only the great and not greatest high Priest Heb. 4.14 Pope Hildebrand especially whom when no man would advance to Peters chair he gat up himself Heidsoll Quis enim melius de me judicare potest quam ego said he Who can better judge of me then my self But he that said unto him He glorified him or made him high Priest To day have I begotten then Adde the words following Ask of me a. and the sense is full For to ask of God those things that pertain to the peoples safety and salvation is the proper office of an high-Priest Christ as he expiated his peoples sins by his own blond so he made intercession for them 1. A little afore his attachment Job 17.1 2. c. 2. In the very time when the sacrifice was hanged up Luk 23.34.3 In the heavenly Sanctuary Heb. 9 24. Verse 6. Thou art a Priest c. The former proof was not so evident bus this puts the matter out of all question A Minister should use sound speech that cannot be contradicted that he that is of the contrary part may be a shamed having nothing reasonably to oppose Tit. 2.8 The Jew would object That Christ was not of the Tribe of Levi therefore no Priest the apostle answers Yes a Priest but after another order and proves it This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collaâ— is testimonâ— is demonstrare as Paul did Act 9 22. to confirm and assert Verse 7. Praiers and supplications Gr. Deprecations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most ardent requests uttered With deep sighes hands lifted up and manifold moans Vnto him that Was able to save him c. Neither let any here object That many Marty is suffered with lesse ado may with great joy and triumph For 1. What were all their sufferings to his 2. He therefore suffered the worst that they might the better suffer 3. They were lifted up with the sense of Gods love which he for present fest not 4. Their bodily pains were miraculously mitigated as Rose Allen being asked by a friend how she could abide the pain full burning of her hand held over a candle Act. And Men. fol. 1821. so long till the very sinews crackt asunder She said at the first it was some grief to her but afterward the longer me burned the lesse the felt or well near none at all Sabina a Roman Martyr crying out in her travell and being asked by her keeper how she would endure the fire next day On well enough said she for now I suffer in childe-birth for my sins Genesis 3. but then Christ shall suffer in me and support me And was heard in that he seared Or He was heard that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delivered from his sear I or no sooner had he praied but he met his cnemics in the face and asked them Whom seek ye I am he Verse 8. Yet learned be obedience He came to know by experience what a hard matter it was thus to obey God Schola crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—ument documeâ—a schola luâ—â— Gideon by threshing the men of Succoth taught them Judg. 8 7-16 Gods chastisements are our advertisements See my Treatise on Rev. 3.19 p. 145 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being made perfect Or Being offered up in sacrifice or being complcated by this experimentall knowledge of passive obedience also The anthour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And finisher too cap. 12.2 Gr The cause viz. by his merit and essicacy Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Gr. Spoken unto called by name or entituled an high-Priest c. therefore he is truly so For persons and things are as God calleth them Verse 11. Of Whom We have c. The digression here begun holds on to the end of the next Chapter Hard to be uttered Gr. Hard to be expounded But dissiculty doth not dishearten but rather what on heroick spirits to a more serious search it doth not weaken but waken their earnestnesse not amate but animate them Seeing Me are dull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mako Gr. Slow paced and heavy banded Our mindes me like narrow mouthed vessels Our Saviour therefore spake as the people could bear like as Iacob drave as the little ones could go Verse 12. Ye have need that one But people plead their rotten chaâ—ters of age and marriage against Catechisme Verse 13. In the Word of righteousnesse That is in the more solid doctrine of the Gospel concerning Christ who is our righteousnesse Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are of full age Or that are perfect comparatively perfect not only past the spoon but full grown Who by reason of use Gr. By reason of habit got by continuall custome and long practice as in an expert Artist Have their senses exercised Their inward senses for the foul also hat her senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the body hath Instead of seeing faith of hearing obedience of smelling hope of tasting charity of touching humility To discern good and evil Doth not the ear try words and the mouth taste his meat Iob 12.11 Eye bath not seen c. 1 Cor. 2.9 Where the carcase is the Eagles Will be Saints have a spirituall sagacity and they lay hold on eternall life CHAP. VI. Verse 1. Let us go on unto perfection GR. Let us be carried on as with a force Act. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking thorow all impediments aiming at the highest pitch and eying the best paterns It is a low and unworthy strain in some to labour after no more grace then will keep life and soul together that is hell and soul a sounder Repentance from dead Works these are the six Principles of Christian religion that must be laid as a foundation Verse 2. Doctrine of baptismes Inward and out Ward Falminis sluminis of water and of the spirit that washing of regeneration and renuing of the holy Ghost Tit. 3.5 And of laying on of bands hereby is meant the whole Ministery and order of Church government Wilsons theol Ruaes as prescribed by the Word The Scripture is to be taken in the largest sense if nothing hinder neither matter phrase nor scope Verse 3 If God permit If God give me life and ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈…〉 of lâ—â—â—ming and you capacity and stability for many fall away whose damnation sleepeth not Verse 4. Who were once enlightned Knowing persons and those they call the Wits of the World are in greatest dingâ—r of the unpardonable sin which begins in apostacy holds on in persecution ends in blasphemy And have tâ—astâ—â— As Cooks do their sauces with the tip of their finger only or as the Israclites casted 〈…〉 of the land and yet perished in the wildernesse Partakers of the holy Ghost Of his common and inferiour gifâ—s and operations These a man may lose and have his dâ—ops◠〈◊〉 to sinne seven times more enlâ—mâ—ed then before Mat. 12.41
Christ you have all for in him is all fulnes both repletive and diffusive both of abundance and of redundance too both of plenty and of bounty Is made unto us wisdome This notes out Christs Propheticall office Righteousnesse and sanctification By his Priestly office Redemption By his Kâ—â—gly office having fully delivered his from sin death and hell all which is not fully done till after death And that 's the reason why Redemption is here set last See Rom. 8.23 Luk. 21.28 Verse 31. Glory in the Lord Acquiesce and exult in him which is the end why God hath done all this for us in Christ CHAP. II. Verse 1. Not with excellency SAint Pauls speech was neque lictâ— neque negl cta neither curious nor carelesse Politian could say that it is an ornament to an Epistle to be without ornaments And yet he had so little grace as to prefer Pindars Odes before Davids Psalms Hosius also the Câ—dinal thought Davids Psalms unlearned applying that Scribrmus indoctâ— doctique pocmâ—ta passim Os durum The holy Scriptures have a grave eloquence but want those pompous and painted words that carnall rhetoricians hunt after Verse 2. To know any thing To professe or teach any other skill All the wisdom of a man is in this one thing saith Lactartius Vt Christum cognoscat colat That he know and worship Christ Hoc nostrum dogma haec sententia est c. Lactan. liâ— 3. cap. 30. Verse 3. In weaknesse In misery and in a mean condition labouring with his hands c. Act. 18.3 And in fear Of adversaries or through care of discharging my duty amongst you Verse 4. With entising words Religion is not a matter of parts words or wit The devil cares not for the sons of Sceva's adjurations Abanah and Pharphar may scour but Jordâ—n only can cure Gods holy things must be handled Sanctè magis quam scitè with fear and reverence rather then with wit and dalliance In demonstration of the spirit With demonstrations fetcht out of the very marrow of the Scriptures It must be an elaborate speech that shall work upon the conscience Verse 5. That your faith c. A humane testimony can breed but a humane faith Aarons bels were of pure gold our whole preaching must be Scripture-proof or it will burn and none be the better for it In the power of God In the Gospel that lodgeth a certainty in the soul Verse 6. Wisdome among the perfect Or those that are grown to maturity Some think the Apostle borroweth this tearm from the Pagans superstition who admitted none to their most secret Ceremonies but only persons well prepared and purified for many years Yet not the wisdome c. Which is like the labour of Moles that dig dexterously under ground but are blinde above ground That come to nought That are tumbled into hell with all their learning which doth but light them into utter darknesse Nos cum doctrinis nostris c. Aug. Verse 7. Wisdome of God in a mystery Whiles God did not divide himself into a mercifull Father and a just Judge as Valerius speaketh of Zaleucus but declared himself to be both a perfectly mercifull Father and withall a perfectly just Judge which was such an act of wisdom as the world never heard of This is that great mystery of godlines 1 Tim. 3.16 Verse 8. Which none of the Princes He calleth the Pharisees and Philosophers Princes for their learning as being himself a scholar Only he might well have said of them as Tuliy of others in another case Mihi quidem nulli satis eruditi videntur quibus nostra sunt ignota I cannot take them for scholars Cic de Poetâ— Latinu that partake not of our learning None of the Princes of this world knew Because their learning hung in their light So it fared with Vspian the chief Lawyer Galen the chief Physitian Porphyry the chiefest Aristotelian and Plotinus the chief Plaionist who were profest enemies to Christ and his truth So was Libanius and Lucian the chief scholars of their time None miscarry oftner then men of greatest parts None are so deep in hell as those that are most knowing They see no more into the mystery of Christ then illiterate men do into the profound points of Astronomy As a man may look on a trade and never see the mystery of it or he may look on the letter and never understand the sense so here Verse 9. Eye hath not seen c. It is reported of one Adrianus that seeing the Martyrs suffer such grievous things he asked the cause one of them answered Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The naming of which Text so wrought upon him that afterward he became a Martyr The things which God hath prepared As he prepared Paradise for Adam so heaven for all his Yet he reserves not all for the life to come but gives a few grapes of Canaan in this wildernesse Verse 10. But God hath revealed The Chineses use to say of themselves Dâ—scrip of the world Chap. of China and Cathaia That all other Nations of the world see but with one eye they only with two This is most true of the naturall man compared to the spirituall Verse 11. Save the Spirit c. Man knows his inward thoughts purposes and desires but the frame and disposition of his own heart he knows not Jer. 17.9 Knoweth no man How can he that cannot tell the form and quintessence that cannot enter into the depth of the flowers or the grasse he treads on have the wit to enter into the deep things of God hid from Angels till the discovery and since that they are students in it But the Spirit of God With this heifer of his therefore we must plow if we will ever understand his riddles Verse 12. Not the spirit of the world The world lieth down in that unclean one and is under the power and vassallage of that spirit that worketh in the children of disobedience as a Smith in his forge 1 Joh. 5.19 Ephes 2.2 It is wholly set upon wickednesse as Aaron saith of the people Exod. 32.22 That we might know A sweet mercy The Cormorants of the world will not let their heirs know what they will do for them till they die But God assures his of heaven afore-hand Thus we have not received the spirit of this world we cannot shift and plot as they can but we have received a better thing and have no reason to repine Verse 13. But which the holy Ghost teacheth So that not the matter only but words also of holy Scripture are dictated by the Spirit and are therefore to be had in higher estimation 2 Pet. 1.21 Comparing Or coapting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitting spirituall words to spirituall matters that all may savour of the Spirit Verse 14. But the naturall man The meer Animal
nor Nestorius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So religious were the old Bishops that they would not alter or exchange a letter or a syllable in these fundamentals Every particle of truth is precious and not to be parted with Verse 12. Wood hay stubble Rhetoricall strains philosophicall fancies that tend not to edification There are that together with the gold silver and ivory of sound and savoury truths have as Solomons ships had store of apes and peacocks conceits and crotchets Now if he that imbaâ—eth the Kings coyn deserve punishment what do they that in stead of the tried silver of divine truths stamp the name and character of God upon Nehushtan their own base brazen stuff Verse 13. For the day shall declare it That is The light of the truth or time the father of truth or the day of death when many recognize and recant their errours shall shew them their sinne Verse 14. If any mans work abide Errour as glasse is bright but brittle and cannot endure the hammer or sire as gold can which though rub'd or melted remains firm and orient Verse 15. He shall suffer losse Of his work his laborious losse of time and of some part of hâ—s wages Yet so as by fire Not of Purgatory a Popish fiction but of the holy Ghost Or as one interprets it like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified Minister Verse 16. Ye are the temple of God Not Gods building only as vers 9. but his Temple A mud wall may be made up of any thing not so the wals of a Temple or Pallace that must have other materials And that the Spirit of God c. Next to the love of Christ in dwelling in our nature D. Sibbs â— Eph. 9.30 we may wonder at the love of the holy Ghost that will dwell in our defiled souls Let our care be to wash the pavement of this temple with our tears to sweep it by repentance to beautifie it with holines to perfume it with prayers to deck it with humility to hang it with sincerity Delicata res est spiritus Dei The holy Ghost will dwell in a poor so it be a pure house Religion loves to lie clean as was a grave speech of an ancient Saint Verse 17. Which temple ye are Man is Gods temple God mans altar Demosthenes could say That mans heart was Gods best and most stately temple Iustitiâ verecundiâ observantiâ legum communitum Contra Aristog Verse 18. Let no man deceive himself Bis desipit qui sibi sapit Consily satis est in me mihi said she in the Poet. Arachne ap Ovid. Metam Nothing so easie as to over-ween Let him become a fool Let him come to the well with an empty pitcher Intùs existens prohibet alienum Agur if a man may believe him is more brutish then any man Pro. 30.2 3. See there how he vilifies yea nullifies himself before God So did blessed Bradford as appears by the subscriptions of many of his letters Act and Mon. fol. 1507. Verse 19. He taketh the wise Those naturall bruit beasts made to be taken and destroied 2 Pet. 2.12 God takes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes fools of them Verse 20. Of the wise Such as excell in naturall gifts that are the choisest and most picked men The Psalmist saith only of men Ps 94.12 Verse 21. Let no man glory in men That is that they are such an ones schollars or followers seeing the Church is not made for them but they for the Church Verse 22. All are yours Though not in possession yet in use or by way of reduction as we say the worst things are Gods childrens and in reversions those best things above Verse 23. And ye are Christs We hold all we have in Capite tenure in Christ From Christ therefore let us take our denomination The name of Jesuites savoureth of blasphemous arrogance CHAP. IIII. Verse 1. Let a man so account QVasi dicat Though we are yours as Chap. 3.22 devoted to the service of your faith yet are we not to be slighted but respected as Christs high stewards Ministers of Christ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder-rowers to Christ the Master-pilot helping forward the Ship of the Church toward the haven of heaven Stewards of the mysteries Dispensing all out of Gods goods and not of our own setting bread and salt upon the table that is preaching Christ crucified what ever else there is Verse 2. That a man be sound faithfull Giving every man his due proportion of fit food Mat. 24.45 not as he in the emblem that gave straw to the dog and a bone to the asse Verse 3. But with me it is c. A good Minister reviled may reply as once a Steward did to his paâ—â—onate Lord when he called him knave c. Your honour may speak as you please but I believe not a word that you say for I know my self an honest man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fâ—sl lib 22 cap. 34. Dio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Act. and Mon. fol. 1356. Non curo illos censores qui vel non intelligendo reprehendunt vel reprehendende non intelligunt saith Augustine Augustus did but laught at the Satyres and buttoniers which they had published against him Severus the Emperour was carefull of what was to be done by him But carelesse what was said of him Doc well and hear ill is written upon heaven gates said Mr Bradford the Martyr Thou art an hereticke said Woodroofe the Sherifte to Mr Rogers the protomartyr in Queen Maries daies That shall be known quoth he at the day of judgement Some men slatter me Polic epist l. 3. ep 24. saith Politian some others slander me I think neither the better nor the worse of my self for that no more then I think my self taller or lower for that my shadow is longer in the morning and shorter at noon Verse 4. Yet am I not c. Paul a chosen vessel but yet an earthen vessel knew well that he had his cracks and his flaws which God could easily finde out Verse 5. Vntill the Lord come Tot argumenta quot verba saith Paraeus Every word here hath it's weight There shall be a resurrection one day of names as well as of bodies let that stay us when belied or misreported Verse 6. I have in a figure c. i. e. I have represented and reprehended your partialities under our own names when I brought you in saying I am of Paul and I of Apollos c. 1 Cor. 1.12 For the heads of your factions were your own ambitious Doctors whose names yet I spared and took the busines upon my self and Apollos for your sakes Verse 7. For who maketh thee He directeth his speech to those Theologi gloriae as Luther
