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
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
stronger then all none therefore can take you out of my handâ— sith I and the Father am one Joh. 10. Verse 6. If need be ye are in heavinesse When our hearts grow a grain too light God seeth it but needfull to make us heavy through manifold temptations When our water as it were looks but a little too high our heavenly father a Physitian no lesse cunning then loving saith one doth discern it and quickly sits us Baynes letters whom he most tendereth with that which will reduce all to the health some temper of a broken spirit Verse 7. that the triall of your faith If affliction which is the triall of our faith be so exceeding precious what is faith then and the promises whereon faith laies hold There are that by the triall of faith understand here a well-tried faith which is called gold tried in the fire Rev. 3.18 Verse 8. Paraeâ—â— Whom having not seen They had not been belike at the feast of the Passeover at which time our Saviour suffered but came up to the feast of Pentecost and were converted Act. 2. And full of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Glorified already a piece of Gods Kingdome and heavens happinesse afore-hand O the joy the joy the inexpressible joy that I finde in my soul said a dying Saint Verse 9. The end of your faith The period and perfection the reward and meed of it in all fulnesse See Psal 19.12 Prov. 22.4 Verse 10. The Prophets have enquired This highly sets forth the weight and worth of it sith such men took such pains about it Base spirits are busied about light matters Numb 14.24 as Domitian spent his time in catching flies Artaxerxes in making knive-hafts Not so Caleb who had another spirit and followed God Wholly So did the ancient Prophets as Isaiah whiles the merry Greeks were taken up at their Olympick games in the year 1540. Buchol Chron. from the floud the Prophet Isaiah seeth that heavenly vision of Christ sitting on his throne and heareth that thrice happy Trisagion Isa 6.1 2 3. Verse 11. Searching What c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With greatest sagacity and industry as hunters seek for game and as men seek for gold in the very mines of the earth The sufferings of Christ c. Macarius was utterly out in saying that the prophets knew that Christ should be born for mens redemption but that they knew nothing of his death and sufferings Isaiah writes of them more like an Evangelist then a Prophet and is therefore called the Evangelicall Prophet Verse 12. Not unto themselves In regard of the accomplish-of those oracles that they uttered And yet to themselves in regard of their right and interest therein They did minister None must hold themselves too good to serve the Saints The Angels desire to look into To look wishly and intently as the Cherubims of old looked into the Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prono capite propenso collo accuraâ—e â—â—rospicere Exod. 25.18 19. Verse 13. Wherefore gird up c. We are seldome comforted but we have need to be exhorted So apt are our hearts to security and so apt is Satan to interrupt our joyes with his base injections Gird up the loins of your minde Gird your selves and serve God Luk 17.8 A loose discinct and diffluent minde is unfit for Gods service Girding implies 1. Readinesse 2. Nimblenesse handinesse handsomenesse Hope to the end Gr. Hope perfectly or entirely q. d Do not â—y halves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let there not be any odde reckonings between God and you but work out your salvation Phil. 2.12 See the Note thâ—â—e For the grace That is for the glory That is to be brought unto you It must be brought unto us such is out duines we will scarce go seek it hardly be perswaded to live happily raign everlastingly Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not fashioning your selves As a plaier is fashioned to the oâ— seene speeches and carriages of him whom he personateth In your ignorance Men may remain grossely ignorant amidst abundance of means as these Jews did Who is blinde but my servant or deaf as my messenger c Isa 42.19 20. Verse 15. In all manner of conversation Our very civilities must favour of sanctity and our common conversation rellish of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Pauls civil conversation was in heaven Phil. 3.20 Holines must be written upon our bridles when we war upon our cups when we drink Zach. 14.20 21. It is said of a certain Scotch-Divine that he did even eat and drink and sleep eternall life Verse 16. Be ye holy i.e. Separate from sin and dedicated to God in conformity to whom stands our happinesse See the Note on Mat 5 48. Verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incoâ—â—tus conâ—â—â—oratio Of your sojourning Having your commoration on earth but your conversation in heaven Fugiamus ad coelestem patriam c. could a Heathen say In fear Those that fear of all others are likely to hold out Jer. 32 4â— Verse 18. Received by tradition Children are very apt to follow their parents example whether of good or evil Me ex ea opinione quam amajoribus accepi de cultu deorum nullius unquam movebit oratio saith Tully I will never for sake that way of divine service that I have received from my fore fathers Verse 19. Without blemish Of originall pollution And without spot Of actuall sin Verse 20. Who verily c. So carefull was God to make all sure concerning our redemption in Christ saith one here Verse 21. Might be in God And so in a safer hand then cur own He hath laid help upon one that is mighty Verse 22. Ye have purified Animabus vestris castificatis c. A metaphor from the legall purifications Verse 23. Born again A man shall never have occasion to curse the day of his new birth Verse 24. Aâ—â—flâ—â—sh is grasse To live is but to lie a dying Can a picture continue that is drawn upon the ice Verse 25. The Word of the Lord c. This sentence is the Motto of the Dukes of Saxony See Psal 119.89 Manlâ—â—ee coâ— 4 19. CHAP. II. Verse 1. All malice and all guile OUt with this leaven utterly 1 Cor. 5.7 Howsoever we otherwise fail let us not in these be found faulty at all These are not the spots of Gods children Deut. 32.5 Verse 2. Desire the sincere As in children all speaks and works at once hands feet mouth See Davids desire Psa 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 119.20 40 131. The sincere Gr. Guilelesse unmixed milk not sugred or sophisticated with strains of wit excellency of speech c. 1 Cor. 2.1 That ye may grow thereby After generation 1 Pet. 1.23 Augmentation That word which breeds us feeds us As the same bloud of which the babe is bred and fed in the womb strikes up into the mothers brests
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
