carry away heaven when we with all our Arts and Sciences are tumbled into bell And suffer ye the wise of this world saith another that search into natures secrets and ascend no higher to descend with all their wisdome into bell where none are so filed with the wrath of God as your knowing men and Philosophers that detained or imprisoned the truth in unrighteousnesse Rom 1.18 and were therefore delivered up to a reprobate fense or an injudicious minde ver 28. so that they became the heretikes Patriarchs as Tertullian stâ—â—eth them For it is no hard thing to shew That divers ancient heretikes drew their erroneous opinions out of the writings of the philosophers The Papists also tell us That we may finde their holy water and sprinkling of sepulchâ—es in Juvenals sixth Satyr their lights in sepulchres in Suâ—touius his Octavius lamps lighted on Saturday in Seneca's 96. Epistle distribution of tapers among the people in Macrobius his Saturnals Purgator in Virgils Aeneads c. Bembus the Cardinal tels ns of his S. Francis That he was reckoned by the Romish Church in the number of the gods He means he was canonized for a Saint But the Cardinal affected to deliver himself in Heathen language So did Pomponius Laetus that antiquary Anno 1442. His name was Petrus but he changed it for Pomponius a Roman name he called himself also Dictator and worshipped Romulus saith Ludo Vives Such another alate was Castalie the Ciceronian Translatour of the Bible And before them all Averroes the Arabian Physitian who so madly admires his Master Aristotle Alsted Châ—on p 460. as that he doubts not to say that there is no errour to be found in his works that his learning was the chief truth and that his understanding was the utmost bound of humane understanding that he was the rule and patern that nature invented wherein to set forth the utmost perfection of a man c. And when he died cried out Sit anima meacum Philosophis Let my soul be where the Philosophers souls are The Colonienses indeed set forth a book D Prideaux ex Agyâ—ppa Balao De salute Aristotelis of the salvation of Aristotle and affirm That he was Christs fore-runner in naturals as John Baptist was in supernaturals And whether Erasmus was in earnest or in jest Vâ—x possum me continere quin dicam sancte Socrates ora pro nobis Joh. Mâ—â—l loâ— com p. 126. I know not but in his Preface to Tullies Tusculan Questions he hath this piece of Letany I can hardly forbear saying Saint Socrates pray for us When he was ready to die he often repeated this speech Domine fac finem fac finem Make an end Lord make an end but what he meant by those words I wot not saith Melancthon Sure it is his Saint Socrates could then doe him no good Justin Martyr tels us That he left his Gentilisme upon reading a piece of Plato and holds but groundlesly that those that lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the rule of reason before Christ came in the flesh were to be counted good Christians although they had no hope understanding not taste of the future restauration by Christ This Paradox was stifly defended in the Councel of Trent by Androdius Soto Vega and Victoria Venator also the Arminian rageth and saith I deny this proposition No man can be saved that is not knit to Christ by a true faitb Sleldan Com. Greg de Valen. tomâ— D. Pridâ—aux Lect. de salute Ethnic Act 4. Lib 3. confess cap 4. But the Scripture affirmeth That there is no other name under heaven whereby to be saved but only by the name of Jesus And S. Austin though he yeeldeth that by the reading of Cicero's Hortensius he was taken off from the hope of vain things and the desire of earthly cares perswaded to the love of wisdom and contemplation of the things above yet the cannot but say that nothing more cooled his affection toward that book then this that he found not in it the name of Jesus this to a true Christian is mel in ore melos in aure jubilum in corde honey in his mouth musick in his ear 1 Cor 1.1 to 124 jubilee in his heart S Paul cannot come off it but names it nine severall times in tem verses All the learning that he