back oft on what they were before calling that they may thankfully cry out with Iphiâ—rates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from what misery to what dignity are we advanced Fulfilling the desires Gr. The wiles of the flesh Now therefore we must as diligently fulfill not the will but the wils of God as David did Act. 13.22 The children of wrath Deires Gregory the great said of the English boyes that were presented to him Angli quasi Angeli And demanding further what Province they were of in this Island it was returned that they were called Deires which caused him again to repeat the word Abbots Geog. pag. 119. and to say that it were great pity but that by being taught the Gospel they should be saved de ira Dei from the wrath of God Verse 4. But God who is rich in mercy Such a mercy as rejoyceth against judgement as a man against his adversary which he hath subdued Jam. 2.13 Verse 5. Hath quickned c. The very first stirrings in the womb of grace are precious to God he blesseth our very buds Isa 44.3 according to the Geneva translation Verse 6. And made us sit together We have taken up our rooms afore-hand in heaven whereunto we have just right upon earth by vertue of the union the ground of communion 1 Joh. 5.12 He that hath the son hath life he hath possession of it as by turf and twig Verse 7. In his kindenesse toward us We come not to the knowledge of God but by his works And even his way of knowing him we naturally abuse to idolatry Verse 8. For by grace ye are saved So ver 5. and every where almost S. Paul is a most constant preacher of the grace of God as Chrysostome stileth him Sub laudibus naturae latent inimici gratiae saith Augustine The patrons of mans free-will are enemies to Gods free-grace Verse 9. Least any man should boast As that fool did that said Vega. Coelum gratis non accipiam I will not have heaven but at a rate Non sic Does coluimus aut sic vivimus ut ille nos vinceret said the Emperour Antonius Philosophus Valcat Gallic in Avid Cassio We have not so lived and deserved of God that they enemy should vanquish us Verse 10. For we are his workmanship His artificiall facture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or creature that wherein he hath shewed singular skill by erecting the glorious fabrike of the new man Created to good works In the year 1559. there was published a paradox that good works are pernicious to salvation of mens souls David George the broacher of this heresie was digg'd up and burnt at Basile God hath before ordained i. e. By his eternall decree Oar Vivification then is not a work of yesterday but such as God hath with singular complacency contemplated from all eternity rejoycing in that habitable part of his earth Prov. 8.31 Verse 11. Who are called uncircumcision In great scorn and reproach as 1 Sam. 17.26 Howbeit unregenerate Israel was to God as Ethiopia Amos 9.7 And Iether by nature an Ismaelite 1 Chron. 7.17 was for his faith and religion called an Israelite 2 Sam. 17.25 Verse 12. Strangers from the Covenant The Saints only are heirs to the promises but the devil sweeps all the wicked as being out of the Covenant They stuff themselves with promises till they have made them a pillow for sin Deut. 29.19 Sed praesumendo sperant sperando pereunt Having no hope But such as will one day hop headlesse such as will serve them as Absoloms mule served her Master when she left him hanging by the head betwixt heaven and earth as rejected of both Without God in the world Because without a teaching Priest and without law 2 Chron. 15.3 As it is said of the poor Brasileans at this day that they are sine fide sine rege sine lege This was the case of our Pagan Predecessours Verse 13. Are made nigh by the bloud Christ hath paved us a new and living way to the throne of Gods grace by his own most precious bloud O happy lapidi-pavium Joh. 19 13-17 O Golgotha become our Gabbatha Verse 14. For he is our peace That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our peace-maker and peace-matter When he was born there was among all Nations a generall aut pax aut pactio as Florus observeth When he took his name he would not have it either entirely Hebrew as Jesus or entirely Greek as Christ but both Jesus and Christ to shew saith one that he is our peace that hath reconciled two into one c. Verse 15. Having abolished in his flesh That is by his death in the flesh Colos 1.22 At which time the veil rent and the Ceremonies died only they were to be honourably buried For to make in himself Gr. To create sc by regeneration Gal. 6.15 So by conjoyning he new created them and by new creating he conjoyned them Verse 16. In one body Vbi igitur separatistae saith one Having slain the enmity Not the Ceremonies only as ver 15. but sin that great make-bate that sets God at odds with his own creature Verse 17. To them that were nigh That is The children of Israel a people â—ear unto him Psal 148.14 Verse 18. We both have an accesse With good assurance of successe The Persian Kings held it a piece of their silly glory to hold off their best friends who might not come near them but upon speciall licence Esth 1. Not so our King Oh come for the Master calleth thee Verse 19. Fellow citizens with the Saints Paul as a Citizen of Rome Act. 22. escaped whipping we as Citizens with the Saints escape hell tortures and torments Verse 20. Vpon the foundation Foundation is taken either for Christ 1 Cor. 3.11 Mat. 16.16 or the doctrine of the Scriptures which teach salvation only by Jesus Christ as here and Rev. 21.14 Verse 21. Fitly framed together Or perfectly joyned together by the ciment of the holy Spirit working in the Saints faith in Christ and love one toward another which the Apostle calleth the bond of perfection Verse 22. For an habitation of God c. The Father makes choice of this house the Son purchaseth it the holy Ghost taketh possession of it This happinesse he best understandeth that most feeleth The Cock on the dunghill knows it not CHAP. III. Verse 1. For this cause TO wit That you may be an habitation of God through the Spirit I Paul the prisoner I hold not S. Paul so happy for his rapture into Paradise saith Chrysostome upon this Text as for his imprisonment for Christ Verse 2. Of the dispensation Gr. Oeconomy The Church is Gods house 1 Tim. 3.15 Paul was faithfull therein as a steward Mat. 24.45 Verse 3. As I wrote afore in few Sc. Chap 1.9 2.13 c. Fulnesse of matter in fewnesse of words This is the Scriptures pre-cellency above all humane writings Verse 4. My knowledge in the
are members Of the same holy society Shall we not be true one to another Shall we not abhor sleights and slipperines in contracts and Covenants Verse 26. Be angry and sin not The easiest charge under the hardest condition that can be Anger is a tender vertue and must be warily managed He that will be angry and not sin let him be angry at nothing but sin Let not the Sunne go down If ye have overshot in passion let it not rest or roost in you lest it become malice Plut lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch writeth that it was the custome of Pythagoras his scholars however they had been at odds jarring and jangling in their disputations yet before the Sun-set to kisse and shake hands as they departed out of the school How many are there that professing themselves the scholars of Christ do yet neverthelesse not only let the Sun go down but go round his whole course and can finde not time from one end of the year to the other to compose and say aside their discords How should this fire be raked up when the curfew-bell rings Verse 27. Neither give place c. Vindictive spirits let the devil into their hearts and though they defie him and spet at him yet they spet not low enough for he is still at â—nne with them as Mr Bradford speaketh As the Master of the pit oft sets two cocks to fight together to the death of both and then after mutuall conquest suppeth with both their bodies So faith Gregory dealeth the devil with angry and revengefull men Verse 28 Let him labour Working c. This is the best remedy against poverty which oft prompts a man to theft Prov. 30 9. That he may have to give Day-labourers then must do somewhat for the poor Act. and Mon. fol. 765. Ibid 811. And indeed alms should not be given untill it sweat in a mans hand said he in the book of Martyrs Giles of Brussels gave away to the poor whatsoever he had that necessity could spare and only lived by his science which was of a Cutler Verse 29. Let no corrupt communication Gr. Rotten putid speâ—ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from rotten treas or stinking flesh or stinking breath Shunne obscene borborology and filthy speeches Verse 30. And grieve not c. As men in heavinesse cannot dispatch their work as they were wont so neither doth the Spirit If we grieve the holy Ghost how should we expect that he should comfort us It is a foul fault to grieve a father what then the Spirit Verse 31. Let all bitternesse c. If the godly man suddenly fall into bitter words it maketh the holy Ghost stir within him And clamour and evil speaking These are as smoke to the eyes and make the Spirit ready to loath and leave his lodging Be put away from you When any lust ariseth pray it down presently saith one for otherwise we are endangered by yeelding to grieve by grieving to resist by resisting to quench by quenching maliciously to oppose the Spirit Sin hath no bounds but those which the Spirit pats whom therefore we should not grieve Verse 32. And be ye kinde Sweet-natured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facile and fair-conditioned as Cranmer whose gentlenesse in pardoning wrongs was such as it grew to a common proverb Act. and Mon. fol. 1699. Do my Lord of Canterbury a displeasure and then you may be sure to have him your friend while he liveth He never raged so far with any of his houshold servants as once to call the meanest of them Varlet or Knave in anger much lesse to reprove a stranger with any reproachfull world c. CHAP. V. Verse 1. Be ye therefore followers IN forgiving one another As dear children God hath but a few such children See the Notes on Mat. 5.45 48. Verse 2. Hath loved us and hath given When Christ wept for Lazarus Loe how he loved him said the Jews Joh. 11.35 36. When he poured forth his soul for a drink-offering for us was not this a surer seal of his endeared love An offering and a sacrifice By this to expiate our sins by that to mediate and make request for us and so to shew himself a perfect high-Priest Verse 3. But fornication and all uncleannesse As standing in full opposition to that sweet smelling savour vers 2. being no better then the corruption of a dead soul the devils excrement Let it not be once named Much lesse acted as in Stage-plaies Ludi praebent semina nequitiae How Alipius was corrupted by them S. Austin tels us How the youth of Athens Ovid. Trist l. 2. Plato complaineth One of our countrey-men professeth in print that he found theaters to be the very hatchers of all wickednesse the brothels of bawdery the black blasphemy of the Gospel the devils chair the plague of piety the canker of the Common-wealth c. He instanceth on his knowledge Citizens wives confessing on their death-beds that they were so impoisoned at Stage-plaies Spec belli sacri that they brought much dishonour to God wrong to their marriage-beds weaknesse to their wretched bodies and woe to their undone souls It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth and that for this reason lest either in jest or earnest any thing should be said or done amongst them contrary to the laws in force among them Plutarch Verse 4. Neither filthinesse Borborology ribaldry the language of hell Some men as ducks have their noses alwaies gozling in the gutter of obscene talk Of Eckius his last book concerning Priests inarriage Melancthon faith Non fâ—it Cygnea cantio sed ultimus crâ—piâ—us Et sicut filis fugiens pedit sic ille morions hunc crepitum cecinit Legilibrum subinde accipiens par tem ad cloacam alioqui non legissâ—m Nor jesting Salt jâ—sts scurrility jocularity dicacity to the just grief or offence of another This consists not with piety and Christian gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle useth the word here found in a good sense for urbanity facility and faceâ—iousnesse of speech in a harmlesse way But Jason in Pindarus saith that he lived twenty years with his Tutour Chiron and never in all that time heard him speaking or acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar any thing scurrilous or abusive to another On the contrary our Sir Thomas Moorâ— never thought any thing to be well spoken except he had ministred some mock in the communication Eâ—w Halls Châ—onâ—eâ— saith the Chronicler who therefore seemeth to doubt whether to call him a foolish wise man or a wise foolish man Quid nobis cum fabulis cum risu non soliùm profusos sed etiam omnes joeos arbitror declinandos saith Bernard Bern. de ordin vit What have we to doe with tales and jâ—sts Tertullian faith he was Nulli rei natus nisi poenitentiae born for
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
heavens That is then the Angels those heavenly Courtiers Dan. 10.13 Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who needeth not daily Or On a certain day of the year sc at the feast of the expâ—ations Levit. 16.29 See Heb. 1.1 First for brown sins Else how could he stand before God for others The Priests therefore had their laver wherein to wash before they offered any mans sacrifice The brazen Altar stood without the incense-altar of gold within the Sanctuary to signifie that our own lusts must be sacrificed ere we take upon us to pray for our selves or others David observeth this method Psal 25. Psal 51. He first gets pardon for himself and then makes request for Sion Verse 28. For the law maketh As if the Apostle should say Shall I summe up and shut up all in a word The law maketh men high Perists which have infiâ—mity c. Dull scholars must have it over and over Seneca Nunquam satis dicitur quod nunquam sat is discitur CHAP. VIII Verse 1. Who is set on the right-hand ANd is therefore a King as well as a Priest as was Melchisedech Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister of the sanctuary Or A publike officer an Agent for the Saints about holy things Which the Lord pitched Christs body was conceived in the Virgins womb not by humane generation but by divine operation See Chap. 9.11 Joh. 1.14 He was the stone cut out of the mountains without hands Dan. 2. Cant. 2.1 The rose of Sharon that grows without mans care Verse 3. Somewhat also to offâ—r To wit His own body An offering and a sacrifice to God for a sweet smelling savour Ephes 5.2 By Mount Olivet stood the garden of Gethsemane where Christ was taken and led into the City through the Sheep-gate to be offered up like an innocent sheep on the altar of his crosse for the sins of his people Verse 4. He should not be a Priest Because not of the tribe of Levi whose Priesthood lasted to long as Christ lived on earth and was done away by his death Verse 5. Of heavenly things So he calleth the mystery of Christ shewed hereby to Moses in the Mount and shadowed out to the people by the services of the Tabernacle Verse 6. Of a better Covenant Or rather Tâ—stament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven being conveied to the elect by legacy It is part of Gods testament to write his laws in our hearts c. All that he requires of us is to take hold of this Covenant to receive his gift go righteousnesse to take all Christ c. and this also he hath promised to cause us to do ver 10. Isa 56. Rom 5. Verse 7. had been faultlesse Such as had not been weak and unprofitable Chap 7.18 See the Note there If the people could have performed it and have been perfected by it Verse 8. For finding fault with them Or Finding fault with it that is with the Covenant he saith to them Behold the daies c. So Junius readeth and senseth it Verse 9. The Covenant that I made He meaneth not here the Covenant of grace made with Abraham but circumcsion the legall ceremonies and services that burden which neither they not their fathers could bear When I took them by the hand Teaching them to go taking them by the arms Hos 11.3 keeping their feet â— Sam. 29. and leading them thorow the deep as a horse in the wildernes than they should not stumble Isa 63.13 And I regarded them not Heb. Although I was an husband unto them q.d. Yet neverthelesse they forsook the guide of their youth and forgat the Covenant of their God Jer. 31.32 Pro. 2.17 Verse 10. I Will put my laws c. Gods Covenant is to write his laws and promises in his people mindes so that they shall have the knowledge of them And in their hearts So that they shall have the comfort feeling and fruition of them Verse 11. And they shall not teach The full performance of this promise is reserved to the life to come when we shall need no ordinances but shall be all taught of God Verse 12. I will be mercifull I will be propitious thorow Christ the propitiation for our sins 1 Joh. 2.2 Will I remember no more Daniel comin by Trussell Nihil oblivisci solet praeter injurias said Cicero of Caesar He was wont to forget nothing but shrewd turns And of our Henry the sixth it is storied that he was of that happy memory that he never forgat any thing but injury Let us but remember our sins with grief and God will forget them Let us see them to confession and we shall never see them to our confusion He is a forgiving God Nehem. 