his state and hath none to attend him all the while Solomons mother set the crown upon his head so doth the Church upon Christs head in the day of his espousals Cant. 3.11 Verse 11. Thou art worthy If we would have our souls set as a pearl in that faiâ— ring of heavenly courtiers that compasse the lambs throne let us praise God as they do For thou hast created Our service must not be rash but reasonable Rom. 12.1 such as whereof we can render a reason Joh. 4. God hates a blinde sacrifice a Samaritan service when men worship they know not what nor why And were created Gods power put forth in the creation and administration of the world is twice here mentioned as that which can never be sufficiently admired and adored See my Notes on Genesis 1. CHAP. V. Verse 1. In the right hand GR. On or At the right hand There it lay ready but none could make ought of it till the Lamb took it not only at but out of the Fathers right hand and opened it ver 7. A book written This book of the Revelation which till the Son of man had received of his heavenly Father to shew unto his servants neither they nor he as Sonne of man knew so much at least of that day and hour of his second coming And on the back-side As wanting room within Verse 2. And I saw a strong Angel Angels are very desirous to know the mystery of Christ 1 Pet. 1.11 and to profit daily in that knowledge Ephes 3.10 Verse 3. Nor under the earth That is In the sea as Exodus 20.4 Neither to look thereon Or therein because sealed up Verse 4. And I wept Out of a deep desire of knowing the Contents of this book And as our Saviour going toward his crosse turned again to the weeping women and comforted them so he soon satisfied the desire of this his dejected Disciple Tears are effectuall Oratours Luther got much of his it â—sight inâ— to Gods matters by this means So did Melancthon when he wept out those words Quos fugiamus habemus Pontificios quos sequamur non intelligimus It is said of Sir Philip Sidney that when he met with any thing that he well understood not he would break out into tears faciles motus mens generosa capit The Spouse Cant 7.4 seeking him whom her soul loved had eyes like the pools of Heshbon glazed with tears And Daniel had greatest revelations after three weeks of heavines Chap. 10.2 Verse 5. And one of the Elders A common Christian points the Divine to the Arch-prophet whom for present he thought not on Act. 8 26. Râ—m 1.12 An eloquent Apollos may be better informed by a Tent-maker and a great Apostle be comforted by an ordinary Roman Behold the lion of the Tribe of Judah So Moses sets forth our Saviour The root of David So the Prophets They have Moses and the Prophets saith Abraham To the Law and to the Testimony Gen 49.9 Isa 11.1 Luk. 16.29 Isa 8.20 If any speak not according to this word it is because there is no light in them nor to be gotten for them Hath prevailed Gr. Hath overcome or surpassed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc all creatures in worth to do this great work Verse 6. In the midst of the Throne As a fit Mediatour betwixt God and men even the man Christ Jesus who gave a ransome 1 Tim. 2.5 8. c. A Lamb as it had been slain This form of speech is put saith an Interpreter to shew the continuall recent vertue of Christs death eternally effectuall before God as whereby once for all he hath purchased eternall redemption Some think that he still retains in heaven the prints and scars of those wounds that he received on earth in his hands feet and side His glorified body saith one is that golden censer which through the wounds that are in it as thorow chinks or holes fumeth forth alwaies a pleasant and sweet savour in the nostrils of his Father Having seven horâ—s Plenty of power Antichrist hath but two horns Chap. 13.11 And seven eyes No want of wisdome no need of a visible head to the Church or any other Vicar generall to Christ then the holy Ghost called here The seven spirits of God sent forth into all the earth Verse 7. And he came and took As Mediatour he took it as God he gave it All things are delivered unto him of the Father and no man knoweth the Father but the Son and he to whom the Son revealeth him Mat. 11.27 See the Note there Verse 8. Fell down before the Lamb As they had done before the throne Chap 4. See Joh. 5.23 Divine adoration is an honour due to the manhood of Christ also as it is taken into union with the God-head Full of odours Therefore sweet to God because Christ pours unto them of his odours Rev. 8.3 Which are the praiers of Saints That is their own praiers and praises recorded vers 9. And this is added as an Exposition to let us know what is meant by odours See the like Joh. 2.21 and 7.39 Rev. 1.20 Verse 9. And they sung A generall joy in heaven and earth Surely 2 Cor 4. â— it is a pleasant thing to see the light how much more to see the light of the knowledge of God in the face of Jesus Christ What a deal of triumph and exultation is here all the Church over upon the opening of this book upon the receit of this Revelation Should not this excite and kindle in our hearts a more earnest desire of understanding these mysteries Oh I could finde in my heart to fall afresh upon the study of the Revelation had I strength to do it said my Reverend old Master unto me a little afore his death Mr John Ballam I mean Minister of the Word for many years at Evesham where I heard him in my childehood preaching many a sweet Sermon upon the second and third Chapters of this Book A new song For the new work of redemption besides that old song Chap. 4. for that of creation Out of every kindred Let this be noted against the doctrine of universall Redemption that 's now again so violently cried up amongst us Verse 10. And we shall raign on the earth Raign over our lusts raign with and in Christ over all our enemies by a spirituall not secular scepter and at last judge the world 1 Cor. 6.2 Verse 11. Round about the throne and the beasts That is round about the beasts and the Elders Angels encamp about the Saints as ministring spirits and are glad of the office that there God manifested in the flesh may be seen of them and the multivarious wisdome of God in mans redemption be displaied unto them 1 Tim. 2.16 Ephes 3. Verse 12. With a loud voice Betokening their earnest affection which also is here notably expressed by the many particulars they ascribe to Christ as if they could never give
a naturall but federall holines as 1 Cor. 7.14 Verse 17. Wert graffed in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pricked into the middle the center of the Olive Verse 18. Boast not Gr. Throw not up thy neck in a scornfull insulting way but rather pity and pray for them Verse 19. Isidor soâ—il Greg Moral Thou wilt say Carnall reason will have ever somewhat to say and is not easily set down Verse 20. Be not high-minded but fear Alterius perditio tua sit cautio saith one Ruina majorum sit cantela minorum saith another Seest thou thy brother shipwrackt look well to thy tackling Verse 21. Take heed lest Cavebis autèm si pavehis Verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severity Gr. Resection or cutting off as a Chyrurgian cutteth off proud and dead flesh Verse 23. God is able He can fetch heart of oak out of an hollow tree and of carnall make a people created again Psal 102.18 Eph. 2.10 Verse 24. Contrary Therefore nature contributes nothing toward the work of conversion Verse 25. That blindenesse in part It is neither totall nor perpetuall Lyra was a famous English Jew Tremellius was also a Jew born they are but Methe mispar a very few that are yet converted Spec. Europ They pretend but maliciously that those few that turn Christians in â—taly are none other then poor Christians hired from other cities to personate their part But when God shall have united those two sticks Ezek. 37.19 and made way for those Kings of the East Rev. 16.12 then it shall be said of Jacob and Israel What hath God wrought Numb 23.23 Verse 26. Shall turn away ungodlinesse That is He shall pardon their sin The Prophet Isaiah hath it Vnto them that turn from transgression in Jacob c. They whose persons are justified have their lusts mortified Verse 27. When I shall take By the spirit of judgement and of burning Isa 4.4 with 27.9 Verse 28. They are enemies i. e. Hated of God as appears by the opposition and banished as it were by a common consent of Nations out of humane society See 1 Thess 2.15 16. Verse 29. Are without repentance When God is said to repent it is Mutatiorei non Dei effectus non affectus facti non consilij a change not of his will but of his work Repentance with man is the change of his will Repentance with God is the willing of a change Verse 30. Through their By occasion of their unbelief Pungit Judaeos humiliat Gentes saith one Verse 31. That they also It noteth not the cause but the event as 1 Cor. 11.19 Verse 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God hath concluded Or lockt them all up in the laws dark dungeon Gal. 3.22 Unbelief breaks all the law at an instant by rejecting Christ as the first act of faith obeys all the law at an instant in Christ That he might have mercy upon all Luther in a very great conflict was relieved and comforted by the often repeating of this sweet sentence Verse 33. O the depth of the riches The Romans dedicated a certain lake the depth whereof they knew not to victory so should we the unsearchable counsels of God being subdued to that which we cannot subdue to our understandings Verse 34. Who hath been his Counsellour Alphonso the wise the fool rather was heard blasphemously to say Roderic Santij Hist Hispan p. 4 â— 5. That if he had been of Gods counsell at the Creation he could have advised and ordered many things much better then they now are Verse 35 Who hath first given to him Doe we not owe him all that we have and are And can a man merit by paying his debts Verse 36. For of him As the efficient cause and through him as the administring cause and to him as the finall cause are all things A wise Philosopher could say That man is the end of all in a semicircle that is All things in the world are made for him and he is made for God To whom be glory for ever God saith one counts the works and fruits that come from us to be ours because the judgement and resolution of will whereby we do them is ours This he doth to encourage us But because the grace whereby we judge and will aright comes from God ascribe we all to him So shall he loose no praise we no encouragement CHAP. XII Verse 1. That ye present AS they of old did their sacrifices at the altar With the burnt offering which signified the sacrificing of the flesh was joyned the sin-offering that is Christ Faith applies Christ to the believer the believer to Christ Your bodies That is your whole person Cainistae sunt saith Luther offerentes non personam sed opus personae They are Cainists that offer to God the work done but do not offer themselves to God A living sacrifice In the old law they had many kindes of Sacrifices killed and offered Now saith Origen in stead of a Ramme we kill our irefull passions in stead of a Goat our unclean affections in stead of slying fowls our idle thoughts c. Verse 2. To this world To the corrupt customes and courses of wicked wordlings See them set forth Rom 13.13 Ephes 4.18 19 20. 1 Pet. 4.3 and shun them But be ye transformed Gr. Metamorphosed the old frame being diflolved and a new form acquited That ye may prove sc By your practice Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. de dictu factis Socrat. lib 3. But to think soberly Gr. To be wise to sobriety Socrates made no distinction between wisdome and sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non distinguebat Verse 4. For as we have c. See 1 Cor. 12.12 which is a Commentary on this text Verse 5. One body in Christ See the Note on 1 Cor. 12.12 13. Verse 6. According to the proportion That form of sound words 2 Tim. 1.13 those principles of the doctrine of Christ Heb. 6.1 with which all interpretations of Scripture must bear due proportion Verse 7. Or Ministery Take it either largely for the whole ministery as 1 Cor. 12.5 Act. 1.17 Or more strictly for the office of a Deacon as Act. 6. Verse 8. Or he that exhorteth The Pastour properly so called See the Note on Eph. 4.11 Verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abhorre that which is evil Hate it as hell it self so the word signifies Mihi certè Auxentius nunquam aliud quam â—abolus erit quia Arrianus saith Hilary I shall look upon Auxemius no otherwise then as upon a devil so long as he is an Arrian Verse 10. Be kindely affectioned As naturall brethren and more Arctior est copula cordis quam corporis We are brethren in Adam according to the flesh in and by Christ according to the Spirit Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cunctator Not slothfull Or Not driving off till it be too late Charles the son of Charles Duke of Aniou
That is the possession of our adoption the full enjoyment of our inheritance Verse 6. Crying Abba Father God hath no still-born children Paul was no sooner converted but behold he praied Act. 9.11 The spirit of grace is a spirit of supplication Zech. 12.10 And when God sends this spirit of praier into our hearts it is a sure sign that he means to answer our desires like as when we did our children say I pray you father give me this we do it not but when we mean to give them that which we teach them to ask Verse 7. And if a son c. See the Note on Rom. 8.17 Verse 8. Ye did service Here all religious service done to any but God is manifestly condemned as impious whether in Pagans or Papagans Verse 9. Or rather are known of God Whose gracious foreknowing and fore-appointing of us to eternall life is the ground and foundation of our illumination and conversion our love to him a reflex of his love to us Verse 10. Ye observe daies The Christian Church knows no holy-daies besides that honourable Lords-day Isa 57.14 Revel 1.10 and such holy feasts and upon speciall occasions the Church shall see sit to celebrate as Novemb. 5 c. Verse 11. Lest I have bestow'd labour Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even to lassitude as a day-labourer Other work-folks finde their work as they left it â— but a Minister hath all marr'd many times between Sabbath and Sabbath or if but a while absent as Moses was in the Mount Verse 12. Be as I am No longer a legalist as once Philip. e. 5 8. Ye have not injured me at all He was above their bussoneries and indignities Sendeìra â—â— When an ineonsiderate fellow had stricken Cate in the bath and afterwards cried him mercy he replied Tacit. I remember not that thou didst strike me Tu linguae ego aurium Dominus said one to another that railed on him I cannot be master of thy tongue but I will be master of mine own ears One having made a long and idle discourse before Aristotle concluded it thus Plutar. degarrulit I doubt I have been too tedious to you Sir Philosopher with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Momus in Lucian tels Jupiter It is in thy power whether any one shall vex or wrong thee St Paul here shakes off the affronts and injuries offered unto him with as much ease as once he did the Viper Some would have swelled and almost died at the sight of such a thing he only shook it off and there was no hurt done