9.31 None like him for that Micah 7.18 He doth it naturally Exod. 34.6 Abundantly Isa 55.7 Constantly Psal 130.4 Job 1.27 Mal. 3.6 Verse 13. He hath made the first old He hath antiquated and abolished it This the Apostle often inculcates because the Jews went about to establish their own righteousnesse and it is a piece of popery naturall to us all to think to go to heaven by our good meanings and good doings Is ready to vanish away So is the old man in Gods people that 's their comfort CHAP. IX Verse 1. Then verily the first Covenant HEre the Apostle proveth what he had propounded Chap. 8. vers 5. that his assertion might be sound such as cannot be condemned Tit. 2.8 Ordinances Gr. Justifications viz. Ceremoniall rituall typicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A worldly Sanctuary i.c. Terrene and shadowy opposed to true and heavenly Verse 2. The first wherein was c. He speaks nothing of he outer court as not pertinent to his present purpose But there was both in the Tabernacle and Temple the Holy of Holies the Sanctuary and the Court of the people Answerable whereunto are in man The spirit soul and body 1 Thess 3.23 And as the cloud 1 King 8.10 11 filled first the most holy place and then the holy and then the outer Court so doth the holy Ghost renue the spirit of our miâ—des and then our wills and affections and then the our ward man Verse 3. And after the second veyl This was not of any hard debarâ—ing matter but easily penetrable then and now also rent by Christ to shew our easie accesse to God with confidence by the faith of him Eph. 3.11 Verse 4. The golden Censer Or the Altar of incense which though it belonged to the most holy place yet was placed without the veil Exod. 30 6 c. that it might be of daily use the sweet incense offered thereon easily piercing thorow the veil and filling the most holy with it's savour Wherein was the golden pot c In or near to the Ark of the Covenant was this golden pot of Manna and Aarons rod and the Tables of the Testament and the propitiatory or covering and a
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
another as Aquila and Priscilla did for Paul Rom. 16.4 Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Worlds good Gr. Livelyhood Which is all that the world looks after And shutteth up his bowels c. Not drawing out unto him both his sheaf and his soul Isa 58.9 Verse 18. Let us not love in Word Words are light-cheap and there is a great deal of mouth-mercy abroad Julian the apostate is not presently a friend to Basil though the write unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. thou art my friend and beloved brother The Roman legions loved Otho the Emperour saith the Historian and gave him all respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the teeth out ward but from the heart-root See the Notes on Jam. 2.14 15 16. Verse 19. And shall assure our hearts This saith father Latimer is the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet Verse 20. Conscia â—ens ui cuiâ— sua est ita concipâ—â—â—â—trapectera pro facto spemque metumqueâ—uo Oâ—â—d If our heart condemn us Conscience is Gods spie and mans over-seer Domesticus index judex carnifex Gods deputy-Judge holding court in the whole soul bearing witnesse of all a mans doing and desires and accordingly excusing or accusing absolving or condeming comforting or tormenting Verse 21. Then have we confidence Sincerity is the mother of serenity Since qua tranquillitas emnis tempestas est saith Isidore Uprightnesse hath boldnesse It is not a peace but a truce that the wicked have such a storm will befall them as shall never be blown over Israel is the heir of peace Galatians 6.16 Isa 32.17 Verse 22. And what soever we ask sc According to his will Fiat voluntas mea quia tua said Luther I can have what I will of God said one for my will shall be concentrike with his will Because we keep The obedience of faith emboldens us yet may no may say as the prodigall Give me the porâ—ion that belongeth to me It was a proud speech of that Emperour that said Antonin Philos Non sic Deos coluimus an t sic vivimus ut ille not vinceret We have not so served God that the enemy should overcome us Verse 23. And this is his commandment This is the sum and substance of the Gospel that we believe and love and the more we believe Gods love to us the more love shall we bear one to another for our love is but a reflex of his Verse 24. By the Spirit Christ hat satisfied the wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves to inhabit our hearts And truly next unto the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls CHAP. IIII. Verse 1. But try the spirits AS Lapidaries do their stones as goldsmiths do the â—etals A Bristow stone may look as well as an Indian diamond and many things glister besides gold Try therefore before you trust that which is doctrinally delivered unto you being neither over-credulous the fool believeth every thing nor rashly censorious as those were that said of our Saviour This man blasphemeth See the Note on 1 Thess 5.21 Because many false Prophets Both the old Church Deut. 13.1 and the new Act. 20.30 were ever pestered with them Verse 2. Herby know ye the spirit Bring it to this test Gold may be rub'd or melted it remains orient so doth truth Whereas errour as glasse bright but brittle cannot endure the hammer of fire That confesseth That preacheth Christ crucified Verse 3. Is not of God And yet he is not called an Atheist or an Antitheist but Antichrist that is an opposite to Christ as if his opposing should not be so much to Christs nature or person as to his unction and function Verse 4. And have overcome viz. In your head Christ and by the help of his holy spirit your sweet inhabitant whereby ye are more then conquerours because sure to overcome and triumph Verse 5. They are of the World i. e. The seducers fit lettice for such lips Dignum patellâ operculum Vosinfernates estis Ye are from beneath I am from above saith Christ Job 8.23 There fore speak they of the World The water riseth not unlesse forced above the fountain Out of the ware-house the shop is furnished Carnall teachers gratifie their hearers with pleasing positions the Papists in their petition to King James for a toleration plead this as an argument That their religion is agreeable to mens nature and indeed it is an alluring tempting bewitching religion giving way to all licentiousnesse and lasciviousnesse So Mahomet in his Aâ—choran tels his followers concerning venery That God did not give men such appetites to have them frustrate but enjoyed as made for the gust of man not for his torment and a great deal more of such paltry stuff Verse 6. Heareth us Christs sheep are rationall they can discern his voice from that of a stranger and will hear it not with that gristle only that grows upon their heads but with the car of their soul which trieth doctrines as the mouth doth meat Job 3. and knoweth the spirit of truth and the spirit of errour Verse 7. Beloved let us love one another This beloved Disciple breaths nothing but love as if he had been born with love in his mouth as they say Verse 8. Knoweth not God If morall vertue could be seen with mortall eyes saith Plato it would draw all hearts unto it If God were well known he could not but be best beloved and all that are his for his sake Verse 9. In this Was manifested The very naked bowels of his tenderest compassions are herein laid open unto us as in an anatomie God so loved his son that he gave him the world for his possâ—ssion Ps 2.7 but he so loved the world that he gave Son and all for its redemption Verse 10. Not that we loved c. Deus prior nos amavit tantus tantùm gratis tantillos tales God though so great Bern. loved us first and freely though such and so worthlesse He loved us because be loved us saith Moses Deut. 7.7 8. the ground of his love being wholly in himself He works for his own names sake Ezek. 20.8 14 44 22. four severall times not withstanding his word and oath 13 15 23. Verse 11. If god so loved us His one example easily answereth all our objections taketh off all our excuses As that our brother is our inferiour our adversary of whom we have better deserved c. Verse 12. No man hath seen God If we reade that any hath seen him we must understand it that indeed they did see Rab. Maim more Nevochimd 3.07 Mercavah velo harocheb the charriot in which God rode but not the rider in it as that Rabbi speaketh Verse
strange strife still not of earchly but of spirituall powers about the possession of mans heart If Satan can get that he is safe And so Satans Vicar It was a watch-word in Gregory the 13. time in Q. Elizabeths daies My son give me thy heart Be in heart a Papist and go where you will do what you will Verse 10. Of those things which they So doe the Papists in railing against imputed righteousnesse assurance of salvation the testimony of Gods Spirit witnessing with our spirits c. In those things they corrupt themselves As in eating drinking carnall copulation In Râ—ais c. holding neither mean nor measure as he in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was good for nothing else but to epicurize Verse 11. In the Way of Cain The devils Patriarch the first Apostate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was fulfilled literally in Alphonsus Diazius who slew his brother John because he was a Protestant and mystically in all that are guilty of spirituall parricide Andran greedily Gr. Were poured out as water out of a bottle they ran headlong after the wages of wickednesse not caring which way they came by it so they had it Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are spots Or Rocks or muddy-holes that harpy-like not only devour but defile all that they touch In your feasts of charity See these described by Tertullian â— adversâ— gentes cap. 39. When they feast with you Thrusting themselves into your company whether invited or not sin having oaded an impudency in their faces Feeding themselves As fatted cattle fitted for the slaughter Without fear Of being ensnared by the creatures Pro. 23.2 Clouds they are Light and constant only in their inconstanâ—y Twice dead Killed with death Revel 2.23 Such as for whom hell gapeth Verse 13. Wandering starres That were never better then Meteors Sr Francis Drake in his travels reporteth That in a certain Island to the southward of Celebes among the trees night by night did shew themselves an infinite swarm of 〈◊〉 seeming worms flying in the air whose bodies no bigger then an ordinary slie did make a shew and give such light as if every twig on every tree had been a lighted candle or as if that place had been the the starry sphere Loe such were these impostours Verse 14. And Enoch also Enoch fore-told the day of Judgment before Noah the deluge That day is longer before it comes but shall be more terrible when it is come The Lord cometh Syr. Maranatha Hence the Jews say that the great excommunication Muranatha was instituted by Enoch Verse 15. Toconvince all To set them down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave them excuselesse speechlesse self-condemned Of all their hard speeches Their rude crude crooked crosse speeches uttered with perverse lip 1 so Solomon cals them Pro. 4.24 as if the upper lip stood where the nether lip should Verse 16. These are mumurers Vt porci saginati saith Aretius as boars in a frank Complainers Invalidum omne natur â querulum saith Seneca Weak ones are never without their ailments After their own lusts So many lusts so many Lords Great swelling words Bubbles of words See the Note on 2 Pet. 2.18 The Syriack renders it stupendious stuff Having mens persons Licking up their spettle as it were and loading the Mouse with the Elephants praises Verse 17. Of the Apostles Paul and Peter from whom Saint Jude borroweth much of this his Epistle See my Preface to Gods love-tokâ—ns Verse 18 Mockers Who fleer when they should fear See the Note on 2 Pet. 3.3 Verse 19. Wâ—oseparate From Church-assemblies upon pretence of nâ—wer lights greater holinesse The Arabick renders it Intermitters sc of Church-worships Ser suall Gr. Animal such as have no more then a reasonable foul and are yet in their pure naturals 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having not the spirit Unlesse it be the spirit of delusion as Muncer the Anabaptist had who wrote a book against Luther Scultet Annal. 138. dedicated it To the most illustrious Prince Christ as his words are upbraideth Luther with want of the Spirit and calleth him a carnal man a silly soul c. Verse 20 Building up By holy conference a singular help a most needfull but too much neglected duty Praying in the holy Ghost Whose creature fervent praier is Verse 21 Keep your selves Remit nothing of your former fervour Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec est sancta violentia optabilis rapina Huron Suâ—ton And of some Or according to other copies Resell their false reasonings and dispute them out of their errours Verse 23. Out of the fire viz. of hell as the Angel pulled Lot out of Sodome as ye would save a drowning man though ye pulled off some of his hair to save him Even the garment spotted As Nero's was when he rode in the same horse-litter with his own mother Verse 24. That is able q. d. I can only counsel you its God must keep you Verse 25. See the Note on 1 Tim. 1.17 A COMMENTARY OR EXPOSITION UPON THE REVELATION of S. John the Divine CHAP. I. Verse 1. The Revelation OR manifestation of many divine mysteries by the Mediatour who came out of his Fathers bosome to John who had the minde of Christ and that purposely for the behoof and benefit of the Family of faith who are all of his Cabinet-councel Joh. 1. 1 Cor. 2.16 Gal. 6.10 Psal 25.14 Things which must shortly That is sooner or later in their proper season Gods time seems long because we are short Nullum tempus occurrit regi saith the Lawyer The Ancient of daies is not to be limited Verse 2. Who barc record of the Word This John the Divine then was John the Evangelist what ever Dennis of Alexandria dispute to the contrary Verse 3. Blessed is be that readeth sc With attention affection application and practice Hierâ—eâ—ist ad Pâ—ulm Aegid Abbas Norimberg As knowing that this book hath Tot sacramenta quot verba so many words so many mysteries and that these words are Vivenda non legenda not more to be read then to be lived as one said once of the hundred and nineteenth Psalm Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From him which is An august description of the Father by a manifest allusion to Exod 3.14 Some Critick reading the words as they lie in the Originall would be apt to complain of an incongruity Non dâ—heâ—t verba 〈…〉 â—ra uliâ—sâ—bessâ— regulis Donatâ— Greg. and to say Novè duritèr dictum But God methinks should have leave given him by these Logodaedali to pronounce his own name undeclined and by an out rule who himself is undeclined and comes not under any rule And from the seven spirits So the holy Ghost is here called for his manifold gifts and operations in the hearts of those seven and all other Churches In like sort he is called The
great that they cannot be measured so copious that they cannot be defined so precious that they cannot be valued Every moneth Like the Lemmon tree which ever and anon sendeth forth new Lemmons as soon as the former are fallen down with ripenes And the leaves No want of any thing either for food or physick Ita balbutit nobiscum Deus Verse 3. And there shall be no more curse No casting out by Excommunication no cause of any such thing Of God and of the lamb He and the Father are one Joh. 10.30 See the Note there Verse 4 And they shall see his face How we shall see God whether with our minds only or with bodily eyes we shall behold his invisible Majesty in the glorious face of Jesus Christ there can nothing be determined And his name shall be As servants of old had their masters name branded in their fore-heads Verse 5. And there shall be no night See the Note on Chap. 21.25 For the Lord God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light essentiall And they shall raign Raign together with Christ a part of whose joy it is that we shall be where he is John 17.20 he will not be long without us Verse 6. And he said unto me This is the conclusion of the whole prophecy and it is very august and majesticall These sayings are faithfull and true Thus among other evidences of its divinity the Scripture testifies of it self and we know that its testimony is true The Lord God of the holy Prophets Some copies have it The Lord God of the spirits of the Prophets He is the God of the spirits of all flesh but of the spirits of Prophets in a speciall manner for those holy men spake no otherwise then as they were acted or imbreathed by the holy Ghost 2 Pet. 1.21 See the Note there Sent his Angel As Chap. 1.1 The authority therefore of this book is unquestionable what ever some have surmised from Chap. 20.4 that it was the work of Cerinthus or some other millenary Verse 7. Blessed is he that keepeth In memory and manners Chap. 1. Those were pronounced happy that read and hear but so as they retain in minde and practise the contents of this book Verse 8. Saw these things and heard them So that there is no colour of cause why any one should doubt or distrust such a witnesse â— fell down to worship This is the second time It is hard to say how oft a Saint may fall into the same sin howbeit they sin of incogitancy put them in minde and they mend all They sin of passion and passions last not long There is no way of wickednes in them they make not a trade of it Psal 139. Verse 9. See thou do it not See the Note on Chap. 19.10 For I am thy fallow-servant Wicliffe disallowed the invocation of Saints and Angels whom he called servants not gods For the word Knave which he used signified in those daies a servant not as it doth in our daies a wicked varlet as his enemies maliciously interpret it Bellarmine for one a man utterly ignorant of the English tongue Verse 10. Seal not Keep them not up for thine own proper use as he did that wrote upon his writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for myself but freely impart them and in such fort as that others may conceive and improve them For the time is at hand And every daies events shall explain the prophecy Verse 11. He that is unjust c. q. d. Let things be fore-told never so plainly and fall out never so accordingly yet wicked men will be uncouncellable uncorrigible Isa 26.10 But if any man be ignorant let him be ignorant 1 Cor. 14 38. He fals with open eyes let him fall at his own peril who so blinde as he that will not see Hâ—s 4 1â— Ephraim is joyned to idols let him alone He hath made a match with mischief he shall have his belly-full of it Let him be righteous still Let him presevere and proceed Verse 12. Behold I come quickly Therefore quicken your pace bestir your selves lustily your time is short your task is long your wages unconceivable Verse 13. I am Alpha and Omega And am therefore worthy to be believed in my predictions of future events which I can easily bring about and effect sith to me all things are present Verse 14. That they may have right That they may be assured of their interest in Christ and his kingdome Plutarch tels of Eudoxus that he would be willing to be burnt up by the Sunne presently so he might be admitted to come so near it as to learn the nature of it What then should not we be content to doe or suffer for the enjoyment of Christ and heaven Verse 15. For Without are dogs In outer darknes The Irish air will sooner brook a toad or snake to live therin then heaven will brook a sinner And whosoever loveth Though he make it not Some will not coyn a false tale that yet will spread it these are equally guilty and excluded Gods kingdom Ps 52.3 Verse 16. Have sent mine Angel With wearines of flight as Dan. 9.21 I am the root That bear up David by my Deity but am born of him in regard of my humanity Verse 17. And the spirit and the bride i.e. The bride sanctified and set a work by the spirit Rom. 8.26 And let him that heareth say Come Abrupt sentences full of holy affection q d. Let him pray daily Thy kingdom come Heu pietas ubi prisca profana ô tempora mundi Faex vesper prope nox ô mora Christe veni And let him that is athirst come q. d. If you think me long a coming come to me in mine ordinances there I will stay you with apples comfort your with flagons Cant. 2.5 That water of life freely See the Note on Chap. 21.6 Verse 18. If any man shall adde unto these things Either to this or to any of the fore-going books of Scripture Deut. 4.2 Prov. 30.6 Gal. 3.15 2 Tim. 3.16 17. All which not withstanding the Jews have added their Deuteroseis the Turks their Alfurta the Papists their unwritten verities which they equalize at least to the Scriptures Verse 19. And if any man shall take away Sith every word of God is pure precious and profitable Prov. 30.5 2 Tim. 3.16 Verse 20. Even so Come Lord Jesus This is the common and constant vote of all good people and is therefore pinned as a badge upon their sleeve 1 Thess 1.10 See the Note there Verse 21. The grace of our Lord An epistolary conclusion The Revelation is rather to be counted an Epistle then a book Read it as sent us from heaven and ruminate what ye read Deo soli Gloria Mellificium Theologicum OR THE MARROW OF Many good Authours Painfully and carefully extracted and distilled into a Decad of divine Discourses by way of Exercitation Essay or Common-place Wherein these ten Heads are largely handled Abstinence
little cease to sin as the pulse to beat heart to pant c. Verse 6. Say not in thine heart The law preacheth faith in Christ as well as the Gospel Verse 7. Into the deep Those deeps of the earth Ps 71.20 Verse 8. The word is nigh thee Moses meant it of the law but it more fitly agreeth to the Gospel The Babe of Bethlehem is swathed up in the bands of both Testaments he is authour object matter and mark of both Therefore if we will profit in hearing teaching reading we must have the eye of our mindes turned toward Christ as the faces of the Cherubims were toward the Mercy-seat Verse 9. That if thou shalt confesse That is If thou shalt call upon the name of the Lord as it is expounded v. 13. Verse 10. For with the heart c. Pluturch tels us that of all plants in Aegypt Plut. de â—side Osiride that they call Persica is consecrated to their goddesse Isis and that for this reason because the fruit of it is like an heart the leaf like a tongue Verse 11. Shall not be ashamed Maketh not haste saith the Prophet Shame and confusion follow haste and procipitancy Sed Deo confisi nunquam confusi Verse 12. Is rich unto all c. He cannot therefore be poor that can pray for he shall have out his praier either in money or moneys-worth Verse 13. Shall be saved Though he misse of that particular mercy he asketh he is certainly sealed up to salvation Verse 14. How shall they hear c. The word read is of divine use and efficacy but of preaching we may say as David did of Goliah's sword There 's none to that Verse 15. How beautifull are the jeet How much more their faces Surely I have seen thy face as the face of God said Jacob to Esau Gen. 33.10 that is honourable and comfortable We know how Cornelius received Peter and the Galatians Paul till they were bewitched from him Gal. 4.14 But it must be remembred that we glorifie the Word not the Preacher Act. 13.48 Verse 16. Who hath beleeved our report Gr. Our hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively taken So Caesar and Cicero use auditio for report and rumour Some sit before a preacher as senslesse as the seats they sit on pillars they lean to dead bodies they tread on Others rage Tange montes fumig abunt c. Verse 17. By the word of God That is By the Word of Gods command sending out preachers gifted for the purpose and saying to them Goe preach c. Verse 18. Yes verily their sound c. Sonus tonus David saith only Their line Psal 19.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That accurate and artificiall frame of the heaven preacheth as it were the infinite wisdome and power of the Creatour All Gods works are his Regij professores his Catholike Preachers or reall Postilles as one calleth them of his Divinity The world saith Clem. Alex. is Dei Scriptura Gods great Bible with three great leaves heaven earth and hell Verse 19. Did not Israel know sc That the Gentiles were to be called They were oft told it Verse 20. Is very bold So that for his boldnes he was sawn asunder saith Hierom. Verse 21. Stretched A metaphor from a mother CHAP. XI Verse 1. I say then Hath God c. AS I may seem to have said Chap. 10. Ministers must doe their utmost to prevent mistakes Zuinglius when in his Sermons he had terrified the wicked was wont to shut up with Bone viâ— hoc nihil ad te Thou good man I mean not thee Verse 2. Saith of Elias A man of such transcendent zeal that to heighten the expression thereof some have legended of him that when he drew his mothers brests he was seen to suck in fire Verse 3. And I am left alone To withstand and reform the common corruptions Some have commended it to our consideration that from the first service in the Temple when it was built and the time of Eliah's Reformation was about an hundred years And from the Reformation in K. Edward the sixth's daies untill now is about the same proportion of time Verse 4. The image of Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that Lady as our modern Idolaters also call the virgin Mary whom they despite with seeming honours Salâ—zar Iesuita in Prov. 8.19 Ibid ad ver 23. Ibid. ad ver 29. They would perswade the world that Christ by dying obeyed not his Father only but his mother too that she is the complement of the Trinity that she intreateth not but commandeth her Sonne is the most imperious Mother of our Judge with many like horrid blasphemies which I tremble to relate Verse 5. According to the election of grace St Paul was Constantissimus gratiae praedicator as Austin calleth him a most constant preacher of Gods free grace Verse 6. Then is it no more of works Whatsoever conferrumination of grace and works Papists dream of They think that as he that standeth on two firm branches of a tree is surer then he that standeth upon one only So he that trusteth to Christ and works too is in the safest condition But 1. They are fallen from Christ that trust to works Gal. 5.4 2. He that hath one foot on a firm branch and another on a rotten one stands not so sure as if he stood wholly on that which is sound But let them be Moses's Disciples let us be Christs Set not up a candle to this Sun of righteousnesse mix not thy puddle with his purple bloud thy rags with his raiment thy Pigeons plumes with his Eagles-feathers He can and will save his to the utmost Heb. 7.25 Detest all mock-staies Verse 7. Israel i. e. The carnall Israelite He seeketh for viz. Righteousnes and salvation by works Hardened By a judiciary hardnes Verse 8. The Spirit of slumber So that with those Bears in Pliny they cannot be awakened with the sharpest prickles and with those Asses in Hetruria that feeding upon hen-bane Mathiol in Dioscorid they he for dead and awake not till half-hileded Such a dead Lethargy is now befallen Papists Verse 9. Be made a snare As the bait is to the birds Verse 10. Bow down i. e. Bring them into bondage and misery Compare Lev. 26.13 Verse 11. Have they stumbled He that stumbleth and comes not down gets ground Verse 12. How much more their fulnesse O dieculam illam dexter mihi prae laetitia salit oculus How long Lord holy and true Verse 13. I magnifie mine office I make the utmost of it by gaining souls to Christ Verse 14. And might save some Ministers must turn themselves as it were into all shapes and fashions both of spirit and speech to win people to God Verse 15. Be the reconciling Not as a cause but as an occasion Life from the dead That is Res summè bona saith Phocius a speciall good thing Verse 16. If the first fruit be holy Not with
glory of great acts how much more might Paul Verse 5. Not that we are sufficient Lest they should think him arrogant Cyrus had this written upon his Tombe I could doe all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Arrianus reports So could Paul too but it was thorow Christ which strengthned him Phil. 4 1â— All our sufficiency is of God Had not Ministers then need to pray Benè orasse est benè studnisse saith Luther And whether a Minister shall do more good to others by his praiers or preaching I will not determine saith a reverend Writer but he shall certainly by his praiers reap more comfort to himself Whereto I adde D. Tailour on 1 Thess 5.23 that unlesse he pray for his hearers as well as preach to them he may preach to as little purpose as Bede did when he preached to an heap of stones Verse 6. Not of the letter To wit of the law which requireth perfect obedience presupposing holinesse in us Lex jubet gratâ—a juvat Aug. and cursing the disobedient But the Gospel called here the Spirit pre-supposeth unholinesse and as an instrument maketh us holy Ioh. 17.17 Act. â—0 32 For we preach Christ 1 Cor. 1.23 We give what we preach The Spirit is received by the preaching of faith Gal 3.2 This Mannah is rained down in the sweet dews of the Ministery of the Gospel 1 Pet. 1.22 For the letter killeth Many Popish Priests that hardly ever had seen much lesse read St Pauls writings having gotten this sentence by the end The letter killeth took care of being killed by not medling with good literature Hence that of Sr Thomas Moore to one of them Tu benè cavisti ne te ulla occidere possit Littera nam nulla est littera nota tibi Verse 7. The ministration of death That is the Law David was the voice of the Law awarding death to sin He shall surely die Nathan was the voice of the Gospel awarding life to repentance for sin Thou shalt not die For the glory of his countenance Which yet reflected not upon his own eyes He shone bright and knew not of it He saw Gods face glorious he did not think others had so seen his How many have excellent graces and perceive them not Verse 8. Be rather glorious Let this comfort the Ministers of the Gospel under the contempts cast upon them by the mad world ever besides it self in point of salvation See Isa 49.5 Verse 9. Exceedin glory A throne was set in heaven Rev. 4.2 Not in the Mount as Exod. 25 9. The patern of our Church is shewed in the heavens themselves because of that more abundant glory of the Gospel above the Law And therefore also Iohn describeth the City far greater and larger then Ezekiel Revel 21. Because Ezekiel was a Minister of the Law Brightman in loc Iohn of the Gospel Verse 10. Had no glory To speak of and in comparison The light of the Law was obscured and overcast by the light of the Gospel The sea about the altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the throne is glassie Rev. 4.6 like to crystall clearly conveying the light and sight of God in Christ to our eyes Verse 11. Much more that c. As the Sun outshineth Lucifer his herald Verse 12. Plainnesse of speech Or much evidence as Ioh. 10.24 and 11.14 and 16.29 with much perspicuity and authority we deliver our selves we speak with open face not fearing colours Verse 13. Could not stedfastly c. Could not clearly see Christ the end of the Law Rom. 10.4 Gal. 3.24 Verse 14. But their mindes Unlesse God give sight as well as light and enlighten both organ and object we can see nothing Which vail is done away See Isa 25.7 Faith freeth from blindenesse we no sooner tast of that stately feast by faith but the vail of ignorance which naturally covereth all flesh is torne and rent Verse 15. The vail is upon their hearts By a malicious and voluntary hardning they curse Christ and his worshippers in their daily devotions and call Evangelium Avengillaion the Gospel a volume of vanity or iniquity Eliab in Thâ—b Verse 16. When it shall turn Of the Jews conversion and what hinders it See the Note on Rom. 11.7 8 25. Verse 17. The Lord is that spirit Christ only can give the Jews that noble spirit as David calleth him Psal 50.12 that freeth a man from the invisible chains of the kingdome of darknesse Verse 18. Are changed As the pearl by the often beating of the Sun-beams upon it becomes radiant From glory to glory That is From grace to grace Fulnesse of grace is the best thing in glory Other things as peace and joy are but the shinings forth of this fulnesse of grace in glory CHAP. IIII. Verse 1. As we have received mercy SIth we have so freely been called to the Ministery of meer mercy we shew forth therein all sedulity and sincerity When I was born said that French King thousand others were born besides my self Now what have I done to God more then they that I should be a King and not they Tamerlane having overcome Bajazet asked him whether ever he had given God thanks for making him so great an Emperour who confessed ingenuously he never thought of it To whom Tamerlane replied that it was no wonder so ungratefull a man should be made a spectacle of misery For you saith he being blinde of one eye and I lame of a leg Leunelau Annal Tuâ—â— was there any worth in us why God should set us over two such great Empires of Turks and Tartars So may Ministers say What are we that God should call us to so high an office c. We faint not We droope not we flag not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we hang not the wing though hardly handled For Pradicare nihil alind est quam derivare in se furorem totius mundi as Luther said Verse 2. The hidden things of dishonesty All legerdemain and under-hand dealing They that do evil hate the light love to lurk But sin hath woaded an impudency in some mens faces that they dare do any thing To every mans conscience A pure conscience hath a witnes in every mans bosome See 1 Cor. 14.24 Verse 3. To them that are lost It is a sign of a reprobate-goat Joh. 8 43 47. Sensuall baving not the spirit Jude 19. The devil hides his black hand before their eyes Verse 4. The god of this world The devil usurps such a power and wicked men will have it so They set him up for God If he do but hold up his finger give the least hint they are at his obedience as God at first did but speak the word and it was done All their buildings plowings plantings sailings are for the devil And if we could rip up their hearts we should finde written therein The god of this present world Verse 5. We preach