Verse 13. Through infirmity of the flesh That is though much broken with many miseries yet I spared not to take pains amongst you Zachary though he ceased to speak yet he ceased not to minister he took not his dumbnesse for a dismission but staid out the eight daies of his course Luk. 1. Verse 14. And my temptation That is mine afflictions whereby the Lord tempts his feels which way their pulses beat and how they stand affected toward him Which was in my flesh My spirit being haply untoucht For ost the body is weak the foul well Afflictions may reach but to the out ward man sob never complained till he was wet thorow till the waters went over his soul Nor rejected Gr. Ye spet not on as they did that spet in Christs face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even as Christ Jesus Who hath said He that receiveth you receiveth me It was a common saying at Constantinople Better the Sunne should not shine then that Chrysostome should not preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatituâ—inia praedicatio B. 30. Verse 15. Where is then the blessednesse q. d. time was when ye held your selves happy in me and blessed the time that ever ye saw and heard me Is the change now in me or in your selves Thus the Jews rejoyced in John for a season but he soon grew staâ—e to them Joh. 5.35 See the Note there Neutrum modo mas modò vulgus Verse 16. Am I there sore become c. Truth breeds hatred as the fair Nymphes did the ugly Fawns and Satyrs the hearing of truth galls as they write of some creatures that they have fel in aure gail in their ears It was not for nothing therefore that the Oratour called upon his Countreymen to get their ears healed before they came any more to hear him to preach faith Luther is nothing else but to derive upon a mans felt the rage of all the Countrey And therefore when one defined the ministeriall function to be Artom artium scientiam scientiarum the art of arts and science of sciences Melancthon said If he had defined it to be miseriam miseriarum the misery of miseries he had hit it Because I tell you the truth He that prizeth truth saith Sir Walter Raleigh shall never prosper by the possession or profession thereof Hist l. 1.0.1 An expectas ut Quintilianus ametur When we seek to fetch men out of their sins they are apt to fret and snarl as when men are wakened out of sleep they are unquiet ready to brawl with their best friends Verse 17. They zealously affect you Depereunt vos as Jealous wooers they would have you whole to themselves without a corrivall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognata sunt They would exclude us As standing in their way this is the guise of all sectaries and seducers they denigrate the true teachers that they may be the only men Verse 18. To be zealously affected in a good thing In a good cause for a good end and in a good manner There is a counterfeit zeal as it that of the Popish Martyrs or traitours rather of whom Campian in his Epistle to the honourable Counsellours of Queen Elizabeth Quamdiu vel unus quispiam è nobis supererit qui Tiburno vestro fruatur c. As long as there shall be left any one of us to wear a Tibuâ—n tippet we will not cease our suit And not only when I am present Sith even absent I teach and tell you the truth of God by letters Verse 19. Till Christ be formed That you may seek for salvation by him alone Together with the word there goes forth a regenerating power Jam. 1.18 It is not a dead letter an empty sound as some have blasphemed Only let us not as Hosea's unwise son stay in the place of breaking forth of children proceed no further then to conviction much lesse stifle those inward workings for sin as harlots destroy their conceptions that they may not bear the pain of childe-birth Verse 20. And to change my voice To speak to your necessity for now being absent I shoot at rovers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and am at some uncertainty how to frame my discourse to you Verse 21. Ye that desire c. that are
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
side to reverence his own name which was written over it Verse 11. And that every tongue The heathens were wont to say Mutus sit oportet qui non laudarit Herculem Let that tongue be tied up for ever that cries not out with David Vivat Dominus and with Luther Vivat regnet Christus Amen Verse 12. Work out your salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason that men still tremble and are still troubled with this doubt and that fear is because their salvation is not wrought out Something is left undone and their conscience tels them so With fear and trembling Opposed to carnall security Those venturous bold spirits that dare live in any evil so it â—are not in their faces and have not a heart fearfull of the least evil aspire not to immortality Verse 13. For it is God which worketh Therefore work out c. As actiagentes moti moventes as the inferiour orbs move as acted by the superiour When God hath tuned and doth touch us we must move and whilest the spirit imbreaths us we must turn about like the mill To will and to doe Sub laudibus naturae latent inimici gratiae faith Augustine who stood so much for grace that the Schoolmen say he yeelded too little to free-will That we live is the gift of the gods saith Seneca that we live well is of our selves De nat deor A base speech So Cicero Judicium hoc omnium mortalium est fortunam à Deo petendam à seipso sumendam sapientiam For which impious sentence Augustine faith of him Eumut faceret homines liberos fecisse sacrilegos De eiv Dâ—i l 5 Verse 14. Without murmurings Gr. Wrath and rancour or discontent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes mens lips like rusty hinges seldome to move without murmuring and complaining And disputings Or wranglings about trifles nicities or novelties things whereof we can have neither proof nor profit Verse 15. Blamelesse and harmlesse Gr. Hornlesse or sincere without mixture of deceit or guile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelites indeed The sons of God Dignity enforceth duty Remember that thou art a Kings son said he to Antigonus and thou canst not do amisse Without rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as envy it self cannot justly tax or fasten her fangs on Si Luthero faverem us viro bone quod fatentur hostes c. Tom. 8. Epist saith Erasmâ—â— who yet loved him not Luther is a good man as his very enemies cannot but acknowledge So Bâ—cer Bradford Melancthon c. Christians should excell others standing as standard-bearers higher then others as Saul was by the head and shoulders being without blemish from head to foot â—en 3.6 as Absolom fair to the eye and good to the taste as the tree of knowledge In the midst of a crooked As Noah was righteous in his generation as Joshuah would serve Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though alone â—â— as David therefore loved Gods testimonies because other man kept not his law as Eliah amidst the Baâ—lites cries Zelando zelavi the worse they were the better was he Baruc kindled himself from other mens coldnesse Aâ—â—endit seipâ—un Trem. and quickned himself from other mens dulnes Neh 3 â—0 As lights in the world Luminaries great lights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are the Sun and Moon that give light to others Some wicked have greater common gifts then the