not our selves We are Christs paranymphes or spokesmen and must wooe for him Now if we should speak one word for him and two for our selves as all self-seekers do how can we answer it Verse 6. Hath shined The first work of the spirit in mans heart is to beat out new windows there and to let in light Act. 26 18. And then Semper in sole sita est Rhodos qui calorem colorem nobis impertit Aeneas Sylv. Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In earthen vessels Gr. In oyster-shels as the ill-favoured oyster hath In it a bright pearl Vilis saepe cadus nobile nectar habet In a leathern purse may be a precious pearl Verse 8. We are troubled on every side This is the worlds wages to Gods Ministers Veritas odium parit Opposition is Evangely genius said Calvin Truâ—h goes ever with a scratcht face We are perplexed Pray for me I say Pray for me said Latimer Act. and Mon. fol 1565. For I am sometimes so fearfull that I could creep into a Mouse-hole sometimes God doth visit me again with comfort c. Verse 9. Persecuted but not for saken The Church may be shaken Concuti non excuti Duris ut ilex â—onsa bipennibus not shivered persecuted not conquered Roma cladibus animosior said one 'T is more true of the Church She gets by her losses and as the Oak she taketh heart to grace from the maims and wounds given her Niteris incassum Christi submergere navem Tluctuat at nunquam mergitur illaratis As the Pope wrote once to the great Turk Cast down but not destroied Impellere possunt said Luther of his enemies sed totum prosternere non possunt crudeliter me tractare possunt sed non extirpare dentes nudare sed non devorare occidere me possunt sed in totum me perdere non possunt They may thrust me but not throw me shew their teeth but not devout me kill me but not hunt me c. Verse 10. The dying of the Lord A condition obnoxious to daily deaths and dangers Might be made manifest As it was in Paul when being stoned he started up with a sic sic oportet intrare Thus thus must heaven be had and no otherwise Verse 11. For we which live c. Good men only are heirs of the grace of life 1 Pet. 3.7 Others are living ghosts and walking sepulchres of themselves Verse 12. Death worketh in us It hath already ceized upon us but yet we are not killed with death as those were Revel 2. 23. As a godly man said That he did agrotare vitaluèr so the Saints do Mori vitalitèr die to live for ever But life in you q. d. You have the happinesse to be exempted whiles we are tantùm non interempti little lesse then done to death Verse 13. The same spirit That you have and shall be heirs together of heaven with you though here we meet with more miseries I beleeved and therefore c. The Spirit of faith is no indweller where the door of the lips open not in holy confestion and communication Verse 14. Shall present us with you Shall bring us from the jaws of death to the joyes of eternall life Verse 15. That the abundant grace This is one end wherefore God suffers his Ministers to be subject to so many miseries that the people might be put upon praier and praise for their deliverance Verse 16. Yet the inward man Peter Martyr dying said My body is weak my minde is well Well for the present and it will be better hereafter This is the godly mans Motto Verse 17. For our light affliction Here we have an elegant Antithesis and a double hyperbole beyond englishing For affliction here 's glory for light affliction a weight of glory for momeâ—ary affliction eternall glory Which is but for a moment For a short braid only as that Martyr said Mourning lasteth but till morning It is but winking and thou shalt be in heaven presently quoth another Martyr Worketh unto us As a causa sine quâ non as the law worketh wrath Rom. 4.15 Afarre more exceeding An exceeding excessive eternall weight Or a far most excellent eternall weight Nec Christus nec coelum patitur hyperâ—olen saith one Here it is hard to hyperbolize Weight of glory The Apostle aâ—â—â—seth to the Hebrew and Chaldee words which signifie both weight and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a weight as if the body were not upheld by the power of God it were impossible it should bear it Joy so great as that we must enter into it it is too big to enter into us Enter into thy Masters joy Mat. 25. Here we finde that when there is great joy the body is not able to bear it our spirits are ready to expire What shall it then be in heaven Verse 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles we look not Gr. Whiles we make them not our scope our mark to aim at Heaven we may make our mark our aim though not our highest aim At the things that are seen Whiles we eye things present only it will be with us as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave But at the things which are not seen Pericula non respicit Martyr coronas respicit Plagas non horret praemium numerat non videt lictores insernè flagellantes sed Angelos supernè acclamantes saith Basil Who also tels us how the Martyrs that were cast out naked in a winters night being to be burned the next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforted themselves and one another with these words Sharp is the cold but sweet is Paradise Troublesome is the way but pleasant shall be the end of our journey let us endure cold a little and the Patriarchs bosome shall soon warmus let our foot burn a while that we may dance for ever with Angels Let our hand full into the fire that it may lay hold upon eternall life c. But the things which c. The Latines call prosperous things Res secundas because they are to be had hereafter they are not the first things these are past Rev. 21. CHAP. V. Verse 1. For we know NOt we think or hope only This is the top gallant of faith the triumph of trust this is as Latimer caâ—s it the sweet-meats of the feast of a good conscience There are other dainty dishes in this feast but this is the banquet The cock on the dung-hill knows not the worth of his jewel Our earthly house of this Tabernacle Our clayie cottage Man is but terra friabilis 1 Cor. 15.47 a piece of earth neatly made up The first man is of the earth earthy and his earthly house is ever mouldering over him ready to fall upon his head Hence it is called The life of his hands Isa 47. because hardly held up with the labour of his hands Paul
nothing else but for repentance Crede mihi res severa est gaudium vernum saith Seneca True mirth is a severe businesse Which are not convenient As not conducing to the main end of our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather giving of thanks A speciall preservative against the former evils the filth and power of those base vices And the word Rather imports an extraordinary earnestnes to be used in giving thanks to God Verse 5. Who is an Idolater Dancing about his golden calf and saying to his wedge of silver Job 30.24 Thou art my confidence which yet shall prove but as Achans wedge to cleave his soul in sunder and as that Babylonish garment to be his winding-sheet Verse 6. Let no man deceive you So as to make you think there is no such danger in fornication covetousnesse c. There wanted not such Proctours for hell in the Primitive times as may be gathered out of 2 Pet. 2. and the Epistle of Jude Against these he here cautioneth Verse 7 Be not ye therefore partakers Lest by infection of their sin ye come under infliction of their punishment We are accountable as well for sins of communion as of commission And he knew what he said that praid From mine other-mens-sins Good Lord deliver me Verse 8. For ye were sometimes darknesse Which hath in it as one well noteth 1. Errour 2. Terrour 3. â—â— Dugard in loc Inconsistency with light 4. Impossibility of reducing it self to light But now are ye light Semper in sole sita est Rhodos saith Sylvius The Saints are alwaies in the Sunshine Walk as children of light A godly man should be like a crystall glasse with a light in the midst which appeareth thorow every part thereof He is in the light and shall be more Verse 9. For the fruit of the spirit Why grace is called fruit See the Note on Gal 5.22 Verse 10. Proving what is acceptable By the practice of what you know Let your knowledge and obedience run parallell mutually transfusing life and vigour one into another Verse 11. Works of darknesse Work done in the dark must be undone again or else we are sure to be thrust into outer darknesse where we shall never see light again till we see all the world on a light fire But rather reprove them At least by your contrary courses as Noah condemned the old world by being righteous in his generation Rev. 14. Those that stood with the lamb had his fathers name on their fore-heads led convincing lives so did Luther Bucer Bradford c. Verse 12. For it is a shame sit honos auribus Joannes a Casa so far forgat both honesty and 〈◊〉 Act. and Mon. fol. 4 17. that he boasted openly of his beastly Sodomy yâ—â— most impudently commended that odious sin in an Italian Poem set forth in print Faber of Vienna another filthy Papist published such a stinking book that Erasmus thus wrote to him Mente cares sires agitur tibi sâ—ria rursus Fronte cares siâ— sic ludis amice Faber Which are done of them in secret Sinne secretly committed shall be strangely discovered either by the sinner himself as Judas or by his companions in evil When the sodder is once melted this glasse will fall in pieces and all will out Verse 13. But all things that are c. Or But all these things viz. There unfruitfull works of darknesse whilest they are reproved or discovered by the light viz. of the word as 1 Cor. 14.24 Heb. 4 12 are made manifest so that thereby they grow abashed and abased before God and men Verse 14. Isa 9.2 26.19 60.1 Wherefore he saith Or The Scripture saith See the like Jam. 4.6 But he giveth or the Scripture giveth more grace It convinceth not only but converteth it discovereth not only but cureth corrupt hearts These waters of the Sanctuary are healing Some there are that interpret this he of our Saviour Christ and take this saying for a sentence of his such as was that Act. 20.35 Others reade Therefore the light saith c. Awake thou that sleepest Lex jubet gratia juvat Praecipit Deus quod ipse praestat God giveth us to do what he biddeth us to doe Verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then that ye Walk circumspectly Precisely exactly accurately by line and by rule and as it were in a frame striving to get up to the top of godlinesse as the word importeth to keep Gods Commandments to the utmost to go to the extremity of it Hereunto if we stand straitly one may say safely Lord if I be deceived thou and thy word have deceived me Not as fiols Christians must excell others standing as standard-bearers But as wise Great need we have to fly to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Heb. Tsopheb speculator who dwels with prudence Prov. 8. to stand upon our watch Verse 16 Redeeming the time As wise Merchants trading for the most precious commodity and taking their best opportunity The common complaint is Non parùm habemus temporis sed multùm perdimus Sen. We want time but the truth is do not so much want it as waste it The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to doe 1 Chron. 12.32 So are they in great account with God that regard and use the season of well-doing Because the daies are evil Corrupted by the devil who hath ingrossed our time and out of whose hands we must redeem time for holy uses and pious purposes Verse 17. But understanding what Drawing your knowledge into practice as vers 10. For the fear of the Lord that is wisdome and to depart from evil is understanding Job 28.28 Where wisdome proper to the understanding is ascribed to the will because practice should be joyned to knowledge Hence also Eccles 10.2 A wise mans heart is at his right hand because his heart teacheth his hand to put things in practice Verse 18. And be not drunk with wine Nothing so opposite to an accurate life as drunkennesse which therefore is not specially prohibited in any one of the ten Commandments saith a Divine because it is not the single breach of any one but in effect the violation of all and every one It is no one but all sins the inlet and sluce to all other sins Wherein is excesse Excessive drinking then is drunkennesse when as swine do their bellies so men break their heads with filthy quassing But be filled with the spirit Call for flagons of this holy wine Cant. 2.5 that goeth down sweetly causing the lips of those that are asleep to speak Cant. 7.9 This is called by Luther Crapula sacra a spirituall surquedry or surfet Verse 19. Speaking to your selves c. As drunkards sing and hollow over their cups in their good-â—ellow-meetings so in a sober sense doe you expresse your spirituall jollity in Psalms c. Melody in your
be at once loved and feared But bring them up in the nurture c. Or nourish them and nurture them The later is as needfull as the former They that nourish their children only what do they more then the unreasonable creatures Selueâ—â—er The blessing upon posterity is entailed to piety in the second Commandment If I may see grace in my wife and children said reverend Claviger Satis habeo satisque mihi mea ux-arâ— filiis filiabus prospexi I shall account them sufficiently cared for Verse 5. Servants be obedient The Centurion was happy in his servants and no marvell for he was a loving Master See the Note on Mat 8 6. Verse 6. Not with eye-serviâ—e And yet it were well if we would do God our great Master but eye-service For his eye is ever upon us and pierceth into the inward parts So that they much deceive themselves who think all is well because no mâ—n can say to them Black is thine eye Verse 7. As to the Lord In obedience to his will and with reference to his glory Verse 8. Whether he be bond or free The Centurion did but complain of the sicknesse of his servant and Christ unasked saies I will come and heal him He that came in the shape of a servant would go down to the sick servants pallet would not go to the bed of the rich Rulers son Verse 9. Do the same things That is Do your parts and duties by them and use them as men not as beasts Forbearing threatning Those blusters and terrible thunder-cracks of fierce and furious language found in the mouths of many mastâ—rs iâ— never so little crossed Severitas nec sit tetra nec tâ—trica Servants should be chidden with good words Sidon epist with Gods words and not reviled Verse 10. Be strong in the Lord For by his own strength shall no man prevail 1 Sam. 2.9 Get Gods Arm wherewith to wield his Armour and then you may do any thing Verse 11. Put òn the whole armour Or else never think to do the fore-mentioned duties we have a busie adversary to deal with The Turks bear no weapons but in travell then some of them seem like a walking armory so must a Christian be Coriolanus â—ad so used his weapons of a childe-little that they seemed as if they had been born with him or grown into his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Seneca reports of Caesar that he quickly sheathed his sword but never laid it off No more must we The wiles of the devil Gr. The methods or way-layings of that old subtile Serpent who like Dans adder in the path biteth the heels of passengers Gen. 48.17 and thereby transfuseth his venome to the head and heart Julian by his craft drew more from the faith then all his persecuting predecessours could do by their cruelty So doth Satan more hurt in his sheepskin then by roaring like a Lion Verse 12. Not against flesh and bloud Hereby the Apostle meaneth not so much the corruption as the weaknesse of our natures q. d. We have not only to conflict with weak frail men but with puissant devils Look to it therefore and lie open at no place but get on every piece of this spirituall armour whether those of defence as the girdle of truth breâ—t-plaâ—e of righteousnesse the shoes of peace and patience the helmet of hope or those of offence as the sword of the Spirit and the darts of praier Fetch all these out of the holy Scriptures which are like Solomons tower where hang a thousand shields and all the weapons of strong men The Apostle here soundeth the alarm crying Arm arm c. But against principalities So wicked men make the devils by being at their beck and obedience Observe here saith an Interpreter in the holy Ghost a wonderfull patern of candour he praiseth what is praise-worthy in his very enemâ—es How then shall not the Saints be accepted and acknowledged sith they sin not of malicious wickednesse as devils do Against spirituall wickednesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirituals of wickednesse those hellish plots and satanicall suggestions black and blasphemous temptations horrid and hideous injections c. In high places Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About our interest in those heavenly priviledges which the devil would wring from us and rob us of He strove with the Angel about the body of Moses but with us about our precious soules And herein he hath the advantage that he is above us and doth ouâ— of the aire assault us being upon the upper ground as it were Verse 13. That ye may be able to with stand Not seeking to resist Satans craft with craft fraud with fraud Sed per apertum Martem but by open defiance He shoots saith Greenham with Satan in his own bow who thinks by disputing and reasoning to put him off Verse 14. Stand therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military expression A man may well say to the Christian souldier as Simeon in the ecclesiasticall history did to the pillars D. Hâ—ll's Quò vadis which he whipped before the earthquake Stand fast for ye shall be shaken Your loins girt about Here if ever Vngirt unblest He is a loose man that wants this gâ—â—dle of sinceâ—ity The breast-plate of righteousnes Inherent righteousnes 1 Ioh. 3.7 that ensureth election 2 Pet. 1 10. Verse 15. And your feet shod As one that is well booted or buskind can walk unhurt amidst briers and brambles so may he amidst Satans snares whereof all places are full that is fortified with Gospel-comforts whereby God creates peace Verse 16. Above all Or Over and upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word here rendred a shield cometh from another word that signifieth a door to note that as a door or gate doth the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the shield of faith covereth the whole soul Let us be therefore as Epaminondas Non dâ— vita sed de scâ—to solliciti Sâ—eva at the siege of Dyrrachium so long alone resisted Pompeys army that he had 220 darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue To quench all the fiery darts Pointed and poisoned with the venome of serpents which set the heart on fire from one lust to another Or fiery for the dolour and distemper that they work in allusion to the Scythian darts dipt in the gall of asps and vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other Verse 17. The helmet of salvation Hope which holds head above water and maketh the soul with stretcht-out â—eck expect deliverance Rom 8.19 crying out not only Dum spiro spero but dum expiro spero And the sword of the spirit Wherewith our Saviour beat the devil on his own dunghill the wildernesse fetching all out of that one book of
because they had the appearance of lying God commanded the Jews to abstain from swines flesh they would not so much as name it Etias Tibisbit but in their common talk would call a sow dabhar Achar another thing Verse 23. That your whole spirit soul body The Temple consisted of three parts so doth man the body is as the outer court the soul as the holy place the Spirit as the most holy So the world is three stories high the earth the visible heaven and the third heaven Verse 24. Faithfull is be c. Praier must be founded upon the faithfulnes of God in fulfilling his promises Hereby faith will be strengthened and affection excited Praier is a putting the promises in suit Verse 25. Brethren pray for us The best may need the praiers of the meanest God will have us beholden herein one to another 1 Cor. 12.21 22. How earnest is that great Apostle in begging praiers Act. and Mon. sol 1565. Rom 15.30 Pray for me I say Pray for me I say quoth father Latimer for I am sometimes so fearfull that I could creep into a mouse-hole sometimes God doth visit me again with his comfort c. Verse 26. With an holy kisse Our very civilities should savour of sactity and our common conversation relish of religion Zech. 14.20 21. Verse 27. That this Epistle be read It is a mattes of greatest necessity and importance that the holy Scriptures be daily and duly read by all A sad complaint it is which reverend Moulin makes of his Countrey-men the Prench Protestants Moulins Theophilus p. 27 8. Whiles they burned us saith he for reading the Scriptures we burnt with zeal to be reading of them â— now with our liberty is bredâ—lsâ— negligence and disesteâ—m of Gods word And is it not so with us at this day Our Ancestours in Hen. 8 cline would sit-up all night in reading and hearing and were at great charges Some gave five marks for a Bible that we may have for five shillings c. Act. and Mon. fol. 750. Verse 28. Amen Amen is 1. Assenting 2. Assevering 3. Assuring A COMMENTARY OR EXPOSITION Vpon the second Epistle of S Paul to the THESSALONIANS CHAP. I. Verse 1. In God our Father and the Lord c. AS God is in his people of a truth 1 Cor. 14.25 So are they in God and as Christ is at Gods right-hand so is the Church at Christs right-hand Psalme 45.9 Yea they are in him and part of him c. Verse 2. Grace be to you c. See the Note on 1 Cor. 1.2 And the Lord Iesus Christ Who is both the fountain Ioh. 1.16 and the conduit Ioh. 1.17 For of his fulnesse we have all received grace for grace Grace that is Gods favour and reconciliation For grace that is for the favour and love that God the Father bare unto his son Eph. 1.6 Verse 3. We are bound to thank God Duty is a debt and a good heart is not well till it have discharged it As he that hath somewhat lying on his stomack cannot be at ease till he hath got it up so neither must we till disburdened in sounding forth Gods praises for the good he hath bestowed on us or on others for our use This saith Luther is sancta crapula And it can be no hurt to have our harts thus overcharged Verse 4 For your patience and faith Faith patienteth the heart by putting the head into heaven afore-hand and giving a man a glimpse of future glory Faith drinks to a suffering Saint in a cup of Nepenthes and saith Be of good courage and of good carriage under the Crosse Flebile principium melior fortuna sequetur The right-hand of the Lord can mend all Verse 5. Which is a manifest token The saints sufferings hero are an ocular demonstration of a future judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indigâ—â—atio wherein all their wrongs shall be righted all their labour of love recompensed This held Jobs head above water when else he had been overwhelmed with the flouds of affliction Job 19.25 So Dan. 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the generall judgement is mentioned So Heb. 11.35 Verse 6. To recompense tribulation To trouble these troublers of Israel and that thorowouâ— all eternity because they would be alwaies troubling Gods people if they might â— as it is said of the Scorpion that there is not one minute wherein it doth not put forth the sting Plin. Verse 7. Rest with us As Noahs Ark after much tossing rested upon the mountains of Ararat as the Ark of the Covenant formerly transportative was at length serled in Solomons Temple The word here used properly signifieth remission and relaxation from hard labour Apoc. 14.13 they rest from their labours Avâ—ow And as the sleep of a labouring man is sweet so here With his mighty angels O what a glorious day must that needs be when to many glorious Sâ—ns shall shine at once The Lord Chris out-shining them all Velut inter stellas luna minores Verse 8. In slaming fire Naturall fire 2 Pet. 36 7. whereby the elements shall melt like scalding lead upon the wicked whiles they give account with all the world on a slaming fire about their ears Of this last dreadfull fire the very Heathen had some blinde notions Esse quoque in fatis meminit c. Ovid Metam lib. 1. Denat deer Luncretius and Tully say somewhat to it but little to the purpose And that obey not the Gospel This is the grand sin of this age Joh. 3.19 No sin will gripe so in hell as this This will be a bodkin at the heart one day I might have been delivered but I have wilfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the Gospel Verse 9. Who shall be punished Here 's the pain of sense eternity of extremity From the presence Here 's the pain of losse which is of the two the greater And from the glory of his power God will set himself to inflict upon the damned such a measure of misery as his power can extend unto Verse 10. To be glorified This is the chiâ—f end of his coming like as he reprobateth some that his mercy in electing others may the more appear To be admired When they shall be seen to shine as the firmament nay as the stars Dan. 12.3 nay as the Sun Mat. 13.43 nay as Christ himself that Sun of righteousnes to the great admiration of all men Verse 11. The work of faith with power Without which power neither the goodnesse of God nor the good pleasure of his goodnesse that is his decree of glorifying us nor the work of saith could be effected Verse 12 That the name of our Lord It is much for the honour of the Saints that Christ shall account himself glorified in their glory Neither is it for their honour only
or halter up button up their mouths as we say See the Note on Mat. 22.34 Verse 16 As free See the Note on Gal. 5.13 Verse 17. Honour all men As made in the image of God as capable of heaven and as having some speciall talent to trade with Honour the King i.e. The Roman Emperour who disclaimed the name of a King to avoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people But Kings that will be honoured must be just Ruling in the fear of God 2 Sam â—3 3. Tortuosis curvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. To the froward Crosse crooked frample foolish The Greek word comes of an Hebrew word that signifies a fool Verse 19. This is thank-worthy God accounts himself hereby gratified as it were and even beholding to such sufferers this being the lowest subjection and the highest honour men can yeeld unto their maker Verse 20. For What glory is it In peace-offerings there might be oil mixt not so in sin-offerings In our sufferings for Christ there is joy not so when we suffer for our faults Verse 21. Leaving us an example Gr. A copy or patern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs actions were either morall or mediatory In both we must imitate him In the former by doing as he did In the later by similitude translating that to our spirituall life which he did as Mediatour as to die to sin to rise to righteousnesse c. and this not only by example as Petrus Abesardus held of old and the Socinians at this day but by vertue of Christs death and resurrection working effectually in all his people Anton. Tract 17 cap 1 paragr 5. not as an exemplary cause only or as a moral cause by way of meditation but as having force obtained by it and issuing out of it even the Spirit that kils sin and quickens the soul to all holy practice In vita ejus aâ—uâ— Suâ—â—um There is a story of an Earl called Eleazar a passionate Prince that was cured of that disordered affection by studying of Christ and his patience Crux pendentis cathedra docentis Christ upon the crosse is a Doctour in his Chair where he reads unto us all a lecture of patience The Eunuch Act 8.32 was converted by this praise in Christ It is said of Hierome that having read the godly life and Christian death of Hilarion he folded up the book and said Well Hilarion shall be the Champion whom I will follow Should we not much more say so of Christ Verse 22. Who did no sinne S. Paul saith He knew no sinne 2 Cor. 5.21 to wit with a practicall knowledge we know no more then we practise with an intellectuall he did for else he could not have reproved it Neither was guile found in his mouth Which imports that they sought it The wicked seek occasion against that godly Verse 23. But committed himself Or The Whole matter We also shall do our selves no disservice by making God our Chancellour when no law else will relieve us And indeed the lesse a man strives for himself the more is God his Champion He that said I seek not mine own glory adds but there is one that seeketh it and judgeth God takes his part ever that fights not for himself Verse 24. Who his own self Without any to help or uphold him Isa 63.5 he had not so much as the benefit of the Sun-light when in that three hours darknesse he was set upon by all the powers of darknesse Bar our sins Gr. Bare them aloft viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he climbed up his Crosse and nailed them thereunto Surely he hath borne our griefs and carried our sorrows Isa 53 4 He taketh away the sins of the world Joh. 1.29 That We being dead to sinne Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated from sinne or unmade to it cut off from it the old frame being utterly dissolved By Whose stripes Or Wales This he mentioneth to comfort poor servants whipt and abused by their froward Masters Sanguis medici fà ctus est medicina phrenctici The Physicians bloud became the sick mans salve We can hardly believe the power of sword salve But here is a mystery that only Christian religion can assure us of that the wounding of one should be the cure of another Verse 25. As sheep Then the which no creature is more apt to stray lesse apt and able to return The Oxe knoweth his owner c. CHAP. III. Verse 1. Be in subjection to your husbands YEt with a limitation Subject the wife must be to her husbands lawfull commands and restraints It is too much that Plutarch laies as a law of wedlock on the wife to acknowledge and worship the same gods and none else but those whom her husband doth Be Wonne by the conversation i. e. Be prepared for conversion as Austins father and himself were by the piety of his mother Monica Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiles they behold Curiously pry into Carnall men watch the carriages of professours and spend many thoughts about them Your chaste conversation When Livia the Empresse was asked how she had got such a power over her husband that she could doe any thing with him She answered Multâ modestiâ by my much modesty A prudent wife commands her husband by obeying Dâ—o in August Verse 3. Whose adorning Mundus muliebris See Isa 3.18 where the Prophet as punctually inveighs against this noble vanity as if he had viewed the Ladies wardrobes in Jerusalem Let it not be that outward Vestium curiositas deformitatis mentium morum indicium est saith Bernard Excessive neatnesse is a sign of inward nastinesse It was a true saying of wise Cato Cultus magna cura magna est virtutis incuria They are never good that strive to be so over-fine Superfluous apparel saith Cyprian is worse then whoredome Verse 4. But let it be the hidden Vestite vos serico pietatis byssino sanctitatis purpur â pudicitia Talitèr pigmentata Deum habebitis amatorem It is Tertullians counsel to young women Lib. de cult soeâ—â— Cloth your selves saith he with the silk of piety with the sattin of sanctity with the purple of modesty So shall you have God himself to be your sutor In that Which is not corruptible Or In the incoruption of a meek a quiet spirit c. a garment that will never be the worse for wearing but the better Of great price God makes great reckoning of a quiet minde because it is like himself He promiseth earth to the meek and heaven to the incorrupt or sincere and pure in heart Verse 5. Who trusted in God And therefore would not by unlawfull means seek to get or keep their husbands love and favour but trusted God for that So Hezekiah trusted in God and pulled down the brazen serpent 2 King 18.4 5. opposing his presence to all peril Verse 6.
13. He hath given us of his spirit That is of the fruits of his Spirit his holy motions and graces For thorow the two golden pipes the two Olive-Branches empty out of themselves the golden oils of all precious graces into the Candle-stick the Church Verse 14. And We have seen sc By speciall priviledge that which naturall eye never saw v. 12. the back-parts of Jehovah his wisdome justice mercy c. we can see no more and live we need see no more that we may live Verse 15. Whosoever shall confesse See the Note on 1 Cor. 12.3 Verse 16. And we have known and beleeved That is we know by believing See the Note no Joh. 6.69 God is love Pellican tels of some in his time that used to reade this piece of Scripture to their friends at their feasts A pious practice surely and well beseeming those that feast before the Lord. The Primitive Christians had at such times their kisse of love 1 Pet. 5.14 And S. Austin had these two verses written on his Table Quisquis amat dictis absentum roders famam Hanc mensam indictam novorit esse sibi Verse 17. In the day of judgement Those that bear his image shall hear his Euge he will own them and honour them in their saith that worketh by love shall be found unto praise honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 He that was so willingly judg'd for them shall give no hard sentence against them Verse 18. There is no fear in love But complacence and acquiescence in the person beloved Because fear hath torment Quom metuunt oderunt Whomsoever men fear they hate saith the Proverb And odium timorem spirat saith Tertullian Hatred hath fear which sets the soul on a rack as it were and renders it rest lesse Verse 19. Because be first lovedus See the Note on Vers 10 Mary answers not Rabboni till Christ first said unto her Mary Our love is but the reflex of his And as the reflected beams of the Sun are weaker then the direct so are our affections weaker then Gods Verse 20. Whom be hath seen Sight usually maketh love Jnvenal greatly wondereth at one Quinunquam visae fiagrabat amore puellae who loved a party whom he had never seen Verse 21. Love his brother also If he be a good man love him in god if bad for God CHAP. V. Verse 1. Loveth him also that is begotten His love as Aarons ointment sloweth down from the head to the meanest member Gods image wheresoever it appeareth is very lovely Verse 2. That we love the children of God Really aright and not for self or sinister respects Godlinesse begins in the tight knowledge of our selves and ends in the right knowledge of God a Christian begins with loving God for himself but he ends in loving himself and others in and for Christ Verse 3. For this is c. See the Note on Joh. 14.15 His commandments are not See the Note on Mat. 11.30 Verse 4. Even our faith Which shews a man a better project puts his head into heaven afore-hand gives him to taste of the hidden manna Now his mouth will not water after homely provisions that hath lately tasted of delicate sustenance Are we afraid of men saith one faith sets hell before us Are we allured by the world faith sets heaven before us Verse 5. But he that beleeveth A believer walketh about the world as a conquerour He saith of these things here below as Socrates did when he came into a fair and saw there sundry commodities to be sold Quam mult is ego non egeo Nec babeo nec careo nec curo as another said I neither have these things nor need them nor care for them He hath his feet where other mens heads are Prov. 15.24 Rev. 12.1 Verse 6. That came by water and bloud So to fulfill and answer the legall washings and sacrifices so to signifie that he justifieth none by his merit but whom he sactifieth by his spirit and so to set forth the two Sacraments of the new Testament See The Note on Joh. 1934. Verse 7. Three that bear record viz. That Jesus Christ is the Son of God These three heavenly Witnesses have given testimony hereof in earth See the Note on Joh. 5.32 8.18 These three are one In essence and will As if three lamps were lighted in one chamber albeit the lamps be divers yet the lights cannot be severed so in the God-head as there is a distinction of persons so a simplicity of nature Verse 8. The Spirit and the Water The Spirit of sactification testified by saving graces and new divine gifts the water of repentance and the bloud of Christ applied by faith These be the three Witnesses of a mans happinesse here When the waters of sactification are troubled and muddy let us run to the witnesse of bloud Verse 9. If we receive c. If two or three witnesses establish a truth with men shall we deny that honour to Gods testimony Verse 10. Hath the witnesse in himself Carries in his heart the counterpane of all the promises Hath made him aliar As one may deny God in deed as well as in word so he may give him the lie too in like manner sc by going away and not heeding all the grace that he offereth by Christ for such a one saith in effect Tush thee is no such thing as Christ or at least no such benefit to be reaped by his passion as they would perswade us c. Verse 11. That God hath given to us c How plain is the holy Scripture in things needfull to salvation These God hath written for us as it were which the beam of the Sun that none may plead difficulty But we are most of us of the Athenian strain of whom Tully saies the Proverb went Athenienses sâ—ire quae recta sunt sed facere nolle that they knew what was right Cic desenct but had no minde to make use of it Verse 12. Hath life For he is the prince and principle of life and all out of him are dead whiles they live Non ille din vixit sed diu fuit saith Seneca of one Non multum navigavit sed multum jactatus est of another at sea He was long but he lived little He was much tossed but not much furthered He moved much but removed not at all as a horse in a mill as a dog in a wheel c. See the Note on Joh. 1.4 Verse 13. That ye may believe That ye may be confirmed continued and encreased in it Verse 14. According to his will One said he could have what he would of god and Fiat voluntas mea said Luther in a certain praier but then he finely fals off with Men voluntas Domine quiatua Let my will be done Lord but so far forth as it is thy will Verse 15. We know that we have Iste vir potuit quod voluit That man could do what he would