godly as many mettals are brighter and more orient then the heavens yet as those mettals are not fit to convey the light of the Sun nay indeed they would stop it so neither are the wicked fit to shine the true light into us Mat. 5. but Christ and Christians those lights of the world Verse 16. Holding forth the word As an ensign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as the hand doth the torch or the watch-towâ—â— the light and so the haven to weather-beaten Mariners Verse 17. Yea and if I be offered Or Be poured out as a drink-offering upon the Sâ—crifice c. to seal up my Doctrine whereby I have brought you to the obedience of faith Bishop Ridley in a letter to Bishop Brooks of Gloâ—ester writeth thus As for the doctrine which I have taught my conscience assureth me that it was sound and according to Gods Word to his glory be it spoken the which doctrine the Lord being my help I will maintain so long as my tongue shall wag and breath is within my body and in confirmation there of seal the same with my bloud Act. and Mon. fol. 1604. Verse 18. For the same cause also c. The hearers affections and endeavours should exactly answer to the affections and endeavours of the preacher as the Elders of Ephesus did Act 20.31 37. And as those religious Romans did Chap. 6 17. and these Philippians 2 Cor. 8 5. Verse 19. That I also may be of good comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may be inspirited For when Silas and Timotheus were come from these Macedonians Paul was pressed in spirit Act. 18.9 and set vigorously upon the Lords work Verse 20. Like-minded An alter ego to me True friendship transformeth us into the condition of those we love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius into his friend Pamphilus the Martyr Whence he was called Eusebius Pamphili Hieronym Amicitia sit tantum inter binâ—s qui sunt veri bonos qui sunt pauci Verse 21. For all seek their own If it were so then what wonder if now as was so long since foretold 2 Tim. 3.2 Self must be shouldred out and Christs share studied more then out own all private interests let fall and all self-respects drownâ—â— in the glory of God and the publike good or else we want that pious ingenuity that becometh Saints It is said of Cato that he did toti genitum se credere mundo Eucan That the care of the community lay upon him Timothy was of a choice and excellent spirit that naturally cared for the Churches welfare Few such now a-daies Verse 22. As the sonne with the Father Happy son in such a Father 1 Tim. 1.2 If Jason the Thessalian held himself to happy in his Tutour Chiron Alexander in his Aristotle Paul in his Gamaliel â—indaâ— lib. 4. 〈◊〉 how much more was Timothy in Paul the aged Philem. ver 9. whose not only doctrine but manner of life he knew fully and followed faithfully 2 Tim. 3.10 as a diligent Disciple Verse 23. So soon as I shall see For his life was now in suspense by reason of that roaring lion Nero whom Tertullian wittily calleth Dedicatorem damnationâ—s Christianorum qâ—ippe qui oriontem fidemprimus Romae cruenâ—â— vâ—â— Verse 24. Shall come shortly Whether ever he did come or no we know not Fallitur augurio spes bona saepe suo Good hopes are often frustrated Verse 25. Necessary to send to you It is not meet that a
The Pastour hath his part and share in the peoples commendation If they grow famous he cannot lie obscured Ye turned to God from idols They gave not the half turn only from East to South but the whole turn from the East to West from idols to God Ephraim shall say Hos 6.4 What have I to do any more with idols Hos 148 Those Balaam blocks those mawmets and monuments of idolatry those images of jealousie Ephraim is now no longer as a cake half baked as a speckled bird Jet 12.9 c. Better be a Papist then an Atheist a grosse idolater then a profligate professour a carnall Gospeller Verse 10. And to wait for his Son This is pinned as a badge to the sleeve of every true believer that he looketh and longeth for Christ his coming to judgement The old character of Gods people was they waited for the consolation of Israel Christs first coming So is it now the earnest expectation of his second coming Which delivered us from the wrath to come This is the â—â—â—mon the notation of his name Jesus a Saviour Salvation properly betokeneth the privative part of mans happinesse but includeth the positive too King Alphonsus when he saw a poor man pulling of his beast out of a ditch he put to his hand to help him Is it not more that Christ should stoop so low as to help us who were in worse condition then the beasts that perish out of the ditch of destruction The devil is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roaring Lion but our comfort is That the Lion of the Tribe of Judah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hâ— that delivereth us from the wrath to come The wrath to come There is a present wrath that men suffer and who knoweth the power of this wrath Even according to a mans sear so is Gods wrath Psal 90.11 Let a man fear never so much he shall be sure to feel more when Gods wrath fals upon him A timorous man can fancy vast and terrible fears fire sword racks scalding lead boiling pitch running bâ—ll-mettle Yet all this is but as a painted fire to the wrath to come that eternity of extremity which gracelesse persons shall never be able to avoid or to abide CHAP. II. Verse 1. Our entrance in unto you THe word preached in any place doth usually work best at first After a while men become like unto birds in a bell-free that can well enough bear the noise of the bels and not be frighted Verse 2. But even after that c. From this to the 13. â—orse Ministers may as in a mirrour see how they ought to behave themselves in the house of God We were bold in our God The Church as the palm-tree spreadeth and springeth up the more it is oppressed as the bottle or bladder that may be dipt Dâ—ris uâ— ilex â—onsa bâ—peuniâ—â—â— not drowned as the Oke that sprouâ—s out the thicker from the maims and wounds it receiveth This daunted Diocletian and made him lay down the Empire in discontent This caused Iulian the Apostate to leave off force and use fraud to draw men from the truth Verse 3. Was not of deceit nor c. Neither for profit pleasure not preferment the worldlings Trinity A Minister as he should have nothing to lose so he should have nothing to get but should be above all price or sale He hath too impotent a spirit whose services like the diall must be set only by the Sun of selfreipects True grace is of a most masculine disingaged noble nature and remits nothing of its diligence either for fear of a frown or hope of a reward Verse 4. But as we were allowed Enabled and counted faithfull 1 Tim. 1.12 Not as pleasing men See the Note on Gal. 1.10 Men be they pleased or displeased God must not be displeased But God Who looketh upon displeasing service as a double dishonour Which trieth our hearts And so knoweth our aims Drus Apophth Quicquid igitur agas propter Deum agas Propter te Domine propter te as he cried It stands me upon saith one to see that though my work be but mean yet it may be clean though not fine yet not foul soiled and slubbered with the slur of a rotten heart sith it is God I have to deal with Verse 5. For neither at any time Sinisterity of ends is here opposed to sincerity in Gods work And flattery covetousnesse ambition declared to be the fountains of insincerity Nor a cloke of covetousnesse This sin goes usually cloked with the name and pretence of good husbandry The ordinary language of the world is He is a man somewhat with the hardest a little with the nearest a little too much for the world but yet a marvellous honest a wonderous good man Covetousnesse is seldome without fained words 2 Pet. 2.3 to hide it from others without or subtle thoughts and evasions to blinde-fold the conscience within God is witnesse That he flattered not he reports himself to them that he coveted not he appeals to God who is not mocked with masks or specious pretences Verse 6. Nor of men sought we glory Theologus gloriae dicit malum bonum bonum malum saith Luther Theologus crucis dicit id quod res est A vain-glorious preacher calleth good evil and evil good c. Verse 7. But we were gentle This is the way to win for man is a curst crabbed creature and may be led but not easily drag'd to duty Soft words and hard arguments soonest prevail with him Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupâ—dine rapâ—i So being affectionately desirous Homing and hankering after you But also our own souls Greater love then this hath no man And such a love ought there to be in every Pastour toward his people Love is liberall charity no churl Verse 9. Our labour Even to lassitude And travell So to spare them he spared not himself Verse 10. Ye are witnesses and God also Happy is that man that can be acquitted by himself in private in publike by others in both by God standers by may see more How holily and justly and unblameably Here he practised his own precept Tit. 2.12 And herein lies the difference between Divinity and other sciences that it is not enough to prescribe it but you must practise it as lessons of musick and as a copy must not be read only but acted also Verse 11. As a father Before as a mother vers 7. a nurse not mercenary but naturall with greatest tendernes and indulgence Here he tempers his mother-like meeknesse with the gravity and authority of a father Ministers must turn themselves as it were into all shapes and fashions both of speech and spirit to win people to God Ver. 12. Walk worthy of God Whose livery we wear whose image we bear whose kingdom we are called unto c. Those that stood with the Lamb Rev. 14. had his fathers name on their fore-heads Our outstraies
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
the pain makes the Martyr Together with the Lord Cromwell was beheaded in Henry the eighths time Speeds Chron the Lord Hungerford neither so Christianly suffering nor so quietly dying for his offence committed against nature What a sad thing was that related by Eusebius that the cruell persecution under Diocletian was occasioned chiefly by the petulancy pride and contentions of the Pastours and Bishops which gave occasion to the tyrant to think that Christian religion was no better then a wretched devise of wicked men Verse 18. That he might bring us To reconcile and bring men again to God was the main end of Christs coming and suffering This is the wonderment of Angels torment of devils c. Verse 19. He went and preached Righteousnesse i. e. Repentance 2 Pet. 2.5 and the faith of the Gospel 1 Pet. 4.6 whereby some of those many that perished in the waters arrived at heaven Nunquam serò si seriò Christ went to them as an Embassadour sent by his Father and spake to their hearts Verse 20. Which sometimes were disobedient Gr. Vnperswadable uncounsellable They jeared where they should have feared and thought Noah no wiser then the Prior of St Bartholomews in London Holinshead who upon a vain prediction of an idle Astrologer went and built him an house at Harrow on the hill to secure himself from a supposed floud fore-told by that Astrologer Verse 21. Baptisme doth also now save It is of permanent use and effectuall to seal up salvation whensoever a man believes and repents Hence we are once baptized for all See Ephes 5.26 Tit. 3.5 The Popes decrees say That Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and effectually Not the putting away That none bear himself bold upon his Christendome Unregenerate Israel is to God as Ethiopia Amos 9.7 A man may goe to hell with baptismall water on his face But the answer The Stipulation or confident interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is that of the Apostle Rom. 8.33 34 35. and of Jeremy pleading with God Chap. 12.1 and reasoning the cause with him David from his circumcision promised himself victory over that uncircumcised Philistim so may we from our baptisme against all spirituall wickednesses Verse 22. Angels and authorities Psal 68.17 The word rendered Angels signifieth Seconds as being second to Christ or next to him See Dan. 10.13 CHAP. IV. Verse 1. Christ hath suffered AS Chap. 3.18 In the flesh In humane nature so must we suffer in sinfull nature subduing it to God and ceasing from sin nailing it and nailing it to the crosse of Christ Verse 2. That he no longer c. To spend the span of this transitory life after the waies of ones own heart is to perish for ever Verse 3. In lasciviousnesse lusts c. The true picture of a Pagan conversation which yet is too too common among those that call themselves Christians The world is now grown perfectly profane and can play on the Lords-day without book making it as Bacchus Orgies rather then Gods holy day with piping dancing drinking drabbing c. We may say as once Alsted of his Germans that if the Sabbath-day should be named according to their observing of it Demoniacus potiùs quam I ominious diceretur Aâ—sted Encyl it should be called not Gods-day but the devils Excesse of Wine Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Red and rich faces as they call them Revellings Stinkes saith the Syriack Drunkards are stinkards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banquettings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compotations or good-fellow-meetings some render it bibbings sippings tiplings sitting long at it though not to an alienation of the minde Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They think it strange Gr. That they think it a new world marvelling what is come to you alate It is I said the harlot Arego nonsuâ—â— but it is not I said the convert Into the same excesse Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bubbling or boiling as the raging sea soaming out its own filth Verse 5. Who shall give account Of their ungodly deeds and hard speeches Jude 15. Angels did their first execution in the world upon luxurious Sodomites they will be very active doubtlesse against such at the last day See 2 Pet. 2.10 and mark that word Chiefly Verse 6. For for this cause See the Note on 1 Pet 3.19 That they might be judged Either by God chastising them 1 Cor. 11.32 or by themselves vers 31. The Gospel melts the hearts of Gods elect with voluntary grief for sin it makes them condemn themselves in the flesh But live according to God The Father of spirits with whom the spirits of just men departed are made perfect Heb. 12.23 Eusebius and Austin make mention of certain Arabians who said that the soul dies with the body and revives not again till the resurrection of the body Euseb l. 2. c. 20. Angtoâ— 6 de haeres This old heresie is now among many others digg'd out of the grave and held by certain Sectaries amongst us Verse 7. Be