solos Every godly Minister is Christs particular care Fear not Till rid of fear we are not fit to hear Verse 18. That liveth and was dead So can every regenerate man say Luk. 16.32 Ephes 2.1 See the Note there All Saints are heirs of the grace of life 1 Pet. 3.7 And have the keyes The Pope therefore is not key-keeper as he falsly boasteth telling us That God hath put under his feet the beasts of the field the fowls of the air and the fish of the sea that is as he interprets it all the souls in earth heaven and purgatory Verse 19. Write the things which thou hast seen That is the Gospel the history of Christ as some think which he wrote at Ephesus after his return from Pathmos above fourty years after our Saviours death Verse 20 The mystery In this whole book there are so many words so many mysteries which made Cajetan forbear to comment upon it though many Monks far lesse able then he thought it a goodly thing to be medling in these mysteries Apoca'yâ—â—im fatâ—or me nesciâ—e exponere juxâ—a sensum literalem exponat cui Deuâ— concesserit Cajet which they as little understod as he that derived Apocalypsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clipsor quod est velo quoth Faber the Augustinian Monk Are the Angels Ministers are fitly called stats which affect these inferiour things by motion light and influence Are the seven Churches Lighted by Christ the high Priest morning and evening continually and thereby as much differenced from the rest of the world as Goshen was from Aegypt in that palpable darknes CHAP. II. Verse 1Vnto the Angel THis was Timothy as some think who not stirring up the gift of God that was in him had remitted somewhat of his former fervour By the stile here given him Angel he is monished not more of his dignity then of his duty That Angel at Bochim Judg. Eccleâ— 56. 2.1 is thought to have been Phineas And some interpret that of Solomon Neither say thou before the Angel that it was an errour of the Priest It is good counsel to Ministers that one gives Ange'orum induist is nomâ—n induite naturam nesit â—â— dixit nonnemo nomen inanc crimen immanc Verse 2. I know thy works and thy labour Not thy works only but thy labour in doing them and what ends thou puttest upon them How accurately did our Saviour cast up and count how long the multitude had been with him how little they had to eat how ill it would fare with them if sent away fasting c. Mat 15.32 And how thou canst not bear Moved with a zeal of God and having a stomack for him Mihi sanè Auxentius nunquam aliud quà m diaâ—olus erit quia Arrianus saith Hilary I shall look upon Auxentius as upon a devil so long as he is an Arrian Verse 3. And hast born Beat the false Apostles thou couldst not but hast borne much from them Morientium nempe serarum violenâ—iores sunt morsâ—s Beasts bite hardest when to bite their last Verse 4. Thou hast left thy fiâ—st love Those first ripe fruits that Christs soul desireth Mâ—c 7.1 that kindenesse of youth that spousall-love that God so well remembreth Jer. 2.2 This Ephesus had left and so became Aphesis remisse and retchlesse possest with a spirit of sloth and indevotion And surely he is a rate and happy man that can say in a spirituall sense as it was said of Moses that after long profession of zeal his sight is not waxed dim his holy heat not abated that runs not retrograde as did Solomon Asa others with whom the end was worse then the beginning Verse 5. From whence thou art fallen viz From thy former feelings and present fitnes for Gods kingdom Luk. 9.62 Andrepent See the practice of this second repentance in the relapsed Spouse returning to her old husband Cant. 9. See the Note on 2 Cor. 7.11 See an excellent Letter of the Lady Jane to that apostate Harding sometime her Chaplain Act. and Mon. fol. 1292. and what sweet counsel Bradford afterwards gave the same Harding Ib. fol. 1564. besides the example of Mr Bartlet Green Martyr fol. 1680. And doe thâ— first works Begin the world again as the Nazarite was to do that had broken his vow Numb 6. and to let thee up afresh make a gathering of praiers and see that thy works be better at last then at first And remove thy Candlestick Sins are the snuffs that dim our Candlestick and threatneth the removall of it And surely if we repent not a removall thereof may be as certainly fore-seen and sore-told as if visions and letters were sent us from heaven as to these seven Churches Except thou repent Minatur Deus ut non puniat God therefore menaceth that men may be warned As a Bee stings not till provoked so neither doth God punish till there be no remedy a Chron. 36.16 Verse 6. But this thou hast That they might not say Jer. 2.17 18.12 when called upon to repent Nay but there is no hope Christ picks out that which is praise-worthy in them and commends it Despair carries men to hell as the devils did the swine into the sea Cast not away therefore your confidence c. Irenâ—us Theod. The works of the Nicolaitans Who taught a community of wives and that it was but a thing indifferent to commit adultery Verse 7. Let him hear Not with that gristle only that grows upon his head but with the ear of his heart Let him draw up the ear of his heart to the ear on his head that one found may pierce both Or Let him hear what c. that is Let him hear for himself hear and know that each member for his own good that was delivered to the whole Church To eat of the tree of life This tree is Christ The devil also as he loves to be Gods ape hath prompted Mahomet to promise to such as die in warre for the Mahometan saith delicious fare in Paradise pleasant walkes and other sensuall delights eternally to be enjoyed â— lunts voiage p 67. notwithstanding any former sinnes Verse 8. Of the Church in Smyrna Sweet-smelling Smyrna the poorest but purest of the seven Verse 9. I know thy works and tribulation Mark saith one the conjunction Works and tribulation Active stirting Christians are like to suffer much Of Sardis and Laodicea only we reade not of any troubles they had And poverty but thou art rich Poverty discommends not any to Christ money bears no mastery in his kingdome Thou art poor saith he here but that 's neither here nor there it s a matter of nothing that That say they are Iews That is right worshippers as the Turks at this day stile themselves Musâ—lmans that is the only true believers Cyprian Papists the only Catholikes Faciunt vespa favos simiae imitantur homines Verse 10. Fear none of those things Quit thy heart of that
other necessaries to follow their great armies in their long expeditions of whom scarce one of ten do ever return home again but there perish by the way if not by the enemies sword yet by the wants intemperatenesse of the air or immoderate pains taking By the brimstone By the gun-powder or by their sulphured bowstrings which they discharge as out of their mouths whereunto they draw or lay them Verse 19. Plin Turk hâ—st In their mouth and in their tails Like the Serpent Amphisbaena that hath a head to do hurt at both ends Perhaps the Turks perfidy is here pointed at they keep leagues no longer then standeth with their own profit Verse 20. 1 Cor 10.10 That they should not worship devils As all idolaters do The devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Synesius glad to be worshipped in an idol as he was by Israel in a calf Verse 21. Mathâ—ol in Dioscorid Neither repented Being stupified as those Asses in Hetruria that feed upon hemlock They that make them are like unto them See Isa 44.17 CHAP. X. Verse 1. Come down from heaven NOt from the bottomlesse pit as Antichrist that opposite to Christs unction and function Clothed with a cloud Not yet so clearly to be seen and enjoyed by his as when he shall come in the clouds A rain-bow upon his head The effect of the Sun shining against a cloud and is Nuncius foederis serenitatis the Angel of Gods Covenant and of fair weather His feet as pillars of fire His meanest members stand out the hotest persecutions Verse 2. A little book open The Bible translated and explained It is called a great roul written with the pen of a man that is Isa 8 1. Deuâ— 30.11 clearly that the simplest of men may conceive it But it is little in comparison of the volumes of School-Doctours and Popish-Decretals wherewith the world was pestered when the Bible lay locked up and obscured We may well say of it as S. Bartholomew quoted by Dionysius said of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in sundry respects it is both a little and a great Book He set his right-foot upon the sea As Lord of sea and land maâ—gre all heretikes and Antichrists that sought to throw him out of possession Neither the beast that ariseth out of the sea Chap. 13. nor the other that ariseth out of the earth shall be able to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. As when a lion roareth Gr. Loweth like an Oxe mugit for rugit See here an oxe in a lion mildenesse mixt with fiercenesse Satis est prostrasse leoni This lion preys not upon the prostrate Non mihi placet vindicta sed victoria said Caesar So may Christ say I seek not revenge but victory Seven thunders uttered their voices As the eccho of Christs loud voice No sooner had he spoken but great was the company of preachers sons of thunder who should speak powerfully Psal 68.11 prophesie and cry down superstitious worships and hereticall doctrines before peoples Nations tongues and Kings vers 11. of this Chapter This was fulfilled in Wicliffe Husse Luther Lambert and other heroicall Reformers Conter Amos 3.7 8. Verse 4. Had uttered their voices Not audible only Diâ—stiuâ— but articulate so as that John heard and was much affected Nescio quid divinum in auscultatione est there is no small efficacy in a lively voice to work upon the heart In Demosthene aliquid dâ—est Demosthenis quandò legitur non auditur Val. Max. Seal up these things viz. Till the time appointed See Dan. 8.26 and 12.9 Or for that the things were the secrets of Gods kingdom Math. 13. not fit or possible to be revealed 2 Cor. 12.4 Verse 5. Lifted up his hand And so swore solemnly Gen. 14 22. Numb 14.30 Ezek. 20 5. Because it seemed improbable if not impossible that ever Babylon should down Rome be ruined But all the judgements in the Revelation those of the seven seals seven trumpets and seven vials are still upon Rome Pagan Christian and Antichristian We may therefore conclude with that Emperour of Germany Frederike 2. Roma diu titubans varijs erroribus acta Câ—rruet mundi desinet esse caput Rome tottering long shall once be shattered And of the world shall cease to be the head Verse 6. That there should be time no longer i. e. The Beasts time shall be no longer but till the daies of the seventh trumpet which were shortly then approaching Or there shall be now no longer delay and protraction of time Verse 7. The mystery of God The conversion of the Jews called a mystery Rom. 11.25 the bringing in of the Gentiles fulnesse Ephes 3 3,4,6 the kingdome of the Saints of the most high Dan. 7.18 then when all the kingdoms of the world shall become the kingdoms of our Lord Jesus Christ Chap. 11.15 Verse 8. In the hand of the Angel which standeth This description of Christ is here purposely repeated that we may learn to trust in his power and flie to his wisdome as Agur did Pro. 30.1 2. for the understanding of divine mysteries Verse 9. Give me the little book Let Preachers ply the throne of grace if ever they will preach to purpose Bene orasse est bent studuisse said Luther Three things make a Preacher Reading Praier and Temptation He that will understand Gods riddles must plough with his heifer the Spirit which is not given but to them that ask it Alsted Châ—on 450 Ibid 267. Vide parcum in Gen. proâ—â—g And eat it up By reading and meditation Ministers must so devour and digest the holy Scriptures that as good Scribes they may draw out new and old for the use of the Church upon all occasions Jacobus de Voraginâ— was so called Quod esset veluti vorago bibliorum because he had as it were devoured the Bible So Petrus Comestor for the same reason Joannes Gatiâ—s a Sicilian was so well versed in the Scriptures and so great a Divine that he once said Si libri sacri perirent se per Dei gratiam restititurum That if the Bible were lost out of the world he could restore it Some thinke that Ezra did so after the Babylonish captivity but I cannot think so Verse 10. Sweet as honey The word is so to the spirituall palate whereas to the carnall it relisheth no better then the white of an egg or a dry chip Luther said He would not live in Paradise without the word At cum verbo etiam in inferno facile est vivere but with the word he could live even in hell it self See Ps 19.10 119.103 Jer. 15.16 Tom. 4. 〈◊〉 My belly was bitter By reason of the trials and tribulations that usually follow upon the faithfull preaching of the Word Opposition is Evangelij genius saith Calvin And Praedicare est nihil aliud quam derivare in se furorem mundi saith Luther To preach is to get the ill will
they durst not but be innocent And 2. to atheism The best that can come of sinne is repentance which if men have no minde to they will be willing to turn Atheists and it is the best of their play to wipe out all notions of a Dâ—ity as much as may be for their own quiet left they fall into a hell above-ground and be tormented before their time M. Capell of tempt p 265. Hence flow all exorbitancies in mens lives Hence there is no hoe in sinning For what saith one should or can keep the wit and will of man in when once we conceit D Preston his sensible demonstration of the Deity there is no such thing as God And from the weaknesse of this spring saith another slow all enormities Men say in their hearts It may be there is an almighty God it may be not and thence they will have some care in the duties of religion but a full care they have not whereas if they did believe it fully they would serve him with a full and perfect heart Thus he David walked before God with an upright heart in all things save only in the matter of Vriah In that one particular he despised both god and his Commandment 2 Sam. 12.11 and that out of the venome of originall lust the master-vein wherein is Atheisme Thus in generall Then Secondly for particulars The Atheist is a great oppressour of others II. a very caitiff-Canniball verse 4. H'e cats up Gods people as he eats bread Mica 3.2 3. He tears the very flesh off the poor and sels them that which he he leaves of them for old shoes as the Prophet hath it David in another Psalm compares these Atheisticall men-eaters to a lion couchant and rampant God is not in all his thoughts saith he Psal 1.4 What follows He lieth in wait secretly as a lion he lieth in wait to catch the poor he doth catch the poor when he draweth him into his net that is into his bonds debts morgages c. As the Jews in Nehemiah had done their poor brethren whom therefore he taxeth of Atheisme and irreligion â—ch 5.9 10. Ought ye not to have feared God saith he and not to have dealt thus hardly with your brethren I pray you let us leave off this usury So Job to his friends those uncharitable censurers To him that is in misery pitty should be shewed from his friend but be for saketh the fear of the Almighty Job 6.14 Or as David expresseth in the place above-cited He saith in his heart God hath forgotten he hideth his face he will never see it Psal 10.8 11. Hence it is that he sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor He not only robs the poor but ravisheth him he not only robs the poor but ravisheth him he not only murders him but eats him up as bread he makes no more conscience to undoe a poor man then to eat a meals meat when he is hungry A poor mans substance is his life The poor widdow cast into the treasury all that she had even all her living saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.44 It is in the originall All her life So she with the bloudy issue is said to have spent all her life that is her livelyhood upon Physitians Luk. 8.43 For a poor man in his house is like a snail in his shell crush that and ye kill him which the Atheist cares not to doe as who fears not God and so regards not man Luk 18.2 Thirdly The Atheist cals not upon God saith David there III. As beggars have learned to cant so Atheists to pray either in Church or chamber unlesse it be for fashion sake and that he may not be held a rank Atheist The grosse hypocrite whom I have proved an Atheist may make a goodly praier for matter and set a glosse a grace upon it in the utterance but it is but lip labour and so lost labour the effect of art and parts not of the heart and spirit of grace and supplication Zach 12.10 Some short-winded wishes he may have Ps 4 6. not pour out his soul with groans unutterable Lastly Reproaching religion and casting contempt upon those that professe and practile it is a note David gives of an Atheist IIII. vers 6. You have shamed the counsell of the poor because God is his resuge See it in Ishmael and Michol Tobiah and Sanballet in Herod and Pilate What 's truth saith he to our Saviour Job 1.38 in a scornfull profane manner Herod also having been long desirous to see Christ and hoping to see tome miracle done by him as by some base jugler when he could obtain nothing of him set him at nought and mocked him Luk. 2.11 So did Julian and Lucian the primitive Christians contemptuously calling them Galileans Vlpian deceivers Demetrian and other Heathen Atheists procurers of all publike calamities crying out therefore Christianos ad leones To the lions with these Christians Tertul Apâ—licâ— 40. Tantum maliquia Christians as Pliny said of them No otherwise evil then for that they were Christians So far did ignorance and maâ—â—ce prevail in the world among those I mean that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world that it was counted a capitall crime to call himself a Christian A sect every where spoke against of old Act. 28.22 and so is still Every fool that saith in his heart there is no God hath out of the same quiver a bolt to shoot at goodnesse Barren Michol hath too many sons Qui scopticè scabiosè de bonis loquuntur as one saith who speak scornfully and scurvily of men much better then themselves reproaching religion for hypocâ—â—sie S. Eâ—â—â— Sands sincerity for singularity strictnesse for sillinesse In Italy saith one and I wish it were not so in England they hold integrity for little better then sillinesse and abjectnesse And it is notoriously known saith another that the most honourable name of Christian D Fulk â—n the Rhem Pâ—st 〈◊〉 Annot in Act. se et 4. Sir Haâ—p Lynl is in Italy and at Rome a name of reproach and usually abused to signifie a Fool or a Dolt They boast themselves rather in the name of Catholike So did the Rogatian and Arrian heretikes before them calling the true Christians Ambrosians Athanasians Homousians c. As these their successours did Wiclevists Waldenses Hussites and now of late Lutherans Zuinglians Calvinists Puritans and what not The Atheists in Nehemiah's time thought to have jeared the good Jews out of their for wardnesse to re-build the City And so did the Papists herein Atheists hope by like arts to have weakned the hands of the renowned Reformers Buâ—bole â—â—pera pâ—st Dratribe adâ— servum arbitâ—â— M Luther Erasmus also that mongrell in religion that was Mente dente potens as one saith of him how bitter is he against Luther in hâ—s Hyperaspistis declaring thereby what spirit he was of And what a dry wipe was that he gave Wolphangus Capito Qualem à se Capito decimum sore sperat He could not deny sarth Mr Calvin but that Capito Was a holy man Calâ— in praesat ad â—saiam and one that took very good pains to purge the Church But whereas he held it as bootlesse a businesse and impossible for Christs Ministers to leek to correct the worlds wickednesse as to make a rive sunne backward under the person of that one man he condemned us all of inconsiderate zeal Howbeit wisdome is justified of her children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudâ—catur vel se â—tentia â—ronâ—nciatur Camerarius Scu'tetus Mat. 11.19 Or as some learned men read that text wisdome 〈◊〉 judged of her children That is Those that pretend to be her children as Erasmus with his fellow-Pharisees did they perversly and preposterously passe sentence upon their Mother whom they ought as dutifull children to hearkem and submit to But many learned men are arrant Atheists as were not only the Sadduces but these Pharisees also that out of the venome of their spirits could not but mock at the precious and heart-piercing Sermons of the Sonne of God Luk. 16.14 Religion was not more with them a matter of forme then of scorn a manifest mark of the worst kinde of wicked Psal 1.1 a right note of a ranke Atheist Isa 21.11 and 22.13 2 Pet. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caspâ—nare sub sanâ—abant FINIS
enough to him Now if Angels who have nothing so much benefit by him doe thus magnifie him how much more should we Our hearts should be enlarged our mouths opened and we not a little veâ—â—d at our own vile dulnesse in being no more affected with these indeleble ravishments Verse 13. And every creature The whole creation groaneth under vanity and rejoyceth as it were in the fore thought of that liberty of the sons of God at the last day whereof it shall partake Rom. 8.21 See the Note there Verse 14. And the four beasts The Saints were the Precoutâ—urs in this blessed Quire and now they are the Succentors also They began the Song and so conclude it as having far greater benefit by Christ then all other creatures and God expects a proportion that our returns be some what answerable to our receits CHAP. VI. Verse 1. One of the seals THat is The first of the seals as Gen. 1.4 Mar. 16.2 M Cotton Under these seven seals fals Rome pagan saith an Interpreter as under the seven trumpets Rome Christian under the seven vials Rome Antichristian So all the judgements in the Revelation are still upon Rome Hence Mr Dent cals his Exposition upon the Revelation The ruine of Rome The noise of thunder This first beast was like a Lion Chap 47. whose roaring is as thunder Verse 2. And behold a white horse The Apostles and Apostolike Preachers of the primitive times white for their purity of doctrine discipline and conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 l. 2. â—â—p 3. Horses for their nâ—â—ble and swift spreading the Gospel which ran thorow the world like a Sun-beam as Eusebius hath it and was carried abroad as on Eagles or as on Angels wings A horse hath his name in Hebrew from devouting the ground by his swiftnesse and was therefore by the Heathens dedicated to the Sun whose going forth is from the end of the heaven and his circuit unto the ends of it Psal 19.6 Cranz in Sax. Cranzius tels us that the Saxon Princes before they became Christians gave a black horse for their arms but being onâ—â— baptized a white horse with reference haply to this text He that sat on him Christ Chap. 19.11 Psal 45.5 Had a bow The doctrine of the Gospel whereby the people fall under him Psal 45.4 Adve â— Iâ—d c. 7 Conquering and to conquer Britâ—nnorum inaccessa Romanis loâ—â— Christo â—â—men patuerunt saith Tertullian Christ camâ— and conquered this kingdome which the Romans with all their power could not do A Christo vinci summa victoria est vinciri summa libertas saith another There is no such conquest as to be conquered by Christ no such liberty as to be hound by him Verse 3. Come and see Johns better attention is called for How dull and drousie are the best in perceiving and receiving heavenly mysteries A sea-coal fire if not stirred up will die of it self so will our spark and spunk of light Christ cals upon those that had come far to hear him saying Let him that hath an ear hear Mat. 13. See Zach. 4 1. Verse 4. That was red Portending troubles and tragedies bloudy wars and terrible persecutions Those ten first were so cruell that S. Hierom writes in one of his Epistles that for every day in the year were murdered 5000 except the first day of January To him that sat thereon Christ Mat. 10.34 Zach. 1.8 He stands over his Church as the Agonothetes So he did at S. Stephens martyrdom Act. 7. he moderates and over-rules the enemies cruelty And that they should kill one another viz. The persecutours should rise up and destroy one another as the Romans did the Jews Tacit. and the Jews the Romans in divers provinces And as the Emperours who got nothing most of them by their adoption or designation to the Empire Nisi ut citius interficerentur but to be cut off the sooner All or most of the persecuting Caesars died unnaturall deaths A great sword That of the Gospel Ephes 6.17 which takes away peace by accident Mat. 24.6 Christ threatneth the contempt of the Gospel with wars and rumours of wars Our late Edgehill-battle was fought in the vale of Red-horse as if God had meant to say I have now sent you the red horse to avenge the quarrel of the white Verse 5. A black horse Famine discolours and denigrates Lam. 4.7 8. Turk Hist fol. 426. It accompanies war for most part and in sieges is very extreme as at Samaria where an asses head was worth four pounds at Rome where this proclamation was made in the market Pone pretium humanae carni At Scodra where horses were dainty meat yea they were glad to eat dogs cats rats c. At Antioch in Syria Ibid 18. where many Christians in the holy war as they called it were glad to eat the dead bodies of their late slain enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had a pair of balances Gr. The beam of scales To shew that bread should be delivered out by measure as is threatned Ezekiel 4.6 Deut. 26. and men should be stinted and pittanced Verse 6. In the midst The voice of the Lamb Chap. 5.6 Who appoints and orders all he cuts us out our severall conditions cautioning for the wine and oil when other food faâ—leth A measure of wheat A quart say some a pottle others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an allowance for a day Among the Greeks saith Suidas Chaenix dictim dabatur And that the Israelites in the wildernesse according to Rabanus had each of them three Chaenices of Manna by the day that was to be ascribed to the divine bounty as Junius noteth Verse 7. See the Note on Verse 3. Verse 8. A pale horse Fit for pestilence and pale death to ride on And hell followed sc To them that were killed with death Revel 2.23 See the Note there that died in their sins which is far worse then to die in a ditch Over the fourth part of the earth That is of the Roman Empire This fell out in the daies of Decius Orosius bearing witnesse that the pestilence which then raged did extend no further Quam ad profligandas ecclesias edicta Dâ—â—ij cucurrerunt that is then the proclamations of Decius came for the overthrow of the Churches Verse 9. Vnder the altar i. e. Under Christ Heb. 13.10 under his custody and safe-gard Or Vnder the altar that is lying at the bottom of the altar as beasts newly slain for sacrifice See Phil. 2.17 2 Tim. 4.6 Which they had Gr. Which they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would not be drawn by any terrours or tortures to part with They may take away my life said one but not my faith my head but not my crown Verse 10. And they cried When God intends deliverance to his people he poureth out upon them the spirit of grace and supplication Zach. 12.9 10. How long O Lord Calvin had this speech alwaies in his
mouth breathing out his holy desires in the behalf of the afflicted Churches with whose sufferings he was more affected B 22 in vita then with any thing that befell himself That dwell on the earth In opposition to the inhabitants of heaven As names written in heaven stand opposed to those that are written in the earth Luk 10.20 Jer. 17.13 Verse 11. And whiterobes Their innocency was cleared and their persecutours convinced God would speak for them in the hearts of their greatest enemies Vntill their fellow-servants also We doubt not saith a learned Interpreter here but that the crowned Saints do in generall know the afflicted condition of the Church militant and do wish them deliverance M â—â— bâ—â— but our speciall necessities and occurrences of particular persons they cannot know Brother Bradford said Bishop Ridley Act and Mon. fol 1566. a little afore he was offered up so long as I shall understand thou art in thy journey by Gods grace I shall call upon our heavenly Father to set thee safely home and then good brother speak you for the remnant that are to suffer for Christs sake according to that thou then shalt know more clearly But this is to be taken with a grain of salt That should be killed Under Liciuius Julian the apostate and the Arrian Emperours Verse 12. There was a great earthquake Understand hereby those horrible commotions and confusions that fell out in the Roman Empire upon those ten bloudy persecutions and the earnest supplications of the Saints which can work wonders in heaven and earth Socrâ—t l 1. c. 15 The death and destruction of the persecutours was as it was said of the death of Arrius Precationis opus non morbi the effect of faithfull praiers calling for full and finall vengeance The Sun became black It is ordinary in Scripture to set forth horrible commotions of Common-wealths by such figurative expressions as these Jer. 4.23 c. Joel 2.10 c. Isa 13.10 Verse 13. And the stars Romes dunghill Deities together with their Chemarims or Chimney-chaplains the Priests Confer Isa 34.4 Dan. 8.10 Exod. 12.12 Numb 33.4 Verse 14. And every mountain See the Note on Verse 12. Cinis quidam noxius è Visuvio emissus Romam venit inquit Dâ—o ita ut incolae puture caeperunt omnia sursùm deorsum ferri solemque in terram cadere ac terram in coelum conscendere I my self saw saith Bellarmine a huge hill removed by an earthquake and brought down to a Town which was wholly covered by it and as it were buried under it Perhaps he meant Pleurs in Rhâ—tia which was overcover'd suddenly with a mountain so that 1500 persons were buried there alive Verse 15. And the Kings of the earth Who came in to help their gods against the Mighty against Constantine Theodosius c. that threw out their Priests and pulled down their Temples These Kings and Grandees were Maximianus Maximinus Maxentius Galerius Licinius Julianus c. and their complices who were routed ruined and driven into holes and corners by the Christian Emperours and afterwards so pursued by divine Justice that they came to shamefull ends Dioclesian poisoned himself Maximian hanged himself Maximinus likewise and Maxentius became their own deaths-men Galerius died of a loathsome disease Julian had his deaths wound from heaven Euseb â—ist l. 9. 〈◊〉 8. 10. lib. 8. c. 27. Iâ—eâ— devita Const l. 1 cap. 51 52. and died â—aving and blaspheming Verse 16. And said to the mountains Which yet was but a poor shelter for mountains melt and rocks rent at his presence Verse 17. Who shall be able to stand They could not stand before their own mis-giving hearts and soul-condemning consciences how much lesse before God that was greater then their hearts God sent his hornet which drove out these Canaanites Exod. 23.28 Facti sunt à corde suo fugitivi as Tertullian hath it CHAP. VII Verse 1. And after these things THis whole Chapter is purposely interlaced between the opening of the sixth and seventh seal for the support of the poor suffering Saints that they sinke not under their many pressures Four Angels Ministers of indignation whether good or evil angels the Doctours are divided Holding the four windes Those bâ—somes of the air Mundi 〈◊〉 Rupert as Rupertus cals them and Scripture-emblems of spirituall influence Joh. 3.8 Cant. 4. ult Ezek. 37. 9. Nor on any tree The Philosopher compares men the Scripture good men oft to trees which y benigne windes are filled with fruits Verse 2. Another Angel Whether Christ or Constantine acted by Christ it much matters not Having the seal Whereof Christ is the great Lord-keeper With a loud voice Out of his great care of his elect As Croesus his dumb sonne burst out into loud speech to save his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod To the four Angels Who are at Christs beck and check Verse 3. Hurt not Reprobates oft fare the better for those few righteous that are amongst them they are therefore singularly foolish for seeking to rid them and root them out as the Heathen Emperours did In their fore-heads Not in their hands only as the vassals of Antichrist chap. 13.16 who have free liberty to dissemble deny their religion do any thing so the Catholike cause be thereby advanced My sonne give me thy heart said Gregory the thirteenth to our English Papists let who will have thy tongue and outward man Verse 4. An hundred fourty and four thousand A competent company Not so many as the locusts chap. 13. and yet more then most thought they had been Verse 5. Twelve thousand Out of each Tribe so many God enclines towards all the elect with an equall good-will neither shall any one complain justly that others have been more regarded then he as one well observeth here Verse 6. Of the tribe of Nepthali Who is first reckoned among those by Rachels-side because at Capernaum in this Tribe Christ inhabited Any relation to him ennobleth Bethlehem though it be the least is yet not the least among the Princes of Judah for that out of her came the Governour of Israel Mat. 2.6 with Mic. 3.6 Verse 7. Of the tribe of Levi Levi is taken in Dan cut out of the roll for his shamefull recidivation and revolt from the true religion Judg. 18. This Jacob fore-saw and bewailed in that holy ejaculation on his death-bed Gen. 49.18 There is no reckoning made or account given of this Tribe as there is of the rest 1 Chron. 7. The fable of Antichrist to come of Dan is so thin a devise Lib 3. de Pont. Ro. cap. 12. that Bellarmine could not but see thorow it and disclaim it Verse 8. Of Joseph That is of Ephraim who though Iosephs younger son yet had the first-birth-right Verse 9. A great multitude All the faithfull from the Apostles to the end of the world In all ages there were some that sought righteousnesse Neither was it ever so