ye therefore sober c. To be sober in praier saith one is to pray with due respect to Gods Majesty without trifling or vain babbling To let our words be few Eccles 5.3 Also it is to keep Gods counsell not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling It is to conceal the familiarity of God in secret And watch unto praier Against dulnesse of body drousinesse of spirit satanicall suggestions distractive motions which else will muster and swarm in the heart like the Flies of Aegypt Verse 8. Charity shall cover This is meant of mutuall love whereby we forgive offences one to another and not that which should justifie us before God in a Popish sense as appears by the precedent words and by Prov. 10.12 Verse 9. Without grudgings Without shucking and hucking See 2 Cor. 8 12. with the Note there Verse 10. Even so minister Clouds when full pour down and the spouts run and the eaves shed and the presses overflow and the Aromaticall trees sweat out their precious and soveraign oils and every learned Scribe brings out his rich treasure c. Verse 11. If any man speak i. e. Preach Every sound is not musick so neither is every Pulpit-discourse preaching At the Oracles of God Those lively and life-giving oracles Act 7.38 the holy Scriptures These he must expound with all gravity and sincerity not seeking himself nor setting forth his own wit and eloquence so putting the sword of the spirit into a velvet scabber'd that it cannot prick and pierce the heart Which God giveth Liberally and magnifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 12. Think it not strange Ne tanquam hospites percellumini Stand not wondering and as if struck into a maze Fain would this flesh make strange of that which the Spirit doth embrace saith Mr Saunders Martyr in
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
hypoerites punishment must needs be heavy Verse 17. 1 Cor. 3.2 Because thou saiest Sidixisti satis est periisti saith Augustine He that thinks he knows any thing knows nothing yet as he ought to know And knowest not What ever thou deemest and dreamest of thy self as setting up thy counter for a thousand pound and working thy self into the fools paradise of a sublime dotage Verse 18. I counsell thee Having first convinced thee vers 17. who before wert uncounsellable The Gibeonites sent not for Joshua till besieged The Gileadites sought not after Jephthah till distressed nor will men hearken after Christ till driven out of themselves To buy of me Buy the truth and sell it not Make a thorow sale of sin and all with the wise Merchant to purchase Christ the pearl of price for whom S. Paul that great trader both by sea and land 2 Cor. 11.23 25 26 counted all but dung and dogs-meat Phil. 3.7 8. Diogenes taxed the folly of the men of his times may not we the men of ours Quòdres pretiosas minimo emerent venderentque vilissimas plurimo that they undervalued the best things but overvalued the worst Gold tried in the fire Precious faith 1 Pet. 1.7 White raiment The righteousnesses of the Saints that of justification and the other of sanctification Eye-salve That unction 1 Joh. 2.20 Light and sight the saving knowledge of heavenly mysteries Verse 19. As many as I love q.d. Think not that I hate you because I thus chide you He that escapes reprehension may suspect his adoption God had one Son without corruption but none without correction We must look thorow the anger of his correction to the sweetnesse of his loving countenance as by a rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud See more in my Treatise upon this verse the second Edition And repent So they did in likelihood for Eusebius commends this Church as greatly flourishing in his time Verse 20. Behold I stand Christ stands he doth not sit now whiles a man is standing he is going Christ is but a while with men in the opportunities of grace he will not alwaies wait their leâ—sure The Church sought him when once gone with many a heavy heart Cant. 3. And knock By the hammer of my Word and hand of my Spirit And he with me Christ is no niggardly or beggarly guest His reward is with him he brings better commodities then Abrahams servant did or the Queen of Sheba gold raiment eye-salve c. Verse 21. Even as I also That is Because I also overcame by vertue of my victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like John 17.2 Luke 4.36 It is by Christ that we do over-overcome Rom. 8.37 CHAP. IV. Verse 1. A door was opened in heaven THat is Preparation was made for the manifestation of more heavenly mysteries Was as it were of a trumpet To rouse and raise up his attention For it might fare with him as with a drousie person who though awaked and set to work is ready to sleep at it Compare Zach. 4.1 Come up hither Not by locall motion but by mentall illumination I will shew thee That thou maist shew the Church that they have a most glorious and almighty deliverer Verse 2. I was in the spirit See Chap. 1.10 And behold a throne So Isaiah was prepared for his prophecy by such a sight Chap 6.1 And Ezekiel besides that stupendious vision chap. 1. heard behinde him a voice of great â—â—â—hing saying Blessed be the glory of the Lord from his place Chap. 2.12 Sat on the throne As Judge of heaven and earth Gen. 18 25. Verse 3. Like a Jasper and a Sardine God is here resembled saith one by three precious stones holding forth the three persons in Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine-stone of a fleshy colour representing Jesus Christ who took our flesh upon him Cottons 7 viall p. 5. out of Brighâ—m An Emrald being of a green colour refreshing the eyes of them that look upon it representing the Spirit who is as the rain-bow a token of fair weather and is a comfortable refresher wheresoever he cometh Verse 4. And round about The Saints are round about God Psal 76.11 a people near unto him Psal 148.14 Four and twenty Elders A full Senate a stately Amphitheatre of the first-born whose names are written in heaven cloathed as Priests crowned as Kings and Conquerours Verse 5. Iob 31.3 Iob 9.4 Lightnings and thunderings Is not destruction to the wicked and a strange punishment to persecutours Who ever hardened himself against Gods Church and prospered Have these workers of inâ—quity no knowledge who â—at up Gods people as they eat bread Psal 144 Surâ—ly if they had but so much wit for themselves as Pilates wife had in a dream they would take heed of having any thing to do with just men If any man will hurt Gods Witnessâ—s fire proceedeth out of their mouth and devoureth their enemies Revel 11.5 It was therefore no ill counsel that a Martyr gave his persecutour If thou wilt not spare us yet spare thy self It is a fearfull thing to fall into the punishing hands of the living God The seven spirits See Chap. 1. verse 4. Verse 6. A sâ—n of glasse The Word say some the World others Four beasts Oâ— living wights Not Angels but Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those earthly Angels who are set forth 1. Full of eyes for their perspicacity and vigilancy 2. Furnished with six wings apiece for their pernicity and promptitude to scoure about for the peoples benefit 3. Qualified with all necessary endowments for the discharge of their duties being bold as lions painfull as oxen prudent as men delighted in high flying as Eagles Verse 8. Full of eyes within To look to themselves also as well as to the flock Act. 20.28 lest whiles they preach to others c. 1 Cor. 9.27 They rest not Gr. They have no rest and yet they have no unrest neither the sweet content they take in their continuall emploiment is fitter to be believed then possible to be discoursed Holy holy This they double treble and warble upon In quibusdam exemplaribus nine times over Verse 9. And when those beasts When the Preachers are performing their office as Heralds of Gods praises Verse 10. The four and twenty Elders The people yeeld their assent and say Amen the want whereof S. Paul accounts no small losse 1 Cor. 14.16 And cast their crowns Canutus King of England set his crown upon the crucifix and proclaimed saying Hen. Huntingâ—â— Let all the inhabitants of the world know that there is no mortall man worthy the name of a King but he to whose beck heaven earth and sea by his laws eternall are obedient When the great Turk cometh into his Temple he laies by all
of the matter remains in Gods people Job 19.27 28. A partiall decay there may be even in fundamentall graces and that both inward in the judgement as the Galatians and affections as the Ephesians Revel 2.4 and also outward the acts of grace may be remitted the exercise abated as an angry man for the time exerciseth not reason Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of religion his sight is not waxed dim nor his heat â—bated Psal 5 1. nor a sleeping man motion Yea it is a disputable question saith one whether any Christian except he die soon after his conversion doe go stedfastly on from strength to strength without some sensible decay of the inward power of the graces wherewith he is endued Some good souls have so farre declined as Solomon Samson Asa others that it might be said of them as Jacob said of Joseph He is dead some evil beast hath devoured him David fell from the upper loft as Eutychus and brake his bones Jonas ran as farre from God as he could by land and then took sea c. After this he fell to justifie his former frowardnesse and yet no cast-a-way Solomon was prodigall of his spirituall portion and spent well nigh all He eat up the zeal of Gods house that had once eaten him up And he that had built a Temple to the living God for himself and Israel in Sion built a Temple to Chemosh in the mount of scandall for his mistresses of Moab in the very face of Gods house For this Bellarmine ranks and reckons him among reprobates but very uncharitably For what if the water ebbe the babe not spring in the womb the Sunne be eclipsed the tree withered in winter What if Israel flie once or twice before the enemy Shall they never return recover prevail conquer Is there not life in the root A blessing in the branches Isa 65.8 Is not Vzzah a King still though a leper And may not Nebuchadnezzar return to his Kingdome If once we be a royall generation our leprosies may deform us not dethrone us Still we shall have the right and at length the possession of that glorious Kingdome wherein we were invested from eternity Sampson fell so farre and twenty years after he loved the Philistim-woman Judges 15.20 when certainly he had repented of that sinne he returned to Gaza and went in to a harlot that we should hardly take him for a godly man did we not finde his name in the list of those Worthies Heb. 11. But like a tame Hawke though he flew fâ—râ—e yet he came to hand again So will all that belong to God recover they shall of their relapses though with difficulty yet sometimes with advantage As a bone well knit after breaking as a passenger makes more haste after wandering Mark 16.11 They may be as dear to Christ afterwards as ever Goe tell my Disciples and Peter He must know with the first that his Lord was risen notwithstanding his shamefull deniall of him Thou art beautifull O my love as Tirzah c. saith Christ to his Spouse Cant. 6.4 with Chap 4.1 c. after she had backslidden and recovered as amiable she was in his eyes in every point as she had been before her fall her hair teeth Mal. 2.16 â—emples as fair and well featured as ever He hates putâ—ing away having married his Hephtsibah to him in faithfulnesse He sends for us by his Spirit in our out-straies Cant. 5.2 and looks us up again as is sweetly set forth in the Parable of the lost groat the lost sheep the lost sonne He knows that at our worst we are not forsakers of the Covenant Dan. 11.30 Wicked doers verse 32. Withdrawers to destruction Heb. 10. ult They sleep but their heart waketh that belong to God they slumber with the wise Virgins but yet their lamps are burning The spirituall life runnâ—s to the heart and leaves the outward man destitute yet as there are some pulses that discover life in the sickest so is it here These two never fail on Gods part his love which is unchangeable and his grace a fruit of his love And two on our part See D Sibbâ— on Cant. 5.2 the impression of that love and the gracious worke of the new creature Christ never dies in his people no more then he doth or can doe at the right hand of his Father He hath both praid and procured that our faith fail not Mat. 24 24. Impostours shall deceive if it were possible the very elect Possible it is respectu rei non respectu Dei Grace in it self is losable 1 Pet. 1.5 but we are kept by the 〈◊〉 of God through faith unto salvation saith Saint Peter out of his own experience And his counsell afterwards is very good Ye therefore beloved seeing ye know these things before beware lest ye being also led away with the errour of the wicked fall from your own stedfastnesse But grow in grave c. 2 Pet 3.17 First Hearken not to Impostours and seducers they wax worse and worse and make others to doe so too deceiving and being deceived Preservatives from Apostasie 2 Tim. 3.13 Col. 2 4. Revel 9 8. Rom. 16.13 Anno 1539. By their pithanology and pretended humility Colos 2â— 18 these locusts with their womens faces insinuate and deceive the hearts of the simple Thus. Jacobus Sadoletus a man of strict life and excellent learning wrote most eloquent and perswasive letters Desideratissimis suis as he calleth them To his most affectionately desired friends the Senatours and Commoners of Geneva wherein he left nothing unsaid Calv. Opusc Pithanologiae nunquam desunt pseudotheologiâ— Bucholc Sozom l. 2. cap 6 7. whereby he might allure them to return again into the bosome of that Whore of Rome The like art was used whiles there was any hope to the late famous Queen Elizabeth Placilla the Empresse when Theodosius senior desired to conferre with Eunonius disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie Secondly He that will hold out to the end must lay a good foundation of humiliation dig deep enough at first and cast up all the loose earth that his house may stand His repentance must be sincere universall constant such as whereby the heart may be renewed for the old heart will not hold out the hardship of holinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.36 Gallorum Insu brium ut primus impetus major est quam vi roruâ— ita sequens minor quam faeminaruÌ„ Charles the 9 came into the field like thunder and lightning but went out like a snuff Guicciard Exod. 19 Prov. 4.18 Psal 19.5 when it comes to suffering especially but will leap out of the sire as a Chesnut that hath not been cracke at the top And as the stony ground the seed straightway started up and as soon
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